THE BUDDHA'S AWAKENING 15teer to seduce the Bodhisattva, but they too eventually fail. As the sun sets,
Mara and his retinue withdraw in defeat.
This last version of the story prevailed over the earlier versions as a favorite
in Buddhist art and as a vivid allegory for the Buddhist teaching on the four
determinations (or mental factors) needed in any spiritual striving: discern-
ment, truth, renunciation, and calm (M.140). First, one must use discernment
to overcome doubts that the goal is unattainable and not worth the effort in-
volved. Then, in order to overcome fear (as tendencies that are deep-seated in
one's character protest their coming destruction), one must remain true to
one's resolve for the genuine good. Next, as one gains a sense of one's powers,
one must practice firm renunciation to overcome the most insidious tempta-
tion of all: to divert those powers to one's own personal pleasure. Only then
can the mind attain the calm needed for true understanding.
1.3.5 The Awakening
{Strong EB, sec. 1.3)
As the full moon rose over the river before him, the Bodhisattva focused on
his in-and-out breathing and ascended the four stages of dhyana. The first
stage is a meditative absorption produced by detaching from sensual thoughts
and unskillful attitudes. The mind attains a state of unity while evaluating the
object to which it consciously directs its thoughts, giving rise to a sense of
rapture and ease born of seclusion. The second stage is an absorption free from
the activity of evaluation and directed thought. There is singleness of mind
and internal assurance, in addition to rapture and ease born of composure.
The third stage-dispassionate rather than rapturous-is mindful and fully
.aware, with a feeling of bodily ease. The fourth stage is a state of pure .equa-
nimity and mindfulness, free of elation and sorrow, pleasure and pain.
All the levels of meditative absorption are characterized by concentration
and facilitate discernment-not theoretical knowledge, but direct perception.
The fourth level serves as the foundation for abhijiia (the six superknowledges):
(1) psychic powers (such as levitation and walking on water; see Strong EB,
sec. 3.5.6); (2) the divine ear or psychic hearing; (3) knowledge of others'
minds; (4) memory of one's former lives; (5) the divine eye or psychic vision;
and ( 6) the ending of the asrava (binding effluents or pollutants of the mind);
namely, sensual desire, becoming (states of being), views, and ignorance. The
first five superknowledges are mundane, attainable even by those who simply
suppress, rather than eradicate, their mental defilements. The sixth super-
knowledge, however, is supramundane, realized only at the completion of the
Noble Eightfold Path (see Section 2.3.1). The attainment of the sixth super-
knowledge distinguishes the arhant, or perfected saint, from the mere adept
who has psychic powers within the realm of the conditioned but who lacks
the ability to transcend them and attain the unconditioned.
Gautama's progress toward release from the conditions ofbondage is de-
scribed in terms of three forms of cognition that are identical with three of
the superknowledges. During the first watch of the night (dusk to 10 P.M.), he