Realization of the Three Knowledges

Having won his victory over Vasavatti Māra also known as Devaputta Māra, before sunset on the full moon of May (Vesākha), in the year 528 BCE, the Bodhisatta realised the three understandings (vijjā), in succession, as follows: the knowledge of past existences (pubbe-nivāsānussati-ñāṇa) in the first watch of that night; knowledge of the divine eye (dibba-cakkhu-ñāṇa) in the middle watch of the night and knowledge of the extinction of the pollutants (āsavakkhaya-ñāṇa) in the last watch of the night, and became a Buddha in the very last watch of the night of the May (Vesākha) full moon.

Knowledge of Past Existences

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 past existences (pubbe-nivāsa). The super knowledge (abhiññā) accompanying the remembrance of [316] past existences is the knowledge of past existences (pubbe-nivāsānussati-abhiññā). The Buddha taught it as the first of the three understandings (vijjā-ñāṇa).

The following is an account in detail as to how the first understanding was realized by the Bodhisatta: When the noble Bodhisatta was sat on the unconquered throne, delighted and happy after being victorious over Vasavatti Māra, many Devas and Brahmas dwelling in the 10,000 world-element including the earth-bound spirits (bhumma-deva), went to the Bodhisatta simultaneously and assembled, shouting and exclaiming: “Come, friends, Devas and Brahmas, the victory of the noble Bodhisatta and the defeat of Māra 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, 50 leagues in size, magnificent with a thousand-fold radiance, 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, 40 leagues 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. ⁸

⁸ 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 Mahā Bodhi tree and all the animate and inanimate objects in the surrounding area appear as if immersed in a stream of liquid gold. The Bodhisatta, so graceful in this manner, sitting cross-legged on the unconquered throne at the foot of the Mahā Bodhi tree which may be likened to an umbrella of precious sapphire stones, was reflecting on the Dhamma. ⁹

⁹ The detail regarding the reflection on the Dhamma by the Bodhisatta will be given later.

At that time, standing in the Tāvatiṁsa realm, Sakka sounded the Vijayuttara conch which was 120 leagues long, to summon the Devas and Brahmas. The sound of his conch could be heard from all over the realm, 10,000 leagues in width. Even while blowing the conch continuously, Sakka was running fast to reach the Bodhi tree. It was not only the Sakka of this universe, but all the Sakkas of the other 10,000 world-elements went blowing conches into the presence of the Bodhisatta.

Mahā Brahma arrived and paid homage by holding the white umbrella, which had been left behind on top of the mountains called Cakkavāḷa, and sheltered the Bodhisatta with it from above; and all the Mahā Brahmas from the other 10,000 world-elements arrived and stood holding their white umbrellas, touching one another so as to leave no gap between them.

Suyāma, King of the Yama abode of Devas, also arrived and stood near the Bodhisatta, paying homage by fanning him with the yak-tail fan which was three miles in size; and all the Suyāma Devas from the other 10,000 world-element also arrived and paid homage, each holding a yak-tail fan, crowding the whole of this world-element.

Santusita, King of the Tusita abode of Devas, also arrived and paid homage by fanning the Bodhisatta with a circular ruby fan, three miles in size; and all the Santusita Devas from the other 10,000 world-element also arrived and paid homage, each holding a circular ruby fan, crowding the whole of this world-element.

Pañcasikha arrived, carrying the celestial harp, Beluva, accompanied by a group of celestial dancers, and paid homage by dancing, singing and making music; and all the celestial dancers dwelling in the other 10,000 world-elements also arrived and paid homage by dancing, singing and making music.

Furthermore, all male and female deities dwelling in the 10,000 world-elements gathered together in this world-element 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 offerings made of the seven kinds of jewels, some holding golden plantain plants, some holding mansions of splendour, some holding yak-tail [317] 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 lampstands with rubies, golden mirrors, stone-studded mirrors, mirrors with the seven jewels, oil lamps finished with rubies, bunting and streamers, and wish-fulfilling trees. All the Devas dwelling in the 10,000 world-element arrived, assumed 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 the 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 Brahmas because they were exulted with the belief: “When this noble Bodhisatta becomes a Buddha, we will certainly get the opportunity to listen to the Dhamma from him and thereby receive the immortal supermundane Dhamma of the paths and fruitions and Nibbāna; and we will have delightful satisfaction (pīti), by applying our mind to the nine supermundane Dhammas of the four paths, four fruitions and Nibbāna. We will also witness all kinds of miracles which will be objects of delight for the eye. The Buddha, by teaching us the deathless Dhamma, will bring about our emancipation and safety from the difficult journey of birth (jāti), ageing (jarā), sickness (vyādhi), death (maraṇa), grief (soka), lamentation (parideva), pain (dukkha), distress (domanassa) and despair (upāyāsa).”

Although the Devas and Brahmas paid him homage with great joy and respect, crowding the whole 10,000 world-element 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 mountains called Cakkavāḷa, which protected the Bodhisatta who was so 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 10,000 world-element, 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 unconquered throne was like a great audience throne and the Mahā Bodhi tree was like a great umbrella finished with precious emeralds – all inside this seven-tiered palace of the 10,000 world-element.

While he remained sitting on the unconquered throne, which resembled a great audience throne, on the high ground of the Mahā Bodhi tree, which resembled a great audience hall, covered from above by the Mahā Bodhi tree, 100 cubits high from bottom to top and 100 cubits in circumference, which resembled a great umbrella decorated with precious emeralds, the Bodhisatta was oblivious of the Devas and Brahmas around him, crowding the whole of the 10,000 world-element and paying homage to him. Since he had been reflecting only on the Dhamma, his energy (viriya) 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 form absorption (rūpāvacara-jhāna).

The mind continuum of the Bodhisatta, who was thus absorbed in the first absorption, was entirely free from the hindrances (nīvaraṇa) 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 form absorption, his mind continuum was free of agitation and disturbance from thoughts (vitakka-vicāra); there was internal purity and clarity and his concentration was uniquely firm. On account of that concentration, his delightful satisfaction and happiness increased.

And again, when the Bodhisatta achieved and remained absorbed in the third form absorption, even delightful satisfaction, which had manifested itself in his mind continuum, disappeared and [318] 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 specific neutrality (tatra-majjhattatā) or equanimity (jhānupekkha). His mindfulness became pellucid and his insight-wisdom greatly sharpened.

And again, when the Bodhisatta achieved and remained absorbed in the fourth form absorption, 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 equanimity and the mental state of specific neutrality (tatra-majjhattatā), his mental concomitants, such as mindfulness, etc., which were part and parcel of the fourth absorption, were pellucid like the light of the moon.

The Eight Mind Qualities of the Bodhisatta

If a review is now made of the mind continuum of the Bodhisatta out of devotion, it will be found that, at the time when he was practising austere striving for six years, his mind continuum was exceedingly pure, undefiled by the three wrong thoughts (micchā-vitakka), namely, sensual thought (kāma-vitakka), malevolent thought (vyāpāda-vitakka) and cruel thought (vihiṁsā-vitakka), so that Māra could not find any opportunity of censuring him.

Again, while he was spending the day in the Sāla forest on the full moon day of May (Vesākha), the day he was to attain Buddhahood, his mind continuum was worthy of veneration, for it was highly purified with the attainment of eight mundane absorptions. Moreover, when all the Devas and Brahmas from the 10,000 world-element assembled, crowding this universe, and paid him homage while he was sitting on the unconquered throne after his victory over Devaputta Māra, he remained oblivious of them, concentrating his attention on the practice of the Dhamma only. And so the mind continuum of the Bodhisatta, who had once again achieved and remained absorbed in the fourth form absorption (rūpāvacara-jhāna), a feat for those of sharp intelligence, he had his power of concentration greatly enhanced by the concentration of the fourth form absorption as follows:

1. By virtue of the very pure mental state of the fourth form absorption (rūpa-jhāna-cittuppāda), the mind continuum was completely pure throughout its entire process.

2. On account of such purity, it appeared glittering like polished, newly-refined gold.

3. Having discarded happiness and joy (sukha-somanassa), which is the cause of greed (lobha), and also having discarded sorrow and distress (dukkha-domanassa), which is the cause of hatred (dosa), it was free from the mental defilements of greed and hatred.

4. Freedom from the defilements and taints of the mind leads to freedom from impurities which soil and oppress the mind (upakkilesa).

5. Being controlled by the fivefold mastery over his mind (vasī-bhāva), and being tamed and trained in fourteen ways, the mind continuum of the Bodhisatta became pliable, gentle so as to be amenable to his wishes, like a well-tanned piece of leather or like the well-treated block of lac.

6. Being soft and tender, like the newly refined, polished pure gold, which was ductile and malleable easily made into desired ornaments, it became amenable to the wishes of the Bodhisatta, enabling him to accomplish effectively and easily all kinds of feats, such as recollecting, discerning the events of previous existences, or seeing as if with the divine eye, distant objects, hidden objects and very fine, microscopic objects.

7. Having been well developed and trained so as not to become deprived of the aforesaid qualities, the mind continuum remained firmly established in the qualities; or being pliable and malleable for effective accomplishment of anything desired, the mind continuum remained amenable to the wish of the Bodhisatta.

8. Being thus firmly and securely established, his mind was completely unshaken; or, being established thus, the mind continuum was very strong in respect of faith (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi) and the light of wisdom (paññā). There was, therefore, no shaking of the mind at all which occurs owing to faithlessness, laziness, heedlessness, restlessness, ignorance and gloom arising from the mental defilements. In other words, faithlessness, laziness, etc., could not make [319] even the slightest inroad into the mind continuum of the Bodhisatta.

Alternatively:

1. The mind continuum of the Bodhisatta was well-established in the concentration of the fourth absorption.

2. It was entirely pure, being free from the hindrances (nīvaraṇa).

3. Having gone beyond the grosser factors of the absorptions (jhānaṅga), such as thought (vitakka), and so on, which agitate and disturb the mind, the mind continuum was shining pure, as if about to glitter.

4. It was free from such defilements as pride (māna), deception (māyā), treachery (sāṭheyya), etc., apt to be generated through attainment of the absorptions.

5. It was also free from covetousness (abhijjhā), etc., which forms the cause of the minor defilements (upakkilesa).

6. It was malleable, having gained the fivefold mastery (vasī-bhāva).

7. Having become the basis of all kinds of supernormal powers (iddhi), it was in a position to accomplish whatever was desired by the Bodhisatta.

8. Having been perfected by mental development (bhāvanā), his mind continuum remained unshaken and firmly established.

The mind of the Bodhisatta, which was thus endowed with these eight attributes, finds it easy, needing only an inclination, for realization of the Dhamma which should be realized by means of the super knowledges (abhiññā). When the mind was bent towards the object of the super knowledges, the super knowledge thought moments (abhiññā-javana) arise quite easily.

1. The attainment of the super knowledge of former existences (pubbe-nivāsānussati-abhiññā) was the first understanding (vijjā-ñāṇa).

The mind continuum, endowed with the aforesaid eight attributes and very pure and pellucid, being in such a perfect state in which the super knowledge thought moment (abhiññā-javana) arose easily when the mind was inclined to the object of the super knowledge, the Bodhisatta inclined it towards the super knowledge of former existences (pubbe-nivāsānussati-abhiññā), which could recollect past activities, events and experiences. Thereupon, the super knowledge of former existences arose in him easily. Through that super knowledge, he recollected and saw all his past activities, the events and experiences of his past existences, going back from his previous life right up to the existence when he was the recluse Sumedha. He recollected, also in backward order, many existences and aeons prior to them, and recollected, in forward order, his existences up to that of Setaketu the Deva in the Tusita realm, just before the present one.

This super knowledge was achieved in the first watch of the night. Here, there can be doubt as to how it was possible to know all the happenings and experiences in so many existences with one single thought-moment (abhiññā-javana), which arises only once in one thought-process (vīthi). Although there arose only one single thought moment in one thought process, ignorance (moha), which kept the happenings and experiences in those existences hidden, was done away with through that thought-moment. All kinds of happenings and experiences of those existences were recollected only thereafter, through the successive processes of reflection (paccavekkhaṇa-vīthi), which followed the processes of the super knowledge (abhiññā-vīthi).

The noble Bodhisatta, who recollected successive existences of the past through the super knowledge of former existences (pubbe-nivāsānussati-vijjā-ñāṇa), also acquired super knowledges which could assure him of the attainment of the supermundane (lokuttara) paths and fruitions with penetrative insight thus: “There were only the phenomena of mind and matter (nāma-rūpa) throughout the countless rounds of existence; the beginning of which is not known. On all three occasions of birth, living and death, there were only these two phenomena of mind and matter. Indeed in all abodes and at all times, the phenomena of mind and matter are in a continuous state of flux, like the flame of an oil lamp or like the current of a river, and through a succession of causes and effects, it is only the continuum of mind and matter which fulfils the various functions concerned, such as seeing the sight, hearing the sound, etc., at the six doors of eye, ear, nose, tongue, body and mind, thus giving rise to various modes of intimating one’s intention (viññatti) by bodily movement and verbal expression, etc. In reality there is no sentient individual at all to be called ‘I,’ ‘he,’ ‘she,’ ‘man,’ etc. Indeed, there is not [320] a single Deva, Māra or Brahma who can create such a sentient being.”

This being the case, the Bodhisatta had, through the super knowledge of former existences, temporarily put away to a distance (vikkhambhana-pahāna) the 20 wrong views of self-belief (atta-vāda), which are the four wrong views of self-belief relating to the aggregates of corporeality, namely: form is self, self has form; form exists in self, self exists in form and similarly, each set of these four wrong views relating to the remaining aggregates of feeling, perception, volitions and consciousness. In a similar manner, he had also discarded delusion (moha) which had taken place in the distant past.

2. Attainment of the super knowledge of divine sight (dibba-cakkhu-abhiññā), which is the second understanding (vijjā-ñāṇa).

After the noble Bodhisatta had realised the attainment of the super knowledge of former existences in the first watch of that night, he recollected many past events and existences through that super knowledge; and, having temporarily put away, to a distance, the 20 wrong views (sakkāya-diṭṭhi) together with delusion (moha) which had taken place in the distant past, he directed his mind continuum, which was endowed with the aforesaid eight attributes, towards acquiring the knowledge of seeing the deaths and births of sentient beings (cutūpapāta-ñāṇa), and towards acquiring the knowledge of analysing the deeds which cause rebirth (yathā-kammūpaga-ñāṇa).

The knowledge of analysing the deeds which which cause rebirth is the same as the knowledge of divine sight. When the knowledge of divine sight is developed, the knowledge of analysing the deeds which cause rebirth and knowledge of foreseeing the future (anāgataṁsa-ñāṇa) also become developed.

When the mind was thus inclined to acquire the super knowledge of divine sight the second understanding (vijjā-ñāṇa) arose quite easily. Through that super knowledge, he could see sentient beings on the verge of death or just after taking conception; those who were low-born or high-born by lineage, caste, etc., those who were beautiful or not beautiful, and attain a happy existence or a miserable existence. In other words, he saw those who were rich and prosperous because of their past deeds of merit based on absence of greed (alobha) and those who were indigent and poverty-stricken because of their past deeds of demerit based on greed (lobha).

After seeing, through the super knowledge of divine sight, the denizens of the downfall (apāya) suffering misfortune, he reflected: “What kind of deeds have these beings of the lower realms done to suffer such awful miseries?” Thereupon, the super knowledge of analysing the deeds which cause rebirth which enabled him to see the deeds of demerit done by these beings arose in him.

Likewise, after seeing, through the super knowledge of divine sight, immense happiness enjoyed by sentient beings of the realms of humans, Devas and Brahmas in a progressively higher and better manner, he reflected: “What kind of deeds have these humans, Devas and Brahmas done to enjoy such progressively magnificent bliss in their respective realms?” Thereupon, the super knowledge of analysing the deeds which cause rebirth which enabled him to see the deeds of merit done by these beings arose in him.

By means of the knowledge of analysing the deeds which cause rebirth, he reviewed in detail the past deeds of merit and demerit done by beings and came to know them as they really were: “These denizens of the lower realms had, in their past existences, committed evil by deed, word and thought; they had maligned, abused and reviled the noble ones (ariyas). They held wrong views and with these wrong views they themselves committed, and also caused others to commit, various demeritorious deeds. After death and dissolution of their bodies, they reappeared in the lower realms, in the downfall (apāya), namely, the realm of continuous suffering (avīci), the realm of animals (tiracchāna), the realm of Petas and the realm of the Asuras.

He knew that: “These beings in good existences had performed good deeds bodily, verbally and mentally; they did not malign, abuse or revile the noble ones (ariya); they held right views and with right views, they performed various kinds of meritorious deeds and they caused others to do so. After death and dissolution of their bodies, they were reborn in the happy destinations of humans, Devas and Brahmas.” [321]

This super knowledge of divine sight, the second understanding was achieved by the noble Bodhisatta at midnight of that day. By virtue of this second understanding, the mind continuum of the Bodhisatta became devoid of the element of ignorance and delusion (avijjā-moha-dhātu) which was apt to keep hidden the passing away and arising of sentient beings. Then with the super knowledge of analysing the deeds which cause rebirth, which has the super knowledge of divine sight as its basis, he was able to review and became enlightened as to the true facts of the past deeds of sentient beings; and having done away with the sixteen kinds of doubt (kaṅkhā) the Bodhisatta attained the stage of purity by the removal of doubt (kaṅkhā-vitaraṇa-visuddhi).

Sixteen kinds of doubts are caused by wondering: Have I been in the past? Have I not been in the past? What have I been in the past? How have I been in the past? From what state into what state did I change in the past? Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? From what state to what state shall I change in the future? Am 1? Am I not? What am 1? How am I? Whence has this being come? Whither will it go?

3. The attainment of the knowledge of the extinction of the pollutants, (āsavakkhaya-ñāṇa), the third understanding (vijjā-ñāṇa) and becoming a Buddha.

The noble Bodhisatta attained the path-knowledge of an Arahat (Arahatta-magga-ñāṇa), also called the knowledge of the destruction of the pollutants (āsavakkhaya-ñāṇa), in the last watch of the night thereby realising omniscience (sabbaññutā-ñāṇa).

Then to become a Buddha among humans, Devas and Brahmas, he inclined his mind continuum, which was endowed with the aforesaid eight attributes, to attain the path-knowledge of an Arahat; then letting it dwell on the doctrine of dependent origination (paṭicca-samuppāda) which is made up of twelve factors: ignorance (avijjā), volitions (saṅkhāra), consciousness (viññāṇa), mind and matter (nāma-rūpa), the six sense spheres (saḷāyatana), contact (phassa), feeling (vedanā), craving (taṇhā), attachment (upādāna), continuation (bhava), birth (jāti), old age (jarā), and death (maraṇa). Going over this doctrine of dependent origination in forward and reverse order repeatedly, he attained the noble path (ariya-magga), which is also known as knowledge and insight into things as they really are (yathā-bhūta-ñāṇa-dassana).

This knowledge of the four paths (magga-ñāṇa) did not appear in the mind continuum of such individuals as Sakka and Brahma who were very mighty in the world and the noble recluses, Kāḷadevila and Nārada, who were highly accomplished in the absorptions (jhāna) and super knowledges (abhiññā). So, it may be asked: “Why did this knowledge of the four paths which was so subtle and profound, which was not even dreamed of throughout the beginningless Saṁsāra, and never realised before, appear in the mind continuum of the Bodhisatta who had no teacher and who had entered the ascetic life by his own volition?”

The noble Bodhisatta had, during the period spanning four immeasurable periods and 100,000 world aeons, been passing through existences – so numerous that they could not be counted in hundreds, thousands and hundreds of thousands – and he had accumulated meritorious deeds of the perfection of generosity (dāna-pāramī), which were performed on the basis of the four modes of development, even to the extent of risking his own life. And in every existence, he had conducted himself to completely eradicate or lessen the defilement of greed that arose whenever he gave attention to this or that object. This led him to reach the stage at which others started remarking: “Is there no defilement of greed in the mind continuum of this noble person?”

Similarly, by virtue of the perfection of morality, forbearance and loving-kindness, which were [322] developed through the whole period of four immeasurable periods and 100,000 aeons, he prevented the arising of anger (kodha) and faults (dosa), and by pouring the cool water of loving-kindness over a long period of time, he had extinguished the fires of anger and also done away with its company of jealousy (issā), stinginess (macchariya) and remorse (kukkucca).

By means of the perfection of wisdom (paññā-pāramī), which was well developed and accumulated throughout his many existences and aeons, he had dispelled the element of darkness which is delusion (moha). He had also discarded wrong views; he was therefore a great man of very pure wisdom. He had also approached all the Buddhas, Paccekabuddhas, and noble disciples, as well as other learned individuals whom he happened to encounter and asked them such questions as: “Which Dhamma is faulty and which Dhamma is faultless? Which Dhamma is defiled and which Dhamma is pure?” Because of such enquiries, he had eliminated doubts in matters of Dhamma and had progressed in wisdom, existence after existence.

In the house of his relatives, he showed respect to those older than himself, such as mother and father, maternal uncles, etc., by bowing, by adoring, by honouring, by offering seats, by rising from the place in advance and by extending a welcome to them. He also showed respect to learned persons of virtuous conduct. He had thereby removed conceit (māna) and distraction (uddhacca) and became free from arrogance, like a snake with broken fangs, or a bull with broken horns, or a rope coil used as a foot-scraper. He was in the habit of praising the virtues of forbearance, the virtue of wishing for the welfare of others, and the virtue of being helpful to others with compassion.

By renouncing the world, the Bodhisatta had abandoned the luxuries of his domain and kingship, and became a recluse. After achieving the absorptions in the forest, he discarded the five hindrances and did away with sensuality (kāma-rāga) and delight in womenfolk (itthi-rati) whenever they appeared in each and every existence. With the perfection of truthfulness, he also abstained from false speech (micchā-vaca) which tends to mislead the world; with the perfection of energy, he also removed displeasure (arati) and indolence (kosajja) in concentration and insight meditations which are practices of extraordinary merit, by keeping his mind continuously active and diligent in performing meritorious deeds. In the aforesaid manner, he had endeavoured to make his mind continuum purer and purer one existence after another.

The noble Bodhisatta, who had thus removed the moral defilements (kilesa) by means of the accumulated merit which was accrued from the meritorious deeds of the perfections, such as generosity, morality, etc., had to go through, even in a single existence, the process of repeated purification because the defilements which he had removed would reappear soon. He would then remove them, only to find them making their appearance again since they had not yet been completely eradicated (samuccheda-pahāna) by means of the path-knowledge (magga-ñāṇa). The Bodhisatta, however, would not concede defeat and would not give up but put them away temporarily to a distance (tad-aṅga-pahāna) and through putting away to a distance (vikkhambhana-pahāna) by means of deeds of great merit (mahā-kusala) and supernormal deeds of merit (mahāggata-kusala).

The following notes, based on the Manual of Insight (Vipassanā-dipanī) of Ledi Sayadaw are provided here for further elucidation of this paragraph. Moral defilements arise in common worldlings in three stages: When the defilements are very active and violent producing evil deeds (vītikkama-bhūmi). The defilements of this stage can be got rid of or put away by the meritorious deeds of the perfection of morality but only temporarily. Therefore, the putting away by morality, etc., is called a temporary putting away (tad-aṅga-pahāna).

The defilements at the next stage come into existence as mental properties at the mind door when any object which has power to wake them up produces perturbances at one of the six doors (pariyuṭṭhāna-bhūmi). The defilements which appear thus can be subdued only by the cultivation of the absorptions through the practice of concentration. The putting away of defilements by concentration (samādhi) is called putting away to a distance (vikkhambhana-pahāna). The absorptions can dispose of the defilements for a considerable time so that they do not rise again.

But there still remain the defilements of the third stage which do not come into existence as mental properties but lie latent surrounding the life-continuum (anusaya-bhūmi). They cannot be removed by morality and concentration and are left undispelled by them. Only the knowledge of the path (magga-ñāṇa) attained by development of insight meditation which produces wisdom (paññā) can get rid of these defilements leaving nothing behind. This putting away of defilements by means of wisdom so that they will never rise again is called abandoning by cutting off (samuccheda-pahāna).

Here, the fulfilment of the perfections and the practice of morality which put away the defilements temporarily (tad-aṅga-pahāna) come under the great deeds of merit (mahā-kusala); practice of concentration meditation to develop concentration, which puts away defilements to a distance is regarded as great deeds of merit (mahāggata-kusala). The practice of insight meditation to produce wisdom, the path-knowledge (magga-ñāṇa), which completely cuts off by abandoning (samuccheda-pahāna), is a supermundane deed of merit (lokuttara-kusala). [323]

In this manner, throughout the period of four immeasurable periods and 100,000 aeons, he had eradicated the aggregates of impurities which defiled his mind, and also eliminated ignorance and delusion (avijjā-moha) which act as a general of the army leading the hordes of defilements (kilesa), accompanying him. At the same time, he made the five faculties: faith, energy, mindfulness, concentration and wisdom, grew stronger, existence after existence. Thus, he had travelled through the difficult journey of Saṁsāra, continuously engaged in developing and fulfilling the perfections (pāramī) with fiery zeal till the time when, as King Vessantara, he gave away Queen Maddī in generosity, as the final act of merit which would enable him to become a Buddha. Thereafter, he spent his life in the Tusita realm, enjoying the celestial pleasures and awaiting the time when he would become a Buddha.

Since he was one who had thus reached the pinnacle of wisdom, having done away with the factors of defilements, such as greed, hatred, etc., by means of accumulated merits of the perfections such as generosity, morality, etc., the fourfold knowledge of the path (magga-ñāṇa), which is very deep and subtle, arose unaided in the mind continuum of the Bodhisatta.

Furthermore, beginning from the time when he prostrated himself at the feet of Buddha Dīpaṅkara, he had endeavoured to develop and accumulate merit through fulfilment of the perfections, such as generosity, morality, etc., which are difficult to accomplish by ordinary men without making any wish for the pleasures of any realm of existence whatsoever as the fruits of his meritorious deeds. For all the deeds of merit, such as generosity, morality, etc., performed by him, the Bodhisatta made only this wish: “Let the accumulated merits of these deeds become sufficing conditions (upanissaya-paccaya) for the arising in me of omniscience (sabbaññutā-ñāṇa).”

As for others, they pray for the pleasures of Devas and humans after performing deeds of merit. And, in accordance with their wishes, they gain the pleasures of the Devas and human worlds as the fruits of their good deeds. It is like spending and squandering whatever wealth of merit they have accumulated from their good deeds. Unlike these people, the Bodhisatta, after the manner of one who fills his granary with paddy and always keeps guard over it without making use of it, properly stores up the merit acquired from every performance of his good deeds, wishing: “Let this deed be the sufficing condition only for the realisation of knowledge of the path (magga-ñāṇa) with omniscience (sabbaññutā-ñāṇa) as its pinnacle.”

Such being the case, the accumulation of merits from the perfections and good deeds, over the long period of four immeasurable periods and 100,000 aeons, found an occasion to bear fruit, of which his becoming a Buddha was the greatest in this last existence as Siddhattha. But, as there were countless merits still to come to fruition all in one existence that very existence appeared congested with fruit-bearing merits.

By virtue of the aspiration, solely for becoming a Buddha, the merits of his good deeds that would come to fruition in a great rush in this last existence were very powerful. Consequently, it was only in the mind continuum of the noble Bodhisatta that the knowledge of the four paths which are so subtle and deep arose unaided. [324]

The Development of Insight by the Bodhisatta

Having done away with the factors of defilements, such as greed, hatred, etc., by means of the merits accumulated through the fulfilment of the perfections, such as generosity, morality, etc., the Bodhisatta – who had also eliminated delusion (moha), the general of the defilements, together with its concomitants, which is apt to hinder and conceal the way to Nibbāna – practised and developed the great diamond insight (mahā-vajira-vipassanā) in the last watch of the night, on the full moon of May (Vesākha).

The method of practice and development in brief is as follows: There are 1,000 billion world-elements known as the field of authority (āṇā-khetta) of a Buddha.

The field of authority of a Buddha: There are three fields (khettas) concerning a Buddha according to the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra) and the Expulsion (Pārājika) commentary: 1) the field of birth limited by the 10,000 world-element that quaked on the Fortunate One’s taking re-birth linking (jāti-khetta); 2) the field of authority (āṇākhetta), limited by the 1,000 billions of world-elements where the following safeguards (paritta), are efficacious: the Discourse on the Treasures (Ratana-sutta), the Safeguard of the Constituents (Khandha-paritta), the Safeguard through the Top of a Banner (Dhajagga-paritta), the Āṭānāṭiya Safeguard (Āṭānāṭiya-paritta) and the Peacock’s Safeguard (Mora-paritta); 3) the field of scope (visaya-khetta) is boundless and immeasurable in which the Buddha-knowledge can exercise omniscience (sabbaññutā-ñāṇa), knowing anything anywhere that he wishes.

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 humans, Devas and Brahmas were in a single universe, they could be reduced to the twelve factors of dependent origination (paṭicca-samuppāda) as the ultimate reality, past factors as cause: ignorance (avijjā) and volitions (saṅkhāra); present factors as effect: consciousness (viññāṇa), mind and matter (nāma-rūpa), the six sense spheres (saḷāyatana), contact (phassa), feeling (vedanā); present factors as cause: craving (taṇhā), attachment (upādāna) and productive deeds (kamma-bhava); future factors as effect: birth (jāti), old age (jarā) and death (maraṇa).

When he contemplated the true nature of humans, Devas and Brahmas living in the remaining world-elements 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 dependent origination (paṭicca-samuppāda) form objects of insight (vipassanā), ranging from ignorance to birth, old age and death.

Summing up the number of the objects of insight (vipassanā), as there are 1,000 billion world-elements, there are also 1,000 billion each of the twelve factors. The total number of these objects will then become 1,200,000 billion.

Like a man, who cut and cleared a thick jungle with tangled bushes and undergrowth, sharpened his sword again and again on the whetstone, the Bodhisatta also, in order to clear away the thick jungle and bushes of the defilements (kilesa) numbering 1,500, repeatedly sharpened the sword blade of great diamond insight knowledge (mahā-vajira-vipassanā-ñāṇa), his personal weapon, on the whetstone of the fourth absorption on breathing (ānāpāna-jhāna) attainment. After which, he contemplated each of the factors of dependent origination, numbering 1,200,000 billion by reflecting on their characteristics of impermanence (anicca-lakkhaṇa), suffering (dukkha-lakkhaṇa) and non-self (anatta-lakkhaṇa).

As each of the factors of dependent origination (paṭicca-samuppāda), numbering 1,200,000 billion, promotes three insight knowledges: insight knowledge of impermanence (anicca-vipassanā-ñāṇa); insight knowledge of suffering (dukkha-vipassanā-ñāṇa) and insight knowledge of non-self (anatta-vipassanā-ñāṇa), there arose altogether 3,600,000 billion great adamantine insight knowledges. ¹⁰ [325]

¹⁰ A brief account of the great diamond insight wisdom is contained in the exposition of the Sequential Discourse (Anupada-sutta, MN 111) and in the exposition of the Going Forth of Sāriputta and Moggallāna (Sāriputta-Moggallāna-pabbajjā-kathā) in the Vinaya sub-commentary Sārattha-dīpanī-ṭīkā.

It is the usual practice of every Bodhisatta on the eve of his becoming a Buddha 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 10,000 world-element that form the field of birth (jāti-khetta) quaked, the effect of which reached to the limit of the bordering oceans.

After the Bodhisatta had cultivated the knowledge of conditioned things (sammasana-ñāṇa) of the 3,600,000 billion great adamantine insight knowledges by reflecting on the twelve factors of the doctrine of dependent origination as was usual for all the Bodhisattas, he again entered upon the fourth absorption on breathing (ānāpāna-jhāna) in order to sharpen the sword blade of the higher insight knowledge (vipassanā-ñāṇa) such as the knowledge of arising and passing (udayabbaya-ñāṇa), ¹¹ on the whetstone on the fourth absorption on breathing. Having thus entered upon the fourth absorption on breathing, and having sharpened the sword blade of the higher insight knowledge, he rose from it and realised, with ease, the higher insight knowledges such as the knowledge of rising and falling (udayabbaya-ñāṇa).

¹¹ 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 with conditioned things; muccitukamyatā-ñāṇa: knowledge of longing to escape; paṭisaṅkhā-ñāṇa: knowledge of special effort; saṅkhārupekkha-ñāṇa: knowledge of detachment from conditioned existence.

It should be noted here that the Bodhisatta realized the higher insight knowledges with ease because, as he had entered the Saṅgha in the presence of past Buddhas and learnt the Three Baskets and practised insight meditation, he cultivated and developed even to the extent of attaining the knowledges of rising and falling (udayabbaya-ñāṇa), dissolution (bhaṅga-ñāṇa), fear (bhaya-ñāṇa), danger (ādīnava-ñāṇa), cooling (nibbidā-ñāṇa), desire for deliverance (muccitukamyatā-ñāṇa), reflecting-knowledge (paṭisaṅkhā-ñāṇa) and equanimity about formations (saṅkhārupekkhā-ñāṇa); and also because his insight knowledge had developed and grown immensely by virtue of the aforesaid 3,600,000 billion great adamantine insight knowledges of conditioned things (mahā-vajīra-vipassanā-sammasana-ñāṇa). ¹²

¹² This is according to the Ornaments of the Victor (Jinālaṅkāra) and the sub-commentary to the Collection of the Long Discourses (Dīgha-nikāya)

Just as a man who, 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 insight knowledges (vipassanā-ñāṇa) with ease by successively passing through the series of the eight stages of knowledges, such as the knowledge of rise and fall (udayabbaya-ñāṇa), and so on, finally reached the last stage which was the knowledge of conformity (anuloma-ñāṇa), and did not stop there. Instead of stopping at the knowledge of conformity to the truth (saccānuloma-ñāṇa), which is like the gateway 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 the origin of suffering (samudaya-sacca), the truth of the cessation of suffering (nirodha-sacca), and the truth of the path leading to the cessation of suffering (magga-sacca) by means of the three kinds of conformity to the truth (saccānuloma-ñāṇa): preliminary impulsion (parikamma), access impulsion (upacāra), and conformity (anuloma) which are included in the mind-process (magga-vīthi). ¹³

¹³ For better comprehension of the entire paragraph, see Chapter XXI § 129 ff and Chapter XXII § 3.4 of The Path of Purification. Ñāṇamoli. 3rd edn. B.P.S, Kandy.

Having thus dispelled the thick murk that hides the truth, he clearly saw, as one sees the moon clearly in the cloudless sky, and realized the great light of Nibbāna through the knowledge of the first path of Stream-entry (Sotāpatti-magga-ñāṇa), which immediately follows the knowledge of the overcoming of worldly ties and changing over to noble lineage (gotrabhū-ñāṇa).

The thought moment of Stream-entry path-knowledge (Sotāpatti-magga-ñāṇa) appeared once and ceased. This was [326] immediately followed by the appearance and cessation three times of impulsion (javana) to Stream-entry fruition (Sotāpatti-phala) which is the effect of the said Stream-entry path, in accordance with the attribute of the Dhamma known as immediate fruition (akālika), then followed the flow of the life-continuum consciousness (bhavaṅga-citta).

Because the Stream-entry path had been attained thus, the mind continuum of the Bodhisatta was completely rid of the three defilements: personality view (sakkāya-diṭṭhi), doubt (vicikicchā) and adherence to practices and vows (sīlabbata-parāmasa). These defilements would never rise again in the Bodhisatta’s mind continuum.

Doubt or wavering (vicikicchā) of mind about: 1) the Buddha; 2) the Dhamma; 3) the Saṅgha; 4) the training rules (sikkha); 5) the past; 6) the future; 7) both past and future, and 8) dependent origination (paṭiccasamuppāda). Adherence to practices and vows (sīlabbata-paramāsa); the misleading belief that there are paths, other than the Noble Eightfold Path, that can liberate one from suffering (dukkha).

The Awakening

After realizing Stream-entry and fruition, the Bodhisatta, reviewed 1) The Stream-entry path (Sotāpatti-magga); 2) the Stream-entry fruition (Sotāpatti-phala) which was the result of the path; 3) Nibbāna which was their object; 4) the defilements destroyed by means of the Stream-entry path; and 5) the defilements not destroyed yet by means of the said path. This five-fold reflective knowledge is known as the five-fold reflection-knowledge (paccavekkhaṇa-ñāṇa).

Having thus reviewed the fivefold reflective knowledge, the Bodhisatta again cultivated and developed the series of insight knowledges (vipassanā-ñāṇa), such as the knowledge of rise and fall (udayabbaya-ñāṇa), and so on. Soon he realized the second stage of the Once-returning path (Sakadāgāmi-magga) and the Once-returning fruition (Sakadāgāmi-phala). By the Once-returning path he uprooted the grosser defilements, namely, sense-desires (kāma-rāga) and ill-will (vyāpāda). Henceforth, the mind continuum of the Bodhisatta had become completely rid of the latent elements of the grosser defilements of sense-desires and ill-will, the way seeds are burnt up in fire.

Having realized the Once-returning path and fruition, the Bodhisatta, with the occurrence in him of impulsive thought moments (javana-vāra) of the fivefold reflective knowledge (paccavekkhaṇa-ñāṇa), contemplated the Non-returning path (Anāgāmi-magga), and the Non-returning fruition (Anāgāmi-phala), their object, Nibbāna, the defilements so far already destroyed and the remaining defilements. Again he developed the series of insight-knowledges (vipassanā-ñāṇa), such as the knowledge of rise and fall (udayabbaya-ñāṇa), and so on. Soon he realized the third stage of the Non-returning path and the Non-returning fruition.

By the Non-returning path he completely discarded the subtle defilements of sense-desires and ill-will. 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 of the sense-desires and ill-will.

Having realized the Non-returning path and the Non-returning fruition, the Bodhisatta, with the occurrence in him of impulsive thought moments (javana-vāra) of the five reflective knowledges (paccavekkhaṇa-ñāṇa), contemplated the Non-returning path and fruition, and their object, Nibbāna, the defilements destroyed, and the remaining defilements.

Again he developed the series of insight-knowledges, such as the knowledge of rise and fall, and so on. Soon he realized the fourth stage of the Arahat path (Arahatta-magga) and the Arahat fruition (Arahatta-phala). By the Arahat path, the Bodhisatta completely uprooted all the remaining defilements, namely, craving for existence in the material realm (rūpa-rāga), craving for existence in the immaterial realm (arūpa-rāga), pride (māna), restlessness (uddhacca) and 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 1,500 defilements together with the tendencies of the past (vāsanā) and the seven kinds of latent elements (anusaya).

Having realized the Arahat path (Arahatta-magga) and fruitions, there occurred impulsive [327] thought moments (javana-vāra) of the reflective knowledges (paccavekkhaṇa) which reflected on the Arahat path and fruitions, their object, Nibbāna, and the defilements which had been eradicated. There are altogether nineteen reflective knowledges: five each arising after the attainments of Stream-entry path and fruit, Once-returning path and fruit, Non-returning path and fruit and four arising after the attainment of Arahat path and fruit. These nineteen reflection-knowledges are also known as the insight and knowledge of freedom (vimutti-ñāṇa-dassana). After the attainment of the Arahat path, there were no defilements remaining and hence there was no reflection on it; therefore there are only four reflection-knowledges after the attainment of the Arahat path and fruit.

When the Bodhisatta realised the Arahat fruition immediately after the realisation of the Arahat path, his mind continuum was very clear and he attained the state of a Perfectly Self-Awakened One (Sammā-sambuddha), the Lord 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 omniscience came the dawn.

The Seven Purifications of a Buddha

In this connection, we propose to insert in this chronicle an account of the seven purifications of a Buddha (visuddhi) for brief information.

1. Purity of morality (sīla-visuddhi). At the time the Bodhisatta stopped at the banks of the river Anomā and put on the robes of a recluse, he began to observe moral restraint (saṁvara-sīla).

The practice of the precepts (sīla) varies in accordance with the mode of life adopted by the disciple, whether as a monastic or a lay person. The discourses give extensive explanations of the practice of the precepts, the type of moral training which necessarily precedes meditation. The Path of Purification (Visuddhi-magga) explains the moral training in general under four heads: 1) The restraint according to the Monastic Rules (Pāṭimokkha-saṁvara); 2) the restraint of the senses (indriya-saṁvara); 3) purity of livelihood (ājiva-pārisuddhi); and 4) dependence on the requisites (paccaya-sannissita). The restraint according to the Monastic Rules is meant for observance by the monastic disciples of the Buddha; hence it is not mentioned in this account of the purity of the Bodhisatta’s morality.

Moral restraint is the eight precepts with right livelihood as the eighth (ājīvaṭṭhamaka-sīla). These are restraint from taking life; restraint from stealing, or taking things not given in deed or in word by the owner; restraint from sexual misconduct, or restraint from improper sexual acts whether major or minor; restraint from telling lies; restraint from slanderous talks; restraint from using harsh and abusive language; restraint from frivolous and unbeneficial talk; restraint from wrong livelihood. With the observance of these precepts, the Bodhisatta also accomplished the observance of the purity of livelihood (ājīva-pārisuddhi-sīla).

Secure restraint of the six doors of the senses (indriya-saṁvara-sīla). Unlike ordinary worldlings, the Buddha required no special effort to develop a new restraint of the six doors of the senses since restraint of the senses was, for him, already an innate and accomplished fact.

It was also not necessary for him to especially exert himself for observance of moral conduct in respect of the requisites (paccaya-sannissita-sīla) to keep away the defilements which may arise because of the four requisites.

Even at the time when he was about to renounce the world, he had already discarded temporarily a number of unwholesome defilements headed by greed and craving. But the [328] latent tendencies (anusaya) are eradicated only by the Arahat path. This was the Bodhisatta’s purity of morality (sīla-visuddhi).

2. Purity of mind (citta-visuddhi). The eight attainments of the absorptions and the five mundane super knowledges (abhiññā), acquired during his stay with the sect leaders Āḷāra and Uddaka, had turned unclean and dim, as if stained with impurities, like unused large gold vessels through neglect of practice and development throughout his six years of austere striving (dukkara-cariyā). On the day he was to become a Buddha, he partook of the thick milk rice offered by lady Sujātā and spent the daytime in the Sāla forest. While he was staying there, he purified the eight attainments and the five super knowledges by developing them once again, like washing and cleaning the stained gold vessel. These eight attainments and five super knowledges constituted the Bodhisatta’s purity of mind (citta-visuddhi).

3. Purity of views (diṭṭhi-visuddhi). Thereafter, the noble Bodhisatta proceeded to the high ground of the Mahā Bodhi tree in the evening and remained seated on the unconquered throne. He vanquished Devaputta Māra before sunset. In the first watch of the night, he developed the knowledge of past existences. He perceived well the phenomena of mind and matter (nāma-rūpa) and destroyed the 20 wrong beliefs in regard to personality (sakkāya-diṭṭhi). This was the Bodhisatta’s purity of views (diṭṭhi-visuddhi).

4. Purity of overcoming doubts (kaṅkhā-vitaraṇa-visuddhi). Then in the middle watch of the night, he discerned sentient beings reaching different destinations according to their deeds, by means of the knowledge of analysing the deeds which cause rebirth (yathā-kammūpaga-ñāṇa) which had knowledge of the divine eye (dibba-cakkhu-ñāṇa) as its basis. On seeing them, he realised distinctly the law of productive deeds (kamma) and because of this realisation, he became free of doubts. This was the Bodhisatta’s purity of overcoming doubts (kaṅkhā-vitaraṇa-visuddhi).

5. Purity of knowledge and insight into the right and wrong paths (maggāmagga-ñāṇa-dassana-visuddhi). ¹⁴ In the last watch of the night, the Bodhisatta dwelt on the twelve factors of the doctrine of dependent origination; and beginning with the contemplation of mind and body (kalāpa-sammasana) on the basis of the seven contemplations such as contemplation of impermanence (aniccānupassanā), suffering (dukkhānupassanā), non-self (anattānupassanā), he realised the knowledge of rise and fall (udayabbaya-ñāṇa) of all mental and material phenomena (nāma-rūpa). At that time, there arose in the Bodhisatta the defilements of insight (vipassanūpakkilesa) such as illumination, etc. [329]

¹⁴ Knowledge as to whether it is the right path leading to Nibbāna or not (maggāmagga-ñāṇa-dassana-visuddhi).

A yogi practising insight meditation, at a certain stage of advancement, contemplates again and again the rising and falling of all mental and physical phenomena and attains the initial stage of the knowledge of rise and fall (udayyabbaya-ñāṇa). “At this stage, he generally beholds a supernormal light (obhāsa), feels a thrill of zest (pīti), calmness (passaddhi), determination (adhimokkha), great energy (paggaha), happiness (sukha), knowledge (ñāṇa), intensity of mindfulness (upaṭṭhāna), equanimity (upekkhā), and a mild desire for this state (nikanti).” ¹⁵ These states arising in a yogi at the stage of knowledge of rise and fall (udayabbaya-ñāṇa) in ten phases are termed the defilements of insight.

¹⁵ Essential Themes of Buddhist Lectures given by Ashin Thittila (The Department of Religious Affairs. Yangon, Myanmar, 1992).

Bhikkhu Ñāṇamoli, in The Path of Purification translates it as “imperfections of insight” and enumerates them, ten in number, as follows: 1) illumination, 2) knowledge, 3) rapturous happiness, 4) tranquillity, 5) bliss, 6) resolution, 7) exertion, 8) assurance, 9) equanimity and 10) attachment. “The yogi, arriving at this stage, is liable to these defilements and his mind may be seized by ‘spiritual excitement’ or ‘agitation about higher states’ (dhamma-uddhacca). For example, he may, on having an illumination, feel that this constitutes path-experience and so inhibits his further progress through deceiving himself. When an illumination appears, the meditator thinks: ‘Never indeed has such illumination as this arisen in me before. Surely, I have reached the path; I have reached the fruition. Thus he takes what is not the path for the path, and what is not the fruition for the fruition. Through this mistake, the progress of insight (vipassanā) is checked; leaving the original subject of meditation, he lingers, delighting in the illumination.” ¹⁶

¹⁶ Buddhist Meditation in Theory and Practice, by Vajirañāṇa Mahā Thera (Buddhist Missionary Society, Malaysia. 1975).

The illumination of the Buddha, unlike that of others, was not confined to one spot, one area, or one portion of a region. The Bodhisatta, by means of the very sharp, penetrating aforesaid great adamantine insight knowledge, contemplated the aggregates of phenomena (dhammā) in his own mind continuum, as well as the mind continuum of the inestimable number of sentient beings throughout the three passages of time. In a summary manner, he reduced them into the twelve factors of dependent origination (paṭicca-samuppāda); and again dividing these twelve factors into two groups of mind and matter (nāma-rūpa) when he contemplated them by means of the knowledge of rise and fall (udayabbaya-ñāṇa).

His energy was very strong, his mindfulness very steadfast, his mind very composed and so his insight wisdom was very sharp. His faith very strong, his physical and mental happiness and tranquillity were developing incessantly. The mental factors of specific neutrality (tatra-majjhatattā-cetasika) also called euqnimity-insight (vipassanūpekkha), which views with even-mindedness all conditioned states, was also very strong.

The mind continuum of the Bodhisatta, thus supported and assisted by happiness (sukha) and tranquillity (passaddhi) was suffused with five kinds of zest: 1) Joy that makes the hairs stand on end (khuddaka-pīti); 2) the joy that occurs off and on like a flash of lightning (khaṇika-pīti); 3) the joy flooding the body and then receding like waves breaking the sea shore (okkantika-pīti); 4) the joy so strong as to transport one up into the air (ubbega-pīti); and 5) the joy that pervades the whole body, as soft cotton wool soaked in oil. His blood, heart and sense faculties were also very lucid.

Therefore, illumination from the Bodhisatta flooded the earth, the mass of air and the mass of water of the lower regions, and made them golden yellow. It then plunged into the boundless space below as well as in the upward direction to the highest abode of beings, Bhavagga, turning everything into golden yellow. The illumination then continued to penetrate further into the upper boundless space. It also light up the whole of the 10,000 world-element, and rapidly extended throughout the infinite world-elements.

When such defilements of insight appear, inexperienced meditators mistake them for the paths and fruitions. They abandon the original subject of meditation and dwell taking delight in defiling elements. When, however, these defilements of insight appeared in the mind continuum of the Bodhisatta, he reflected: “These are not the path which will lead to the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and omniscience (sabbaññutā-ñāṇa), they merely defile insight. Only the knowledge of rise and fall in my original meditation forms the true path to the path-knowledge of an Arahat and omniscience.” He did not allow his mind to hover over these defilements of insight and to become attached to them. Instead, he made it incline to the object of insight.

When thus the defiling elements of insight appeared in the Bodhisatta’s mind continuum, as in the case of others, he did not allow the subtle craving and greed, known as attraction (nikanti) that longed for those defiling elements to arise. He had lucid, extraordinary knowledge, which discerned clearly that this group of defiling elements was not the proper path to Awakening but just led to the defilement of insight. Only the knowledge of rise and fall and so on form the right path leading to Awakening. This was the Bodhisatta’s purity of knowledge and insight into the right and wrong path (maggāmagga-ñāṇa-dassana-visuddhi). [330]

6. Purity of knowledge and insight into the path (paṭipadā-ñāṇa-dassana-visuddhi).

7. Purity of knowledge and insight (ñāṇa-dassana-visuddhi).

The set of nine knowledges of insight (vipassanā-ñāṇa), beginning with the knowledge of rise and fall (udayabbaya-ñāṇa) and ending with the knowledge of conformity (anuloma-ñāṇa) which arose in the mind continuum of the Bodhisatta, is known as purity of knowledge and insight of the path. The four noble paths (ariya-magga) are known as the purity of knowledge and insight (ñāṇa-dassana-visuddhi).

The nine knowledges of insight are, according to the Path of Purification (Visuddhi-magga): 1) Knowledge of contemplation of rise and fall (udaya-vayānupassanā-ñāṇa), which is free from imperfection and steady on its course; 2) knowledge of the contemplation of dissolution (bhaṅgānupassanā-ñāṇa); 3) knowledge of appearance as terror (bhayānupassanā-ñāṇa); 4) knowledge of contemplation of danger (ādīnavānupassanā-ñāṇa); 5) knowledge of contemplation of dispassion (nibbidānupassanā-ñāṇa); 6) knowledge of desire for deliverance (muñcitukamyatā-ñāṇa); 7) knowledge of contemplation of reflection (paṭisaṅkhānupassanā-ñāṇa); 8) knowledge of equanimity about formations (saṅkhārupekkhā-ñāṇa); and 9) knowledge in conformity with truth (anuloma-ñāṇa). ¹⁷

¹⁷ For further elucidation, see Chapter XXI of The Path of Purification.

It should especially be noted that the Stream-entry path (Sotāpatti-magga) attained by the Buddha was the first absorption-path (jhāna-magga) with the five factors of initial application (vitakka), sustained application (vicāra), joy (pīti), happiness (sukha), and one-pointedness (ekaggatā). The Once-returning path (Sakadāgāmi-magga) was the second absorption-path with the three factors of joy, happiness, and one-pointedness. The Non-returning path (Anāgāmi-magga) was the third absorption-path with the two factors of happiness and one-pointedness. The Arahat path (Arahatta-magga) was the fourth absorption-path with the two factors of equanimity (upekkhā) and one-pointedness. ¹⁸

¹⁸ See the commentary on the Discourse on the Impurities (Upakkilesa-sutta, MN 128).

In this manner, the series of the seven purities, described above, constitute the right and proper way to Nibbāna. Buddhas, Paccekabuddhas and noble disciples of the past, present and future, realise Nibbāna only through the series of these seven purities; and, to say the least, so do the noble individuals who attain the noble path by developing at least the skin as the fifth (taca-pañcaka) meditation or by hearing a Dhamma discourse in verse delivered by a Buddha through the projection of his image while he remained behind at the monastery. They attain the noble path (ariya-magga), going through these seven purities successively.

The skin as the fifth (taca-pañcaka) meditation is meditation on the first five features of the body with skin (taca) as the fifth, the other four being hair on the head (kesa), hair on the body (loma), nails (nakha) and teeth (dantā). It is part of the mindfulness meditation of the body (kayagatāsati bhāvanā).

A question may be raised thus: If all the Buddhas, Paccekabuddhas and disciples of the three passages of time realise Nibbāna only through the series of the seven purities, should not all these noble persons be alike in every respect? Why should there be such differences as: He was a Buddha, a Paccekabuddha, a chief disciple (agga-sāvaka), a great disciple (mahā-sāvaka), an ordinary disciple (pakati-sāvaka)?

The answer is: Although Nibbāna is realised by all the Buddhas, Paccekabuddhas and noble disciples only through the series of the seven purities, they are originally different in wisdom (paññā), in practice (paṭipadā), in faith (saddhā) and in inherent disposition (ajjhāsaya-dhātu).

Therefore, the noble individuals who realise the Arahat fruition (Arahatta-phala) through knowledge acquired by hearing the Dhamma from others (suta-maya-ñāṇa), after having developed the perfections (pāramī) according to the strength of his faith (saddhā) and wisdom (paññā) throughout a period of around 100,000 aeons are designated ordinary disciples (pakati-sāvaka) and great disciples (mahā-sāvaka).

The noble individuals who realise the Arahat fruition through knowledge based on hearing (suta-maya-ñāṇa) after having developed the perfections throughout one immeasurable period and 100,000 aeons, or slightly less, are designated chief disciples (agga-sāvaka).

The noble individuals who realise the Arahat fruition through knowledge independently acquired, without being taught by others (sayambhū-ñāṇa), but after having developed [331] the perfections throughout a period of two immeasurable periods and 100,000 aeons but are incapable of teaching others the Dhamma which will enable them to attain the paths (magga), fruitions (phala) and Nibbāna, are designated Paccekabuddhas.

The noble, peerless individuals, who after valiantly fulfilling their perfections for the minimum period of four immeasurable periods and 100,000 aeons and performing the five great acts of abandoning, which are not the concern of Paccekabodhisattas and Sāvakabodhisattas, attain the Arahat fruition with omniscience (sabbaññutā-ñāṇa) without being taught by others (sayambhū-ñāṇa).

Superbly skilled in the use of words, they give Dhamma discourses with four profundities: the profundity of the deep and subtle text, the profundity of meaning, the profundity of the teaching, and the profundity of penetrating wisdom. They do so in many ways to suit the inherent dispositions of sentient beings. They are able to convey all teachable beings (veneyya) to the paths, fruitions and Nibbāna and thus become their refuge. They are designated Perfectly Self-Awakened Ones, omniscient Buddhas, lords of the three worlds. Since our noble Bodhisatta was also of such a nature, he too is a Perfectly Self-Awakened One, Lord of the Three Worlds, and an incomparable Buddha.

Many Miracles

When the Bodhisatta attained omniscience and became a Buddha in the three worlds of beings at daybreak, he thereby caused all the 10,000 world-element to vibrate and resound, and reached the height of beauty with such decorations as follow: 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 coloured cylindrical streamers set up on the edge of the universe in the west also reached the edge of the universe in the east. Similarly, the coloured cylindrical streamers set up on the edge of the universe in the south reached the edge of the universe in the north; and the coloured cylindrical streamers set up on the edge of the universe in the north reached the edge of the universe in the south. The coloured cylindrical streamers set up on the surface of the earth reached the Brahma world; and the coloured cylindrical streamers set up in the Brahma world reached the surface of the earth.

All kinds of flowering trees in the 10,000 world-element 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. Flowers dangled from invisible plants in the sky. Lotus flowers on leafless stems bloomed strangely, each in seven layers, coming out and breaking through big slabs of rock which formed the lower stratum of the earth. This being the case, the 10,000 world-element of the realm of birth of a Bodhisatta (jāti-khetta), quaked gently at that moment and looked like huge spheres of flowers flown up or like well-arranged flower-beds. Besides these miracles, the 32 great omens, described in the chapter on the birth of the Bodhisatta, also made themselves manifest.

The Exalted Utterance

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 Saṁsāra. I have achieved indeed the most exalted state of a Perfectly Self-Awakened One, a teacher of the three worlds. I have achieved indeed a great victory. I am one who can liberate all sentient beings from the fetters of the three worlds by teaching the Dhamma.”

When he thus reflected, there arose in the mind continuum of the Buddha exulting joy (pīti). With the tempo of the joy thus appearing, the Buddha uttered forth, as was the established practice with all the omniscient Buddhas after achieving Buddhahood, the following two verses of intense joy (Dhp 153-4): [332]

Aneka-jāti-saṁsāraṁ, sandhāvissaṁ anibbisaṁ, gahakāraṁ gavesanto, dukkhā jāti punappunaṁ.

Unable to cut off the root of repeated existences in Saṁsāra, taking conception in four ways: egg-born, womb-born, moisture-born and spontaneously-born, 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 the aggregates (khandha), and not finding him because I had then not yet acquired the great omniscience (sabbaññutā-ñāṇa) which discerns clearly the real culprit, namely, craving, the carpenter, as the cause of suffering (dukkha), I had to wander restlessly, revolving with the wheel of Saṁsāra although I had no liking for, and was in constant fear of, the generator of suffering, comprising the five aggregates.

Gaha-kāraka diṭṭhosi, puna gehaṁ na kāhasi, sabbā te phāsukā bhaggā, gaha-kūṭaṁ visaṅkhataṁ, visaṅkhāra-gataṁ cittaṁ, taṇhānaṁ khayam-ajjhagā.

You! Craving, the carpenter, the wicked cause of suffering, diligently building up the house of the five aggregates which are enmeshed in suffering! Now, having become a Buddha and being endowed with omniscience, I clearly discern you, craving, the house builder! You shall not build again the house of the five aggregates intertwined with suffering, because your legs, your hands and your life have been cut off four times with the axe of the path-knowledge (magga-ñāṇa) and you are like an uprooted stump. All the rafters of the defilements firmly fixed in the decorated house of the aggregates have now been broken to pieces without leaving even a slight trace of past tendencies and inherent inclinations. Ignorance (avijjā), the king 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 the dirt-like defilements, has reached Nibbāna, the palace of peace, out of the scope of the conditioned (saṅkhāra) and all suffering of Saṁsāra. I, the supreme Buddha of the three worlds, have realised the fourth (Arahatta) path and fruit, the extinction of the 108 forms of craving to the delight and encomium of the Devas and Brahmas of the 10,000 world-element.

The 108 forms of craving (taṇhā) are the chief root of suffering and the cause of the ever-continuing cycle of rebirths. They are synonymous with greed (lobha or rāga). It is of three aspects: sensual craving (kāma-tanhā); craving for rebirth, especially in higher realms (bhava-taṇhā); craving for annihilation of the self (vibhava-tanhā).

Corresponding to the six sense objects, each of these aspects of craving multiplies into six forms of craving, viz. craving for visible objects (rūpa-tanhā), for sounds (sadda-taṇhā), odours (gandha-taṇhā), tastes (rasa-taṇhā), bodily impressions (phoṭṭhabbha-taṇhā), mental impressions (dhamma-taṇhā), thus totalling eighteen forms of craving.

Again, taking into consideration the three periods of time, as present, past and future, which apply to each of these eighteen forms of craving, one can distinguish 54 different forms of craving. Finally, these 54 forms of craving can arise in the mind continuum of one’s own or of others; thus 108 forms of craving are enumerable in all.

There are two kinds of exalted utterance (udāna): that which is uttered only mentally (manasā-udāna) and which is uttered verbally (vacasā-udāna). The exalted utterance beginning with Aneka-jāti-saṁsāraṁ, “unable to cut off the root of repeated existences in Saṁsāra,” etc., was recited by the Buddha only mentally and thus should be deemed as uttered mentally (manasā-udāna). The exalted utterances in the Udāna text beginning with (Ud 1.1): Yadā have pātu bhavanti dhammā, “when (the nature of) things becomes really manifest,” etc., were uttered verbally by the Buddha. So the exalted utterances in the Udāna text should be regarded as uttered verbally (vacasā-udāna).

The categories of Dhamma mentioned in this chapter on his becoming a Buddha, namely, dependent origination (paṭicca-samuppāda), the fourfold analytical knowledges (paṭisambhidā-ñāṇa), the sixfold unique knowledges (asādhāraṇa-ñāṇa), [333] the ten strengths (dasa-bala-ñāṇa), the fourteenfold Buddha knowledges (cuddasa-buddha-ñāṇa), the eighteen special qualities (āveṇika-guṇa) and the fourfold valorous wisdom (vesārajja-ñāṇa) will be described later, neither too briefly nor too elaborately, in the chapter on the Dhamma Jewel. [334]