Maha Buddhavamsa - The Bodhisatta's compassion

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

Edited and Translated by
U Ko Lay and U Tin Lwin

The Bodhisatta's compassion

      (This episode of victory over Devaputta Mara is described in Jinalankara Tika in greater detail and in a way which inspires devotional piety than in the Jataka Commentary and Buddhavamsa Commentary. And so, most of what follows have been extracted from the Jinalankara Tika.

(1) Sa padamule kilantam, passanto tarunam sutam
pitavudikkhi tam maram, mettayanto dayaparo.

      The very compassionate father to whom children are indebted would not show anger in the least if his young son, playing about at his feet, hit him with hands and feet or somehow offend him; far from being angry with him, he would hug him by the neck and hold him to his bosom to let him sleep with fatherly love and affection. In the same way, the noble Bodhisatta showed forbearance for all the wrong doings on the part of the wicked Mara and was not in the least grieved; and he looked at Mara without any fear but with loving-kindness and compassion.

(2) Tada so asabhim vacam, sihanadam nadi muni
najanati sayam mayham, dasabhavampayam khalo
(3) Yena kenaci kammena, jato devapure vare
sakam gatim ajananto, lokajetthomhi mannati.

     When thus Mara advanced on him with his great armies and harassed him, he uttered these bold words: "This wicked Mara is not at all aware that he himself has become a servant of mine: having been born in the Vasavatti Deva world just because of the few act of merit, but having the slightest knowledge about his own life span, the time of his and the realm of suffering he is destined to after his death, he is thinking of himself, 'I am permanent; I am the only one who rules over whole world'. He does not happen to reflect upon, he is not aware of his own plight and of the hazard of falling into the state of woes. Due to such ignorance, he dare commit such wrongs."

(4) Anantalokadhaturmhi
sattanam hi katam subham
mayhekaparamitayapi
kaIam nagghati solasim
(5) Tiracchano saso hutva
disva yacakamagatam
pacitvana sakam mamsam
patitoggimhi datave.

      If the accumulated deeds of merit performed by the sentient beings in whole of the infinite number of world systems are placed on one side of the pair of scales of wisdom and weighed against the accumulated meritorious deeds of mine in the form of Paramis, placed on the other side of the scale, the accumulated deeds of merit of all the sentient beings cannot come up to even one part of two hundred and fifty six parts (1/256) of the merit accruing from one single Parami of mine out of the ten performed by me. True! Even in my existence as a small hare in the animal world, I had jumped into a heap of fire with great courage in order to roast and give away my flesh in charity with joy and delight when I saw a donee who had come to ask for it.

     (Ordinarily, the bold words spoken by the Bodhisatta. 'if' the accumulated deeds of merit performed by the beings in the whole of the infinite number of' world system: are compared with the merits accruing from only one out the ten Paramis of mine, they would not come up to even one part of the two hundred and fifty six parts (1/256) of' the merits of that single Parami." would appear hyperbolic; in reality, it was not so; the words were very natural and true. To elaborate, persons other than the Bodhisatta generally performed meritorious deeds with a wish for human and celestial happiness (Even those Buddhists who are born as human beings in the present Buddha Dispensation, and who know that the act of charity with the wish for further existences and pleasures, vattanissita dana, is not so beneficial and excellent as the act of' charity with the wish for Nibbana, vivattanissita dana, have in their (subconscious) mind the desire for a good existence with a happy life even though they do not express this explicitly when they perform alms-giving.) Thus the accumulated deeds of merit performed by others result in the round of suffering; it is as if these people spend their wealth of merit on the acquirement of human existence, human happiness, celestial existence, celestial happiness. Therefore like one who spends money on personal requisites each time he earns money and is unable to save any, all the sentient beings other than the Bodhisatta, who delight in the suffering of round of' existences, vattavhirata, are all paupers with no accumulated wealth of' meritorious deeds.

      As for the Bodhisatta, he aspired only after Omniscience, every time he performed an act of merit in fulfilment of his Paramis; as a result all the meritorious deeds performed by the Bodhisatta remained intact without loosing momentum in his mind continuum as an endowment of' merits (kammasamangi) as long as they have not yet produced the fruit of Sabbannuta Nana. Therefore, just as one who does not squander and dissipate but saves his money accumulates more and more wealth day by day, so the Bodhisatta coming into possession of more and more wealth of' meritorious deeds existence after existence, became a very rich person in respect of' the wealth of merit.

      A single rich person possessing crores of money cannot be equalled by a large number of poor and destitude persons in matters of wealth, they will indeed fail in their competition. Similarly, a Bodhisatta who was immensely wealthy possessing untold riches of meritoriousness derived from the Perfections cannot be rivalled in terms of wealth of meritoriousness by the sentient beings in the infinite world system; they are bound to be defeated because they are impoverished in respect of the wealth of meritoriousness as they have spent up all of it as soon as they have earned it in pursuit good life, (hhavasampatti), and enjoyment of pleasures (bhogasampatti). Therefore the Bodhisatta's (aforesaid) bold utterance is no exaggeration; it is only very natural and true.

The Bodhisatta's compassion , continued

(6) Evam anantapunnehi, siddham dehamimam pana

yathabhutam ajananto, manussoti hi mannati

      Mara does not know, what I really am; that I gain this personality of mine in this life as a result of the aforesaid infinite deeds of merit. And so he thinks I am just an ordinary man

(7) Naham namusso namanusso, na Brahma na ca devata,
Jaramaranam lokasssa, dassetum panidhagato

      In fact, I am not an ordinary human being only seven days old; nor am I an ogre, nor a Brahma nor a Deva. I had taken conception in the womb of a female human even though I am not an ordinary seven days old human being in order to show all sentient beings the suffering of old age, sickness and death in the round of' existences.
      (To elaborate: It cannot be said with certainty that the Bodhisatta was a man, an ogre, a Deva, a Mara or a Brahma, because each of these beings has nothing of the kind of task undertaken by the Bodhisatta.
      Then it may be asked why should the Bodhisatta be born of a female human (Queen Maya)?. It has therefore been said that he had taken conception in the womb of a female human in order to show all sentient beings of men, Devas and Brahmas, the suffering of old age, sickness and death in the round of existences.
      To give further elaboration: There is no Deva, Mara, Brahma or Atta (Self) that can bring into existence or create any sentient being. In reality, it is only craving, tanha, arising in the mind continuum of each individual, that is responsible for recurrence of births (Pantisandhi). It is also the power of craving which brings about the commission of deeds of merit and demerit.
      To make it more explicit: A deed (kamma) is like soil in a (field); consciousness (vinnana) which accompanies it is like seed; craving or greed, (tanha or lobha) is like water. It is through the combination of' soil, seed and water that the sprout of a tree appears. In the same way, it is through the combination of the soil of kamma the seed of vinnana and the moisture of tanha or lobha that a sentient being appears In the absence of moisture of tanha or lobha, even though there are the soil of kamma and the seed of vinnana, the sprout of the tree of existence would not come into being. Hence noble Arahats who have eradicated the moisture of tanha or lobha do not take rebirth in a new existence.
      Thus, sentient beings who appear on account of the coming together of the three causes, are overwhelmed by the flood of various suffering such as birth, etc. The Bodhisatta is one who wants to remove all this suffering afflicting sentient beings.
      The root cause of' all the suffering such as birth etc. is craving, (tanha); if craving is uprooted, birth does not take place. If birth does not take place, old age, death etc., do not happen. Therefore, it is only craving that should be eradicated first and foremost; and from delusion (moha) springs that craving in sentient beings who long for happiness by perceiving the six sense objects, (aramanas), such as visible object, ruparammana), etc., as being permanent (nicca sanna), delightful (sukha sanna), pleasant (subha sanna) or durable (attasanna). And craving can be abandoned only if the defects of the six sense objects, the origin of craving, are made manifest.
      Again, the defects of the six sense objects mean the state of impermanence, etc., inherent in them; the state of impermanence, etc., in turn, is discernible only when (the nature of) old age and death is seen; only when old age and death is seen the defects of the six sense objects such as the state of impermanence etc., can be seen; and only when these defects of the six sense objects are seen can craving and greed which cling to the six sense objects be discarded Only when craving and greed can be discarded will the samsaric suffering such as birth etc., cease. This being the case, discernment of old age and death forms the basic and most essential factor in the cessation of the samsaric suffering. And so, the Bodhisatta came to this human world and took conception in the lotus-like womb of Queen Maya, in order to show all sentient beings the nature of old age and death which forms the basic and essential factor in the cessation of suffering in samsara.
      To make it more explicit: If the Bodhisatta. having been born a Deva or a Brahma, were to teach (the nature of old age and death) and perform miracles, others would not believe him, thinking, "This Deva or Brahma although being himself someone who enjoys happiness, who is permanent and durable, comes and teaches us the doctrine of' impermanence, suffering and non-self, what kind of teaching is his?"; they would not listen to him respectfully either. They would merely opine, "Can there be anything which a Deva or a Brahma cannot teach?; There is nothing he cannot teach. And can there be any miracles which he cannot perform?. Indeed he can perform all miracles. So his teaching of a doctrine or the performance of a miracle is nothing wonderful"
      As witnessed by many; the Bodhisatta was born of Queen Maya; when he came of age, he enjoyed sensual pleasures; when a son was born to him, he forsook the son, renounced the world and became a recluse; after he had practised dukkaracariya, he eventually achieved the Knowledge of the Path and Omniscience (became a Buddha). When, therefore, he started teaching the Dhamma, or making manifest the nature of old age and death, or explaining the three characteristics (of anicca, dukkha, anatta), all the people would respectfully listen to his teaching, with the thought, "Even this noble person, endowed as he is with great power and wisdom, and knowing all aspects of' Dhamma, cannot overcome old age, sickness and death, what to speak of us?"
      "Our Buddha, who teaches to do away with sufferings such as birth etc., indeed thoroughly understands, (the real nature of all things)! Indeed Nibbana, where there is no suffering such as birth, etc., is blissful" With this faith they followed the Bodhisatta's teaching applying intelligence to it and they came to discern this body attabhava, which in reality is the five aggregates of grasping, upadanakkhandha, as dukkha, and origin of dukkha, they also discern perfectly the defects of' craving and greed which give rise to this body which in reality is the five aggregates of grasping. Having discerned thus, sentient beings will feel frightened, ashamed and disgusted with craving, which is the truth of the origin of dukkha (samudaya sacca); and also with the five groups of grasping, which is the truth of' dukkha, (dukkha sacca); arising through craving, and they will cause the complete cessation of craving. When they have done so, they will be qualified to attain final Nibbana (Anupadaparinibbana), the complete cessation of dukkha. Hence the Bodhisatta said, "I came to this human world and took conception in the lotus-like womb of Queen Maya in order to show all sentient beings the suffering of birth, old age and death in the round of existence

(8) Anapulitto lokena
jatonantajino aham
Buddho bodhitale hutva
Taremi janatam bahum.

      "Hey, Mara, although I have been born into this human world, I have not in the least been tainted with any conditioned states of beings. Having surmounted the infinite conditioned states of beings and infinite mental defilements, I have gained the title Infinite Conqueror (Anantajina). Even while I remain seated on this Invincible Throne without moving from this cross-legged posture, I have burnt up and got rid of all the mental defilements; I have indeed truly, become a Buddha amidst humans, Devas and Brahmas. And I will save all these beings from the stream of samsara and carry them over to the high ground of Nibbana. You are not in any way capable of restraining me; it is no concern of yours.

(9) Samanta dhajinin disva
yuddham maram savahanam
yuddhaya paccugacchami
Ma mam thana acavayi

(10) Yam te tam nappasahati
senam loko sadevako
tam te pannhaya bhecchami
amam pakkam va asmana.

     Hey, Mara, seeing your great armies advancing from all sides with flags flying and you on Girimekkhala elephant, I have advanced facing you with wisdom to do battle with you valiantly. (What is meant here is, not advancing physically, but only exercising of his power of wisdom). You cannot make me rise or move from this Invincible Throne; I will see that you will not be able to do so."
      "Hey, Mara, in the same way a strong man breaks up and destroys with a large stone all the baked or unbaked pots and cups made by potter, I will repulse and smash up single handed and without rising from this place and by the power of wisdom, your ten great armies of sensual passions, kamaraga, (already described above) to which the whole world concedes defeat with repugnance; or your great armies which advance measuring twelve yojanas each in the front, on the right and left, nine yojanas in height and reaching as far as the walls of the world systems, I will drive away your armies so that not a single soldier of yours is left behind. Even in a moment from now, I will make you as well as your hordes flee as a flock of crows is made to fly away by throwing a stone.

(Verses 9 and 10 are those delivered by the Buddha in the Padhana Sutta. Verses 1 to 8 and those following here after were composed by Buddharakkhita Thera, the author of Jinalankara, taking extracts from Suttanta Pali Texts which are in accordance with the teachings of the Buddha.)

(11) Icchantosasape gabbhe; Cankamami iti cito
icchanto lokadhatumhi, attabhavena chadayi

      Hey Mara, indeed, if I wish (if I want to be small), I can walk to and fro inside a mustard seed. If I wish (if I want to be big), I can keep even the whole of the world-system covered with my body frame (attabhava).

(12) Ete sabbe gahetvana, cunnetum iccharayapi,
Atthi thamabalam mayham, panagato na ruccati.

      Hey Mara, I have the power to seize and pulverise you together with all your hordes just by snapping my fingers; but I do not take the slightest delight in taking others' life, which is a wrong doing.

(13) lmasssa ganduppadassa, avudhena balena kim
Meyham hi tena papena, sallapopi na ruccati.

      What benefit will accrue if I make use of a weapon or physical strength against this Mara who is just the size of an earthworm? True, I dislike even to engage this much in conversation with this wicked Mara.

(Before the Bodhisatta uttered these bold words, Mara had questioned, "O Prince Siddhattha, why are you occupying this Invincible throne which belongs to me?" The Bodhisatta replied, "Who is the witness to prove that the Invincible Throne belongs to you?" Mara Deva stretched out his hands, saying, "What is the use of producing others as my witness; all the Mara troops who are now in your presence are my witnesses"; at that moment crores of his hordes appeared simultaneously making an uproar as if there was a landslide, shouting, 'I am the witness, I am the witness'. So the Bodhisatta, restraining the hordes of Mara, recited the following verse with the intention of producing his witness.)

(14) Pallankam mama bhavaya
kimatthannena sakkhina,
kampita maddiya dana
sakkhi hoti ayam mahi.

Hey Mara, because of my wish for this Invincible Throne, there was no charity (dana) which I have not given; no morality (sila) which I have not observed; no austerity (dukkara) which I have not practised, throughout many existences in many worlds.. Hey Mara, let alone the Pefections of Charity, etc., performed by me in my many existences in many worlds, even in just one existence as Vessantara, when I performed great charities seven times reaching the height of my generosity with the giving away of Queen Maddi, this great earth trembled a total of seven times. Now that I am sitting on this Invincible Throne in order to conquer the whole world, and your great Mara armies came to make war upon me why is this great earth remaining quiet without trembling? Hey, Mara, you have made your hordes to give false evidence; but this great earth having no volition is just and fair to you as well as to me, this great earth is impartial to you or me, and having no volition at all, will now be my witness". So saying, the Bodhisatta brought his glorious right hand from inside the robe and pointed towards the great earth like a streak of lightning flashes from a cloud-opening.
At that very moment, the great earth revolved swiftly like-a potter's wheel and rolled violently. The sound from the earth caused the whole stretch of the sky to resound loudly like the rumbling of thunder. The seven mountain ranges encircling Mount Meru as well as the Himalaya mountain made deep continuous sound The whole of the ten thousand world-systems rolled with frightening and fierce sounds, crackling and exploding like a bamboo grove on fire. The entire cloudless sky was rumbling frighteningly as if parched rice-grains were crackling with loud reports in a red hot pan; burning sparks rained down profusely like a cascade of red hot embers; and thunderbolts crashed intermittently. Mara, finding himself caught between the earth and the sky with continuous din and clamour, greatly frightened with no refuge or help, laid down his battle-banner and, discarding his one thousand weapons at that very place, fled helter-skelter at full speed without being able to glance back at his elephant 'Girimekhala'. Even as Mara fled, his great armies broke down in disorder and the troops fled, being scattered in disarray to all directions like ashes blown away by storm; they all eventually returned to Vasavatti Deva Realm.
In this manner, with the victory over Vasavatti Mara before sun set on the full-moon day of Vesakha, in the year 103 Maha Era, the Bodhisatta became the Conqueror of the whole world of sentient beings and reached the harmless, dangerless, fearless state. At that moment, on seeing the great armies of Mara Deva breaking up in disorder, the Devas and Brahmas who had fled out of fear on the arrival of Mara and who had been watching to find out, "Who will emerge the victor? Who will be the looser?" proclaimed simultaneously in profound praise, "jayo hi Buddhassa sirimato ayam": etc., The good news "Mara has been vanquished; Prince Siddhattha has emerged the victor; we will celebrate and honour his victory", was transmitted by one Naga to another Naga, one Garuda to another Garuda, one Deva to another Deva, one Brahma to another Brahma; carrying perfumes and fragrant flowers etc., in their hands, they congregated at the Mahabodhi Throne where the Bodhisatta was residing.

Jayo hi Buddhassa sirimato ayam
marassa ca papimato parajayo
ugghosayum Bodhimande pamodita
jayam tada Nagagana mahesino. (1)

This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole of ten thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance, marched with his great armies as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of divine Nagas, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha), proclaim the victory resoundingly so loud as to reach the whole of the ten thousand world-systems.

Jayo hi Buddhassa sirimato ayam
marassa ca papimato parajayo
Ugghosayum Bodhimande pamodita
jayam tada supannasaghapi mahesino. (2)

This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole of ten thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance marched with a great army as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of the Garuda, happy and delighted with the victory of the Buddha who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha) proclaim the victory resoundingly so loud as to reach the whole of the ten thousand world systems.

Jayohi Buddhassa sirimato ayam,
Marassa ca papimato parajayo
Ugghosayum Bodhimande pamodita
jayam tada devagana mahesino (3).

This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole often thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance, marched with a great army as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of Deva, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha) proclaim the victory resoundingly so loud as to reach the whole of the ten thousand world-systems.

Jayo hi Buddhassa sirimato ayam
Marassa ca papimato parajayo
ugghosayum Bodhimande pamodita
jayam tada Brahmaganapi mahesino. (4)

This unique victory acclaimed by this inanimate earth and sky that rumbled as if animate, belongs only to the Buddha, who by means of Omniscience possesses without leaving the tiniest detail the knowledge of all the truth worthy of knowing; who is the depository of the incomparable glory of glories in the whole of ten thousand world systems. This victory is celebrated by the humans, Devas and Brahmas resounding throughout the sky. And it is the vile and wicked Mara who suffers the utter defeat, complete rout and total retreat, fearing the power of the Buddha and who blinded by ignorance marched with a great army as if it would cause upheavals in the eight quarters of the earth's surface, and started the offensive with intimidation to capture the Bodhi-crested Throne (Bodhimakuta Pallanka.)
Thus, on this day of the great victory, the Full-moon day of Vesakha, in the year 103 Maha Era, at the site of the Invincible Throne where Omniscience was attained by the Buddha, all the hosts of Brahma, happy and delighted with the victory of the Buddha, who has cultivated such extraordinary attributes as aggregates of moral conduct (silakkhandha) proclaim the victory resoundingly in the sky and so loud as to reach the whole of the ten thousand world-systems.
All the Devas and Brahmas who had their abodes in the other ten thousand world systems beside this one also congregated in the presence of the Bodhisatta, prostrating before him, paying homage with flowers, perfumes and scented paste, singing auspicious words of praise and eulogies in many and various ways.
(This is the episode of the victory over Vasavatti Mara)

N.B. ( In describing the route taken by the Bodhisatta on his journey and his activities on the Full-moon day of Vesakha in the year 103 Maha Era, the Buddhavamsa Atthakatha, Jataka Athakatha Nidana and Jinalankara Tika generally agree in the purport of their accounts; they differ slightly only in their presentation, some briefly and others elaborately: However, in depicting the midday rest taken by the Bodhisatta in the Sala forest, the Buddhavamsa Atthakatha and Jataka Athakatha Nidana make no mention of the attainment of Jhana (samapatti) and of psychic powers (Abhinna). The Jinalankara Tika on the other hand states that the Bodhisatta attained the eight mundane Jhanas and the five mundane psychic powers while spending the day in the Sala forest. It also states that at the time of his arrival at the Maha Bodhi Tree, the noble Bodhisatta was already endowed with the physical strength equal to that of ten thousand crores of average men (majjhimapurisas) and the strength of psychic powers (Abhinnas). The said statement by the author of the Jinalankara Tika is in accord with his other statements, namely, "When Mara advanced on him to do battle, the noble Bodhisatta said, 'If I wish, I can keep the whole of the world-system covered with my body frame' and also with "Pointing out as witness the great charities performed in his existence as Vessantara", which could be known only through the knowledge of former existences (pubbenivasanussati Abhinna). It is therefore faultless.
According to the author of this Jinalankara, the Bodhisatta had already acquired the eight mundane Jhanas and the five mundane psychic powers at the time he met the sectarian leaders Alara and Udaka. Not having made use of them during the whole of six years practice of Dukkarcariya, they became as if defiled (just like gold cups kept unused become tarnished); the Bodhisatta repurified them while in the Sala forest (just like polishing the stained cups). What is meant apparently is that, only after vanquishing Mara, the Bodhisatta made full use of the already acquired knowledge of past existences (Pubbenivasa Abhinna), and the divine power of sight (Dibbhacakkhu Abhinna), in order to reach the stage of penetrating the truths. These observations are made here because the view of the author of the Jinalankara appears to be unusual and worthy of note.)