Early on the full moon day of Kason (April) in the year 103 of the Great Era, i.e. 2551 years ago, counting back from the year 1324 of the Burmese Era, the now emaciated prince sat down under the Bo Tree (Bodhi Tree) near the big village of Senanigãma awaiting the hour of going for alms food. At that time, Sujãtã, the daughter of a rich man from the village, was making preparations to give an offering to the tree-spirit of the Bo tree. She sent her maid ahead to tidy up the area under the spread of the holy tree. At the sight of the starving man seated under the tree, the maid thought the deity had made himself visible to receive their offering in person. She ran back in great excitement to inform her mistress.

Sujãtã put the milk rice which she had cooked early in the morning in a golden bowl worth a hundred thousand pieces of money. She covered the same with another golden bowl. She then proceeded with the bowls to the foot of the banyan tree where the prince remained seated and put the bowls in the hand of the soon to be Great Bodhisattva, saying, “May your wishes prosper like mine have.” So saying, she departed.

Sujãtã, on becoming a maiden, had made a prayer at the banyan tree: “If I get a husband of equal rank and same caste with myself and my first born is a son, I will make an offering.” Her prayer had been fulfilled and her offering of milk rice that day was intended for the tree deity in fulfillment of her pledge. However, later when she learned that the Bodhisattva had overcome the powers of Mara and gained Awakenment after taking the milk rice offered by her, she was overjoyed with the thought that she had made a noble deed to the greatest merit.

Before the day she was to cook the rice, Sujata had some of her servants lead the herd of 1,000 cows to a forest of licorice grass so that the cows could eat their fill. Then she divided them into two herds of 500 head each, and milked the 500 cows of one herd and fed that milk to the 500 cows of the other herd. She then continued to divide that herd and feed half on the milk of the other half until there were only eight cows left. She then took the milk from those eight cows to make her milk rice.

When the rice was cooked, Sujata sent a servant girl to clean up the area around the banyan tree. The servant girl came back to Sujata with a report that the deity [deva] who was to receive the offerings had materialized, and was already sitting at the foot of the banyan tree. Excited, Sujata lifted the tray of milk rice to her head and carried it to the banyan tree, together with her servant girl. Seeing that it was as her servant had told her, she came forward and proffered the tray of milk rice. The Great Being received it and looked at Sujata. She understood from his look that he had no bowl or any other dish with which to eat the food, and so she made an offering of both the rice and the dish.

Having offered the rice, she walked back to her house, full of happiness, believing that she had made offerings to a deva.

For other uses see Mara.

In Buddhism, Mara is the demon who tempted Gautama Buddha by trying to seduce him with the vision of beautiful women who, in various legends, are often said to be his daughters. In Buddhist cosmology, Mara personifies unskillfulness, the “death” of the spiritual life. He is a tempter, distracting humans from practicing the spiritual life by making the mundane alluring or the negative seem positive.

The early Buddhists, however, rather than seeing Mara as a demonic, virtually all-powerful Lord of Evil, regarded him as more of a nuisance. Many episodes concerning his interactions with the Buddha have a decidedly humorous air to them.

In traditional Buddhism four senses of the word “mara” are given.

• Klesa-mara, or Mara as the embodiment of all unskilful emotions.
• Mrtyu-mara, or Mara as death, in the sense of the ceaseless round of birth and death.
• Skandha-mara, or Mara as metaphor for the entirety of conditioned existence.
• Devaputra-mara, or Mara the son of a deva (god), that is, Mara as an objectively existent being rather than as a metaphor.

Early Buddhism acknowledged both a literal and “psychological” interpretation of Mara. Mara is described both as an entity having a literal existence, just as the various deities of the Vedic pantheon are shown existing around the Buddha, and also is described as a primarily psychological force - a metaphor for various processes of doubt and temptation that obstruct religious practice.

“Buddha defying Mara” is a common pose of Buddha sculptures. The Buddha is shown with his left hand in his lap, palm facing upwards and his right hand on his right knee. The fingers of his right hand touch the earth, to call the earth as his witness for defying Mara and achieving enlightenment. This posture is also referred to as the ‘earth-touching’ mudra.

Siddhattha - Life as a Prince and Renunciation - with meditation teachers - Practice of severe austerities - his meditation before Awakenment - the Three Knowledges - inspired verses after  Awakenment- who to teach? The five ascetics - Añña Kondaññā, the first Arahant.

Prince Siddhattha, heir to the throne of the Sākiyan kingdom, saw, in spite of his father’s endeavours, old age, disease and death; and also a religious wanderer in yellow robes who was calm and peaceful. When he had seen these things, withheld from him until his early manhood, he was shocked by the sight of the first three realising that he also must suffer them, but he was inspired by the fourth and understood that this was the way to go beyond the troubles, and sufferings of existence. Though his beautiful wife, Yasodharā presented him with a son who was called Rāhula, he was no longer attracted to worldly life. His mind was set upon renunciation of the sense pleasures and uprooting the desires, which underlay them.

So at night he left behind his luxurious life and going off with a single retainer, reached the Sākiyan frontiers. There he dismounted from his horse, took off his princely ornaments and cut off his hair and beard with his sword. Then he changed into yellowish-brown patched robes and so transformed himself into a Bhikkhu or wandering monk. The horse and valuables he told his retainer to take back with the news that he had renounced pleasures and gone forth from home to homelessness.

At first he went to various meditation teachers but he was not satisfied with their teachings when he became aware that they could not show him the way out of all suffering. Their attainments, which he equalled, were like temporary halts on a long journey, they were not its end. They led only to birth in some heaven where life, however long, was nevertheless impermanent. So he decided to find his own way by bodily mortification. This he practised for six years in every conceivable way, going to extremes, which other ascetics would be fearful to try. Finally, on the edge of life and death, he perceived the futility of bodily torment and remembered from boyhood a meditation experience of great peace and joy. Thinking that this was the way, he gave up troubling his body, and took food again to restore his strength. So in his life he had known two extremes, one of luxury and pleasure when a prince, the second of fearful austerity, but both he advised his first Bhikkhu disciples, should be avoided.[1]

Having restored his strength, he sat down to meditate under a great pipal tree, later known as the Bodhi (Enlightenment) Tree. His mind passed quickly into four states of deep meditation called jhāna. In these, the mind is perfectly one-pointed and there is no disturbance or distraction. No words, no thoughts and no pictures, only steady and brilliant mindfulness. Some mental application and inspection is present at first along with physical rapture and mental bliss. But these factors disappear in the process of refinement until in the fourth jhāna only equanimity, mindfulness and great purity are left. On the bases of these profound meditation states certain knowledge arose in his mind.  

These knowledge, which when they appear to a meditator are quite different from things which are learnt or thought about, were described by him in various ways. It is as though a person standing at various points on a track, which is roughly circular, should describe different views of the same landscape; in the same way the Buddha described his Bodhi or awakening experience. Some parts of this experience would be of little or no use to others in their training so these facts he did not teach. What he did teach was about dukkha or suffering, how it arises and how to get beyond it. One of the most frequent views into this ‘landscape of Awakenment’ is the Three Knowledges: of past lives, of kamma and its results, and of the destruction of the mental pollution.

The wisdom of knowing his own past lives, hundreds of thousands of them, an infinite number of them, having no beginning - all in detail with his names and occupations, the human, super-human and sub-human ones, showed him the futility of searching for sense-pleasures again and again. He saw as well that the wheel of birth and death kept in motion by desires for pleasure and existence would go on spinning for ever producing more and more of existence bound up with unsatisfactory conditions. Contemplating this stream of lives he passed the first watch of the night under the Bodhi Tree.

The wisdom pertaining to kamma[2] and its results means that he surveyed with the divine interior eye all sorts of beings, human and otherwise and saw how their past kammas gave rise to present results and how their present kammas will fruit in future results. Wholesome kammas, developing one’s mind and leading to the happiness of others, fruit for their doer as happiness of body and mind, while unwholesome kammas which lead to deterioration in one’s own mind and suffering for others, result for the doer of them in mental and physical suffering. The second watch of the night passed contemplating this wisdom.

In the last watch he saw how the pollution, the deepest layer of defilement and distortion, arise and pass away conditionally. With craving and ignorance present, the whole mass of sufferings, gross and subtle, physical and mental - all that is called dukkha, come into existence; but when they are abandoned then this burden of dukkha, which weighs down all beings and causes them to drag through myriad lives, is cut off and can never arise again. This is called the knowledge of the destruction of the pollutions: desires and pleasures, existence and ignorance, so that craving connected with these things is extinct.

When he penetrated to this profound truth, the arising and passing away conditionally of all experience and thus of all dukkha, he was the Buddha, Enlightened, Awakened. Dukkha he had known thoroughly in all its most subtle forms and he discerned the causes for it’s arising - principally - craving. Then he experienced its cessation when its roots of craving had been abandoned, this cessation of dukkha also called Nibbāna, the Bliss Supreme. And he investigated and developed the Way leading to the cessation of dukkha, which is called the Noble Eightfold Path. This Path is divided into three parts: of wisdom - Right View and Right Thought; of moral conduct - Right Speech, Right Action and Right Livelihood; of mind development - Right Effort, Right Mindfulness and Right Collectedness. It has been described many times in detail.[3]

We are told that to the Buddha experiencing the bliss supreme of Enlightenment the following two verses occurred:

            „Through many births in the wandering-on

            I ran seeking but finding not

            the maker of this house -

            dukkha is birth again, again.

 

            O house maker, you are seen!

            You shall not make a house again;

            all your beams are broken up,

            rafters of the ridge destroyed:

            the mind gone to the Unconditioned,

            to craving’s destruction it has come“.

                                    (Dhammapada, verses 153-154)  

Now that he had come to the end of craving and desire, a thing, so difficult to do, and after reviewing his freedom from the round of birth and death, he concluded that no one in the world would understand this teaching. Men are blinded by their desires, he thought and his mind inclined towards not teaching the Dhamma. Then with the divine eye he saw that there were a few beings „with little dust in their eyes“ and who would understand. First he thought of the two teachers he had gone to and then left dissatisfied but both had died and been reborn in the planes of the formless deities having immense life spans. They would not be able to understand about ‘arising and passing away’. Then he considered the whereabouts of the five ascetics who had served him while he practised severe bodily austerities. The knowledge came to him that they were near Benares, in the Deer-sanctuary at Isipatana; so he walked there by slow stages. So he began the life of a travelling Bhikkhu, the hard life that he was to lead out of compassion for suffering beings for the next forty-five years.

When the Buddha taught these five ascetics he addressed them as ‘Bhikkhus’. This is the word now used only for Buddhist monks but at that time applied to other religious wanderers. Literally, it means ‘one who begs’ (though Bhikkhus are not allowed to beg from people, they accept silently whatever is given. See Chapter VI). At the end of the Buddha’s first discourse[4], Kondaññā[5] the leader of those Bhikkhus, penetrated to the truth of the Dhamma. Knowing that he had experienced a moment of Enlightenment - Stream-winning as it is called, the Buddha was inspired to say, „Kondaññā truly knows indeed Kondaññā truly knows!“ Thus he came to be known as Añña-Kondaññā - Kondaññā who knows as it really is.