Prologue

Birth

The bodhisatta, or Buddha-to-be, was born into the Sakya family of the noble-warrior caste. The Sakyan capital city, Kapilavatthu, was located in the northwest of the Ariyan world—the middle Ganges valley.1 The following passage states that the bodhisatta’s father was a king (rājan), but it has to be borne in mind that this title was used not only by rulers who would count as “king” in the modern sense, but also by the oligarchs in oligarchic republics. Other passages in the Canon indicate that the Sakyan lands were actually organized as such a republic, with one of the oligarchs exercising a limited rulership over the others. This would mean that the bodhisatta’s father was at least a member of the Sakyan ruling class, and may have acted as its chief.

“Monks, as for me in the present: My father was named King Suddhodana. My mother, the giver of birth, was named Queen Māyā. Our capital city was named Kapilavatthu.” — DN 14

Although the Canon’s descriptions of the bodhisatta’s early life are considerably more restrained than many of the accounts found in later texts, even they include some miraculous and legendary accounts of his birth.

I have heard that on one occasion the Blessed One was dwelling near Sāvatthī in Jeta’s Forest, Anāthapiṇḍika’s monastery. Now at that time, a large number of monks, after the meal, on returning from their almsround, had gathered at the meeting hall, when this conversation arose among them: “It’s amazing, friends. It’s astounding, the great might, the great power of the Tathāgata, in that the Tathāgata knows of the Awakened Ones of the past—those totally unbound, who have cut through objectification [papañca], cut through the rut, put an end to the round, and transcended all suffering & stress: ‘Such was the birth of those Blessed Ones, such was their name, such their clan, such their virtue, such their Dhamma, such their discernment, such their (mental) dwelling, such their release.’’

When this was said, Ven. Ānanda said to those monks, “Friends, Tathāgatas are both amazing & endowed with amazing qualities, both astounding & endowed with astounding qualities.” But the conversation among them was interrupted as the Blessed One, emerging from his seclusion in the late afternoon, went to the meeting hall and, on arrival, sat down on a seat laid out. Seated, he addressed the monks: “For what topic of conversation, monks, are you gathered together here? In the midst of what topic of conversation have you been interrupted?”

“Just now, lord, after the meal, on returning from our almsround, we gathered at the meeting hall, when this conversation arose among us: ‘It’s amazing, friends. It’s astounding, the great might, the great power of the Tathāgata, in that the Tathāgata knows of the Awakened Ones of the past—those totally unbound, who have cut through objectification, cut through the rut, put an end to the round, and transcended all suffering & stress: “Such was the birth of those Blessed Ones, such was their name, such their clan, such their virtue, such their Dhamma, such their discernment, such their (mental) dwelling, such their release.”’

“When this was said, Ven. Ānanda said to us, ‘Friends, Tathāgatas are both amazing & endowed with amazing qualities, both astounding & endowed with astounding qualities.’ But the conversation among us was interrupted when the Blessed One approached.”

Then the Blessed One said to Ven. Ānanda, “That being the case, Ānanda, elaborate to a greater extent on the Tathāgata’s amazing & astounding qualities.”

“In the Blessed One’s presence, lord, I have heard this, in the Blessed One’s presence I have learned this: ‘Mindful & alert, the bodhisatta appeared among [the devas of] the Tusita host.’ And the fact that, mindful & alert, the bodhisatta, appeared among the Tusita host: I hold this to be an amazing & astounding quality of the Blessed One.

“In the Blessed One’s presence, lord, I have heard this, in the Blessed One’s presence I have learned this: ‘Mindful & alert, the bodhisatta stayed for a full lifespan in the Tusita host.’…

“…‘Mindful & alert, the bodhisatta, descending from the Tusita host, alighted in his mother’s womb.’…

“…‘When the bodhisatta, mindful & alert, descended from the Tusita host and alighted in his mother’s womb, a great, measureless radiance surpassing the effulgence of the devas appeared in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people. Even in the intercosmic [intergalactic?] void of the unrestrained darkness, pitch-black darkness, where even the light of the sun & moon—so mighty, so powerful—doesn’t reach, even there the great, measureless radiance surpassing the effulgence of the devas appeared. And the beings reborn there perceived one another by that radiance: “So other beings have been reborn here, too!” And so this ten-thousandfold cosmos shivered & quivered & quaked, while the great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.’…

“…‘When the bodhisatta, mindful & alert, had alighted in his mother’s womb, four male devas came to guard him from four directions, (thinking,) “May no human or non-human beings or anyone at all harm the bodhisatta or his mother.”’…

“…‘When the bodhisatta had alighted in his mother’s womb, the bodhisatta’s mother was naturally virtuous, abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from telling lies, abstaining from distilled & fermented drinks that cause heedlessness.’…

“…‘When the bodhisatta had alighted in his mother’s womb, there appeared in the bodhisatta’s mother no intention imbued with sensuality toward men, and the bodhisatta’s mother was inaccessible to any man with an impassioned mind.’…

“…‘When the bodhisatta had alighted in his mother’s womb, the bodhisatta’s mother was one who received the five strings of sensuality. She lived endowed and provided with the five strings of sensuality.’…

“…‘When the bodhisatta had alighted in his mother’s womb, there appeared in the bodhisatta’s mother no illness. She was happy and unafflicted in body. And she saw the bodhisatta within her womb with all his limbs and no inferior faculties. Suppose that there were a beryl gem, beautiful, radiant, eight-faceted, well cut & polished, and through it were strung a blue, yellow, red, white, or beige thread. And then a man of good eyesight, taking it in his hand, would contemplate it: “This is a beryl gem, beautiful, radiant, eight-faceted, well cut & polished, and through it is strung a blue, yellow, red, white, or beige thread.” In the same way, when the bodhisatta had alighted in his mother’s womb, the bodhisatta’s mother experienced no illness. She was happy and unafflicted in body. And she saw the bodhisatta within her womb with all his limbs and no inferior faculties.’…

“…‘When the bodhisatta had been born seven days, the bodhisatta’s mother passed away and reappeared in the Tusita host.’…

“…‘Whereas other women give birth after nurturing the fetus in the womb between nine and ten lunar months, that’s not how the bodhisatta’s mother gave birth to the bodhisatta. After nurturing the bodhisatta in her womb exactly ten lunar months, the bodhisatta’s mother gave birth.’…

“…‘Whereas other women give birth while sitting or lying down, that’s not how the bodhisatta’s mother gave birth to the bodhisatta. The bodhisatta’s mother gave birth to the bodhisatta while standing.’…

“…‘When the bodhisatta left his mother’s womb, devas received him first, and then human beings.’…

“…‘When the bodhisatta left his mother’s womb but before he reached the ground, four male devas received him and set him in front of his mother, (saying,) “Be gratified, O queen. A son of great influence has been born to you.”’ …

“…‘When the bodhisatta left his mother’s womb, he left it immaculate, unsullied by fluid, unsullied by mucus, unsullied by blood, unsullied by lymph: pure, very pure. Just as when a gemstone is placed on Kāsi cloth, neither would the gemstone sully the cloth, nor the cloth the gemstone. Why is that? Because of the purity of both. In the same way, when the bodhisatta left his mother’s womb, he left it immaculate, unsullied by fluid, unsullied by mucus, unsullied by blood, unsullied by lymph: pure, very pure.’…

“…‘When the bodhisatta left his mother’s womb, two streams of water appeared from the sky—one cool, the other warm—to wash the bodhisatta and his mother.’…

“…‘As soon as the bodhisatta was born, he stood steadily with his feet on the ground and, facing north, took seven steps while a white parasol was held over him. Surveying all the directions, he made a bellowing statement: “I am the foremost of the world. I am chief of the world. I am the best of the world.”’ …

“In the Blessed One’s presence, lord, I have heard this, in the Blessed One’s presence I have learned this: ‘When the bodhisatta left his mother’s womb, a great, measureless radiance surpassing the effulgence of the devas appeared in the cosmos with its devas, Māras, & Brahmās, in this generation with its contemplatives & brahmans, its royalty & common people. Even in the intercosmic void of the unrestrained darkness, pitch-black darkness, where even the light of the sun & moon—so mighty, so powerful—doesn’t reach, even there the great, measureless radiance surpassing the effulgence of the devas appeared. And the beings reborn there perceived one another by that radiance: “So other beings have been reborn here, too!” And so this ten-thousandfold cosmos shivered & quivered & quaked, while the great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas.’ And the fact that when the bodhisatta left his mother’s womb… this ten-thousandfold cosmos shivered & quivered & quaked, while the great, measureless radiance appeared in the cosmos, surpassing the effulgence of the devas: I hold this, too, to be an amazing & astounding quality of the Blessed One.”

“That being the case, Ānanda, you can hold this, too, to be an amazing & astounding quality of the Tathāgata: There is the case where feelings are known to the Tathāgata when they arise, known when they remain, known when they subside. Perceptions are known to the Tathāgata when they arise, known when they remain, known when they subside. Thoughts are known to the Tathāgata when they arise, known when they remain, known when they subside. You can hold this, too, Ānanda, to be an amazing & astounding quality of the Tathāgata.”

“The fact, lord, that feelings are known to the Blessed One when they arise, known when they remain, known when they subside; perceptions are known to the Blessed One when they arise, known when they remain, known when they subside; thoughts are known to the Blessed One when they arise, known when they remain, known when they subside: I hold this, too, lord, to be an amazing & astounding quality of the Blessed One.”

That is what Ven. Ānanda said. The Teacher was in approval. Gratified, the monks delighted in Ven. Ānanda’s words. MN 123

Asita the seer, in his mid-day meditation,

saw the Group of Thirty—

Sakka the king,

and devas dressed in pure white

exultant, ecstatic—

holding up banners, cheering wildly,

& on seeing the devas so joyful & happy,

having paid his respects, he said:

“Why is the deva community

so wildly elated?

Why are they holding up banners

& waving them around?

Even after the war with the Asuras

—when victory was the devas’,

the Asuras defeated—

even then there was nothing hair-raising like this.

Seeing what marvel

are the devas so joyful?

They whistle,

they sing,

play music,

clap their hands,

dance.

So I ask you, who live on Mount Meru’s summit.

Please dispel my doubt quickly, dear sirs.”

“The bodhisatta, the foremost jewel,

unequaled,

has been born for welfare & happiness

in the human world

in a town in the Sakyan countryside,

Lumbini.

That’s why we’re contented, so wildly elated.

He—the highest of all beings, the ultimate person,

a bull among men, highest of all people—

will set turning the Wheel (of Dhamma)

in the forest named after the seers,

like a strong, roaring lion,

the conqueror of beasts.”

Hearing these words,

Asita quickly descended (from heaven)

and went to Suddhodana’s dwelling.

There, taking a seat, he said to the Sakyans:

“Where is the prince?

I, too, want to see him.”

The Sakyans then showed

to the seer named Asita

their son, the prince,

like gold aglow,

burnished by a most skillful smith

in the mouth of the furnace,

blazing with glory, flawless in color.

On seeing the prince blazing like flame,

pure like the bull of the stars

going across the sky

—the burning sun,

released from the clouds of autumn—

he was exultant, filled with abundant rapture.

The devas held in the sky

a many-spoked sunshade

of a thousand circles.

Gold-handled whisks

waved up & down,

but those holding the whisks & the sunshade

couldn’t be seen.

The dreadlocked seer

named Dark Splendor,

seeing the boy—like an ornament of gold

on a red woolen blanket,

a white sunshade held over his head—

received him, joyful in mind & pleased.

And on receiving the bull of the Sakyans,

longingly, the master of mantras & signs

exclaimed with a confident mind:

“This one is unsurpassed,

the highest of the biped race.”

Then, foreseeing his own imminent departure,

he, dejected, shed tears.

On seeing him weeping,

the Sakyans asked:

“But surely there will be

no danger for the prince?”

On seeing the Sakyans’ concern

he replied, “I foresee for the prince

no harm,

nor will there be any danger for him.

This one’s not insignificant: Be assured.

This prince will touch

the ultimate self-awakening.

He, seeing the utmost purity,

will set rolling the Wheel of Dhamma

through sympathy for the welfare of many.

His holy life will spread far & wide.

But as for me,

my life here has no long remainder.

My death will take place before then.

I won’t get to hear

the Dhamma of this one with the peerless role.

That’s why I’m stricken,

afflicted, & pained.”

He, having brought the Sakyans

abundant rapture,

the follower of the holy life

left the inner chamber and,

out of sympathy for his nephew,

urged him on toward the Dhamma

of the one with the peerless role:

“When you hear from another the word,

‘Awakened One,’

or ‘Attaining self-awakening,

he lays open the path of the Dhamma,’

go there and, asking him yourself,

follow the holy life

under that Blessed One.”

Instructed by the one

whose mind was set on his benefit,

Such,

seeing in the future the utmost purity,

Nālaka, who had laid up a store of merit,

awaited the Victor expectantly,

guarding his senses. Sn 3:11