80 Scenes of the Life of Buddha (Part-2)

Before you read this part 2 (Fig. 41- 80), you should read firstly previous post part 1 (Fig. 1- 40).

Plan of Ananda Temple

Photo image of the inner face of the outer wall of the First corridor


Photo. 3 Inner face of the outer wall of the first corridor
Lower row start the series Fig. 1, 2, —- 40
Upper row start the series Fig. 41, 42, —- 80

A series of eighty sculptures depicted in the two rows tiers of niches at the inner face of the outer wall of the first corridor of the west door of Ananda Temple. (left side of photo No. 1/ 2 and also see above Photo No. 3)

The first 40 of lower row are at around body height and to prevent vandalism they now have barred windows over them. So it is impossible to get good photographs of them.

So you can see the sculpture of Deva Setaketu as the figure No.1 at the lower row. (Photo No.3) (See detail about the Fig. No.1 in previous post Part- 1).

The sculpture of upper niche is the figure No. 41 which depicted as the Bodhisatta, riding on Kandaka, left the palace along with Minister Channa who holds the tail of Kandaka. (See detail about the Fig. No. 41 in this post).

You can see from Fig. 1 to Fig. 40 at the lower row by round the building. So the start point is Fig. 1 and end point is Fig. 40 for lower row. And then go to next round to see Fig. 41 to 80 at the niches of upper row.

The Dream of Māyādevī showed at the Lower Niche as Fig. 2. (Photo 3, Fig. 2) (See detail about the Fig. No. 2 in previous post part.1).

Fig. 42, Upper Niche: Prince Sidattha leaving his palace for forest recluse. Four devas hold the hooves of his horse (Kandaka) to muffle the sound. (See detail about the Fig. No. 42 in this post).


Fig. 41 The Prince mounts Kandaka. (ဘုရားလောင်း မြင်းပေါ်သို့တက်မည့်အခန်း)
The Buddha addresses his horse Kandaka while his groom kneels at its side.
Fig. 41 – The Bodhisattva, riding on Kandaka, left the palace along with Minister Channa.
It was Monday, the Fullmoon day of Waso, 97 Mahā Era (594 B.C).
Fig. 41 (Audio) Click the play button to listen about Figure 41. (This voice is created by AI)

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Fig. 42– The Bodhisattva leaves Kapilavastu
(မြင်းခွါသံကို လူတို့မကြားအောင် နတ်များက လက်နှင့်ခံသော အခန်း)
Fig. 42 – Prince Sidattha leaving his palace for forest recluse. The devas hold the hooves of his steed (Kandaka) to muffle the sound.
Fig. 42 (Audio) Click the play button to listen about Figure 42. (This voice is created by AI)

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Fig. 43- Māra tempts the Bodhisattva
ဘုရားလောင်းကို မာရ်နတ်တားသောအခန်း
Fig. 43 – Thereupon, the evil Māra, standing in the sky, deterred, saying: “On the seventh day from now, the Flying Wheel of Treasure will appear and you will be the Universal Monarch who rules over the four island continents. Do not renounce this world.”
“Oh, Māra, I know that the Wheel of Treasure will arise seven days later. I don’t want the Universal Kingship. I will strive to become a Buddha.” So, saying he went on his journey.
Fig. 43 (Audio) Click the play button to listen about Figure 43. (This voice is created by AI)

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Fig. 44- The Bodhisattva retires to the jungle as a recluse.
(ဘုရားလောင်း တောထွက်တော်မူသောအခန်း)
Fig. 44 – Bodhisattva arrives at the River Anomā before down.
Fig. 44 (Audio) Click the play button to listen about Figure 44. (This voice is created by AI)

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Fig. 45- The Bodhisattva crosses the River Anomā
(With one leap they cross the river Anoma)
(ဘုရားလောင်း အနော်မာမြစ်ကမ်း တဖက်သို့ရောက်သောအခန်း)
Fig. 45 – They cross to the opposite bank with one jump.

ရှစ်ဥဿဘ= ဥသဘ/ ဥဿဘ (usabha) (n) 1. Bull,
2. A linear measure of 140 cubits. (ရှစ်ဥဿဘ အပြန့်ကျယ်သော။ အနော်မာမြစ်မင်းကို။ မြင်းနှင့်ခုန်လို၍။ …)

Cubit: an ancient measure of length, approximately equal to the length of a forearm. It was typically about 18 inches or 44 cm, though there was a long cubit of about 21 inches or 52 cm.
Fig. 45 (Audio) Click the play button to listen about Figure 45. (This voice is created by AI)

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Fig. 46- The Bodhisattva makes over his Jewels to Channa.
(ဘုရားလောင်းသည် ဆန္ဒအမတ်ကို နားဘံကို အပ်သောအခန်း)
Fig. 46- It depicts Prince Sidattha, the future Buddha, handing over to his attendant Channa the bejewelled ear-plugs he wore. Minister Channa accepts them weeping with his hands held high.
Fig. 46 (Audio) Click the play button to listen about Figure 46. (This voice is created by AI)

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Fig. 47- The Great Tonsure: the Buddha cuts his hair with his sword.
tonsure:  [ton’-shur] Shaving of the top of the head of a person about to become a priest or monk.
(ဘုရားလောင်းဆံတော်ကို ပယ်ခန်း)
Fig. 47 – On reaching the other bank of Anomā River at dawn, the Bodhisattva took his hair-knot by one hand, and with a sword in the other, cut it off. The hair remained at that length, i.e. at two finger-breadths, until his death.
Fig. 47 (Audio) Click the play button to listen about Figure 47. (This voice is created by AI)

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Fig. 48- The Bodhisattva throws up his Hair.
(ဘုရားလောင်း ဆံတော်ကို ကောင်းကင်သို့ တင်မြှောက် သောအခန်း)
Fig. 48 –
When he threw up the hair-knot into the sky, making a solemn resolution: “If I shall certainly become a Buddha, may this hair stay in the sky”, the hair did stay in the sky. Sakka, the king of devas, received it with a jeweled casket and took it to Tāvatimsa. Then he built the Cuļāmani pagoda, enshrining the hair relic in it.
Fig. 48 (Audio) Click the play button to listen about Figure 48. (This voice is created by AI)

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Fig. 49- Brahma Ghaṭikāra (ဃဋိကာရဗြဟ္မာမင်း) offering Robes.
(The Bodhisattva changes his Dress)
(ဘုရားလောင်းကို ဃဋိကာရဗြဟ္မာမင်း ကြာသင်္ဃန်းကပ်သောအခန်း)
Fig. 49 – Next the Bodhisattva received the alms bowl and the yellow robes offered by the Brahma Ghaṭikāra(ဃဋိကာရဗြဟ္မာမင်း). Then, donning (old use: put on clothing-ဝတ်ဆင်သည်) the robe, he took the life of an ascetic. Brahma Ghaṭikāra took the royal dress of the Bodhisattva to the Brahma abode and built Dussa Cetiya (ဒုဿစေတီ), enshrining the dress.
Fig. 49 (Audio) Click the play button to listen about Figure 49. (This voice is created by AI)

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Fig. 50- Sending Message to his Family
(ဘုရားလောင်းက ဆန္ဒအမတ်နှင့်မြင်းတို့ကို ပြန်လွှတ်သောအခန်း)
Fig. 50- The Bodhisattva sent his minister (groom) Channa with the horse Kaṇdaka back to the capital. Kaṇdaka left his master in great despair. When it lost sight of its master, it could bear its grief no more and died. Channa continued his journey alone and reported the news to the king. On hearing the news, the whole palace burst into tears.
Fig. 50 (Audio) Click the play button to listen about Figure 50. (This voice is created by AI)

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Fig. 51- Under the Anupiya Mango Tree:
(ဘုရားလောင်း အနုပိယ သရက်တော၌ နားနေသောအခန်း)
Fig. 51 – After becoming an ascetic, the Bodhisattva stayed in the mango grove called Anuppiya near Anoma river for seven days and then he proceeded to Rājagaha.
Fig. 51 (Audio) Click the play button to listen about Figure 51. (This voice is created by AI)

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Fig. 52- Bodhisattva journeying to Rajagaraha.
(ဘုရားလောင်း ရာဇဂြိုလ်ပြည်သို့ကြွသွားသောအခန်း)
Fig. 52- The Bodhisatta starts out alone to Rājagaha thirty yūjanā away, which is surrounded by five mountains, without taking a rest, as the sun rises from Anupiya Mango Grove.

ယူဇနာ yūjanā   20.48356 km, 12.7273 ml
Fig. 52 (Audio) Click the play button to listen about Figure 52. (This voice is created by AI)

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Fig. 53- The Bodhisattva enters Rajagaraha
(The Buddha as a monk collects his first meal in his alms bowl.)
(ဘုရားလောင်း ရာဇဂြိုလ်ပြည်သို့ ဆွမ်းခံဝင်သောအခန်း)
Fig. 53 – When he went into the town for alms-food, the citizens looked admiringly at the splendid and graceful appearance of the Bodhisattva.
Fig. 53 (Audio) Click the play button to listen about Figure 53. (This voice is created by AI)

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Fig. 54- Eating alms food at the foot of Mount Pantava.
(ဘုရားလောင်းဆွမ်းရပ်သည်ကို အမတ်တို့မြင်၍ ဗိမ္ဗိသာရမင်းကို လျှောက်တင်ခန်း)
Fig. 54 – When the ministers told that they had seen the noble monk near the palace, King Bimbisāra makes them investigate because he cannot tell by looking at him through the palace window whether the Bodhisattva is a human being or a celestial being.
Fig. 54 (Audio) Click the play button to listen about Figure 54. (This voice is created by AI)

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Fig. 55- The Buddha is visited by King Bimbisara.
(ဘုရားလောင်းဆွမ်းစားသောနေရာသို့ ဗိမ္ဗိသာရမင်း ပင့်လာဟန်)
Fig. 55 – On hearing the news, King Bimbisāra followed and pleaded the Bodhisattva who was residing at the foot of Mount Pantava.
The King pleaded with the Bodhisattva not to lead a- homeless life as he was still very young. Moreover, the King admired and respected the Bodhisattva so much that he offered his kingship to the Boddhisatta. The Boddhisatta refused what he was offered. At last King Bimbisāra requested the Bodhisattva to come first to his country when he attained the Buddhahood.
Fig. 55 (Audio) Click the play button to listen about Figure 55. (This voice is created by AI)

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Fig. 56- Meet with two ascetic leaders, Āļāra and Udaka
The Bodhisattva with Āḷāra hermit
(ဘုရားလောင်း အာလာရ ရသေ့၊ ဥဒက ရသေ့ တို့နှင့်တွေ့ခန်း)
Fig. 56 – The Bodhisattva with Āḷāra hermit
The Boddhisatta left for the groves not far from the southern part of Rājagaha. He placed himself under the guidance of the two ascetic leaders, Āļāra and Udaka, and practised for Jhāna (concentration). He soon gained the mundane jhanic ecstasy.
Fig. 56 (Audio) Click the play button to listen about Figure 56. (This voice is created by AI)

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Fig. 57- The Bodhisattva discussion with Udaka hermit
(ဘုရားလောင်း ဥဒက ရသေ့နှင့်တွေ့ခန်း)
Fig. 57- The Bodhisattva discussion with Udaka hermit
The Bodhisatta tells the hermit, Udaka that he will move to another place thinking that he cannot realise the Four Noble Truths in this way, although he had practiced and attained the eight stages of jhānic bliss when he met him in the forest.
Fig. 57 (Audio) Click the play button to listen about Figure 57. (This voice is created by AI)

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Fig. 58- Meet with the Five Ascetics at Uruvelā Forest
(ဥရုဝေလ တောအုပ်တွင် ပဉ္စဝဂ္ဂီငါးပါးနှင့်တွေ့ခန်း)
Fig. 58 – Knowing his capability, the two ascetic leaders made him leader as themselves. But he did not accept their proposals. He decided that the power of his jhānic ecstasy was not the way to attain the omniscience. Thus he proceeded to the Uruvela grove.
The group of five ascetics: Kondañña, Vappa, Bhaddiya, Mahānāma and Assaji–had attended to the Bodhisattva at Uruvela grove.
Fig. 58 (Audio) Click the play button to listen about Figure 58. (This voice is created by AI)

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Fig. 59- Dukkaracariya (extremely difficult ascetic practices)
(ဘုရားလောင်း ဒုက္ကရစရိယ ကျင့်သောအခန်း)
Fig. 59 – In those days, there prevailed an ideology among the ascetics that one can attain enlightenment only by means of practising strenuous and severe austerities. Hence the Bodhisattva practiced them in the Uruvela grove for six years. He took food very sparingly. He undertook the difficult practice very severely, having just a fruit for the whole day. Sometimes he took no food at all. His flesh and blood dried up because of the severe effort.
The thirty-two special bodily marks disappeared and the bright golden complexion became gray also. The skin of the belly stuck to the spinalcord. His sacred body was reduced to a skeleton. Indeed, he was nearly dying. The skin of the head wrinkled and withered like a little tender gourd dried up in the sun.

The thirty-two special bodily marks of the greatest man (မဟာပုရိသ လက္ခဏာ ၃၂ ပါး)
The physical marks of a Great Man (Mahā purisa lakkhaṇā)


So Devas try to insert nutrition through the skin pores when the Bodhisattva starts to lose his marks of a great man after six years of severe austerities.
Fig. 59 (Audio) Click the play button to listen about Figure 59 “Dukkaracariya”. (This voice is created by AI)

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Fig. 60- The Bodhisattva collapses from lack of sustenance.
The Bodhisattva falls in a Swoon.
(ဘုရားလောင်းစကြံဦး၌ တိမ်းလဲတော်မူသောအခန်း)
Fig. 60 – As he was very frail, he fell down and fainted while walking with the contemplation of breathing-out and breathing-in. Some devas thought that Siddhattha was dead.
Fig. 60 (Audio) Click the play button to listen about Figure 60. (This voice is created by AI)

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Fig. 61- The Bodhisattva breaks his Fast
(ဘုရားလောင်း ဆွမ်းခံ၍ ဘုန်းပေးတော်မူခန်း)
Fig. 61 – After having practised austerities for six years, he reflected that he would not be able to attain the enlightenment unless he was healthy and strong. So he went round for alms again and followed the Middle Way (Majjhimapatipada). Thus, his complexion became golden and bright again, and he became strong enough to practise the Middle Way.

The thirty-two special bodily marks of the greatest man reappeared. (မဟာပုရိသ လက္ခဏာ ၃၂ ပါး)
The physical marks of a Great Man (Mahā purisa lakkhaṇā)


The group of five ascetics–Kondañña, Vappa, Bhaddiya, Mahānāma and Assaji–had attended to the Bodhisattva while he was practising austerities for six long years. They were looking forward to hear the very first discourse when he attained Buddhahood. Nevertheless, when he partook of food again by going round for alms to sustain himself and followed the Middle Way, they became disappointed with him. So they departed from him and left for the Migadāya (Deer Park).
Fig. 61 (Audio) Click the play button to listen about Figure 61. (This voice is created by AI)

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Fig. 62- Five Great Dreams of Bodhisattva
(Buddha before enlightenment)
(ဘုရားမဖြစ်မီ အိပ်မက်ကြီး ငါးအင်မြင်မက်သောအခန်း)

Fig. 62 – These Five Great Dreams are as follow:

The First Dream When the Tathagata; worthy and rightly self-awakened; was still just an unawakened Bodhisattva, this great earth was his great bed. The Himalayas, king of mountains, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. This first great dream appeared to let him know that he would awaken to the unexcelled right self-awakening. 1. When the Tathagata; worthy and rightly self-awakened; was still just an unawakened Bodhisattva, this great earth was his great bed. The Himalayas, king of mountains, was his pillow. His left hand rested in the eastern sea, his right hand in the western sea, and both feet in the southern sea. This first great dream appeared to let him know that he would awaken to the unexcelled right self-awakening.

Five Great Dreams of Bodhisattva

ပထမအိပ်မက်
မြတ်စွာဘုရားသည် သစ္စာလေးပါးကိုမသိသေးမီ ဘုရားလောင်းဘဝကပင် ဤကမ္ဘာမြေကြီးသည် မြတ်သောအိပ်ရာ ဖြစ်သည်။ ဟိမဝန္တာတောင်မင်းသည် ခေါင်းအုံးဖြစ်၏။ အရှေ့သမုဒ္ဒရာ၌ လက်ဝဲလက်ကို တင်ထား၏။ အနောက်သမုဒ္ဒရာ၌ လက်ယာလက်ကို တင်ထား၏။ တောင်သမုဒ္ဒရာ၌ ခြေတော်အစုံကိုတင်ထား၏။ (မြောက်ဘက်ကိုဦးခေါင်း ပြုထားခြင်း) ဤသို့ မြေကို အိပ်ရာ၊ ဟိမဝန္တာတောင်ကို ခေါင်းအုံး၊ အရှေ့သမုဒ္ဒရာလက်ဝဲလက်၊ အနောက်သမုဒ္ဒရာလက်ယာလက်၊ တောင်သမုဒ္ဒယာကို ခြေတော်အစုံတင်လျက် အိပ်မက်တော်မူခြင်းသည် အတုမရှိသော အရဟတ္တမဂ်ဉာဏ်ကို ထိုးထွင်း၍ သိတော်မူရန် ဖြစ်၏။


Fig. 62 (First Dream)(Audio) Click the play button to listen about The First Dream. (This voice is created by AI)

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The Second Dream A woody vine growing out of his navel stood reaching to the sky. This second great dream appeared to let him know that when he had awakened to the noble eightfold path, he would proclaim it well as far as there are human and celestial beings.

ဒုတိယအိပ်မက်
တိရိယမည်သော မြက်မျိုးသည် ချက်မှ အထက်သို့ တက်ပြီးလျှင် ကောင်းကင်သို့ ထိ၍ တည်၏ဟု အိပ်မက်ခြင်းသည် လူ့ပြည် နတ်ပြည်တိုင်အောင် ကောင်းစွာ ပြအပ်သော မြတ်သော အင်္ဂါရှစ်ပါးရှိသော မဂ်ကို ထိုးထွင်း၍ သိရန် ဖြစ်၏။

Fig. 62 (Second Dream)(Audio) Click the play button to listen about The Second Dream. (This voice is created by AI)

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The Third Dream White worms with black heads crawling up from his feet covered him as far as his knees. This third great dream appeared to let him know that many white-clothed householders would go for life-long refuge to the Tathagata.

တတိယအိပ်မက်
မည်းနက်သော ဦးခေါင်းရှိသည့် ပိုးကောင်အဖြူတို့သည် ခြေတို့မှ တက်၍ ပုဆစ် ဒူးဝန်းတိုင်အောင် ဖုံးလွှမ်းကုန်၏ဟု အိပ်မက်ခြင်းသည် ဖြူသောအဝတ်ကို ဝတ်ကုန်သော များစွာသော လူအပေါင်း၏ မြတ်စွာဘုရားအား အသက်ထက်ဆုံး ဆည်းကပ်ကိုးကွယ်ခြင်းကို ထိုးထွင်း၍ သိရန် ဖြစ်၏။

Fig. 62 (Third Dream)(Audio) Click the play button to listen about The Third Dream. (This voice is created by AI)

(တတိယ အိပ်မက်ကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

The Fourth Dream Four different-colored birds coming from the four directions fell at his feet and turned entirely white. This fourth great dream appeared to let him know that people from the four castes — priests, noble-warriors, merchants, and laborers — having gone forth from the home life into homelessness in the Dhamma and Vinaya taught by the Tathagata, would realize unexcelled release.

စတုတ္ထအိပ်မက်
အဆင်းအမျိုးမျိုးရှိသည့် ငှက်လေးမျိုးတို့သည် အရပ်လေးမျက်နှာတို့မှလာ၍ ခြေရင်း၌ ကျပြီးလျှင် အားလုံး အဖြူချည်းတို့သာ ဖြစ်ကုန်၏ဟု အိပ်မက်ခြင်းသည် မင်းမျိုး၊ ပုဏ္ဏားမျိုး၊ ကုန်သည်မျိုး၊ သူဆင်းရဲမျိုးဟူကုန်သော အမျိုးလေးပါးတို့၏ မြတ်စွာဘုရား သာသနာတော်၌ လူ့ဘောင်မှရဟန်းဘောင်သို့ဝင်ရောက်၍ အတုမရှိသောအရဟတ္တဖိုလ်အား မျက်မှောက် ပြုကြသည်ကို ထိုးထွင်း၍ သိရန် ဖြစ်၏။

Fig. 62 (Fourth Dream)(Audio) Click the play button to listen about The Fourth Dream. (This voice is created by AI)

(စတုတ္ထအိပ်မက်ကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

The Fifth Dream The Tathagata walked back and forth on top of a giant mountain of excrement but was not soiled by the excrement. This fifth great dream appeared to let him know that the Tathagata would receive gifts of robes, alms food, lodgings, and medicinal requisites to cure the sick, but he would use them unattached to them, uninfatuated, guiltless, seeing the drawbacks [of attachment to them], and discerning the escape from them.

ပဉ္စမအိပ်မက်
ကြီးစွာသော မစင်တောင်၏ အဆင့်ဆင့်၌ မစင်ဖြင့် မလိမ်းကျံဘဲ စကြံသွားရ၏ဟု အိပ်မက်ခြင်းသည် – သင်္ကန်း၊ ဆွမ်း၊ ကျောင်း၊ အိပ်ရာနေရာ သူနာ၏ အထောက်အပံ့ ဆေးအသုံးအဆောင်တို့ကို ရသော မြတ်စွာဘုရား၏ ထိုပစ္စည်းလေးပါးကို မမက်မော မတွေဝေ တဏှာဖြင့် မလွှမ်းမိုးဘဲ အပြစ်ကို ရှုလေ့ရှိသည်ဖြစ်၍ ထွက်မြောက်ကြောင်းကို သိလျက် သုံးဆောင်ခြင်းကို ထိုးထွင်း၍ သိရန်ဖြစ်၏။ ပူဇော်အထူးကို ခံတော်မူထိုက်သော အလုံးစုံသောတရားတို့ကို ကိုယ်တိုင် မှန်စွာသိတော်မူသော မြတ်စွာဘုရားအား သစ္စာလေးပါးတရားကို မသိသေးမီ ဘုရားအလောင်းဖြစ်စဉ်ကပင် ဤအိပ်မက်ကြီး ငါးမျိုးတို့သည် ထင်ရှားဖြစ်ပေါ် လာကုန်၏ဟု မိန့်တော်မူပါသည်။

Fig. 62 (Fifth Dream)(Audio) Click the play button to listen about the Fifth Dream. (This voice is created by AI)

(ပဉ္စမအိပ်မက်ကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Reference: အိပ်မက်ကြီးငါးပါး၊ မဟာသုပိနသုတ်၊ ဗြာဟ္မဏဝဂ်၊ ပဉ္စကနိပါတ်၊ အင်္ဂုတ္တရနိကာယ်

That morning Sujāta’s attendant comes and sees the Bodhisattva who has had a dream.


Fig. 63- Sujāta’s Offering of Milk-Rice
(သုဇာတာ ဃနာနို့ဆွမ်း ကပ်လှူခန်း)
Fig. 63 – Sujāta’s Offering of Milk-Rice

There was a market town called Senā near Urūvela Grove. Sujāta, the daughter of a wealthy man there, offered food in oblation to the deva of a banyan tree on the fullmoon day of Kason yearly as all her wishes were fulfilled. On the fullmoon day of Kason of that year, Sujāta offered milk-rice together with the gold cup to the Bodhisattva, who was sitting magnificently under the banyan tree. She thought that the guardian deva himself was sitting to receive her offering.
Fig. 63 (Audio) Click the play button to listen about Figure 63. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 64- The Bodhisattva Bathing at the Riverside
(ဘုရားလောင်း သုပ္ပတိတ္ထမြစ်ဆိပ်၌ ရေချိုးသောအခန်း)
Fig. 64 – On the day of attaining Buddhahood, the Bodhisattva went to the bank of River Nerañjarā to take a bath like the former Buddhas, and he took milk-rice at the bank of the Suppattiha ford.
Fig. 64 (Audio) Click the play button to listen about Figure 64. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 65- The Bodhisattva takes Milk-Rice
(သုဇာတာ၏ ဃနာနို့ဆွမ်းကို ဘုန်းပေးတော်မူသောအခန်း)
Fig. 65 – After the Bodhisattva had cleansed himself in the River Nerañjarā, he took forty-nine mouthfuls of milk-rice.
Fig. 65 (Audio) Click the play button to listen about Figure 65. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 66- The Bodhisattva throws the Bowl in the River
(ဘုရားလောင်း ရွှေခွက်ကို ဓိဌာန်၍ မျှောလိုက်သော အခန်း)
Fig. 66- After he had the food, he placed the gold cup afloat in the river, making the solemn resolution: “If I shall become a Buddha today, may this gold cup float upstream.” The gold cup floated upstream for eighty cubits and then sank down.
Fig. 66 (Audio) Click the play button to listen about Figure 66. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 67- Contemplating the Body under the Sāl Tree
(ရွှေခွက်မျှောပြီး အင်ကြင်းရိပ်၌ထိုင်ကာ ကာယဂတာ သတိပဋ္ဌာန်တရားကို ရှုပွားခြင်း)
Fig. 67- Knowing that the resolution will come true and that the Bodhisatta must surely become a Buddha when he saw the gold cup floating upstream in the river, he stayed the whole day in the Sal grove near Nerañjarā, reflecting on the constituent parts of the body.

(ကာယဂတာသတိပဋ္ဌာန်တရား) kāyagatāsati (n) 1. mindfulness inherent in the 32 constituent parts of the body.
2. meditation exercise involving recitation and contemplation on the 32 parts of the body.
Fig. 67 (Audio) Click the play button to listen about Figure 67. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 68- The Bodhisattva proceeds towards the Bodhi Tree
(ဘုရားလောင်းဗောဓိပင်သို့ ကြွတော်မူခန်း)
Fig. 68- In the evening the Bodhisatta goes to the Bodhi Tree under which he will become Buddha; the celestial beings, Devas and Brahmās, also come to know about it, because the dragon named Kāḷa (ကာလနဂါး), shouts: Sādhu! as the gold cup floats upstream and sinks down into his realm.
Fig. 68 (Audio) Click the play button to listen about Figure 68. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 69- The Bodhisattva meets with the Grass-cutter (Sotthiya offers Sacred Grass)
(မြက်ထမ်းသမား သောတ္ထိယလှူသော မြက်ရှစ်ဆုပ်ကို အလှူခံတော်မူခြင်း)
Fig. 69- In the evening, on the way to the Bodhi Tree, he accepted eight handfuls of grass offered by Sotthiya, the grass-cutter.
Fig. 69 (Audio) Click the play button to listen about Figure 69. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 70- The Bodhisattva approaches from the South
(ဘုရားလောင်းဗောဓိပင်၏ တောင်ဘက်အရပ်၌ ရပ်တော်မူသောအခန်း)
Fig. 70- The Bodhisatta thinks to scatter the eight handfuls of grass after his approach to the Bodhi Tree from the south, but he realizes that it is not the proper place on the earth to become Buddha, as it was not even.
Fig. 70 (Audio) Click the play button to listen about Figure 70. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 71- The Bodhisattva approaches from the West
Fig. 71- The Bodhisatta, who was standing at the West, looks at the Bodhi Tree and thought to scatter the eight handfuls of the grass there, but the earth was again not even, as it sloped half forwards and half backwards.
Fig. 71 (Audio) Click the play button to listen about Figure 71. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 72- The Bodhisattva approaches from the North
Fig. 72- Looking at the Bodhi Tree closely from the north, the Bodhisatta stands without scattering the grass, looking to see if it is the right place and whether it should be done or not.
Fig. 72 (Audio) Click the play button to listen about Figure 72. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 73- The Bodhisattva approaches from the East and casts the grass with the right hand
Fig. 73- The Bodhisatta approached the Bodhi Tree from eastward, went around the tree clockwise three times, and scattered the eight handfuls of grass at the foot of the tree. Thereupon, the magnificent jeweled throne, ‘Aparājita pallanka‘ appeared marvelously.
Fig. 73 (Audio) Click the play button to listen about Figure 73. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 74- Devas pay Homage to the Bodhisatta
Fig. 74- Bodhisatta sat cross-legged on Aparājita pallanka, fourteen cubits high, facing eastward with his back against the trunk of the Bodhi Tree. At that time the celestial beings, Devas and Brahmās from the ten thousand universes, pay due respect with joined-palms on their forehead.
Fig. 74 (Audio) Click the play button to listen about Figure 74. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 75- Making Resolution to Attain Awakening
Fig. 75- Sakka, the king of Devas, blows a conch, Brahmā holds a white parasol, and celestial beings from 10,000 universes cheerfully come to the Buddha.
Then he made the solemn resolution: “Let my flesh and blood dry up, and let only my skin, nerves and bones remain! Never shall I unfold this cross-legged position until I attain Buddhahood!” Then the Bodhisatta cultivated mindfulness of breathing-out and breathing-in and remained completely absorbed in the fourth jhānic ecstasy.

breathing-out and breathing-in: (အာနာပါန ānāpāna) (n) respiration: exhalation an inhalation
ānāpānassati (အာနာပါနဿတိ)
Fig. 75 (Audio) Click the play button to listen about Figure 75. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 76- Māra tries to take the Throne
Fig. 76- Māra, the wicked one, presides over the evil demons who come to violently fight the Bodhisatta sitting cross-legged on the throne. Brahmā, Sakka, the Devas and Nagas go away frightened, but the nine kinds of celestial weapons fall near the feet of the Bodhisatta, who stays alone unhurt by virtue of the power of his ten perfections.
Fig. 76 (Audio) Click the play button to listen about Figure 76. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 77- The Contest with Māra
The Buddha in verbal Contest with Māra
Fig. 77- The Buddha in verbal Contest with Māra

On seeing the Bodhisatta seated with firm and solemn resolution, Māra knew that the Bodhisatta would certainly attain Buddhahood on that day. So he disturbed and fought him, riding Girimekhalā (ဂိရိမေခလာ) elephant and leading numerous fighting forces armed with various weapons. The Māra attacked the Bodhisatta incessantly by creating violent storms, by showering weapons and hot ash, etc., as if the world were going to be destroyed. The Bodhisatta, however, vanquished him by virtue of the power of Perfections which he had accomplished through four asankhyeyyas and one hundred-thousand worlds.
The Māra asks him to step down from the throne, but the Bodhisatta replies that the Aparājita throne which appears for all Buddhas on the day of attaining Buddhahood is unworthy for Māra.
The Bodhisatta repulsed successfully the force of Māra before the sun-set.
Fig. 77 (Audio) Click the play button to listen about Figure 77. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 78- Calling Earth to Witness (မဟာပထဝီမြေကြီးကို သက်သေတည်ဟန်) (Bhumiphassa Mudra)
Māra’s Attendants Flee
Fig. 78- Although Māra, the wicked one, claims that the throne is his in the presence of his followers, the celestial beings, the Bodhisatta successfully repulses his force with the help of the guardian god of the earth called as witness to the perfections which he fulfilled throughout Saṁsāra and they go away fearfully.
The other celestial beings are joyful together with the Brahmās, Sakka, Nāgas, Garudas, Gandhabbas and Asūra gods who come to pay homage to the Bodhisatta.
Fig. 78 (Audio) Click the play button to listen about Figure 78. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 79- The Buddha is worshipped by the Devas
Fig. 79- The Bodhisatta repulsed successfully the force of Māra before the sun-set. It was Wednesday, the fullmoon day of Kason, in the year 103 Mahā Era (589 BC). The Devas pay homage after the defeat of Māra.
Fig. 79 (Audio) Click the play button to listen about Figure 79. (This voice is created by AI)

(ဤအခန်းကို နားဆင်ရန် Play Button ကို နှိပ်ပါ)

Fig. 80- The Attainment of Buddhahood (The Perfect Enlightenment)
Fig. 80- Contemplating on mindfulness of breathing-out and breathing-in and remaining absorbed in the fourth Ānāpāna jhanic ecstasy (အာနာပါနစတုတ္ထဈာန်), the Bodhisatta gained the Pubbenivāsānussatiñāņa (ဗုဗ္ဗေနိဝါသာ နုဿတိဉာဏ်တော်)— the higher psychic power to remember past existences of himself as well as of others — during the first watch of the night.

In the middle watch of the night, he attained Dibbacakkhuñāņa (ဒိဗ္ဗစက္ခုဉာဏ်တော်)— the power of supernormal vision to see penetratively things, big or small, far or near, fine or gross, like the divine eyes.

In the last watch of the night, the Bodhisatta contemplated the “Law of Cause and Effect” and practised insight meditation. Then he fully realized the Four Noble Truths and attained Āsavekkhaya (အာသဝက္ခယဉာဏ်) or Arahatta-magga-ñāņa (အရဟတ္တ မဂ်ဉာဏ်တော်)— the higher psychic power which enables one to eradicate defilements absolutely.

As soon as the Bodhisatta gained the Arahatta-magga-ñāna, he also attained the Omniscience, Sabbaññuta-ñāna (သဗ္ဗညုတဉာဏ်), the Fully Enlightenment.

He attained Buddhahood at the age of 35. It was Wednesday, the fullmoon day of Kason, in the year 103 Mahā Era (589 B.C).

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4 thoughts on “80 Scenes of the Life of Buddha (Part-2)

    1. Thank you so much for your appreciation. Please see detail about the “The Story of Setaketu Deva, The Future Buddha” in “The Great Chronicle of the Buddhas, Volume. 2, Part. 1”.

      Bhaddanta Vicitta Sārābhivaṁsa, The Great Chronicle of the Buddhas, Volume. 2, Part. 1, Translated into English by U Ko Lay and U Tin Lwin
      Chapter 1: (a) The Story of Setaketu Deva, The Future Buddha,
      (b) Nandana Garden
      (c) The Conception of the Bodhisattva (Bodhisatta)
      (d) The Birth of the the Bodhisattva (Bodhisatta)

      You can download it the following link:

      http://dhammadownload.com/File-Library/MinGunSayadawGyi/MinGunSayadawGyi-TGC-V2P1.pdf

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