Tagged: Geyya
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1. Bodhikathā (The Account of the Bodhi Tree)
1Immediately after attaining full awakening at Uruvelā under the Bodhi tree, the Buddha (`Bhagavā`) spent a night contemplating `paṭiccasamuppādaṃ` (dependent origination) in three watches. He systematically understood that the phenomenal nature of experience - resulting in `dukkha` (suffering) - can be traced through a linked set of causes ultimately back to ignorance (`avijjā`). The cessation of ignorance then leads to the cessation of this chain of causes and thus the end of experienced `dukkha`. This profound realisation led him to utter inspired verses (`udāna`) affirming this understanding of the phenomenological framework has enabled him to dispel all doubts and deconstruct the framework, resulting in awakening.
12. Uruvelapāṭihāriyakathā (The Account of the Miracles at Uruvelā)
2The Bhagavā (Buddha) journeyed to Uruvelā, encountering three dreadlocked ascetic brothers — Uruvelakassapa, Nadīkassapo, and Gayākassapo — who were leaders of one thousand ascetics. To overcome Uruvelakassapa's pride and belief in his own spiritual superiority, the Bhagavā performed a series of miracles, including subduing a fierce nāga, being visited by divine beings (Four Great Kings, Sakka, Brahmā Sahampati), discerning Uruvelakassapa's thoughts, and demonstrating control over natural elements and phenomena. Despite each miracle, Uruvelakassapa, while impressed by the Bhagavā's power, repeatedly concluded that the Bhagavā was not an arahant like himself. Finally, the Bhagavā directly challenged Uruvelakassapa's delusion, leading to the conversion of all three brothers and their one thousand followers, who then received ordination. Subsequently, the Bhagavā delivered the Fire Discourse at Gayāsīsa, explaining how all sensory experiences are "burning" with passion, aversion, and delusion, which led to the liberation of all one thousand newly ordained bhikkhus.
13. Bimbisārasamāgamakathā (The Account of the Meeting with Bimbisāra)
3The Bhagavā, accompanied by a thousand converted matted-hair ascetics, arrived in Rājagaha, where his renowned virtues attracted King Seniya Bimbisāra and a large assembly. To clarify his supreme spiritual authority, the Buddha elicited a public declaration of discipleship from Uruvelakassapa, a prominent ascetic. Following this, the Buddha delivered a Dhamma discourse, leading King Bimbisāra and many others to attain the `dhammacakkhu` (insight into the Dhamma)". The deeply moved king, whose long-held aspirations were now fulfilled, took refuge in the Triple Gem, invited the Buddha for a meal, and subsequently donated the Veḷuvana (Bamboo Grove) park, which the Buddha accepted, thereby establishing the first monastery and allowing the Saṅgha to accept such offerings.
14. Sāriputtamoggallānapabbajjākathā (The Account of the Pabbajjā (Going Forth) of Sāriputta and Moggallāna)
4Sāriputta and Moggallāna, disciples of the wanderer Sañcaya, had agreed to inform each other if one attained `amata` (deathless). Sāriputta, impressed by the venerable Assaji's demeanor, learned from him the core teaching: phenomena arise from a cause, and the Buddha (Tathāgata) teaches their cause and cessation. This insight led both Sāriputta and Moggallāna to attain the `dhammacakkhu` (insight into the Dhamma). Consequently, they and 250 followers left Sañcaya to join the Buddha, who recognized them as his future chief disciples and ordained them.
Epilogue - Abhiññātānaṃpabbajjā (The Going Forth of the Well-known)
5The Bhagavā's success in attracting distinguished Magadhan young men and former followers of Sañjaya (like Sāriputta and Moggallāna) to the holy life sparked public criticism, with people accusing him of making individuals childless, women widows, and breaking up families, even taunting his bhikkhus with a verse. The Bhagavā predicted this outcry would only last seven days and instructed his bhikkhus to respond with a counter-verse emphasizing that Tathāgatas lead by the true Dhamma, which should not cause envy in those who understand. When the bhikkhus used this response, public opinion shifted to acknowledge that the Sakyaputtiya ascetics led by Dhamma, and the complaints ceased within the predicted timeframe.
2. Ajapālakathā (The Account of the Goatherd's Banyan Tree)
6After emerging from seven days of concentration, the Bhagavā relocated from the Bodhi tree to the goatherd's banyan Tree, where he sat for another seven days experiencing the bliss of liberation. Here, a disapproving `brāhmaṇa` approached and asked what defines a true brāhmaṇa and their qualities. The Bhagavā responded with an inspired utterance, stating that a true brāhmaṇa is one who has discarded evil qualities, is free from arrogance and defilements, is self-controlled, perfected in knowledge, has lived the holy life, and has no worldly attachments, thus rightly able to claim the title 'brāhmaṇa'.
3. Mucalindakathā (The Account of Mucalinda)
7After emerging from seven days of `samādhi` (concentration), the Bhagavā spent another seven days at the Mucalinda tree experiencing the bliss of `vimutti` (liberation). During this period, an unseasonal storm arose, prompting Mucalinda, the nāga king, to protect the Bhagavā by coiling around his body and spreading a hood over his head for seven days. Once the storm cleared, Mucalinda transformed into a young man and paid homage. In response, the Bhagavā uttered an `udāna` (inspired utterance) extolling the happiness of `viveka` (solitude) for the content who have heard the Dhamma, `abyāpajja` (non-affliction) towards beings, `virāgatā` (dispassion) from sensual pleasures, and identifying the dispelling of `asmimāna` (the conceit 'I am') as the supreme happiness.
4. Rājāyatanakathā (The Account of the Rājāyatana Tree)
8After emerging from another seven days of `samādhi` and spending a further seven days at the Rājāyatana tree experiencing liberation, the Bhagavā was approached by merchants Tapussa and Bhallika, who were guided by a `devatā` (deity) to offer him barley-meal and honey-comb. Pondering how to accept the food, as Tathāgatas (realised ones) do not receive offerings in their hands, the four Great Kings miraculously provided four stone bowls. The Bhagavā accepted and partook of the meal, after which Tapussa and Bhallika took refuge in the Bhagavā and the `Dhamma` (Buddha's teachings), becoming the first lay followers in the world with two utterances.
5. Brahmayācanakathā (The Account of Brahmā's Request)
9After emerging from deep concentration, the Bhagavā reflected that the profound `dhamma` (phenomenal nature of experience) he had attained would be too difficult for a generation delighting in attachment to understand, and thus inclined not to teach. However, Brahmā Sahampati (the Supreme Creator of Vedic tradition), perceiving the Bhagavā's reluctance and concerned for the world, appeared and repeatedly implored him to teach, arguing that some beings with "little dust" in their eyes would indeed comprehend the doctrine. Moved by compassion and Brahmā's persistent requests, the Bhagavā surveyed the world with his `buddhacakkhu` (eye of understanding), saw beings of varying mental capacities, much like lotuses in a pond at different stages of growth, and finally agreed to teach the `dhamma`, opening the "doors to the deathless."
6. Pañcavaggiyakathā (The Account of the Group of Five)
10After realising his first two choices for teaching the Dhamma had passed away, the Buddha (Bhagavā) decided to teach the group of five ascetics who had previously attended him. Journeying to Bārāṇasī, he encountered Upaka, to whom he declared his supreme enlightenment and status as a teacherless Arahant. The five ascetics were initially skeptical of the Buddha, whom they perceived as having reverted to luxury, but he convinced them of his attainment. He then delivered his first discourse, "Setting the Wheel of Dhamma in Motion," teaching them the Middle Way (`Majjhimā Paṭipadā`) which avoids the extremes of sensual indulgence and self-mortification, and the Four Realisations (`caturāriyasaccāni`): suffering, its origin in craving, its cessation, and the path to its cessation: `Ariyo Aṭṭhaṅgiko Maggo` (the Noble Eightfold Path). Koṇḍañña was the first to gain the `dhammacakkhu` (insight into the Dhamma), understanding that whatever is subject to origination is subject to cessation, followed by the other four, all of whom were then ordained. Subsequently, the Buddha taught them the second discourse - the doctrine of anattā (not-self) in relation to the `pañcupādānakkhandhā` or Five Collections (form, feeling, perception, mental formations, consciousness), leading to all five ascetics achieving liberation as Arahants.