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Crossing The River 础苍辞尘腻

Having reached the other bank of the River 础苍辞尘腻, the Prince brought the royal horse to a halt at the edge of the river and asked Minister Channa: 鈥淲hat is the name of this river?鈥� When the minister replied that it was 础苍辞尘腻, he took it as a good omen, saying: 鈥淢ine being a recluse will not be of poor quality; in fact, it will be a superior one,鈥� (for the word 鈥�补苍辞尘腻鈥� means 鈥榥ot inferior鈥�). Then by striking 碍补峁囜笉补办补 with the heel he gave it the signal for crossing the river, and 碍补峁囜笉补办补 jumped over to the other side of the eightusabha wide 础苍辞尘腻 and stood there.

After alighting from 碍补峁囜笉补办补, and while standing on the pearly sandbank, the Prince addressed Minister Channa: 鈥淔riend Channa, take 碍补峁囜笉补办补 together with my ornaments and return home. I will become a recluse.鈥� When Channa said that he would also like to do the same, the Prince forbade him three times saying: 鈥淵ou cannot have permission to become a recluse, Friend Channa. Just go back to the city.鈥� And he handed over 碍补峁囜笉补办补 and the ornaments to Channa.

Thereafter, considering: 鈥淭hese locks of mine do not suit a recluse, I shall cut them with my sword,鈥� the Prince, with the sword in his right hand, cut off the hair-knot and seized it together with the diadem by his left hand. His hair of two finger-breadths in length that was left behind cuffed to the right and lay close to the head. The length of the hair remained two fingers breadth till the end of his life with no further cutting. The beard and the whisker also existed for the whole life with their length good enough to look beautiful like the hair. There was no necessity for the Prince (the Bodhisatta) to shave them again.

Throwing up The Severed Locks into The Sky with A Solemn Resolution

The Bodhisatta, holding the hair-knot together with the diadem, made a solemn resolution thus: 鈥淚f I am one who will become a Buddha, let this hair-knot stay in the sky. If not, let it fall to the ground,鈥� and threw them up into the sky. Thereupon, the hair-knot together with the diadem went as far up as one yojana and marvellously remained in the sky like a hanging festoon of flowers.

Erection of The C奴lama峁噄 Cet墨ya in 罢腻惫补迟颈峁僺补 by Sakka

At that time, Sakka, the King of Devas, saw the Bodhisatta鈥檚 hair by means of his Divine Eye; and he received it and the diadem with a jewel casket, one yojana in size, and took them to his abode of 罢腻惫补迟颈峁僺补. He then enshrined them in the C奴岣穉ma峁噄 Cet墨ya which he erected and embellished with seven kinds of precious gems and which was three yojanas high.

Becoming A Recluse with The Requisites offered by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻

Again, the Bodhisatta reflected: 鈥淭hese garments of mine, made in the country of 碍腻蝉颈, are priceless. They are not proper to one who is an ascetic.鈥� Then 骋丑补峁�墨k腻谤补 叠谤补丑尘腻, who happened to be an old friend in the lifetime of Buddha Kassapa, considered with his genuine and noble 尘别迟迟腻 that had remained throughout the whole Buddhantara-kappa: 鈥淎h, today my friend the Bodhisatta, seeing danger in such miserable phenomena as birth, etc., has gone forth on noble renunciation (尘补丑腻产丑颈苍颈办办丑补尘补苍补). I shall go, taking the requisites of a recluse for this old friend of mine, the Bodhisatta Prince.鈥� So he brought the eight requisites, namely, (1) a big robe, (2) an upper robe called ekacci, (3) a lower robe, (4) a girdle, (the four requisites that are close to and go along with the body) (5) a needle and thread, (6) an adze, a kind of knife for making teeth-cleaning sticks and for peeling sugarcane), (7) a bowl with its bag, and (8) a water-strainer, (the four external requisites) and offered them to the Bodhisatta.

Thereupon, the Bodhisatta assumed the appearance of a noble recluse by putting on the robes properly鈥斺�攖he robes which may be termed the banner of arahatta-phala and which were offered by the 叠谤补丑尘腻. Then he threw up also the set of his (lay man鈥檚) garments into the sky.

(The intervening period of time between the rise of one Buddha and another Buddha is called Buddhantara-kappa. The buddhantara-kappa in this episode of the 叠谤补丑尘腻鈥檚 offerings was the intervening period between the time of Buddha Kassapa鈥檚 appearance and that of Buddha Gotama鈥檚. After Buddha Kassapa appeared at the time when the life span of beings was twenty thousand years, it gradually dwindled down to ten years and from that stage it rose again up to 补蝉补峁卥丑测别测测补. On its decline, it went down to a hundred years when Buddha Gotama appeared. Therefore, the intervening period in this case was more than one antara- kappa long. Though there was nobody who would instruct the Bodhisatta Prince how to use the robes, etc., it should be understood that he knew the manner of using the requisites because he was experienced in so doing, as he was a recluse in the presence of former Buddhas and as he was of great intelligence.)

Erection of The Dussa Cet墨ya in Akanittha 叠谤补丑尘腻 Abode

Thereupon, 骋丑补峁�墨k腻谤补 叠谤补丑尘腻 seized the Bodhisatta鈥檚 garments that were thrown up into the sky. He erected a cetiya, twelve yojanas in size and finished with various kinds of gems, where he kept these garments in reverence. As the cetiya contains the garments, it is called Dussa 颁别迟墨测补.

(Here, in connection with the location and the height of the cetiya, it is explicitly written by the Monywe Zetawun Sayadaw in the Samantacakkhu 顿墨辫补苍墨, Vol.2: 鈥淪ince the garments were brought by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻, who was of Akani峁�峁環a Abode, it should be taken that the Dussa Cet墨ya exists in the same Abode.鈥� And quoting the Jin膩la峁卥膩ra Tika and other works he adds: 鈥淭he Dussa Cet墨ya, which is twelve yojanas in height, should be considered to have been existing in the 厂耻诲诲丑腻惫腻蝉补 Akanittha 叠谤补丑尘腻 World.鈥�)

(With reference to the eight requisites offered by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻, the first volume of the 础辫补诲腻苍补 Commentary explains differently: 鈥�Brahmun膩 膩n墨te iddhimaye kappassa santh膩nak膩le padumagabbhe nibbatte atthaparikkhare 辫补峁璱驳驳补丑别迟惫腻 辫补产产补箩颈迟惫腻鈥擳he Bodhisatta became a recluse after accepting the eight requisites which, by the power of his meritorious deeds of Perfections, appeared in the lotus cluster^[1] on the mound of the 惭补丑腻产辞诲丑颈 at the beginning of the world and were brought therefrom by the 叠谤补丑尘腻.鈥� It is relying on this statement of the 础辫补诲腻苍补 Commentary that the incident is versified in the 厂补峁僾补谤补 Pyo. In the Jinatthapak膩san墨 too, it is said: 鈥淭hese eight requisites appeared in complete set in the lotus flower that blossomed as an omen when the world first came into existence.鈥�

(In the exposition of the 惭补丑腻pad膩na Sutta in the Sutta 惭补丑腻vagga Commentary, however, it is stated: 鈥淭he region of the 惭补丑腻产辞诲丑颈 disappears last, at the time of the dissolution of the world and rises first, at the time of its origination. When the world originates, a lotus cluster comes out, as an omen, at the site of the 叠辞诲丑颈尘补峁囜笉补濒补. If Buddhas are to appear in that existing kappa, the lotus cluster blooms; if Buddhas are not to appear, it does not bloom. If it is the kappa of only one Buddha, a single flower blossoms; if it is the kappa of two Buddhas, two flowers blossom; if it is that of three, four or five Buddhas, three, four or five flowers blossom respectively from the same cluster. Thus mention is made only of whether flowers blossom or not, but there is no mention of the requisites readily borne in the flowers.

Although the robes offered by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻 are explained in the 础辫补诲腻苍补 础峁�峁�丑补办补迟丑腻 as 鈥�iddhimaya parikkhar膩, the requisites which appeared by the power of the Bodhisatta鈥檚 meritorious deeds,鈥� the Venerable Buddhaghosa in his Sutta 狈颈辫腻迟补 Commentary, Vol. II, says: 鈥�Devadattiya峁� pa峁僺uk奴ac墨vara峁� 辫腻谤耻辫颈迟惫腻 尘补迟迟颈办腻辫补迟迟补峁� 驳补丑别迟惫腻 辫腻肠墨苍补诲惫腻谤别苍补 苍补驳补谤补峁� 辫补惫颈蝉颈迟惫腻 anugharam 辫颈峁囜笉腻-ya acari鈥擜fter putting on the robes offered by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻 and taking the earthen bowl, the Bodhisatta entered the city by the eastern gate and went round for alms from house to house.鈥� Taking into consideration this statement of 惭补丑腻 Buddhaghosa, it should be understood that the robes offered by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻 was not iddhimaya (i.e. the robes that appeared by the power of the Bodhisatta鈥檚 acts of merit) but only devadattiya (i.e. the robes given by a celestial being) as opined by 惭补丑腻 Buddhaghosa. All this is mentioned for pondering the question whether it is a fact or not that the requisites offered by the 叠谤补丑尘腻 were those contained in the lotus cluster that appeared as an omen on the mound of the 惭补丑腻产辞诲丑颈 at the beginning of the world.)

Sending Minister Channa Back to The City

After thus becoming a recluse, the Bodhisatta sent back Minister Channa, saying: 鈥淔riend Channa, convey these words of mine to my mother (meaning stepmother 惭补丑腻paj膩pati 骋辞迟补尘墨) and father that I am in good health.鈥� Then Channa, after doing obeisance respectfully to the Bodhisatta and circumambulating him, took the bundle of the Bodhisatta鈥檚 ornaments along with the horse and departed.

Rebirth of Kandaka in Deva World

Since he overheard the Bodhisatta鈥檚 conversation with Minister Channa, 碍补峁囜笉补办补 the horse had been lamenting with the thought: 鈥淔rom now on, I shall have no opportunity of seeing my master.鈥� When he went beyond the seeing distance of the Bodhisatta, he could not bear the grief that rose from the suffering of separation from one鈥檚 beloved (piyehi vippayoga). As he was leaving behind the Bodhisatta, whom he loved so dearly, he died of broken-heart and was reborn in 罢腻惫补迟颈峁僺补 a celestial being by the name of 碍补峁囜笉补办补. As for Minister Channa, he had at first a single grief caused by his separation from the Bodhisatta and now that 碍补峁囜笉补办补 had died, the second grief occurred in him. Oppressed by the double sorrow, he made his way home to the city of Kapilavatthu, weeping and crying.

(On his death, 碍补峁囜笉补办补 was reborn a deva by the same name amidst great luxury and retinue in the deva World of 罢腻惫补迟颈峁僺补. Since he had been closely associated with the Bodhisatta and at his service in many existences, he died being unable to withstand the misery of separation from the Bodhisatta. His rebirth in 罢腻惫补迟颈峁僺补 was not due to that sorrow. In the Bodhisatta鈥檚 speech made to him while he was about to be mounted, immediately before his master鈥檚 renunciation, he heard: 鈥湴�补峁囜笉补办��, I am giving up the world in order to gain Omniscience.鈥� On hearing the words of the Bodhisatta鈥檚 renunciation which had nothing to do with sensual pleasures, he became filled with joy and satisfaction that accompanied his clarity of mind, leading to development of merit headed by faith. As a result of this merit, his rebirth as a deity took place in 罢腻惫补迟颈峁僺补. Later on, when he visited the Buddha and listened to the Dhamma, he became a 蝉辞迟腻辫补苍苍补.鈥斺�擜ll this is mentioned in the 痴颈尘腻苍补惫补迟迟丑耻 Commentary. Those who wish to have a detailed account may referred to this Commentary.)

The Bodhisatta鈥檚 Visit to 搁腻箩补驳补丑补 City

After becoming a recluse, the Bodhisatta, after spending seven full days in ascetic bliss in the nearby mango grove called Anupiya, travelled a journey of thirty yojanas on foot in one single day and entered the city of 搁腻箩补驳补丑补. (This is the statement made in the Buddhava峁僺a Commentary and the 闯腻迟补办补 Commentary.)

(According to the Sutta 狈颈辫腻迟补 Commentary, however,) the Bodhisatta, after becoming a recluse, observed the 膧箩墨惫补迟迟丑补尘补办补 蝉墨濒补, the Precepts with pure livelihood as the eighth, and journeyed to 搁腻箩补驳补丑补, thirty yojanas away from the banks of 础苍辞尘腻 in seven days.

Entering 搁腻箩补驳补丑补 for Alms-Round

When he was about to visit the city of 搁腻箩补驳补丑补 for alms-food, he stood at the eastern gate of the city, then it occurred to him thus: 鈥淚f I send a message to King 叠颈尘产颈蝉腻谤补 about my visit, he will know that Prince Siddhattha, the son of King Suddhod膩na, has come to my city and, with due regard and attention, he will send plenty of offerings. It is not proper for me as an ascetic to inform him and receive the four requisites. Right now, I should go on alms-round.鈥� So, after putting on the 辫补峁僺耻办奴濒颈办补 robes offered by 骋丑补峁�墨k腻谤补 叠谤补丑尘腻 and taking the bowl with his hand, the Bodhisatta entered the city by the eastern gate and went round from house to house for alms-food.

Seven days before the Bodhisatta went into 搁腻箩补驳补丑补 for alms, a festival was celebrated on a big scale and enjoyed by all. The day the Bodhisatta entered the city, King 叠颈尘产颈蝉腻谤补 had the proclamation made to the people by beating the drum: 鈥淭he festival is over. The people should now attend to their respective trades.鈥� At that time, the citizens were still assembled in the palace ground. When the King opened the window, which was supported by a lion figure, and looked out to give necessary instructions, he saw the Bodhisatta, who was entering 搁腻箩补驳补丑补 for alms, with his sense-faculties well composed.

On seeing the incomparably graceful appearance of the Bodhisatta, the people of 搁腻箩补驳补丑补, as a whole, became wildly excited and the whole city turned into a state of commotion in the same way as it happened when N膩岣纺乬墨ri, the elephant, also known as 顿丑补苍补辫腻濒补, entered the city, or in the same way as the male and female residents of celestial 罢腻惫补迟颈峁僺补 became agitated and perturbed when Vepacitti, King of Asuras, entered their abode.

When the noble Bodhisatta went round with the elegance of a Chaddanta elephant-king for alms, from house to house in the city of 搁腻箩补驳补丑补, the citizens, seeing the incomparably graceful appearance of the Bodhisatta, were filled with strong feeling of joy and astonishment and became occupied with the sole intention of viewing the Bodhisatta鈥檚 unique demeanour.

One of the people then said to another: 鈥淔riend, how鈥檚 that? Is it the lunar mansion that has come down to the human abode with all its rays concealed in fear of Rahu the Asuraking?鈥�

The second man ridiculed the first by saying: 鈥淲hat are you talking, friend? Have you ever seen the big disc of the full moon coming down to the human world? The fact is that 碍腻尘补 Deva, God of Desire, seeing the splendour of our King and his people, has come in disguise to play and have fun with us.鈥�

Then the third person ridiculed the second by saying: 鈥淥 friend, how鈥檚 that? Are you crazy? 碍腻尘补 Deva is one whose body is jet-black as he has been terribly burnt by the flame of hegemony, arrogance and anger. The truth is that the person we are seeing now is Sakka, King of Gods, endowed with a thousand eyes, who has come into our city mistaking it for his abode of 罢腻惫补迟颈峁僺补.鈥�

That third person was told in a rather smiling manner by the fourth: 鈥淗ow could you say so? Your words are self-contradictory. To name him Sakka, where are his thousand eyes? Where is his weapon of the thunderbolt? Where is his riding elephant 贰谤腻惫补峁嘺? (If he is really Sakka, he must have a thousand eyes, the thunderbolt as his weapon and 贰谤腻惫补峁嘺 as his conveyance. He has none of them.) In fact, he is 叠谤补丑尘腻, who, knowing that Brahmins have forgotten their Vedas and all, has come to urge them not to forget their learning and to practise in accordance with them.鈥�

Another man, a man of learning, reproached them and stopped them, saying: 鈥淭his is neither the moon-disc, nor 碍腻尘补 Deva, nor Sakka nor 叠谤补丑尘腻. As a matter of fact, he is the most extraordinary man, the chief among men, the leader and teacher of the three worlds.鈥�

While the citizens of 搁腻箩补驳补丑补 were thus talking among themselves, each from his own point of view, royal servants went to King 叠颈尘产颈蝉腻谤补 and reported thus: 鈥淕reat King, a wonderful person whom nobody knows whether he is a celestial being, or a gandhabba or a 苍腻驳补 or yakkha, is going round for alms-food in our city of 搁腻箩补驳补丑补.鈥� Upon hearing their words, the King, who had already seen the Bodhisatta while standing on the upper terrace of the palace, was struck with wonder and sent his ministers with the order: 鈥淕o and make careful inquiries about this man; if he is a yakkha, he will disappear when out of the city; if he is a celestial being, he will go through the air; if he is a 苍腻驳补, he will sink into the earth and disappear. If he is a real human being, he will eat his alms-food at a certain place.鈥�

With his sense-faculties and mind well composed and in his unique elegance, with downcast eyes seeing only one length of a yoke (about four cubits) as if he were captivating the eyes of the 搁腻箩补驳补丑补 people, he went round and collected food just enough for his sustenance. The food, which he received, included all kinds of eatables, coarse and fine of various colours mixed up together. Then he asked the people: 鈥淲here do those ascetics who come to this city usually stay?鈥� The people answered: 鈥淭hey usually stayed at the entrance of the cave, facing east, on top of Pa峁囜笉ava mountain.鈥� And so the noble Bodhisatta left the city by the eastern gate, through which he had entered. Thereafter he sat facing east at the entrance of the cave on the mountain and tried to eat the mixed meal of coarse and fine food that he had received.

Having enjoyed the kingly bliss which was as great as that of a Universal Monarch only a few days ago, he made an effort to eat a morsel of food which was a mixture of coarse and fine edible things in assorted colours. As he was about to put the morsel into his mouth, he felt miserable and almost vomited with the intestines turning upside down, for he had never seen such kind of food in his life and found it particularly disgusting. Then he admonished himself by saying: 鈥淵ou, Siddhattha, in spite of the fact that you have been reigning supreme in a palace where food and drinks are available at your pleasure and where you have meals of three-year-old seasoned fragrant rice with different delicacies whenever you like, you, on seeing a recluse in robe of rags contemplated: 鈥榃hen shall I eat the meals obtained by going on alms-round from house to house after becoming a recluse like him? When will the time come for me to live on meals thus collected?鈥� And have you not renounced the world and become a recluse with such thoughts? Now that your dream has come true, why do you like to change your mind?鈥� Then without the slightest revulsion, he took the meal that was so rough.

The three ministers, sent by King 叠颈尘产颈蝉腻谤补 to investigate, approached the Bodhisatta and explored all the facts concerning him. Then two of the three stayed behind while the third returned to the King and reported: 鈥淕reat King, that recluse who had gathered alms-food is still sitting peacefully at the entrance of the cave, facing east, on top of Mount Pa峁囜笉ava absolutely without fear like a lion king, or a tiger king or a bull king, after eating, in a normal manner, the meal that he had obtained.鈥� Thereupon, King 叠颈尘产颈蝉腻谤补 made haste and went in an excellent chariot to the Bodhisatta鈥檚 place on Pa峁囜笉ava mountain, as far as the chariot could go; and then leaving the chariot, he continued his journey on foot. When he got near the Bodhisatta, he sat down on the cold stone slab with permission and being very much impressed with the Bodhisatta鈥檚 deportment, he gladly conversed with him. He said: 鈥淔riend, you are still young and tender in age. You are also endowed with handsome physique and characteristics. I think that you are of good birth belonging to a pure ruling class. I offer you as much royal pleasure and wealth as you want in these two countries of Anga and Magadha which are under my rule. Be a king and reign! Please also tell me your lineage.鈥� Thus the King asked about the Bodhisatta and offered kingship to him.

Then the Bodhisatta considered: 鈥淚f I had the desire to be a king, such deva king as the Four Great Kings of the celestial world and others would have proposed to offer me their respective regal fortunes. Or, if I remained living a kingly life in my palace, it would have been certain that I would become a Universal Monarch. Not knowing this, this King 叠颈尘产颈蝉腻谤补 has made such a proposal to me saying in such a way I will now let him know of my royal life.鈥�

So thinking he stretched out his right hand pointing in the direction whence he had come; and then he said in verse:

鲍箩耻峁� janapado kaja, Himavantassa passato
dhanav墨riyena sampanno Kosalesu niketino.

鈥淥, Noble King, you who please your people with 尘别迟迟腻 by ruling them with the four modes of support^[2]. In the land of the Kosalan, people near the mountain named Himavanta, which is straight from here, in the direction of the north, exists the region of Kapilavatthu, full of grain, food and drink and famed like the divine city of Amaravati. That region belongs to my father, 惭补丑腻suddhod膩na, the excellent torch of the lineage of the sun that has long been aristocratic ancestry since the beginning of the world. It is the place which is endowed with seven kinds of treasure and men of valour, numbering eighty-two thousand, who have the ability of plucking the star at the end of the sky by means of their prowess.鈥�

膧诲颈肠肠腻 苍腻尘补 gottena, S膩kiy膩 苍腻尘补 j膩tiy膩
迟补尘丑腻 办耻濒腻 pabbajito' mhi k膩me abhipatthaya峁�

鈥淥 Noble King, you who are recognized as a deva! Because I am not a stranger but related to the Sun-God, I am 膧诲颈肠肠补 by clan which is pure. I am 厂腻办颈测补 by birth which is glorious, the new name which cropped up from the joyous utterance of King Ukkaka: 鈥�Sakyavata bho 办耻尘腻谤腻.鈥� Coming from that Adicca clan and 厂腻办颈测补 royal lineage, I have renounced the world with a view to become a Buddha, not because I aspire after objects of sensual pleasures.鈥�

碍腻尘别蝉惫腻诲墨苍补惫补峁� 诲颈蝉惫腻 Nekkhammam da峁�峁環u khemato
padh膩n膩ya gamiss膩mi ettha me ra帽jat墨 mano.

鈥淥 Noble King, you who are recognized as a deva! With my insight wisdom, I saw clearly more of suffering and less of enjoyment in the material objects of sensual pleasures. I also saw renunciation of both objects and defilements of sensual pleasures as a haven, free from dangers. Having seen thus, I became a recluse with Buddhahood as my goal. I will proceed to strive for the attainment of 狈颈产产腻苍补, the ultimate reality that comes of renunciation and that excels all other states immensely in its quality of peace. My mind always yearns for that state called 狈颈产产腻苍补 which is far superior to all other states.鈥�

With these three verses, the Bodhisatta told King 叠颈尘产颈蝉腻谤补 that he had come from the lineage of 厂腻办颈测补 and had taken up an ascetic life; that he had no desire at all for material pleasures; and that, having become a recluse with the aim to achieve 狈颈产产腻苍补, he would be retreating to the forest for practice of 诲耻办办补谤补肠补谤颈测腻 in order to attain that very state of 狈颈产产腻苍补 speedily. When told thus, King 叠颈尘产颈蝉腻谤补 replied: 鈥淰enerable Sir, I have already heard that 鈥楶rince Siddhattha, the son of King Suddhod膩na, after seeing the four omens with his own eyes, and renouncing the world to become a recluse, would attain Perfect Self-Enlightenment, the Supreme leadership in the three worlds.鈥� Having seen by myself your great aspiration after 狈颈产产腻苍补, I firmly believe that you will certainly become a Buddha. Venerable Sir, let me make a supplication to you. When you have attained Buddhahood, please visit my country first and foremost!鈥� After thus solemnly extending his invitation, King 叠颈尘产颈蝉腻谤补 went back into the city.

Footnotes and references:

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[1]:

in the lotus cluster: This is the author鈥檚 rendering of the word Paduinagabbhe.

[2]:

Four modes of supports: Sangaha-vatthu: Read fn. 40 of Chapter VII.