Discover Entdecke Découvrir Buddhism E-Book

Heinz Duthel

• Herausgeber: neobooks
• Kategorie: Poesie und Drama
• Sprache: Deutsch
• Veröffentlichungsjahr: 2018

Seitenzahl: 1110

Beschreibung

The Buddha — the "Awakened One" — called the religion he founded Dhamma-vinaya — "the doctrine and discipline." To provide a social structure supportive of the practice of Dhamma-vinaya (or Dhamma for short [Sanskrit: Dharma]), and to preserve these teachings for posterity, the Buddha established the order of bhikkhus (monks) and bhikkhunis (nuns) — the Sangha — which continues to this day to pass his teachings on to subsequent generations of laypeople and monastics, alike. Because of our ignorance (avijja) of these Noble Truths, because of our inexperience in framing the world in their terms, we remain bound to samsara, the wearisome cycle of birth, aging, illness, death, and rebirth. Craving propels this process onward, from one moment to the next and over the course of countless lifetimes, in accordance with kamma (Skt. karma), the universal law of cause and effect. According to this immutable law, every action that one performs in the present moment — whether by body, speech, or mind itself — eventually bears fruit according to its skillfulness: act in unskillful and harmful ways and unhappiness is bound to follow; act skillfully and happiness will ultimately ensue.13 As long as one remains ignorant of this principle, one is doomed to an aimless existence: happy one moment, in despair the next; enjoying one lifetime in heaven, the next in hell. Because the roots of ignorance are so intimately entwined with the fabric of the psyche, the unawakened mind is capable of deceiving itself with breathtaking ingenuity. The solution therefore requires more than simply being kind, loving, and mindful in the present moment. The practitioner must equip him- or herself with the expertise to use a range of tools to outwit, outlast, and eventually uproot the mind's unskillful tendencies. For example, the practice of generosity (dana) erodes the heart's habitual tendencies towards craving and teaches valuable lessons about the motivations behind, and the results of, skillful action. The practice of virtue (sila) guards one against straying wildly off-course and into harm's way. The cultivation of goodwill (metta) helps to undermine anger's seductive grasp. The ten recollections offer ways to alleviate doubt, bear physical pain with composure, maintain a healthy sense of self-respect, overcome laziness and complacency, and restrain oneself from unbridled lust. And there are many more skills to learn. This first enlightenment experience, known as stream-entry (sotapatti), is the first of four progressive stages of Awakening, each of which entails the irreversible shedding or weakening of several fetters (samyojana), the manifestations of ignorance that bind a person to the cycle of birth and death. Stream-entry marks an unprecedented and radical turning point both in the practitioner's current life and in the entirety of his or her long journey in samsara. For it is at this point that any lingering doubts about the truth of the Buddha's teachings disappear; it is at this point that any belief in the purifying efficacy of rites and rituals evaporates; and it is at this point that the long-cherished notion of an abiding personal "self" falls away. The stream-enterer is said to be assured of no more than seven future rebirths (all of them favorable) before eventually attaining full Awakening.

Leseprobe

Discover Entdecke Découvrir

Buddhism

"the doctrine and discipline"

Heinz Duthel

Copyright © 2000 - 2018 Heinz Duthel

All rights reserved.

ISBN-13:978-1463780586

ISBN-10:1463780583

DEDICATION

To the Temple Wat Pho, Bangkok, Thailand and my Teachers

- Buddhism studies from 2000, July, until 2009 in Bangkok, Thailand

CONTENTS

Many Buddhism, One Dhamma-vinaya

The Buddha — the "Awakened One" — called the religion he founded Dhamma-vinaya — "the doctrine and discipline." To provide a social structure supportive of the practice of Dhamma-vinaya (or Dhamma for short [Sanskrit: Dharma]), and to preserve these teachings for posterity, the Buddha established the order of bhikkhus (monks) and bhikkhunis (nuns) — the Sangha — which continues to this day to pass his teachings on to subsequent generations of laypeople and monastics, alike.

ACKNOWLEDGMENTS

Buddhism today, Wikipedia, Buddhism Institute Sri Lanka, Temple and School Wat Pho Scriptures.

* Buddhist doctrine and terminology

o What is Theravada Buddhism?

o Is Buddhism a religion or a philosophy?

o Is Vipassana the same as Theravada?

o If we're all reborn when we die, how does Buddhism explain the world's increasing population?

o If there's no self, then who gets enlightened?/what gets reborn?/why...?

o I hear the word "sangha" used a lot these days in Buddhist circles. What does it really mean?

o What's the difference between a Buddha and an arahant?

o Have there been other Buddhas?

o What's a "Private Buddha" (paccekabuddha)?

o Who is Maitreya (Metteyya)?

* Practical Buddhism

o How can I find other people with whom to study Dhamma and practice meditation?

o There are no meditation centers or other Dhamma students nearby. Can I study Dhamma on my own?

o I want to become a Buddhist. How do I do that?

o I'd like to have a Buddhist wedding. Any suggestions?

o What were the Buddha's views on divorce?

o What were the Buddha's views on homosexuality?

o What were the Buddha's views on abortion?

o How should I teach Buddhism to my children?

o Are Buddhists vegetarian?

o Are there any enlightened people in the world nowadays? How can I tell who's really enlightened?

o What are some good beginning books on Buddhism?

o Where can I find a copy of the complete Pali canon (Tipitaka)?

* Miscellaneous

o What's the relationship between "dana" and "fundraising"?

Many Buddhisms, One Dhamma-vinaya

Theravada, the "Doctrine of the Elders," is the school of Buddhism that draws its scriptural inspiration from the Tipitaka, or Pali canon, which scholars generally agree contains the earliest surviving record of the Buddha's teachings.1 For many centuries, Theravada has been the predominant religion of continental Southeast Asia (Thailand, Myanmar/Burma, Cambodia, and Laos) and Sri Lanka. Today Theravada Buddhists number well over 100 million worldwide.2 In recent decades Theravada has begun to take root in the West.

Many Buddhisms, One Dhamma-vinaya

The Buddha — the "Awakened One" — called the religion he founded Dhamma-vinaya — "the doctrine and discipline." To provide a social structure supportive of the practice of Dhamma-vinaya (or Dhamma for short [Sanskrit: Dharma]), and to preserve these teachings for posterity, the Buddha established the order of bhikkhus (monks) and bhikkhunis (nuns) — the Sangha — which continues to this day to pass his teachings on to subsequent generations of laypeople and monastics, alike.

As the Dhamma continued its spread across India after the Buddha's passing, differing interpretations of the original teachings arose, which led to schisms within the Sangha and the emergence of as many as eighteen distinct sects of Buddhism.3 One of these schools eventually gave rise to a reform movement that called itself Mahayana (the "Greater Vehicle")4 and that referred to the other schools disparagingly as Hinayana (the "Lesser Vehicle"). What we call Theravada today is the sole survivor of those early non-Mahayana schools.5 To avoid the pejorative tone implied by the terms Hinayana and Mahayana, it is common today to use more neutral language to distinguish between these two main branches of Buddhism. Because Theravada historically dominated southern Asia, it is sometimes called "Southern" Buddhism, while Mahayana, which migrated northwards from India into China, Tibet, Japan, and Korea, is known as "Northern" Buddhism.6

Pali: The Language of Theravada Buddhism

The language of the Theravada canonical texts is Pali (lit., "text"), which is based on a dialect of Middle Indo-Aryan that was probably spoken in central India during the Buddha's time.7 Ven. Ananda, the Buddha's cousin and close personal attendant, committed the Buddha's sermons (suttas) to memory and thus became a living repository of these teachings.8 Shortly after the Buddha's death (ca. 480 BCE), five hundred of the most senior monks — including Ananda — convened to recite and verify all the sermons they had heard during the Buddha's forty-five year teaching career.9 Most of these sermons therefore begin with the disclaimer, "Evam me sutam" — "Thus have I heard."

After the Buddha's death the teachings continued to be passed down orally within the monastic community, in keeping with an Indian oral tradition that long predated the Buddha.10 By 250 BCE the Sangha had systematically arranged and compiled these teachings into three divisions: the Vinaya Pitaka (the "basket of discipline" — the texts concerning the rules and customs of the Sangha), the Sutta Pitaka (the "basket of discourses" — the sermons and utterances by the Buddha and his close disciples), and the Abhidhamma Pitaka (the "basket of special/higher doctrine" — a detailed psycho-philosophical analysis of the Dhamma). Together these three are known as the Tipitaka, the "three baskets." In the third century BCE Sri Lankan monks began compiling a series of exhaustive commentaries to the Tipitaka; these were subsequently collated and translated into Pali beginning in the fifth century CE. The Tipitaka plus the post-canonical texts (commentaries, chronicles, etc.) together constitute the complete body of classical Theravada literature.

Pali was originally a spoken language with no alphabet of its own. It wasn't until about 100 BCE that the Tipitaka was first fixed in writing, by Sri Lankan scribe-monks,11 who wrote the Pali phonetically in a form of early Brahmi script.12 Since then the Tipitaka has been transliterated into many different scripts (Devanagari, Thai, Burmese, Roman, Cyrillic, to name a few). Although English translations of the most popular Tipitaka texts abound, many students of Theravada find that learning the Pali language — even just a little bit here and there — greatly deepens their understanding and appreciation of the Buddha's teachings.

No one can prove that the Tipitaka contains any of the words actually uttered by the historical Buddha. Practicing Buddhists have never found this problematic. Unlike the scriptures of many of the world's great religions, the Tipitaka is not regarded as gospel, as an unassailable statement of divine truth, revealed by a prophet, to be accepted purely on faith. Instead, its teachings are meant to be assessed firsthand, to be put into practice in one's life so that one can find out for oneself if they do, in fact, yield the promised results. It is the truth towards which the words in the Tipitaka point that ultimately matters, not the words themselves. Although scholars will continue to debate the authorship of passages from the Tipitaka for years to come (and thus miss the point of these teachings entirely), the Tipitaka will quietly continue to serve — as it has for centuries — as an indispensable guide for millions of followers in their quest for Awakening.

A Brief Summary of the Buddha's Teachings

The Four Noble Truths

Shortly after his Awakening, the Buddha delivered his first sermon, in which he laid out the essential framework upon which all his later teachings were based. This framework consists of the Four Noble Truths, four fundamental principles of nature (Dhamma) that emerged from the Buddha's radically honest and penetrating assessment of the human condition. He taught these truths not as metaphysical theories or as articles of faith, but as categories by which we should frame our direct experience in a way that conduces to Awakening:

1. Dukkha: suffering, unsatisfactoriness, discontent, stress;

2. The cause of dukkha: the cause of this dissatisfaction is craving (tanha) for sensuality, for states of becoming, and states of no becoming;

3. The cessation of dukkha: the relinquishment of that craving;

4. The path of practice leading to the cessation of dukkha: the Noble Eightfold Path of right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Because of our ignorance (avijja) of these Noble Truths, because of our inexperience in framing the world in their terms, we remain bound to samsara, the wearisome cycle of birth, aging, illness, death, and rebirth. Craving propels this process onward, from one moment to the next and over the course of countless lifetimes, in accordance with kamma (Skt. karma), the universal law of cause and effect. According to this immutable law, every action that one performs in the present moment — whether by body, speech, or mind itself — eventually bears fruit according to its skillfulness: act in unskillful and harmful ways and unhappiness is bound to follow; act skillfully and happiness will ultimately ensue.13 As long as one remains ignorant of this principle, one is doomed to an aimless existence: happy one moment, in despair the next; enjoying one lifetime in heaven, the next in hell.

The Buddha discovered that gaining release from samsara requires assigning to each of the Noble Truths a specific task: the first Noble Truth is to be comprehended; the second, abandoned; the third, realized; the fourth, developed. The full realization of the third Noble Truth paves the way for Awakening: the end of ignorance, craving, suffering, and kamma itself; the direct penetration to the transcendent freedom and supreme happiness that stands as the final goal of all the Buddha's teachings; the Unconditioned, the Deathless, Unbinding — Nibbana (Skt. Nirvana).

The Eightfold Path and the Practice of Dhamma

Because the roots of ignorance are so intimately entwined with the fabric of the psyche, the unawakened mind is capable of deceiving itself with breathtaking ingenuity. The solution therefore requires more than simply being kind, loving, and mindful in the present moment. The practitioner must equip him- or herself with the expertise to use a range of tools to outwit, outlast, and eventually uproot the mind's unskillful tendencies. For example, the practice of generosity (dana) erodes the heart's habitual tendencies towards craving and teaches valuable lessons about the motivations behind, and the results of, skillful action. The practice of virtue (sila) guards one against straying wildly off-course and into harm's way. The cultivation of goodwill (metta) helps to undermine anger's seductive grasp. The ten recollections offer ways to alleviate doubt, bear physical pain with composure, maintain a healthy sense of self-respect, overcome laziness and complacency, and restrain oneself from unbridled lust. And there are many more skills to learn.

The good qualities that emerge and mature from these practices not only smooth the way for the journey to Nibbana; over time they have the effect of transforming the practitioner into a more generous, loving, compassionate, peaceful, and clear-headed member of society. The individual's sincere pursuit of Awakening is thus a priceless and timely gift to a world in desperate need of help.

Discernment (pañña)

The Eightfold Path is best understood as a collection of personal qualities to be developed, rather than as a sequence of steps along a linear path. The development of right view and right resolve (the factors classically identified with wisdom and discernment) facilitates the development of right speech, action, and livelihood (the factors identified with virtue). As virtue develops so do the factors identified with concentration (right effort, mindfulness, and concentration). Likewise, as concentration matures, discernment evolves to a still deeper level. And so the process unfolds: development of one factor fosters development of the next, lifting the practitioner in an upward spiral of spiritual maturity that eventually culminates in Awakening.

The long journey to Awakening begins in earnest with the first tentative stirrings of right view — the discernment by which one recognizes the validity of the four Noble Truths and the principle of kamma. One begins to see that one's future well-being is neither predestined by fate, nor left to the whims of a divine being or random chance. The responsibility for one's happiness rests squarely on one's own shoulders. Seeing this, one's spiritual aims become suddenly clear: to relinquish the habitual unskillful tendencies of the mind in favor of skillful ones. As this right resolve grows stronger, so does the heartfelt desire to live a morally upright life, to choose one's actions with care.

At this point many followers make the inward commitment to take the Buddha's teachings to heart, to become "Buddhist" through the act of taking refuge in the Triple Gem: the Buddha (both the historical Buddha and one's own innate potential for Awakening), the Dhamma (both the Buddha's teachings and the ultimate Truth towards which they point), and the Sangha (both the unbroken monastic lineage that has preserved the teachings since the Buddha's day, and all those who have achieved at least some degree of Awakening). With one's feet thus planted on solid ground, and with the help of an admirable friend or teacher (kalyanamitta) to guide the way, one is now well-equipped to proceed down the Path, following in the footsteps left by the Buddha himself.

Virtue (sila)

Right view and right resolve continue to mature through the development of the path factors associated with sila, or virtue — namely, right speech, right action, and right livelihood. These are condensed into a very practical form in the five precepts, the basic code of ethical conduct to which every practicing Buddhist subscribes: refraining from killing, stealing, sexual misconduct, lying, and using intoxicants. Even the monks' complex code of 227 rules and the nuns' 311 ultimately have these five basic precepts at their core.

Concentration (samadhi)

Having gained a foothold in the purification of one's outward behavior through the practice of sila, the essential groundwork has been laid for delving into the most subtle and transformative aspect of the path: meditation and the development of samadhi, or concentration. This is spelled out in detail in the final three path factors: right effort, by which one learns how to favor skillful qualities of mind over unskillful ones; right mindfulness, by which one learns to keep one's attention continually grounded in the present moment of experience; and right concentration, by which one learns to immerse the mind so thoroughly and unwaveringly in its meditation object that it enters jhana, a series of progressively deeper states of mental and physical tranquillity.

Right mindfulness and right concentration are developed in tandem through satipatthana ("frames of reference" or "foundations of mindfulness"), a systematic approach to meditation practice that embraces a wide range of skills and techniques. Of these practices, mindfulness of the body (especially mindfulness of breathing) is particularly effective at bringing into balance the twin qualities of tranquillity (samatha) and insight (vipassana), or clear-seeing. Through persistent practice, the meditator becomes more adept at bringing the combined powers of samatha-vipassana to bear in an exploration of the fundamental nature of mind and body.14 As the meditator masters the ability to frame his immediate experience in terms of anicca (inconstancy), dukkha, and anatta (not-self), even the subtlest manifestations of these three characteristics of experience are brought into exquisitely sharp focus. At the same time, the root cause of dukkha — craving — is relentlessly exposed to the light of awareness. Eventually craving is left with no place to hide, the entire karmic process that fabricates dukkha unravels, the eightfold path reaches its noble climax, and the meditator gains, at long last, his or her first unmistakable glimpse of the Unconditioned — Nibbana.

Awakening

This first enlightenment experience, known as stream-entry (sotapatti), is the first of four progressive stages of Awakening, each of which entails the irreversible shedding or weakening of several fetters (samyojana), the manifestations of ignorance that bind a person to the cycle of birth and death. Stream-entry marks an unprecedented and radical turning point both in the practitioner's current life and in the entirety of his or her long journey in samsara. For it is at this point that any lingering doubts about the truth of the Buddha's teachings disappear; it is at this point that any belief in the purifying efficacy of rites and rituals evaporates; and it is at this point that the long-cherished notion of an abiding personal "self" falls away. The stream-enterer is said to be assured of no more than seven future rebirths (all of them favorable) before eventually attaining full Awakening.

But full Awakening is still a long way off. As the practitioner presses on with renewed diligence, he or she passes through two more significant landmarks: once-returning (sakadagati), which is accompanied by the weakening of the fetters of sensual desire and ill-will, and non-returning (agati), in which these two fetters are uprooted altogether. The final stage of Awakening — arahatta — occurs when even the most refined and subtle levels of craving and conceit are irrevocably extinguished. At this point the practitioner — now an arahant, or "worthy one" — arrives at the end-point of the Buddha's teaching. With ignorance, suffering, stress, and rebirth having all come to their end, the arahant at last can utter the victory cry first proclaimed by the Buddha upon his Awakening:

"Birth is ended, the holy life fulfilled, the task done! There is nothing further for the sake of this world."

The arahant lives out the remainder of his or her life inwardly enjoying the bliss of Nibbana, secure at last from the possibility of any future rebirth. When the arahant's aeons-long trail of past kamma eventually unwinds to its end, the arahant dies and he or she enters into parinibbana — total Unbinding. Although language utterly fails at describing this extraordinary event, the Buddha likened it to what happens when a fire finally burns up all its fuel.

"The serious pursuit of happiness"

Buddhism is sometimes naïvely criticized as a "negative" or "pessimistic" religion and philosophy. Surely life is not all misery and disappointment: it offers many kinds of happiness and sublime joy. Why then this dreary Buddhist obsession with unsatisfactoriness and suffering?

The Buddha based his teachings on a frank assessment of our plight as humans: there is unsatisfactoriness and suffering in the world. No one can argue this fact. Dukkha lurks behind even the highest forms of worldly pleasure and joy, for, sooner or later, as surely as night follows day, that happiness must come to an end. Were the Buddha's teachings to stop there, we might indeed regard them as pessimistic and life as utterly hopeless. But, like a doctor who prescribes a remedy for an illness, the Buddha offers both a hope (the third Noble Truth) and a cure (the fourth). The Buddha's teachings thus give cause for unparalleled optimism and joy. The teachings offer as their reward the noblest, truest kind of happiness, and give profound value and meaning to an otherwise grim existence. One modern teacher summed it up well: "Buddhism is the serious pursuit of happiness."

Theravada Comes West

Until the late 19th century, the teachings of Theravada were little known outside of southern Asia, where they had flourished for some two and one-half millennia. In the past century, however, the West has begun to take notice of Theravada's unique spiritual legacy in its teachings of Awakening. In recent decades this interest has swelled, with the monastic Sangha from various schools within Theravada establishing dozens of monasteries across Europe and North America. Increasing numbers of lay meditation centers, founded and operated independently of the monastic Sangha, strain to meet the demands of lay men and women — Buddhist and otherwise — seeking to learn selected aspects of the Buddha's teachings.

The turn of the 21st century presents both opportunities and dangers for Theravada in the West: Will the Buddha's teachings be patiently studied and put into practice, and allowed to establish deep roots in Western soil, for the benefit of many generations to come? Will the current popular Western climate of "openness" and cross-fertilization between spiritual traditions lead to the emergence of a strong new form of Buddhist practice unique to the modern era, or will it simply lead to confusion and the dilution of these priceless teachings? These are open questions; only time will tell.

Spiritual teachings of every description inundate the media and the marketplace today. Many of today's popular spiritual teachings borrow liberally from the Buddha, though only rarely do they place the Buddha's words in their true context. Earnest seekers of truth are therefore often faced with the unsavory task of wading through fragmentary teachings of dubious accuracy. How are we to make sense of it all?

Fortunately the Buddha left us with some simple guidelines to help us navigate through this bewildering flood. Whenever you find yourself questioning the authenticity of a particular teaching, heed well the Buddha's advice to his stepmother:

[The teachings that promote] the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may definitely hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'

[As for the teachings that promote] the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may definitely hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'

This timeline chronicles some of the significant events and personalities in the evolution of Theravada Buddhism that, in one way or another, figure prominently in the readings found elsewhere on this website. This is not meant to be a comprehensive chronology.

Because the sources I used in constructing this timeline (indicated by {braces} and listed at the end of this document) often assumed different dates for the Buddha's nativity, I have occasionally had to interpolate in order to fit events (particularly the early ones) onto a reasonably consistent timeline. Nevertheless, this chronology should provide a fairly clear picture of the relative sequence of events, if not the absolute dates on which they occurred.

A Sketch of the Buddha's Life

Readings from the Pali Canon

"Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed."

— AN 11.12

This selection of excerpts from the Pali canon provides a rough outline of the life of the Buddha. I hope you will find enough in this anthology to gain at least an inkling both of the range of the Buddha's teachings and of the sweeping trajectory of his extraordinary life.

For more thorough accounts of the Buddha's life, please see these two excellent anthologies: The Splendour of Enlightenment: A Life of the Buddha (two volumes), compiled by Phra Khantipalo (Bangkok: Mahamakut Rajavidyalaya Press, 1976), and The Life of the Buddha by Bhikkhu Ñanamoli (Kandy: Buddhist Publication Society, 1992).

Contents

* The Bodhisatta (Buddha-to-be)

* The Awakening

* After the Awakening

* Setting the Wheel of Dhamma in Motion

* Forty-five years of teaching

* The Buddha's last days

* Postscript: Many names for the Buddha

The Bodhisatta (Buddha-to-be)

Asita, the seer, visits the newborn prince

[Date: -80 BE]

Asita the seer, in his mid-day meditation, saw the devas of the Group of Thirty — exultant, ecstatic — dressed in pure white, honoring Indra, holding up banners, cheering wildly, & on seeing the devas so joyful & happy, having paid his respects, he said: "Why is the deva community so wildly elated? Why are they holding up banners & waving them around? Even after the war with the Asuras — when victory was the devas', the Asuras defeated — even then there was no excitement like this. Seeing what marvel are the devas so joyful? They shout, they sing, play music, clap their hands, dance. So I ask you, who live on Mount Meru's summit. Please dispel my doubt quickly, dear sirs." "The Bodhisatta, the foremost jewel, unequaled, has been born for welfare & ease in the human world, in a town in the Sakyan countryside, Lumbini. That's why we're all so wildly elated. He, the highest of all beings, the ultimate person, a bull among men, foremost of all people, will set turning the Wheel [of Dhamma] in the grove named after the seers, like a strong, roaring lion, the conqueror of beasts." Hearing these words, Asita quickly descended [from heaven] and went to Suddhodana's dwelling. There, taking a seat, he said to the Sakyans: "Where is the prince? I, too, want to see him." The Sakyans then showed to the seer named Asita their son, the prince, like gold aglow, burnished by a most skillful smith in the mouth of the furnace, blazing with glory, flawless in color. On seeing the prince blazing like flame, pure like the bull of the stars going across the sky — the burning sun, released from the clouds of autumn — he was exultant, filled with abundant rapture. The devas held in the sky a many-spoked sunshade of a thousand circles. Gold-handled whisks waved up & down, but those holding the whisks & the sunshade couldn't be seen. The matted-haired seer named Dark Splendor, seeing the boy, like an ornament of gold on the red woolen blanket, a white sunshade held over his head, received him, happy & pleased. And on receiving the bull of the Sakyans, longingly, the master of mantras & signs exclaimed with a confident mind: "This one is unsurpassed, the highest of the biped race." Then, foreseeing his own imminent departure, he, dejected, shed tears. On seeing him weeping, the Sakyans asked: "But surely there will be no danger for the prince?" On seeing the Sakyans' concern he replied, "I foresee for the prince no harm. Nor will there be any danger for him. This one isn't lowly: be assured. This prince will touch the ultimate self-awakening. He, seeing the utmost purity, will set rolling the Wheel of Dhamma through sympathy for the welfare of many. His holy life will spread far & wide. But as for me, my life here has no long remainder; my death will take place before then. I won't get to hear the Dhamma of this one with the peerless role. That's why I'm stricken, afflicted, & pained."

— Snp III.11

The young prince grows disenchanted with his life of luxury

"Monks, I lived in refinement, utmost refinement, total refinement. My father even had lotus ponds made in our palace: one where red-lotuses bloomed, one where white lotuses bloomed, one where blue lotuses bloomed, all for my sake. I used no sandalwood that was not from Varanasi. My turban was from Varanasi, as were my tunic, my lower garments, & my outer cloak. A white sunshade was held over me day & night to protect me from cold, heat, dust, dirt, & dew.

"I had three palaces: one for the cold season, one for the hot season, one for the rainy season. During the four months of the rainy season I was entertained in the rainy-season palace by minstrels without a single man among them, and I did not once come down from the palace. Whereas the servants, workers, & retainers in other people's homes are fed meals of lentil soup & broken rice, in my father's home the servants, workers, & retainers were fed wheat, rice, and meat.

"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to aging, not beyond aging, sees another who is aged, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to aging, not beyond aging. If I — who am subject to aging, not beyond aging — were to be horrified, humiliated, & disgusted on seeing another person who is aged, that would not be fitting for me.' As I noticed this, the [typical] young person's intoxication with youth entirely dropped away.

"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to illness, not beyond illness, sees another who is ill, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to illness, not beyond illness. And if I — who am subject to illness, not beyond illness — were to be horrified, humiliated, & disgusted on seeing another person who is ill, that would not be fitting for me.' As I noticed this, the healthy person's intoxication with health entirely dropped away.

"Even though I was endowed with such fortune, such total refinement, the thought occurred to me: 'When an untaught, run-of-the-mill person, himself subject to death, not beyond death, sees another who is dead, he is horrified, humiliated, & disgusted, oblivious to himself that he too is subject to death, not beyond death. And if I — who am subject to death, not beyond death — were to be horrified, humiliated, & disgusted on seeing another person who is dead, that would not be fitting for me.' As I noticed this, the living person's intoxication with life entirely dropped away."

— AN 3.38

At age 29, the young prince goes forth into homelessness

[Date: -51 BE]

"Before my Awakening, when I was still an unawakened Bodhisatta, the thought occurred to me: 'The household life is crowded, a dusty road. Life gone forth is the open air. It isn't easy, living in a home, to lead the holy life that is totally perfect, totally pure, a polished shell. What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the home life into homelessness?'

"So at a later time, when I was still young, black-haired, endowed with the blessings of youth in the first stage of life, having shaved off my hair & beard — though my parents wished otherwise and were grieving with tears on their faces — I put on the ochre robe and went forth from the home life into homelessness."

— MN 36

Passers-by take notice of his serene radiance and mindfulness

Ongoing forth, he avoided evil deeds in body. Abandoning verbal misconduct, he purified his livelihood. Then he, the Buddha, went to Rajagaha, the mountain fortress of the Magadhans, and wandered for alms, endowed with all the foremost marks. King Bimbisara, standing in his palace, saw him, and on seeing him, consummate in marks, said: "Look at this one, sirs. How handsome, stately, pure! How consummate his demeanor! Mindful, his eyes downcast, looking only a plow-length before him, as one who's not from a lowly lineage: Send the royal messengers at once to see where this monk will go." They — the messengers dispatched — followed behind him. "Where will this monk go? Where will his dwelling place be?" As he went from house to house — well-restrained, his sense-doors guarded, mindful, alert — his bowl filled quickly. Then he, the sage, completing his alms round, left the city, headed for Mount Pandava. "That's where his dwelling will be." Seeing him go to his dwelling place, three messengers sat down, while one returned to tell the king. "That monk, your majesty, on the flank of Pandava, sits like a tiger, a bull, a lion in a mountain cleft."

— Snp III.1

A king wonders: "Why have you gone forth?"

Hearing the messenger's words, the noble warrior king straight away went by royal coach, out to Mount Pandava. Going as far as the coach would go, he got down, went up on foot, and on arrival sat down. Sitting there, he exchanged courteous greetings, then said: "You are young, youthful, in the first stage of youth, endowed with the stature & coloring of a noble-warrior. You would look glorious in the vanguard of an army, arrayed with an elephant squadron. I offer you wealth : enjoy it. I ask your birth : inform me." "Straight ahead, your majesty, by the foothills of the Himalayas, is a country consummate in energy & wealth, inhabited by Kosalans: Solar by clan, Sakyans by birth. From that lineage I have gone forth, but not in search of sensual pleasures. Seeing the danger in sensual pleasures — and renunciation as rest — I go to strive. That's where my heart delights."

— Snp III.1

The Bodhisatta soon surpasses the accomplishments of his teachers

"Having gone forth in search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Alara Kalama and, on arrival, said to him: 'Friend Kalama, I want to practice in this doctrine & discipline.'

"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.

"I thought: 'It isn't through mere conviction alone that Alara Kalama declares, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwells knowing & seeing this Dhamma.' So I went to him and said, 'To what extent do you declare that you have entered & dwell in this Dhamma?' When this was said, he declared the dimension of nothingness.

"I thought: 'Not only does Alara Kalama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Alara Kalama declares he has entered & dwells in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to him and said, 'Friend Kalama, is this the extent to which you have entered & dwell in this Dhamma, having realized it for yourself through direct knowledge?'

"'Yes, my friend...'

"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma I declare I have entered & dwell in, having realized it for myself through direct knowledge. The Dhamma I know is the Dhamma you know; the Dhamma you know is the Dhamma I know. As I am, so are you; as you are, so am I. Come friend, let us now lead this community together.'

"In this way did Alara Kalama, my teacher, place me, his pupil, on the same level with himself and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding (nibbana), but only to reappearance in the dimension of nothingness.' So, dissatisfied with that Dhamma, I left.

"In search of what might be skillful, seeking the unexcelled state of sublime peace, I went to Uddaka Ramaputta and, on arrival, said to him: 'Friend Uddaka, I want to practice in this doctrine & discipline.'

"When this was said, he replied to me, 'You may stay here, my friend. This doctrine is such that a wise person can soon enter & dwell in his own teacher's knowledge, having realized it for himself through direct knowledge.'

"It was not long before I quickly learned the doctrine. As far as mere lip-reciting & repetition, I could speak the words of knowledge, the words of the elders, and I could affirm that I knew & saw — I, along with others.

"I thought: 'It wasn't through mere conviction alone that Rama declared, "I have entered & dwell in this Dhamma, having realized it for myself through direct knowledge." Certainly he dwelled knowing & seeing this Dhamma.' So I went to Uddaka and said, 'To what extent did Rama declare that he had entered & dwelled in this Dhamma?' When this was said, Uddaka declared the dimension of neither perception nor non-perception.

"I thought: 'Not only did Rama have conviction, persistence, mindfulness, concentration, & discernment. I, too, have conviction, persistence, mindfulness, concentration, & discernment. What if I were to endeavor to realize for myself the Dhamma that Rama declared he entered & dwelled in, having realized it for himself through direct knowledge.' So it was not long before I quickly entered & dwelled in that Dhamma, having realized it for myself through direct knowledge. I went to Uddaka and said, 'Friend Uddaka, is this the extent to which Rama entered & dwelled in this Dhamma, having realized it for himself through direct knowledge?'

"'Yes, my friend...'

"'This, friend, is the extent to which I, too, have entered & dwell in this Dhamma, having realized it for myself through direct knowledge.'

"'It is a gain for us, my friend, a great gain for us, that we have such a companion in the holy life. So the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge, is the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge. And the Dhamma you declare you have entered & dwell in, having realized it for yourself through direct knowledge, is the Dhamma Rama declared he entered & dwelled in, having realized it for himself through direct knowledge. The Dhamma he knew is the Dhamma you know; the Dhamma you know is the Dhamma he knew. As he was, so are you; as you are, so was he. Come friend, lead this community.'

"In this way did Uddaka Ramaputta, my companion in the holy life, place me in the position of teacher and pay me great honor. But the thought occurred to me, 'This Dhamma leads not to disenchantment, to dispassion, to cessation, to stilling, to direct knowledge, to Awakening, nor to Unbinding (nibbana), but only to reappearance in the dimension of neither perception nor non-perception.' So, dissatisfied with that Dhamma, I left."

— MN 36

He practices extreme austerities in the forest

"I thought: 'Suppose that I, clenching my teeth and pressing my tongue against the roof of my mouth, were to beat down, constrain, & crush my mind with my awareness.' So, clenching my teeth and pressing my tongue against the roof of my mouth, I beat down, constrained, & crushed by mind with my awareness. Just as a strong man, seizing a weaker man by the head or the throat or the shoulders, would beat him down, constrain, & crush him, in the same way I beat down, constrained, & crushed my mind with my awareness. As I did so, sweat poured from my armpits. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"I thought: 'Suppose I were to become absorbed in the trance of non-breathing.' So I stopped the in-breaths & out-breaths in my nose & mouth. As I did so, there was a loud roaring of winds coming out my earholes, just like the loud roar of winds coming out of a smith's bellows... So I stopped the in-breaths & out-breaths in my nose & mouth & ears. As I did so, extreme forces sliced through my head, just as if a strong man were slicing my head open with a sharp sword... Extreme pains arose in my head, just as if a strong man were tightening a turban made of tough leather straps around my head... Extreme forces carved up my stomach cavity, just as if a butcher or his apprentice were to carve up the stomach cavity of an ox... There was an extreme burning in my body, just as if two strong men, grabbing a weaker man by the arms, were to roast & broil him over a pit of hot embers. And although tireless persistence was aroused in me, and unmuddled mindfulness established, my body was aroused & uncalm because of the painful exertion. But the painful feeling that arose in this way did not invade my mind or remain.

"Devas, on seeing me, said, 'Gotama the contemplative is dead.' Other devas said, 'He isn't dead, he's dying.' Others said, 'He's neither dead nor dying, he's an arahant, for this is the way arahants live.'

"I thought: 'Suppose I were to practice going altogether without food.' Then devas came to me and said, 'Dear sir, please don't practice going altogether without food. If you go altogether without food, we'll infuse divine nourishment in through your pores, and you will survive on that.' I thought, 'If I were to claim to be completely fasting while these devas are infusing divine nourishment in through my pores, I would be lying.' So I dismissed them, saying, 'Enough.'

"I thought: 'Suppose I were to take only a little food at a time, only a handful at a time of bean soup, lentil soup, vetch soup, or pea soup.' So I took only a little food at a time, only handful at a time of bean soup, lentil soup, vetch soup, or pea soup. My body became extremely emaciated. Simply from my eating so little, my limbs became like the jointed segments of vine stems or bamboo stems... My backside became like a camel's hoof... My spine stood out like a string of beads... My ribs jutted out like the jutting rafters of an old, run-down barn... The gleam of my eyes appeared to be sunk deep in my eye sockets like the gleam of water deep in a well... My scalp shriveled & withered like a green bitter gourd, shriveled & withered in the heat & the wind... The skin of my belly became so stuck to my spine that when I thought of touching my belly, I grabbed hold of my spine as well; and when I thought of touching my spine, I grabbed hold of the skin of my belly as well... If I urinated or defecated, I fell over on my face right there... Simply from my eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair — rotted at its roots — fell from my body as I rubbed, simply from eating so little.

"People on seeing me would say, 'Gotama the contemplative is black. Other people would say, 'Gotama the contemplative isn't black, he's brown.' Others would say, 'Gotama the contemplative is neither black nor brown, he's golden-skinned. So much had the clear, bright color of my skin deteriorated, simply from eating so little.

"I thought: 'Whatever priests or contemplatives in the past have felt painful, racking, piercing feelings due to their striving, this is the utmost. None have been greater than this. Whatever priests or contemplatives in the future will feel painful, racking, piercing feelings due to their striving, this is the utmost. None will be greater than this. Whatever priests or contemplatives in the present are feeling painful, racking, piercing feelings due to their striving, this is the utmost. None is greater than this. But with this racking practice of austerities I haven't attained any superior human state, any distinction in knowledge or vision worthy of the noble ones. Could there be another path to Awakening?'"

— MN 36

He confronts fear & terror head-on

"I stayed in the sort of places that are awe-inspiring and make your hair stand on end, such as park-shrines, forest-shrines, & tree-shrines. And while I was staying there a wild animal would come, or a bird would make a twig fall, or wind would rustle the fallen leaves. The thought would occur to me: 'Is this that fear & terror coming?' Then the thought occurred to me: 'Why do I just keep waiting for fear? What if I were to subdue fear & terror in whatever state they come?' So when fear & terror came while I was walking back & forth, I would not stand or sit or lie down. I would keep walking back & forth until I had subdued that fear & terror. When fear & terror came while I was standing, I would not walk or sit or lie down. I would keep standing until I had subdued that fear & terror. When fear & terror came while I was sitting, I would not lie down or stand up or walk. I would keep sitting until I had subdued that fear & terror. When fear & terror came while I was lying down, I would not sit up or stand or walk. I would keep lying down until I had subdued that fear & terror."

— MN 4

Mara, the personification of evil, pays a visit

"Monks, Mara is continually, ceaselessly, hovering around you, [thinking,] 'Perhaps I'll get an opportunity by means of the eye... the ear... the nose... the tongue... the body. Perhaps I'll get an opportunity by means of the intellect.' Thus, monks, you should dwell with the doors to your senses well-guarded."

— SN 35.199

To me — resolute in exertion near the river Nerañjara, making a great effort, doing jhana to attain security from bondage — Namuci1 came, speaking words of compassion: "You are ashen, thin. Death is in your presence. Death has 1,000 parts of you. Only one part is your life. Live, good sir! Life is better. Alive, you can do acts of merit. Your living the holy life, performing the fire sacrifice, will heap up much merit. What use is exertion to you? Hard to follow — the path of exertion — hard to do, hard to sustain." Saying these verses, Mara stood in the Awakened One's presence. And to that Mara, speaking thus, the Blessed One said this: "Kinsman of the heedless, Evil One, come here for whatever purpose: I haven't, for merit, even the least bit of need. Those who have need of merit: those are the ones Mara's fit to address. In me are conviction, austerity, persistence, discernment. Why, when I'm so resolute do you petition me to live? This wind could burn up even river currents. Why, when I'm resolute shouldn't my blood dry away? As my blood dries up gall & phlegm dry up. As muscles waste away, the mind grows clearer; mindfulness, discernment, concentration stand more firm. Staying in this way, attaining the ultimate feeling,2 the mind has no interest in sensual passions. See: a being's purity! Sensual passions are your first army. Your second is called Discontent. Your third is Hunger & Thirst. Your fourth is called Craving. Fifth is Sloth & Drowsiness. Sixth is called Terror. Your seventh is Uncertainty. Hypocrisy & Stubbornness, your eighth. Gains, Offerings, Fame, & Status wrongly gained, and whoever would praise self & disparage others. That, Namuci, is your army, the Dark One's commando force. A coward can't defeat it, but one having defeated it gains bliss. Do I carry muñja grass?3 I spit on my life. Death in battle woud be better for me than that I, defeated, survive. Sinking here, they don't appear, some priests & contemplatives. They don't know the path by which those with good practices go. Seeing the bannered force on all sides — the troops, Mara along with his mount — I go into battle. May they not budge me from my spot. That army of yours, that the world with its devas can't overcome, I will smash with discernment — as an unfired pot with a stone. Making my resolve mastered, mindfulness well-established, I will go about, from kingdom to kingdom, training many disciples. They — heedful, resolute doing my bidding — despite your wishes, will go where, having gone, there's no grief." ... As he was overcome with sorrow, his lute fell from under his arm. Then he, the despondent spirit, right there disappeared.

— Snp III.2

Notes

1.

Mara.

2.

The highest equanimity that can be attained through jhana.

3.

Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender.

He abandons his austerities

"I thought: 'I recall once, when my father the Sakyan was working, and I was sitting in the cool shade of a rose-apple tree, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. Could that be the path to Awakening?' Then, following on that memory, came the realization: 'That is the path to Awakening.' I thought: 'So why am I afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities?' I thought: 'I am no longer afraid of that pleasure that has nothing to do with sensuality, nothing to do with unskillful mental qualities, but it is not easy to achieve that pleasure with a body so extremely emaciated. Suppose I were to take some solid food: some rice & porridge.' So I took some solid food: some rice & porridge. Now five monks had been attending on me, thinking, 'If Gotama, our contemplative, achieves some higher state, he will tell us.' But when they saw me taking some solid food — some rice & porridge — they were disgusted and left me, thinking, 'Gotama the contemplative is living luxuriously. He has abandoned his exertion and is backsliding into abundance.'

"So when I had taken solid food and regained strength, then — quite withdrawn from sensuality, withdrawn from unskillful mental qualities, I entered & remained in the first jhana: rapture & pleasure born from withdrawal, accompanied by directed thought & evaluation. But the pleasant feeling that arose in this way did not invade my mind or remain. With the stilling of directed thoughts & evaluations, I entered & remained in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. But the pleasant feeling that arose in this way did not invade my mind or remain. With the fading of rapture I remained in equanimity, mindful & alert, and physically sensitive of pleasure. I entered & remained in the third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a pleasant abiding.' But the pleasant feeling that arose in this way did not invade my mind or remain. With the abandoning of pleasure & pain — as with the earlier disappearance of elation & distress — I entered & remained in the fourth jhana: purity of equanimity & mindfulness, neither pleasure nor pain. But the pleasant feeling that arose in this way did not invade my mind or remain."

— MN 36

The Awakening

[Date: -45 BE]

He finds the Middle Way

"There are these two extremes that are not to be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure with reference to sensual objects: base, vulgar, common, ignoble, unprofitable; and that which is devoted to self-affliction: painful, ignoble, unprofitable. Avoiding both of these extremes, the middle way realized by the Tathagata — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding.

"And what is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding? Precisely this Noble Eightfold Path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way realized by the Tathagata that — producing vision, producing knowledge — leads to calm, to direct knowledge, to self-awakening, to Unbinding."

— SN 56.11

He penetrates the Three Knowledges

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion: 'There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.' Thus I remembered my manifold past lives in their modes & details.

"This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the passing away & reappearance of beings. I saw — by means of the divine eye, purified & surpassing the human — beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: 'These beings — who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views — with the break-up of the body, after death, have re-appeared in the plane of deprivation, the bad destination, the lower realms, in hell. But these beings — who were endowed with good conduct of body, speech & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views — with the break-up of the body, after death, have re-appeared in the good destinations, in the heavenly world.' Thus — by means of the divine eye, purified & surpassing the human — I saw beings passing away & re-appearing, and I discerned how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma.

"This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'

"This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose — as happens in one who is heedful, ardent, & resolute. But the pleasant feeling that arose in this way did not invade my mind or remain."

— MN 36

Supreme Awakening!

Through the round of many births I roamed without reward, without rest, seeking the house-builder. Painful is birth again & again. House-builder, you're seen! You will not build a house again. All your rafters broken, the ridge pole destroyed, gone to the Unformed, the mind has come to the end of craving.

— Dhp 153-4

He becomes the Tathagata

"The world has been fully awakened to by the Tathagata. From the world, the Tathagata is disjoined. The origination of the world has been fully awakened to by the Tathagata. The origination of the world has, by the Tathagata, been abandoned. The cessation of the world has been fully awakened to by the Tathagata. The cessation of the world has, by the Tathagata, been realized. The path leading to the cessation of the world has been fully awakened to by the Tathagata. The path leading to the cessation of the world has, by the Tathagata, been developed.

"Whatever in this world — with its devas, Maras, & Brahmas, its generations complete with contemplatives & priests, princes & men — is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect, that has been fully awakened to by the Tathagata. Thus he is called the Tathagata.

"From the night the Tathagata fully awakens to the unsurpassed Right Self-awakening to the night he is totally unbound in the Unbinding property with no fuel remaining, whatever the Tathagata has said, spoken, explained is just so (tatha) and not otherwise. Thus he is called the Tathagata.

"The Tathagata is one who does in line with (tathaa) what he teaches, one who teaches in line with what he does. Thus he is called the Tathagata.

"In this world with its devas, Maras, & Brahmas, its generations complete with contemplatives & priests, princes & men, the Tathagata is the unconquered conqueror, all-seeing, the wielder of power. Thus he is called the Tathagata."

— Iti 112

After the Awakening

The Buddha investigates the laws of cause-and-effect

I have heard that on one occasion, when the Blessed One was newly Awakened — staying at Uruvela by the banks of the Nerañjara River in the shade of the Bodhi tree, the tree of Awakening — he sat in the shade of the Bodhi tree for seven days in one session, sensitive to the bliss of release. At the end of seven days, after emerging from that concentration, in the third watch of the night, he gave close attention to dependent co-arising in forward and reverse order, thus:

When this is, that is. From the arising of this comes the arising of that. When this isn't, that isn't. From the cessation of this comes the cessation of that.

In other words:

From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-and-form. From name-and-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then old age and death, sorrow, lamentation, pain, distress, and despair come into play. Such is the origination of this entire mass of stress and suffering.

Now from the remainderless fading and cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-and-form. From the cessation of name-and-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then old age and death, sorrow, lamentation, pain, distress, and despair all cease. Such is the cessation of this entire mass of stress and suffering.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

As phenomena grow clear to the brahman — ardent, absorbed — he stands, routing the troops of Mara, like the sun that illumines the sky.

— Ud 1.3

He wonders: Whom should I revere as my teacher?

I have heard that on one occasion, when the Blessed One was newly Self-awakened, he was staying at Uruvela on the bank of the Nerañjara River, at the foot of the Goatherd's Banyan Tree. Then, while he was alone and in seclusion, this line of thinking arose in his awareness: "One suffers if dwelling without reverence or deference. Now on what priest or contemplative can I dwell in dependence, honoring and respecting him?"