The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw
Edited and Translated by
U Ko Lay and U Tin Lwin
Renunciation of the Bodhisatta Prince consequent on deep sense of religious urgency, samvega.
On waking up, the Bodhisatta Prince sat cross-legged on the couch and looked around. He saw dancing girls asleep, some with their musical instruments pressed underneath and with saliva flowing out from the mouth, soiling their cheeks and bodies, some grinding their teeth, some snoring, some jabbering, some with their mouths open, some with no clothes on but with bodies bare, some with their hair loose and in confusion—all looking like loathsome dead bodies in a cemetery.Seeing the said detestable changes and transformations in the dancing girls, the Bodhisatta Prince became all the more detached from objects of sensual pleasures. This is how the detachment took place:
(1) Appassada-kama: The five objects of sensual pleasures are less of enjoyment and more of suffering and grief. The faults and defects of the five objects of sensual pleasures are, in fact, quite numerous!
(2) Atthikankalupama-kama: The five objects of sensual pleasures are like a piece of fleshless bone. When a lean and hungry dog finds a piece of bone completely stripped bare of any flesh, with saliva trickling down, it bites the bone but it cannot get satisfied; because of the rank smell of the bone it cannot leave it and go elsewhere. It continues on biting the bone from the top to the bottom, from the bottom to the top and again in the middle with the ardent expectation of relishing the taste and getting satisfied, but the dog may meet with its death without finding any taste in the bone. In the same way, men and women, all sentient beings, cling to the bone-like material objects of sensual pleasures, both animate and inanimate, such as gold, silver, land and estates, wives and children, etc., just like the lean hungry dog. Although they enjoy having these objects, for a long time with much longing and craving, they never become satisfied. They remain in great hope of finding relish and satisfaction. Being attracted and overwhelmed by the sense desires aroused in then by the objects of sensual pleasures, sentient beings cannot abandon these objects; without any thought of renouncing the world to free themselves from the bonds of the pleasures of the senses, they fondly keep on clinging to them, eventually to meet death at the feet of their wives and children (while fulfilling their obligations of the household life). Therefore, the five material objects of sensual pleasures are very much like piece of fleshless bone; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(3) Mamsapesupama-kama: The five sensual pleasures are indeed like a chunk of meat. Take, for example, an eagle that flies away after snatching a chunk of meat; it is given chase by a number of other birds which gather round and attack it. As long as the eagle holds the meat, it is subject to relentless attack and has to endure much suffering; as soon as it discards the piece of meat, it is relieved of such woe. Another bird which in turn picks up the piece of meat and flies away is again chased, surrounded and attacked by other birds. Thus each eagle which becomes attached to the meat, which snatches it and flies away, faces the same predicament. In a similar manner, he who clings to the objects of sensual pleasures, which are like the piece of meat, as 'mine', 'my own', is subject to constant dangers of robbery, looting, and cheating, by the five enemies: water, fire, ruler, thief, and unloved ones who will wreak havoc and misery at every opportunity. If, on encountering these enemies, he puts up a defence against them to the best of his ability, he is likely to face loss of life under unfavourable circumstances. As long as he keeps on clinging to these objects of sensual pleasures, he remains surrounded by all kinds of dangers, leading a life of restriction. Only through discarding them all will he get the opportunity to live in peace. Therefore, the five material objects of sensual pleasures are very much like a chunk of meat; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(4) Tinukkupama-kama: The five objects of sensual pleasures are indeed like a firebrand of grass; when a large bundle of grass is lighted and carried against the wind, it would start burning from the tip continuously downwards, and unless it is thrown away, it would burn parts of the carrier's limbs such as hands and legs, etc.; he would thus perhaps meet death or suffer intense pain bordering on death. In the same manner, the material objects of sensual pleasure, when grasped and taken hold of with the hands of craving as 'my own', 'mine', 'my property', would burn all those, who rejoice in their possessions, with the fires of anxieties for their safekeeping. In spite of endearing care and attention, if these material objects of sensual pleasures, through natural course of things, become despoiled and wasted, they would develop the big fire of suffering through anxiety and worry. At times, these raging fires of material objects of sensual pleasures would develop into fires of death (marana). Therefore, to take possession of these material objects, both animate and inanimate such as wives and children, land and estates, etc., is just like taking possession of the blazing flames and fires. Therefore, the five material objects of sensual pleasures are very much, like the burning grass bundles; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(5) Angarakasupama-kama: The five objects of sensual pleasures are indeed like a pit of embers. Being covered by ashes with no visible smoke or flame, the pit of acacia wood embers looks deceptive as if it were not fire; But anyone who descends into the pit with no recognizable signs of fire would get burnt more severely than being scorched by a blazing flame. He may even lose his life. In a similar manner, the five material objects of sensual pleasures, appear superficially to be pleasant as manifested through sight, sound, smell, taste and touch, and do not seem to be burning hot. By craving for and taking into possession of these objects, when one descends into the ember-pit of sensual pleasures, one suffers great pain and misery. Burning with visible blazing flames, is apparent to all; but burning of various tubers, such as arum, yam, etc., which are kept burned in a heap of embers, is not apparent though the intensity of heat there is much greater than that of a blazing fire. In the same way, those who descend into and get sunk in the ember-pit of sensual pleasures burn not with flames visible to all, but with an intense internal heat. Even as the various tubers, such as arum, yam, etc. kept burned in the ember-pit get burnt, they are burnt internally suffering great anguish unknown to others by latent heat generated by various thoughts of sensual pleasures, by various difficulties encountered in earning their livelihood, and by all kinds of worry involved in maintaining and feeding their families.
This sensual world which is replete with material objects of sensual pleasure is like a large pit of embers; the bigger the number of material objects of sensual pleasures, the greater the mass of burning embers in the pit. The sentient beings of sensual world are like the tubers such as arum, yam, etc. kept burned inside the burning embers. Therefore, the five objects of sensual pleasures are very much like the pit of embers; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(6) Supinakupama-kama: The five objects of sensual pleasures are indeed like a dream. A person, while in slumber may dream of himself being a wealthy man, a provincial governor (padesaraja) or an emperor (ekaraja,) enjoying to his heart's content whatever pleasure of the sense he wishes, thus leading a life of luxury. In his dream, everything seems to be actually happening. It appears as if there would be no end of this luxurious living but when he suddenly wakes up before completion of enjoying the luxurious pleasures in the dream, he finds them untraceable, intangible, and of no avail. In the same way, men and Devas of the sensual world are indulging themselves in their respective mundane and celestial pleasures, being led on by craving (tanha), and being deluded by craving (tanha), pride (mana) and false belief (ditthi) into thinking that their life of pleasure is real, permanent and enduring. They are just dreaming. During the infinitesimally short duration of the present life time, while in the course of enjoying the dream-like sensual pleasures, one has to pass into another existence, leaving behind all these sensual pleasures one is so attached to. Then, just as all those pleasurable things one encounters in ones dream vanish without any trace the moment one wakes up, so also all the material objects of sensual pleasures one has clung to as my own, 'mine', 'my property', during the short duration of the present life, all of them without exception, turn out to be things which have nothing to do with oneself. Therefore the five objects of sensual pleasures are very much like things in a dream; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(7) Yacitakupama-kama: The five objects of sensual pleasures are indeed like articles taken for use on temporary loan. For example, there are those people who having no possession of their own have to hire jewellery such as precious stones, gold and silver, to wear on festive occasions. While they enjoy wearing them as their own with all happiness just before they return them or before they are asked by the owners to return; they feel sad and dejected when they have none of the borrowed treasures in their hands after returning them to the owners. In a similar manner, when their past meritorious deeds produce beneficial results in the way of enjoyment of sensual pleasures, they are liable to be deluded into thinking that such beneficence would last forever. When these objects suffer loss or destruction in consequence of one's past evil deeds, or when one passes away, they turn out to be things in no way relevant to oneself Taking his course in life according to circumstances, he who has thought of himself to be the real possessor of such sensual pleasures is left with nothing in hand. Therefore the five objects of sensual pleasures are very much, like articles taken on loan for temporary use; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(8) Rukkhaphalupama-kama The five sensual pleasures are indeed like a tree laden with fruit. For example, there is a big tree bearing fruit in a big grove near a village. A certain man roaming about in the grove in search of some fruit to eat sees the tree and reasons: "This tree is full of tasty fruit; but there is not a single fruit which has fallen on the ground. I can skillfully climb the tree; so I will climb the tree and eat the fruit to my hearts's content. I will also pluck them until the fold of my waist-cloth is full." With such a thought, the man climbs the tree, and eats the fruit until he is full; he also plucks enough fruit to fill the fold of his waist-cloth. In the mean time, a second man with a knife in hand enters the grove also in search of fruit to eat. He sees the same tree laden with fruit and thinks: "This tree is full of sweet-tasting fruit. There is no fruit on the ground. I am not skillful in climbing trees. Therefore I will cut and fell the tree from the base and eat the fruit till I am satisfied. I will also collect them until the fold of my waist cloth is fill". Then the man cuts down the tree. The first man already on the tree is unable to descend quickly before it is felled by the second man; he will either be maimed or may even lose his life.
Similarly, a wealthy man enjoying fully the pleasures of the senses could be approached by another person, who would beat him up and rob him of his material objects of sensual pleasures; unless the owner of these material objects could dispose them off speedily, he would be severely beaten up and injured or even meet with death on account of them. If he passed away with obsession or strong attachment to sensual pleasures, he would meet with all kinds of suffering such as rebirth in the realm of woes (apaya). Therefore, the five objects of sensual pleasures are very much like the tree fully laden with fruit; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(Or) The five objects of sensual pleasures are like a ripe poison fruit. For example, there is a poison fruit called 'kimpakka or kimphala which resembles the most relishing ripe mango fruit pleasing to the eye with alluring aroma and taste; but it causes those eating the fruit to suffer untold pain even leading to death. Those who happen to eat the fruit just because of its colour, smell and taste writhe with pain, with their intestines breaking up and ultimately die in agony like one who has taken arsenic mixed with lime juice. In a similar manner, the five objects of sensual pleasures are deceptive in outward appearance deluding those without the eye of wisdom into thinking that they are indeed various delightful, pleasurable materials. Allured by their attractive outward appearance, those who take delight and indulge in them become suffocated with the unwholesome (akusala) poisons of greed, anger and bewilderment and after going through all kinds of writhing pains and suffering through worry, anxiety, etc., helplessly meet with death. Even after death, on account of the poison of sensual pleasures, they do not attain happy existence; instead they encounter farther miseries and difficulties such as rebirth in the state of woe (apaya). Therefore, the five objects of sensual pleasures are very much like a ripe fruit of poison; they are more of pain and suffering. Therefore the desires for sensual pleasures are utterly undependable and full of faults and defects!
(9) Asisunupama-kama: The five objects of sensual pleasures are indeed, like a chopping block on which chopping was done with knives and axes. For example, it is on the chopping block that criminals and hunted animals such as deer, etc. are slaughtered; the meat of such game is also cut up and minced on the chopping block. The chopping block is where sentient beings are killed and minced. In a similar manner, the five objects of sensual pleasures destroy all beings who take delight and indulge in them by cutting up and mincing them with the knife and axe of (their own) craving for sensual pleasures. All those who happen to place their necks on the chopping block of sensual pleasures (those who crave) cannot develop the elements of renunciation (Nekkhamma Dhatu) to escape to the open space and broad highway of Concentration Meditation and Insight Meditation, destroyed and cut up into pieces with the knife and axe of craving on that very chopping block of sensual pleasures, they come to the end of their lives in a terrible manner. Therefore, the five objects of sensual pleasures are very much like the chopping block on which chopping or mincing of meat is carried out; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(10) Sattisulupama-kama: The five objects of sensual pleasures are indeed like the sharp edge of a sword or a spear. For example, the exceedingly sharp edge of a sword or a spear cuts deep and pierces anything that comes into contact with it; they are only weapons for killing, destroying enemies, etc. So also, the five objects of sensual pleasures, possessing the quality of sharpness, cut deep and pierce anyone coming into, contact or entangled with them. For example, any one pierced by the edge of the sword or the spear of a visible object (ruparammana) is like the fish caught by a baited hook in its intestines; he cannot extricate himself from it all at once, but follows its dictates with passive obedience. Being thus inflicted by the sharp edge of the sword or the spear of a visible object, he becomes forgetful and can no longer pay attention to the practice of Sila, Samadhi and Panna which he has formerly cultivated; thus he ends up in ruin. (This example applies equally to the objects of hearing. Saddarammana, etc.) Thus the five objects of sensual pleasures resembling the sharp edges of five swords or spears are only weapons for killing and destroying beings. All beings who have not yet discarded craving for sensual pleasures have to remain like prisoners amidst the swords or spears of the five sensual objects aimed straight at them in whichever existence they might find themselves. The said five objects of sensual pleasures would automatically get themselves embedded in all beings coming into contact with them without sparing anyone. Therefore, the five objects of sensual pleasures are very much like the sharp edge of a sword or a spear; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(11) Sappasirupama-kama: The five objects of sensual pleasures are indeed like the head of a poisonous snake. The head of a poisonous snake being filled with potent, deadly venom is loathsome and frightful. Just as the head of a poisonous snake would cause untold harm to all who happen to come into contact with it, so also the five objects of sensual pleasures are loathsome and frightful since they are filled with a kind of potent poison which could generate the bad blood of kilesa, mental defilements, in those who happen to come into contact with them or who are bitten by them. And just as the head of a poisonous snake would bring only harm but no benefit to the world, so the five objects of sensual pleasures would bring all kinds of frightful danger to the people of the world. Just as one who happens to come into contact with or step on the head of a poisonous snake, so one who happens to come into contact with or step on the head of the poisonous snake of five objects of sensual pleasures, would be exposed to a great danger. Therefore, the five objects of sensual pleasures are very much like the head of a poisonous snake; they are more of pain and suffering. Indeed, the desires for sensual pleasures are utterly undependable and full of faults and defects!
(The above account of how detachment from sensual pleasures takes place (Kamadinavakatha) is based on the Potaliya Sutta of the Majjhimapannasa Pali.)
Indeed, great, frightful danger is the real name of the five sensual pleasures! Suffering is the real name of the five sensual pleasures! Disease is the real name of the five sensual pleasures! Big abscess is the real name of the five sensual pleasures! Tight fastening is the real name of the five sensual pleasures! Inescapable bog is the real name of the five sensual pleasures. (From Chakka Nipata, Anguttara Pali.)
This royal palace of pomp and grandeur comparable to Vejayanta Palace, the residence of Sakka, is indeed like the cemetery where the dead are disposed of. The three planes of existences, kama, rupa and arupa, are indeed like a big house burning in deep red, blazing flames. These sentient beings, humans, Devas and Brahmas, are bound to take conception, to grow old, to become sick and then to die; after death, they have to take conception again; then, to grow old, to become sick and to die again. Subjected to the repeated processes of taking conception, growing old, becoming sick and dying, they undergo great suffering. And yet, they do not know the way to escape from birth, ageing, sickness and death. When will they know it?"
Thus contemplating and realising the frightfulness of birth, old age, sickness and death, and the fact that the objects of and desire for sensual pleasures as well as the three realms of existences of kama, rupa and arupa, are less of happiness and pleasure, more of pain, suffering and defects, he became entirely divested of delight in and attachment for the five objects of sensual pleasure, the Bodhisatta then expressed his intense feeling by uttering:
Upaddutam vata bho, "Oh, how distressing it is!"He became exceedingly inclined to renounce the world and become a recluse.
Upassattham vata bho, "Oh, how oppressing it is!"
Thinking to himself, "It is time for me even today to go forth from the household life", the Bodhisatta rose from the royal couch, approached the door and asked, "Who is here?" The Minister Channa, who was sleeping with his head resting on the threshold of the door, replied: "Your Majesty, I am Channa." The Bodhisatta Prince commanded him, saying: "I wish to renounce the world today. Without letting anyone know, go now quickly and saddle a thoroughbred Sindhi horse possessing great speed." The Minister Channa gave his assent, saying, "Very well, Your Majesty, and carrying with him necessary equipment for saddling the horse, went to the royal stable. In the brilliant illumination of the fragrant oil lamps he saw the royal steed Kandaka, a victor of all foes, standing on the delightful ground of the stable under a canopy decked with jasmine flowers. Deciding, "I should prepare this auspicious steed Kandaka for the Prince to go forth tonight", he proceeded to saddle Kandaka with complete equipment.
While he was being saddled thus, Kandaka came to realise, "I am being saddled rather tightly this time; on previous occasions, when going out to the royal garden, saddling was done differently. No doubt, the Prince is going forth to-night riding on me to become a recluse." Being greatly overjoyed, he neighed vehemently. The neighing of Kandaka in his fit of great delight could have reverberated throughout the whole of Kapilavatthu; but Devas let nobody hear the neighing sound.
While his connatal mate, Minister Channa, was thus gone to prepare and fetch the royal steed Kandaka, the Bodhisatta with intent "to have a look at the royal baby before renunciation" went from where he was to the royal chamber of Rahula's mother, Queen Yasodhara, and opened the door of the chamber. At that time, the chamber was brilliantly lit with scented oil lamps; and Rahula's mother, Queen Yasodhara, was lying asleep on the bed strewn with jasmine flowers, with her hand resting on the head of her baby.
The Bodhisatta stood at the door sill and, while looking, reflected: "If I remove the queen's hand and nestle my son in my arms, I will surely awaken the queen; if the queen wakes up, that will endanger my plan of renunciation which I am about to execute. So be it for now. I will not see him yet; only after I have attained Buddhahood, will I come back and see my son". Having contemplated thus, the Bodhisatta descended from the royal palace and approached the royal steed to whom he addressed:
"O Kandaka, my connatal. Assist me for this one night. After attaining Buddhahood through your help, I will rescue the world of sentient beings including Devas, from the stream of samsara and convey them to the high ground of Nibbana."Then the Bodhisatta jumped on to the back of the royal steed Kandaka.
The Kandaka measured eighteen cubits from the neck and was of proportionate height. He possessed great power and speed as well. His whole body was snowy white; his physical appearance is as delightful and graceful as a newly polished conch. Sitting on the middle of Kandaka's back, with his connatal mate Minister Channa clutching the tail of the horse, the Bodhisatta rode out of the palace in the middle watch of the night on Monday, the full-moon day of Asalha in the year 97, Maha Era, and arrived at the main gate of the royal city. (While the Bodhisatta was thus departing from the palace by riding the royal steed Kandaka, Devas placed their hands under his hoofs at every trot so that the sound of the hoofs could not be heard by anyone.)
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