Maha Buddhavamsa - The Seven Purifications of a Buddha

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

Edited and Translated by
U Ko Lay and U Tin Lwin



The Seven Purifications of a Buddha.
In this connection, we propose to insert in this chronicle an account of the seven purifications of a Buddha (visuddhi) for brief information.
(1) Purity of Morality, (Sila Visuddhi)
At the time the Bodhisatta halted on the banks of the River Anoma and put on the robes of a recluse, he began to observe the moral restraint from evil conduct (Samvara Sila)*. The Samvara Sila is the eight precepts with right livelihood as the eighth (Ajivatthamaka Sila): to wit, abstinence from taking life; abstinence from stealing, or robbing things not given in deed or in word by owner; abstinence from sexual misconduct (abstinence from improper sexual acts whether major or minor), abstinence from telling lies, abstinence from slanderous talks; abstinence from using harsh and abusive language; abstinence from frivolous, unbeneficial talks; abstinence from wrong livelihood. With the observance of this sila, the Bodhisatta also accomplished the observance of the purity of livelihood (Ajiva parisuddhi sila).

* Samvara Sila: The Practice of Sila varies in accordance with the mode of life adopted by the disciple, whether a bhikkhu or a lay person. Suttas in the Nikayas give extensive explanations of the practice of Sila, the type of moral training which necessarily precedes meditation. The Visuddhimagga explains the moral training in general under four heads: (1) Patimokkha-samvara, the Patimokkha restraint, (2) Indriya-samvara, restraint of the senses, (3) Ajivaparisuddhi, Purity of Livelihood, (4) Paccayasannissita, Purity in regard to the requisites. Patimokkha-samvara is meant for observance by the bhikkhu disciples of the Buddha; hence it is not mentioned in this account of the purity of the Bodhisatta's morality.

Indriya Samvara Sila is the practice of securely guarding the six doors of the senses. Unlike the ordinary worldling the Buddha required no special effort to develop anew Indriya Samvara Sila since restraint of the senses (Indriya), was for him already an innate and accomplished fact.
It was also not necessary for him to especially exert for observance of moral conduct in respect of requisites (Paccayasannissita Sila) to keep away the defilements which may arise because of the Four Requisites.
Even at the time when he was about to renounce the world, he had already discarded temporarily a number of unwholesome defilements headed by greed and craving. The latent defilements are eradicated only by the Arahatta-magga. This, was the the Bodhisatta's purity of morality (Sila visuddhi).
(2) Purity of mind (Citta visuddhi)
The eight attainments of Jhana and the five mundane psychic powers, (abhinna), acquired during his stay with the Sect Leaders Alara and Udaka had turned unclean and dim as if stained with impurities (like unused large gold vessels) through neglect of practice and development throughout his six years' asceticism of dukkaracarriya. On the day he was to attain Buddhahood he partook of the Ghana milk-rice offered by lady Sujata and spent the daytime in the sala forest. While he was so staying there, he purified the eight attainments and the five abhinnas by developing them once again (like washing and cleaning the stained gold vessel). These eight attainments and five abhinnas constituted the Bodhisatta's purity of mind, (Citta visuddhi).
(3) Purity of views (Ditthi Visuddhi)
Thereafter, the noble Bodhisatta proceeded to the High ground of Maha Bodhi in the evening and remained seated on the Invincible Throne. He vanquished Devaputta Mara before sunset; in the first watch of the night, he developed the knowledge of past existences. As has been described above, he perceived well the phenomena of nama and rupa and, destroyed the twenty wrong beliefs-in-personality (sakkaya ditthi). This was the Bodhisatta's purity of views (Ditthi Visuddhi).
(4) Purity of overcoming doubts (Kankhavitarana Visuddhi) Then in the middle watch of the night, he discerned sentient beings reaching different destinations according to their deeds by means of Yathakammupaga nana which had Dibbacakkhu nana as its basis. On seeing them, he realised distinctly the law of Kamma (deeds and their results) and because of this realisation, he became free of doubts. This was the Bodhisatta's purity of overcoming doubts (Kankhavitarana Visuddhi).
(5) Purity of knowledge and insight into the right and wrong paths (Maggamaggananadassana Visuddhi)**
In the last watch of the night, the Bodhisatta dwelt on the twelve factors of the Doctrine of Dependent Origination; and beginning with the contemplation of mind and body (Kalapa-sammasana) on the basis of seven contemplations such as contemplation of impermanence (anicca nupassana), of suffering (dukkha nupassana), of non-self (anatta nupassana), he realised Udayabbaya Nana which discerned the rising and falling of all mental and material phenomena, nama and rupa. At that time there arose in the Bodhisatta defilements of Vipassana, (Vipassanupakkilesa) such as illumination, etc.

** Maggamaggananadassana Visuddhi: Knowledge as to whether it is the right path leading to Nibbana or not is called Maggamaggananadassana Visuddhi.
*** Vipassun'upakkilesa: defilements of vipassana
A yogi practising Vipassana meditation, at a certain stage of advancement, contemplates again and again the rising and falling of all mental and physical phenomena and attains the initial stage of the knowledge of arising and falling (Udayyabbaya Nana). "At this stage, he generally beholds a supernormal light (obhasa), feels a thrill of zest (piti), calmness (passaddhi), determination (adhimokkha), great energy (paggaha), happiness (sukha), deep insight (nana), intensity of mindfulness (upatthana), equanimity (upekkha), and a mild desire for this state (nikanti)". (From Essential Themes of Buddhist Lectures given by Ashin Thittila. Department of Religious Affairs, Yangon, Myanma, 1992.)
These states arising in a yogi at the stage of Udayabbaya Nana in ten phases are termed 'Vipassanupakkilesa, defilements of kilesa. Nanamoli, in The Path of Purification translates it as imperfections of Insight and enumerates them, ten in number, as follows: (1) Illumination, (2) knowledge, (3) rapturous happiness, (4) tranquility, (5) bliss (pleasure), (6) resolution, (7) exertion, (8) assurance, (9) equanimity and (10) attachment.
"The yogi, arriving at this stage, is liable to these defilements and his mind may be seized by 'spiritual excitement' or 'agitation about higher states' (dhamma-uddhacca). 'For example, he may, on having an illumination, feel that this constitutes Path-experience and so inhibits his further progress through deceiving himself. When an illumination appears the meditator thinks: 'Never indeed has such illumination as this arisen in me before. Surely, I have reached the Path; I have reached the Fruition. Thus he takes which is not the Path for the Path, and that which is not the Fruition for the Fruition. Through this mistake, the progress of Vipassana is checked; leaving the original subject of meditation, he lingers, delighting in the illumination." (Buddhist Meditation in theory and practice by Vijiranana Maha Thera. --Buddhist Missionary Society, Malaysia. 1975.)

The illumination of the Buddha unlike that of others, was not confined to one spot, one area, or one portion of a region. In fact, when the Bodhisatta's, by means of the very sharp, penetrating afore said Mahavajjra Vipassana Nana, contemplated the aggregates of phenomena (Dhamma) in the mind continuum of himself as well as that of the inestimable number of sentient beings, through out the three passages of time, in a summary manner, reducing them into twelve factors of Paticcasamuppada; and again dividing these twelve factors into two groups of nama and rupa when he contemplated them by means of Udayabbaya Nana, his energy was very strong, his mindfulness very steadfast; this mind very composed; and so his insightwisdom was very sharp; his faith very strong, his physical and mental happiness, and tranquillity were developing incessantly. The mental factors of equanimity (Tataramajjhatta cetasika) also called vipassanupekkha, which views with even-mindedness all conditioned states, was .also very strong. The mind continuum of the Bodhisatta, thus supported and assisted by happiness, (sukha) and tranquillity, (passaddhi) was suffused with five kinds of zest, namely, (1) joy that makes hairs stand on end (khuddaka piti)., (2) joy that occurs off and on like a flash of lightning (khanika piti), (3) joy flooding the body and then receding like waves breaking on the sea shore (Okkantika piti), (4) joy so strong as to transport one up into the air (Ubbega piti), (5) joy that pervades the whole body as soft cotton wool soaked in oil. His blood, heart and sense faculties such as eye, ear, nose etc., were also very lucid.
Therefore, illumination appeared from the person of the Bodhisatta flooding the earth, the mass of air and the mass of water of the nether region and making them golden yellow; it then plunged into the boundless space below. In the upward direction also, up to the highest abode of beings, Bhavagga, everything was turned golden yellow by the illumination which continued to penetrate further into the upper boundless space. The illumination also brightened up across the whole of the ten thousand world-systems, and rapidly extended throughout the infinite world systems.
(When such defilements of Vipassana appear, unclever meditators mistook them for the Path and the Fruition; they abandoned the original subject of meditation and dwelt taking delight in defiling elements). When, however, these defilements of Vipassana appeared in the mind continuum of the Bodhisatta, he reflected: "These are not the Path which will lead to Arahatta magga Nana and Sabbannuta Nana; they merely defile Vipassana. Only Udayabhaya Nana etc., of my original meditation form the true path to Arahattamagga; Nana and Sabbannuta Nana." He did not allow his mind to hover over these defilements of vipassana and to become attached to them; he let it remain inclined to the object of Vipassana meditation.
When thus the defiling elements of Vipassana appeared in the Bodhisatta's mind continuum as in the case of others, he did not allow subtle craving and greed known as nikanti that longed for those defiling elements to rise. He had the lucid, extraordinary knowledge, Nana, which discerned clearly that this group of defiling elements was not the proper Path to Enlightenment; it just led to the defilement of Vipassana. Only Udayabbaya Nana etc., form the right path leading to Enlightenment. This was the Bodhisatta's purity of the knowledge and insight into the right and wrong path, (Maggamaggananadassana Visuddhi).

(6) Purity of Knowledge and Insight of the Path, Patipadananadassna visuddhi and (7) Purity of Knowledge and Insight, (Nanadassana visuddhi).

The set of nine knowledges of Insight*, (Vipassana Nana), beginning with Udayabbaya Nana and ending with Anuloma Nana which arise in the mind continuum of the Bodhisatta is known as Purity of Knowledge and Insight of the Path. The Four Noble Paths, (Ariya Magga) are known as the Purity of Knowledge and Insight, Nanadasana Visuddhi.

*. Nine Knowledges of Insight: According to Visuddhimagga, they are "(1) Knowledge of contemplation of Rise and Fall, Udayavayanupassana Nana which is free from imperfection and steady on its course, (2) Knowledge of contemplation of Dissolution, Bhanganupassana Nana; (3) Knowledge of appearance as terror, Bhayanupassana Nana; (4) Knowledge of contemplation of danger, Adinavanupassana Nana; (5) Knowledge of contemplation of dispassion, Nibbidanupassana Nana; (6) Knowledge of desire for deliverance, Muncitukamyata Nana; (7) Knowledge of contemplation of reflection, Patisankhanupassana Nana; (8) Knowledge of equanimity about formations, Sankharupekkha Nana and (9) Knowledge in Conformity with Truth, Anuloma Nana For further elucidation, see Chapter XXI of The Path of Purification by Bhikkhu Nanamoli.)

(In this connection, it should especially be noted that: Sotapattimagga attained by the Buddha was the first Jhanamagga with the five factors of Initial application (vitakka), sustained application (vicara), joy (piti), happiness (sukha), and one-pointedness (ekaggata). Sakadagamimagga was the second Jhana Magga with the three factors of piti, sukha, and ekaggata. Anagami magga was the third Jhana magga with the two factors of sukha and ekaggata. Arahattamagga was the fourth Jhana magga with the two factors of upekkha and ekaggata. From the exposition of the Upakkilesa Sutta in the Uparipannasa Atthakatha.)

In this manner, the series of the seven Purities, described above, constitute the right and proper way to Nibbana. The Buddhas, Paccekabuddhas, and noble Disciples, of the past, present and future, realise Nibbana only through the series of these seven Purities; and to say the least, so do the noble individuals who attain the noble Path by developing at least tacapancaka meditation** or by hearing a Dhamma Discourse in verse delivered by a Buddha through a projection of his image whilst remaining at the monastery. They all attain the Noble Path, Ariya Magga only going through these seven Purities successively.

**. Tacapancaka meditation: meditation on the first five features of the body with skin (taca) as the fifth, the other four being hair on the head (kesa), hair on the body (loma), nail (nakha) and teeth (danta). It is part of the mindfulness meditation of the body (kayagatasati Bhavana).

A question may be raised thus: If all the Buddhas, Paccekabuddhas and Disciples of the three passages of time realise Nibbana only through the series of the seven Purities, should not all these noble persons be alike in every respect? Why should there be such differences as: He was a Buddha, he was a Paccekabuddha, he was a Chief Disciple (Aggasavaka), he was a great Disciple, (Mahasavaka), he was an ordinary Disciple (pakatisavaka)?
The answer is: Although Nibbana is realised by all the Buddhas, Paccekabuddhas and Noble Disciples only through the series of the seven Purities, they are originally different in wisdom (panna) in practice (patipada) in faith (saddha) and in inherent disposition (ajjhasaya dhatu).
Therefore, the noble individual who realise Arahatta phala through knowledge acquired by hearing the Dhamma from others (Sutamaya Nana) after having developed the Paramis according to the strength of his saddha and panna, throughout a period one hundred thousand world cycles, or more, or less, are designated Pakatisavakas and Mahasavakas.
The noble individuals who realise Arahatta phala through Sutamaya Nana after having developed the Paramis throughout a period of one Asankhyeyya and one hundred thousand world cycles, or slightly less, are designated Aggasavakas.
The noble individuals who realise Arahatta phala through knowledge independently acquired (without being taught by others but by (Sayambhu Nana) after having developed the Paramis throughout a period of two asankhyeyya and one hundred thousand world cycles but are incapable of teaching others the Dhamma in order to enable them to attain Magga and Phala and Nibbana are designated Paccekabuddhas.
The noble peerless individuals who after valiantly fulfilling their Paramis for (the minimum period of) four asankhyeyya and one hundred thousand world cycles and performing the five Great Sacrifices, which are not the concern of Pacceka Bodhisattas and Savaka Bodhisattas, attain Arahatta phala pinnacled by Sabbannuta Nana by means of Sayambhu Nana; superbly skilled in the use of words they give Dhamma discourse with Four Profundities namely, profundity of deep and subtle text (Pali), profundity of meaning, profundity of the teaching, and profundity of the penetrating wisdom; they do so in many ways to suit the inherent dispositions of sentient beings; they are able to convey all worthy beings (veneyyas) to the Path, Fruition and Nibbana and thus become their refuge; they are designated Perfectly Self-Enlightened Ones, Omniscient Buddhas, Lords of the three worlds. Since our noble Bodhisatta also is of such nature, he too is a Prefectly Self-Enlightened One, Lord of the three worlds and an Incomparable Buddha. (This is the answer.)
The appearance of many miracles on attainment of Buddhahood.
When the Bodhisatta attained Omniscience and became a genuine Buddha in the three worlds of beings, at day break, thereby causing all the ten thousand world systems to vibrate and resound, the whole of the ten thousand world systems reached the height of beauty with decorations as follows:

The colours of cylindrical streamers set up on the edge of the universe in the east reached the edge of the universe in the west, the colours of cylindrical streamers set up on the edge of universe in the west also reached the edge of the universe in the east. Similarly, the colours of the cylindrical streamers set up on the edge of the universe in the south reached the edge of the universe in the north; and the colours of the cylindrical streamers set up on the edge of the universe in the north reached the edge of the universe in the south. The colours of the cylindrical streamers set up on the surface of the earth reached the Brahma world; and the colours of streamers set up in the Brahma world reached the surface of the earth.
All kinds of flowering trees in the ten thousand world-systems blossomed simultaneously irrespective of the season. All kinds of fruitbearing trees also bore fruit in bunches and clusters simultaneously irrespective of the season. Flowers also blossomed strangely on the trunks, branches and creepers. Bunches of flowers dangled from invisible plants in the sky. Lotus flowers on leafless stems blooming strangely, each in seven layers, came out breaking through big slabs of rock which formed the lower stratum of the earth. This being the case, the ten thousand world-systems of jatikkhetta (the realm of birth of a Bodhisatta), quaked gently at that moment and looked like huge spheres of flowers flown up or like well-arranged flower-beds.
Besides these miracles, the thirty-two Great Omens described in the Chapter on the birth of the Bodhisatta also made themselves manifest.

Making the joyful, solemn utterance (Udana).
The Buddha who had thus attained Omniscience and became endowed with all the attributes and glories of Buddhahood reflected thus:

"I have been emancipated indeed from the enormous suffering of samsara: I have achieved indeed the most exhalted state of perfectly Self-Enligtened One, teacher of the three worlds. I have achieved indeed a great victory. I am one who can liberate all the sentient beings from the fetters of the three worlds by preaching the Dhamma."

When he thus reflected, there arose repeatedly in the mind continuum of the Buddha very exceedingly exulting joy (piti); with the tempo of the joy thus appearing repeatedly, the Buddha uttered forth as was the established custom with all the Omniscient Buddha, after achieving Buddhahood, the following two verses of intense joy:

(1) Anekajatisamsaram, sandhavissam anibbisam gahakaram gavesanto, dukkha jati punappunnam.
Unable to cut off the root of repeated existences in samsara taking conception in four ways* is a great misery, for a body from rebirth is followed and oppressed inexorably by ageing, sickness and death, it is no happiness at all but toilsome and distressing. Therefore, as a Bodhisatta, searching the diligent builder of this house of 'Khanda', and not finding him because I had then not yet acquired the great Sabbannuta Nana which discerns clearly the real culprit, namely, Craving the carpenter as the cause of dukkha, I had to wander restlessly revolving with the wheel of samsara although I had no liking for and was in constant fear of the generator (mill) of dukkha, comprising the five aggregates.

(2) Gahakaraka ditthosi, puna geham na kahasi sabba te phasuka bhagga, gahakutam visankhatam visankharamgatam cittam, tanhanam khayamajjhaga.
You!, Craving the carpenter, the wicked cause of suffering diligently building up the house of five aggregates which are enmeshed in dukkha! Now having become a Buddha and being endowed with Sabbannuta Nana I clearly discem you, Craving the house builder! You shall not build again the house of five aggregates intertwined with dukkha, because, your legs, your hands and your life have been cut off four times with axe of the Magga Nana and you are like an uprooted stump. All the rafters of defilements firmly fixed in your decorated house of aggregates have now been broken to pieces without leaving even a slight trace of past tendencies and inherent inclinations. Ignorance (avijja), the king post of the house, which keeps the Four Truths and Nibbana hidden from view and which keeps them far, far away has been pulverised. My mind which is free from dirt-like defilements has reached Nibbana, the palace of peace, out of the scope of samkhara and all suffering of samsara. I, the Supreme Buddha of the three worlds, have realised the Fourth (Arahatta) Maggaphala, extinction of one hundred and eight forms of craving** to the delight and ecomium of the Devas and Brahmas of the ten thousand world systems.

N.B. There are two kinds of udanas--manasa udana, which is uttered only mentally; and vacasa udana, which is uttered verbally. The udana gatha beginning with 'Anekajatisamsaram etc.,' was recited by the Buddha only mentally and thus should be deemed as manasa udana; the udanas in the Udana Pali Text beginning with 'Yada' have patu bhavanti dhamma, etc., were uttered verbally by the Buddha. So these udanas in the Udana Pali Text should be regarded as vacasa udanas.
(The categories of Dhamma mentioned in this Chapter on the attainment of Buddhahood, namely, the Paticcasamuppada, the four Patisambhida' Nanas, the six Asadharana Nanas, the Dasabala Nanas, the CuddasaBuddha Nana, the eighteen Avenika Gunas, and the four vesarajja Nanas, will be described neither too briefly not too elaborately in the Chapter on the Dhamma jewel, Dhammaratana.)

End of Chapter on Attainment of Buddhahood.

---

*. Conception in four ways: Four yonis, four ways of being born, namely, andaja oviparous; jalabuja viviparous; sansedaja moisture-sprung; opapatika spontaneous. (P.E.D)
**. One hundred and eight forms of craving: craving, tanha, is the chief root of suffering and is the cause of ever continuing cycle of rebirths. It is synonymous with greed, lobha or raga. Basically, it is of three aspects; sensual craving, kamatanha; craving for rebirth, especially in higher realms (bhava tanha); craving for annihilation (of self). vibhavatanha. Corresponding to the six sense objects, each of these aspects of tanha multiplies into six forms of craving, viz: craving for visible objects, for sounds, odours, tastes, bodily impressions, mental impressions (r|patanha, sadda-tanha, gandha-tanha, rasa-tanha, photthabbha-tanha, dhamma-tanha), thus totalling eighteen forms of craving. Again, taking into consideration three periods of time, as present, past and future, which apply to each of these eighteen forms of tanha, one can distinguish fifty four different forms of craving. Finally, these fifty-four forms of craving can arise in the mind continuum of one's own or of others; thus one hundred and eight forms of craving are enumerable in all.