The Story of the Recluse Kāḷadevila

The very day the new-born prince and his mother were brought back to the city of Kapilavatthu, the Tāvatiṁsa Devas, headed by Sakka, rejoiced on learning: “A noble son has been born to King Suddhodana in Kapilavatthu city,” and that “the noble son will definitely become an Awakened One at the sacred grounds of the Bodhi tree,” and they threw up their garments in the air, clapped their arms with their hands, etc., and indulged in merry-making.

At that time, the recluse Kāḷadevila, who had gained the five super knowledges and eight attainments and who was in the habit of frequenting the palace of King Suddhodana, took his meal there as usual and went up to Tāvatiṁsa to spend the daytime in that celestial abode. He sat on the throne of gems in the bejewelled mansion, enjoying the bliss of the absorptions (jhāna). When he emerged from his absorption, standing at the mansion’s gate and looking around, he saw Sakka was joyous and other Devas were tossing up their headgears and costumes and extolling the virtues of the Bodhisatta at the main road of 60 leagues length. He asked: “Devas, what makes you so happy and so playful? Tell me the reason.”

Thereupon the Devas answered: “Venerable sir, a noble son has been born to King Suddhodana today. That noble son, sitting cross-legged under the Bodhi tree at the most sacred spot, the centre of the universe, will attain omniscient Self-Awakening. He will then deliver the Dhamma Wheel (Dhamma-cakka) discourse. We will thus get the opportunity of seeing the boundless glory of a Buddha and of listening to his supreme Dhamma discourse. That is why we are indulging ourselves in merry-making.”

On hearing the Devas’ reply, Kāḷadevila speedily descended from Tāvatiṁsa and took his seat prepared in the palace of King Suddhodana. After exchanging words of greeting with the king, Kāḷadevila said: “King, I have heard that a noble son has been born to you. I would like to see him.” Then the king had his fully dressed son brought to him, and he carried the son straight to Kāḷadevila to make him pay homage to the royal teacher. When he was thus carried, the two feet of the prince flew aloft and rested on the recluse’s matted hair, just as a streak of lightning flashed on the top of dark blue clouds.

There is no one deserving of the homage by a Bodhisatta who is in his last existence. Should anybody, not knowing this, place the Bodhisatta’s head at the feet of Kāḷadevila, Kāḷadevila’s head would split into seven pieces.

Kāḷadevila, realizing this astonishing and extraordinary glory and power of the prince, decided: “I should not destroy myself.” Then rising from his seat he paid respects to the prince with his hands clasped. Witnessing the marvellous scene, King Suddhodana also bowed down before his own son.

Kāḷadevila, having acquired the five super knowledges and the eight attainments, could recall events of the past 40 aeons (kappa) and also foresee those of the future 40 aeons. Thus he was capable of recollecting and discerning the events of 80 aeons in all. ¹³

¹³ A detailed account of Kāḷadevila is given in the Further Explanations.

Having inspected the major and minor characteristics on the prince, Kāḷadevila pondered whether the prince would become a Buddha or not and came to know, through his foreseeing wisdom, that the prince certainly would become a Buddha. With the knowledge that: “Here is a superb man,” he laughed in great delight.

Again, Kāḷadevila pondered whether he would or would not see the young prince attain [230] Buddhahood. He realized through his foreseeing wisdom that before the young prince’s becoming a Buddha, he would pass away and be reborn in a formless abode of the Brahmas where he would not be capable of hearing the deathless Dhamma even if hundreds and thousands of Buddhas were to go and teach it. “I will not get an opportunity of seeing and paying obeisance to this man of marvel who is endowed with the unique merits of the perfections. This will be a great loss for me.” So saying and being filled with immense grief, he wept bitterly. ¹⁴

¹⁴ [A long section here on Kāḷadevila explaining why he was unable to meet the Buddha has been moved to the Further Explanations.]

When the courtiers saw Kāḷadevila laughing and weeping, it occurred to them thus: “Our venerable recluse laughed first, and later he wept, which is strange indeed.” So they enquired: “Venerable sir, is there any danger that might befall our master’s son?” – “There is no danger for the prince. In fact, he will become a Buddha.” – “Then why do you lament?” the people asked again. “Because I shall not get an opportunity to see the attainment of Awakening by an extraordinary man who is endowed with such wonderful qualities, and this will be a great loss to me. So thinking, I lament,” he replied.

The above narration has been made in accordance with what is described in the Chronicles of the Buddhas (Buddha-vaṁsa) and Birth Stories (Jātaka) commentaries and the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra).

In some works on the life of the Buddha in prose, the story is as follows: When King Suddhodana asked: “At what age will the prince renounce the world and attain Buddhahood?” Kāḷadevila answered: “At the age of 35.” This passage is a deduction from the words addressed by Kāḷadevila to his nephew, Nālaka the youth: “Dear Nālaka, a son has been born to King Suddhodana. The child is the Bodhisatta; he will attain Buddhahood at the age of 35.” The king was not pleased to hear that his son would become a Buddha. He wanted to see his son as a Universal Monarch, not as a Buddha. Therefore, he must [232] not have asked about the time of his son’s renunciation and becoming a Buddha. That is the reason for the omission of such a passage in the aforesaid commentaries and sub-commentary. Here in this work, too, we make no mention of it.

Nālaka the Youth

Having answered thus, the recluse Kāḷadevila pondered: “Though I will miss the prince’s becoming a Buddha, I wonder whether somebody among my relations will have an opportunity of witnessing it.” Then he foresaw that his nephew, Nālaka, would. So he visited his sister and summoned his nephew and urged him, saying: “My dear nephew, Nālaka, the birth of a son has taken place in the palace of King Suddhodana. He is a Bodhisatta. He will attain Buddhahood at the age of 35. You, my nephew, are somebody deserving of meeting the Buddha. Therefore, you had better become a recluse immediately.”

Though born to the parents who had 870 millions worth of wealth, the young Nālaka had confidence in his uncle, and thought: “My uncle would not have urged me to do what is not beneficial. He did so because it is of benefit indeed.” With this conclusion, he had the robes and the alms bowl bought and brought immediately from the market himself: “I have become a recluse with dedication to the Buddha, the noblest personage in the world.”

Having said this, he faced the direction of Kapilavatthu where the prince was and made obeisance by raising his clasped hands in veneration. Thereafter, he put his bowl in a bag, slung it on his shoulder and entered the Himālayas. Waiting for the Buddha there in the forest, he devoted himself to asceticism. ¹⁵

¹⁵ In connection with the birth of the prince, the history of his lineage, together with the founding of Kapilavatthu city, is mentioned in the Further Explanations.

The 32 Marks of a Great Man

On the fifth day after the birth of the prince, his father, King Suddhodana, held the head-washing ceremony, and with the idea to name his son, he had his palace pervaded with four kinds of fragrant powder: jasmine (tagara), cloves (lavaṅga), saffron (kuṅkuma), and cinnamon (tamāla), and strewn with the five kinds of bulbs: grass (saddala), rice, mustard seeds, jasmine buds and puffed rice.

He had also pure milk rice cooked without any water, and having invited 108 learned Brahmins who were accomplished in the three Vedas and given them good, clean seats prepared in the palace, he served them with the delicious milk rice.

The enumeration of the four kinds of fragrant powder here is in accordance with that given in the sub-commentary on the Discourse about the Trainee (Sekha-sutta, MN 53) and in the sub-commentary on the Long Discourse about the Emancipation (Mahā-parinibbāna-sutta, DN 16).

In the sub-commentary on the Discourse about King Mahā Suddasana (Mahā-sudassana-sutta, DN 17), however, saffron is replaced by frankincense (turukkha); in the exposition of the Introduction to the Birth Stories (Jātaka-nidāna), etc., the enumeration is black sandalwood, jasmine, camphor and essence of sandalwood; in the Light on the Dictionary (Abhidhānappadīpikā) glossary the four are saffron, cloves, jasmine and frankincense; the sub-commentary on the Discourse containing the Explanation of the Corrupt (Avassuta-pariyāya-sutta, SN 35.243) has saffron, frankincense, cloves, and cinnamon; the Garland of Decorative Stories (Mālālaṅkāra-vatthu) has Sāla, great jasmine, camphor essence and sandalwood essence; and the Illustration of the Meaning of the Victor (Jinattha-pakāsanī) mentions aloe (aguru), jasmine, camphor and sandalwood.

Having fed them, the king honoured them by making excellent offerings to them, and out of the 108 Brahmins, eight were selected and asked to prognosticate the marks on the body of the prince. Among the eight selected Brahmins, Rāma, Dhaja, Lakkhaṇa, Jotimanta, [233] Yañña, Subhoja and Suyāma, having examined the physical marks of the prince each raised two fingers and made two alternative predictions with no decisiveness thus: “If your son, who is endowed with these marks, chooses to live the life of a householder, he will become a Universal Monarch, ruling over the four great islands; if he becomes a monk, however, he will attain Buddhahood.”

But Sudatta of the Brahminical clan Koṇḍañña, the youngest of them, after carefully examining the prince’s marks of a Great Man raised only one finger and conclusively foretold with just one prediction thus: “There is no reason for the prince’s remaining in household life. He will certainly become a Buddha who breaks the root of the defilements.”

The young Brahmin Sudatta of the Koṇḍañña clan was one whose present existence was his last and who had previously accumulated meritorious deeds that would lead him towards the Arahat fruition. Therefore, he excelled the seven senior Brahmins in learning and could foresee the prospects of the prince that he would definitely become a Buddha. Hence his bold reading with only one finger raised.

This reading of the marks by young Sudatta, a descendent of the Koṇḍañña family, with the raising of a single finger was accepted by all the other learned Brahmins.

It became possible for these Brahmins to read the physical marks of a Great Man, such as a Buddha and other noble ones, owing to the following events: At times when the appearance of a Buddha was drawing near, Mahā Brahmas of Suddhāvāsa abode incorporated in astrological works certain compilations of prognosticative matters with reference to the marks of a Great Man who would become a Buddha (Buddha-mahā-purisa-lakkhaṇa). The Brahmas came down to the human world in the guise of Brahmin teachers and taught all those who came to learn as pupils. In so doing their idea was: “Those, who are possessed of accumulated merit and mature intelligence, will learn the works of astrology which include the art of reading the marks of a Great Man.” That was why these Brahmins were able to read the marks such as those indicating the future becoming a Buddha and others.

There are 32 major marks which indicate that their possessor is a Great Man or Bodhisatta. They are as follows:

1. The mark of the level soles of the feet which, when put on the ground, touch it fully and squarely.

2. The mark of the figures in the 108 circles on the sole of each foot together with the wheel having 1,000 spokes, the rim, the hub and all other characteristics.

3. The mark of the projecting heels.

4. The mark of the long and tapering fingers and toes.

5. The mark of the soft and tender palms and soles.

6. The mark of the regular fingers and toes like finely rounded golden rail posts of a palace window, there is only a narrow space between one finger and another as well as between one toe and another.

7. The mark of the slightly higher and dust-free ankles.

8. The mark of the legs like those of an antelope (eṇi).

9. The mark of the long palms of the hands which can touch the knees while standing and without stooping.

10. The mark of the male organ concealed in a sheath like that of a Chaddanta elephant. [234]

11. The mark of the yellow and bright complexion as pure gold (siṅgī-nikkha).

12. The mark of the smooth skin which was so smooth no dust could cling to it.

13. The mark of the body-hairs, one in each pore of the skin.

14. The mark of the body-hairs with their tips curling upwards as if they were looking up at the Bodhisatta’s face in devotion.

15. The mark of the upright body like a Brahma’s.

16. The mark of the fullness of flesh in seven places of the body: the two upper parts of the feet, the two backs of the hands, the two shoulders and the neck.

17. The mark of the full and well-developed body, like a lion’s front portion.

18. The mark of the full and well-developed back of the body extending from the waist to the neck like a golden plank without any trace of the spinal furrow in the middle.

19. The mark of the symmetrically proportioned body like the circular spread of a banyan tree, for his height and the compass of his arms are of equal measurement.

20. The mark of the proportionate and rounded throat.

21. The mark of 7,000 capillaries with their tips touching one another at the throat and diffusing throughout the body the taste of food even if it is as small as a sesame seed.

22. The mark of the lion-like chin which is somewhat like that of one who is about to smile.

23. The mark of the teeth numbering exactly 40.

24. The mark of the teeth set proportionately in a row.

25. The mark of the teeth touching one another with no space in between.

26. The mark of the four canine teeth white and brilliant as the morning star.

27. The mark of the long, flat and tender tongue.

28. The mark of the voice having eight qualities like a Brahma’s.

29. The mark of the very clear blue eyes.

30. The mark of the very soft and tender eyelashes like a new-born calf.

31. The mark of the hair between the two eyebrows.

32. The mark of the thin layer of flesh that appears by nature like a gold headband on the forehead.

These are the 32 marks of a Great Man.

This information is extracted from the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) and the Discourse on the Marks (Lakkhaṇa-sutta, DN 30), as well as from the Discourse concerning Brahmāyu (Brahmāyu-sutta, MN 91). [A long explanation of these marks and their genesis has been moved to the Further Explanations.]

The 80 Minor Characteristics

The Bodhisatta, a Great Man, is also endowed with 80 minor characteristics (asīti-anuvyañjana), which accompany the major ones. These 80 minor marks will now be briefly mentioned, as they appear in the Ornaments of the Victor (Jinālaṅkāra) and other texts.

1. Close-knit fingers and toes with no intervening gaps (citaṅgulitā).

2. Fingers and toes tapering gradually from the base to the tips (anupubbaṅgulitā).

3. Round fingers and toes (vaṭṭaṅgulitā).

These are the three characteristics concerning the fingers and toes.

4. Red fingernails and toenails (tamba-nakhatā).

5. Tall, pointed and prominent fingernails and toenails (tuṅga-nakhatā).

6. Neat and smooth fingernails and toenails (siniddha-nakhatā).

These are three characteristics concerning the fingernails and toenails.

7. Neither receding nor protruding ankles, i.e., inconspicuous ankles (nigūḷha-gopphakatā).

This is the one characteristic concerning the ankles.

8. Evenness of the tips of all ten toes (sama-pādatā).

This is the one characteristic concerning the toes.

9. A manner of walking gracefully like an elephant king (gaja-samānakkamatā).

10. A manner of walking gracefully like a lion king (sīha-samānakkamatā).

11. A manner of walking gracefully like a goose king (haṁsa-samānakkamatā).

12. A manner of walking gracefully like a bull king (usabha-samānakkamatā).

13. A manner of walking clockwise (dakkhiṇā-vaṭṭa-gatitā).

These are the five characteristics concerning the manner of walking.

14. Round knees that are beautiful on all sides (samantato cāru-jaṇṇu-maṇḍalatā).

This is the one characteristic concerning the knees.

15. A well-developed male organ (paripuṇṇa-purisa-vyañjanatā).

This is the one characteristic of the male genitalia. [243]

16. A navel with uninterrupted lines (acchidda-nābhitā).

17. A deep navel (gambhīra-nābhitā).

18. A navel with a right turning ringlet (dakkhiṇāvaṭṭa-nābhitā).

These are the three characteristics concerning the navel.

19. Thighs and arms like an elephant’s trunk (dviradakara-sadisa-ūru-bhujatā).

This is the one characteristic concerning the thighs and arms.

20. A well-proportioned body (suvibhatta-gattatā).

21. A gradually rising body (anupubba-gattatā).

22. A fine body (mattha-gattatā).

23. A body that is neither lean nor plump (anussannānussanna-sabba-gattatā).

24. A wrinkle-free body (alīna-gattatā).

25. A body free of moles, freckles, etc. (tilakādi-virahita-gattatā).

26. A regularly lustrous body (anupubba-rucira-gattatā).

27. A particularly clean body (suvisuddha-gattatā).

More characteristics concerning the body will follow later on.

28. Physical strength equal to that of one billion elephants (koṭi-sahassa-hatthi-bala-dhāraṇatā).

This is the only characteristic concerning physical strength.

29. A prominent nose like a golden goad (tuṅga-nāsatā).

This is the only characteristic concerning the nose.

30. Dark red gums (suratta-dvija-maṁsatā).

This is the only characteristic concerning the gums.

31. Clean teeth (suddha-dantatā).

32. Neat and smooth glossy teeth (siniddha-dantatā).

There are the two characteristics concerning the teeth.

33. Pure faculties of sense, such as eyes, etc. (visuddhindriyatā).

This is the only characteristic concerning the sense-faculties of the eyes, ears, nose, tongue, and body.

34. Round canine teeth (vaṭṭa-dāṭhatā).

This is the only characteristic concerning the canine teeth.

35. Red lips (rattoṭṭhatā).

This is the only characteristic concerning the lips.

36. Long mouth-cavity (āyata-vadānatā).

This is the only characteristic concerning the mouth.

37. Deep lines on the palms (gambhīra-pāṇi-lekhatā).

38. Long lines on the palms (āyata-lekhatā).

39. Straight lines on the palms (uju-lekhatā).

40. Beautifully formed lines on the palms (surucira-saṇṭhāna-lekhatā).

These are the four characteristics concerning the palms.

41. Halo spreading around the body in a circle (parimaṇḍala-kāyappabhā-vantatā).

This is the only characteristic concerning the halo.

42. Full cheeks (paripuṇṇa-kapolatā).

This is the only characteristic concerning the cheeks. [244]

43. Long and broad eyes (āyata-visāla-nettatā).

44. Very clear eyes with five kinds of colour (pañca-pasāda-vanta-nettatā).

These are the two characteristics concerning the eyes.

45. Eyelashes with their tips curling upwards (kuñjitagga-bhamukatā).

This is the only characteristic concerning the eyelashes.

46. Soft, thin and red tongue (mudu-tanuka-ratta-jivhatā).

This is the only characteristic concerning the tongue.

47. Long and beautiful ears (āyata-rucira-kaṇṇatā). .

This is the only characteristic concerning the ears.

48. Varicose-free veins (niggaṇṭhi-siratā).

49. Neither receding nor protruding, but inconspicuous veins (niggūḷa siratā).

These are the two characteristics concerning the veins.

50. Round elegant head like a circular umbrella (vatta-chatta-nibha-cāru-sīsatā).

This is the only characteristic concerning the head.

51. Long, broad and graceful forehead (āyata-puthu-nalāṭa-sobhatā).

This is the only characteristic concerning the forehead.

52. Natural and beautiful eyebrows that need not be groomed (susaṇṭhāna-bhamukatā).

53. Soft eyebrows (saṇha-bhamukatā).

54. ⌀砀㈀ ㌀㬀Eyebrows in regular order (anuloma-bhamukatā).

55. Large eyebrows (mahanta-bhamukatā).

56. Long eyebrows (āyata-bhamukatā).

These are the five characteristics concerning the eyebrows.

57. A supple body (sukhu-māla-gattatā).

58. A very relaxed body (ativiya-somma-gattatā).

59. A very bright body (ativiya-ujjalita-gattatā).

60. A dirt-free body having an absence of body secretion (vimala-gattatā).

61. A non-sticky body with the body skin always looking fresh (komala-gattatā).

62. A neat and handsome body (siniddha-gattatā).

63. A fragrant body (sugandha-tanutā).

These are the fifteen characteristics concerning the body, including the eight above from 20 to 27.

64. Body hairs of equal length with no difference in length (sama-lomatā).

65. Non-sticky hairs (komala-lomatā).

66. Every body hair coiling clockwise (dakkhiṇāvaṭṭa-lomatā).

67. Blue body hairs like the colour of broken stones of collyrium (bhinnañjana-sadisa-nīla-lomatā).

68. Round body hairs (vaṭṭa-lomatā).

69. Smooth body hairs (siniddha-lomatā).

These are the six characteristics concerning the hairs of the body.

70. Very subtle inhaling and exhaling of the breath (atisukhuma-assāsa-passāsa-dhāraṇatā).

This is the only characteristic concerning the respiration. [245]

71. A fragrant mouth (sugandha-mukhatā).

This is the only characteristic concerning the mouth.

72. A fragrant top of the head (sugandha-muddhanatā).

This is the only characteristic concerning the top of the head.

73. Jet-black hair (sunīla-kesatā).

74. Hair curling clockwise (dakkhiṇāvaṭṭa-kesatā).

75. Naturally well-groomed hair (susaṇṭhāna-kesatā).

76. Neat and short hair (siniddha-kesatā-saṇha-kesatā).

77. Untangled hair (aluḷita-kesatā).

78. Hair of equal length (sama-kesatā).

79. Non-sticky hair (komala-kesatā).

These are the seven characteristics concerning the hair.

80. An aggregate of luminous radiance or halo which shines forth from the top of the head. The Bodhisatta is considered marvellous because of this halo (ketu-mālā-ratana-vicittatā).

This is the only characteristic concerning the halo.

The Bodhisatta possesses the above 80 minor characteristics. The enumeration made here is in accordance with that contained in the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra).

The aforementioned major and minor marks can also be termed as the hundred meritorious (sata-puñña) characteristics. The Bodhisatta has performed a hundred-fold the number of times all other beings have performed each kind of meritorious deed throughout the innumerable world-elements. Hence, his merits are known as a hundred-fold merit (sata-puñña), whereby he acquires the 32 major and 80 minor marks as a result.

In this way, having examined the prince’s major and minor marks carefully, the learned Brahmins made a prediction saying: “The prince will attain Buddhahood.” After discussing amongst themselves the matter of the naming of the prince, they gave him the name of Siddhattha as an omen indicating that he would successfully accomplish the task for the benefit of the entire world.

The Story of the Five Monastics

Regarding the foundation story of the group-of-five monastics (pañca-vaggiya) headed by Ven. Koṇḍañña, the Sārattha-dīpanī sub-commentary on one hand and the Birth Stories (Jātaka) and the Chronicles of the Buddhas (Buddha-vaṁsa) commentaries on the other, narrate different stories. The story of these five will be included here according to the versions of the said sub-commentary and commentaries.

The sub-commentarial story recorded in the Sārattha-dīpanī goes like this: At the time of the birth of the prince, out of the learned Brahmins who were the selected mark-readers: Rāma, Dhaja, Lakkhaṇa, Manti, Koṇḍañña, Bhoja, Suyāma and Sudatta, five, led by Koṇḍañña foretold, saying: “The prince will certainly become a Buddha.” Thereafter, having handed over to their families the remunerations they received at the prediction ceremony, they put on the robes, dedicating themselves to the Bodhisatta as they had come to the conclusion: “That great man, the prince, will not remain in a household life, he will definitely attain Buddhahood.”

These Brahmins had been well-versed in the Vedas since their childhood; they had been also treated as teachers since then. They agreed among themselves to renounce the world, for they thought to [246] themselves: “We will not be able to cut off the entanglement to our families when we get married. It is therefore better for us to go forth early,” hence their dedication to the Bodhisatta immediately after their prediction when they were still young.

Taking up their residence in forest dwellings, they sometimes enquired, asking lay people: “Friends, has the young prince renounced the world?” – “How can you see the prince’s renunciation? He is still enjoying royal luxuries in the midst of female dancers in the three palaces, as though he were a divine being,” replied the people. Then the Brahmins, thinking that: “The wisdom of the prince is not mature yet,” went on waiting unworriedly for the moment of the prince’s renunciation.

The story recorded in the Chronicles of the Buddhas (Buddha-vaṁsa) and Birth Stories (Jātaka) commentaries is like this: After naming the Prince Siddhattha, the select eight learned Brahmins went home and summoned their sons and said: “Dear sons, we are now advanced in age. Prince Siddhattha, son of our King Suddhodana, will certainly become an Awakened One. We do not know for sure, however, whether we will see the young prince attain Buddhahood. When he does, take up the ascetic life in the Dispensation of that Buddha.”

Out of the eight learned Brahmins, seven lived till old age but expired before the prince’s renunciation and were reborn in good or evil existences in accordance with their respective deeds. Koṇḍañña alone survived in good health. When the prince attained manhood and renounced the world, he went to Uruvelā forest and mused: “Delightful is this region! It is agreeable to one who is inclined to engage in meditation.” And while the Bodhisatta was then devoting himself to asceticism (dukkara-cariyā) in that forest, Koṇḍañña, learning the news that: “The prince has become a recluse,” went to the sons of the late seven Brahmins and said: “Young men, Prince Siddhattha is said to have become a recluse. The prince will certainly attain Buddhahood. If your fathers were still alive, they would have gone forth and taken up an ascetic life themselves today. If you are desirous of becoming recluses yourselves, do come along. I am going to follow the prince and become an ascetic.” Of the seven Brahmins’ sons, three remained laymen as they did not agree to go forth.

Only the remaining four agreed and became recluses with Koṇḍañña as their leader. These five persons came to be known as the group-of-five monastics (pañca-vaggiya).

Preventing the Prince from seeing the Four Omens

When King Suddhodana heard the prophecy about his son it was reported by the Brahmins that: “Your son will renounce and become a recluse,” so he asked: “After seeing what will my son go forth?” – “On seeing the four omens of an old man, a sick man, a dead man and a recluse, your son will renounce the world and become a recluse,” answered the Brahmins unanimously.

On hearing the Brahmins’ reply, King Suddhodana ordered his servants, saying: “If my son will renounce only after coming across these four omens, from now on, do not permit any person who is aged, sick or a recluse visit my son. Otherwise they will create spiritual urgency (saṁvega) in him and he will want to renounce. I do not want my son to become a Buddha. I want to see him as a Universal Monarch ruling over the four great islands with their 2,000 surrounding smaller islands and travelling in the sky by means of the Wheel-Treasure in the company of his followers, 36 leagues in extent.” Then guards, in sufficient number, were placed around the four quarters at every distance of one mile to ensure the absence of the aged, the sick, the dead and the recluse within the sight of the prince.

That very day, an auspicious head-washing ceremony was held at which 80,000 royal relatives were present and they discussed among themselves thus: “Whether the prince will become a Buddha or a Universal Monarch, each of us will give a son to wait upon him. If he becomes a Buddha, he will travel magnificently in the company of recluses who are of royal blood. Or, if he becomes a Universal Monarch, he will tour majestically being accompanied by 80,000 princes.” Then each of them promised to present a [247] son to the prince.

The Death of Queen Mahā Māyā Devī

On the seventh day after the birth of the prince, his mother, Mahā Māyā Devī, reaching the end of her lifespan, passed away and was reborn in Tusita abode as a Deva bearing the name of Santusita.

The mother died, not because she had given birth to a Bodhisatta, but because her lifespan had come to an end. It may be recalled that even when the Bodhisatta Setaketu made the five great investigations Mahā Māyā had only ten months and seven days left to live. Nobody else is worthy of occupying the lotus-like womb of a Bodhisatta’s mother, for it is like the perfumed chamber which has housed a Buddha or his statue or an object of worship. Besides, while a Bodhisatta’s mother is still alive, it is not appropriate to keep her aside and make another woman Chief Queen. So it is the usual course of events (dhammatā) that a Bodhisatta’s mother should remain alive for only seven days after giving birth to her son, hence the passing away of the mother at that time.

To the query: “In which period of life did Mahā Māyā die?” the answer is: “She died in the middle period.” Since desires and passions abound in sentient beings in the first period of life, a woman who conceives in this period cannot take good care of her pregnancy. Accordingly, the baby at that time is susceptible to many diseases. But the womb of the mother remains clean when she passes two thirds of her middle period and reaches the last third. And whoever takes conception in such a clean womb is free from diseases. Therefore, the Bodhisatta’s mother, after enjoying palatial luxuries in the first period of life, gave birth to a son and died when she came to the third and last stage of the middle period of life. ¹⁶

¹⁶ See the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) commentary, for an exposition of the natural law concerning Bodhisattas (Bodhisatta-dhammatā, PTS 2.427).

Strictly following the exposition of this commentary, famous teachers of old have composed an aphorism in a verse form to state that the mother of the Bodhisatta passed away when she was precisely 56 years, 4 months and 27 days old. There is also another one saying that the royal mother conceived at the age of 55 years, 6 months and 20 days.

At the time when mother Māyā was born as a human being, the general lifespan was 100 years which may be equally divided into three periods, each consisting of 33 years and 4 months. She enjoyed a luxurious life in the first period of 33 years and 4 months. If the second period of 33 years and 4 months are made into three portions, each portion covers 11 years, 1 month and 10 days. The sum of the first two portions will then be 22 years, 2 months and 20 days. To this, add the number of years and months of the first period, and the result is 55 years, 6 months and 20 days. At this age, Mahā Māyā conceived the Bodhisatta, hence the second aphorism.

If and when the pregnancy of ten months duration as well as the seven days that followed the prince’s birth are added to the 55 years, 6 months and 20 days, the sum total will be 56 years, 4 months and 27 days, hence the first aphorism. ¹⁷

¹⁷ An elaboration of the meaning of the subject-matter under discussion is given in the Light on the All-Seeing Eye (Samanta-cakkhu-dīpanī).

Mother Māyā’s Rebirth in Tusita Heaven

To the question as to whether the royal mother, Māyā, was reborn as a male or a female celestial being in the abode of Tusita, the answer, no doubt, should be that she was reborn as a male.

In this matter, after superficially studying the Pāḷi statement: Mātaraṁ pamukhaṁ katvā, “having put his mother to the front,” some scholars say or write that she was reborn as a female deity; but such reliable works as the [248] Verses of the Elder Monks (Thera-gāthā) commentary and others hold that: “Māyā was a male deity in the Tusita world of gods.” Concerning Kāḷudāyī’s verses in the Verses of the Elder Monks (Thera-gāthā, PTS 2.226), commentary it is said: Devūpapatti pana purisa-bhāveneva jātā, “(Māyā’s) rebirth in the abode of gods took place in the form of a male.”

Also in the section on the Bodhisatta’s auspicious birth, the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra) mentioned:

Yasmā ca Bodhisattena vasita-kucchi nāma cetiya-gabbha-sadisā hoti, na sakkā aññena sattena āvasituṁ vā paribhuñjituṁ vā, tasmā Bodhisatta-mātā gabbha-vuṭṭhānato sattame divase kālaṁ katvā, Tusita-pure deva-putto hutvā nibbatti.

The womb in which the Bodhisatta had stayed was like the chamber of a shrine, other beings were not able to stay there or to use it. Therefore, seven days after giving birth, the Bodhisatta’s mother died and became a Devaputta in the celestial city of Tusita.

Still further, in the exposition on the Twenty Verses (Vīsati-gathā) of of the sub-commentary, the Jewel Light (Maṇi-dīpa-ṭīkā), it is asserted:

Siri Mahā Māyā hi Bodhisattaṁ vijayitvā, sattāha-mattaṁ ṭhatvā, ito cavitvā, Tusita-bhavane purisa-bhāveneva nibbattā, na itthi-bhāvenā ti.

Having lived only for seven days after giving birth to the Bodhisatta, Siri Mahā Māyā passed away from this world and was reborn as a male, not as a female.

It is a regular incident that all the mothers of Bodhisattas should live only seven days after childbirth and that they should all die and be reborn in the Tusita abode only as a god and never as a goddess. Therefore, the fact that Mahā Māyā was born as a Deva in Tusita should be accepted without doubt.

The Prince’s Attendants

For his son, Prince Siddhattha, King Suddhodana selected and appointed 240 female attendants who were clean and fair, skilled in carrying out their duties such as breast-feeding, by giving sweet milk free of pungent, salty and other unpleasant tastes, bathing, carrying and nursing. The king also appointed 60 male servants to help the female attendants and further appointed 60 officers who would oversee the duties of these men and women.

Of the 240 female attendants, 60 were to breast-feed the prince; another 60 were to bathe him with scented water and dress him; still another 60 were to carry him, supporting him with their hands, or in their laps and so on; and the remaining 60 had to share the same duty by taking over the prince in turn. Thus the nursing work was distributed among 240 female attendants. With the 60 male servants and 60 officers, there were altogether 360 persons responsible for looking after the little prince.

All this is given in accordance with the Collection of the Long Discourses (Dīgha-nikāya) and its commentary, where mention is made of the appointment of attendants by King Bandhuma for his son Prince Vipassī, who was the Bodhisatta. On this basis, the appointment by King Suddhodana has been described.

In the Swezon Kyawhtin (Volume I, Question No. 33), a question is asked in verse form by Shin Nandadhaja, the celebrated novice of Kyeegan village. The answer given by Kyeethai Layhtat Sayādaw is: “There are 60 Myanmar hours in one day and one night; since four nurses had to take charge in turn every one hour, multiply 60 by 4, and the result is 240.”

If we take the reckoning made in the Swezon Kyawhtin: “Four nurses had to take charge in turn every hour,” in the sense that one was to feed, and another was to bathe and dress, still another to tend to him, supporting and clasping him with her hands or in her lap, and the last one to carry on the same task after taking over the prince in turn, then it is quite in consonance with what is contained in the exposition of the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) of the aforesaid commentary.

The Selection of Attendants

In the commentary to the Birth Story about the Wise Temiya (Temiya-jātaka, Ja 538, actually called the Birth Story about the Wise Mūgapakkha, Mūga-pakkha-jātaka), the detailed description of how the King of Kāsi chose attendants for his son Temiya, the Bodhisatta, is recorded as follows: [249]

1. A tall woman was not appointed nurse because the child’s neck is apt to become elongated for having to suck milk while remaining close to her bosom.

2. A short woman was not appointed nurse because the child’s neck is apt to become stunted for having to suck milk while remaining too close to her bosom.

3. A thin woman was not appointed nurse because the child’s limbs, such as his thighs, etc., are apt to be hurt by having to suck milk while remaining close to her bosom.

4. A fat woman was not appointed nurse because the child is apt to become crippled, with its thighs, knees and legs deformed, for having to suck milk while remaining close to her bosom.

5. A long-breasted woman was not appointed nurse because the child’s nose is apt to be snubbed as it might be pressed by her long breasts as he sucks milk while remaining close to her bosom.

6. A woman with too dark a complexion was not appointed nurse because her milk is very cold and not suitable for the child in the long run.

7. A woman with too white a complexion was not appointed nurse because her milk is very warm and not suitable for the child in the long run.

8. A woman suffering from cough was not appointed nurse because her milk is very sour and not suitable for the child.

9. A woman suffering from consumption was not appointed nurse because her milk is pungent and bitter and not suitable for the child.

The above mentioned commentary says that such women were not appointed attendants; only those free from the above defects were appointed.

Relying on the statement of the commentary, Manli Sayādaw describes the same selection of attendants in verse form (vs. 498) in his Verses on Magha Deva and the Great Cause of Learning (Mahā-suta-kārī-magha-deva-laṅkā). ¹⁸

¹⁸ The author then quotes the whole verse in toto, but we have left it out.

Mahā Pajāpati Gotamī

Though attendants were selected and appointed for Prince Siddhattha in the said manner, it was his aunt, or step-mother, Mahā Pajāpati Gotamī who more often than not breast fed him. After the demise of Mahā Māyā Devi, King Suddhodana raised the prince’s aunt to the status of Chief Queen. Two or three days after the birth of the prince by Queen Māyā, his aunt Mahā Pajāpati Gotamī bore Prince Nanda. When Queen Māyā passed away on the seventh day after the prince’s birth, Mahā Pajāpati Gotamī entrusted her own son Prince Nanda, who was only three or four days old, to nurses, and she herself breast-fed Prince Siddhattha and looked after him. It was in the lap of his aunt that Prince Siddhattha stayed most of the time. ¹⁹

¹⁹ From the commentary on the Discourse giving an Analysis of Offerings (Dakkhiṇā-vibhaṅga-sutta, MN 142).

In this way, Prince Siddhattha, the Bodhisatta, grew up blissfully in a gradual manner under the care and treatment of hosts of attendants and in great pomp and splendour. [250]