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After attaining Buddhahood in this way, as the first waning day of the month of 痴别蝉腻办丑补 newly broke, the Buddha breathed forth a solemn utterance of joy (耻诲腻苍补), and while sitting cross-legged on the 础辫补谤腻箩颈迟补 Throne, He conceived an idea thus:

鈥淚n order to win this 础辫补谤腻箩颈迟补 Throne, I have moved from one birth to another over the period of four 补蝉补峁卥丑测别测测补蝉 and a hundred thousand aeons, fulfilling the Ten Perfections several times in a unique manner. For four 补蝉补峁卥丑测别测测补蝉 and a hundred thousand aeons, in order to possess this 础辫补谤腻箩颈迟补 Throne, many a time have I cut off and given away my ornamented head; many a time have I taken out and given away my two eyes and my heart; many a time have I given away my son such as 闯腻濒颈, my daughter such as Kanhajina and wife such as 惭补诲诲墨 to those who asked for them as slaves. This is the Throne on which I have completely overcome the fivefold Mara. It is also a highly auspicious and glorious seat. While remaining on this seat, all my wishes, including the one to become a Buddha, have been fulfilled. I will not get up yet from this Throne which I owe so much.鈥�

Thus the Buddha spent seven days on the Throne engaging in the fourth 箩丑腻苍补 that led up to the Fruition of Arahantship, the attainments of which numbering more than a hundred thousand crores.

Engaging thus in the 箩丑腻苍补 for the whole first waning day of the month of 痴别蝉腻办丑补, the Buddha enjoyed the bliss of emancipation, vimutti (Bliss of arahantship). During the first watch of the night of the first waning 痴别蝉腻办丑补 moon, He contemplated the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 (Dependent Origination) thus: 鈥�础惫颈箩箩腻 paccaya 蝉补苍办丑腻谤补鈥� Because of ignorance (补惫颈箩箩腻), three kinds of mental formations (蝉补苍办丑腻谤补s), namely, wholesome mental formations (pu帽帽膩bhi-蝉补苍办丑腻谤补), unwholesome mental formations (apu帽帽膩bhi蝉补苍办丑腻谤补) and static mental formations (ana帽jabhi-蝉补苍办丑腻谤补) arise.鈥� Beginning in this way, the Buddha went on contemplating in forward order the process in which the round of suffering arose. Again He contemplated: 鈥�补惫颈箩箩腻ya tv'eva asesavir膩ganirodho 蝉补苍办丑腻谤补 nirodho鈥� Because of the complete cessation of ignorance by not arising through the Path of arahantship, the three kinds of mental formations, namely, wholesome, unwholesome and static formations cease (by not arising).鈥� Beginning thus, the Buddha went on contemplating in backward order the process in which the round of suffering ceased.

(Here it should be particularly noted that, though the Buddha had clearly understood all the Doctrines, He contemplated only the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 both in forward and backward orders because, when He took up

Insight Meditation, He did so by initially reflecting on this Doctrine and also because this Doctrine is very subtle, deep and hard to discern.)

When the Buddha repeatedly reflected on this Doctrine in both forward and backward orders, He understood more and more, clearer and clearer, the process of the arising of suffering in 蝉补峁僺腻谤补 in forward order that, on account of the causes, such as ignorance, etc., there arose incessantly the effects, such as mental formation, etc. In like manner, the Buddha also understood the process of the cessation of 蝉补峁僺腻谤颈肠 suffering in backward order that, on account of the causes, such as the cessation of ignorance, etc., (by not arising), there ceased the effects which were the cessation of mental formation, etc., (by not arising). This led to the continuous appearance in the Buddha of a series of such mental impulsions as 惭补丑腻-办谤颈测腻 somanassasahagata n膩nasampayutta asankharika javana preceded by joyful satisfaction, 辫墨迟颈, in the heart.

When a vessel is filled with butter or oil up to its brim, the surplus will overflow; similarly, when the vessel of the Buddha鈥檚 heart was filled with the oil of rapture preceded by the increasingly distinct knowledge of the Doctrine, the Buddha uttered an 耻诲腻苍补 verse as thought it overflowed His heart:

驰补诲腻 have p膩tubhavanti dhamma
膩t膩pino jh膩yato br膩hmanassa
Athassa 办补苍办丑腻 vapayanti sabba
Yato p膩jan膩ti sahetudhamma峁�.

When the thirty-two Constituents of Enlightenment (Bodhi-pakkhiya-诲丑补尘尘腻蝉) appeared vividly in the mental continuum of an arahat, who has rid himself of all that is evil, who is endowed with right exertion to heat up one thousand five hundred defilements, whose meditation is steadfast and keen to the extent of reaching the Path of 础辫辫补苍腻-箩丑腻苍补, by reflecting on the characteristics of impermanence, unsatisfactoriness and non-substantiality of various samatha objects such as breathing-out and breathing-in and of both material and mental aggregates; then on account of the vivid appearance of the thirty-two Constituents of Enlightenment, He thoroughly knows the aggregate of suffering comprising ignorance, etc., as the causes, and mental formations, etc., as the effects. On discerning clearly this Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补, all the doubts regarding the Doctrines or all the sixteen doubts regarding mind and matter, that would occur in the three phases of time (past, present and future) owing to the ignorance of the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补, disappear in the mental continuum of that arahat just as dewdrops vanish with the onset of sun heat.

In the middle watch of night, the Buddha contemplated the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 repeatedly in forward and backward orders throughout the watch. When He was contemplating, His knowledge of 狈颈产产腻苍补, the cessation of the cause, became clearer and clearer. This led to the continuous appearance in the Buddha of a series of such mental impulsion as 惭补丑腻-办谤颈测腻 somanassa-sahagata 帽腻峁嘺-sampayutta asa峁卥h膩rika javana preceded by wisdom and rapture. Since He was unable to control that rapture, again He uttered another 耻诲腻苍补 on account of that rapture preceded by wisdom as though the rapture spilled:

驰补诲腻 have p膩tubhavanti dhamma
膩t膩pino jhayato br膩hmanassa.
Athassa 办补苍办丑腻 vapayanti sabha
yato 办丑补测补峁� paccay膩nam avedi.

When the thirty-two Constituents of Enlightenment appeared vividly in the mental continuum of an arahat, who has rid himself of all that is evil, who is endowed with right exertion to heat up one thousand five hundred defilements, whose meditation is steadfast and keen to the extent of reaching the Path of 础辫辫补苍腻-箩丑腻苍补, by reflecting on the characteristics of impermanence, unsatisfactoriness and non-substantiality of various samatha objects such as breathing-out and breathing-in and of both material and mental aggregates; then, on account of this vivid appearance of the thirty-two Constituents of Enlightenment, He penetrated the unconditioned 狈颈产产腻苍补, the cessation of all the causes such as ignorance, etc. On discerning clearly the unconditioned ultimate 狈颈产产腻苍补 called the cessation of causes (paccayakkhaya), all the doubts, that would occur owing to ignorance of 狈颈产产腻苍补, disappear in the mental continuum of that arahat, just as dewdrops vanish with the onset of sun heat.

In the last watch of the night, the Buddha contemplated the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 repeatedly in forward and backward orders throughout the watch. When He was thus contemplating, His knowledge of the noble Path that sees thoroughly the incessant going round and cessation of the cycle of suffering became clearer and clearer.

This led to the continuous appearance in the Buddha of a series of such mental impulsions as 惭补丑腻-办谤颈测腻 somanassa-sahagata 帽腻峁嘺-sampayutta asa峁卥h膩rika javana preceded by wisdom and rapture. Since He was unable to contain that rapture, still again He uttered a third 耻诲腻苍补 on account of that rapture preceded by wisdom, as though the rapture spilled:

驰补诲腻 have p膩tubhavanti 诲丑补尘尘腻
at膩pino jh膩yato br膩hmanassa
惫颈诲丑奴辫补测补峁� 迟颈峁�峁�丑补迟颈 尘腻谤补蝉别苍腻峁�
s奴riyo va obh膩saya峁� 补苍迟补濒颈办办丑补峁�.

When the thirty-two Constituents of Enlightenment appeared vividly in the mental continuum of an arahat, who has rid himself of all that is evil, who is endowed with right exertion to heat up one thousand five hundred defilements, whose meditation is steadfast and keen to the extent of reaching the Path of 础辫辫补苍腻-箩丑腻苍补, by reflecting on the characteristics of impermanence, unsatisfactoriness and non-substantiality of various samatha objects such as breathing-out and breathing-in and of both material and mental aggregates; then, just as the sun that rises and stands on the top of Mount Yugandhara, illuminating the whole vault of heaven with its own light, even so (that arahat by means of the thirty-two Constituents of Enlightenment) crushes the ten 惭腻谤补 armies, such as sensuality, etc., and remains in the brilliance of the torch of His wisdom resembling the sun.

(In the 鲍诲腻苍补 笔腻濒颈, it is stated that during the first watch of the night, the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 was reflected in forward order; during the middle watch, it was reflected in backward order and during the last watch, it was reflected in both forward and backward orders. This statement refers to the Buddha鈥檚 reflection on the seventh night that completed His week-long stay on the Throne.)

After reflecting on the Doctrine of 笔补峁璱肠肠补蝉补尘耻辫辫腻诲补 in forward and backward orders throughout the three watches of the night of the first waxing moon of 痴别蝉腻办丑补, the Buddha uttered the aforesaid three verses of 鲍诲腻苍补;on the second, third, fourth, fifth, sixth and seventh days too, He remained on that 础辫补谤腻箩颈迟补 Throne, enjoying the bliss of arahantship.