The Attainment of Buddhahood

The Bodhisatta heads towards the Mahābodhi

The Bodhisatta rested for the day in the sāla grove, on the bank of the Nerañjarā, which was replete with very fragrant flowers, verdant and delightful to everyone. He then proceeded to practise Ānāpāna meditation. After attaining the eight mundane jhāna and the five abhiññās, at twilight in the coolness of the evening, he walked along the path decorated by devas and Brahmās to the Nerañjarā and after taking a bath, he headed towards the Mahābodhi tree by the same path. Thereupon, Nāgas, 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 worldsystems was almost covered with celestial flowers and perfumes and also with wild acclaim by devas and Brahmās.

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 Mahābodhi tree and stood at the south of it, 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 Mahā Avīci; and the northern part of the ten thousand worldsystems 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-ñāṇa and sabbaññutā-ñāṇa can be realized” and so, making a clockwise turn round the Mahābodhi tree, he proceeded to the west of the tree and stood there facing east. Just at that moment, the western part of world-system sank, so much so that it looked as if it would touch Mahā Avīci and the eastern part of it rose, so much so that it looked as if it would fly up to Bhavagga. On seeing this phenomenon, the Bodhisatta considered again: “This is not the place where arahatta-magga-ñāṇa and the sabbaññutā-ñāṇa can be realized” and so, making a clockwise turn round the Mahābodhi tree, he proceeded to the north and stood there facing south. Just at that moment, the northern part of the worldsystem sank, so much so that it looked as if it would touch Mahā Avīci; and the southern part of it rose, so much so that it looked as if it would fly up to reach Bhavagga. (The positions 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 arahatta-magga-ñāṇa and sabbaññutā-ñāṇa can be realized”; and so making a clockwise turn round the Mahābodhi tree, he proceeded to the east and stood facing west.

(In this matter, the Buddhavaṃsa 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 Jinālaṅkāra 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 (aparājita), would appear to the east of the Mahābodhi tree, stood unshaken and firm, being the place not to be abandoned; avijahitaṭṭhāna, 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 which 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 Mahābodhi tree as the back-drop, facing east and with a steadfast mind, the Bodhisatta declared:

(1) Let only the skin remains,

(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 anyway, 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 (aparājita) cross-legged posture (the posture for conquering the enemies, not for conceding defeat), which cannot be destroyed, though struck simultaneously by hundreds or thunderbolts.

Vanquishing Vasavatti Mara (Devaputta Mara)

When the Bodhisatta had taken his seat on the Invincible (aparājita) throne, at the foot of the Mahābodhi tree, for realization of sabbaññutā-ñāṇa, 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.), Pañcasikha 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 Brahmā stood holding the white umbrella, three yojanas in length. Kāḷa Nāga arrived with a company of eighty-thousand female nāga dancers and stood paying homage by chanting hundreds of verses in praise of the Bodhisatta. All the devas and Brahmās 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 of dukkaracariyā, waiting for the occasion when the Bodhisatta might have wrong or evil thoughts (micchāvitakka) such as sensual desires (kāma-vitakka), etc. But not finding the slightest sign of deviation from the right thoughts on the part of the Bodhisatta, Mara thought to himself: “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 devas, humans and Brahmās), I cannot concede him in anyway the opportunity of escaping from the three worlds which are under my sway.” With this thought, he went to Vasavatti deva-world and, having assembled the fighting forces of marās, he 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 devas, humans and Brahmās in their performance of meritorious deeds.)

The great hordes of marās, advancing towards the Bodhisatta, were so enormous numerically that it was twelve yojanas deep in front of Mara, twelve yojanas wide to his right, twelve yojanas wide to his left, and 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 of intimidation, shouting and exclamation of the great armies of Māra 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 towards the Bodhisatta in order to overpower and destroy him.

While the great armies of Mara were thus advancing towards the Mahābodhi tree, not a single devas headed by Sakka, who had been there hitherto paying homage to the Bodhisatta, could withstand them. They fled helter-skelter in all directions. Sakka ran away with his large Vijayuttara conch hung on his back and remained standing on the fringe of the ten thousand world-systems. Mahā Brahmā also, throwing away the white umbrella at the edge of the world-system, went back to the Brahmā-world. Kāla Naga also, abandoning all the Naga dancers dived into the earth, went to the Naga mansion named Manjerika, five hundred yojanas in size and slept covering his face with the hand. There was not a single deva or Brahmā who dared to remain standing in the neighbourhood of the Bodhisatta and the Mahābodhi tree. At that time, the Bodhisatta remained sitting all alone like a great Brahmā residing alone inside a secluded mansion.

Bad Omens which appear in advance to signal The Arrival of Mara

Bad omens appeared distinctly in advance to portend the arrival of Mara. These omens were: 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 Mahābodhi tree (Mahābodhi maṇḍala). 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 Mahābodhi 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 Suddhodāna. We are unable to make a frontal attack on him, we shall attack this Prince Siddhattha from the rear.”

On surveying the three sides, the front and left and right of himself, the Bodhisatta did not see anything but emptiness, since all the devas and Brahmās had fled. Then seeing the Mara’s troops advancing to overrun him from the northern side, he thought to himself: “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 marās by attacking them with my pāramī weapons.” Then he remained reflecting on the meritorious deeds of his Ten Perfections.

Mara’s Attack with 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 and blasting away mountain tops of sizes measuring a half yojana, one yojana, two or three yojanas, and uprooting trees and jungle bushes and also 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 ‘Cakkavāḷa’ mountain into smithereens.” He became much troubled in mind on seeing the Bodhisatta seated as he was, unshaken like a firmly erected gatepost. And so intending: “I will kill him by drowning him in the very strong currents of water,” he made the rain clouds rose in a moment and a torrential rain fell. This great earth turned into a hollow depression by the force of the rainfall 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 him.

(3) On seeing the said phenomenon, Mara, intending: “I will turn this Prince Siddhattha into dust by hitting him with stones”, caused to fall the rain of stones. Stones of very large sizes came falling through the sky like huge mountain tops, sending off fumes of dust. On nearing the Bodhisatta, they became 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”, Mara caused the rain of weapons. All kinds of weapons, such as single-edged and double-edged spears and knifes, etc., emitting fumes and flames and flying through the sky, only to fall in the form of jasmine flowers, etc., in the Mahābodhi tree area.

(5) Although Mara had intended that “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 burning coals to rain down. They came falling down smoking and blazing but transformed into jasmine flowers, etc., on coming near the Bodhisatta.

(6) Thereafter, he caused hot ashes to rain down. The mass of ashes, very 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, he 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, 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 network of rays which was the size of the pore of a body-hair. It should be noted that it was this network of rays which destroyed the massive darkness created by Mara and which produced a great illumination.)

Mara’s Mechanical Weapons

Although Mara launched his attacks by means of the above-mentioned nine kinds of weapons, which were ineffective, so he continued to let meteors to fall, as a consequence of which the whole ten thousand world-systems was completely covered with fumes and smokes. The entire sky rumbled with thunder although there were no clouds and 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 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 him: “O Prince Siddhattha, remove yourself henceforth from the jewelled Throne.” At that time, the hordes of marās manifested themselves in various hideous forms, acting in many frightening ways.

The Bodhisatta’s Compassion

(This episode of victory over Devaputta Mara is described in the Jinālaṅkāra Tika in greater detail and in a way which inspires devotional piety than in the Jātaka Commentary and Buddhavaṃsa Commentary. And so, most of what follows have been extracted from the Jinālaṅkāra Tika.)

1) Sa pādamule kiḷantaṃ,
passanto tarunaṃ sutaṃ
pitāvudikkhi taṃ māraṃ,
mettāyanto dayāparo.

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 chest 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) Tadā so āsabhiṃ vācaṃ,
sīhanādaṃ nadī muni
na jānāti sayaṃ mayhaṃ,
dāsabhāvampayaṃ khalo

3) Yena kenaci kammena,
jāto devapure vare
sakaṃ gatiṃ ajānanto,
1okajetṭhomhi maññati.

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 not the slightest knowledge about his own life span, the time of his death and the realm of suffering which he is destined after his death, he is thinking of himself: ‘I am permanent. I am the only one who rules over the whole world.’ He does reflect nor he is not aware of his own plight and of the hazard of falling into the state of woes. Due to such ignorance, he dares commit such wrongs.”

4) Anantalokadhātumhi
sattānaṃ hi kataṃ subhaṃ
mayhe kapāramitātyāpi
kalaṃ nāgghati soḷasim

5) Tiracchāno saso hutvā
disvā yācakamāgataṃ
pacitvāna sakaṃ maṃsaṃ
patitoggimhi dātave.

If the accumulated deeds of merit performed by the sentient beings in the 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 pāramī, 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 a single pāramī 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 be roasted and gave 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 worldsystems are compared with the merits accruing from only one out the ten pāramī 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 a single pāramī.” 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, vaṭṭanissita dāna, is not so beneficial and excellent as the act of charity with the wish for Nibbāna, vivaṭṭanissata dāna, 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, vattābhirata, 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 pāramīs. 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 (kammasamaṅgi) as long as they have not yet produced the fruit of sabbaññutā-ñāṇa. 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 destitute persons in matters of wealth. They will indeed fail in this 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 worldsystems. They are bound to be defeated because they are impoverished in respect of the wealth of meritoriousness as they have spent all of it as soon as they have earned it in pursuit of good life (bhavasampatti), and enjoyment of pleasures (bhogasampatti). Therefore, the Bodhisatta’s (aforesaid) bold utterance is no exaggeration; it is only very natural and true.]

6) Evam anantapunnehi,
siddhaṃ dehamimaṃ pana
yaṭhābhutaṃ ajātnanto,
manussoti hi maññati

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) Nāham namusso nāmanusso,
na Brahmā na ca devatā,
darāmaranaṃ lokasssa,
dassetum panidhāgato

In fact, I am not an ordinary seven days old human being; nor am I an ogre, nor a Brahmā 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 māra or a Brahmā, 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 Māyā)? 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 devas, humans and Brahmās, the suffering of old age, sickness and death in the round of existences.

To give further elaboration: There is no deva, māra, Brahmā or attā (self) that can bring into existence or create any sentient being. In reality, it is only craving (taṇhā), which arises in the mind continuum of each individual, that is responsible for recurrence of births (paṭisandhi). 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 (viññāṇa), which accompanies it, is like seed; craving or greed (taṇhā 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 viññāṇa and the moisture of taṇhā or lobha that a sentient being appears. In the absence of moisture of taṇhā or lobha, even though there are the soil of kamma and the seed of viññāṇa, the sprout of the tree of existence would not come into being. Hence noble arahats, who have eradicated the moisture of taṇhā 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 sufferings such as birth, etc. The Bodhisatta is one who wants to remove all these sufferings afflicting sentient beings.

The root cause of all the suffering, such as birth, etc., is craving (taṇhā). 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 (ārammaṇas), such as visible object, (rupārammaṇa), etc., as being permanent (nicca-sañña), delightful (sukhasañña), pleasant (subha-sañña) or durable (atta-sañña). 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 discernable 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 saṃsāric suffering, such as birth, etc., ceases. This being the case, discernment of old age and death forms the basic and most essential factor in the cessation of the saṃsāric suffering. And so, the Bodhisatta came to this human world and took conception in the lotus-like womb of Queen Māyā 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 saṃsāra. To make it more explicit: If the Bodhisatta, having been born a deva or a Brahmā, were to teach (the nature of old age and death) and perform miracles, others would not believe him, thinking: “This deva or Brahmā, 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 Brahmā 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 Māyā; 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 is there about us?”

“Our Buddha, who teaches to do away with sufferings, such as birth, etc., indeed thoroughly understands, (the real nature of all things)! Indeed, Nibbāna, 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 (atta-bhava), which in reality is the five aggregates of grasping, upadānakkhandha, 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-saccā);and also with the five groups of grasping, which is the truth of dukkha, (dukkha-saccā); arising through craving, and they will cause the complete cessation of craving. When they have done so, they will be qualified to attain final Nibbāna (anupādaparinibbana), 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 Māyā, in order to show all sentient beings the suffering of birth, old age and death in the round of existence.”

8) Anapulitto lokena
jātonantajino ahaṃ
Buddho bodhitale hutvā
Tāremi janataṃ bahuṃ.

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 devas, humans and Brahmās. And I will save all these beings from the stream of saṃsāra and carry them over to the high ground of Nibbāna. You are not in any way capable of restraining me. It is no concern of yours.

9) Samantā dhajinin disvā
yuddhaṃ māraṃ savāhanaṃ
yuddhāya paccugacchāmi
Mā maṃ ṭhānā acāvayi

10) Yaṃ te taṃ nappasahati
senam loko sadevako
taṃ te paññaya bhecchāmi
āmam pakkam va asmanā.

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 and destroys, with a large stone, all the baked or unbaked pots and cups made by a potter, I will repulse and smash single handedly, and without rising from this place and by the power of wisdom, your ten great armies of sensual passions (kāma-rāga), (already described above) to which the whole world concedes defeat with repugnance; or your great armies which advance measuring twelve yojanas each, in 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 like 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 Padhāna Sutta. Verses 1 to 8 and those following hereafter were composed by Buddharakkhita Thera, the author of Jinālaṅkāra, taking extracts from Suttanta Pāli Texts which are in accordance with the Teaching of the Buddha.)

11) Icchantosāsape gabbhe,
cankamami iti cito
icchanto lokadhātumhi,
attabhāvena chādayi

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 (atta-bhava).

12) Ete sabbe gahetvāna,
cuṇṇnetum iccharāyapi,
Atthi ṭhāmabalaṃ mayhaṃ,
pānagāto 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 other’s life, which is a wrong doing.

13) Imasssa gaṇḍupādassa,
avudhena balena kim
Meyhaṃ hi tena pāpena,
sallāpopi 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) Pallankaṃ mama bhāvāya
kimatthaññena sakkhinā,
kampitā maddiyā dāna
sakkhi hoti ayam mahī.

Hey Mara, because of my wish for this Invincible Throne, there was no charity (dāna) which I have not given; no morality (sīla) which I have not observed; no austerity (dukkara) which I have not practised throughout many existences in many worlds. Hey Mara, let alone the Perfections 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 Maddī, 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 and 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 in confusion at full speed without being able to glance back at his elephant, Girmekhala. Even as Mara fled, his great armies broke down in disorder and fled, being scattered in disarray in all directions, like ashes blown away by storm; they eventually returned to Vasavatti Deva Realm.

In this manner, with the victory over Vasavatti Mara before sun set on the full-moon day of Vesākha, in the year 103 Mahā 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 Brahmās 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 ayaṃ”, 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 nāga to another nāga, one garuḷa to another garuḷa, one deva to another deva, one Brahmā to another Brahmā. Carrying perfumes and fragrant flowers, etc., in their hands, they congregated at the Mahābodhi Throne where the Bodhisatta was residing.

(1) Jayo hi Buddhassa sirimato ayaṃ
mārassa ca pāpimato parājayo
ugghosayuṃ Bodhimaṇḍe pamoditā
jayam tadā Nagagaṇā mahesino.

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 devas, humans and Brahmās 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 is blinded by ignorance and 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 Vesākha, in the year 103 Mahā Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of divine nāgas, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (sīla-kkhanda), proclaim the victory resoundingly, and so loud as to reach the whole of the ten thousand world-systems.

(2) Jayo Buddhassa sirimato ayaṃ
Mārassa ca pāpimato parājayo.
Ugghosayum Bodhimande pamoditā
jayam tadā supaññāsanghāpi mahesino.

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 devas, humans and Brahmās 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 is blinded by ignorance and 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 Vesākha, in the year 103 Mahā 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 (sīla-kkhanda), proclaim the victory resoundingly, and so loud as to reach the whole of the ten thousand worldsystems.

(3) Jayohi Buddhassa sirimato ayaṃ,
Mārassa ca pāpimato parājayo
ugghosayuṃ Bodhimande pamoditā
jayam tadā devaganā mahesino.

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 devas, humans and Brahmās 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 is blinded by ignorance and 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 Vesākha, in the year 103 Mahā Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of devas, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (sīla-kkhanda) proclaim the victory resoundingly, and so loud as to reach the whole of the ten thousand worldsystems.

(4) Jayo hi Buddhassa sirimato ayaṃ
Mārassa ca pāpimato parājayo
ugghosayuṃ Bodhimande pamoditā
jayam tadā Brahmaganāpi mahesino.

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 devas, humans and Brahmās 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 is blinded by ignorance and 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 Vesākha, in the year 103 Mahā Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of Brahmās, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (sīla-kkhanda), 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 Brahmās, 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.

Notes regarding his journey and his activities on the full moon day of Vesākha:

N.B. (In describing the route taken by the Bodhisatta on his journey and his activities on the full moon day of Vesākha, in the year 103 Mahā Era, the Buddhavaṃsa Aṭṭhakathā, Jātaka Athakatha Nidāna and Jinālaṅkāra 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 Sāla forest, the Buddhavaṃsa Aṭṭhakathā and Jātaka Aṭhakathā Nidāna make no mention of the attainment of jhāna (samāpatti) and of psychic powers (abhiññās). The Jinālaṅkāra Tika, on the other hand, states that the Bodhisatta attained the eight mundane jhāna and the five mundane psychic powers while spending the day in the Sāla forest. It also states that at the time of his arrival at the Mahābodhi tree, the noble Bodhisatta was already endowed with the physical strength equal to that of ten thousand crores of average men (majjhima-purisas) and the strength of psychic powers (abhiññās). The said statement by the author of the Jinālaṅkāra 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 (pubbenivās’ānussati-abhiññā). It is therefore faultless.

According to the author of this Jinālaṅkāra, the Bodhisatta had already acquired the eight mundane jhānas and the five mundane psychic powers at the time he met the sectarian leaders, Āḷāra 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 re-purified them while in the Sāla 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 (pubbenivāsa-abhiññā), and the divine power of sight (dibbacakkhu-abhiññā), in order to reach the stage of penetrating the truths. These observations are made here because the view of the author of the Jinālaṅkāra appears to be unusual and worthy of note.)

Realization of the Three Knowledges:

Having won his victory over Vasavatti Mara also known as Devaputta Māra, before sunset on the full moon of Vesākha, in the year 103 Mahā Era, the Bodhisatta realised the three knowledges (vijjās), in succession, as follows: knowledge of past existences (pubbenivās’ānussati-ñāṇa) in the first watch of that night; divine power of sight (dibbacakkhu-ñāṇa) in the middle watch of the night and knowledge of extinction of moral intoxicants (āsvakkhaya-ñaṇa) in the last watch of the night, and attained Buddhahood in the very last watch of the night of the Vesākha full moon. To describe the said events in detail:

How Pubbenivās’ānussati Abhiññā was realized

The physical and mental processes which had taken place in the past: Nibbāna which becomes known from these physical and mental processes, one’s personal names, clan names etc., which are merely conventional terms——all this (belonging to the past) is called ‘Pubbenivāsa’ in Pāli. The psychic power (abhiññā) accompanying the remembrance of pubbenivāsa is called Pubbenivās’ānussati-abhiññā, Knowledge of former existences. The Buddha taught it as the first Vijjā ñāṇa. This first Vijjā ñāṇa has been abbreviated as Pu by ancient scholars taking the initial syllabus of the word Pubbenivās’ānussati-abhiññā. The following is an account in detail as to how the first Vijjā ñāṇa was realized by the Bodhisatta:

When the noble Bodhisatta was remaining on the Invincible Throne, delighted and happy after being thus victorious over Vasavatti Mara, many devas and Brahmās dwelling in the ten thousand world-systems including the earth-bound spirits, Bhumma devas, went to the Bodhisatta simultaneously and assembled, shouting and exclaiming: “Come, Friends, devas and Brahmās, the victory of the noble Bodhisatta and the defeat of Mara have been made clear. Let us hold together an auspicious celebration in honour of the victory of the noble Bodhisatta and the coming attainment of his Buddhahood.”

At that time, the sun-disc, fifty yojanas in size, magnificent with a thousand rays, was about to disappear like a gold wheel of a cart being held by the rim and dipped into the whirlpool of the great ocean. The moon chariot, forty yojanas in size, giving out cool, shining beams of light, brightening up the entire Universe, was just rising up slowly from the milky ocean in the east, as if the silvery wheel of a cart being thrown into the sky (by someone) holding it by the rim. (Try to visualise the universe as a large golden palace.) In the middle of this golden palace, the Bodhisatta looked very graceful, the golden colour of his body made the high ground around the Mahābodhi tree and all the animate and inanimate objects in the surrounding area appeared as if being immersed in the stream of liquid gold. The Bodhisatta, so graceful in this manner, sitting cross-legged on the Invincible Throne at the foot of the Mahābodhi tree which may be likened to an umbrella of Indanila precious stones, was reflecting on the Dhamma. (The detail regarding the reflection on the Dhamma by the Bodhisatta will be given afterward.)

The Great Homage paid by the Devas and Brahmās

At that time, standing in the Tāvatiṃsa deva-world, Sakka sounded the Vijayuttara conch which was 120 yojanas long, to summon the devas and Brahmās. The sound of his conch could be heard from all over the deva-world, ten thousand yojanas in width. Even while blowing the conch continuously, Sakka was running fast to reach the Bodhi tree. (It was not only Sakka of this universe, but all Sakkas of the other ten thousand world-systems also went blowing conches to the presence of the Bodhisatta.)

Mahā Brahmā arrived and paid homage by holding the white umbrella, which had been left behind on top of the Cakkavāḷa mountain, and sheltered the Bodhisatta with it from above. (All Mahā Brahmās from the other ten thousand world-systems arrived and stood holding their white umbrellas, touching one another so as to leave no gap between them.)

Suyama, King of Yama abode of devas, also arrived and stood near the Bodhisatta, paying homage by fanning him with the yak-tail fan which was three gāvutas in size. (All the Suyama devas from the other ten thousand world-systems also arrived and paid homage, each holding a yak-tail fan, crowding the whole of this world-system.)

Santusita, King of Tusitā abode of devas, also arrived and paid homage by fanning the Bodhisatta with a circular ruby fan, three gāvutas in size. (All Santusita devas from the other ten thousand world-systems also arrived and paid homage, each holding a circular ruby fan, crowding the whole of this world-system.)

Pañcasikha Deva arrived, carrying the celestial harp, Beluva, accompanied by a group of celestial dancers, and paid homage by dancing, singing and making music. (All the celestial dancers dwelling in the other ten thousand world-systems also arrived and paid homage by dancing, singing and making music.)

Furthermore, all male and female deities dwelling in the ten thousand world-systems gathered together in this world-system and paid homage, taking their positions in the vicinity. Some of them standing and holding a jewelled archway, others stood around in various groups of their own, some carrying offering made of seven kinds of jewels, some holding golden plantain plants, some holding mansions of splendour, some holding yaktails fans, some holding goads (for driving elephants), some holding pairs of carp, some holding primrose flowers, golden circular platforms, bowls filled with water, jars filled with water, conches, fire-stirrers, oil lamp-stands with rubies, golden mirrors, stonestudded mirrors, mirrors with seven jewels, oil lamps finished with rubies, bunting and streamers, and wish-fulfilling trees. All the devas dwelling in the ten thousand worldsystems arrived, assuming the appearance of celestial dancers, and paid homage, dancing celestial dances, singing celestial songs, offering celestial flowers, perfumes and scented powder. At that time, the whole sky was full of cascades of celestial flowers and celestial perfumes as if the whole environment was filled with rain drops and rain water of a heavy downpour.

This tremendous ovation and ceremonious homage was made with such grandeur by all the devas and Brahmās because they were exulted with the belief: “When this noble Bodhisatta attains Buddhahood, we will certainly get the opportunity to hear the Dhamma from him and thereby receive the immortal Supramundane Dhamma of Path and Fruition and Nibbāna; and we will have delightful satisfaction (pīti), by applying our mind to the said nine Supramundane Dhammas (four Paths, four Fruitions and Nibbāna). We will also witness all kinds of miracle which will be objects of delight for the eye. The Buddha, by teaching us the Dhamma of Deathlessness, will bring about our emancipation and safety from the difficult journey of birth (jāti), the difficult journey of ageing (jarā), the difficult journey of sickness (vyādhi), the difficult journey of death (maraṇa), and the difficult journey of grief (soka), lamentation (parideva), suffering (dukkha), distress (domanassa) and despair (upāyāsa).”

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

The Cakkavāḷa mountain, which protected the Bodhisatta who was thus positioned, was like a curtain and the open sky above him with its stars and constellations was like a canopy studded with gold and silver stars. The ten thousand world-systems, with its seven planes of happy existences (sugati bhūmi), was like a great seven-tiered palace. The high ground of the Bodhi tree was like a great Audience Hall, the Invincible Throne was like a great Audience Throne and the Mahābodhi tree was like a great umbrella finished with precious emeralds——all inside this seven-tiered palace of the ten thousand world-systems.

While he remained sitting on the Invincible Throne, which resembled a great Audience Throne, on the high ground of the Mahābodhi tree, which resembled a great Audience Hall, covered from above by the Mahābodhi tree, one hundred cubits high from bottom to top and one hundred cubits in circumference, which resembled a great umbrella decorated with precious emeralds, the Bodhisatta was oblivious of the devas and Brahmās around him, crowding the whole of the ten thousand world-systems and paying homage to him. Since he had been reflecting only on the Dhamma, his diligence (vīriya) was undiminished and very keen; his mindfulness (sati) was steadfast and clear, and he was physically and mentally very calm and peaceful. He, therefore, achieved and remained absorbed again in the first jhāna of rūpavacara.

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

And again, when the Bodhisatta achieved and remained absorbed in the second jhāna of rūpavacara, his mind continuum was free of agitation and mental disturbance from thoughts (vitakka and vicāra); there was internal purity and clarity and his concentration was uniquely firm. On account of that concentration, his pīti and sukha increased.

And again, when the Bodhisatta achieved and remained absorbed in the third jhāna of rūpavacara, even pīti, which had manifested itself in his mind continuum, disappeared and he dwelt only with the feeling of happiness (sukha-vedanā). Fully detached even from that feeling of happiness at its height, he became imbued with the mental state of equanimity (tatramajjhattatā) or (jhānupekkha). His mindfulness became pellucid and his insightwisdom greatly sharpened.

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

Mahāvajira Insight Knowledge (Vipassanā-ñāṇa)

The Development of 3,600,000 crores of Mahāvajira Vipassanā Ñāṇa by the Bodhisatta.

Having done away with factors of defilements, such as lobha, dosa, etc., by means of the merits accumulated through fulfilment of pāramīs, such as dāna, etc., the Bodhisatta, who had also eliminated moha, the general of the defilements, together with its concomitants, which is apt to hinder and conceal the way to Nibbāna, practised and developed Mahāvajira Vipassanā meditation at dawn (in the last watch of the night), on the full moon of Vesākha. The method of practice and development in brief is as follows:

There are a hundred thousand crores of world-systems known as Āṇākhetta, the field of Authority of a Buddha. When the Bodhisatta contemplated the true nature of those beings living in each universe and belonging to the three passages of time (past, present and future), he came to know full well that, no matter how numerous devas, humans and Brahmās were in a single universe, they could be reduced to twelve factors of Paṭiccasamuppāda, the Doctrine of Dependent Origination, as the ultimate reality: avijjā and sankhāra (past factors as cause); viññāṇa, nāma-rūpa, saḷāyatana, phassa, vedanā (present factors as effect); taṇhā, upādāna and kammabhava (present factors as cause) and jāti (otherwise known as upapatti-bhava), jarā and maraṇa (future factors as effect).

When he contemplated the true nature of devas, humans and Brahmās living in the remaining world-systems and belonging to the three passages of time, he came to know full well that, as in the case of the beings of this universe, the same twelve factors of Paṭiccasamuppāda form objects of Vipassanā meditation, ranging from avijjā to jāti, jarā and maraṇa.

Summing up the number of the objects of Vipassanā meditation, as there are a hundred thousand crores of world-systems, there are also a hundred thousand crores of each of the twelve factors. The total number of these objects will then become one million and two hundred thousand crores.

Like a man, who cut and cleared a thick jungle with tangling bushes and undergrowths, sharpened his sword again and again on the whetstone, the Bodhisatta also, in order to clear away the thick jungle and bushes of defilements (kilesa) numbering one thousand five hundred, repeatedly sharpened the sword blade of Mahāvajira Insight Knowledge (Mahāvajira Vipassanā-ñāṇa), his personal weapon, on the whetstone of ānāpāna fourth jhāna attainment (i.e., repeatedly getting absorbed in the ānāpāna fourth jhāna). After which, he contemplated each of the Factors of Dependent Origination, numbering one million two hundred thousand crores by reflecting on their characteristics of impermanence (anicca-lakkhaṇa), unsatisfactoriness (dukkha-lakkhaṇa) and insubstantiality (anatta- lakkhaṇa).

As each of the factors of Paṭicca-samuppāda, numbering one million two hundred thousand crores, promotes three Insight ñāṇas, namely, Insight Knowledge of Impermanence (Anicca Vipassanā-ñāṇa); Insight Knowledge of Unsatisfactoriness (Dukkha Vipassanā-ñāṇa) and Insight Knowledge of Insubstantiality (Anatta Vipassanā-ñāṇa), there arose altogether three million six hundred thousand crores of Mahāvajīra Insight Wisdom.

It is the usual practice of every Bodhisatta on the eve of his attainment of Buddhahood to reflect on the Doctrine of Dependent Origination in forward and backward orders. Our Bodhisatta, like the previous Bodhisattas, also reflected on the Doctrine of Dependent Origination in both orders. Thereupon, all the ten thousand world-systems that form the Field of Birth (jāti-khetta), quaked, the effect of which reaching to the limit of the bordering oceans.

After the Bodhisatta had cultivated sammasana-ñāṇa of three million six hundred thousand crores of Mahāvajīra Insight Wisdom by reflecting on the twelve Factors of the Doctrine of Dependent Origination as was usual for all the Bodhisattas, he again entered upon the ānāpāna fourth jhāna. (He did so in order to sharpen the sword blade of the higher Insight knowledge (Vipassanā-ñāṇa) such as the knowledge of arising and passing (Udayabbaya ñāṇa), on the whetstone of the ānāpāna fourth jhāna). Having thus entered upon the ānāpāna fourth jhāna (having sharpened the sword blade of the Higher Insight Knowledge), he rose from it and realised, with ease, the higher Vipassanā knowledge such as udayabbaya-ñāṇa.

(It should be noted and accepted here that the Bodhisatta realized higher Vipassanāñāṇa with ease because, as he had entered the Order of Bhikkhu in the presence of past Buddhas and learnt the three Piṭakas and practised Vipassanā meditation, he cultivated and developed even to the extent of attaining Udayabbaya-ñāṇa, Bhaṅga-ñāṇa, Bhaya-ñāṇa, Ādīnava-ñāṇa, Nibbidā-ñāṇa, Muccitukamyatā-ñāṇa, Paṭisankhā-ñāṇa, and Sankhār’upekkhā-ñāṇa. And also because his Insight Knowledge had developed and grown immensely by virtue of the aforesaid three million six hundred thousand crores of Mahāvajīra Vipassanā Sammasana Ñāṇa.)

     ——Jinālaṅkāra Ṭikā and Sutta Mahāvagga Ṭikā——

[notes:]

Udayabbaya-ñāṇa: knowledge of arising and passing away of conditioned things;
Bhaṅga-ñāṇa: knowledge of dissolution of conditioned things;
Bhaya-ñāṇa: knowledge of fear of conditioned things;
Ādinavā-ñāṇa: knowledge of disgust and dread of conditioned of things;
Nibbidā-ñāṇa: knowledge of weariness of conditioned of things;
Muccitukamyatā-ñāṇa: knowledge of longing to escape;
Paṭisaṅkhā-ñāṇa: knowledge of special effort;
Saṅkhārupekkha-ñāṇa: knowledge of detachment from conditioned existence.

Just as a man, on reaching the eaves of his house after taking a long journey, did not halt at all at the threshold but went straight into the house on finding the door wide open, so the noble Bodhisatta having realized higher and higher vipassanā-ñāṇa with ease by successively passing through the series of eight stages of ñāṇa, such as udayabbaya-ñāṇa, etc., finally reached the last stage which was the knowledge of conformity (Anuloma-ñāṇa), did not stop there. Instead of stopping at saccānuloma-ñāṇa, which is like the gate way (to the city of Nibbāna), he immediately proceeded to clear away the clouds and darkness of ignorance and delusion, (avijjā-moha), which conceal the four Truths, namely, the Truth of Suffering (Dukkha Sacca), the Truth of Origin of Suffering (Samudaya Sacca), the Truth of Cessation of Suffering (Nirodha Sacca), and the Truth of the Path leading to the Cessation of suffering (Magga Sacca) by means of three kinds of conformity to the function of Truth (Saccānuloma-ñāṇa), namely, preliminary impulsion (parikamma), access impulsion (upacāra), and conformity (anuloma) which are included in the mind-process (magga-vīthi.)

Having thus dispelled the thick murk that hides the truth, he clearly saw, as one saw the moon clearly in the cloudless sky, and realized the Great Light of Nibbāna through the Knowledge of the First Path, sotāpatti-magga-ñāṇa, which immediately follows gotrabhū-ñāṇa, the Knowledge of overcoming of worldly ties and changing over to noble lineage.

(The thought moment of sotāpatti-magga-ñāṇa appeared once and ceased. This is immediately followed by the appearance and cessation three times of Javana, impulsion of sotāpatti-phala which is the effect of the said sotāpatti-magga, in accordance with the attribute of the Dhamma known as Akālika (Immediate Fruition). Then follows the flow of bhavaṅga-citta).

Because the sotāpatti-magga had been attained thus, the mind continuum of the Bodhisatta was completely rid of the three defilements, namely, sakkāya-diṭṭhi, vicikicchā and sīlabbataparāmasa. These defilements would never rise again in the Bodhisatta’s mind continuum.

The Attainment of Buddhahood by realizing The Higher Paths and Fruitions

After realizing sotāpatti-magga and phalas, the Bodhisatta, reviewed (1) the sotāpattimagga, (2) the sotāpatti-phala which was the result of the sotāpatti-magga, (3) Nibbāna which was their object, (4) the defilements destroyed by means of the sotāpatti-magga and (5) the defilement not destroyed yet by means of the said magga. (This five-fold reflective knowledge is known as five-fold Paccavekkhana-ñāṇa.)

Having thus reviewed on the sotāpatti-magga, and sotāpatti-phala, their objects Nibbāna, the defilements which had been eradicated by the Path and the defilements which yet remained to be eradicated through the fivefold reflective knowledge, the Bodhisatta again cultivated and developed the series of Insight Knowledge (Vipassanā-ñāṇa), such as udayabbaya-ñāṇa, etc. Soon he realized the second stage of sakadāgāmi-magga and sakadāgāmi-phala. By sakadāgāmi-magga he uprooted the grosser defilements, namely, sense-desires (kāma-rāga) and ill-will (vyāpāda or dosa). Henceforth, the mind continuum of the Bodhisatta had become completely rid of the latent elements of the grosser defilements of kāma-rāga and vyāpāda (dosa) (the way seeds were burnt up in fire.)

Having realized the sakadāgāmi-magga and phala, the Bodhisatta, with the occurrence in him of impulsive thought moments (javanavara) of the fivefold reflective knowledge (paccavekkhana-ñāṇa), contemplated the anāgāmi-magga, and anāgāmi-phala, their objects Nibbāna, defilements so far already destroyed and the remaining defilements. Again he developed the series of vipassanā-ñāṇa, such as udayabbaya-ñāṇa, etc. Soon he realized the third stage of anāgāmi-magga and anāgāmi-phala.

By the anāgāmi-magga he completely discarded the subtle defilements of kāma-rāga kilesa and vyāpāda (dosa). Henceforth, the mind-continuum of the Bodhisatta had become completely divested of the tendencies of the past lingering in the mind (vāsanā) as well as the latent elements of the subtle defilements, kāma-rāga and vyāpāda (dosa).

Having realized the anāgāmi-magga and phala, the Bodhisatta, with the occurrence in him of (javanavāra) of the Five Reflective Knowledges (Paccavekkhana-ñāṇa), contemplated the anāgāmi-magga and anāgāmi-phala, their object Nibbāna, defilements destroyed, and on the remaining defilements. Again he developed the series of vipassanā-ñāṇa, such as the udayabbaya-ñāṇa, etc. Soon he realized the fourth stage of arahatta-magga and arahattaphala. By the arahatta-magga, the Bodhisatta completely uprooted all the remaining defilements, namely, craving for existence in the material realm (rūpa-raga), craving for existence in the immaterial realm (arūpa-raga), pride (māna), restlessness (uddhacca), ignorance (avijjā), without leaving the slightest trace of the tendencies of the past. Henceforward, the mind continuum of the Bodhisatta had become entirely rid of the one thousand and five hundred categories of kilesa together with tendencies of the past (vāsanā) and seven kinds of latent elements.

(Having realized the arahatta-magga and arahatta-phala, there occurred impulsive thought moments (javanavāra) of reflective knowledges (paccavekkhana) which reflected on the arahatta-magga and arahatta-phala, their object Nibbāna, and the defilements which had been eradicated. There are altogether nineteen Reflective knowledges, namely, five each arising after the attainments of sotāpatti-magga-phala, sakadāgāmi-magga-phala, anāgāmi-magga-phala and four arising after the attainment of arahatta-magga-phala. These nineteen knowledges of reflection are also known as Vimutti Ñāṇa Dassana attributes. After attainment of arahatta-magga, there was no defilements remaining and hence there was no reflection of it; therefore there are only four paccavekkhana-ñāṇa after the attainment of arahatta-magga-phala.)

The Attainment of Buddhahood by realizing The Higher Paths and Fruitions

After realizing sotāpatti-magga and phalas, the Bodhisatta, reviewed (1) the sotāpattimagga, (2) the sotāpatti-phala which was the result of the sotāpatti-magga, (3) Nibbāna which was their object, (4) the defilements destroyed by means of the sotāpatti-magga and (5) the defilement not destroyed yet by means of the said magga. (This five-fold reflective knowledge is known as five-fold Paccavekkhana-ñāṇa.)

Having thus reviewed on the sotāpatti-magga, and sotāpatti-phala, their objects Nibbāna, the defilements which had been eradicated by the Path and the defilements which yet remained to be eradicated through the fivefold reflective knowledge, the Bodhisatta again cultivated and developed the series of Insight Knowledge (Vipassanā-ñāṇa), such as udayabbaya-ñāṇa, etc. Soon he realized the second stage of sakadāgāmi-magga and sakadāgāmi-phala. By sakadāgāmi-magga he uprooted the grosser defilements, namely, sense-desires (kāma-rāga) and ill-will (vyāpāda or dosa). Henceforth, the mind continuum of the Bodhisatta had become completely rid of the latent elements of the grosser defilements of kāma-rāga and vyāpāda (dosa) (the way seeds were burnt up in fire.)

Having realized the sakadāgāmi-magga and phala, the Bodhisatta, with the occurrence in him of impulsive thought moments (javanavara) of the fivefold reflective knowledge (paccavekkhana-ñāṇa), contemplated the anāgāmi-magga, and anāgāmi-phala, their objects Nibbāna, defilements so far already destroyed and the remaining defilements. Again he developed the series of vipassanā-ñāṇa, such as udayabbaya-ñāṇa, etc. Soon he realized the third stage of anāgāmi-magga and anāgāmi-phala.

By the anāgāmi-magga he completely discarded the subtle defilements of kāma-rāga kilesa and vyāpāda (dosa). Henceforth, the mind-continuum of the Bodhisatta had become completely divested of the tendencies of the past lingering in the mind (vāsanā) as well as the latent elements of the subtle defilements, kāma-rāga and vyāpāda (dosa).

Having realized the anāgāmi-magga and phala, the Bodhisatta, with the occurrence in him of (javanavāra) of the Five Reflective Knowledges (Paccavekkhana-ñāṇa), contemplated the anāgāmi-magga and anāgāmi-phala, their object Nibbāna, defilements destroyed, and on the remaining defilements. Again he developed the series of vipassanā-ñāṇa, such as the udayabbaya-ñāṇa, etc. Soon he realized the fourth stage of arahatta-magga and arahattaphala. By the arahatta-magga, the Bodhisatta completely uprooted all the remaining defilements, namely, craving for existence in the material realm (rūpa-raga), craving for existence in the immaterial realm (arūpa-raga), pride (māna), restlessness (uddhacca), ignorance (avijjā), without leaving the slightest trace of the tendencies of the past. Henceforward, the mind continuum of the Bodhisatta had become entirely rid of the one thousand and five hundred categories of kilesa together with tendencies of the past (vāsanā) and seven kinds of latent elements.

(Having realized the arahatta-magga and arahatta-phala, there occurred impulsive thought moments (javanavāra) of reflective knowledges (paccavekkhana) which reflected on the arahatta-magga and arahatta-phala, their object Nibbāna, and the defilements which had been eradicated. There are altogether nineteen Reflective knowledges, namely, five each arising after the attainments of sotāpatti-magga-phala, sakadāgāmi-magga-phala, anāgāmi-magga-phala and four arising after the attainment of arahatta-magga-phala. These nineteen knowledges of reflection are also known as Vimutti Ñāṇa Dassana attributes. After attainment of arahatta-magga, there was no defilements remaining and hence there was no reflection of it; therefore there are only four paccavekkhana-ñāṇa after the attainment of arahatta-magga-phala.)

Attainment of Buddhahood amongst The Three Worlds of Sentient Beings

When the Bodhisatta realised arahatta-phala immediately after the realisation of arahatta-magga, his mind continuum was very clear and he attained the state of a Perfectly Self-Enlightened One, (Sammāsambuddha), the Supreme Head of the three worlds, by gaining Omniscience (Sabbaññutā-ñāṇa) along with the Four Noble Truths, the Four Analytical Knowledges (Paṭisambhidā-ñāṇa), the sixfold Unique Wisdom (Asādhāraṇa-ñāṇa), making up the Fourteenfold Wisdom of a Buddha, and the eighteen special qualities (Āveṇika Dhamma) and the Fourfold Valorous Wisdom (Vesārajja-ñāṇa). Simultaneously with the attainment of sabbaññutā-ñāṇa, came the dawn. (Realisation of sabbaññutā-ñāṇa means the attainment of Buddhahood).

The Appearance of Many Miracles on Attainment of Buddhahood

When the Bodhisatta attained Omniscience and became a genuine Buddha in the three worlds of beings at day break, thereby causing all the ten thousand world-systems to vibrate and resound, and reached the height of beauty with decorations as follows:

The colours of cylindrical streamers, set up on the edge of the universe in the east, reached the edge of the universe in the west and the colours of cylindrical streamers, set up on the edge of universe in the west, also reached the edge of the universe in the east. Similarly, the colours of the cylindrical streamers, set up on the edge of the universe in the south, reached the edge of the universe in the north and the colours of the cylindrical streamers, set up on the edge of the universe in the north, reached the edge of the universe in the south. The colours of the cylindrical streamers, set up on the surface of the earth, reached the Brahmā-world; and the colours of streamers, set up in the Brahmā-world, reached the surface of the earth.

All kinds of flowering trees, in the ten thousand world-systems, blossomed simultaneously, irrespective of the season. All kinds of fruit-bearing trees also bore fruit in bunches and clusters simultaneously, irrespective of the season. Flowers also blossomed strangely on the trunks, branches and creepers. Bunches of flowers dangled from invisible plants in the sky. Lotus flowers on leafless stems blooming strangely, each in seven layers, came out breaking through big slabs of rock which formed the lower stratum of the earth. This being the case, the ten thousand world-systems of jāti-khetta (the realm of birth of a Bodhisatta), quaked gently at that moment and looked like huge spheres of flowers flown up or like well-arranged flower-beds.

Besides these miracles, the thirty-two Great Omens, described in the Chapter on the birth of the Bodhisatta, also made themselves manifest.

Making the Joyful, Solemn Utterance (Udāna)

The Bodhisatta, who had thus attained Omniscience and became endowed with all the attributes and glories of Buddhahood, reflected thus:

“I have been emancipated indeed from the enormous suffering of saṃsāra. I have achieved indeed the most exalted state of perfectly Self-Enlightened One, teacher of the three worlds. I have achieved indeed a great victory. I am one who can liberate all the sentient beings from the fetters of the three worlds by preaching the Dhamma.”

When He thus reflected, there arose repeatedly in the mind continuum of the Buddha very exceedingly exulting joy (pīti). With the tempo of the joy thus appearing repeatedly, the Buddha uttered forth, as was the established practice with all the Omniscient Buddha after achieving Buddhahood, the following two verses of intense joy:

(1) Anekajātisaṃsarāṃ, sandhāvissaṃ anibbisaṃ
gahakāram gavesanto, dukkhā jāti punappunnaṃ.

Unable to cut off the root of repeated existences in saṃsāra, taking conception in four ways is a great misery, for a body from rebirth is followed and oppressed inexorably by ageing, sickness and death, it is no happiness at all but toilsome and distressing. Therefore, as a Bodhisatta, searching the diligent builder of this house of ‘Khandha’, and not finding him because I had then not yet acquired the great sabbaññutā-ñāṇa which discerns clearly the real culprit, namely, Craving, the carpenter, as the cause of dukkha, I had to wander restlessly, revolving with the wheel of saṃsāra although I had no liking for and was in constant fear of the generator (mill) of dukkha, comprising the five aggregates.

(2) Gahatāraka diṭṭhosi, puna gehaṃ na kāhasi
sabbā te phāsuka bhagga, gahakutaṃ visankhataṃ
visaṅkharamgataṃcitta, tanhanaṃ khayamajjhaga.

You! Craving, the carpenter, the wicked cause of suffering, diligently building up the house of five aggregates which are enmeshed in dukkha! Now, having become a Buddha and being endowed with sabbaññutā-ñāṇa, I clearly discern you, Craving the house builder! You shall not build again the house of five aggregates intertwined with dukkha, because, your legs, your hands and your life have been cut off four times with the axe of the magga-ñāṇa and you are like an uprooted stump. All the rafters of defilements firmly fixed in your decorated house of aggregates have now been broken to pieces without leaving even a slight trace of past tendencies and inherent inclinations. Ignorance (avijjā), the king post of the house, which keeps the Four Truths and Nibbāna hidden from view and which keeps them far, far away has been pulverised. My mind, which is free from dirtlike defilements, has reached Nibbāna, the palace of peace, out of the scope of sankhāra and all suffering of saṃsāra. I, the Supreme Buddha of the three worlds, have realised the fourth (arahatta) magga-phala, extinction of one hundred and eight forms of craving to the delight and encomium of the devas and Brahmās of the ten thousand world-systems.

N.B. There are two kinds of udānas, namely, manasa-udāna, which is uttered only mentally and vacasa-udāna, which is uttered verbally. The udānas-gāthā beginning with ‘Anekajātisaṃsāraṃ etc.,’ was recited by the Buddha only mentally and thus should be deemed as manasa-udāna. The udānas in the Udāna Pāli Text beginning with ‘Yadā have pātu bhavanti dhammā,’ etc., were uttered verbally by the Buddha. So these udānas in the Udāna Pāli Text should be regarded as vacasa-udānas.