Maha Buddhavamsa - The Birth of The Bodhisatta

Maha Buddhavamsa - The Birth of The Bodhisatta


Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin

Women other than the mother of a Bodhisatta in his last existence are apt to give birth either after or before the ten-month period of pregnancy. They know no definite time when their baby would be delivered. Their childbirth takes place unexpectedly while they are in one of the four postures. Some deliver their babies while lying, others while sitting, still others while standing or walking.

As for the mother of a Bodhisatta in the last of his existences, it is quite to the contrary. Her pregnancy lasts precisely ten full months or 295 days from the date of conception. Furthermore a Buddhisatta is born only while the mother is assuming the standing posture. When he is born thus he is immaculately clean, without even a speck of impurity, like a ruby placed on a freshly woven cloth of Kasi origin.

An ordinary man has to go through a very miserable ordeal at the time of his birth. When the first spasms of the mother signalling the impending delivery begin, they set in motion a sequence of events, turning the baby into a head-down position; he has also to force his way out through the tight grip of the hard muscles in the region of the birth-canal, suffering excruciating pains in the process—the process which could be compared to a man falling into a fathomless pit, or to an elephant being pulled through a narrow keyhole.

But unlike such childbirth, the Bodhisatta always comes out at birth as easily as water filtered through a water strainer. Like a preacher of Dhamma slowly and calmly descending from the Dhamma throne after having delivered a sermon; or like a man slowly coming down to the covered stairways of a pagoda; or like the sun with its one thousand brilliant shafts of light breaking through the golden mountain and peering out, the Bodhisatta emerges in ease and comfort with stretched legs, open hands, wide-opened eyes, with mindfulness and comprehension, totally without fear.

Mahamaya Devi's journey to Devadaha City

When Queen Mahamaya reached the final stage of her pregnancy, carrying the Bodhisatta for ten full months in the lotus-like chamber of her womb as though she were carrying oil in a bowl, she felt the urge to visit Devadaha City of her royal relatives. She requested permission from King Suddhodana, saying: " O Great King, I would like to pay a visit to my relatives in Devadaha."

King Suddhodana gave his assent and had adequate preparations made for the queen's journey. The entire stretch of road from Kapilavatthu to Devadaha was repaired and smoothed out evenly, banana plants, betel palms, and water pots filled to the brim were placed (on stand) lining both sides of the roadway; flags and banners were also hoisted on poles along the road. Having prepared and decorated the highway comparable to a divine one, the king had Mahamaya Devi seated in state on a newly made golden palanquin which was carried by one thousand royal servants, accompanied by guards and attendants to perform sundry duties on the way. With such pomp and grandeur, the queen was sent off to Devadaha City.

(Different versions regarding the journey of Mahamaya Devi from Kapilavatthu to Devadaha are given in the Anudipani of this volume.)

Lumbini Garden of Sala trees

Between Kapilavatthu and Devadaha cities, there was a grove of sala trees by the name of Lumbini Garden frequented by people from both kingdoms for recreation. When Mahamaya Devi reached it, every sala tree in the grove was in full bloom from the bottom of the tree to the topmost branches.

Amidst flowers and twigs of sala trees swarms of bumblebees in five colours hummed, and flocks of birds of many species chirped, producing sweet melodious sounds. The whole sala grove was so delightful and enjoyable with special features that it might be likened to Cittalata Garden of Sakka, the Deva King. It was also like a place constantly filled with the sounds of mirth and merriment at a feast well organized by a powerful king. (This is the description of Garden given in the Jataka Commentary.)

On account of the melodious sounds emanating from the female bees which were buzzing delightfully among the buds and flowers, the twigs and branches; which were excited with the intoxicating nectar produced by fragrant sala flowers (and which were hovering around and enjoying the nectar themselves and carrying it for others as well); Lumbini was very much like Nandavana Garden, the delight of Devas.

(For the note on the words within the brackets, see the Anudipani)

Vibhusita balajanaticalini

Vibhusitangi vaniteva malini

Sada jananam nayanaIimalini

Vilumpinivativiroci lumbini

Just as a youthful maiden who can infatuate all men, who is possessed of limbs adorned with strings of beads and ear-ornaments, who is wearing flowers, is exceedingly fair, even so Lumbini Garden with all its ornamental features, the ever delightful resort which human beings feast their bee-like eyes on, was exceedingly beautiful as though it could even vie in splendour with that fair damsel. (These are the words in praise of Lumbini Garden by the Venerable Buddhadatta, the author of the Buddhavamsa Commentary)

On seeing Lumbini Garden of such immense splendour Mahamaya Devi felt a desire to amuse herself in it.

The ministers sought permission from King Suddhodana and with the royal consent they entered the garden carrying the Chief Queen on the golden palanquin.

The congregation of Devas and Brahmas

The moment Mahamaya Devi entered Lumbini Garden, all Devas proclaimed with an uproar which reverberated throughout the ten thousand world-systems, "Today the Bodhisatta will be born from the lotus-like chamber of the mother's womb." The Devas and Brahmas from the ten thousand world-systems congregated, crowding the whole of this universe, bringing with them a large variety of auspicious treasures as gifts to pay homage with in celebration of the birth of the Bodhisatta. The vault of heaven was covered all over with their celestial white umbrellas and the entire universe resounded with their auspicious songs, celestial music and the sounds of conch shells blown by them.

As soon as Mahamaya Devi got into Lumbini Garden, she felt a sudden urge to grasp with her hand a branch of the fully blooming sila tree, the trunk of which was straight and round. As if it were animate, the branch bent down itself like a cane stalk, made pliant by boiling, until it reached the palm of the queen, a marvellous event that stirred up the minds of many.

Queen Mahamaya stood holding the sala branch that came down into the palm of her outstretched lovely right hand which was adorned with brand-new gold bracelets with her fingers shapely like a lotus stem, her finger-nails bright red like the colour of a parrot's beak. The great beauty of Queen Mahamaya at that instant resembled the moon that newly emerges from the dark, sombre clouds showing signs of impending rain or the lightning that dazzles in a momentary flash, or a celestial nymph who makes her appearance in Nandavana Garden.

5 The Birth of the Bodhisatta

Holding the sala branch, Queen Mahamaya stood majestically in a dress of gold-threaded brocade and draped down to the tip of her feet in a full-length white embroidered shawl with exquisite patterns resembling the eyes of a carp. At that very moment she felt the unmistakable signs of the impending birth. Her retinue hastily cordoned off the area with curtains and withdrew.

Instantaneously, the ten thousand world-systems together with the great ocean roared, quaked, and trembled like the potter's wheel. Devas and Brahmas acclaimed in joy and showered flowers from the sky; all musical instruments produced mellifluous melodies automatically. The entire universe became unveiled with unobstructed visibility in all directions. These and other strange, marvellous phenomena, thirty-two in all, occurred simultaneously to herald the birth of the Bodhisatta. As the flying precious jewel emerging from the top of Mount Vepulla hovers and then descends slowly on a readily placed receptacle, so the Bodhisatta magnificently adorned with major and minor physical marks, was delivered clean and pure from the stupa-like lotus-womb of Mahamaya Devi on Friday the full moon of Vesakha, a summer month in the year 68, Maha Era, when the moon was in conjunction with the constellation Visakha.

The moment the Bodhisatta was born, two fountains of pure spring water, warm and cold, flowed down from the sky and fell on the already pure and clean bodies of the Bodhisatta and the mother as a token of homage, thereby enabling them to adjust the heat and cold in their bodies.

(Note on this is given in the Anudipani)


Receiving the Bodhisatta successively by Brahmas, Devas and humans

The four great Brahmas who were free from all sensual defilements first received the Bodhisatta on a golden net the moment he was born. Then they placed him before the mother and said:

"Great Queen, rejoice yourself; a son of great power has been born to you!"

Next, the four Great Devas received the Bodhisatta from the hands of the four Brahmas on a black antelope skin regarded as an auspicious object. Again, from the hands of the four Great Devas, the human beings received the Bodhisatta on a piece of white cloth.

Then, after leaving the hands of the people, the Bodhisatta stood firmly on his feet with the soles like those of a golden footwear, and touching the ground fully and squarely, he looked towards the eastern direction. As he did so, thousands of world-systems in the east became one continuous stretch of open space without any barrier or boundary between one another. The Devas and human beings in the eastern quarter most respectfully paid homage to the Bodhisatta with perfumes, flowers, etc. and said:

"O Noble Man, there is no one in this eastern direction who is your equal. How can there be anyone who is superior to you?"

Similarly, the Bodhisatta looked out in the rest of the ten directions—the four cardinal, the four intermediate, the downward and the upward directions—one after another. He saw no one equal to him in all these quarters. Thereupon, he faced northward from where he stood and took seven steps forward.

The Bodhisatta was followed by Maha Brahma, King of Brahmas, giving cover to him with the white umbrella and by Deva Suyama holding a fly-flap made of a yak tail. Other Devas with the remaining emblems of royalty such as the footwear, the sword and the crown also followed him from behind. The celestial beings in this procession were not visible to the people who could see only the regalia.

The Special Points for Note

When the Bodhisatta walked he did so the natural ground, but to the human beings he appeared to be walking through the air. The Bodhisatta walked 'au natural' without any clothes on, but to the human beings he appeared to be walking fully clad. Only as a new born child the Bodhisatta walked, but to the human beings he appeared to be sixteen years old.

(What has been heretofore narrated in connection with the Bodhisatta's taking the seven steps in the northern direction is in accordance with the Commentaries on the Buddhavamsa, the Sutta Mahavagga and the Jataka. In the Chapter on Vijata Mangala of the Jinalankara, however, the birth of the Bodhisatta is somewhat more elaborately related as follows:)

While the Bodhisatta took his steps the great Brahmas followed and shaded him with the royal white umbrella measuring three yojanas. So did the great Brahmas from the remaining worlds with their white umbrellas of the same size. Thus the whole universe was fully covered by white umbrellas resembling the garlands of white blooms.

The ten thousand Suyama Devas living in the ten thousand world systems stood holding individually their yak-tail fly-flaps; the ten thousand Santusita Devas of the same world-systems stood, holding their ruby-studded round fans, all swinging their fly-flaps and round fans right up to the mountain sides on the edge of the universe.

In the same way, the ten thousand Sakkas residing in the ten thousand world-systems stood blowing ten thousand conches.

All other Devas stood in like manner, some carrying flowers of' gold while others carrying natural flowers or scintillating glass flowers (flowers glittering like glass); some carrying flaps and banners, while others carrying gem-studded objects of offering. Female deities with various gifts in their hands also stood crowding the entire universe.

While the phenomenal display of homage which was like the rasayana, gratifying sight for the eye was in progress, while thousands of conches were being blown melodiously by human and devas, while celestial and terrestrial musical instruments were being played and female deities were joyfully dancing, the Bodhisatta halted after taking seven steps in the northward direction.

At that moment all the Brahmas, Devas and humans maintained complete silence, waiting expectantly with the thought "What is the Bodhisatta going to say?"

The fearless roar

When he halted after taking the seven steps in the direction of north the Bodhisatta made a fearless roar to be heard simultaneously by all throughout the entire ten thousand world-systems as follows:

(a) "Aggo' ham asmi lokassa!"

"I am the most superior among the living beings of the three worlds!";

(b) "Jettho' ham asmi lokassa! ",

"I am the greatest among the living beings of the three worlds!";

(c) "Settho' ham asmi lokassa!

"I am the most exalted among the living beings of the three worlds!"

(d) "Ayam antima jati! ",

"This is my last birth!";

(e) "Natthi dani punabbhavo! "

"There is no more rebirth for me!"

When the Bodhisatta made this bold speech, there was no one capable of challenging or rebutting him; the whole multitude of Brahmas, Devas and humans had to tender their felicitations.

The extraordinary acts of the Bodhisatta and their significance

Out of the extraordinary acts at the time of the Bodhisatta's birth, the following were omens, each with its significance.

(1) The Bodhisatta's firm standing with both feet evenly on the earth's surface was the omen signifying his future attainment of the four bases of Psychic Power (Iddhipada);

(2) The Bodhisatta's facing northwards was the omen signifying his future supremacy over all living beings;

(3) The Bodhisatta's taking seven steps was the omen signifying his future attainment of the seven Constituents of Enlightenment, the Jewel of the Dhamma;

(4) The Bodhisatta's having the cool shade of the celestial white umbrella was the omen signifying his future attainment of the fruition of Arahatship;

(5) The Bodhisatta's acquisition of the five emblems of royalty was the omen signifying his future attainment of five kinds of Emancipation (Vimutti), namely, Emancipation through performance of meritorious deeds of sensuous sphere (Tadanga Vimutti); Emancipation through attainment of Jhanas (Vikkhambhana Vimutti); Emancipation through attainment of the Paths (Samuccheda Vimutti; Emancipation through attainment of Fruitions (Patippassaddhi Vimutti); Emancipation through attainment of Nibbana (Nissarana Vimutti).

(6) The Bodhisatta's seeing in the ten directions without any obstruction was the omen signifying his future attainment of Unobstructed Knowledge (Anavaran nana)

(7) The Bodhisatta's fearless roar, "I am the most superior, the greatest and the most exalted!", was the omen signifying his future turning of the Wheel of the Dhamma (Dhamma Cakka) which no Brahmas, Devas or human beings are capable of halting or retarding its process;

(8) The Bodhisatta's fearless roar, "This is my last birth!; There is no more rebirth for me!," was the omen signifying his future attainment of Nibbana with no remaining physical and mental aggregates (anupadisesa).

The three existences in which the Bodhisatta spoke at birth

The Bodhisatta spoke immediately after his birth, not only in this last existence as Prince Siddhattha, but also when he was born to become Mahosadha the Wise, and when he was born to become King Vessantara. Hence there were three existences in which he spoke at birth.

Brief explanation: (1) In his existence as Mahosadha the Wise, the Bodhisatta came out of the mother's womb holding a piece of sandalwood which had been placed in his hand by Sakka, King of Devas. The mother on seeing the object in the hand of her newly born baby asked, "My dear son, what have you brought in your hand?" " O mother, it is medicine," answered the Bodhisatta.

He was thus initially named Osadha Kumara meaning "Medicine Boy." The medicine was carefully stored in a jar. All patients who came with all kinds of ailment, such as blindness, deafness, etc., were cured with that medicine, beginning with the Bodhisatta's wealthy father Sirivaddhana, who was cured of his headache. Thus because of the great efficacy of his medicine, the youthful Bodhisatta later came to be popularly known as Mahosadha, the young possessor of the most efficacious medicine.

(2) In the existence of the Bodhisatta as King Vessantara also, the moment he was born he extended his right hand with open palm and said. "O mother, what do you have in your golden palace that I can give in charity." The mother answered, "My dear son, you are born to wealth in this golden palace." Then the mother took the child's open hand, placed it on her palm and put a bag of one thousand silver pieces. Thus the Bodhisatta also spoke at birth in the existence of King Vessantara.

(3) As has been narrated above, in his last existence as Prince Siddhattha, the Bodhisatta made the fearless roar the moment he was born.

These are the three existences in which the Bodhisatta spoke immediately after the mother had given birth to him.

The phenomenal events at the Bodhisatta's birth and what they presaged

Also at the moment of the birth of the Bodhisatta certain events manifested clearly. These events and what they presaged will be explained below in accordance with the Mahapadana Sutta and Buddhavamsa Commentaries.

(l) At the time of the birth of the Bodhisatta the ten thousand world-systems quaked.

This was the omen presaging his attainment of Omniscience.

(2) Devas and Brahmas living in the ten thousand world-systems congregated in this universe.

This was the omen presaging the assembly of Devas and Brahmas for listening to the Discourse of the Wheel of Dhamma when delivered.

(3) The Brahmas and Devas were the first to receive the Bodhisatta at the time of his birth.

This was the omen presaging his attainment of the four Rupavacara Jhanas.

(4) The human beings received the newborn Bodhisatta after the Brahmans and Devas.

This was the omen presaging his attainment of the four Arupavacara Jhana.

(5) The stringed instruments such as harps made sound of music without being played.

This was the omen presaging his attainment of the nine Anupubba Vihara Samapatti consisting of the four Rupavacara-Samapatti, the four Arupavacara-Samapatti and the Nirodha-Samapatti.

(6) Leather instruments such as big and small drums made sound of music without being played.

This was the omen presaging his beating of the most sacred drum of Dhamma to be heard by humans and Devas alike.

(7) Prisons and fetters keeping men in bondage broke up into pieces.

This was the omen presaging his complete elimination of the conceited notion of 'I'.

(8) All kinds of diseases afflicting the sick disappeared like the dirt on copper when washed away by acid.

This was the omen presaging the attainment by human beings of the four Noble Truths, eradication of all suffering of samsara.

(9) The blind since birth could see all forms and colours as do normal people.

This was the omen presaging the acquisition by human beings of the Divine Eye (Dibbacakkhu.)

(10) The deaf since birth could hear all sounds as do normal people.

This was the omen presaging the acquisition by human beings of the Divine Ear (Dibbasota).

(11) The cripple gained healthy legs and could walk about.

This was the omen presaging the acquisition of the four Bases of Psychic Power (Iddhipadas).

(12) The dumb since birth gained mindfulness and could speak

This was the omen presaging the acquisition of the four Methods of Steadfast Mindfulness (Satipatthana).

(13) Ships on perilous voyages abroad reached their respective havens.

This was the omen presaging the acquisition of the fourfold Analytical Knowledge (Patisambhida Nana).

(14) All kinds of precious gems, both celestial and terrestrial, glittered most brilliantly.

This was the omen presaging the acquisition of the light of Dhamma; it was the omen presaging the brilliant glory of the Buddha who disseminated the light of Dhamma to those who were bent on receiving

(l5) Loving-kindness pervaded among all beings who were at enmity with one another.

This was the omen presaging the attainment of four Sublime States (Brahmavihara).

(16) The hell-fires were extinguished.

This was the omen presaging the cessation of eleven kinds of fires such as greed, anger, etc.

(17) There appeared light in the Lokantarika hells which normally are in total darkness.

This was the omen presaging the ability to dispel the darkness of ignorance and to shed the light of Wisdom.

(18) The river water which had been perennially flowing ceased to flow.

This was the omen presaging the acquisition of Fourfold Confidence (Catuvesarajja Nana).

(19) All the waters in the great ocean turned sweet in taste, This was the omen presaging the acquisition of unique sweet taste of peace resulting from the cessation of defilements.

(20) Instead of stormy winds light winds blew cool and pleasant.

This was the omen presaging the disappearance of the sixty-two kinds of wrong beliefs.

(21) All kinds of birds in the sky or on top of trees or mountains alighted to the ground.

This was the omen presaging the life-long taking of refuge (in the Triple Gem) by human beings after listening to the teaching of the Buddha.

(22) The moon shone forth far brighter than ever before.

This was the omen presaging the delighted mood of human beings.

(23) The sun being of moderate heat and clear radiance brought clement weather.

This was the omen presaging the physical and mental happiness of human beings.

(24) The Devas standing at the doorways of their mansions slapped their arms with the other hands, whistled and flung their clothes in merriment.

This was the omen presaging his attainment of Omniscient Buddhahood and making solemn utterance of joy.

(25) Torrential rain fell all over the four continents.

This was the omen presaging the heavy Dhamma rain of Deathlessness which fell with the great force of wisdom.

(26) All human beings felt no hunger.

This was the omen presaging their attainment of the Deathless Dhamma of kayagatasati which is mindfulness related to the body, or freedom from hunger for defilements after enjoying the Deathless food of kayagatasati.

(27) All human beings felt no thirst.

This was the omen presaging their attainment of the bliss of the Fruition of Arahatship.

(28) Closed doors burst open by themselves.

This was the omen presaging the opening up of the gates of Nibbana which is the eightfold Noble Path.

(29) Flower trees and fruit trees bore flowers and fruits respectively.

This was the omen presaging the people's bearing the flowers of

Emancipation (Vimutti) and the fruits of the four Noble Ones (Ariyaphala.)

(30) All the ten thousand world-systems were covered with the one and only flower-banner. The ten thousand world- systems were covered with the banner of victory.

This was the omen presaging the overspreading by the flower-banner, i.e., the Noble Path.

Moreover, the showering of exquisite flowers and exceedingly fragrant flowers, the brightness of stars and constellations even in sunlight the appearance of springs of pure clean water, the coming out of burrowing animals from their places, the absence of greed, hate and bewilderment, the absence of clouds of dust from the ground, the absence of obnoxious smells, the pervasion of celestial perfumes, the clear visibility of Rupa Brahmas to human beings, the absence of birth and death of human beings and other phenomena occurred distinctly. The occurrence of these phenomena constituted omens presaging the Buddha's attainment of attributes other than those mentioned above.

The seven connatals of the Bodhisatta

At that precise moment of the birth of the Bodhisatta, the following seven were born simultaneously:

(1) Princess Yasodhara, also named Baddakaccana, mother of Prince Rahula,

(2) Prince Ananda,

(3) Minister1 Channa,

(4) Minister Kaludayi,

(5) Royal stallion Kandaka2,

(6) Maha Bodhi or Assattha Bodhi Tree, and

(7) Four jars of gold.

Since they were born or coming into being at the same time as the Bodhisatta, they were known as the seven connatals of the Bodhisatta.

Of these seven:

(1) Princess Yasodhara Bhaddakaccana was born of Suppabuddha, King of Devadaha City, and Queen Amitta

(2) Prince Ananda was the son of the Sakyan Amittodana, younger brother of King Suddhodana;

1. Minister: Minister is the translation of the Myanmar word {short description of image} which in turn is the author's rendering of the Pali amacca. Among the meaning of amacca given in the Tipitaka Pali-Myanmar Dictionary are minister, chief minister, king's advisor; friend, companion. In using the designation 'Minister' for Channa, the author obviously means one of these person of intimate relationship apart from the official rank as in 'Minister Kaludayi. Malalasekera describes Channa only as Charioteer.

2.The name of the Bodhisatta's steed is spelt in various ways: Kantaka, Kandaka and Kanthaka. Here in this chapter the author's choice is Kantaka but later on he changes it to Kandaka. Since the second word usually overrules the first, we write Kandaka even here and stick to it throughout for the sake of consistency.

(3) The Maha Bodhi Tree grew at the centre of the site of victory where the Buddha attained Enlightenment in Uruvela forest of the Middle Country;

(4) The four large jars of gold appeared within the precincts of the palace of Kapilavatthu City. Of these four:

(a) one was named Sankha, the diameter of its brim being one gavuta;

(b) another was named Ela, the diameter of its brim being two gavutas;

(c) the third was named Uppala, the diameter of its brim being three gavutas;

(d) the last one named Pundarika, the diameter of its brim being four gavutas, equivalent to one yojana.

When some gold was taken out of these four jars, they became replenished; there was no trace of any loss. (The account of these four jars of gold is given in the exposition of the Canki Sutta of the Majjhimapannsa Commentary, and also in the exposition of the Sonadanda Sutta of the Digha Nikaya Silakkhandhavagga Commentary.)

The order of the name of the seven birth-mates of the Bodhisatta given above is that contained in the Commentaries on the Jataka and the Buddhavamsa and also in the exposition of the Mahapadana Sutta of the Digha Nikaya Mahavagga Commentary.

In the exposition of the story of Kaludayi in the Anguttara Commentary and also in the exposition of the story of Rahula in the Vinaya Sarattha Dipani TikaAnanda's name has been left out from the list. It includes: (1) Bodhi Tree, (2) Yasodhara, (3) The four jars of gold, (4) Royal elephant named Arohaniya, (5) Kandaka the steed, (6) Minister Channa, (7) Minister Kaludayi, in that order.

It should be noted that the order of the items is given according to their respective reciters (bhanakas).

The Return of Mahamaya Devi to Kapilavatthu

The citizens from the two cities of Kapilavatthu and Devadaha conveyed Queen Mahamaya and her noble Bodhisatta son back to the city of Kapilavatthu.