He gave his first discourse to the five ascetics, his former companions. It was on this day that the Buddha set the Wheel of Dhamma in motion, for the benefit, happiness and liberation of countless beings. Hence this day of his going forth, for the benefit of many, is very auspicious. Now in his last birth, the time had ripened for the Bodhisattva to become fully enlightened. Ready to face difficulties through innumerable lives, he undertook the task of fulfilling all ten pāramis to the extent needed to become a fully enlightened sammāsambuddha – and to serve for the liberation of countless beings. But it is impossible for a Bodhisattva to think only of his own welfare. If he was only concerned about his own welfare, then he could have easily liberated himself, and become an Arahant four asankheya and 100,000 eons ago, during the days of Dīpankara Buddha. Prince Siddhārtha undertook hardships of the homeless life for the welfare of all beings. He could not have become a Buddha by staying at home and enjoying worldly pleasures.
It is in this going forth that the seed of enlightenment was sown. Āsādha-pūrnimā is also of great importance, as on this day Prince Siddhārtha left the householder’s life in search of Enlightenment. Hence, just as the day of the birth of the Bodhisattva Gotama, and the day when he became Fully Enlightened are important, so too the time of his conception is also important 2) The Day of the Bodhisattva’s Renunciation It is noteworthy that one is ‘born’ three times - at the moment of conception, when being delivered from the womb, and when one takes Dhamma birth with the practice of Vipassana, by tearing open the veil of ignorance. This connection of mind with matter makes a new life. At the moment of death, the mind continuum connects with matter somewhere else. The mind continuum cannot keep wandering in these realms without a body. This physical structure or body could be solid like those of humans, birds and animals, etc., or subtle as those of asuras, petas, devas or brahmas. For other beings, the mind continuum attaches immediately to physical matter in a plane of existence depending on the nature of mind at the moment of death. Likewise, beings born in the womb are conceived in the womb. For example, if it takes birth as a peta (a form of ghost), it has to instantly connect with subtle physical matter of the peta realm. The mind continuum cannot exist or wander around without physical matter. But in all the other planes of existence - rūpa-brahmas, devas, humans, birds, animals, reptiles, petas, asuras, and those born in hells - the physical matter (rūpa) is necessary for existence. In such a realm, only the mind aggregates remain.
But yes, if the mind at the moment of death (patisandhi) is so pure that it is born in the arūpa-brahmaloka, then it does not need physical matter to continue. Every moment the cycle of life and death goes on. In spite of beliefs of different philosophies, the reality is that mind-matter continuously arises and passes away. This shows the importance of the time of conception over the actual time of birth. The 20 years of age is calculated not from the time of birth, but from the time of conception. If one takes the robe before this, he will be known as a sāmanera (novice).
According to the vinaya-piṭaka (the book of rules for monks), one can become a bhikkhu (monk) only on attaining 20 years of age. Even though actual birth takes place after about 9 or 10 months, new life begins at the moment of conception. It directly attaches itself to another ‘rūpa’ (material form) or rūpakkhandha at the moment of conception – when new life begins by the combination of sperm and ovum. Though the lifeless body disintegrates into the four elements, the mind continues. Both mind and matter are needed for life, and death occurs when these two are separated when the mind is separated, detached from the matter. This is as important as when the child is born. Let us discuss the importance of these three occasions in detail: 1) The Time of Conception This was also the day he set the wheel of Dhamma in motion. Similarly, it was on this day of Āsādha-pūrnimā that the Bodhisattva left the Tusita Deva Realm to enter the womb of Mahāmāyā and the day he renounced life of the householder. The auspicious day of Asādha-pūrnimā is as significant as vaisākha-pūrnimā – the day when the Bodhisattva Siddhārtha Gotama was born, the day he became Fully Enlightened and the day of his Mahā-parinirvāna (the passing away of a Sammasambuddha). Understand the essence of Dhamma and practice it.
(A Dhamma letter by Goenkaji dated July 15, 1968)
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