Part 1 - Changing the Mode of Practice

fter the Bodhisatta had completed the austerity practices (dukkaracariyā), for six years, A it was about the first waxing of Vesākha (April-May) following the month of Citta (March-April) of the year 103 Mahā Era, that it occurred to the him thus:

“The Samaṇas and Brāhmaṇas of the past, in their practice of austerities, could have gone through only this much of pain and hardship at the most; they could not have gone through more hardship than what I am now enduring. The Samaṇas and Brāhmaṇas of the future, in their practice of austerities, will go through only this much of pain and hardship at the most; they will not go through more hardship than what I am now enduring. The Samaṇas and Brahmans of the present day also, in their practice of austerities, may go through only this much of pain and hardship at the most; they cannot go through more hardship than what I am now enduring. (What hardship I have endured will not be less, but may even be more than the pain and suffering undergone by the Samaṇas and Brāhmaṇas of the past, the future and the present. I have striven and practised the austerities strenuously for six long years). Although I have exerted so strenuously in this manner, I have not attained Enlightenment (Sabbaññuta-ñāṇa) and I have not realized Buddhahood. There may, perhaps, be another mode of practice, another path, to attain Enlightenment (Sabbaññuta-ñāṇa) and to realize Buddhahood.”

Keeping on reflecting thus, he came to perceive that he had developed and entered upon the first jhāna of ānāpāna while sitting under the shade of the rose apple (Eugenia) tree, at the time of the auspicious ‘Ploughing Ceremony’ performed by his father King Suddhodāna. He recognised then that the practice of the first jhāna of ānāpāna must certainly be the true path, the correct mode of practice for the attainment of sabbaññutā- ñāṇa, realization of the Buddhahood. He further reflected: “Why should I be afraid of the jhānic bliss realizable from the Ānāpāna Concentration Meditation. It is the bliss that arises purely from renunciation (nekkhamma) and entirely detached from the desires for material objects and sensual pleasures. I am certainly not afraid of the jhānic bliss of the Ānāpāna Concentration Meditation.”

Then again he continued to reflect: “I may not be able to exert and develop the said ānāpāna Concentration Meditation with this body of mine which is so much exhausted and withered. It will be well if I take some solid, coarse food such as boiled rice to resuscitate and freshen this emaciated body before I endeavour to attain the said jhāna through ānāpāna Concentration Meditation.”

Having considered thus, the Bodhisatta took the alms-bowl which he had laid aside, went round the market town of Sena for alms-food and sustained his withered, emaciated body with whatever food he received on his alms-round. Within two or three days, he regained strength and the major physical characteristics of a Great man (Mahā-pūrisa lakkhaṇās) which had disappeared at the time of strenuous practice of dukkaracariyā, reappeared distinctly in their original forms. At that time, the physical body of the Bodhisatta looked fresh in yellow, like the colour of gold.

(Here, it should be specially noted that at the time the Bodhisatta reflected on the correct path for realization of Omniscience, for attainment of Buddhahood, after discarding the practice of dukkaracariyā, he correctly considered that the eight mundane attainments of jhāna that he achieved after meeting the Sect-leaders Āḷāra and Udaka were just the basis of the round of suffering (vattapādaka). He also considered that the Ānāpāna Concentration, which was developed in the shade of the rose apple tree while his father, King Suddhodāna, was performing the auspicious ‘Ploughing Ceremony’, was the correct path for the realization of Omniscience and for the attainment of Buddhahood since the Ānāpāna Concentration was part of Mindfulness Meditation of the body, (Kāyagatāsati), and the basis of Insight Meditation, (Vipassanā) for all Bodhisattas.)

     ——Mulapaṇṇāsa Tīkā Vol I——