Questions on the Buddha’s Biography

Prologue

1. Question: What is the biography of the Buddha?

Answer: It is the story that describes the life of the Perfectly Enlightened One (the Sammasambuddha).

2. Q: What is the benefit of studying the Buddha’s biography?

A: It is of significant benefit to the practice of Buddhism because the Buddha’s biography points out and illuminates the Buddha’s conduct, allowing one to see it clearly, just as the history of any nation can show how its origins came to be. The Buddha is an exceptionally good model; He possessed the skillful means and methods to manage His affairs for His own benefit as well as for the benefit of other beings. Anyone who has completed the study of the Buddha’s biography will come to know the Buddha’s conduct, such as what excellent qualities He possessed. This is like seeing a perfect model, which is a cause for making one’s own life beneficial and for conducting oneself correctly according to the path of the DharmA. As for that benefit, at the very least, one can certainly take the Buddha’s example and apply it to some worldly affairs, such as our efforts to be diligent and patient, following His model. Furthermore, when a student of the Buddha’s biography comes to clearly know the story of His life, they will recognize His qualities even more strongly, which is a cause for cultivating serene confidence and faith in Him. This is comparable to when we remember our ancestors who left a legacy of meritorious deeds for our family; remembering and seeing their virtues causes us to follow their example.

3. Q: Into how many periods is the Buddha’s biography divided? What are they? From what point to what point is each period counted?

A: It is divided into three periods: 1. The Early Bodhi Period, 2. The Middle Bodhi Period, and 3. The Late Bodhi Period. The period from the year of His enlightenment up to the 15th year is called the Early Bodhi Period. The period from the 16th year to the 30th year is called the Middle Bodhi Period. The period from the 31st year to the 45th year is called the Late Bodhi Period.

4. Q: How is the Buddha’s biography related to the practice of the Dhamma-Vinaya (the Doctrine and Discipline) that it is included as a part of the curriculum?

A: The Buddha’s biography is the root of the practice. It is the model for conduct on the path of Buddhism. It is the skillful means that gives rise to serene faith in the Triple Gem, cultivating a mind and thoughts that wish to practice the Dhamma-Vinaya of one’s own accord, without needing anyone to compel them.

5. Q: If the contents of the Buddha’s biography are condensed, how many paths are there? What are they?

A: There are three paths: 1. The path related to the narrative story, 2. The path related to supernatural powers (abhinñā), and 3. The path related to the practice of the DharmA.

6. Q: Among these three paths, which one can bring fruition to the student?

A: The path related to the narrative story can bring the fruition of knowing the story of the BuddhA. The path related to supernatural powers can bring the fruition of giving rise to wonder at the Buddha’s power and inspiring serene faith and a desire to practice the DharmA. The path related to the practice of the Dharma can bring the fruition of understanding His conduct and the subtle, true cause-and-effect principles.

7. Q: How many Buddhahood vehicles (Buddhabhūmi) are there? What are they?

A: There are three: 1. The vehicle of wisdom (Paññādhika), 2. The vehicle of faith (Saddhādhika), and 3. The vehicle of effort (Viriyādhika).

8. Q: Through which vehicle of Buddhahood did our Great Teacher build His perfections? For how many incalculable aeons did He cultivate it before attaining enlightenment as a Buddha?

A: He cultivated the vehicle of wisdom. It took four incalculable aeons (asankheyya) and one hundred thousand great aeons (kalpas) to attain enlightenment as a BuddhA.

9. Q: During those four asankheyya and one hundred thousand kalpas, from how many Buddhas did our Teacher receive a prophecy (a prediction)? Please list the names of those Buddhas.

A: From 24 Buddhas, namely: Dīpaṅkara, Koṇḍañña, Sumaṅgala, Sumana, Revata, Sobhita, Anomadassī, Paduma, Nārada, Padumuttara, Sumedha, Sujāta, Piyadassī, Atthadassī, Dhammadassī, Siddhattha, Tissa, Phussa, Vipassī, Sikhī, Vessabhū, Kakusandha, Konāgamana, and Kassapa.

10. Q: During the time of the first Buddha, Dīpaṅkara, what was the life-state of our Teacher? How did he build his perfections (pāramī)?

A: He was born as a Brahmin named Sumedha. This Brahmin Sumedha renounced his wealth and became an ascetic, attaining deep meditative states (jhāna) and higher knowledges (abhiññā). One day, the ascetic was preparing a path for Dīpaṅkara Buddha, but the work was not yet finished when the Buddha arrived. The ascetic laid himself down in the mud and invited the Teacher and the assembly of monks to walk over his body to cross the muddy patch. Dīpaṅkara Buddha then prophesied that this ascetic would, in the future, attain enlightenment as a Buddha named Gotama.

11. Q: During the time of Kassapa Buddha, the 24th in the line, what was the life-state of our Teacher? How did he build his perfections?

A: He was born as the young Brahmin Jotipāla. This Jotipāla went forth to become a monk in the Buddha’s dispensation. After hearing the Buddha’s prophecy, his heart filled with serene faith and he diligently cultivated the thirty perfections (pāramī) and the five great sacrifices (mahāpariccāga) to their fullness in every subsequent life in which he was born.

12. Q: What are the thirty perfections? How many divisions does each perfection have? What are their names? If not called “perfections” (pāramī), what else can they be called?

A: They are: Generosity (dāna), Morality (sīla), Renunciation (nekkhamma), Wisdom (paññā), Energy (viriya), Patience (khanti), Truthfulness (sacca), Determination (adhiṭṭhāna), Loving-kindness (mettā), and Equanimity (upekkhā). Each perfection is divided into three levels. For example: the perfection of generosity (dāna pāramī), the higher perfection of generosity (dāna upapāramī), and the ultimate perfection of generosity (dāna paramattha pāramī). (From morality to equanimity, each is also divided into three levels like generosity, making a total of 30 perfections). These 30 perfections can also be called the “qualities that create a Buddha” (Buddhakāraka-dhamma).

13. Q: What are the five great sacrifices?

A: They are: the sacrifice of limbs (donating one’s own body parts), the sacrifice of wealth (donating one’s possessions), the sacrifice of children (donating one’s children), the sacrifice of one’s wife (donating one’s wife), and the sacrifice of one’s life (donating one’s own life).

14. Q: After our Teacher passed away from his existence as King Vessantara, where was He reborn? What was His name? What was His lifespan?

A: He was reborn in the Tusita heaven. His name was the deva Santusita. His lifespan was four thousand celestial years, which is equivalent to 576,000,000 human years.

Jambudvipa and Its People

15. Q: Where is Jambudvipa? In which direction is it from our country? What race of people began to settle there?

A: Jambudvipa is the land that we today call India. The country of India is to the northwest of our country, Cambodia. The Aryan people began to establish settlements in that country. These Aryans were not the original inhabitants of India; they migrated down from the northern lands, crossing the Himālaya mountains, gradually pushing the native Mleccha people, the original owners of the land, southward. The Aryan people then entered and settled in Jambudvipa, which is the country of India. The Aryan people were advanced in knowledge and customs and possessed greater power and authority than the Mleccha people, the original inhabitants. Therefore, they were able to establish territories and govern more effectively.

16. Q: How many regions was Jambudvipa divided into? What were they called?

A: It was divided into two regions. The collection of inner districts was called the Middle Country (Majjhima-janapada), and the collection of outer districts was called the Border Country (Paccanta-janapada).

17. Q: During the Buddha’s time, how were the borders of the Middle Country and the Border Country distinguished? What source defines these boundaries?
A: The divisions were distinguished as set out in the Pāli text of the Cammakkhandhaka in the Mahāvagga of the Vinaya Piṭaka, as follows:

a) In the east, the inner region is counted from the city of Mahāsālā inwards.

b) In the southeast, the inner region is counted from the Sallavatī River inwards.

c) In the south, the inner region is counted from the town of Setakaṇṇika inwards.

d) In the west, the inner region is counted from the Brahmin village of Thūna inwards.

e) In the north, the inner region is counted from the Usīraddhaja mountain inwards.

The area within these defined boundaries is called the Middle Country (Majjhima-janapada). The area outside these boundaries is called the Border Country (Paccanta-janapada).

18. Q: What were the prominent kingdoms in Jambudvipa during the time of the Buddha? How were they governed?

A: Jambudvipa was divided into many kingdoms with names that were known during the Buddha’s time. According to the Uposatha Sutta in the Tika-nipāta of the Aṅguttara Nikāya, there were 16 great countries (Mahājanapadas): Aṅga, Magadha, Kāsī, Kosala, Vajjī, Mallā, Cetī, Vaṃsa, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avantī, Gandhāra, and Kamboja. Other suttas also mention names not included in the above list: Sakya, Koliya, Bhagga, Videha, and Aṅguttarāpa, making a total of 21 countries. These kingdoms were ruled by monarchs of great renown, some being great kings (Mahārāja), some kings (Rāja), and some chieftains. Some ruled with absolute power, while others governed through confederations. At times they were independent by their own strength, and at other times they fell under the dominion of other countries, according to the rise and fall of their power.

19. Q: In ancient times, into how many classes were the people of Jambudvipa divided? What were they? And what were the duties of each class?

A: They were divided into four classes, called the four varnas: 1. Khattiya (warriors/nobles), 2. Brāhmaṇa (priests/scholars), 3. Vessa (merchants/farmers), and 4. Sudda (laborers/servants). The Khattiyas’ duty was to govern the country and they had to study warfare. The Brāhmaṇas’ duty was teaching and performing various rituals, and they had to study religion and other sciences. The Vessas’ duty was farming and trade, and they had to study crafts, agriculture, and commerce. The Suddas’ duty was to work for hire, and they had to learn manual labor. The Khattiyas and Brāhmaṇas were considered high-born, while the Vessas and Suddas were considered low-born.

20. Q: What were the views of the people of that era regarding birth, death, happiness, and suffering? If condensed, how many main views were there?
A: The people of that era were very engaged in the study of philosophies, which led to the emergence of many teachers with wrong views. They held different views on birth, death, happiness, and suffering. However, if all these views are condensed, they can be summarized into two main categories. These were: the group that held that after death one is reborn, and the group that held that after death one is annihilated. Within the group that believed in rebirth, some held that whatever one was born as, one remains as such, without changing into anything else. Others held that after birth and death, one can change and be reborn as something else. Within the group that believed in annihilation, some held that annihilation occurs in parts, while others held that the happiness or suffering people experience has no cause or condition whatsoever.

21. Q: Please explain clearly why in ancient times there were so many teachers (Gaṇācāriya) teaching different doctrines?

A: It was because the people of that era were very keen on seeking the truth. Many sages before them had renounced their wealth and household life, dedicating their lives to teaching humanity. They became leaders of schools, establishing themselves in various places according to their doctrines, with disciples following their teachings, wishing to attain the ultimate goal of their respective doctrines. The fame of these founding teachers spread far and wide, and the general populace, including rulers, held them in high esteem and affection. For this reason, these teachers greatly desired fame and would proclaim their own doctrines as correct and essential, while declaring the doctrines of other teachers as wrong and without substance. This is why there were many teachers, each propagating a different doctrine.

The Sakyan Country

22. Q: Where was the Sakyan country located? Why was it named the Sakyan country?
A: The Sakyan country was located in Jambudvipa, that is, the northern part of India, near the Himavanta forest. It was named the Sakyan country because it was first established in a forest of Sāka (teak) trees.

23. Q: Was the Sakyan country large or small? What evidence can be cited to show this?

A: The Sakyan country was a small country. The Pāli text in the Uposatha Sutta, within the Tika-nipāta of the Aṅguttara Nikāya, serves as evidence, stating that the Sakyan country is not listed among the sixteen great countries (Mahājanapadas) (see question 18).

24. Q: What is the name of our Teacher’s royal lineage? Where was it established? What was its origin? Please give a brief account.

A: It is called the Sākya lineage. It was established in the Sakyan country, in the northern part of Jambudvipa, near the Himavanta region. A brief account of its origin is as follows: due to an oversight, King Okkāka granted a boon to his new queen, allowing her to choose whatever she desired. She asked for the kingdom to be given to her own son. To keep his word, King Okkāka had to command his four elder sons and five elder daughters born of his first queen, to lead the fourfold army out of the kingdom and establish a new kingdom in the Sāka forest of the Himavanta region. Thus, that country became known as the Sakyan country. As for the Sākya clan, their name should have followed that of the country. However, the commentary explains that they were called Sākya because they were able to establish their kingdom and lineage through their own strength, to the point that their royal father, King Okkāka, exclaimed in praise that they were “capable” (sakyā).

25. Q: How many cities were in the Sakyan country? What were their names?

A: There were three cities: 1. The original city of King Okkāka, 2. The city of Kapilavatthu, and 3. The city of Devadaha.

26. Q: Why was it named the city of Kapilavatthu?

A: Because the royal princes and princesses established the new city at the hermitage of the ascetic Kapila, the newly founded city was named Kapilavatthu to match the name of the ascetic.

The Sākya and Koliya Lineages

27. Q: Please describe the origin of the Sākya lineage, showing its succession.

A: The succession of the Sākya lineage is as follows: it began with the four princes and four princesses, who were siblings and intermarried. The line continued down to King Jayasena. He had one son named Sīhahanu and one daughter named Yasodharā. After King Jayasena passed away, Prince Sīhahanu ascended the throne, continuing the lineage. His queen was named Kaccanā, the younger sister of King Añjana, the ruler of the city of Devadaha. King Sīhahanu had five sons: Suddhodana, Sukkodana, Amitodana, Dhotodana, and Ghanitodana, and two daughters: Pamitā and Amitā. Prince Suddhodana later ascended to the throne, continuing the lineage. His queen was named Māyā, and they had one son named Siddhattha. Later, after Queen Māyā passed away, he took another queen named Pajāpatī, also called Gotamī; sometimes both names are combined as Pajāpatī Gotamī. With this later queen, he had a son named Nanda and a daughter named Rūpanandā. Prince Siddhattha’s consort was named Yasodharā (or Bimbā), and they had one son named Rāhula.

28. Q: Please describe the origin of the Koliya lineage, showing its succession.

A: The succession of the Koliya lineage is as follows: it began with the eldest princess [of King Okkāka’s daughters] who cohabited with King Devadaha. The line continued down to King Añjana. His queen was named Yasodharā. They had two sons, Suppabuddha and Daṇḍapāṇi, and two daughters, Māyā and Pajāpatī (or Gotamī).

29. Q: Why were the Sākya nobles so proud of their lineage?

A: Because the Sākya clan was a noble lineage, respected and revered for having a pure bloodline on both the paternal and maternal sides, known as ubhatosujāta (well-born on both sides). They did not mix with lower, common castes, such as the caṇḍāla, who were not respected by the populace. For this reason, the Sākya nobles were extremely proud and careful not to allow those of lower clans and families to intermingle with them, in order to preserve the purity of their lineage and maintain the respect of the people for generations to come.

30. Q: In which lineage was our Teacher born? What was His ethnicity? What was special about that ethnicity?

A: He was born into both lineages: the Sākya lineage on His father’s side, and the Koliya lineage on His mother’s side. He was of the Aryan race. This race was advanced in knowledge, customs, and skilled in the administration of the country, and possessed great power.

31. Q: If our Teacher had not been born into the Sākya lineage, but instead into a lower-class family, what would have been the different outcome compared to being born a Sākya?

A: If He had been born into a family of lower status than the Sākyas, the outcome would have been different in this way: after He attained enlightenment as a Buddha and went to proclaim His teachings, the dissemination would have been less fruitful. This is because people of high-born lineages tend to have pride and conceit, clinging to their own lineage as superior. When He would have admonished and taught them, they would not have listened or accepted His advice, because they would see Him as being of a lower lineage than themselves. For example, even in the present day, if there is a wise and deeply knowledgeable scholar who can write books or give excellent and eloquent Dhamma talks, but that scholar was born into a low-ranking family, he would not be able to easily persuade people of high-ranking families to believe and listen to him. He could only effectively teach people of equal or lower status. Thus, it can be understood that people of high-ranking lineages tend not to love, respect, or esteem those of lineages lower than their own.

Furthermore, even people of lineages lower than the Buddha’s, who already hold respect for those of high-ranking lineages, would likely only believe and listen to His advice a little, which would not be a sufficient cause to cultivate and develop strong faith in such people. For this reason, the fact that He was born into a high-ranking lineage, respected and admired by all people, is why His teachings were able to flourish and spread, becoming cherished by people everywhere for a long, long time.

32. Q: Please describe the lineage of the Teacher, showing how the line of succession continued.

A: The Teacher was the royal son of King Suddhodana and Queen Māyā. King Suddhodana was the royal son of King Sīhahanu, who was the royal son of King Jayasena. The story relates that King Okkāka was the progenitor of the Teacher’s royal line.

33. Q: Which kingdoms did the Teacher’s lineage rule?

A: The lineage of His father ruled the kingdom of Kapilavatthu, and the lineage of His mother ruled the kingdom of Devadaha.

The Teacher Descends for Conception

34. Q: Why did the Deva Santusita descend from the Tusita Heaven to take conception in his mother’s womb?

A: Because the devas and brahmās from ten thousand world-systems gathered and invited Him to descend and be born in the human world in order to attain enlightenment as a Buddha.

35. Q: How did those devas and brahmās know that the Deva Santusita would attain enlightenment as a Buddha?

A: Because those devas and brahmās heard the “Buddha-proclamation” (Buddha-kolāhala), which the great brahmās of the Suddhāvāsa (Pure Abodes) realms announced, declaring: “In one hundred thousand years from now, a Supremely Enlightened Buddha will arise in the world.”

36. Q: How many types of great proclamations (kolāhala, lit. “uproars” or “great stirrings”) are there? What are they?

A: There are five types. They are: the Kalpa-proclamation (the stirring that the aeon will end in fire), the Buddha-proclamation (the stirring that a Buddha will attain enlightenment), the Cakkavatti-proclamation (the stirring about a Wheel-Turning Monarch), the Maṅgala-proclamation (the stirring about the Blessings), and the Moneyya-proclamation (the stirring about the practice of sagehood).

37. Q: Please explain these five proclamations.

A: The explanation is as follows: When there are one hundred thousand years remaining before the world-aeon (kalpa) is consumed by fire, the great brahmās of the Suddhāvāsa realms, knowing this, descend and proclaim it to the beings throughout the ten thousand world-systems, urging them to make merit, give charity, and keep the precepts. This is called the Kalpa-proclamation. When there is one hundred thousand years remaining before a Buddha will arise in the world… this is called the Buddha-proclamation. When there is one hundred thousand years remaining before a Wheel-Turning Monarch will arise in the world… this is called the Cakkavatti-proclamation. When there is one hundred thousand years remaining before a Buddha will teach the thirty-eight Blessings (Maṅgala Sutta)… this is called the Maṅgala-proclamation. When there is one hundred thousand years remaining before a Buddha will teach the practice of sagehood (Moneyya-paṭipadā) this is called the Moneyya-proclamation. For each of these proclamations, great brahmās from the Suddhāvāsa realms fly down to announce the news to the multitudes in the same way.

38. Q: When the Deva Santusita was about to descend from the Tusita Heaven, what five portents appeared to him? What were they?

A: There were five portents. 1. The divine flowers adorning his body withered. 2. The divine garments he wore became soiled. 3. Sweat flowed from his armpits. 4. His divine body showed signs of aging and decay. 5. His mind grew weary and discontented with the celestial realm, and he no longer took pleasure in sitting on his divine throne.

39. Q: When the Deva Santusita was about to descend from the Tusita Heaven to be born in the human world, what did He contemplate? How many things were there? Why was it necessary to contemplate these things? Please explain.

A: He contemplated the five great observations (mahāvilokana). These are: 1. The time, 2. The continent, 3. The country, 4. The family, and 5. The mother.
The explanation is: the Great Being contemplated the time because it is a natural principle that if the lifespan of beings is longer than one hundred thousand years or shorter than one hundred years, a Buddha does not descend to be born. Buddhas only descend to be born in the world when the human lifespan is at most one hundred thousand years or at least one hundred years. He surveyed the country because Buddhas are never born in a border country; great beings, including Buddhas, are born only in the Middle Country. He surveyed the family because Buddhas are never born into a low-caste family; they are always born into one of two castes: the warrior caste (khattiya) or the priestly caste (brāhmaṇa). He surveyed the mother because the woman who becomes a Buddha’s mother is not a frivolous woman, not one who indulges in alcohol, and so on. A Buddha’s mother is a woman who has cultivated her perfections from past lives and has fulfilled her pāramī for a full one hundred thousand kalpas.

40. Q: When the Deva Santusita descended from the Tusita heaven, in which woman’s womb did he take conception? In what family? On what day, month, and year? At what time?

A: He descended and took conception in the womb of Queen Sirimahāmāyā, the chief consort of King Sirisuddhodana of Kapilavatthu, of the Sākya clan. It was on Thursday, the full moon day of the month of Āsāḷha, in the year of the Rooster, in the pre-dawn hours.

41. Q: At the time the Bodhisatta took conception, what did His mother dream?

A: His mother dreamed that the Four Great Kings came and lifted her, along with her royal couch, and carried her to the Himavanta forest. They placed her on a slab of red arsenic stone, sixty leagues in size, under a great Sal tree that was one hundred leagues tall. Divine maidens came and invited her to bathe in the Anotatta Lake. In that forest, there was a silver mountain, and on that mountain was a golden palace. On that silver mountain, the queen lay down in the golden palace, her head facing east. There was a golden mountain near the silver mountain. A white elephant descended from that golden mountain, ascended the silver mountain, and holding a white lotus in its trunk, it trumpeted and entered the golden palace. It circumambulated the queen three times and then seemed to enter her womb from the right side. The Supreme Bodhisatta took conception at that very moment.

42. Q: When the Supreme Bodhisatta took conception, how many portents occurred? What were they? Please list them all briefly.

A: Thirty-two portents occurred. They were: the earth shook and trembled, and light filled the entire world-system; the hells between the worlds (lokantarika), which had always been dark, became illuminated; the blind could see forms, the deaf could hear sounds, the mute could speak, the hunchbacked could stand straight, the crippled could walk; all beings imprisoned in stocks, chains, and fetters were freed; the fires in all the hells, including Avīci, were extinguished; the hunger and thirst in the realm of hungry ghosts (petas) was pacified; closed doors and windows opened by themselves; ships and boats, sailing in different directions, arrived at their desired ports; fear among animals vanished at that moment; all diseases among beings were cured; beings who were enemies felt loving-kindness for one another; all beings spoke words that were pleasing to each other; herds of horses neighed to one another; herds of elephants trumpeted thunderously; all musical instruments played by themselves; the ornaments of humans shone brightly and chimed with sound; all directions became bright; great storms did not blow; a gentle, cool, and pleasant breeze arose for all beings; the sky produced rain; springs of water broke through the earth’s surface and flowed everywhere; flocks of birds stopped flying in the sky and came down to walk on the ground; the currents in the rivers ceased to flow, becoming still like water in a pond; the salt water of the great ocean turned sweet; lotuses of five colors bloomed everywhere in the oceans, rivers, and on the land; flowers that grow on land and water all bloomed; trees and vines produced lotus flowers from their trunks, branches, and stems; lotuses with stems broke through solid rock, sprouting in clusters of seven from every stone; lotuses appeared suspended, hanging down from the sky; all fruit and flower-bearing trees blossomed and bore fruit at that instant; a rain of celestial flowers, such as the Mandārava flower, fell everywhere; celestial musical instruments played by themselves in the sky; celestial banners and flags appeared throughout the ten thousand world-systems, all with magnificent colors and light. These are the thirty-two portents.

43. Q: How many Brahmins interpreted the Queen’s dream? And how many destinies did they predict for the royal queen?

A: Sixty-four Brahmins interpreted the dream, saying that the queen would have a royal son, and that this son had two possible destinies: 1. If he remained a householder, he would become a supreme wheel-turning monarch (Cakkavatti). 2. If he went forth into the homeless life, he would attain enlightenment as a Perfectly Enlightened Buddha.

44. Q: While the Bodhisatta was residing in His mother’s womb, who came to guard the pregnancy?

A: The Four Great Kings of this world-system, as well as those from other world-systems, came bearing swords to stand guard and protect the Buddha’s mother for the full ten months.

45. Q: What was the Bodhisatta’s posture while residing in His mother’s womb?
A: His posture was as follows: He sat cross-legged, facing His mother’s abdomen, with His back towards His mother’s back. The mother could see the Bodhisatta in her womb, but the Bodhisatta could not see His mother.

46. Q: How many years before the Buddhist Era was the Bodhisatta born? On what day, month, and year? At what time?

A: He was born 80 years before the Buddhist Era, on a Friday, the full moon day of the month of Vesākha, in the year of the Dog, around midday.

47. Q: Where was the Bodhisatta born? What was His mother’s posture?

A: He was born in the Lumbinī grove (a grove of Sal trees), located between the two cities of Kapilavatthu and Devadaha. His mother gave birth while standing, holding a branch of a Sal tree with one hand; she did not give birth lying down like other women.

48. Q: Why was the Bodhisatta born in a grove like that? Please provide evidence to support this.

A: Because His mother wished to go and visit her parents in the city of Devadaha. When she reached the Lumbinī grove, she suddenly went into labor and gave birth there in the grove. There is another supporting reason: according to the custom of the Brahmins, when a wife’s pregnancy reached full term, she would not give birth in her husband’s house but would return to her own family’s house to give birth.

49. Q: After the Bodhisatta was born, what wonderful events occurred?

A: The following wonderful events occurred: streams of hot and cold water flowed down from the sky to cleanse the impurities of birth. Four great brahmās from the Suddhāvāsa realms came with a golden net to receive the Bodhisatta. The Four Great Kings then received him from the great brahmās. The royal ladies-in-waiting then received him from the Four Great Kings. The Bodhisatta descended from the hands of the ladies-in-waiting and stood on the earth on his own two feet. A great brahmā held a white parasol over him. King Suyama of the devas brought a yak-tail fan to fan him. One deva held the seven precious gems. One deva held the golden slippers. Another deva held the five articles of royalty (the royal regalia): the crown, the sword, the white parasol, the golden slippers, and the yak-tail fan. The people who were at the birthplace clearly witnessed these marvelous events.

50. Q: After the Bodhisatta was born and descended from the hands of the ladies-in-waiting, how many steps did He take? What words did He proclaim?

A: He took seven steps, then stopped and stood, facing north. He uttered the “lion’s roar” (the words of a great man), saying: “I am the chief of the world, the best in the world, the foremost in the world. This is my last birth. Hereafter, there is no more rebirth for me.”

51. Q: The fact that the Bodhisatta, immediately after birth, could walk seven steps and utter the “lion’s roar” is extraordinarily different from ordinary people. What should be inferred from this event?

A: It should be inferred that this was a symbolic act, a comparison to His path after He attained enlightenment. The fact that the Bodhisatta walked seven steps and then stopped is a portent of his spreading the teachings throughout the seven major regions, or of His traveling through those seven regions Himself. Those seven regions are: Kāsī and Kosala combined, Magadha and Aṅga combined, Sakya, Vajjī, Mallā, Vaṁsa, and Kuru; besides these were only smaller regions that were dependencies of the larger ones. The fact that the Bodhisatta stopped there is a portent that His time would come to an end. The fact that the Bodhisatta uttered the “lion’s roar,” proclaiming Himself as unique in the world, is a portent of His teaching the Dhamma to the multitudes, who would listen and see His supreme quality as the chief among sages.

52. Q: At the time of the Bodhisatta’s birth, how many people, animals, and things were born on the same day as Him?

A: There were seven people, animals, and things: Princess Bimbā (Yasodharā), Prince Ānanda, the son of King Sukkodana, the minister Channa, the minister Kāḷudāyī, the horse named Kaṇṭhaka, the Bodhi tree, and the four great treasure troves. These are called the “seven co-natals.”

53. Q: What were the names and sizes of the four treasure troves?

A: They differed as follows: One treasure trove was named Saṅkhanidhi, with a circular opening one gāvuta (approx. 2 miles) in circumference. One treasure trove was named Elanidhi, with a circular opening half a yojana (approx. 4 miles) in circumference. One treasure trove was named Upalanidhi, with a circular opening three gāvutas in circumference. One treasure trove was named Puṇḍarikanidhi, with a circular opening one yojana in circumference. All four of these treasure troves extended in depth to the very bottom of the earth.

54. Q: At the time of the Bodhisatta’s birth, how many marvelous portents occurred?

A: Thirty-two portents occurred, beginning with the trembling of the earth, just as at the time of His conception.

55. Q: Into which group of people was the Bodhisatta born? In what country, continent, and domain? What was His clan and lineage?

A: He was born among the Aryan people, in the Middle Country (Majjhima-janapada) of Jambudvipa, in the Sakyan domain. His clan was the royal Sākya clan, and His lineage was Gotama. He was the royal son of King Suddhodana, the king of Kapilavatthu, and Queen Sirimahāmāyā.

56. Q: In what way were the Aryan people so special that they are praised so much? Or is the praise only because the Teacher was born among them? Please answer according to reason.

A: The Aryan race was a people who were advanced in knowledge and customs, skilled in warfare and in the administration of the country, and possessed great power and authority. They are not praised simply because the Teacher was born into the Aryan race. Even long before the Teacher was born, they were already praised as a civilized people. For example, when the Aryans invaded and drove out the native Mleccha people, it was because they had the power and mastery of warfare. They were able to establish their own stable country, and their fame grew as the Aryan race, capable of ruling the land and bringing about greater prosperity than the native Mleccha people. For this reason, it is said that the Aryan people were indeed exceptional, not just because the Teacher arose among them.

The Prophecy of the Teacher’s Marks

57. Q: Please describe the visit of the ascetic Kāladevila (Asita) to see the Great Being, and what marvelous events occurred.

A: At the time when the ascetic Kāladevila came to ask to see the royal child, King Sirisuddhodana ordered his attendants to bring the prince to pay homage to the ascetic. However, at the moment the attendants brought him forth, the feet of the Great Being turned and placed themselves upon the matted hair of the ascetic. Seeing this marvelous event, the ascetic rose from his seat, joined his palms in reverence, and supported the feet of the Great Being. The father, seeing this, paid homage to his own royal son, recognizing him as one would a great Brahmā.

58. Q: How many destinies did the ascetic Kāladevila predict for the Great Being?

A: He predicted only one destiny: that the Great Being would undoubtedly attain enlightenment as a Buddha.

59. Q: Whom did the ascetic Kāladevila instruct to go forth into the ascetic life in anticipation of the Bodhisatta who would become a Buddha in the future?

A: He instructed his nephew, the young Nālaka, to go forth. Nālaka did so according to his uncle’s wishes. When he later met the Teacher, he received the practice of sagehood (Moneyya-paṭipadā) from Him and attained the state of an Arahant, passing into Parinibbāna. As for the ascetic Kāladevila, at the end of his life, he was reborn in the formless realms (arūpa-bhava).

60. Q: How many days after the Bodhisatta’s birth did his father have the Brahmins come to predict his fortune from his marks?

A: Five days after his birth.

61. Q: How many Brahmins were there to interpret the marks? What were their names?

A: There were 108 Brahmins in total, but the king selected only eight who were the most skilled in the three Vedas to make the prediction, sending the rest home. The eight Brahmins were: Rāma, Lakkhaṇa, Yañña, Dhaja, Bhoja, Sudatta, Suyāma, and Koṇḍañña.

62. Q: Among those eight Brahmins, which ones predicted how many destinies for the Great Being? What were they?

A: The first seven Brahmins raised two fingers and predicted two possible destinies, saying: “If the Great Being remains a householder, he will become a wheel-turning monarch. If he goes forth from home, he will become a Buddha.” However, Koṇḍañña, who was the youngest among them, raised only one finger and predicted just one destiny, saying: “The Great Being will most certainly become a Buddha.”

63. Q: How many marks does the Great Being possess? What are they? Please list them all.

A: He possesses 32 marks, which are:

1. He has level feet.

2. On the soles of his feet are wheels with a thousand spokes, with rim and hub, all parts being perfectly proportioned.

3. He has long, projecting heels.

4. He has long fingers and toes. (The fingers of both hands are long and of equal length; the five toes of each foot are long and of equal length. All his digits are round, slender, and tapering, as beautiful as if molded from red arsenic mixed with oil).

5. He has soft and tender hands and feet (like a ball of cotton ginned a hundred times).

6. His hands and feet have net-like lines.

7. He has high-raised ankles.

8. He has antelope-like legs (long and shapely calves, or else tapering like a sheaf of rice).

9. When standing and not bending, he can touch his knees with both hands.

10. His male organ is concealed in a sheath (like that of an elephant or a bull).

11. His skin has a golden sheen (bright yellow) like gold.

12. His skin is so fine and smooth that dust does not cling to it.

13. His body hairs grow one per pore (on every pore).

14. His body hairs turn upwards at the tips (curling to the right), and are deep blue in color like the butterfly pea flower.

15. He has a divinely straight body, like that of a Brahmā.

16. The seven parts of his body are perfectly filled out (these seven parts are: the backs of the two hands, the tops of the two feet, the two shoulders, and the neck). These seven areas of the body have full and firm flesh, without the slightest sinew being visible).

17. The upper half of his body is like that of a lion (where it should be long, it is long; short, it is short; full, it is full; lean, it is lean; tapered or rounded, it is so, perfectly proportioned without flaw).

18. The furrow of his back is filled out and even, without any indentation in the middle.

19. The proportions of his body are like a banyan tree, his height being equal to his arm-span (just as a banyan tree’s height and branch-span are balanced).

20. His neck is round and even.

21. He has exquisitely fine taste-bearing nerves, allowing him to experience flavors perfectly (seven thousand fine nerves are gathered around the neck to receive and transmit the taste of food, spreading it throughout the body without obstruction. Even a tiny amount of food, the size of a sesame seed can pervade the entire body).

22. His jaw is like that of a lion (full and rounded like the moon on the 12th day).

23. He has forty teeth (twenty on the top, twenty on the bottom).

24. His teeth are evenly set (not crooked or gapped, high or low, like those of some ordinary people).

25. His teeth are set close together without gaps.

26. His four canine teeth are brilliantly white (shining more brightly than the morning star).

27. His tongue is long and broad (unlike the tongues of all other people in the world).

28. His voice is deep and resonant like that of a Brahmā; when he speaks, it is as melodious as the song of the Karavika bird.

29. His eyes are a deep blue (where they should be blue, they are as blue as the blue water lily; where they should be yellow, they are as yellow as the Kaṇṇikā flower; where they should be red, they are as red as the Hibiscus flower; where they should be white, they are as pure and bright as the morning star; and where they should be black, they are as black as ripe berries).

30. His eyelashes are like those of a heifer; his eyes are clear and bright, like those of a newborn red calf.

31. He has a soft, white tuft of hair (uṇṇa) growing between his eyebrows, as soft as cotton.

32. His head is shaped like a royal turban (as splendid as a king wearing a crown); another meaning is that his head is perfectly round like a diadem, or as round as a well-turned object set in place, or as round as a perfectly formed water bubble.

64. Q: How many minor characteristics does the Great Being possess? What are they? Please list them all.

A: There are 80 minor characteristics:

1. His fingers and toes have a copper-colored tint.

2. His fingers and toes are glossy.

3. His fingers and toes are well-rounded.

4. His twenty nails are crimson.

5. His twenty nails are slightly upturned at the tips.

6. His nails are smooth and glossy.

7. His wrists and ankles are concealed in his flesh.

8. His feet are of equal size.

9. His gait is graceful, like that of a noble elephant.

10. His gait is majestic, like that of a lion.

11. His gait is elegant, like that of a swan.

12. His gait is stately, like that of a royal bull.

13. When standing and walking, he steps with his right foot first.

14. His kneecaps are round and well-formed.

15. He has a complete male physique, with no feminine mannerisms.

16. His navel is not hollowed out and is beautifully round.

17. His abdomen has a deep shape.

18. His abdomen has lines that coil to the right.

19. His thighs are beautifully rounded.

20. His hands are well-formed.

21. All his limbs, large and small, are well-proportioned.

22. His flesh is firm where it should be firm.

23. His flesh is not flabby.

24. His entire body is free from moles and blemishes.

25. His body is pure and symmetrically proportioned, from top to bottom.

26. His entire body is pure, free from all defilements.

27. He possesses great strength.

28. His nose is prominent.

29. The shape of his nose is beautiful.

30. His lower lip is not longer or shorter than his upper lip; they are perfectly even.

31. His teeth are pure and free from stains.

32. His teeth are white like a conch shell.

33. His teeth are smooth and not rough.

34. His five sense faculties are pure and perfect.

35. His four canine teeth are round and full.

36. The shape of his face is well-proportioned and long.

37. His cheeks are radiant and even.

38. The lines on his palms are deep.

39. The lines on his palms are long.

40. The lines on his palms are straight.

41. The lines on his palms have a brilliant red tint.

42. The radiance of his body forms a halo.

43. His cheeks are full, firm, and perfectly formed.

44. His eyelids are broad, long, and well-proportioned.

45. His eyes, with their five qualities beginning with whiteness, are clear and completely pure.

46. The tips of his body hair are not curled.

47. His tongue is beautifully shaped.

48. His tongue is soft, not stiff.

49. His nipples are long, like lotus buds.

50. The circumference of his neck is beautifully round.

51. All his sinews are well-toned and not wrinkled.

52. His sinews are embedded deep within his flesh.

53. His head is shaped like a jeweled parasol.

54. The expanse of his forehead is broad and well-proportioned in length.

55. His forehead is beautifully shaped.

56. His eyebrows are shaped like a gracefully curved bow.

57. The hair of his eyebrows is fine.

58. The hair of his eyebrows grows upwards and then lies down smoothly in sequence.

59. His eyebrows are broad.

60. His eyebrows are long, extending beyond the corners of his eyes.

61. His skin is fine and smooth all over his body.

62. His body is resplendent with glory.

63. His body is never dull or soiled, but always radiant.

64. His body is fresh and vibrant like a lotus flower.

65. His body has a soft and gentle touch.

66. The fragrance of his body is sweet like perfume.

67. His body hairs are all of equal length.

68. His body hairs are fine.

69. His in-breath and out-breath are subtle.

70. His mouth is beautifully shaped, as if always smiling gently.

71. The fragrance of his mouth is like that of the blue lotus.

72. His hair is glossy black.

73. The fragrance of his hair is sweet.

74. His hair has a fragrance like the Komala flower (a type of lotus).

75. His hair curls into round shapes.

76. His hair is jet black.

77. The strands of his hair are fine.

78. The strands of his hair are straight, not tangled.

79. The strands of his hair curl to the right.

80. He is beautiful with a radiant light emanating from his head.

65-Q. How many auspicious marks does the Great Man possess? What are they? Please list them all!

A: The Great Man has the soles of both feet marked with a wheel pattern, one on each foot, located in the middle of the sole. Each wheel has 1,000 spokes and is complete with a rim and a hub, perfect in every way. Surrounding the outside of this wheel are 108 auspicious symbols, namely:

1. 1 figure of a spear,
2. 1 figure of a mirror,
3. 1 figure of a Srivatsa flower,
4. 1 figure of a necklace,
5. 1 figure of a conch,
6. 1 figure of a golden tray,
7. 1 figure of a pedestal,
8. 1 figure of a pair of fish,
9. 1 figure of a palace,
10. 1 figure of a goad,
11. 1 figure of a balustrade pillar,
12. 1 figure of a white parasol,
13. 1 figure of a royal sword,
14. 1 figure of a fan of palmyra leaf,
15. 1 figure of a fan of peacock tail feathers,
16. 1 figure of a fly-whisk,
17. 1 figure of a crown,
18. 1 figure of an alms bowl,
19. 1 figure of a jasmine garland,
20. 1 figure of a blue water lily,
21. 1 figure of a white water lily,
22. 1 figure of a red water lily,
23. 1 figure of a red lotus,
24. 1 figure of a white lotus,
25. 1 figure of a pot full of water,
26. 1 figure of a tray full of water,
27. 1 figure of the four great oceans,
28. 1 figure of the Cakkavāḷa mountain range,
29. 1 figure of the Himavanta forest,
30. 1 figure of Mount Sineru,
31. 1 figure of the moon,
32. 1 figure of the sun,
33. 1 figure of the constellations,
34. 1 figure of the four great continents,
35. 1 figure of the thousand minor continents,
36. 1 figure of a supreme wheel-turning monarch with his royal retinue,
37. 1 figure of a right-spiraling conch shell,
38. 1 figure of a golden fish,
39. 1 figure of a pair of wheels,
40. 1 figure of the seven great rivers,
41. 1 figure of the seven great lakes,
42. 1 figure of the seven great surrounding mountain ranges,
43. 1 figure of a Garuḍa king,
44. 1 figure of a crocodile,
45. 1 figure of a victory banner of folded cloth,
46. 1 figure of a jewel throne,
47. 1 figure of a chair,
48. 1 figure of Mount Kailash,
49. 1 figure of a royal lion,
50. 1 figure of a royal tiger,
51. 1 figure of the elephant Eravana,
52. 1 figure of the horse king Valahaka,
53. 1 figure of the Nāga king Vāsuki,
54. 1 figure of a swan king,
55. 1 figure of a wild fowl,
56. 1 figure of the bull king Usabha,
57. 1 figure of the elephant king Uposatha,
58. 1 figure of the elephant king Chaddanta,
59. 1 figure of a golden makara,
60. 1 figure of a Mahābrahmā,
61. 1 figure of a golden house,
62. 1 figure of a golden turtle,
63. 1 figure of a cow with its calf,
64. 1 figure of a male kinnara,
65. 1 figure of a female kinnari,
66. 1 figure of a Karavika bird,
67. 1 figure of a crane,
68. 1 figure of a peacock,
69. 1 figure of a cakkavāka bird,
70. 1 figure of the king of Garuḍa birds,
71. 1 figure of the six celestial worlds of the sense-sphere,
72. 1 figure of the sixteen Mahābrahmā worlds.

All together these are the 108 auspicious symbols that form the retinue surrounding the great wheel mark in the middle of the soles of both feet, left and right being the same. ^([1])

66-Q. Are the 32 characteristics of a great man, the 80 minor characteristics, and the 108 auspicious symbols found only in our Lord Buddha, or do all Buddhas have them as well?

A: They are the same for all Buddhas.

67-Q. What is the benefit of praising the physical characteristics of the Great Man, which leads to the two prophecies [of becoming either a universal monarch or a Buddha]?

A: It is true that enlightenment is not dependent on the physical body, but the virtues and goodness of a person are most often found in the character of those who have a physical body that inspires love and respect. They are less often found in the character of people with uncomely physical forms in the character of a person with an unseemly appearance. Having a body endowed with excellent characteristics tends to inspire faith in those who are impressed by physical form, who are called rūpappamāṇikā. This is a cause that leads other people to develop initial faith. Praising the physical characteristics is beneficial in pointing out that he is a vessel worthy of receiving the wisdom of enlightenment, and it also inspires initial faith in this way. Just as the noble birth is capable of receiving the wisdom of enlightenment, so too is the body endowed with noble characteristics capable of receiving the wisdom of enlightenment. For this reason, the authors have praised them.

Coronation

68-Q. What was the Great Man’s name? And why was he given that name?

A: He had the name “Angirasa” because of the radiant light that emanated from his body. He had another name, “Siddhattha,” because he was one who would accomplish the welfare of all beings. Later, he had another name, “Gotama,” from his clan name.

69-Q. Why did King Suddhodana have the royal prince guarded so carefully?

A: It was because he knew from the Brahmin soothsayers that the royal child would go forth to lead the homeless life because of seeing the four divine messengers: an old person, a sick person, a dead person, and an ascetic. Therefore, the king forbade these four types of people from coming near the royal son.

70-Q. Consider this: If our Lord had reigned as a wheel-turning monarch and also become the supreme Teacher in the world, which would have been more beneficial? If so, why did his father and others try to keep him confined to sensual pleasures?

A: Reigning as a wheel-turning monarch with the four great oceans as the boundaries of his kingdom would bring benefit to the masses in those continents only in terms of human happiness and celestial happiness, which are considered worldly pleasures. On the other hand, being the supreme Teacher in the world, he would be able to travel and preach, leading beings to attain the three kinds of happiness: human happiness, celestial happiness, and the happiness of Nibbāna, according to their dispositions, which is considered supramundane happiness, far superior to worldly happiness. However, his royal relatives, led by his father, desired the royal son to continue the royal lineage and did not understand that attaining Buddhahood would as the supreme Teacher in the world would bring about benefits and supreme happiness to what extent. That is why they tried to prevent the royal son from going forth to lead the homeless life.

71-Q. Of the eight Brahmins who foretold the characteristics of the Great Man, how many died before him? And how many were still alive to see him [become the Buddha]?

A: The first seven Brahmins (see question 61) died before the Great Man attained enlightenment, but they instructed all their children to go forth and follow the Lord. As for the Brahmin Kondañña, he lived, went forth, and met the Lord.

72-Q. How many relatives did the Great Man have? Did they respect and honor him?

A: There were 80,000 relatives from his mother’s side and 80,000 from his father’s side, for a total of 160,000. They all respected and honored the Great Man and offered one son each to become the Great Man’s attendant.

73-Q. How many days after giving birth to the Great Man did Queen Sirimahamaya pass away? Where was she reborn after her death? What was the cause of her death?

A: Seven days after the day of birth. She was reborn in the Tusita heaven. The cause was that her lifespan had ended; it was not because of giving birth to the Great Man.

74-Q. Which queen then took on the role of caring for and nursing the Great Man?

A: King Suddhodana raised Queen Pajapati-Gotami, the younger sister of Queen Mahamaya, to the position of chief queen to care for the Great Man from then on.

75-Q. Did the Great Man have any full siblings (sharing the same womb)?

A: No. He only had half-siblings, namely Prince Nanda and Princess Rupananda, who were born of Queen Pajapati-Gotami. Prince Nanda was younger than the Great Man by only a few days.

76-Q. When the Great Man was still a child, did he achieve any special qualities? At what age? What is the story?

A: The Great Man attained the first Jhana. At the age of 7 years [the text says 7 days, likely a typo]. The story goes that one day, King Suddhodana went out for the Royal Ploughing Ceremony and had the Great Man brought along. He was placed to sleep under a large rose-apple tree. The female attendants and servants went off to watch the ceremony, leaving the Great Man to sleep alone. At that time, the Great Man, finding his body and mind in tranquility, sat cross-legged in meditation, focusing on his in-breath and out-breath as the object of meditation. He developed the practice of mindfulness of breathing and attained the first Jhana, which includes initial thought, sustained thought, joy, and happiness born of seclusion. This was considered a sign of his future enlightenment. The king came and paid homage to his royal son once again, making it the second time.

77-Q. At what age did the Great Man’s father have lotus ponds dug for him?

A: When he was 7 years old, the god Vissakamma descended and created lotus ponds adorned with the seven kinds of jewels for him.

78-Q. At what age did the Great Man’s father have palaces built for him? What were their names?

A: When the Great Man was 16 years old, his father had three palaces built for him. Their names were Canda Palace, Kokanada Palace, and Koñca Palace, for him to reside in during the three seasons.

The Lord Goes Forth into the Homeless Life

79-Q. At what age did the Great Man ascend the throne? On what day, month, and year? Which lady became his chief consort?

A: At the age of 16. On a Saturday, the full moon day of the month of Āsāḷha, in the year of the Ox, 64 years before the Buddhist Era. Princess Yasodharā (Pimbā), the royal daughter of King Suppabuddha in the city of Devadaha, who was born of Queen Amitā, the younger sister of King Suddhodana, became his chief consort.

80-Q. The ancient teachers described the Great Man’s indulgence in sensual pleasures as something wonderful. For what purpose did they do so?

A: To show that even though he had received such happiness, which people cherish and hold as good, he was still able to renounce it all, without any feeling of attachment or longing. It was also to make people who are intoxicated with sensual pleasures and praise them as their own, feel weary and disenchanted by comparing themselves with the Lord, and to develop faith in him. Seeing the truth of the matter, they might be able to achieve virtue in accordance with their own practice.

81-Q. Why was the Lord not intoxicated and lost in sensual pleasures, but instead grew weary and disenchanted?

A: Usually, sensual pleasure is something that the masses desire and want. Many people who are still worldlings praise sensual pleasure as a good thing to be desired. But as for the wise who reflect and contemplate, they see according to the true nature of things that things are inherently limited, and that which is limited cannot be escaped. It is determined that wherever there is happiness, there is also suffering mixed in. This is a predetermined reality. Therefore, to know what is suffering, one must have previously experienced complete happiness. The Great Man, who would come to understand that sensual pleasure is suffering, did so because he had already experienced complete sensual pleasure during his time in the household life. His royal relatives were concerned and helped to protect him. Whether he went anywhere, a white parasol was held over him to protect him from various sensations. He also had three palaces suitable for pleasant living in the three seasons. When he was old enough to have a wife, his royal father sent envoys to ask for the hand of Princess Pimbā, the royal daughter of the king of Devadaha, to be his wife, until they had things exist in pairs, like having heat and then needing cold as a remedy, and so on. For this reason, wherever there is pleasure, there is always suffering intermingled. This is a natural law. Thus, the condition for knowing something as suffering is to have first experienced pleasure to its fullest. The Great Man came to know that sensual pleasure is suffering precisely because he had already lived a life of complete sensual pleasure. That is, during his time as a householder, his royal relatives took great care to protect and manage his life. Wherever he went, a white parasol was held over him to shield him from various sensations. He had three palaces, providing comfortable dwellings suited for the three seasons. When he reached an age suitable for marriage, his royal father sent envoys to ask for Princess Pimbā, the royal daughter of the King of Devadaha, to be his wife, until they produced a son named Rāhula. Having experienced such complete sensual pleasure, the Great Man came to understand, according to the true nature of reality, that suffering was intertwined with it, which made him grow weary of sensual pleasures.

82-Q. What did the Great Man see that made him go forth into the homeless life?

A: He saw the four divine messengers: an old person, a sick person, a dead person, and an ascetic.

83-Q. Where did he see these four divine messengers? Who created them for him to see? Did he see all four at once, or how?

A: He saw them in the royal park. The Suddhāvāsa devas created them. He did not see all four divine messengers at once; rather, every four months, he saw one of them.

84-Q. How many of the divine messengers were the cause for the Lord to feel weary of sensual pleasures? And how many were the cause for him to feel inspired to go forth into the homeless life?

A: The first three divine messengers—the old, the sick, and the dead—were the cause for the Lord to feel weary of sensual pleasures. The fourth divine messenger, the ascetic, was the cause for him to feel inspired to go forth into the homeless life.

85-Q. At what age did the Lord go forth into the homeless life? On what day, month, and year? And at what time?

A: At the full age of 29. On a Thursday, the full moon day of the month of Āsāḷha, in the year of the Hare. At midnight.

86-Q. At the time the Lord went forth, had Prince Rāhula been born yet?

A: Prince Rāhula was born on the very same day that the Great Man went forth. That is, while he was enjoying himself in the park, Prince Rāhula was born. On that day, when it reached midnight, the Lord went forth into the homeless life.

87-Q. What did the Great Man ride when he went forth? And who accompanied him?

A: He rode the horse Kanthaka, whose body was 18 cubits long. The minister Channa followed, holding onto the horse’s tail.

88-Q. When the Great Man left the city, whom did he encounter? What did that person say?

A: He met Māra, the evil one, who had descended from the deva world and was standing in the air. He came to stop the Lord, saying, “Hey, Siddhattha! Do not go forth to ordain. In just seven more days, the treasure of a wheel-turning monarch will come to you.” The Lord replied, “I know, but I have no desire for it.” Hearing this, Māra disappeared.

89-Q. How many cities did the Lord pass through on that night? What were their names? What was the distance? And where did he stay?

A: He passed through three cities: Kapilavatthu, Sāvatthī, and Vesālī. The total distance was 30 yojanas. He stayed on the far bank of the Anomā River.

90-Q. Where was the horse Kanthaka reborn after it died? What was its name?

A: It was reborn in the Tāvatiṃsa heaven. Its name was Kanthaka Devaputta.

91-Q. How did the Great Man ordain himself?

A: After he gave the horse and his ornaments to the minister Channa to take back to the city, he remained alone on a sandbank. He wished to cut his hair. At that moment, a divine sword fell from the sky for him. He cut his hair, leaving a length of two finger-widths. The remaining hair coiled clockwise. He then made a resolution for the topknot and threw it into the air. The god Indra brought a jeweled casket to receive it and enshrined it in the Cūḷāmaṇi Cetiya in the Tāvatiṃsa heaven.

92-Q. From whom did the Great Man receive the requisites for an ascetic? How many requisites were there? What were they?

A: He received them from the Mahābrahmā Ghaṭikāra, who brought them to him. There were eight requisites: 1 under-robe, 1 upper-robe, 1 outer-robe, 1 alms bowl, 1 razor, 1 needle case, 1 waistband, and 1 water strainer.

93-Q. What about the pair of old royal garments that he wore as a householder? Where did they go?

A: Mahābrahmā took them to be enshrined in the Dussa Cetiya, which is 12 yojanas high, in the Brahmā world.

94-Q. The Great Man had studied and mastered the arts of war befitting his kshatriya caste. He should have delighted in the life of a householder. Why then was his heart set on taking up the homeless life?

A: It was because he possessed a great compassion for the masses. He changed his course of life in order to bring benefit to the multitudes to the fullest extent and over a vast range.

95-Q. Regarding the story where the Great Man saw the palace as crowded and dense with attendants, like a charnel ground, what is the explanation?

A: The explanation is that he had grown weary of the state of a monarch, who is rich in sensual pleasures and lost in them, living only with women, never leaving the palace, which is seen as happiness. But it makes life meaningless. He saw this as unpleasant, as if he were in a charnel ground, where whichever way he turned, he encountered things that were a basis for spiritual urgency.

96-Q. If someone were to say that the Great Man went forth to ordain because he felt constrained and troubled by his stepmother, Queen Pajapati Gotami, who was oppressing him in order to secure the royal succession for her own son, Prince Nanda, is there any basis of truth to this story? Please answer.

A: This story has no basis in truth that is worth listening to. According to his conduct as it appears in the history of the Great Man, while he was a householder, he was endowed with qualities that were evident to the people. His relatives wished to take him as their refuge, because they had heard the prophecy of the ascetic Kāladevila. They agreed to cherish him, offering their own children to be his attendants and to help with other duties. As for his stepmother, she also took on the role of caring for him. His father also bound him with various things to make him delight in sensual pleasures, because he wanted him to reign as a wheel-turning monarch, which made it difficult for him to go forth to ordain, as is narrated in the Buddha’s history. Furthermore, after King Suddhodana passed away, the queen went to ask for ordination as a bhikkhuni in his presence. This story points out that the queen had loved him from the very beginning. The reasons explained here lead to the conclusion that he went forth because he wished to seek the deathless state, not because he felt constrained and his royal heart was distressed.

97-Q. When the Great Man went forth to ordain, was there no one who tried to stop him?

A: There was no one who tried to stop him. Although his relatives, led by his father, loved him very much and wanted him to rule the kingdom, because he was the heir to the throne and was fit to inherit it, the throne from his father, the desire to have him rule the kingdom was stronger than the willingness to let him go forth. From the day the ascetic Kāladevila prophesied that “The Great Man has only one path, he will certainly go forth to ordain and become the supreme teacher in the world, for he possesses the characteristics of a great man according to the Brahmin texts,” but when he was about to go forth, his relatives, led by his father, assumed that it was a temporary ordination to fulfill a vow according to Brahminism. Therefore, they allowed him to go forth as he wished, without forbidding him, also to indulge his wishes. When he had gone forth and did not return, but disappeared completely, his relatives did not know what to think. Furthermore, he cut off his topknot, in order to make his relatives no longer want him to return. Because people in those days considered shaving the head to be an inauspicious and unlucky act. For this reason, he was able to go forth to ordain easily, without anyone strongly opposing him.

98-Q. Why did the Great Man not seek the deathless state while in the lay life?

A: Because the lay life is very confining and restrictive, a place for mental states to become defiled by passion, aversion, and delusion, like a road for dust to flow in. That is why he did not seek the deathless state in the lay life.

99-Q. The Great Man had studied and learned knowledge befitting his royal lineage. It would have been appropriate for him to be attached to and delight in the lay life, ruling the kingdom, wouldn’t it? But why was he pleased with going forth to live as an ascetic instead?

A: It is true that he had studied and learned in that way, as when he demonstrated his skills among his relatives, and he also taught the Dhamma related to the study of the lay life. But because his heart was filled with compassion, like a great abyss of water, he went forth to ordain and proclaim the teaching both within and outside the kingdom. He wished for the great and extensive benefits of the highest order to reach all sentient beings for a very long time, which someone who rules a household, even a wheel-turning monarch, cannot accomplish. For this reason, he was pleased with going forth to ordain.

100-Q. What was the Great Man’s motivation for going forth to ordain?

A: According to the Majjhima Nikāya, it is stated that he was motivated by old age, sickness, and death as the primary cause.

101-Q. Regarding the statement that the Great Man was motivated by old age, sickness, and death, which he had regularly encountered and seen before, causing him to go forth; if we accept the meaning of the statement above, it seems to contradict the statement that when he was a householder, he had never seen an old, sick, or dead person, because his father took precautions to prevent him from seeing them. If so, how should we conclude?

A: It is true they contradict. We should conclude that the Great Man had reached the age of 29, and during that time, he must have seen some of his relatives grow old, fall ill, and pass away. Even his own father was aging every day, which he must have been aware of. As for illness, he himself sometimes must have experienced sickness, which would have made him understand what illness is. Therefore, the statement that he had never seen an old, sick, or dead person is incorrect.

102-Q. If we conclude that the Great Man had seen old, sick, and dead people before, then what about the story where he declared in the Dhammacakka Sutta, at the time of his enlightenment, that “The Tathagata has come to know and see the Dhamma which he had never heard before, that ‘This is suffering’,” and that suffering is birth, old age, sickness, death, and so on. If so, how should we answer?

A: Birth, old age, sickness, and death, which he had seen before, were only at the level of conventional truth, not the ultimate path. As for what he declared in the Dhammacakka sermon, it was a seeing and knowing at the level of ultimate truth, through his subtle and profound wisdom. At first, he saw that birth is the manifestation of the five aggregates, old age is the change of the five aggregates, and death is the breaking up of the five aggregates, which is a level of seeing and knowing on the path of enlightenment. The statement “seeing suffering” means seeing suffering in a subtle way, which in the past he had never seen as suffering at all.

103-Q. Did the Great Man go forth by running away, or by asking his father’s permission? Please answer with supporting evidence.

A: Regarding the story of his going forth, the commentators who composed the Aṭṭhakathā state that he fled at midnight, riding the horse Kanthaka, with the minister Channa accompanying him. On the other hand, the authors who composed the Pāli texts state that he asked permission from his father and mother, but they did not grant it. In a later period, the Great Man, reflecting that “Because I am still young with black hair, in my prime, my father and mother, with faces wet with tears, weeping, did not grant permission,” forbade him from going forth. Therefore, he shaved his hair and beard, put on the saffron robes, and attained the state of a homeless one in the presence of his mother and father. He then took leave of them and went to practice austerities in the Uruvela Senānigama.

104-Q. When the Great Man went forth, according to the popular story, from where did he get the saffron robes? What should be concluded about this story?

A: The story says that the Brahmā Ghaṭikāra brought them. It should be concluded that he likely received them from an ascetic who had attained meditative states (samāpatti), because samāpatti is the cause for birth as a Brahmā. The statement that they came from the Brahmā Ghaṭikāra means they came from an ascetic who had attained samāpatti.

The Lord’s Practice of Austerities

105-Q. After the Great Man ordained, in whose school did he study? What did he learn? Why is it said that he was self-enlightened?

A: After he ordained, he went to study in the schools of Āḷāra Kālāma and Uddaka RāmaputtAa. He learned the four form jhānas and the four formless jhānas. The knowledge he learned in the schools of those two ascetics was merely worldly Dharma. The new knowledge he was enlightened to was the Four Noble Truths, which are supramundane Dharma. For this reason, it is said that he was enlightened by his own power.

106-Q. What is the meaning of “ascetic practice” (dukkara-kiriya)? Why did the Great Man do it? Or was he mistaken?

A: Ascetic practice, in short, means “the practice of self-mortification,” which is the effort to make oneself suffer in various ways that are not the path to attaining the path and fruit (as is clear in the Buddha’s history). The reason he practiced austerities was because he thought that this practice might be a path to enlightenment. Furthermore, in that era, those who practiced vows held the practice of austerities as a very important vow, which was a reason for him to try it out and to surpass others in it. He was not mistaken.

107-Q. After the Great Man went forth and before he was enlightened, did he travel to the land of the Sakyans? By what means do we know to answer in this way?

A: He did travel there. We know this because we see in the Buddha’s history that he went to study the doctrines in the schools of Āḷāra Kālāma and Uddaka Rāmaputta, who were great teachers with residences in the land of the Sakyans.

108-Q. Where did the Great Man practice austerities? Who knew and witnessed that he actually did it? Please answer with full evidence!

A: He practiced in the region of Uruvelāsenānigama, in the land of Magadha. More than five people knew and witnessed it, but the five who stayed with him were Kondañña, Vappa, Bhaddiya, Mahānāma, and Assaji. Besides them, there were also villagers who came to praise his complexion.

109-Q. Is a mistake or an error something that should be concealed and not revealed to others? The fact that the Great Man practiced austerities was a mistake. Why then did he bring it up and proclaim it to others during his first sermon? Was it because he considered it a matter of fame?

A: It was not that he considered it a matter of fame. He saw it as beneficial for his teaching, to explain and show that such a practice is a form of self-mortification and not the right path. He used his own experience of having tried it and knowing its taste, and that it yielded no benefit whatsoever, as evidence. Another reason was to explain to the five bhikkhus to make them clearly see that the practice of austerities is a fault, and that they should abandon their adherence to it.

110-Q. What benefit did the Great Man hope for when he undertook the practice of austerities? As for the fact that he practiced austerities and then abandoned them, does it not mean that he was mistaken? If so, is a mistake something that should be concealed and not revealed to others? The Lord’s practice of austerities was a mistaken act. Why then did he bring it up and proclaim it to others during his first sermon? Was it because the Lord thought it brought him fame?

A: It was not that the Lord thought it brought him fame. He thought it was beneficial for his sermon, in order to explain and show that such a practice is a form of self-mortification and not the right path, citing his own experience of having tried it and known its taste, and that it yielded no benefit whatsoever. Another reason was to explain to the group of five monks so they would clearly see that the practice of austerities is a fault and that they should abandon their adherence to it.

111-Q. What did the Great Man desire to achieve by practicing austerities? As for the fact that the Lord practiced austerities and then abandoned them, does it not mean that he realized he had made a mistake? If so, is this not different from the statement that the Lord possessed wisdom superior to that of ordinary people?

A: The Lord desired the benefit of restraining the mind from inclining towards sensual objects. The fact that the Lord stopped practicing austerities was because he realized it was indeed the wrong path, but this is not different from the statement that the Lord possessed wisdom superior to that of ordinary people. This is because the Lord was not deluded like other people who believe it to be a meritorious and wholesome act absolutely. As for the Lord, he reflected and realized that it was the wrong path, and then he abandoned it. Therefore, it is instead praised that he possessed very profound wisdom.

112-Q. Think about it! If the Lord had attained enlightenment easily, without needing to practice austerities, and given that he did practice austerities in that way, what would be the difference in the outcome when he attained enlightenment?

A: The difference in the outcome would be this: if the Lord had attained
enlightenment easily, without having to practice austerities, then when he went to teach and guide sentient beings, those who adhered to the practice of tormenting the body (known as attakilamathānuyoga) and then changed to follow the correct path (known as majjhimāpaṭipadā), it would be difficult to make them believe quickly. This is because they had believed in that practice for a very long time. The Lord’s teaching would not have spread widely and quickly. Not practicing austerities would have the result as explained here. As for the fact that the Lord practiced austerities, which is considered the wrong path, it can be pointed to as a prior testimony before he attained enlightenment later. The guidance of sentient beings who were stubbornly attached to the practice of tormenting the body would be easy, because he could use himself as a testimony, stating that this kind of practice is not the path to enlightenment. He had tried it himself until he was completely disillusioned. Those who strive with the utmost intensity cannot surpass the striving of the Lord. Therefore, when people who held the belief in tormenting the body heard his advice, they would be able to abandon their firm belief by taking the Lord himself as a testimony. Thus, it should be understood that the Lord’s practice of austerities was not without purpose; it helped him to teach and guide the masses to understand easily.

112-Q. Where did the Lord practice the samana-dhamma? And why did he like to stay in that place?

A: He stayed in the region of Uruvelāsenānigama in the country of Magadha. He liked to stay in that place because he saw that the surface of the earth was level, the trees and grass were fresh green, a pleasant sight. A river flowed with clear, clean water, and had good, pleasant banks for bathing. The alms-resort villages were located nearby, a place that was quiet and not disturbed by people coming and going. He reflected and saw that this country was a suitable place for the striving of a clansman who wished to fulfill his striving.

113-Q. At the time when the Lord was practicing austerities, which lasted for a long period of six years, if during that time the Lord became weary and gave up his striving and returned to the city, what would have been the good or bad consequences for him?

A: If the Lord had abandoned his ascetic practices and returned to the city, he would not have attained enlightenment as a Sammāsambuddha, nor would he have established the Buddhist religion. As for his life as a householder, he would not have received any special results either, because people would have looked down on him as someone without perseverance, who does things inconsistently and without finishing what he starts. A clear example can be seen at the time when the Lord stopped practicing austerities, which caused the five bhikkhus to conclude that the Lord had reverted to being a person of many desires, and would surely not attain any special state of Dhamma. Thus, they ran away and stopped serving him.

114-Q. If we speak according to the Buddha’s conduct, it is said that he possessed profound wisdom and understood the ways of the world in an admirable way, and so on. As for his great wisdom, did he acquire it from having studied and learned thoroughly before, or was it only after he had attained enlightenment to a special Dhamma as a Sammāsambuddha that he came to understand all things?

A: It was because he had studied and learned thoroughly the ways of the kshatriyas and other worldly lores extensively before. As the story goes, his royal father had him study in the school of the teacher Visvamitra to learn the script of the time and the art of archery. The Lord studied until he had mastered all the knowledge of his teacher and demonstrated it among his relatives. No other royal prince could compare to him. Furthermore, there is a clear story in the Buddha’s conduct that after he became a Sammāsambuddha, he understood the affairs of the country and its governance and various other matters. He was able to draw upon these to make comparisons in his Dhamma teachings in numerous ways. When he attained the special Dhamma, it was an addition of wisdom in the ultimate sense, which made it grow even more profound by another level, resulting in his possessing such admirable wisdom and knowledge.

115-Q. After the Great Man had taken up the homeless life, by what means did he seek enlightenment?

A: After he had taken up the homeless life, he traveled to the school of Āḷāra Kālāma and Uddaka Rāmaputta, whom the masses revered as great teachers, to study the doctrines of the time, in order to test and see if they were the means to achieve his goal. When he had studied all the knowledge of those two teachers and realized that they were not the path to supreme enlightenment, he left the schools of those two ascetics and journeyed on. He arrived at the Uruvela country, a pleasant place, suitable for setting up a place of striving. He then stayed and practiced striving there, training his body by undertaking ascetic practices to restrain his mind in various ways, such as clenching his teeth together and holding his breath and fasting. He experienced extreme suffering, but his mind did not waver; his mindfulness was firmly established. When he realized that practicing in this way was not the right path, he changed his approach and sought a new path without hesitation. In the end, he practiced striving on the mental path. Counting from the time he went forth, it was for six years. He then attained enlightenment to the supreme sambodhi, which is the understanding of the Four Noble Truths.

116-Q. After the Great Man had ordained, where did he stay? Did he eat? Did he receive a promise from anyone?

A: He stayed in the Anupiya Mango Grove. He did not eat for seven days. On the eighth day, he went for alms in the city of Rājagaha. He received a promise from King Bimbisāra that if he attained enlightenment, he would come to teach him first.

117-Q. When the Great Man was practicing austerities, who were the ones attending to him?

A: There were five Brahmin sons, namely Kondañña, Bhaddiya, Vappa, Mahānāma, and Assaji, who had gone forth to follow the Great Man. They were called the group of five monks, and they attended to him.

118-Q. When the Great Man was about to attain enlightenment, how many omens did he dream of? What were they?

A: Five things. First, he saw that he was sleeping spread out on the great earth, with the Himavanta mountain as his pillow, his two feet extended into the ocean in the southern direction, his left hand extended into the ocean in the eastern direction, and his right hand extended into the ocean in the western direction. Second, he saw tiṇṭuka grass growing from his navel up to the sky. Third, he saw many worms, with white bodies and black heads, crawling up from the tips of his feet to his knees. Fourth, he saw four kinds of birds of different colors flying from the four directions, landing near his feet, and then all turning white. Fifth, he saw that he was walking on a huge mountain of excrement, but his feet were not soiled by the excrement at all.

119-Q. How are these five great dreams interpreted differently as portents?

A: First, sleeping on the earth is a portent of attaining the supreme, perfect enlightenment. His head resting on the Himavanta mountain is a portent of attaining a pillow, which is omniscience. Extending his hands and feet into the ocean is a portent of the act of turning the wheel of Dhamma for devas and humans. Making a bed on the earth is a portent of the act of turning beings who are face down, to face up. The act of sleeping with open eyes is a portent of the act of attaining the divine eye. Seeing the light shining up to the bhavagga Brahmā world is a portent of the unobstructed knowledge. Second, seeing the tiṇṭuka grass growing from his navel is a portent of the teaching of the Eightfold Path. Third, seeing the worms transform their bodies is a portent of the four assemblies attaining the triple gem as their refuge for life. Fourth, seeing the four kinds of birds is a portent of the four castes going forth and practicing according to the Dhamma-vinaya. Fifth, seeing that he walked on a mountain of excrement is a portent of the four requisites that would arise for him, but his mind would not be attached to those four requisites at all.

120-Q. Who interpreted these five great dreams for him, so that he knew their meaning?

A: No one interpreted them for him. He himself concluded in his heart, “I will surely become a Buddha,” and then he interpreted all the details himself (as answered above).

Offerings to the Buddha

121-Q. On the day that the Great Man attained enlightenment, from which woman did he receive milk-rice? Whose daughter was she? In which village?

A: He received milk-rice from the lady Sujātā, the daughter of the householder Senāni, in the village of Senānigama, in the Uruvela country.

122-Q. As for that milk-rice, how many balls of it did he make? Where did he eat it? After eating, what did he do next?

A: He made 49 balls of milk-rice, each the size of a palmyra nut. He ate it on the bank of the Nerañjarā river. After eating, he floated the golden bowl in the river. The golden bowl floated against the current for 80 cubits due to the power of his resolution, which stated that it would sink to the world of the Kāla Nāga, collide with the bowls of the three previous Buddhas, and slip underneath those three bowls.

123-Q. After the Great Man had eaten the milk-rice, where did he go? What did he receive from whom?

A: In the afternoon, he went to the Bodhi tree. On the way, he received kusa grass[2] from the Brahmin Sotthiya. He spread the kusa grass under the Bodhi tree.

124-Q. How high was the diamond throne? How high was the Bodhi tree?

A: The diamond throne was 14 cubits high. The Bodhi tree was 50 cubits high.

125-Q. As for that diamond throne, was it really made from kusa grass?

A: No, it was not. It spontaneously erupted at that time through the power of the Great Man’s perfections (pāramī).

126-Q. When the Great Man was seated on the diamond throne, how many resolutions of striving did he make? What were they? And what did he resolve?

A: There were four elements: skin, sinews, bones, and blood. He resolved, “Let the skin, sinews, bones, and blood of mine dry up. If I do not attain enlightenment, I will not rise from this diamond throne.”

The Victory over Māra

127-Q. At the time when the Great Man was seated on the diamond throne, did anyone come to challenge him? How did they come to challenge him?

A: Māra, the Tempter, came to challenge him. He came by raising an army. The army in front, on the left, and on the right was 12 yojanas thick each. The army above was 9 yojanas thick. Māra himself rode the elephant Girimekhala, which was 150 yojanas tall, and he manifested a thousand arms, each holding a different weapon. As for Māra’s soldiers, they manifested themselves in various forms, with colors of blue, yellow, and so on. Some had the bodies of animals and the heads of giants, while others had the bodies of giants and the heads of beasts or birds, and so on.

128-Q. What magical powers did Māra use to challenge the Great Man?

A: Māra displayed nine kinds of magical powers: a great storm, a great rain, a rain of rocks, a rain of weapons, a rain of burning embers, a rain of hot ash, a rain of sand, a rain of mud, and a great darkness that covered all four directions. However, these nine things could not harm the Great Man; they turned into offerings to him instead.

129-Q. By what power did the Great Man defeat Māra? How many kinds of power were there?

A: He defeated him by the power of his thirty perfections (pāramī), the five great sacrifices, and the three kinds of conduct.

130-Q. What did Māra use as a witness? What did the Great Man use as a witness?

A: Māra used his army as a witness. The Great Man used the great earth as his witness.

131-Q. When Māra was defeated by the Great Man, what did he do?

A: He raised his one thousand hands to his head and praised him with a verse, saying, “Namo te purisājañña” (“Homage to you, O thoroughbred of men”), and so on. After paying homage in this way, he flew away and disappeared.

Enlightenment

132-Q. Counting from the time the Great Man went forth into the homeless life, how many years did it take for him to attain enlightenment? Why did it take so long?

A: Six years. It took so long because it was the natural course for him to seek enlightenment in the old traditions until he clearly saw that they were the wrong path. Only then did he seek it through his own wisdom, as a support for guiding sentient beings at the time of his enlightenment.

133-Q. After the Great Man had defeated Māra, during that night, how many kinds of knowledge did he attain? What were they?

A: In the first watch of the night, he attained the knowledge of recollecting past lives (pubbenivāsānussatiñāṇa), that is, remembering his past lives from the first, second, up to countless lives. In the second watch, he attained the knowledge of the passing away and reappearance of beings (cutūpapātañāṇa), that is, seeing beings pass away and be reborn. In the third watch of the night, he attained the knowledge of the destruction of the cankers (āsavakkhayañāṇa), that is, knowing how to eliminate the cankers.

134-Q. In the fourth watch of the night, what Dhamma did the Great Man contemplate?

A: He contemplated the paccayākāra with its twelve links, which is the Dhamma of Dependent Origination (paṭiccasamuppāda).

135-Q. How is that Dhamma of Dependent Origination explained?

A: It is explained that Dhammas arise in dependence on each other. That is, aging and death have birth as their condition; birth has becoming as its condition; becoming has clinging as its condition; clinging has craving as its condition; craving has feeling as its condition; feeling has contact as its condition; contact has the six sense bases as its condition; the six sense bases have name-and-form as their condition; name-and-form has consciousness as its condition; consciousness has formations as its condition; formations have ignorance as its condition. The cessation of aging and death is possible because of the cessation of birth; the cessation of birth is possible because of the cessation of becoming, and so on. The cessation of formations is possible because of the cessation of ignorance.

136-Q. In which country did the Great Man attain enlightenment? On what day, month, and year? At what time? And at what age?

A: In the Uruvelā country, Senānigama, near the bank of the Nerañjarā river. On a Wednesday, the full moon day of the month of Vesākha, in the year of the Rooster, near dawn, at the full age of 35.

137-Q. When the Great Man had attained omniscience, what verse of exultation (udāna gāthā) did he utter?

A: Thus: Anekajātisaṃsāraṃ… Taṇhānaṃ khayamajjhagā “Seeking but not finding the builder of this house (which is the path to enlightenment), I have wandered through the round of countless births, which is suffering. Birth, which is the act of being born repeatedly, always brings suffering. O builder of the house, which is craving! (Now) I have seen you clearly. You will not build this house (which is the self) for me again. All your ribs (which are the defilements) have been broken by me. And the peak of the house, which is your ignorance, has also been destroyed by me. My mind has reached Nibbāna, which is free from conditions. I have reached the state of an Arahant, which is the extinction of all cravings.”

138-Q. What Dhamma did he understand that made him declare himself enlightened?

A: He understood cause and effect, which is the Four Noble Truths. That is, he understood that birth, old age, death, and weeping, and all the mental anxieties are suffering. He understood that craving, which is the restless desire, is the cause of the arising of suffering, which is called the origin (samudaya). He understood the Dhamma which is the extinguisher of craving, which is called cessation (nirodha). He understood the path of practice that leads to the cessation of suffering, which is called the path (magga), having eight components: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Q.139: Of the Four Noble Truths, how many are considered causes? How many are effects?

A: Samudāya and Magga are the two causes. Dukkha and Nirodha are the two effects. Samudāya is the cause of Dukkha, and Magga is the cause of Nirodha.

Q.140: Why does He have the titles Araham Sammāsambuddho?

A: Because He understood the Four Noble Truths (as answered previously).

Q.141: What is the evidence that He understood the Four Noble Truths?
A: The Dhammacakkappavattana Sutta serves as evidence, specifically in the Buddha’s statement: “When my knowledge and vision of these Four Noble Truths as they really are was perfectly clear, then I could declare myself to be one who has awakened to the unsurpassed, perfect enlightenment, unequaled in this world.”

Omniscience of Enlightenment

Q.142: After the Teacher newly attained enlightenment, where did he stay? For how many days?

A: He stayed in seven places, which are called the Satta Mahāṭhāna (Seven Great Places).

1st: He stayed on the Diamond Throne under the Bodhi tree for 7 days.

2nd: He stayed at the Animissaka Cetiya, gazing at the Diamond Throne without blinking for 7 days.

3rd: He stayed at the Ratanacankama Cetiya, walking on the jeweled walkway for 7 days.

4th: He stayed at the Ratanaghara Cetiya, the Jeweled House, contemplating the three Piṭakas for 7 days.

5th: He stayed under the Ajapāla-nigrodha (Goatherd’s Banyan) tree, contemplating the Dhamma he had realized for 7 days.

6th: He stayed near the shore of the Mucalinda lake for 7 days.

7th: He stayed under the Rājāyatana tree for 7 days.
In total, the days spent in these seven places amount to 49 days.

Q.143: During those 49 days, did He eat any food? Why?

A: He did not eat any food, because He was sustained by the bliss of liberation (Vimuttisukha).

Q.144: When the Teacher was staying under the Ajapāla-nigrodha tree, did anyone come to see him?

A: Yes, Māra the Devaputta came to invite the Lord to attain Parinibbāna. After that, the three daughters of Māra—namely Taṇhā (Craving), Arati (Discontent), and Rāgā (Lust)—came to seduce Him.

Q.145: Regarding the statement that the Teacher stayed in the “Jeweled House,” was there really a house of jewels?

A: No, there was not. The “Jeweled House” of the Lord is a metaphor for the entire sublime Dhamma: the four Satipaṭṭhāna (Foundations of Mindfulness) are the ground; the four Iddhipāda (Bases of Power) are the pillars; the Vinaya Piṭaka is the walls; the four Sammappadhāna (Right Exertions) are the frame; the eight Samāpatti (Attainments) are the gems and floor; the Sutta Piṭaka is the roof structure; and the Abhidhamma Piṭaka is the roofing material.

Q.146: What are the six colors of the Buddha’s aura?

A: They are: blue, yellow, red, white, crimson, and sparkling/luminous.

Q.147: When the Teacher was staying under the Rājāyatana tree, did anyone bring anything to offer him?

A: Inda (Sakka) brought myrobalan fruit, a toothbrush stick, and water to offer the Lord. After Inda, two merchants who were brothers, the elder named Tapussa and the younger named Bhallika, offered rice cakes and honey-puffs to the Lord. The Lord gave them eight strands of his hair, which the merchants took to enshrine in the Shwedagon Pagoda (Singuṭṭara Cetiya) for veneration.

Q.148: With what did the Teacher receive the rice provisions from the merchants?

A: He received it with the stone bowl that the Four Great Kings (Catulokapāla) brought and offered to him.

Q.149: What items are enshrined in the Shwedagon Pagoda (Singuṭṭara Cetiya)?

A: The relics of the four Buddhas of this fortunate aeon (Bhadda-kappa) are enshrined there. These are: the water filter of the Buddha Kakusandha; the girdle of the Buddha Koṇāgamana; the bathing robe of the Buddha Kassapa; and the eight hair strands of the Buddha Gotama.

Q.150: In which country was the Shwedagon Pagoda built?

A: In the country of Burma (Myanmar).

Q.151: Who were the very first lay disciples (upāsaka)? What were they called?

A: The two merchants, Tapussa and Bhallika, took the twofold refuge in the Buddha and the Dhamma. They are called the disciples of the “Two-Word Refuge” (Dvevācika-saraṇagamana).

Brahmā’s Invitation

Q.152: Was the Teacher’s heart filled with great compassion? If so, why, after attaining enlightenment, did he become reluctant to teach the Dhamma? Later, what did he contemplate that made him resolve to teach the Dhamma to save beings?

A: This is indeed true; the heart of our Teacher was filled with great compassion. However, after attaining enlightenment, his reluctance was only momentary. He contemplated that the Dhamma he had realized was so profound that it would be difficult for beings, who are covered with the dust of defilements like passion, to understand it quickly. In such a case, it is not only our Supreme Teacher who, having realized the subtle and profound Dhamma, felt hesitant to teach it. Even those who willingly follow him would find it difficult to progress. The defilements of beings—thick with greed, hatred, and delusion—are not an easy domain to conquer. Therefore, it was natural for the Teacher to feel hesitant after attaining enlightenment. Even ordinary people who have studied a subject or accomplished a difficult task, after much suffering and hardship, still feel some hesitation and weariness, thinking that such work is hard to bring to completion for those without effort and patience.

Later, He contemplated and saw that there are many types of trainable beings (veneyyasatta). Some beings have few defilements, some have thick defilements. Some have faculties like faith, effort, mindfulness, concentration, and wisdom, while others have weak faculties. Some have good dispositions, some have bad dispositions. Some are easy to teach, some are difficult to teach. Some can understand, some cannot. Those with such qualities, of average measure, who have been trained in the preliminary practices to the point of having the supporting conditions (upanissaya), still need to receive instruction in the lower-level Dhamma first to develop those conditions. If so, teaching the Dhamma would not be fruitless and could bring benefits to all groups of people, except for those who are not trainable beings. The Teacher, with his wisdom, saw these distant causes and thought as has been described. That is why He resolved to teach the Dhamma to save beings.

Q.153: When the Supreme Teacher was about to teach the trainable beings, He compared them to four types of lotus flowers. What was the Buddha’s intention in this? Please explain.

A: Because the Lord had the intention not to teach or tame beings, as He saw that the Dhamma He had realized was extremely profound, and beings attached to defilements would have difficulty understanding it. But later, He thought of the four types of individuals:

1. Ugghaṭitaññū: This refers to a person who, upon hearing a wise person finish teaching the Dhamma, understands it immediately. This is like a lotus bud that needs only the sun’s heat to bloom instantly. This is one group.
2. Vipacitaññū: This refers to a person who listens to a wise person teach and only understands after the Dhamma has been explained in detail. This is like a lotus bud that will bloom the next day. This is one group.
3. Neyya: This refers to a trainable person whom the Teacher must guide and instruct repeatedly for them to attain the paths and fruits. This is like a lotus bud that will bloom in the days to come. This is one group.
4. Padaparama: This refers to a person who listens to the Dhamma but cannot remember it or practice it. This is like a lotus that will become food for fish and turtles. This is one group.

Q.154: Who came to invite the Teacher to teach the Dhamma to save beings? Where was the Lord staying at that time?

A: Sahampati Brahmā came to make the invitation. At that time, the Lord was staying under the Ajapāla-nigrodha (Goatherd’s Banyan) tree.

The Discourse on Setting the Wheel of Dhamma in Motion

Q.155: When the Teacher decided to teach the Dhamma to save beings, who did he think of first?

A: He first thought of Āḷāra Kālāma and Uddaka Rāmaputta. Then he perceived that both ascetics had already passed away.

Q.156: To whom did the Teacher teach the Dhamma first of all?

A: He taught the group of five ascetics (Pañcavaggiya bhikkhus) first of all.

Q.157: What Dhamma did the Lord teach to the group of five ascetics? Where did he teach it? In which country?

A: He taught the Dhammacakka(-ppavattana Sutta). It was in the Deer Park at Isipatana, near the city of Bārāṇasī (Varanasi).

Q.158: Among the group of five ascetics, which one realized the Dhamma first? And what did he realize?

A: Venerable Aññā Koṇḍañña, the leader of the group of five ascetics, attained the Dhamma-eye and saw the Dhamma first. He saw that whatever has the nature to arise, all that is subject to cessation, is mere suffering (dukkha) and not self (anattā). Whatever arises, all that has the nature of cessation.

Q.159: Through hearing what discourse did the five ascetics attain Arahantship? What did that discourse discuss? Please answer concisely.

A: It was from hearing the discourse called the Anattalakkhaṇa Sutta (The Discourse on the Characteristic of Not-Self). It speaks of the self as being impermanent, stating: This body of ours is impermanent, subject to destruction and disintegration. Since it is impermanent, it is suffering (dukkha). And since it is suffering, to hold that it is a self, that it is “me” or “mine,” is improper.

Q.160: Why in that Dhamma discourse did the Lord deny the concept of a self?

A: It is because of the common belief among people that there is an entity called “attā,” translated as “self,” which is a permanent, stable, and immortal essence residing within the body of beings. At the time of death, when the body decays and perishes, this “attā” departs from the body and enters a newly formed body. The Lord refuted this “attā” to show the cause and effect, which depends on the internal sense bases like the eye and the external sense bases like form coming into contact, giving rise to consciousness. From there, contact, feeling, perception, volition, thinking, and pondering proceed naturally. No one can wish for it to be otherwise. The five aggregates (pañcakkhandha) have an unknowable root cause, which is called ignorance (avijjā), and the beginning of this ignorance is not apparent.

Q.161: It is puzzling. If the Lord had long practiced self-mortification (attakilamathānuyoga), why is it that when he delivered his first sermon, he turned to criticize that very practice?

A: It is because he had practiced it for a long time without achieving any benefit that he criticized it.

Q.162: The enlightened disciples were not limited to just Venerable Aññā Koṇḍañña alone. So why did the Supreme Teacher exclaim the inspired utterance (udāna), “Aññāsi vata bho koṇḍañño” (“Indeed, Koṇḍañña has understood!”), directed only at Venerable Koṇḍañña? Please explain your understanding clearly.

A: Venerable Aññā Koṇḍañña was the very first disciple to realize the Dhamma, serving as a testimony to the fulfillment of the Lord’s resolution. It is natural for someone undertaking a task known to be difficult, upon striving until they see the shore of success, to feel joy and say, “It is done,” or to exclaim, “Accomplished as hoped!” The Teacher had perfected the pāramīs for an immensely long time, facing countless hardships, all to be able to teach the Dhamma for the enlightenment of beings. He had long harbored the thought that the Dhamma he realized was subtle, profound, and difficult for beings to understand. But, relying on his compassionate heart, he made a resolution, staking his life, to teach the Dhamma. The fruition of this resolution depended on there being someone who could understand. Even if it was not many, just one person would be an example for teaching others. If one person can understand, it is certain that another can understand, and so on. The first person to attain enlightenment serves as a crucial witness, allowing for the conclusion that the propagation of the teaching from then on would not be in vain. Venerable Aññā Koṇḍañña, being the first disciple to realize the Dhamma, was the living proof of the fulfillment of the Lord’s resolution. That is why He uttered the inspired words, “Aññāsi vata bho koṇḍañño,” as if to say, “It has been achieved!” or exclaiming, “The work is accomplished!”

Q.163: The Dhammacakkappavattana Sutta, the Anattalakkhaṇa Sutta, and the Ādittapariyāya Sutta—whom did the Teacher preach these to? And where?

A: He preached the Dhammacakkappavattana Sutta and the Anattalakkhaṇa Sutta to the five ascetics in the Deer Park at Isipatana, near the city of Bārāṇasī. He preached the Ādittapariyāya Sutta (The Fire Sermon) to the one thousand and three former matted-hair ascetics (jaṭila), led by Venerable Uruvela Kassapa, near the bank of the river at Gayāsīsa in the country of Magadha.

Q.164: Why did the Teacher deliver the Ādittapariyāya Sutta to preach to the former matted-hair ascetics?

A: I believe he preached it to suit the disposition of the former matted-hair ascetics, who were accustomed to worshiping fire, a hot element.

Q.165: Why, after attaining enlightenment, did the Teacher not go to teach his father, mother, and relatives before anyone else?

A: It was because he saw that it was proper to first establish the Buddha’s teaching in the kingdom of Magadha, as it was a large and powerful domain, replete with resources and a large population, and also the residence of many leaders of other sects. If those leaders converted and followed him, it would be easy for him to instruct others thereafter. Furthermore, people of that era held strong views and pride, considering themselves to be of high status, as fathers, mothers, grandparents, and uncles of the Lord. If, after attaining enlightenment, he had gone straight to teach the Sakyan princes in the city of Kapilavatthu, it would have been very difficult or would not have yielded results. This is because they were full of pride, believing themselves to be great, and were still angry about his going forth, which they considered a disgrace to their lineage. In short, the spiritual faculties and conditions of those relatives were not yet mature. Only after the Lord had gone and taught various people, achieving beneficial results, until his fame and virtues reached the Sakyan princes, did their anger subside and feelings of love and respect arise. Teaching them later would thus be easier. It is for these reasons that the Lord did not go to teach the Sakyans first.

Q.166: Some followers of wrong views charge that before the Buddha taught the Dhamma to anyone, or before he spoke with anyone, such as before delivering the Dhammacakka Sutta or before speaking to the ascetic Upaka, he often exalted himself, boasting, “The Tathāgata is excellent in this way and that way,” “The Tathāgata knows the Dhamma in this way and that way,” and so on. If so, how should we respond to refute this accusation?

A: Regarding this matter, we should answer that if one considers only the superficial, external appearance, it might seem that their accusation is correct. However, the truth is not so. The reason the Lord proclaimed his own qualities and virtues first was out of compassion, desiring that the listener would firmly believe in him first. By making the listener believe in his knowledge and courage, then whatever the Lord taught, they would be likely to follow. This would bring benefit to themselves. If the listener does not believe that the Lord is virtuous and knowledgeable, when would they ever follow his teachings? Just as before the Lord preached to the five ascetics, if he had not enabled them to see his supreme enlightenment and wisdom, when would they have been willing to listen to the Dhammacakka Sutta? They would have likely spoken critically in various ways and shown disrespect towards the Lord. If the Lord had preached to unbelievers like that, it would be like playing a flute for a buffalo to listen to; the Dhamma would be worthless and without benefit for the listener. Like the ascetic Upaka, who did not believe that the Lord was excellent, even though he met the Lord in the middle of the road and spoke with him, that ascetic gained no benefit at all, precisely because he lacked faith. Therefore, faith in the Buddha is crucial for a follower of Buddhism. For this reason, our Supreme Teacher proclaimed his enlightenment and virtues before teaching the Dhamma. However, once the listener firmly believed in him, he would not proclaim it again. For example, before teaching the Anattalakkhaṇa Sutta, the Lord did not speak in that manner again, because the five ascetics were already established in the trainee-stage of a Stream-enterer (Sotāpanna), a noble person. If the Lord were a boastful person, he would have continued boasting to this person and then to that person without distinction. Therefore, to say that the Lord was boastful is incorrect. One should reflect on his great compassion and other virtues even more.

Q.167: In the first Rains Retreat after his enlightenment, what meritorious deeds, befitting his attainment of supreme enlightenment, did the Teacher perform that we should take to heart as an example?

A: Starting from the 14th day of the waxing moon of Āsāḷha, he went to the Deer Park at Isipatana and spent the Rains Retreat there. After sending out his disciples to proclaim the teaching in various countries, he himself went to the region of Uruvelā after the Rains Retreat. During this period, he taught the Dhamma and conferred the higher ordination (upasampadā) upon 60 disciples, leading them to attain the fruit of Arahantship. These were the five ascetics, Venerable Yasa, Yasa’s four friends, and Yasa’s fifty other friends. He also led the parents and wife of Venerable Yasa to take refuge in the Triple Gem, making them the first male lay disciple (upāsaka) and the first two female lay disciples (upāsikā) in the world.

Q.168: There is a praise for the virtues of the Teacher, stating that he was skilled in the method of teaching, delivering the Dhamma according to the time and circumstances, and suiting the disposition of the beings, thereby bringing benefit to people of all classes. Please select a story as an example and use it to support this statement.

A: I will use the following example: When the Teacher delivered his first sermon to the five ascetics, the people of that time adhered to the Brahminical religion, which praised self-mortification and indulgence in sensual pleasures as the path to achieving supreme states. And the ascetics of that time, like the group of five, were deeply absorbed in these two extremes. When the Teacher, after striving to the utmost without achieving any result, abandoned them, he turned to follow the Middle Path instead and attained the supreme Dhamma. He then taught it to the five ascetics, who were deeply committed to self-mortification. This can be called teaching according to the time and circumstances and suiting the disposition of the beings. He inspired faith in the five ascetics towards the Buddha’s teaching. Ultimately, they attained the supreme Dhamma after listening to the Anattalakkhaṇa Sutta.

Another example is that the three Kassapa brothers, who were matted-hair ascetics (jaṭila), considered themselves Arahants and performed fire sacrifices according to the Brahminical tradition. When the Teacher went to teach them, he delivered the Ādittapariyāya Sutta (The Fire Sermon), which stated that all things—the internal and external sense bases, such as the eye and form—are burning. This was suited to the disposition of the matted-hair ascetics, who were accustomed to worshiping fire, which is hot. Besides these, there are many other examples, but these are sufficient to serve as evidence.

Q.169: If the Teacher had not first gone to teach the former matted-hair ascetics and had them ordained as disciples, but had instead gone to the city of Rājagaha alone, would his journey have yielded a different result? Please explain.

A: It would have yielded a different result. That is, the people in the city of Rājagaha loved and respected the former matted-hair ascetics a great deal. If the Teacher had gone alone, they would not have been easily converted. For example, when the Lord arrived and stayed in the Laṭṭhivana (Palm Grove), the royal retinue of King Bimbisāra who came to see him had various reactions and did not show reverence or humility. The Teacher had to use Venerable Uruvela Kassapa, who was beloved and respected by the retinue, to proclaim the worthlessness of his old doctrine, so that they would know and overcome their doubts, and then set their minds to listen to the Dhamma sermon. Therefore, it can be understood that in order to cultivate devotion in the masses, it is necessary to first win over the great ones whom they respect, and then success can be well achieved.

Q.170: Why did the Teacher teach the ordained before the laypeople?

A: Because the ordained had already been trained in the path of practice for a long time, like a lotus that has risen above the water and needs only the sun’s rays to bloom immediately.

Yasa’s Ordination

Q.171: After the Teacher had taught the five ascetics, who did he teach next?

A: He taught the clansman Yasa, the son of the lady Sujātā who had offered him the milk-rice. Yasa, after listening to the sequential discourse, attained the fruit of Stream-entry (Sotāpatti) in the Deer Park at Isipatana. After that, he taught the wealthy merchant, Yasa’s father, and the merchant’s wife, Yasa’s mother, as well as Yasa’s wife, enabling them to attain the fruit of Stream-entry. Later, Yasa received the higher ordination as an ehi-bhikkhu.

Q.172: After the Teacher had taught Yasa and his parents and wife, who did he teach next? What were their names?

A: He taught Yasa’s four friends: Vimala, Subāhu, Puṇṇaji, and Gavampati. After that he taught another fifty of Yasa’s friends, though their names are not known. All 54 of Yasa’s friends also received the higher ordination as ehi-bhikkhus.

Q.173: Who were the very first male (upāsaka) and female (upāsikā) lay disciples?

A: If referring to the “Two-Word Refuge” (Dvevācika-saraṇagamana), those who first took refuge in the Buddha and the Dhamma, it was the two merchants named Tapussa and Bhallika. If referring to the “Three-Word Refuge” (Tevācika-saraṇagamana), those who took refuge in the Buddha, the Dhamma, and the Saṅgha, it was the wealthy merchant, Yasa’s father, who is called the First Layman (Paṭhama Upāsaka). As for Yasa’s mother and wife, they are called the First Laywomen (Paṭhama Upāsikā).

Q.174: When the Teacher was staying alone and in seclusion in the Deer Park at Isipatana, what did Māra, the king of devas, say to him?

A: He approached and said, “Venerable Sir, you have been freed from all of Māra’s snares, but you are not yet free from my grasp.” The Teacher replied, “O Māra! The Tathāgata’s desire for forms, sounds, scents, tastes, and tactile sensations no longer exists. The Tathāgata can vanquish Māra, the lord of death.” Hearing this, Māra became sad and disappointed and returned.

Journey to Uruvelā

Q.175: After leaving the Deer Park at Isipatana, where did the Teacher go to stay next?
A: He went to stay in the country of Uruvelā.

Q.176: Whom did he teach along the way?

A: He taught the 30 Bhaddavaggiya princes in a cotton-tree forest, ordaining them as ehi-bhikkhus with higher ordination.

Q.177: When the Teacher stayed in the country of Uruvelā, whom did he teach?

A: He taught the three matted-hair ascetic (jaṭila) brothers: Uruvela Kassapa, who had 500 followers; Nadī Kassapa, who had 300 followers; and Gayā Kassapa, who had 200 followers. He enabled all three brothers and their 1,000 followers to attain the higher ordination of ehi-bhikkhus.

Q.178: How many miracles did the Teacher perform? And what Dhamma did he preach when teaching the matted-hair ascetics?

A: He performed 1,500 miracles. He preached the Ādittapariyāya Sutta (The Fire Sermon).

Q.179: After teaching the matted-hair ascetics, whom did the Teacher go to teach next?

A: He went to teach King Bimbisāra of Rājagaha, along with 110,000 Brahmins and householders, enabling them to attain the fruit of Stream-entry (Sotāpatti). Another 10,000 Brahmins and householders became established in the Three Refuges.

Q.180: What Dhamma did the Teacher preach to those Brahmins and householders?

A: He preached the Mahā-Nārada-Jātaka in detail.

The Ordination of the Chief Disciples

Q.181: Who were the chief disciples of the Teacher? What were their outstanding virtues that were so important to the religion that the Teacher appointed them to such important positions?

A: They were Venerable Sāriputta and Venerable Moggallāna. They were the strength of the Teacher in proclaiming and spreading the religion, inspiring great faith and devotion in the Buddha’s teaching among many people. Even the Teacher himself praised the two of them with the analogy that Venerable Sāriputta was like a mother who gives birth to a child, and Venerable Moggallāna was like a wet nurse who raises and protects the child after it is born. Sāriputta usually guided the masses to be established in the fruit of Stream-entry (Sotāpatti), while Moggallāna usually guided them to be established in the higher qualities beyond that.

To be specific, the Teacher exalted Venerable Sāriputta as being foremost in wisdom, able to preach the Dhammacakka and the Four Noble Truths as extensively and profoundly as the Teacher himself, and as being skilled in teaching and guiding the masses. As for Venerable Moggallāna, the Teacher praised him as being foremost in psychic powers, able to perform anything as he wished, and skilled in guiding families who were not yet devout to become devout, without damaging the faith and material support of the lay donors. This is like a bee that flies into a flower garden without damaging the color or scent of the flowers, merely sipping the nectar before flying away. The Teacher instructed other monks to follow this as an example.

Q.182: Venerable Sāriputta and Venerable Moggallāna had already been ordained in another doctrine. Why did they abandon that doctrine and come to be ordained in the Buddha’s teaching?

A: Because they had a habit of being ever-mindful and not forgetful. They had been ordained in the doctrine of the teacher Sañjaya Belaṭṭhaputta but had not attained the deathless state (mokkhadhamma). So they made a pact that whoever attained the deathless state first should inform the other. One day, Venerable Sāriputta met Venerable Assaji and was pleased with his serene demeanor. He inquired and learned that he was a disciple of the Buddha and requested him to teach the Dhamma. Venerable Assaji taught him the core of the Buddha’s teaching: “Of all things that arise from a cause, the Tathāgata has told the cause; and also their cessation. Such is the teaching of the Great Ascetic.” Upon hearing this Dhamma, Venerable Sāriputta attained the Dhamma-eye. He then returned to tell Venerable Moggallāna. After Moggallāna heard that Dhamma, he too attained the Dhamma-eye. Then they invited each other to go and see the Teacher.

Q.183: What was the name of the first monastery that came into existence in Buddhism? In which country was it established? Who was the donor, and when was it offered?

A: The monastery was named Veḷuvana (Bamboo Grove). It was a royal park of bamboo, located near the city of Rājagaha in the country of Magadha, a secluded place suitable for ascetics. King Bimbisāra of Rājagaha was the donor. He offered it when the Teacher, along with the Saṅgha of monks, went to receive a meal at the royal palace, during the Teacher’s first visit to Magadha to proclaim the teaching.

Q.184: What were the original names of Venerable Sāriputta and Venerable Moggallāna? In which village were they born? Whose sons were they?

A: The original name of Venerable Sāriputta was Upatissa. He was born in the village of Upatissa, the son of the Brahmin lady Sārī. The original name of Venerable Moggallāna was Kolita. He was born in the village of Kolita, the son of the Brahmin lady Moggalī.

Q.185: When Venerable Sāriputta and Venerable Moggallāna went to request ordination from the Teacher, how many followers did they bring with them?

A: They brought 250 followers with them.

Q.186: Between the two chief disciples, who attained Arahantship first? By listening to what Dhamma?

A: Venerable Moggallāna attained Arahantship first, seven days after his ordination. It was from listening to the meditation subject on the elements (Dhātukammaṭṭhāna) while staying in the village of Kallavālamutta in the country of Magadha. Venerable Sāriputta attained Arahantship later, fifteen days after his ordination, from listening to the Vedanāpariggaha Sutta (Discourse on the Comprehension of Feeling) which the Teacher was preaching to the wandering ascetic Dīghanakha, his nephew, in the Sūkarakhata cave.

Q.187: Venerable Sāriputta had a very sharp intellect. Why did he attain Arahantship after Venerable Moggallāna?

A: It was because his thinking was subtle and profound, and his mind did not settle quickly on a single point of the Dhamma. This is like a traveler: if one travels alone, one can go quickly; if one travels in a large group, progress is slow due to waiting for everyone to gather.

Q.188: Where did the Teacher appoint the two chief disciples and recite the Ovāda-Pāṭimokkha (Exhortation of the Pāṭimokkha)? On what day, month, and year?

A: At the Veḷuvana monastery, near the city of Rājagaha, in the country of Magadha. It was on the 15th day of the waxing moon of Māgha, in the Year of the Monkey.

Journey to Kapilavatthu

Q.189: When the Teacher was staying at Veḷuvana monastery, how many ministers did King Suddhodana send? And how many times did he send them to invite the Teacher to come to the city of Kapilavatthu?

A: The king sent 10 ministers, each with a retinue of 1,000 men. He sent them 10 times, one minister at a time.

Q.190: Did all those ministers get ordained and attain any realization of the Dhamma?

A: All of those ministers were ordained and attained the fruit of Arahantship as ehi-bhikkhu with higher ordination.

Q.191: Which venerable elder successfully invited the Teacher to journey to Kapilavatthu?

A: Venerable Kāludāyī, the tenth minister who went after all the others, successfully invited the Teacher.

Q.192: When the Teacher arrived at the city of Kapilavatthu, where did he stay? How many monks were in his retinue?

A: He stayed at the Nigrodhārāma (Banyan Grove Monastery). His retinue consisted of 20,000 monks, all of whom were Arahants.

Q.193: How did the Teacher teach his father and the royal family?

A: He did so by performing the Twin Miracle (Yamaka-pāṭihāriya), creating a jeweled walkway in the air and walking on it. He then created a duplicate of himself to answer his own questions. Finally, he descended from the sky and delivered a sermon on the Mahā-Vessantara-Jātaka, prompted by the miraculous shower of “lotus rain” (pokkharavassa).

Q.194: What path and fruit did the Buddha’s father attain? Did he become a monk?

A: When he first met the Teacher, he attained the fruit of a Non-returner (Anāgāmī). Then, shortly before his death, he attained the fruit of Arahantship and passed into Parinibbāna. He did not become a monk.

Pimbā’s Lament

Q.195: On the second day[3], whom did the Teacher teach? What path and fruit did they attain? And through what sermon?

A: He taught Princess Pajāpatī Gotamī, his maternal aunt and foster mother. She attained the fruit of Stream-entry (Sotāpatti) through the sermon on the Mahā-Dhammapāla-Jātaka.

Q.196: On the third day, whom did the Teacher teach? What path and fruit did they attain? And through what sermon?

A: He taught Princess Pimbā (Yasodharā), the mother of Prince Rāhula. She attained the fruit of Stream-entry (Sotāpatti) through the sermon on the Candakinnarī-Jātaka.

The Ordination of the Sakyans

Q.197: On the fourth day, whom did the Teacher teach? What path and fruit did they attain?

A: He taught Prince Nanda. It was on the day that Prince Nanda was celebrating his wedding ceremony with the lady Janapadakalyāṇī. The Teacher led Prince Nanda to the Nigrodhārāma monastery and ordained him. In the following days, Venerable Nanda attained the fruit of Arahantship.

Q.198: What was Prince Nanda’s relationship to the Teacher?

A: He was his younger half-brother, sharing the same father but having a different mother.

Q.199: What was the name of Prince Nanda’s mother? What was her relationship to the Teacher?

A: Her name was Princess Mahāpajāpatī Gotamī. She was the Teacher’s maternal aunt and foster mother.

Q.200: Some days later, whom else did the Teacher teach?

A: Seven days after ordaining Prince Nanda, the Lord instructed Venerable Sāriputta to ordain Prince Rāhula as a novice monk (sāmaṇera), on the day the young prince came to ask for his inheritance from him.

Q.201: In which city is the Jetavana monastery located? Who built and offered it to the Teacher?

A: It is in the city of Sāvatthī. The wealthy merchant Anāthapiṇḍika built and offered it.

Q.202: How many princes of the Sakyan clan went forth and ordained under the Teacher?

A: There were six princes: Bhaddiya, Anuruddha, Bhagu, Kimbila, Ānanda, and Devadatta.

Q.203: Among these six princes, who attained what special qualities?

A: Venerable Bhaddiya attained the three supreme knowledges (tevijjā). Venerable Anuruddha attained the divine eye and the fruit of Arahantship. Venerable Bhagu and Venerable Kimbila attained the fruit of Arahantship. Venerable Ānanda attained the fruit of Stream-entry (Sotāpatti). Venerable Devadatta attained worldly psychic powers (puthujjana-iddhi).

The Prophecy of Metteyya

Q.204: When the Teacher came to the city of Kapilavatthu for the second time and was staying at the Nigrodhārāma, did anyone bring anything to offer him?

A: Yes, Princess Mahāpajāpatī Gotamī, his maternal aunt, brought two pieces of fine cloth to offer him. Each piece was 14 cubits long and 5 cubits wide. The princess made this cloth with her own hands, from planting the cotton all the way to weaving it into finished fabric.

Q.205: Did the Teacher accept the cloth from the princess?

A: No, he did not accept it. He instructed the princess to offer it to the Saṅgha instead.

Q.206: Which monk accepted the cloth?

A: Venerable Ajita, a newly ordained monk sitting at the very end of the assembly, received the cloth.

Q.207: Who was this Venerable Ajita? And what will he become in the future?

A: Venerable Ajita was the royal son of Queen Kañcanā, the chief consort of King Ajātasattu. In the future, he will attain enlightenment as the Buddha named Metteyya, within this same fortunate aeon (Bhadda-kappa).

The Parinibbāna of the Buddha’s Father

Q.208: How many years after the Teacher’s enlightenment did his father, the Buddha’s father, pass into Parinibbāna? And who lit the funeral pyre for the Buddha’s father?

A: It was five years after. The Teacher instructed Venerable Mahākassapa to prepare the pyre. The Lord then lifted his father’s head with his own hands, bathed the body with scented water, and placed the royal remains in a golden coffin. The Teacher himself then lifted the coffin, led the procession to the cremation site, and lit the funeral pyre himself.

Q.209: How many times did Princess Mahāpajāpatī Gotamī request ordination from the Teacher? And where?

A: The princess made the request three times. The first request was at the Nigrodhārāma, which the Teacher did not grant. The second request was at the Kūṭāgārasālā (Hall with the Peaked Roof) in the Mahāvana forest, where Venerable Ānanda helped to plead on her behalf, but the Teacher still did not grant permission. The third request was at the Jetavana monastery in the city of Sāvatthī, where Venerable Ānanda again helped to plead. This time, the Teacher granted permission for ordination, under the condition of accepting the eight grave rules (garudhamma).

Q.210: Did the princess request ordination by herself?

A: No, there were 500 Sakyan ladies as her retinue who were ordained along with her.

The Twin Miracle

Q.211: When the Teacher performed the Twin Miracle (Yamaka-pāṭihāriya) to defeat the heretical teachers, where was he staying?

A: He was staying at the Jetavana monastery near the city of Sāvatthī.

Q.212: What were the names of the six rival teachers who performed miracles to compete with the Teacher?

A: The six teachers were: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhaputta, Pakudha Kaccāyana, and Ajita Kesakambala.

Q.213: What was the story that led the Teacher to establish a training rule forbidding his disciples from performing miracles?

A: The story goes that a wealthy merchant hung a sandalwood bowl on a high pole and announced that if there was any Arahant, he should fly up and take the bowl. At that time, Venerable Mahāmoggallāna instructed Venerable Piṇḍola Bhāradvāja to display a miracle in the air, and he flew up and retrieved the bowl.

The Teaching Cycle

Q.214: After the Teacher performed the Twin Miracle and defeated the heretical teachers, where did he go to spend the Rains Retreat? For what purpose?

A: He stayed in the Tāvatiṃsa heaven, in order to preach the Abhidhamma to his mother.

Q.215: How many months, in human terms, did the Teacher stay in the Tāvatiṃsa heaven? After finishing the sermon, what path and fruit did his mother, the Buddha’s mother, attain?

A: For a duration of three months. She attained the fruit of Stream-entry (Sotāpatti).

The Descent from the Deva World

Q.216: By what means did the Lord descend from the deva world? And where did he land?

A: He descended by means of three celestial stairways created by the god Sakka (Indra). The left stairway was made of gold, the right of silver, and the central one of jewels. He landed near the gate of the city of Saṅkassa.

The Parinibbāna of the Chief Disciples

Q.217: Between Venerable Sāriputta and Venerable Moggallāna, who passed into Parinibbāna first? And where did each of them pass away?

A: Venerable Sāriputta passed into Parinibbāna first. He passed away in the village of Nālanda, in his mother’s home, in the very room where he was born. Venerable Moggallāna passed into Parinibbāna after Venerable Sāriputta. He passed away in the country of Kālasilā.

Q.218: Did the two chief disciples pass into Parinibbāna before or after the Teacher? Why was this so?

A: They passed into Parinibbāna before the Teacher. This was in accordance with the tradition of the Buddhas of the past.

Q.219: Did Venerable Sāriputta’s mother attain any path and fruit?

A: Yes, she attained the fruit of Stream-entry (Sotāpatti).

Q.220: On what day and month did Venerable Sāriputta and Venerable Moggallāna pass into Parinibbāna?

A: Venerable Sāriputta passed into Parinibbāna on the 15th day of the waxing moon of Kattika. Venerable Moggallāna passed into Parinibbāna on the 15th day of the waning moon of Kattika.

The Buddha’s Parinibbāna

Q.221: Please state the age of the Teacher at these times: when he renounced the world, when he attained enlightenment, and when he passed into Parinibbāna.

A: When he renounced the world, he was 29 years old. When he attained enlightenment, he was 35 years old. When he entered Parinibbāna, he was 80 years old.

Q.222: From the time of the Teacher’s enlightenment until his Parinibbāna, how many Rains Retreats were there in total?

A: There were 45 Rains Retreats. He was 80 years old.

Q.223: In his 45th and final Rains Retreat, where did the Teacher spend it?

A: In the village of Veḷuva.

Q.224: During those 45 years, how many duties of a Buddha did the Teacher fulfill? What were they?

A: He fulfilled the five duties of a Buddha. They are: 1. In the morning, going on alms round. 2. In the afternoon, teaching the Dhamma to the public. 3. In the evening, giving exhortation to the monks. 4. At midnight, answering the questions of the devas. 5. In the early morning, surveying the world for beings who had the potential for enlightenment and those who did not.

Q.225: During the time he was fulfilling his duties as a Buddha, which cities did he travel to?

A: While he was alive, he traveled to many different cities, including: Bārāṇasī, Rājagaha, Sāvatthī, Kapilavatthu, Vesāli, Pāṭaliputta, Kosambī, Verañjā, Kusinārā, Pāvā, Sāketa, Campā, Veṭhadīpa, Allakappa, Moriya.

Q.226: When the Teacher relinquished his will to live, where was he staying? On what day, month, and year? And who came to invite him to do so?

A: After completing his 45th Rains Retreat, the Teacher went to stay at the Cāpāla Cetiya. He relinquished his will to live on the full moon day of the month of Māgha, in the year of the Snake, the fifth of the decade. This was because Māra, the king of devas, came to invite the Lord to enter Parinibbāna.

Q.227: Where did the Teacher pass into Parinibbāna? On what day, month, and year? At what age?

A: In the Sāla Grove, between a pair of Sāla trees[4], near the city of Kusinārā. It was on Tuesday, the full moon day of the month of Visākha, in the year of the Snake, near dawn, at the age of exactly 80 years.

Q.228: On the day of the Teacher’s Parinibbāna, how many great disciples were present as leaders there? Who was in charge of managing the funeral rites for the sacred body? Where was the sacred body enshrined?

A: There were two great disciples present as leaders: Venerable Anuruddha and Venerable Ānanda. The Malla kings of Kusinārā were in charge of managing the funeral rites. The sacred body was enshrined at the Makuṭabandhana Cetiya, to the east of the city of Kusinārā.

Q.229: What illness did the Teacher suffer from before his Parinibbāna? For how many days was the sacred body kept before the cremation?

A: He suffered from an illness of dysentery with bleeding, also known as pakkhandikābādha. The sacred body was kept for seven days before the cremation.

Q.230: When the Teacher was about to pass into Parinibbāna, who came to ask him questions? And what did they become?

A: The wandering ascetic Subhadda went and asked the Buddha a question. After the Dharma talk concluded, he attained the fruit of Arahantship, becoming the last disciple.

231-Q. As He was nearing Parinibbana, what was the final supreme exhortation (Buddhovāda) that the Teacher gave?

A: The Blessed One gave His final exhortation (the last instruction), saying: “O bhikkhus! You should accomplish all duties—your own welfare, the welfare of others, and the Threefold Training of morality (sīla), concentration (samādhi), and wisdom (paññā)—with heedfulness.”

Division of the Relics

232-Q. Who was the person who managed the division of the supreme sacred bodily relics? If that person had not been there to manage the division, what kind of disaster would have occurred?

A: Dona the Brahmin. If he had not been there to act as the manager of the division, a great war would have broken out, because various kings would have come to seize the relics with military force. The powerful or stronger ones would have seized all the Buddha’s relics to keep only in their own cities. Those with less power would have become angry and joined forces to fight and take them back. In such a situation, the world would have fallen into turmoil without peace, and the supreme sacred bodily relics would not have been distributed to many countries.

233-Q. Into how many portions were the Teacher’s sacred relics divided? What were they? And how many of the portions that remained whole and unbroken were there? Please list them all.

A: They were divided into 2 portions. They are: the sacred relics that remained whole and unbroken, 1 portion, and the sacred relics that were broken into fine pieces, 1 portion. As for the portion of sacred relics that remained whole and unbroken, there were 7 of them. They are: the frontal bone relic, the four canine tooth relics, and the two collarbone relics, making a total of 7 relics. The sacred relics other than these were divided into small pieces and large pieces.

234-Q. As for the sacred relics that were broken into small and large pieces, how many sizes were there? What was the quantity of each size? What were they comparable in size to? What were their colors?

A: There were 3 sizes. They are: the large-sized relics, numbering 5 nāḷi (a unit of measure), with a size comparable to a split soybean, and a color like gold; the medium-sized relics, numbering 6 nāḷi, with a size comparable to a split grain of rice, and a color like crystal; the small-sized relics, numbering 5 nāḷi, with a size comparable to a mustard seed, and a color like the pulla flower, which is a muted white.

235-Q. Where were all those sacred relics enshrined? Please list all the locations!

A: The upper right tooth relic is enshrined in the Tāvatiṃsa heaven. The lower right tooth relic is enshrined in the island of Sīhaḷa (Sri Lanka). The upper left tooth relic is enshrined in the land of Gandhāra. The lower left tooth relic is enshrined in the world of the Nāgas. Both left collarbone relics are enshrined in a stupa 12 yojanas high in the Brahma world (the location of the right collarbone relic is not mentioned). The hair relics that the Teacher cut when He renounced the world are enshrined in the Cūḷāmaṇi Cetiya in the Tāvatiṃsa heaven. The forty tooth relics, hair relics, body-hair relics, and nail relics—deities took one hair relic each to other universes, one relic per universe.

236-Q. How many of the Buddha’s requisites were there? What were they? In which countries were the Buddha’s requisites enshrined? Please list them all!

A: In the text Pathom Somphot, in the chapter on the division of relics, it states that there were 10 types of the Buddha’s requisites that were enshrined in various countries, as follows:

1. Belt and alms bowl – in the city of Pāṭaliputta
2. Water-strainer cloth – in the kingdom of Pañcāla
3. Leather-hide robe – in the kingdom of Kosala
4. Staff – in the city of Mithilā
5. Water filter – in the kingdom of Videha
6. Razor and needle case – in the city of Indapatta
7. Footrest and alms bowl stand – in the Brahmin village of Osadhi
8. Bedding – in the city of Makuṭa
9. Three robes (ticīvara) – in the state of Bhadra
10. Sitting mat – in the kingdom of Kuru.

237-Q. During the Teacher’s lifetime, where did He enshrine His footprints? In how many places were they altogether?

A: He enshrined them on the peak of Suvaṇṇamālika mountain, on Suvaṇṇapabbata mountain, on Sumanakūṭa mountain, in the city of Yonaka, and on the bank of the Nammadā river, making a total of 5 places.

238-Q. How many Saṃvejanīya-sthāna (places of pilgrimage) are there? Where are they located? Please point them all out!

A: There are 4 places: the place of birth, the place of enlightenment, the place where the Dhammacakka (Wheel of Dhamma) was set in motion, and the place of Parinibbāna. The place of birth is in the Lumbinī grove, on the border between the cities of Kapilavatthu and Devadaha. The place of enlightenment is in the land of Magadha, under the shade of the great Bodhi tree, near the bank of the Nerañjarā river. The place where the Dhammacakka was set in motion is in the Isipatana Migadāya (Deer Park) near the city of Vārāṇasī (Benares). The place of Parinibbāna is between a pair of Sāla trees in the Sāla grove of the Malla kings, near the city of Kusinārā.

239-Q. After the Buddha’s Parinibbāna, how many stupas and cetiyas were there initially? Where were they? Who built them?

A: There were 8 relic cetiyas. King Ajātasattu built one in the city of Rājagaha, the Licchavi kings built one in the city of Vesālī, the Sākya kings built one in the city of Kapilavatthu, the Thuliya kings built one in the city of Allakappa, the Koliya kings built one in Rāmagāma, the Brahmin of Veṭhadīpa built one in the land of Veṭhadīpa, the Malla kings of Pāvā built one in the city of Pāvā, the Malla kings of Kusinārā built one in the city of Kusinārā. Dona the Brahmin also built one in the city of Kusinārā. The Moriya kings built one in the city of Pipphalivana. This makes a total of 8 stupas. Including the stupa that enshrined the urn and the stupa that enshrined the embers, another 2, makes a total of 10 places.

240-Q. The cetiyas of the Lord Buddha are divided into how many types? What are they? How do their meanings differ?

A: They are divided into 4 types: Dhātu-cetiya (relic shrine), Paribhoga-cetiya (shrine of use), Dhamma-cetiya (doctrine shrine), and Uddesika-cetiya (commemorative shrine). These 4 cetiyas have different meanings as follows: A cetiya that enshrines the sacred bodily relics is called a Dhātu-cetiya. A cetiya that enshrines the Buddha’s requisites is called a Paribhoga-cetiya. A cetiya that enshrines the Dhamma, such as the doctrine of Dependent Origination (Paṭiccasamuppāda), is called a Dhamma-cetiya. A Buddha image that is made to represent the Sammāsambuddha after he had passed away is called an Uddesika-cetiya.

241-Q. What are the benefits of establishing Buddhist cetiyas?

A: The benefits are as follows: They serve as a reminder to the people to recollect our Teacher, to recollect his goodness and virtues, and the qualities he bestowed upon many people. They are an aid for Buddhist followers to easily cultivate Buddhānussati (recollection of the Buddha). Recollecting our Teacher is the path that leads us to follow his example, to walk in his footsteps. There is a story told: A certain Thera (elder monk) was sweeping the temple grounds and saw a Buddha image with a benevolent expression on its face. He recollected the Lord Buddha, developed insight meditation (vipassanā), and attained the fruit of Arahantship.

The Five Councils

242-Q. After the supreme Teacher had passed into Parinibbāna, by what means did the Sangha of disciples preserve the Buddha’s teachings for successive generations?
A: By this means: Whenever a disagreement arose, they would assemble to purify and unify the teachings, organizing them into groups, which is called a Saṅgāyanā (council). These Saṅgāyanās, which are counted as major events, occurred 5 times: 3 times in Jambudīpa (India), and 2 times in Laṅkādīpa (Sri Lanka), as follows:

a) First Saṅgāyanā (Council) = The Venerable Mahākassapa Thera was the president. The council was prompted by the words of the elderly monk Subhadda, who spoke disparagingly of the Dhamma and Vinaya. This was the initial cause. The Venerable Thera then invited 500 monks, all of whom were Arahants who had attained the four analytical knowledges (catuppaṭisambhidāñāṇa). The Venerable Mahākassapa Thera was the questioner. The Venerable Upāli Thera was the one who answered regarding the Vinaya Piṭaka. The Venerable Ānanda Thera was the one who answered regarding the Suttanta Piṭaka and the Abhidhamma Piṭaka. The council was held in the Sattapaṇṇi Cave near Mount Vebhāra in the city of Rājagaha. King Ajātasattu was the patron of the religion. It took 7 months to complete. This first council was held 3 months after the Teacher’s Parinibbāna.

b) Second Saṅgāyanā (Council) = This was held 100 years after the Teacher’s Nibbāna. The Venerable Yasa Kākandakaputta was the president, along with 700 monks, all of whom were Arahants who had attained the four analytical knowledges. The council was prompted by the Vajjiputtaka monks who practiced against the Dhamma and Vinaya, asserting ten points as permissible. The ten points were deemed correct. The Venerable Revata Thera was the one who questioned the ten points. The Venerable Sabbakāmi Thera was the one who answered. The council was held at the Vālukārāma in the city of Vesālī. King Kālāsoka was the patron of the religion. It took 8 months to complete. This second council was conducted in the same manner as the first, differing only in that it settled the ten points.

The ten points that the Vajjiputtaka monks practiced were:

1) Siṅgiloṇakappa: The Vinaya rule in the Sannidhikāraka training rule in the Suttavibhaṅga states that if a bhikkhu accepts food meant to be consumed on the same day and keeps it overnight before eating it, he commits an offense of pācittiya. The Vajjiputtaka monks declared that salt placed in a horn container, if kept overnight and eaten with bland alms food, is not an offense.

2) Dvaṅgulakappa: The Vinaya rule in the Vikālabhojana training rule in the Suttavibhaṅga states that a bhikkhu who eats food intended for daily consumption at the wrong time (after noon) commits an offense of pācittiya. The Vajjiputtaka monks declared that if the sun had passed noon by about two finger-breadths, it was still permissible to eat food intended for daily consumption without committing an offense.

3) Gāmantarakappa: The Vinaya rule in the Paṭhama-pavāraṇā training rule in the Suttavibhaṅga states that a bhikkhu who has finished his meal and risen from his seat, then eats food that has not been left over (anatiritta), commits an offense of pācittiya. The Vajjiputtaka monks declared that if a bhikkhu intends to go into a village, it is permissible to eat food that has not been left over without committing any offense.

4) Āvāsakappa: The Vinaya rule in the Uposathakkhandhaka, the second chapter of the Khandhaka Vinaya, states that in a residence within the same boundary (sīmā), bhikkhus should not perform Sangha acts, such as the Uposatha ceremony, separately. If they do, they commit an offense of dukkaṭa, and the act performed is not a valid Sangha act. The Vajjiputtaka monks declared that it was permissible to do so, with no fault whatsoever.

5) Anumatikappa: The Vinaya rule in the Cīvarakkhandhaka, the ninth chapter of the Khandhaka Vinaya, states that for all Sangha acts, bhikkhus within the same boundary must be gathered together within reach (hatthapāsa), or the consent and purity (chanda-pārisuddhi) of any bhikkhu who is occupied with a duty and cannot attend must be brought. Only then can the act be performed. If not done so, it is called performing an act as a faction, which incurs an offense of dukkaṭa, and the act performed is not a valid Sangha act. The Vajjiputtaka monks declared that it was not necessary to gather like that; if some came earlier, they could proceed with the Sangha act first, with no fault whatsoever.

6) Āciṇṇakappa: The Dhamma and Vinaya of the Buddhist religion are arranged in a systematic and patterned way, defining what is wrong and what is right. The practices that have been passed down from one’s preceptors and teachers, if they are in accordance with the Dhamma and Vinaya, then the disciples should follow them. If they are not in accordance with the Dhamma and Vinaya, then the disciples should not follow them. The Vajjiputtaka monks declared that the practices and traditions of one’s preceptors and teachers, whether wrong or right, must be followed by the disciples without any fault whatsoever.

7) Amathitakappa: Fresh milk that has changed from its original state but has not yet become curd. There is a Vinaya rule that states a bhikkhu who has finished his meal and risen from his seat and then consumes milk that is not a leftover (anatiritta) commits an offense of pācittiya, according to the meaning in the Paṭhama-pavāraṇā training rule. The Vajjiputtaka monks declared that a bhikkhu could consume it without committing any offense.

8) Jalogimpātuṃ: Unfermented toddy, which is palm wine where the intoxicating ingredients have been added and steeped together but is still weak and not yet fully intoxicating. If a bhikkhu drinks it he commits an offense of pācittiya, according to the meaning in the Surāpāna training rule in the Suttavibhaṅga. The Vajjiputtaka monks declared that this unfermented toddy could be drunk by a bhikkhu without committing any offense.

9) Adasakaṃ nisīdanaṃ: The Vinaya rule in the Nisīdana training rule in the Suttavibhaṅga states that when a bhikkhu makes a sitting cloth, he must make it with a border. If not made in this way, he commits an offense of pācittiya. The Vajjiputtaka monks declared that a sitting cloth could be used without making a border and it would not be an offense.

10) Jātarūparajataṃ: The Vinaya rule in the Rūpiya training rule in the Suttavibhaṅga states that a bhikkhu should not accept or delight in gold or silver. If he accepts or delights in them, he commits an offense of nissaggiya pācittiya. However, in the Meṇḍaka rule in the Bhesajja-kkhandhaka, the sixth chapter of the Khandhaka Vinaya, the Buddha allowed a bhikkhu to delight in the four requisites that arise from rūpiya, which is gold or silver, but the rule forbids accepting or delighting in the gold or silver itself.

The Vajjiputtaka monks said that it was permissible for a bhikkhu to accept and delight in gold or silver without committing any offense. The Arahants concluded that all 10 of these points were practices that deviated from the way of the Buddha’s teachings as established during the time of the First Council.

c) Third Saṅgāyanā (Council) = This took place 218 years after the Teacher’s Parinibbāna. King Dhammāsoka (Asoka) ruled over all of Jambudīpa from the city of Pāṭaliputta. He had great faith in the Buddha’s teachings and caused great gains and honor to flow to the Sangha. Because of this, heretics of other sects who were poor and destitute, desiring gains and honor, secretly ordained and disguised themselves within the Buddhist community. They then presented their own doctrines, claiming them to be Buddhist teachings. When this happened, the Buddha’s teachings were said to have a great stain. At that time, the Sangha became divided and ceased to perform the Uposatha ceremony for 7 years. King Dhammāsoka concerned with purifying the stain on the Buddha’s teachings, ordered his ministers to investigate and disrobe all the heretics, leaving only the pure Sangha. Then, the Venerable Moggaliputtatissa Thera, as president, selected 1,000 Arahants who had attained the four analytical knowledges to hold a council to uplift the Buddha’s teachings for the third time. It was held at the Asokārāma in the great city of Pāṭaliputta, following the model of the First and Second Councils. King Dhammāsoka was the patron of the religion. It took a total of 9 months to complete. These first, second, and third councils were all held in Jambudīpa.

d) Fourth Saṅgāyanā (Council) = After the Venerable Moggaliputtatissa Thera had completed the Third Council, he considered the future and saw that the Buddha’s teachings would be established in the borderlands. He then appointed Arahants who had overcome the defilements to take the Buddha’s teachings and establish them in various countries. The Venerable Mahinda Thera was assigned the Thera’s command to go and propagate the Buddha’s teachings on the island of Laṅkā, inspiring faith in King Devānampiyatissa and the people of Laṅkā.

At that time, Princess Anulā, who was the wife of the crown prince Mahānāga, the king’s younger brother, wished to be ordained as a bhikkhunī. The king of Laṅkā sent a royal envoy to the city of Pāṭaliputta in Jambudīpa to request King Dhammāsoka to invite the Venerable Saṅghamittā Therī, the king’s daughter, to come and perform the higher ordination for the women of the Sinhalese race, and also to request a branch of the great Bodhi tree. King Dhammāsoka granted the royal request.

When the Buddha’s teachings were flourishing on the island of Laṅkā, King Devānampiyatissa asked the Venerable Mahinda Thera, “Has the Buddha’s teaching been established on the island of Laṅkā yet or not?” The Thera offered the royal reply that the Buddha’s teaching would only be firmly established when the Dhamma and Vinaya were exalted, that is to say a council is held. King Devānampiyatissa then initiated the holding of a council. He invited the Venerable Mahinda Thera to be the questioner and the Venerable Ariṭṭha Mahāthera to be the answerer. It was conducted in the manner of the three previous councils. The Sangha in the land of Laṅkā had studied and memorized the Buddha’s words so thoroughly that there were no remaining obstacles, and they were able to act as chief teachers, instructing the clansmen there. This was sufficient to conclude that the roots of the Buddha’s teachings were indeed firmly established on the island of Laṅkā.

This Fourth Council was held at the Thūpārāma in Anurādhapura. There were 68,000 monks in the assembly. King Devānampiyatissa, the king of Laṅkā, was the patron of the religion. It took 10 months to complete, during the Buddhist Era year of 236.

e) Fifth Saṅgāyanā (Council) = King Devānampiyatissa, king of the island of Laṅkā, possessed great merit combined with much wisdom. He performed many royal meritorious deeds and then he passed away. After that, King Uttiya, King Mahāsiva, and King Sūratissa reigned in succession, supporting the Buddha’s teachings continuously. In later times, the royal lineage of Laṅkā frequently suffered disasters from enemies, leading to the change of the royal dynasty. Thus, the Buddha’s teachings sometimes declined and sometimes flourished, according to whether the royal lineage was faithful or not.

Then came the time of King Vaṭṭagāmaṇi Abhaya, who had eliminated all enemies and reigned securely as an independent king. He built the Abhayagiri monastery and offered it to the Venerable Tissa Thera, supporting him with the four requisites in abundance. This caused the monks of the Mahāvihāra to become jealous, and they accused the Venerable Tissa Thera of being too involved with laypeople. At that time, the Sangha split into two factions: the Mahāvihāra faction, and the Abhayagirivihāra faction.

During that time, the monks who possessed great wisdom saw the cause that would lead to the decline of the Buddha’s teachings. Therefore, they convened a council for the fifth time and inscribed the Tipiṭaka in written characters on palm leaves, which is considered the first time that writing was used to record the Buddha’s words.
This Fifth Council was held at the Mahāvihāra on the island of Laṅkā. There were 1,000 monks in the assembly. The Venerable Buddhadatta Thera was the president and questioner, and the Venerable Tissa Thera was the answerer. The council was prompted by the Sangha splitting into two factions. King Vaṭṭagāmaṇi Abhaya, king of the island of Laṅkā, was the patron of the religion. It took a total of 12 months to complete.
From that time onwards, learned scholars composed commentaries (Aṭṭhakathā), sub-commentaries (Ṭīkā), and further sub-commentaries (Anuṭīkā), along with other doctrinal texts, as aids for Buddhist followers. These grew in number until people in various countries who respected the Buddha’s teachings came to establish them as cetiyas for veneration and composed even more to spread them widely within the Buddhist world. The Sangha of disciples preserved the Buddha’s teachings in succession by the means mentioned here.

Miscellaneous Questions in the Buddha’s History

243-Q. By what method did the Teacher proclaim the religion to spread widely?

A: The method was as follows: In the beginning, after He had attained enlightenment, He went to teach by Himself. After people gained faith and confidence, offered themselves as disciples, and went forth into the Dhamma-Vinaya, He saw that the disciples possessed abundant virtuous qualities, so He sent those disciples who were capable to go and proclaim the religion in towns, villages, and capitals, large and small, in order to inspire faith and confidence in the people there.

244-Q. How were the disciples a strength to the Teacher?

A: They were a strength to the Teacher during His lifetime by helping to travel and proclaim the religion in small and large regions. After the Teacher’s Nibbāna, they took responsibility for preserving the religion and holding councils to organize the Dhamma-Vinaya into a systematic order that has lasted until the present day.

245-Q. In the Pāli texts, how many groups of Buddhist followers are there? What are their names?

A: They are classified into 4 groups, called the Four Assemblies (Parisad): the assembly of bhikkhus (monks), the assembly of bhikkhunīs (nuns), the assembly of upāsakas (laymen), and the assembly of upāsikās (laywomen).

246-Q. Of those 4 assemblies, who was the first of each assembly?

A: Aññā Kondañña was the first of the bhikkhu assembly. The venerable lady Pajāpatī Gotamī was the first of the bhikkhunī assembly. The father of the Venerable Yasa was the first of the upāsaka assembly. The mother of the Venerable Yasa was the first of the upāsikā assembly. If counting the two-word declarers (dvevācika upāsaka), then Tapussa and Bhallika were the first.

247-Q. How many parts are there in the Anupubbikathā (gradual instruction)? What are they?

A: There are 5 parts: Dāna (generosity), Sīla (morality), Sagga (heaven), the dangers of sensual pleasures, and Nekkhamma, which is renunciation from sensual pleasures.

248-Q. A person who is to receive the Dhamma talk of the Anupubbikathā must possess how many factors?

A: They must possess 3 factors: being of human form, being a householder, and having mature, strong past faculties, suitable for attaining supramundane qualities in that place. Only when these 3 factors are present would the Teacher deliver the Anupubbikathā to benefit them.

249-Q. What are the Abhiññā-desita-dhammā (teachings leading to direct knowledge)? Why are they called that?

A: The Abhiññā-desita-dhammā are: the 4 Foundations of Mindfulness, the 4 Right Efforts, the 4 Bases of Power, the 5 Faculties, the 5 Powers, the 7 Factors of Enlightenment, and the 8-fold Path. They are called Abhiññā-desita-dhammā because the Blessed One taught these dhammas for beings to know clearly and to see truly the things that should be known and seen.

250-Q. If those dhammas are not called Abhiññā-desita-dhammā, what else can they be called? Why?

A: They can also be called Bodhipakkhiyadhammā, because these 37 dhammas are part of enlightenment.

251-Q. In the time before the Buddha, people strove to search for many teachings, is that not so? But why is it not famously heard that anyone had crossed beyond suffering? When the Teacher attained enlightenment, how did He teach the method to be free from suffering? Please cite a principle to support your answer!

A: Yes. But those people did not cross beyond suffering because they did not yet know the place that is void of suffering, a place that should be desired. Only when the Teacher attained enlightenment did He point out the method, that suffering arises because of craving (taṇhā). Craving will cease because of the practice of the Middle Path (Majjhimā Paṭipadā) which has 8 factors, as is evident in the Dhammacakkappavattana Sutta, the first sermon.

252-Q. Please point out an example of how the Teacher reformed the Brahminical religion! And explain how it is superior to the old religion.

A: The Teacher delivered the Dhamma to reform the Brahminical religion in many ways, but here I will point out a specific case. The old religion held that a person is called a Brahmin, a high-born person, because they are descended from Brahma. They also held to the practice of bathing to wash away sin in sacred rivers at certain times as a cause for purity, and so on. This was a cause for clinging to caste, which led to discrimination based on birth, and clinging to purity through external causes. This divided people into classes and ranks, preventing unity, blocking the path of progress for other castes, and causing people to be content with wrongdoing and acts of cruelty toward one another. The Supreme Teacher reformed this by teaching that a person is called a Brahmin (a truly noble person) because of their virtuous qualities. A person who is pure is so because their mind is free from defilements such as greed, and so on. This cuts away the discrimination based on what is not essential and fosters unity. It opens the path of progress to all classes of people, allowing them to see the truth through listening and study, and then practicing accordingly. This point is supported by the Dhamma talk that the Teacher gave to the Brahmin named Huhunka.

253-Q. When the Teacher wished to have the three Jaṭila (matted-hair ascetic) brothers help establish the religion in the land of Magadha, did this not indicate that He had exhausted His wisdom and lost His courage, or what should be said of it?

A: If one thinks superficially, it seems that the Blessed One had exhausted His wisdom and courage. But if one examines it in detail, it conversely shows that the Teacher had profound wisdom, an excellent strategy, was a master of timing, acted appropriately for the situation, and achieved favorable results. He knew how to use capable people as a strength. Even by doing very little, He could bring about great accomplishments. This should serve as an excellent model for future generations. This much points to how clever the Blessed One’s wisdom was; it was not that He had run out of ideas or wisdom.

254-Q. People outside of the Buddhist religion say that the religion spread quickly because it was propagated to the upper class first and relied on the power of those people to provide support, which is why it spread rapidly. They say it is no more special or wonderful than their own religions which were propagated to the lower class first. How much truth is there in this? Please answer according to your understanding.

A: Whether the propagation is rapid or slow, to the upper or lower class first, is not so important. The important thing is whether that religion is a truly good thing or not. If it is truly good, it can be propagated to the upper or lower class first. However, for a person with deep and subtle thinking, it is necessary to propagate it to the upper class first. This is because the upper class are people of high intellect and wisdom. When the upper class accepts and takes responsibility for it, one need not worry about the lower class, who are people who listen easily and believe easily, without using their faculty of investigation, or who have no faculty of investigation to use. When they see the upper class accept and take responsibility for it, they will easily follow and approve. Propagating to the upper class first has many more advantages, namely: 1- It will eliminate doubt about it being a good and noble thing. 2- It will be free from the criticism that it is good only for deceiving the ignorant and foolish. 3- It will avoid being looked down upon as a cheap and lowly thing, unsuitable for good people, and so on. But if it also receives the acceptance of the lower class, it will yield good results for the propagator on another level. It is like handing over an item for a knowledgeable person to inspect its value, so as not to mistakenly hand a gem to a monkey to appraise. Based on this answer, please draw your own conclusion as to what the truth may be.

255-Q. The Teacher was one who was enlightened to the Dhamma by Himself. The Dhamma is the teaching of the Blessed One, is that not so? The statement that the Blessed One respected the Dhamma, how did He do that? Please explain and provide a story as evidence to show the truth of this!

A: The Dhamma is indeed the teaching of the Blessed One. However, the way He respected the Dhamma was as follows:

a) He did not abandon the Buddha’s duty (Buddhakiñca) = Let’s take the story of His decision to teach the Dhamma while dwelling under the Ajapāla Banyan tree. At first, He contemplated the Dhamma He had realized as a profound quality, difficult for people who delight in sensual pleasures to understand. His heart inclined towards remaining inactive, not thinking of teaching the Dhamma to instruct people. However, His compassion arose and reminded Him of the various types of beings to be taught, who should be able to receive benefits and be trained progressively. Thus, He resolved to teach the Dhamma. This story shows that the Blessed One respected the Dhamma, which is the Buddha’s duty, and did not indulge in the bliss of liberation for Himself alone. Another point is that He saw the potential of someone, whether near or far, even if they were a cruel, evil, and stubborn person, He would still go to teach them.

b) He practiced the Dhamma, which is the quality of goodness, as His foundation = This can be seen at the time near His Parinibbāna when He instructed the Sangha of bhikkhus, saying “Dhammadīpā, bhikkhave, viharatha, dhammappaṭisaraṇā, anaññasaraṇā,” which translates to “O bhikkhus! Dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge.” Elsewhere, there is a story told that He, the Buddha, reflected that people without something to respect live in difficulty. But the Blessed One looked and saw no one else who was worthy of His respect. Therefore, He resolved to take the Dhamma as that which He would respect.

c) He did not violate the power of reason = This can be seen when He granted the Buddha’s permission for women to be ordained as bhikkhunīs. Initially, the Blessed One did not grant permission. Later, the Venerable Ānanda asked, “Are women, as a class of beings, capable of realizing the special Dhamma like men are?” The Blessed One replied that they were. The Venerable Ānanda pleaded for Him to grant the Buddha’s permission. Even though it was not to His liking, He still gave His permission. This answer should be sufficient evidence.

256-Q. Worldlings are very chaotic and confused. The Blessed One fulfilled His Buddha’s duty among worldlings, with many matters that could have been extremely annoying to His heart, such as catching crabs and putting them in a basket. Why was He able to remain patient? Even if the Blessed One was supremely pure and had no defilements that could cause weariness or disgust in His heart, if He had just remained silent, His purity would not have been diminished, would it?

A: It was because His great compassion bound Him to remain. He had already considered, at the time of His decision to teach the Dhamma, that just as lotuses exist in various forms, from those rising above the water to those submerged in the mud, they should be able to receive training in the Dhamma at progressively higher levels. He taught the Dhamma from the level of practice in the lay life all the way up to the Threefold Training, in accordance with His Buddha’s vow. Not to mention the Lord Buddha even a woman who is the mother of a young child is patient with the annoyance of her child’s boisterousness. She does not abandon her child to its own fate, to do as it pleases.

257-Q. What kind of offering to the Blessed One did He say was the highest form of offering? Why did He say so?

A: The practice according to the teachings of the Blessed One, which is called paṭipatti-pūjā (offering through practice), is what the Blessed One said was the highest form of offering. This is because other kinds of offerings, which are called āmisa-pūjā (material offerings), such as offering flowers, incense, and candles, are external offerings. Even if they have merit, they are not equal to the practice of the teachings. If people only focused on making material offerings, and no one chanted or studied the scriptures (pariyatti-dhamma) and practiced them, the religion would decline and fade away, soon becoming extinct because it would have no foundation. If there are people who chant, study, and then practice accordingly, the religion is said to endure for that long because it has a foundation. In short, the religion, which is the teachings, will endure because there are people who study and then practice. It will perish because there are no people who study and do not practice. For this reason, the Supreme Blessed One taught that practicing accordingly is the highest offering.

258-Q. What are the exhortations that He gave to the Four Assemblies? Please provide a general overview!

A: Those Four Assemblies can be grouped into 2 categories: the ordained assembly (pabbajita-parisad) (1 category), and the lay assembly (gahattha-parisad) (1 category). The exhortation He gave to the ordained assembly is encompassed within the 3 trainings (sikkhā): morality (sīla), concentration (samādhi), and wisdom (paññā). The exhortation He gave to the lay assembly is encompassed within the benefit of the present and the benefit of the future. As for the benefit of the present, it is to be diligent in one’s work; to know how to protect the wealth that comes from one’s work; to know how to support oneself appropriately according to one’s wealth; to know how to associate with good people as friends; to know how to spend wealth in a beneficial way; and to know how to treat those with whom one has a relationship appropriately. The benefit of the future, He taught, is to accumulate virtuous qualities, namely faith (saddhā), morality (sīla), generosity (cāga), and wisdom (paññā), or to fulfill the qualities of shame of wrongdoing (hiri), fear of wrongdoing (ottappa), and learning (suta), in order to have the complete seven noble treasures (ariya-dhana), and so on.

259-Q. Please describe the matter of how the Teacher administered the assembly of bhikkhus from the very beginning.

A: The Teacher administered the assembly of bhikkhus in this manner: In the very beginning, when He had just newly attained enlightenment, the Blessed One granted the ehi-bhikkhu-upasampadā to the clansmen who had faith in going forth. This was the higher ordination performed in His presence by uttering the words, “Come, be a bhikkhu,” and so on. That person would then become an ehi-bhikkhu. In later times, the religion spread widely to various regions, and people of all kinds developed faith and confidence in the religion and came in increasing numbers to request the higher ordination. The Blessed One then granted the tisaraṇagamana-upasampadā, which is the higher ordination by the act of taking the three refuges before the Sangha. As time passed and the assembly of people with faith and confidence grew even larger in succession, they came to request the going forth and higher ordination. The Blessed One then granted the ñatticatutthakammavācā-upasampadā, which is the higher ordination by the act of announcing to the Sangha, “The Sangha is to give the higher ordination to the clansman named so-and-so,” and announcing to the Sangha that “The Sangha has given the higher ordination to the clansman named so-and-so,” three more times. That clansman would then successfully become a bhikkhu. Furthermore, the higher ordination by the ñatticatutthakammavācā must be complete with the five perfections of higher ordination: perfection of the object (the candidate), perfection of the assembly, perfection of the boundary (sīmā), perfection of the formal act (kammavācā), and perfection of the preliminary duties (that is, accomplishing the preliminary duties). And the Blessed One laid down and established the Dhamma-Vinaya for the Buddhist assembly to practice accordingly.

260-Q. What was the Blessed One’s wish that led Him to abolish the tisaraṇagamana-upasampadā and authorize the ñatticatutthakammavācā-upasampadā instead, which required adding more difficulty and took much more time?

A: The Blessed One wished for that higher ordination to be accomplished through the unity of the Sangha, that is, through consultation and unanimous agreement. Therefore, He abolished the tisaraṇagamana-upasampadā, which was accomplished by an individual, and instituted the other.

261-Q. If one observes the Buddhist history or other texts, can one know in which city the Teacher resided more than any other? What is the evidence?

A: The Blessed One resided in the city of Sāvatthī more than any other city. The evidence is the introductory words of many suttas, which often say “Ekaṃ samayaṃ Bhagavā Sāvatthiyaṃ viharati” (Thus have I heard, at one time the Blessed One was dwelling in Sāvatthī), and so on, as evidence.

262-Q. All the exhortations that the Teacher gave over the course of 45 years, if they were combined into just one thing, what would it be? Why do you answer in that way?

A: There is an example that should be answered in this question: When the Blessed One taught the Four Noble Truths, He taught that arising and ceasing always proceed according to causes. Arising occurs because a cause arises; ceasing occurs because a cause ceases. Birth, death, happiness, and suffering are all under the power of causes. And He taught the Middle Path, not to fall into the path of laxity and lowliness, and not to be too strict to the point of fruitless hardship, for the Buddhist assembly to take up as their practice. Or, as when He taught that a desired result is not something a person can obtain through desire and pleading it is obtained through the practice that is the cause of that result. And He led the assembly to be established in heedfulness.

263-Q. The Māgha Pūjā and Visākha Pūjā, which the Buddhist assembly organizes as annual merit-making events on the full moon day of the month of Māgha and the full moon day of the month of Visākha every year, what event do they commemorate?

A: The Māgha Pūjā, which is performed on the full moon day of the month of Māgha, commemorates the event of that day, which coincided with the day of the Fourfold Assembly (Caturanga-sannipāta), when the Teacher delivered the Ovāda-pātimokkha to 1,250 Arahants, and also when He relinquished His life formations. The Visākha Pūjā, which is performed on the full moon day of the month of Visākha, commemorates the event of that day, which coincided with the day of the Teacher’s birth, enlightenment, and Parinibbāna.

The Fourfold Assembly

264-Q. What kind of assembly is called the Fourfold Assembly?

A: It is called the Fourfold Assembly because that gathering was endowed with four factors, with the Pāli text in the Papañcasūdanī commentary of the Majjhima Nikāya stating:

1. Māghanakkhattena yutto puṇṇamī-uposatha-divaso – The Uposatha day of the full moon (15th day of the waxing moon) was conjunct with the Māgha constellation, the auspicious star of the month of Māgha.
2. Kenaci anāmantitāni hutvā attanoyeva dhammatāya sannipatitāni aḍḍhatelasāni bhikkhusatāni – 1,250 bhikkhus, without anyone having invited them, assembled on their own accord, as was their nature.
3. Tesu eko puthujjano vā sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassaka-arahantesu vā aññataro natthi, sabbe chaḷabhiññā va – Among them, there was not a single worldling, or a Stream-enterer, Once-returner, Non-returner, or a “dry-insight” Arahant. All were Arahants possessing the six supernormal knowledges (abhiññā).
4. Ekopi cettha satthakena kese chinditvā pabbajito nāma natthi, sabbe ehi-bhikkhuyeva – Not a single bhikkhu among them had been ordained by having his hair cut with a razor; all were ehi-bhikkhus (ordained by the Buddha himself).

265-Q. Where did the Teacher hold this Fourfold Assembly? For what reason did He hold it?

A: He held it in the Veḷuvana monastery. The reason was for Him to deliver the Ovāda-pātimokkha.

266-Q. How many kinds of Pātimokkha are there? What are they?

A: There are 2 kinds:

1. Ovāda-pātimokkha – The Teacher delivered it as a general exhortation in 3 verses: Sabbapāpassa akaraṇaṃ = Do not commit any evil with body, speech, or mind. Kusalassūpasampadā = Accomplish what is wholesome with body, speech, and mind. Sacitta-pariyodapanaṃ = Purify one’s own mind so it is pure and bright, free from the defiling taints of greed, hatred, and delusion, etc..
2. Āṇā-pātimokkha – The Teacher laid it down as a strict rule, as in the 227 training rules, which He commanded the bhikkhus to recite every half-month, with the Pāli text starting Suṇātu me bhante saṅgho, and so on.

267-Q. What Pātimokkha did all the Buddhas recite when performing the Uposatha with the bhikkhu Sangha? Was the timing the same for every Buddha, or was it different?

A: They recited only the Ovāda-pātimokkha themselves; they did not recite the Āṇā-pātimokkha. The timing was not the same. The Buddha Vipassī recited it once every seven years. Our Lord Buddha recited it every half-month. Long-lived Buddhas recited it until the end of their dispensation. If they were short-lived, they recited it only during the initial period of their teaching.

268-Q. For how many years did our Teacher recite the Ovāda-pātimokkha? Where was He residing when He stopped? And what did He tell the bhikkhu Sangha?

A: For a period of 20 years, during the initial period of His teaching. The time He stopped reciting it, He was residing at the Pubbārāma, on the upper floor of the monastery of Lady Visākhā. He announced to the bhikkhus, “O bhikkhus! From this day forward, the Tathāgata ceases to perform the Uposatha and recite the Ovāda-pātimokkha. You should perform the Uposatha and recite the Āṇā-pātimokkha yourselves, because it is not fitting for the Tathāgata to perform the Uposatha and recite the Pātimokkha with an assembly that is not pure.” From that time on, the bhikkhus have recited only the Āṇā-pātimokkha, down to the present day.

269-Q. King Bimbisāra made how many aspirations, which he had held since he was a royal prince, regarding the Teacher? Were those aspirations fulfilled?

A: There were 5 aspirations:

1. May the people who administer the kingdom anoint me in sovereignty as the king of the Magadha state.
2. May the Blessed One, the Arahant, the Sammāsambuddha, come and establish the religion in our land where we have been anointed.
3. May we be able to go and sit near the Blessed One.
4. May the Blessed One teach the Dhamma to us.
5. May we be able to attain enlightenment in the Dhamma of the Blessed One. These 5 aspirations were all fulfilled for King Bimbisāra.

270-Q. The Teacher fulfilled the duty of a great guide by instructing the people for how many kinds of benefit? What are they?

A: For 3 kinds of benefit, namely:

1. Diṭṭhadhammikattha = Benefit to be obtained in the present.
2. Samparāyikattha = Benefit to be obtained in the future.
3. Paramattha = The ultimate benefit, which is Nibbāna.

271-Q. What Dhamma is called Sāmukkaṃsikā-dhammā? The Teacher delivered this Dhamma only to people endowed with how many factors? What are they?

A: The Four Noble Truths are called Sāmukkaṃsikā-dhammā. The Teacher delivered this Dhamma only to laypeople endowed with 3 factors, namely:

1. Being human = Not a non-human being like a deva, yakkha, or peta, etc.
2. Being a layperson = Not someone who has gone forth.
3. Having strong past faculties = Suitable to realize the supramundane Dhamma in that place. If these 3 factors were not met the Blessed One would instruct them with other appropriate discourses.

272-Q. When the Teacher instructed the people, in how many ways did He instruct them? What are they?

A: In 4 ways, namely:

1. Sandassanā = He would point out actions with faults that should be abandoned and actions without faults that should be undertaken, making the listener see them clearly, as if they were right in front of them.
2. Samādapanā = He would lead the listener to believe and undertake well that which should be abandoned and that which should be practiced, and so on.
3. Samuttejanā = He would make the listener courageous at the time of abandoning or cultivating, and so on.
4. Sampahaṃsanā = He would describe the virtues of that abandoning and cultivating, making the listener joyful and happy in heart.

273-Q. The Teacher taught the Dhamma to instruct the people for how many benefits? What are they?

A: For 10 benefits, namely:

1. Visaṃyogāya = For the release from the fetters (saṃyoga), the defilements that bind beings. He did not teach for beings to be bound and constrained by the defilements that bind.
2. Anupādānāya = For detachment from the four kinds of clinging (upādāna), namely: clinging to sensual pleasures, clinging to wrong views, clinging to rites and rituals, and clinging to the doctrine of a self.
3. Madanimmadanāya = For the dispelling of intoxication.
4. Pipāsavinayāya = For the removal of the thirst of craving (taṇhā).
5. Ālayasamugghātāya = For the uprooting of attachment, fondness, and affection.
6. Vaṭṭūpacchedāya = For the cutting off of the cycle of existence (vaṭṭa).
7. Taṇhakkhayāya = For the destruction of craving, which is a burning fever.
8. Virāgāya = For the fading away and destruction of the defilements that stain the heart.
9. Nirodhāya = For the complete cessation, the cessation without remainder of the defilements and the mass of suffering.
10. Nibbānāya = For Nibbāna, the non-remaining cessation of the fires of defilements such as passion, so that they are utterly extinguished without remainder.

The Supreme Blessed One always taught the Dhamma to instruct the beings to be taught—devas and humans—by these means and methods for the benefit and quality of liberation, the supreme fruit, so that beings may escape from the suffering of saṃsāra in these ways.

274-Q. The Buddhist followers, bhikkhus and bhikkhunīs, who came to be ordained in the Dhamma-Vinaya by different methods, if grouped into types, how many are there? What are they? By what is each type of ordination accomplished?

A: There are 4 types:

1. Ehi-bhikkhu-upasampadā = Ordination by “Come, bhikkhu.”
2. Tisaraṇagamana-upasampadā = Ordination by taking the three refuges.
3. Ñatticatutthakamma-upasampadā = Ordination by a formal act with one motion and three announcements.
4. Aṭṭhavācika-upasampadā = Ordination by a formal act with one motion and three announcements in both Sanghas (bhikkhu and bhikkhunī), totaling eight announcements; this is only for a female bhikkhunī candidate. The first two ordinations are accomplished by an individual. The last two ordinations are accomplished by the Sangha.

275-Q. Bhikkhus and sāmaṇeras (novices) in the present time, by what method do they receive the higher ordination and the going forth?

A: In later times, He authorized the ordination of bhikkhus by the ñatticatuttha-upasampadā and discontinued the first two ordinations. However, He changed the tisaraṇagamana-upasampadā to be the method for the going forth (pabbajjā) of sāmaṇeras instead.

277-Q. What are the men and women who have been ordained and gone forth in the Dhamma-Vinaya called? What does it mean? How many groups are there? What are they?

A: They are called sahadhammika, which means “those who practice the Dhamma together.” There are 5 groups: 1. Bhikkhu (monk), 2. Bhikkhunī (nun), 3. Sikkhamānā (female probationary novice), 4. Sāmaṇera (male novice), 5. Sāmaṇerī (female novice).

278-Q. What are the rules and regulations that the Teacher established for the community of monks called? How many beneficial purposes did he see that led him to establish them?

A: It is called the Vinaya. He saw 10 beneficial purposes, which are:

1. Saṅghasuṭṭhutāya = For the good acceptance of the Saṅgha.
2. Saṅghaphāsutāya = For the comfortable living of the Saṅgha.
3. Dummaṅkūnaṃ puggalānaṃ niggahāya = For the restraint of immoral individuals.
4. Pesalānaṃ bhikkhūnaṃ phāsuvihārāya = For the comfortable living of the monks who are virtuous and beloved.
5. Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya = For the restraint of the defilements (āsava) that are manifest in the present life.
6. Samparāyikānaṃ āsavānaṃ paṭighātāya = For the destruction of the defilements that will arise in the future.
7. Appasannānaṃ vā pasādāya = For the arising of faith in those who are not yet faithful.
8. Pasannānaṃ vā bhiyyobhāvāya = For the increasing of faith in those who are already faithful, making their faith even stronger.
9. Saddhammaṭṭhitiyā = For the endurance of the good Dhamma.
10. Vinayānuggahāya = For the support of the Vinaya.

279-Q. The Buddha’s Oration, which he taught to the Buddhist community over 45 years, if condensed, how many parts are there? What are they? What are they called?

A: There are 2 parts: 1. The Dhamma, 2. The Vinaya. They are called pāvacana, meaning the principle teachings.

280-Q. As for the Dhamma and Vinaya, what is considered their single ultimate result?

A: The single ultimate result is considered to be the taste of liberation (vimuttirasa). Just as the great ocean, no matter how vast and deep, has only one taste, the taste of salt—this is a wonder of the great ocean—so too the Dhamma-Vinaya, which is like an ocean of principles, however intricate with its various categories of Dhamma and special regulations, has liberation, the special release from all defilements and unwholesome states, as its one taste and ultimate result.

281-Q. The Dhamma-Vinaya, the teachings of the Supreme Teacher, is divided into how many categories? What are they? What are they called?

A: It has 9 categories, called the Navanga-satthusāsana (The Nine-fold Teachings of the Master), which are:

1. Sutta: Refers to discourses with an accompanying story.
2. Geyya: Refers to a style of prose mixed with verse (gāthā).
3. Veyyākaraṇa: Refers to a style of pure prose exposition.
4. Gāthā: Refers to a style of pure verse.
5. Udāna: Refers to inspired utterances that the Blessed One proclaimed out of joyful knowledge.
6. Itivuttaka: Refers to a style of discourse that has an introduction, an exposition, and a conclusion.
7. Jātaka: Refers to the style of discourse that tells of past lives.
8. Abbhutadhamma: Refers to the style of discourse that tells of wondrous phenomena.
9. Vedalla: Refers to the style of discourse where the questioner attains clear knowledge and joy, and continues to ask questions in sequence.

282-Q. How many causes are there that make the earth quake and tremble?

A: The Teacher told Ānanda that there are 8 causes that make the earth tremble:

1. The moving of the wind.
2. Someone with psychic powers causes it.
3. The Bodhisatta descends from the Tusita heaven into the mother’s womb.
4. The Bodhisatta is born.
5. The Tathāgata attains enlightenment.
6. The Tathāgata relinquishes his life-force.
7. The Tathāgata preaches the first sermon.
8. The Tathāgata attains Parinibbāna.

283-Q. When the Teacher was staying in the village of Bhaṇḍa, he gave a discourse to the Sangha of monks, teaching about how many noble qualities (ariyadhamma)? What were they? What was the explanation?

A: He taught about 4 noble qualities, saying that because beings have not penetrated these 4 noble qualities—1. Morality (sīla), 2. Concentration (samādhi), 3. Wisdom (paññā), 4. Liberation (vimutti)—they have wandered through the cycle of rebirths (vaṭṭasaṃsāra). For this reason, may the Sangha of monks fulfill these noble qualities for their own benefit and for the benefit of the people in the future. He then gave the exhortation that others should participate in morality, concentration, and wisdom, for these three trainings are the path to liberation, which is the essence of the Dhamma-VinayA:

284-Q. When the Teacher was staying at Bhoganagara near the Ānanda Cetiya, he taught the four Great Standards (mahāpadesa) concerning the Suttas to the Sangha of monks, to be used as a criterion for judging the Dhamma-Vinaya. What was the essence of this teaching?

A: The essence was: “If anyone, citing the Supreme Teacher, the Sangha, a group, or an individual, declares that ‘This is the Dhamma, this is the Vinaya,’ you should not believe it at first. You should first compare it with the Suttas and the Vinaya. If you see that it is consistent, you should believe it. If you see that it is different and incorrect, you should not believe it.”

285-Q. What kind of person is called a thūpārahapuggala (a person worthy of a stupa)? How many are there, and who are they?

A: A wonderful person who is worthy of being enshrined in a stupa is called a thūpārahapuggala. There are 4: 1. The Sammāsambuddha (Perfectly Enlightened One), 2. The Paccekabuddha (Silent Buddha), 3. The Disciple of the Tathāgata (Arahant), 4. The Cakkavatti Rāja (Universal Monarch).

286-Q. How many types of Buddha’s conduct (Buddhacariyā) are there? What are they? How are their explanations different?

A: There are 3 types: Lokattha-cariyā = He conducted himself for the benefit of the world; Ñātattaha-cariyā = He conducted himself for the benefit of his relatives; Buddhattha-cariyā = He conducted himself for the benefit of [all beings] in his capacity as a Buddha.

The explanations differ as follows:

a) Lokattha-cariyā = Refers to the conduct in which he acted for the benefit of the masses, counted as all beings in the world. For example, he cast his net of knowledge daily to see the dispositions of the world’s beings. Whoever appeared in the net of his knowledge, he would go and teach that person. Another example is his helping people in his capacity as a fellow human being, which is also included in lokattha-cariyā.

b) Ñātattaha-cariyā = Refers to the conduct in which he helped his relatives in his capacity as a relative. For instance, he allowed the Sakyan princes, his relatives who had previously joined other ascetic groups, to be re-ordained in the Buddha’s dispensation without having to undergo the four-month probationary period (tittiyaparivāsa) required of other ascetics. This is a specific example of ñātattaha-cariyā. If one examines the Buddha’s conduct in helping his relatives, it is seen that his journey to preach to his relatives in the city of Kapilavatthu, and his journey to stop his relatives, the Sakyans and the Koliyans, who were disputing over water for their paddy fields, are also included in ñātattaha-cariyā.

c) Buddhattha-cariyā = This refers to the Buddha’s duties which he fulfilled for the benefit of the masses in his capacity as a Buddha. For example, he established the training rules (sikkhāpada), some of which are the beginning of the holy life (ādibrahmacariya) and some of which are matters of higher conduct (abhisamācāra), in order to restrain shameless monks, called dummaṅku (those with little shame), and alajjī (the shameless). He also established procedures to guide the conduct of virtuous monks, called pesala (virtuous ones) and lajjī (the scrupulous). And he proclaimed the dispensation so that the entire Buddhist community, both householders and monastics, could come to know and be imbued with the good Dhamma. He established the Buddha’s dispensation to be stable and long-lasting, spreading to this very day. In short, all this is included in the Buddha’s conduct (Buddhacariyā).

287-Q. The virtues of the Teacher are numerous, but they are condensed into how many accomplishments (sampadā)? What are they? How are these accomplishments further divided?

A: They are condensed into 3 accomplishments:

1. Hetu-sampadā = The accomplishment of the cause. This refers to the union with great compassion, that is, the Lord’s possession of great compassion for all beings, and the requisites of enlightenment (bodhisambhāra), which refers to his diligent cultivation of the perfections (pāramī) and the virtues that constitute Buddhahood, without shrinking in heart, which is the cause that leads to the fruit.
2. Phala-sampadā = The accomplishment of the fruit. This refers to the attainment of virtues that are the fruit resulting from the accomplishment of the cause. It is divided into 4 types:
   1. Ñāṇa-sampadā = The accomplishment of knowledge. This refers to the attainment of a wisdom-knowledge that is bright and clear regarding the paths and fruits.
   1. Pahāna-sampadā = The accomplishment of abandonment. This refers to the attainment of the act of completely abandoning defilements along with their latent tendencies.
   1. Ānubhāva-sampadā = The accomplishment of power. This refers to the attainment of power, that is, he could display various psychic powers.
   1. Rūpakāya-sampadā = The accomplishment of the physical body. This refers to the attainment of the thirty-two marks of a great man and the eighty minor characteristics, which are the anointing of the whole world.
3. Sattupakāra-sampadā = The accomplishment of benefiting beings. This refers to his providing immeasurable assistance to beings. It is divided into 2 types:
4. Āsaya-sampadā = The accomplishment of intention. This refers to the fact that the Lord always had a cool and peaceful heart due to his compassion, even towards beings who did wrong, such as Devadatta.
5. Payoga-sampadā = The accomplishment of endeavor. This refers to the fact that the Lord taught the Dhamma without any regard for material gain, desiring only the true benefit of the listeners.

The virtues of the Blessed One, from his birth until his Parinibbāna, are thus condensed into these three accomplishments.

288-Q. The dhammasamodhāna, the conditions that lead to the attainment of the Buddha-state, how many are there? What are they?

A: There are 8 conditions:

1. Manussatta-sampatti = The attainment of a human state. Being a human when first making the aspiration for enlightenment.
2. Liṅga-sampatti = The attainment of the right gender. Being endowed with the male gender; a woman cannot make this aspiration. If a woman, she must first aspire to be reborn as a man.
3. Hetu-sampatti = The attainment of the causal foundation. Being endowed with the supporting condition, which is the cause for building much merit (it is counted that for one hundred thousand great aeons, one must be established in the stage of a disciple’s perfections, capable of attaining Arahantship in that life).
4. Satthudassana-sampatti = The attainment of seeing the Teacher. Meeting and seeing a Buddha, the Master (that is, making the aspiration in the presence of a Buddha and receiving a prediction of future Buddhahood).
5. Pabbajjā-sampatti = The attainment of going forth. Having gone forth (taking on the state of an ascetic, such as a bhikkhu, sāmaṇera, or a hermit, sage, or ascetic who is a believer in kamma).
6. Guṇa-sampatti = The attainment of qualities. Being endowed with special qualities, such as the meditative absorptions (jhāna) and attainments (samāpatti).
7. Adhikāra-sampatti = The attainment of service. Fulfilling the accumulation of merit to an extraordinary degree, such as the five great sacrifices.
8. Chandatā-sampatti = The attainment of will. Having a strong and ardent will for enlightenment. These 8 conditions are the decisive factors for a Bodhisatta to achieve Omniscience.

289-Q. Please state the day, month, year, and age for the major events in the Teacher’s life, from his conception onwards, providing all details!

A: The Teacher took conception on the 15th day of the 8th month, in the Year of the Rooster, near dawn, 81 years before the Buddhist Era (B.E.). (See question number 40).

He was born on the 15th day of the 6th month, in the Year of the Dog, near midday, 80 years before B.E. (See question number 46).

He ascended to the throne on the 15th day of the 8th month, in the Year of the Ox, 64 years before B.E., at the age of 16. (See question number 79).

He went forth into homelessness on the 15th day of the 8th month, in the Year of the Hare, at midnight, 51 years before B.E., at the age of 29. (See question number 85).

He attained enlightenment as the Omniscient Buddha on the 15th day of the 6th month, in the Year of the Rooster, at dawn, 45 years before B.E., at the age of 35.

He delivered the first sermon on the 15th day of the 8th month, in the Year of the Rooster, 45 years before B.E.

He relinquished his life-force on the 15th day of the 3rd month, in the Year of the Dragon, 2 years before B.E.

He attained Parinibbāna on the 15th day of the 6th month, in the Year of the Snake, at dawn, 1 year before B.E., at the age of 80. (See question number 228).

The Buddhist Era was established starting from the 1st day of the waxing moon of the 6th month, in the Year of the Horse.

The 5,000 years of the dispensation will be completed in a Year of the Rat.

290-Q. Before the Buddhist Era existed, what era did the people of ancient India use? For how many years was it used?

A: They used the Mahābrahmā Era. It had been in use for approximately 2,000 years remaining when the Buddhist Era was established.

End of the Questions on the Buddha’s Life.

Collection of Verses on the Buddha’s Life

«A Compilation of Verses from the Buddha’s Life»

1- Verse stating the names of the sixteen kingdoms

Aṅgañca Magadhaṃ Kāsī, Vajjimallañca Kosalaṃ;
Cetī Visaṃ Kuruñcāpi, Surasenañca Assakaṃ.
Avantīpi ca Macchañca, Gandhārañcāpi Kambojaṃ;
Avanti me ca soḷasa, Jambudīpepi pākaṭā.

The sixteen kingdoms are: 1. Aṅga, 2. Magadha, 3. Kāsī, 4. Vajjī, 5. Malla, 6. Kosala, 7. Cetī, 8. Visa (Vaṃsa), 9. Kuru, 10. Surasena, 11. Assaka, 12. Avantī, 13. Maccha, 14. Gandhāra, 15. Kamboja, 16. Avantī. These became famous in Jambudīpa (India).

2- Verse stating the zodiac years of the Master’s conception and other events

Kukkuṭe gabbhavāso ca, soṇe cudarānikkhami;
Usabhe rājasampatti, sase pabbajito jino.
Kukkuṭe sabbaññū buddho, tattha cakkī pavattayi;
Nibbānagamanaṃ sappe, sahassa pañca mūsike.

The Victorious One entered the womb in the year of the Rooster, He emerged from the womb in the year of the Dog, He received the kingship in the year of the Ox, He went forth in the year of the Hare.

He became the all-knowing Buddha in the year of the Rooster, and in that same year, He turned the Wheel [of Dhamma]. He entered Nibbāna in the year of the Snake. The dispensation will reach its full 5,000 years in the year of the Rat.

3- Verse stating the days of the Master’s conception and other events

Okkanto ca guruvārasmiṃ, sukkavāre ca nikhami;
Sambuddho budhavārasmiṃ, aṅgāre ca parinibbuto.

He descended into the womb (of his mother) on a Thursday, was born on a Friday, became the Sammāsambuddha on a Wednesday, and attained Parinibbāna on a Tuesday.

4- Verse stating the months of the Master’s conception and other events

Āsāḷhapuṇṇamokkanto, visākheyeva nikhami;
Visākhapuṇṇamīsambuddho, visākhe parinibbuto.

He descended into the womb (of his mother) on the full moon day of Āsāḷha, was born on the full moon day of Visākha, became the Sammāsambuddha on the full moon day of Visākha, and attained Parinibbāna on the full moon day of Visākha.

5- Verse in which the devas invited the Great Being to descend and attain enlightenment as a Buddha, saying:

Kāloyaṃ te mahāvīra, uppajja mātukucchiyaṃ;
Sadevakaṃ tārayanto, bujjhassu amataṃ padaṃ.

“O great hero, this is the time for you. Be born in your mother’s womb and please ferry the multitude of beings in the human world, along with the deva world, so they may cross over the flood of the cycle of rebirths and attain the great deathless Nibbāna.”

6- Verse on the five great observations made by the Great Being:

Kālaṃ desañca dīpañca, kulaṃ mātaram eva ca.

“He observed the time, the country, the continent, the clan, and the mother.”

7- Verse of the Fourfold Great Resolve

Kāmaṃ taco nahārū ca, aṭṭhi ca avasissatu;
Avasussatu me sarīre, sabbaṃ maṃsalohitaṃ.
Yantaṃ purisathāmena, purisavīriyena purisaparakkamena;
Pattabbaṃ na taṃ apāpuṇitvā, viriyassa saṇṭhānaṃ bhavissati.

“Let only skin, sinews, and bones remain; let the flesh and blood in my body dry up. Whatever is to be attained by human strength, human energy, and human effort, I will not stop my striving until I have attained it.”

8- Verse in which Māra, the king of devas, praises the Teacher

Namo te purisājañña, namo te purisuttama;
Sadevakasmiṃ lokasmiṃ, natthi te paṭipuggalo.
Tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni;
Tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

“Homage to you, O thoroughbred of men! Homage to you, O supreme man! In this world with its devas, there is no one equal to you. You are the Buddha, you are the Teacher, you are the Sage who has conquered Māra. Having cut off the latent tendencies, you have crossed over and will ferry this generation across.”

9- The first paean of joy, which all Buddhas invariably utter at the time of their new enlightenment, to mock Taṇhā (craving):

Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;
Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.
Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;
Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;
Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā.

“Through many births in saṃsāra I wandered, seeking but not finding the builder of this house. Sorrowful is birth again and again. O house-builder, you are seen! You shall build no house again. All your rafters are broken, your ridge-pole is shattered. My mind has reached the Unconditioned; I have attained the destruction of craving.”

10- Verse for recollecting the seven great stations:

Paṭhamaṃ bodhipallaṅkaṃ, dutiyaṃ animissakaṃ;
Tatiyaṃ caṅkamaṃ seṭṭhaṃ, catutthaṃ ratanāgharaṃ[5].
Pañcamaṃ ajapālañca, mucalindena chaṭṭhamaṃ;
Sattamaṃ rājāyatanaṃ, sabbabuddhehi sevitaṃ.
Ete satti, ṭhāne, pūjitā naradevehi, ahaṃ vandāmi dūrato.

“The great (excellent) stations are seven places that all Buddhas have frequented. The first is the throne of enlightenment, the second is the Animissaka Cetiya, the third is the excellent place of walking meditation, the fourth is the jewel house, the fifth is the Ajapāla banyan tree, the sixth is the Mucalinda lake, the seventh is the Rājāyatana tree. These seven great stations, located in Jambudīpa, are worshipped by humans and devas. I pay homage to these seven places from afar.”

11- Verse for recollecting the Singuṭṭara Cetiya

Kakusandho dhammakarakaṃ, Konāgamano kāyabandhanaṃ;
Sāṭakaṃ Kassapo buddho, Gotamo aṭṭha kesadhātuyo.

“Buddha Kakusandha [enshrined] the water filter, Buddha Konāgamana the belt, Buddha Kassapa the robe, Buddha Gotama the eight hair relics.”

12- Verse in which the Teacher accepts the invitation of Sahampati Brahmā to teach the Dhamma to beings:

Apārutā tesaṃ amatassa dvārā, ye sotavanto pamuñcantu saddhaṃ;
Vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme.

“O Brahmā! For those with ears to hear, let them release their faith. The doors to the deathless are open. Perceiving it as a trouble, I did not speak this sublime and excellent Dhamma among men.”

[Meaning: Those beings who have the faculty of hearing ready to listen and who release their faith, the gates of the deathless city are open and waiting for them. Those beings who perceive listening to the Dhamma as a difficult and useless task, I will not teach this excellent and proficient Dhamma to them.]

13- Verse on the five duties of a Buddha

Pubbaṇhe piṇḍapātañca, sāyaṇhe dhammadesanaṃ;
Padose bhikkhunovādaṃ, aḍḍharatte devapañhānaṃ.
Paccūseva gate kāle, bhabbābhabbhe vilokanaṃ;
Ete pañcavidhe kicce, visodheti munipuṅgavo.

“The Sammāsambuddha, chief among sages, clarifies the fivefold duties: in the morning, the alms round; in the evening, the teaching of the Dhamma; in the first watch of the night, exhortation to the monks; in the middle of the night, answering the questions of the devas; and at the time near dawn, surveying the world for beings who are and are not capable of being enlightened.”

14- Verse on the Buddha-making qualities or Perfections (pāramī)

Dānaṃ sīlañca nekkhammaṃ, paññā vīriyena pañcamaṃ;
Khanti saccamadhiṭṭhānaṃ, mettā-upekkhātime dasa.

“These ten qualities are: 1. Giving (dāna), 2. Morality (sīla), 3. Renunciation (nekkhamma), 4. Wisdom (paññā), 5. Energy (vīriya), 6. Patience (khanti), 7. Truthfulness (sacca), 8. Determination (adhiṭṭhāna), 9. Loving-kindness (mettā), 10. Equanimity (upekkhā) (these are called Buddha-making qualities or Perfections).”

15- Verse on the convergence of conditions (dhammasamodhāna)

Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;
Pabbajjā guṇasampatti, adhikāro ca chandatā.
Aṭṭha dhammasamodhānā, abhinīhāro samijjhati.

“The great aspiration succeeds through the convergence of eight conditions: 1. human status, 2. attainment of the right gender, 3. the causal foundation, 4. meeting the Teacher, 5. going forth, 6. attainment of special qualities, 7. extraordinary service, and 8. strong inclination.”

16- Verse for recollecting the Buddha’s footprint

Vandāmi buddhaṃ bhavapāratinṇaṃ, tilokaketuṃ tibhavekanāthaṃ;
Yo lokaseṭṭho sakalaṃ kilesaṃ, chetvāna bodhesi janaṃ anantaṃ.

“I pay homage to the Buddha who has crossed the ocean of existence, the banner of the three worlds, the sole protector in the three realms. He, the most excellent in the world, having cut off all defilements, awakened innumerable people.”

Yaṃ Nammadāya nadiyā puline ca tīre, yaṃ Saccabandhagirike Sumanā ca lagge;
Yaṃ tattha Yonakapure munino ca pādaṃ, taṃ pādalañchanamahaṃ sirasā namāmi.

“The footprint of the Sage on the sandy bank of the Nammadā river, on Mount Saccabandha, on Mount Sumanakūṭa, and in the city of the Yonakas—to those footprints I bow my head in homage.”

[Meaning:] “Whatever footprint (which the Sammāsambuddha left) is on the sand bank near the shore of the river named Nammadā, whatever footprint (which the Sammāsambuddha left) is on Mount Saccabandha and on Mount Sumanakūṭa, whatever footprint (which the Sammāsambuddha left) in the city of the Yonakas, I prostrate and pay homage with my head to the footprints of the Sakyan Sage.

Suvaṇṇamālike Suvaṇṇapabbate
Sumanakūṭe Yonakapure,
Nammadāya nadiyā pañcapādavaraṃ ṭhānaṃ;
Ahaṃ vandāmi dūrato.

“I pay homage from afar to the five excellent stations of the footprint: on Mount Suvaṇṇamālika, on Mount Suvaṇṇapabbata, on Mount Sumanakūṭa, in the city of the Yonakas, and by the Nammadā river.”

17- Verse for paying homage to the relic stupas

Mahāgotamasambuddho, Kusinārāyaṃ nibbuto;
Dhātuvitthārakaṃ katvā, tesu tesu visesato.

“The Great Gotama, the Sammāsambuddha, attained Parinibbāna near the city of Kusinārā. Having made a distribution of his relics, they are specially honored in various places.”

Uṇhīsaṃ, cattāro dāṭhā,
akkakhā dve ca dakkhiṇā.
Avasesā khuddakā dhātuyo, sesā bhinnā va dhātuyo.

“Among those bodily relics, seven portions did not break apart: one frontal bone relic[6], four canine tooth relics[7], and two collarbone relics[8]. The remaining bodily relics all broke into small pieces.”

Mahantā pañcanāḷī ca, majjhimā ca cha nāḷiyo;
Khuddakā pañcanāḷī ca, saṅkhepena tividhā matā.

“The bodily relics that broke apart are said to be of three types in summary: the large-sized relics measured five nāḷi, the medium-sized relics measured six nāḷi, and the small-sized relics measured five nāḷi[9].”

Mahantā bhinnamuggā ca, majjhimā bhinnataṇḍulā;
Khuddakā sāsapamattā, evaṃ dhātuppamāṇikā.

“The supreme relics are of these sizes: the large-sized relics are the size of a broken mung bean, the medium-sized relics are the size of a broken rice grain, and the small-sized relics are the size of a mustard seed.”

Mahantā suvaṇṇavaṇṇā, majjhimā phalikappabhā[10];
Khuddakā bakulavaṇṇā, tāpi vandāmi dhātuyo.

“The relics have different colors as follows: the large-sized relics have the color of gold, the medium-sized relics have the radiance of crystal, and the small-sized relics have the color of the Bakula flower[11]. I, your servant, bow in homage to those supreme relics.”

Eko thūpo Rājagahe, eko Vesāliyā ahu;
Eko Kapilavatthusmiṃ, eko ca Alakappake.
Eko ca Rāmagāmasmiṃ, eko ca Veṭṭhadīpake.
Eko Pāveyyake Malle, eko ca Kusinārake.

“One stupa was in Rājagaha, one in Vesālī, one in Kapilavatthu, one in Alakappaka, one in Rāmagāma, one in Veṭṭhadīpaka, one for the Mallas of Pāvā, and one for the Mallas of Kusinārā (making eight places in total).”

Ete sārīrikā thūpā, Jambudīpe patiṭṭhitā;
Pūjitā naradevehi, ahaṃ vandāmi dhātuyo.

“These eight stupas containing the bodily relics are established in Jambudīpa. I, your servant, bow in homage to the supreme relics within those eight stupas, which are worshipped by devas and humans.”

Ekā dāṭhā Tidasapure, ekā Nāgapure ahu;
Ekā Gandhāravisaye, ekā Sīhaḷadīpake.

“One tooth relic is established in the city of the Thirty-three Gods, one tooth relic is established in the world of the Nāgas, one tooth relic is established in the land of Gandhāra, and one tooth relic is established on the island of Sīhaḷa (Sri Lanka).”

Imā catūsu ṭhānesu, satthu dāṭhā patiṭṭhitā;
Pūjitā naradevehi, ahaṃ vandāmi dhātuyo.

“These tooth relics of the Teacher are established in four places. I, your servant, bow in homage to the relics that are worshipped by devas and humans.”

Uddhaṃ dakkhiṇadāṭhā ca, Tāvatiṃse patiṭṭhitā;
Adho dakkhiṇadāṭhā ca, Sīhaḷadīpe patiṭṭhitā.
Vāmadāṭhā ca uddhampi, Gandhārarajje patiṭṭhitā;
Vāmadāṭhā ca heṭṭhāpi, Nāgaloke patiṭṭhitā.
Pūjitā naradevehi, ahaṃ vandāmi dhātuyo.

“The upper right tooth relic is established in the realm of the Tāvatiṃsa gods. The lower right tooth relic is established on the island of Sīhaḷa. The upper left tooth relic is established in the land of Gandhāra. The lower left tooth relic is established in the world of the Nāgas. I, your servant, bow in homage to these relics which are worshipped by devas and humans.”

Brahmaloke dussadhātu, vāma-akkhakadhātuyo;
Sabbe Brahmābhipūjenti, thūpaṃ dvādasayojanaṃ.

“The cloth relic[12] and the left collarbone relic are established in the Brahma world. All the Brahma gods pay homage to the stupa, twelve yojanas high, which enshrines these relics.”

Tāvatiṃsamhi devānaṃ, Cūḷāmaṇimhi kesakaṃ;
Sabbe devābhipūjenti, pasannā buddhasāsane.
Pūjitā naradevehi, ahaṃ vandāmi dhātuyo.

“All the devas who have faith in the Buddha’s dispensation pay homage to the hair relic enshrined in the Cūḷāmaṇi Cetiya of the Tāvatiṃsa gods. I, your servant, bow in homage to the relics which are worshipped by devas and humans.”

Cattālīsa samadantā, kesā lomā nakhāpi ca;
Devā haranti ekekaṃ, cakkavāḷaparamparā.
Pūjitā naradevehi, ahaṃ vandāmi dhātuyo.

“The forty tooth relics, the hair relics, and the nail relics—the devas take one relic each to other world systems. That is, one relic per world system. I, your servant, bow in homage to the relics which are worshipped by devas and humans.”

Aṭṭhārasa dve vassasate, Dhammāsoko tadā ahu;
Caturāsītisahassāni, cetiyā ca kārāpitā.
Pūjitā naradevehi, ahaṃ vandāmi dhātuyo.

“When the Buddhist Era had reached 218 years, there was a great king named Dhammāsoka. At that time, he had 84,000 cetiyas built. I, your servant, bow in homage to the relics within all those cetiyas, which are worshipped by devas and humans.”

End of the Compilation of Verses from the Buddha’s Life.

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[1] The table of contents states there are 108 auspicious symbols, but counting them reveals only 72. Searching in other texts has not revealed more than this number. It is not known how the author counted them. Readers are invited to help investigate.

[2] In Pali, it is kusa, which is customarily translated as “thatch grass.” However, His Holiness the Supreme Patriarch Chuon Nath, when he visited India, learned that the grass is what Indians call kusa. Therefore, kusa should be translated as kusa grass to be correct.

[3] The text here has a footnote: “The day he arrived in Kapilavatthu is counted as the first day, the next day is the second.”

[4] The text has a footnote: “Yamakasālā is traditionally translated as ‘a pair of sāla trees’. His Eminence the Supreme Patriarch Chuon Nath, when he visited India and saw the site, found that they were not sāla trees. When he asked the Indians, they said they were ‘sāl trees’. Therefore, yamakasālā should be translated as ‘a pair of sāl trees’.”

[5] Dīgha [Nikāya] uses ‘nā’ instead of ‘na’ to maintain the meter.

[6] Forehead bone.

[7] Canine teeth.

[8] Collarbones.

[9] The total relics amount to 16 nāḷi.

[10] Some Pāli versions say muttikappabhā, having the color of a pearl.

[11] A pale white color (flower of the Spanish cherry).

[12] The dussadhātu is the cloth garment the Buddha changed out of, wearing instead the ochre robes offered by Ghaṭikāra Mahābrahmā. He gave the cloth to Ghaṭikāra Mahābrahmā, who received it and enshrined it in the Brahma world.