Khuddaka Nikaya - Buddhavamsa - Summary

Khuddaka Nikaya - Buddhavamsa - Summary

The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Lifes Summary of Upcoming Gotama Buddha
As already mentioned above, Upcoming Gotama Buddha
receive a forecast of the twenty-fourth Buddha, since Buddha
Dipankara to Kassapa Buddha. His Lifes
Where he received his prophecy can be summarized as
follows:
Five Life As a hermit
(i) Upon receipt of the first prophecy of the Buddha Dãpaïkarà,
when he was a hermit named Sumedha,
He received the same forecast as:
(ii) As ascetic Jatila in the Buddha Naradha period,
(iii) As ascetic Susima in the Buddha Atthadassi period,
(iv) As ascetic Maïgala in the Buddha Siddhattha period,
(v) As an ascetic Sujata in the Buddha Tissa period.
Thus He received a prophecy in five life
as a hermit.
Nine Lives As Bhikkhu
(i) As the World King Vijitavi who later became a monk
during Buddha Kondanna,
(ii) As a Brahmin Suruci and later became a monk at
Maïgala Buddhist period,
(iii) As a Brahmin Uttara and became a monk at the time
Sumedha Buddha,
(iv) As the king of the world and later became a monk at the time
Buddha Sujata,
(v) As King Vijitavi and later became a monk at the time
Buddha Phussa,
(vi) As King Sudassana and became a monk at the time
Buddha Vessabhå,
(vii) As King Khema and became a monk at the Buddhist
Kakusandha,
(viii) As King Pabbata and became a monk at the Buddhist
Koõàgamana,
(ix) As Jotipàla, the young man and later became the brahmin
Kassapa Buddha's monks on the mass.
Thus He received a prophecy in the nine life
as a monk.
Five lay life
(i) As a layman Atideva Brahmin, at the time of the Buddha
Revata,
(ii) As a layman, Ajita Brahmin, at the time of the Buddha
Sobhita,
(iii) As a layman, a rich man named Jatila, at the time
Buddha Padumuttara,
(iv) As a layman, the young Brahmin Kassapa, during
Buddha Piyadassã,
(v) As a layman, King Arindama, at the time of the Buddha
Sikhã.
Thus He received a prophecy in five life
as a layman.
Two life as the Naga
(i) As Atula, king naga, at the time of Buddha Sumana,
(ii) As the king naga again, also named Atula, at the time of the Buddha
Vipassã.
Thus He received a prophecy in the two life
as a naga.
Three More Lives
(i) In one's life as Sakka, king of gods, at the time
Buddha Dhammadassã,
(ii) As the giant king, at the time of Buddha Anomadassã, and
(iii) As the king lion, at the time of Buddha Paduma.
Thus He received three life prediction in
other.
The difficulty of Born In The Life A Buddha
Thus, for four and one hundred thousand asaïkhyeyya
bodhisatta kappa where we are in the process meets
His perfection, in just twenty-four Buddhas since
Dãpaïkarà Buddha until the Buddha Kassapa, he can
born and met with the Buddhas. With
Thus, it should be realized fully the difficulty of meeting,
and be grateful for and utilized the best possible chance
that there is.
Difficulty Becoming a Bhikkhu
Even the extraordinary creatures such as we have bodhisatta
received a definite prophecy from the time of Buddha Dãpaïkarà only
to meet with twenty-four Buddhas who are very
slightly when compared with the length of time that he lived.
Even in the twenty-four times the Buddha, he
only nine times the chance to become a monk.
From here, we can see that being a monk is very
difficult as it is written in the Book, "Pabbajitabhavo dullabo."
"Being a monk is very hard to achieve." It is very difficult
became a monk for bodhisatta who had received forecast
sure, and far more difficult for ordinary people.

Bhikkhu Dullabha
Present in Buddhist countries, a few wise men
have several days off the job, wearing
robe for a while to reduce the free time
is wasted in vain: they use this time to
do good. Monks are called "monk dullabha"
means: even if they can not live the life as
monk, a condition that is very difficult to obtain, they try
to live it for short periods of time.
If someone can not understand this meaning, it will tend
berburuk thought to assume that only the monk-
while monks are called "dullabha monk" but
them, which has become sàmaõera in young age then
became a monk (a person who became a monk since the age of
young) is not. Because of this view, people tend to be more
respect and be generous to the monks dullabha more
than to those who have become monks for life
them from a young age. If a monk while it is difficult
do let alone became a monk forever.
Government workers and monastic
Some people hold on to the following rules:
"Because no rule that 'Na bhikkhave ràjabhato pabbàjetabbo',
(The monks, workers should not be used as a royal
monk), even though they begged to be monks
during their free time, Saÿgha not allowed to
comply with their request, this violates the Vinaya, the
Today, government workers should not be ordained
became a monk. "
However, the opinion above, is also not appropriate. In the Comments
Ràjabhata Vatthu, Maha Maha-Khandhaka of Vinaya vaggas
Aññhakathà, explained: although the workers had been the kingdom, he
who has returned his salary to the king, he who gave
obligations to their children or relatives, and he
which has informed the king that he no longer works for
kingdom: he who has completed its obligations
which he has paid, and he who has received the blessing of
employer, namely the king, to become a monk; may be
monk. To explain this, if those who have retired
want to be a monk forever (monk for life) they
may do so after restore retirement benefits
to the government or if it received the blessing of the government
who said, "You may be monks' if you
want it. '"
Regulations that, "Workers should not be the kingdom of monks"
directed only to those who just want to make
Saÿgha as a hiding place, in order to avoid
royal duties. (This can be read in Rajabhata Vatthu).
Government workers now do not intend to run
themselves from liability; on the contrary they should feel
lest they get fired because their employers do not
pleased and asked, "Why do you want to become a monk?"
Therefore those who wish to become monks temporarily
violate the rules as contained in the Vinaya Supreme vaggas,
if they have obtained approval from his employer.
Even if someone does intend to run away from responsibility
job responsibilities as specified in regulations
such, he is doing violates ordination tersebutlah
regulations, not he who was ordained a monk, because he
legitimately be monks; it is mentioned clearly in
Vinaya.
Another opinion is as follows:
Even the extraordinary creatures such as we have bodhisatta
receive forecasts for sure, just became a monk as much as nine
times when he met with the Buddha as many as twenty
four times, from here we can say, "It is difficult to be
monk. "But even so, if the note that
there are four hundred thousand Arahanta that accompanied the Buddha Dãpaïkarà
when visiting the City Rammavatã to receive funds
food, and there are hundred of thousands who gathered at Arahanta
The first meeting of the three meetings the students, because the number of
This is very big, we can also conclude that the
monks are also not very difficult.
Sentence that says "It is difficult to be a monk"
means "It's hard to get the conditions that allow
occurrence of the situation. Every time in his life bodhisatta
opportunity to meet the Buddha, he is rarely the opportunity
to become a monk, because the situation is not favorable.
Number on the Buddhist Arahanta Dãpaïkarà have a situation
that supports, not just to become monks, but also
to achieve the holiness Arahatta. In any business, is
difficult to achieve the expected result if the situation does not
support; vice versa if the situation is to support, any effort
will give the expected results.
Just because they have the perfection that has been
fulfilled in their past lives, then
they just can not be monks, but also achieve
Arahatta purity.
In Bàlapandita Sutta, Su àata ¤ ¤ ¤ ¤ vaggas of Uparipa Asa
(Majjhima Nikaya) is the parable about a turtle
blind in relation to the sentence, "Manussattabhavo dullabho,"
"The difficulty of being born into a human." For example there is someone who
throw a buoy with a hollow in the middle to
middle of the ocean. The buoy will float and float
to the west if the wind blows east and to drift to the east if blown
west wind, drifting to the south when the north wind blowing and drifting
to the north if the wind blows south. In the ocean, there
a blind turtle who rises to the surface of the water a hundred years
once. Possible turtle's head can get into
drifting buoys in the hole which is rarely
once. As beings who have suffered in the wild
miserable in one of his life, is a hundred times more
difficult to be born into a human. Many other texts in Tipiñaka
which explains the difficulty of being born into a human.
On the one hand, as a human birth is difficult to achieve such
described earlier, but on the other hand, there are courses such as
in the book of Apadana, Vimanavatthu, and others, human nature
and god can be achieved in several life even just
funded by a one-time interest, and this can be considered that
"Birth as a human is not difficult but easy." Book
Apadana and the like directed to those who
difficult to be born as human beings because of the lack of requirements
required; Book Balanpandita and the like directed to
those who may be born as humans in some
birth simply by donating flowers; difficult it became a monk
also must be understood in the same way.
In connection with the birth as a human being, although it can
considered (if one does not ponder deeply) that
born to be human is not difficult if you see that the population
man in the world actually increases day after day, must be understood
that the population of the creatures at the four miserable nature is
far more than humans; added again in the wild animals
There are innumerable species, if we count the number
ant, if compared with the Man, ant it is definitely
so much more. Comparing the number of people and amount of
at the four miserable creatures of nature, it is clear that being born as
human being is something that very rarely happens.
Similarly, it is difficult to join in Saÿgha in
the life of a Buddha in the world. Those potential
to become a monk in the life of a Buddha,
not only monks but also potentially achieve
Arahatta purity; therefore amount also quite a bit.
But that does not mean that it is easy to become a monk
simply because it met a Buddha in the sitausi
support.
In other words, those who have the following two factors
likely to become monks: (1) "born in
the existence of Buddhism and became Buddh'uppàda dullabha "
which is very rare, and (2) "Life as a human being
that very rarely happens, "manusatta dullabha. Not possible
became a monk in the Buddha's absence ajaraan; also
may not be a monk when he was a god, sakka, Brahma
or miserable creature in nature even though they were born in
the existence of Buddhism. From these two factors, being born in
the existence of Buddhism called Buddh'uppàda Navama
is more difficult to occur. Only if it appears a Buddha, then
Buddhism there, and for the appearance of a Buddha,
takes at least four and one hundred asaïkhyeyya
thousands of kappa from the receipt of the definite prediction that a person
will become a Buddha, and in a very long time that he
Perfection must diligently comply with the four types
the development as described previously. When
finally appeared a Buddha, and developing teaching
broad, if someone was not born a man, or if born
as men but face obstacles, he would not
can become monks. With this consideration, we can say
that being a monk is much less common than
listen to the teachings of the Buddha in this world.
Those who because of his virtue services have two factors
is able to receive the teachings of Buddha and reborn in the flesh,
which are both difficult to achieve, will have no difficulty
in an attempt to become monks are conditioned by both
this factor. Although it seems easy to become monks see
Arahanta number during a Buddhist Dãpaïkarà
These two factors, namely that there are born in the Buddha's teaching
and reborn as a human being, but actually it is very difficult
to have two immediate causes that support for
became a monk, therefore, be said, "Being a monk
is difficult. "
Bodhisatta, Sumedha the hermit, before meeting with the Buddha
Dãpaïkarà during his youth, has been doing good
with mendanakan all their wealth, leaving
domestic life, and become a hermit, living regulations
hermitage and meditation practice samatha and attempted
reach Jhana and Abhi ¤ ¤ à; After doing all these things
such, he receives from the Buddha's prophecy definitely Dãpaïkarà
and then he pondered the Ten Perfection and
Perfection is trying to meet that starts from
funds with four-way development has been described
previously for four and one hundred thousand kappas asaïkhyeyya
arrive at his life as Prince Vessantara.
In fulfilling his Perfection, (as found on
Atthasàlini, and feedback Pàtha Jataka) in connection with the Fund
Parama, many of life where he practiced funds
is not counted, for example, when born as a Brahmin
Akitti, Brahmin Sankha, King Dhana ¤ jaya, King Maha Sudassana,
Purohita Maha Govinda, King Nimi, Prince Canda Kumara,
Visayha wealthy, King Sivi and Prince Vessantara, and
others. That it should be noted in particular are: generosity
shown by bodhisatta when born
Rabbit Wise, he sacrificed his life, this is
Generosity of the highest perfection (Paramatthamanjusa Fund
Parama).
In connection with Parama Sala, many of life where
He practiced morality is not counted, for example
when born as Campeyya Dragon King, Dragon King Bhuridatta,
Chaddanta Elephant King, Prince Jayadisa, Prince Alinasatu,
and others. In particular, when born as the King of Dragons
Saïkhapàla, he sacrificed his life, this is
Morality is the highest perfection (Paramatthamanjusa Sala Parama).
In connection with Nekkhama Parama, many of life
where he let go of worldliness is not counted,
eg He left the kingdom when born
as Prince Hatthipàla, Ayoghara wise, etc.
other. In particular, he left his worldly life
as a wealthy king, when he was Cåëà Sutasoma in
where he felt like a disgusting life
saliva and left it without attachment, this is
Releasing the worldliness of the highest perfection (Paramatthamanjusa
Nekkhama Parama).
In connection with the Pa ¤ ¤ à Parama, many of life where
He meets Perfection of Wisdom is not
counted, for example, when he was born as a Vidhura
wise, Maha Govinda, Kudàla, Araka, Mahosadha, and others.
In particular, the ability to express (with
discretion) that there is a snake in a leather bag (without looking
with his eyes) when he was born as a Senaka
wise in Sattubhasta Jataka story is Perfection
Wisdom of the highest (Paramatthamanjusa Pa ¤ ¤ à Parama).
In connection with viriya Parama, many of life where
He meets Business Perfection is not counted.
In particular, his efforts in swimming across the ocean
wide when born as Prince Maha Janaka in story
Maha Janaka Jataka is the highest Perfection Enterprises
(Paramatthamanjusa viriya Parama).
In Khantivàda Jataka stories, as ascetic Khantivàda,
patience without the slightest anger when King Kalàbu
cut off body parts large and small are
Patience is the highest perfection (Paramatthamanjusa Khanti
Parama).
In the Supreme Sutasoma Jataka stories, as King Sutasoma,
He kept his promise to Porisàda, a cannibal,
by returning to the cannibals and sacrificed his life, this
is the highest Honesty Perfection (Paramattha
Sacca Parami ).
In the story Mågapakkha (Temiya) Jataka, as Prince Temiya,
He was determined (to remain silent) sacrificed his life
when he tested perseverance, sometimes soft and
sometimes hard, for sixteen years, this is
Determination of the highest perfection (Paramatthamanjusa Adhiññhàna
Parama).
In the story Ekaràja Jataka (Jataka or Suvannasàma), mind
The good is emitted to the king lion, tiger and animal
Another savage evil is the Perfection of Love
Highest (Paramatthamanjusa Metta Parama).
In the story Lomahamsa Jataka, Jataka stay balanced and not
unwavering against all actions done to him
such as children spat upon by the village or revered with interest-
flowers, incense, etc. (by the village elders). This is
Ketenangseimbangan the highest perfection (Paramatthamanjusa
Upekkha Parama).
The comments above about the lives
Bodhisatta in fulfilling His Perfection, taken from
Pàtha Jataka. Research carried out on these stories
show that all these stories occurred in kappa now
This, except for five stories below:
1. Seriva Vànija Jataka, Appaõõaka vaggas, Eka Nipata. (Acts
This comes from the five kappa ago, seen from the sentence
The following are contained in the comments: Atite Ito pa ¤ Came
kappe bhodisatto seriva raññhe seriva-nàmako kacchapuñavànijo
ahosi, "In the fifth kappa kappa starting from now, in
Seriva Affairs, is a merchant traveler bodhisatta
named Seriva who traveled with a bag on his shoulder which
contains strings of beads. "
2. Lomahamsa Jataka, Litta vaggas, Eka Nipata. (This story originated
from ninety-one kappas ago, seen from the sentence
The following are contained in the comments: Atite eka navuti
kappamatthake bodhisatto bahirakam tapam vãmamsissàmã ti
àjivaka-pabbajjam pabbajitvà acelako ahosi, "In the ninety-one kappa starting now kappa, bodhisatta
is a naked ascetic, living the life as
a àjãvaka to investigate the life of the hermitage
ascetic view is wrong. "
3. Araka Jataka, Santhava vaggas, Grief Nipata. (This story originated
from seven kappas ago, seen from the sentence comment
The following listed at the conclusion of these Jataka:
Evaÿ bodhisatto aparihãnajjhàno brahmaloke nibbattitvà
lokam imam na sattasamvaññavivaññakappe àgamàsi Puna,
"Thus, bodhisatta not been dropped and
born in the Brahma and was not born in human nature
until the period of kappa again seven times. "
4. Kesava Jataka, Cåëà Kunàla vaggas, Catuka Nipata. This story
derived from five hundred and seventy-kappa ago.
5. Baka Jataka, Kukkura vaggas, Sattaka Nipata. This story also
derived from five hundred and seventy-kappa ago.
In the last two Jataka, Kesava and Baka, his story according to
comments are as follows: In Kesava Jataka, Kesava on
the beginning was a hermit, and when she died born
Baka Brahma. Baka Brahma is first of all, born in Nature
Vehapphala and live for five hundred mahàkappa. Then
when his life ended, he was born in Subhakinha world, life
for sixty-four mahàkappa. Then, dies
from there he was born in Nature âbhassara and lived for eight
mahàkappa; according to the feedback as Brahma, he embraced
views are wrong. It appears that he reached âbhassara world
only after passing five hundred kappa in Vehapphala world and
sixty-four kappa in Nature Subhakinha, bringing the total
into five hundred and sixty-four kappa. Mentioned that he
wrong to adopt the view while in âbhasara world; and
although not mentioned in kappa which of the eight great
kappa exactly this happened, but by combining two
This Jataka, can be estimated that approximately five hundred seventy
kappa passed before he began to adopt the view is wrong.
The teachers were hereditary believe, that in the Jataka stories
where the commentator does not mention exactly where kappa
the story happened to mention "In how many kappa
kappa starting now, "but only by mentioning
"Atite" ("Once upon a time") in this kappa. Based on the belief
This story in the Jataka Pàtha Atthasàlini and feedback from
kappa now, because it mentions the word "atite" in connection
with the birth bodhisatta. But not all stories in
kappa can be told because it was too much. Story
told only limited to those associated with the phase
now. The number who do not tell is still so much more.
If only slightly related story as told in
among the countless who are not told that there
in this kappa, mean story in fulfilling that Perfection
not discussed also the innumerable; in addition, with
consider many of life where bodhisatta
His Perfection meet for four asaïkhyeyya and
one hundred thousand kappas that can not be calculated with kappa unit
(Especially in the number of life) before the latter,
task in fulfilling Perfection is a matter that
very unusual for ordinary people.
The bodhisatta, this extraordinary creature that meets
Perfection is a worthy tribute
The highest and no end.
The series of life that is not counted where bodhisatta
His Perfection ends meet on his birth
as Prince Vessantara. Bodhisatta Sumedha, meet
Parama fund the first with all mendanakan
their wealth while still a normal person before
let go of worldliness; so too when he became
sage and receive the prophecy that he would become a Buddha,
He pondered the factors that can deliver
towards Buddhahood, and he found that Dana Parama
is the first and determined to fulfill it; all of this
indicates the fact that the Fund Parama where bodhisatta
Perfection and begin compliance with the same Parama
He is also an end to its fulfillment, as in his native
as Prince Vessantara.
Dana Parama produce bhavasampatti, "the attainment of life
a higher "and bhogasampatti," wealth, "(which follows
like a shadow, which can not be prevented until the achievement of
Nibbana). It is important that all creatures are born again and
re in saÿsàra; because the bodhisatta is the leader for
sentient beings in saÿsàra, they will meet Parama
this in his last life as Prince Vessantara; after
do so in his last life, they withdrew
from the obligation to comply with Parama; because the task has its fulfillment
completed, they then moved to Nature Tusita of life
like last time while waiting for Prince Vessantara
the right to attain Buddhahood.
Eight Difference (Vematta)
Although eight of this difference (vematta) included in the final
Gotama Buddhavaÿsa in Buddhavaÿsa feedback, but in
here is placed at the end of the story of twenty-four Buddhist order
not too far from the story that starts from the history of history
Buddha Dãpaïkarà.
Vematta is a word derived from the word Pàëi vimatta, (vi meaning
'variety' and matta meaning 'high' or 'size'). The
Buddha, namely, Dãpaïkarà and so has the nature and quality
the same but they differ from one another in
following eight characteristics:
1. ayu vematta (difference in age),
2. pamàna vematta (difference in height),
3. Kula vematta (differences in caste),
4. padhàma vematta (difference in the length of time
dukkaracariya practice),
5. Rasmi vematta (difference in light emanating from
His body),
6. yana vematta (differences in the vehicles used
in releasing worldliness),
7. bodhi vematta (difference in the Bodhi tree), and
8. pallaïka vematta (difference in pallaïka).
(1) Ayu Vematta
Ayu vematta is the difference in age when human life
the emergence of Buddhism.
Buddha Dãpaïkarà, Konda ¤ ¤ a, Anomadassã, Paduma, Padumuttara,
Atthadassã, Dhammadhassi, Siddhatta, and Tissa Buddha-nine
This appears in the age of kappa human life is
hundred thousand years.
Buddha Maïgala, Sumana, Sobhita, Narada, Sumedha, Sujata,
Piyadassã, and Phussa-eight Buddhas appeared at age
human life is ninety thousand years.
Revata and Vessabhå Buddha - the Buddha is shown when the two age
human life is sixty thousand years.
Vipassã Buddha appears at the age of human life is
eighty thousand years. Buddha Sikhã appears when age
human life is seventy thousand years. Buddha
Kakusandha arise when human life is life
forty thousand years. Buddha Konàgamana appears when age
human life is thirty thousand years. Kassapa Buddha
arise when human life is the age of twenty thousand years.
And the Buddha appears at the age of human life is
one hundred years.
Did not the Buddha should appear at the age of life
The same man, because they are majestic creatures
Perfection has complied with the highest level?
In this regard, there is a brief explanation based on
Comments Maha Nikaya of the Sutta Maha Padana vaggas Aññhakathà.
Age of human life which do depend on the benevolence
by rulers. If he is doing good, all citizen also
do good, also the god who gives rain and
other creatures who help. This causes
weather becomes irregular so as to produce crops
and vegetables are healthy and nutritious food for mankind,
so that people can live longer and healthier. If the ruler
do not do good, people also do not; gods
provide rain and other things also do not support
do good. So fruits and vegetables
become malnourished and erratic weather. As a result,
man to be easy to get sick and short-lived.
Thus, the Buddha who appeared at the age of life
man who long to obtain long life, while
Buddha who came of age during the short human life
also short-lived.
Despite all the Buddhas are able to extend the life-
His virtues as a result of his past, his age
vary according Comments Buddhavaÿsa who said, "upacita
pu ¤ ¤ asambhàrànam dighayukasamvattanika - kammasamupetànam
pi buddhànam yuga - vasena àyuppamànam asamanam ahosi, "
although they have services that can be past
prolong his life, the Buddha was still different age His
according Ayu kappa (age of human life). "
For example: if the seeds are old teak tree can reach
hundreds of years grown in a dry area where the land is hard
and barren, he will not live long; likewise,
although virtue of bodhisatta in his last life
which causes birth and the ability to extend
age if they reach Buddhahood within a period
short of a kappa Ayu, this is like the land
dry and barren, they will be short lived as
Ayu kappa them.
The length of ayu Kappa When Occurrences of Buddhas
Usually, the Buddhas will not appear in the kappa where
age of human life is ascending. Because if a
Buddhism emerged in the kappa and teaches law
impermanence, and others, human beings can not
understand the characteristics of anicca, dukkha, and anatta of all
conditioned because of their age growing
long, kappa by kappa. For this reason the Buddha
does not appear in kappa where the age of human life
is ascending, but they appear at the age of life
human decline.
Even at the age of human life decline, Buddhist
only appear in the kappa where the age of human life
maximum of one hundred thousand years. They do not appear in the kappa
where the age of human life more than a hundred thousand years
because the teachings they are associated with three characteristics
unconditioned things will not be heard. When the age of life
human decline, until the lowest one hundred years, the
Buddha will appear. When the age of human life down again
under one hundred years, the Buddha does not appear in
kappa was because although the three characteristics can be seen clearly,
human defilement at that time in the form of greed,
hatred, and ignorance also grown great, not man
can accept and practice the Dhamma taught by the
Buddha. Therefore, Buddhism does not appear in the kappa
where the age of human life less than one hundred years.
Thus, the Buddhas appear in the kappas in which age
human life ranging from a maximum of one hundred thousand years
until a minimum of one hundred years. While it is true, that the
Buddhism emerged between these two periods, the Buddhas only
appeared at the time of age according to the level of human life
Perfection prerequisite maturity when they were
as bodhisatta. The bodhisatta, a precondition to
mature age just as a hundred thousand human lives
year, will appear at the kappa where the age of human life
is one hundred thousand years. The bodhisatta, the preconditions are not yet
mature because it is still in the stage to meet his Perfection,
can not appear in kappa hundred thousand years, but can
appeared in kappa where certain preconditions are ripe, in
kappa is the age of human life is ninety thousand
years, or eighty thousand years, or seventy thousand years,
sixty thousand years, and so forth.
In bhadda kappa, the Buddha appeared in Kakusandha
kappa forty thousand years, (after then passed a
between kappa and) Koõàgamana Buddha appeared in three kappa
tens of thousands of years, (after then passed one between a kappa
and) Kassapa Buddha appeared in the kappa twenty thousand years;
can then guess that we should Gotama Buddha
appear in the same pattern, for example, where the age of kappa
human life is ten thousand years after one of
kappa since the Buddha Kassapa, but he did not appear at the time
it's because preconditions immature; He also does not appear
in kappa five thousand years of age of human life, or a thousand
years or five hundred years. His reason is Perfection
fulfilled at the time of his life as Prince Vessantara.
(Only in this life is fulfilled His Perfection
with the complete). His life as Prince Vessantara
occur during aging of human life is a hundred years. Because
Perfection meets action has been completed (Perfection
been completed); then in kappa with age life
the same human kappa Buddha appears that where
age human life is a hundred years.
(2) Pamàna Vematta
Pamàna vematta is a height difference of the Buddhas.
Height of six Buddhist namely, Dãpaïkarà, Revata, Piyadassã, Atthadassã,
Dhammadassã, and Vipassã is eighty arm.
Height of four Buddha namely, Konda ¤ ¤ a, Maïgala, Narada, and
Sumedha is eighty-eight arms.
Height of Sumana Buddha is ninety arm.
Height of five Buddha namely, Sobhita, Anomadassã, Paduma,
Padumuttara, and Phussa is fifty-eight arms.
Height of Buddha Sujata is fifty arm.
Height of three Buddha namely, Siddhattha, Tissa, and Vessabhå is
sixty-arm.
Height of Sikhã Buddha is seventy-arm.
Height of Kakusandha Buddha is forty-arm,
Konàgamana thirty-arm, and Kassapa twenty arms.
Height of Gotama Buddha is sixteen or eighteen arms
(which will be described in Gotama Buddhavaÿsa).
The height difference was mainly caused by the weather and the food.
Because the Buddhas are human, so the age of life
naturally similar to the age of human life at the time
it. Buddha that appears when the age of human life is
ninety thousand years will live up to a maximum of nine
twenty thousand years. Buddha that appears when the age of life
humans are a hundred thousand years will live up to the maximum
hundred thousand years. So they will be the same age
age of human life in general at the time.
Height, can not be determined from her age. Because,
although it appears when a person reaches the age of life
hundred thousand years, height Dãpaïkarà Buddha, Atthadassã,
and Dhammadassã only eighty-arm, while the Buddha
Koõóa ¤ ¤ a height of eighty-eight arms, Buddha
Anomadassã, Paduma, and fifty high Padumuttara
eight arms, Buddha Tissa Siddhattha and sixty high
arm. This shows that the heights of the Buddha is not
age-related life. If it appears in
the same longevity of life has no height
Similarly, what else appears in the longevity of life
different.
From the statement contained in Sikhãpada Nanda, Ratana
Vaggas, Pacittiya Pàëi, Piñaka Vinaya, the Buddha's sister, Yang
Venerable Ananda, just four fingers shorter than his brother, can
concluded that people in those days to have high
a more or less the same as Buddha. Thus, a height
Buddha is the same as the height of people in those days.
But that does not mean it exactly the same height.
That the height of a Buddha in common with the human
at that time is related to two factors namely, climate
and foods. When an evil ruler who was followed by
the whole world (except Buddhism), then there is chaos in climate and
food is not nutritious, and in relation to climate and
This diet, physical quality of human beings caused by
climate and food can not develop properly, otherwise
These physical qualities to thrive when the world ruler
is a person who always do good.
(3) Kula Vematta
Kula is the difference of caste vematta the Buddhas.
Buddha Kakusandha, Koõàgamana, and Kassapa was born of caste
Brahmins, while the other Buddhas are born from the caste
knight. When people in the world better appreciate the caste
knight, the Buddha will be born in the warrior caste, and when the people of
better appreciate the human caste Brahmin, Buddha will be born
in the Brahmin caste.
(4) Padhàna Vematta
Padhàna vematta is the difference in length of practice
dukkaracariya.
Seven Buddha-Dãpaïkarà, Konda ¤ ¤ a, Sumana, Anomadassã, Sujata,
Siddhattha, and Kakusandha dukkaracariya-practice
for ten months.
Four-Maïgala Buddha, Sumedha, Tissa, and Sikhã-
dukkaracariya practicing for eight months.
Revata practicing Buddhist dukkaracariya for seven months,
Sobhita Buddhist practice for four dukkaracariya
months.
Three Buddha-Paduma, Atthadassã, and Vipassã-practice
dukkaracariya for half a month (fifteen days).
Four-Narada Buddha, Padumuttara, Dhammadassã, and
Kassapa-dukkaracariya practicing for seven days.
Buddha Piyadassã, Phussa, Vessabhå, and Koõàgamana
dukkaracariya practicing for six months.
Our Gotama Buddha, the King of Three Nature, practicing dukkaracariya
for six years.
Just as there are reasons why the age of the lives of
Buddha different from one another, likewise,
there are reasons why the length of time in practice
dukkaracariya also vary (especially for the Buddha Gotama).
After the investigation is known that this is due to
his own actions.
Further explanation: In Pubbakammavilotika Buddhapadana,
Avataphala vaggas, Apadana Pàëi, Vol. I, the Buddha himself said
(In connection with the bad deeds that resulted in
He had practiced for six years dukkaracariya
length), "Avacaham jotipalo sugatam kassapam Tada," and
so on, "In the Buddha Kassapa, I am a brahmin
Young named Jotipàla; I insult the Buddha by saying,
'How could this bald man can attain Buddhahood
very difficult to achieve. 'Because of this wrong saying
I must practice dukkaracariya for six years in
My last life. "
From the above statement that says that the Buddha should
practicing dukkaracariya for six years because he
denounce a Buddha, we can conclude that, Buddha-
Buddha who only practice it for seven days must
has the virtue of service and more than enough.
Therefore, it can be concluded that the length of time
dukkaracariya needed in practice is determined by
They own deeds.
Although there are differences in time to undergo the practice
hermitage (padhàna-viriya) before achieving Buddhahood,
but once they reach it, their level of effort
muster (payattaviriya) which is one of six glory
a Buddha is the same.
(5) Rasmi Vematta
Rasmi vematta are differences in light of the body.
The light shone through the Buddha's body Maïgala ten thousand
universe; light shine until the Buddha's body Padumuttara
as far as twelve Yojana; Vipassã shining light as far as seven bodies
Yojana; Sikhã Buddha light shines as far as three Yojana; light
Buddha's body Kakusandha shines as far as ten Yojana; light
Gotama Buddha's body shines as far as four arms; light body
Other Buddhas are not fixed, the light shines in accordance
desire.
Tatra Rasmi vemattam ajjhasayappatibaddham. Yo yattakam icchati
Tassa tattaka sarirappabha pharati. Maïgalassa Pana 'niccam pi
dassa sahassilokadhatum pharatu'ti ajjhasayo ahosi. (Comments
Sutta Maha vaggas, Saïgàyanà Chaññha edition, p.. 18.) "Rasmi vematta
is related to the will of a Buddha at the time
still in the stage to meet Perfection. During a meeting
Perfection if a Buddha wants his body light
shines as far as a certain distance, the light body will
it shines as far as distance. Buddha Maïgala wishes,
"Hopefully my body of light shone through the ten thousand natural
universe. "(This is the meaning of the comment). In òãkà
This, ajjhasaya described as a prayer was said during bodhisatta
is fulfilling His Perfection.
If you find what the cause of differences in light
this body, we can say that this happens because
Perfection they have to meet. Thus did the
explained by the commentators in the story of Buddha Maïgala
His body is light shining through the ten thousand natural
universe;
In his last life (similar to last the life of
Bodhisatta Gotama as Prince Vessantara) during the meet
Perfection, bodhisatta Maïgala live with his family
on a hill similar to Vankapabbata; a giant,
Kharadathika, disguised as a Brahmin, asking children
son as a fund. By thinking, "With pleasure, I
will give my children, "and he did. With
leaning on the fence, the giant devouring the children in front of
Bodhisatta as if chewing a bunch of lotus flowers. When
Bodhisatta looked at the giant, he saw the red blood
flowing like a flame from the mouth of the giant open at
at that time. But he's not at all feel sad. "I have
funds with good deeds. "With such thoughts
He felt happier had the funds. "As
a result of funding this virtue, may light my body at the time
bright future "bodhisatta pray. Because of this prayer, when
He became the Buddha, his body light naturally shines into
every nook and cranny in ten thousand of the universe.
From this description, should be understood that the differences in light
This body depending on whether the Buddha was praying or
not in the past. If we talk about the light body,
is meant is the light that shines naturally. If
light emanating from inner strength, all the Buddhas can
made His body of light shining extent as desired. In
terms of strength, there is no difference, we can not say,
"this Buddha is weaker" or "that Buddha was stronger."
Three types of light body
(1) Light byamappabha: This type of light shining constantly
from the body of a Buddha by nature; approximately fifty
centimeters away from the body, so dense that it is difficult
distinguished from the body of Buddha. If someone sees
an electric bulb from a distance that is not too close or
too far, he will see a ball of fire, observation in
much closer and caring will be seen that
filament light comes from the blinding of
in the bulb. Thus, the body of Buddha surrounded
by the light of each beam along one fathoms (about
fifty centimeters). This light is called byamappabha.
This light is thick and solid.
(2) Light asitiniccalobhàsa: light is an extension of this type
of the type byamappabha, and shines as far as eight
twenty arms.
(3) Light disapharana: This type of light shone through the natural
universe countless because his blood, and
others that become more pure when contemplating Buddha
Patthàna law or when He showed Wonders
Double, or at other times.
Two Kinds of Light
Buddha's special qualities is his complexion look
by humans, gods, and Brahma is called light. According to
Abhidhamma, light and light asitiniccalobhasa byamappabha
called the light that emerged from the virtues that have been
done, kammaja (or light that arise due to temperature
supported by deeds, utuja-kammapaccaya), because the two types
This light has the deeds of the past as the cause. Light
disapharana can be called the light that comes from the mind (cittaja)
(or the light that comes from the temperature and is supported by the mind,
cittapaccaya-utuja) because the cause is purity of mind.
Thus the classification of light is understood.
(6) Yana Vematta
Yana vematta is the difference in vehicles used by
Bodhisatta when releasing worldliness.
Buddha Dãpaïkarà, Sumana, Sumedha, Phussa, Sikhã, and
Koõàgamana release worldliness with riding
elephant.
Buddha Koõóa ¤ ¤ a, Revata, Paduma, Piyadassã, Vipassã, and
Kakusandha release worldliness with riding cart
drawn by thoroughbred horses.
Buddha Maïgala, Sujata, Atthadassã, Tissa, and Gotama release
worldliness with riding horses.
Buddha Anomadassã, Siddhattha, and Vessabhå release
worldliness with a golden palanquin.
Narada Buddha release worldliness by foot.
Buddha Sobhita, Padumuttara, Dhammadassã, and Kassapa
let go of worldliness in the palace (fly).
Such differences in vehicles used by bodhisatta
in releasing the so-called Yana vematta worldliness.
(7) Bodhi Vematta
Vematta Bodhi is Bodhi tree where the difference bodhisatta
achieving Perfect Enlightenment.
Dãpaïkarà Buddha attained Perfect enlightenment under
nigrodha tree.
Konda ¤ ¤ a Buddha attained Perfect enlightenment under a tree
salakalyani.
Buddha Maïgala, Sumana, Revata, and Sobhita attained Perfect enlightenment
under a tree dragon (iron wood).
Anomadassã Buddha attained Perfect enlightenment under
ajjuna tree.
Paduma and Narada Buddha attained Perfect enlightenment at
under the tree mahàsona.
Padumuttara Buddha attained enlightenment under Perfect
salala tree.
Sumedha Buddha attained Perfect enlightenment under a tree
mahànipa.
Sujata Buddha attained Perfect enlightenment under the tree
mahàvelu.
Buddha Piyadassã Perfect Enlightenment under a tree
kakudha.
Atthadassã Buddha attained Perfect enlightenment under
campaka tree.
Dhammadassã Buddha attained Perfect enlightenment under
bimbijala tree.
Siddhattha Buddha attained Perfect enlightenment under
kanikara tree.
Tissa Buddha attained Perfect enlightenment under a tree
asanas.
Phussa Buddha attained Perfect enlightenment under a tree
amalaka.
Vipassã Buddha attained Perfect enlightenment under a tree
Patali.
Sikhã Buddha attained Perfect enlightenment under a tree
Lotus.
Vessabhå Buddha attained Perfect enlightenment under a tree
mahasala.
Kakusandha Buddha attained Perfect enlightenment under
sirisa tree.
Koõàgamana Buddha attained Perfect enlightenment under
udumbara tree.
Kassapa Buddha attained Perfect enlightenment under a tree
nigrodha.
Perfect Buddha attained enlightenment under the tree
assattha.
(Four streets called because it leads to the Four Bodhi
Truth. Buddha called because it leads to Bodhi
Knowledge which must be known. Defenisinya should
bujjhati'ti bodhi, "Who knows the Four Truths and a
knowing what must be known is Bodhi. "tree where
Four bodhisatta know the Truth and all who have
known also called Bodhi. Defenisinya is: bujjhati ettha'ti
bodhi, "Tree where bodhisatta know Four Truths
and all there is to know ").
Such differences Bodhi tree where the bodhisatta
achieve Buddhahood is called Bodhi vematta.
(8) Pallaïka Vematta
Pallaïka vematta is the difference in the size of the seat
the Buddhas.
The Seats where the Buddha Dãpaïkarà, Revata, Piyadassã,
Atthadassã, Dhammadassã, and Vipassã attain Buddhahood
each measuring fifty-three arms.
The Seats where the Buddha Konda ¤ ¤ a, Maïgala, Narada, and
Sumedha attained Buddhahood each measuring five
twenty-seven arms.
The Seat where the Buddha Sumana attain Buddhahood
sixty-sized arm.
The Seats where the Buddha Sobhita, Anomadassã, Paduma,
Padumuttara, and Phussa attained Buddhahood each
size thirty-eight arms.
The Seat where the Buddha Sujata attain Buddhahood
size thirty-two arms.
The Seats where the Buddha Siddhattha, Tissa, and Vessabhå
attain Buddhahood each measuring forty
arm.

The seat where the Buddha Sikhã attain Buddhahood
size thirty-two arms.
The seat where the Buddha Kakusandha attain Buddhahood
measuring twenty-six arms.
The seat where the Buddha Koõàgamana attain Buddhahood
twenty-sized arms.
Seats where Kassapa Buddha attained Buddhahood
fifteen-sized arm.
The seat where Buddha Gotama attained Buddhahood
fourteen-sized arm.
Two Types Pallaïka
There are two types of pallaïka: àbhujana pallaïka pallaïka and asanas.
âbhujana pallaïka means is seated cross-legged like a written
"nisidati pallaïkam àbhujitva" of the Sutta and the Maha satipatthana
other.
pallaïka asana is a kind of seating. Other Types
is setthi pallaïka, pallaïka king, dragon pallaïka, deva pallaïka,
Dhamma pallaïka, bodhi pallaïka, and others.
Comments Mayhaka Jataka, Holy vaggas from Chakka Nipata,
mentioned, "Gaccha imaÿ amhakam gharam ànetvà mama
palanke nisidàpetvà amhàkam patiyattabhattassa pattam påretvà
dàpehi, "" Go, take it to my house Pacceka Buddha; give
his seat, and fill his bowl with food that has been
prepared for me. "Seats that rich people from Vàràõasã
is setthi pallaïka, a seat that is used by
important people.
Throne of the Kingdom such as:
(1) Sihàsana pallaïka, a throne made ​​of wood Yamane
with ornate lion beneath him and placed at room
The main palace, where the king received his guests;
(2) Hamsàna pallaïka, a throne made ​​of wood thingan
Hamsa decorated at the bottom and placed in
Jetavana hall, where the king paying tribute to
Three Jewels;
(3) Sankhàsana pallaïka, a throne made ​​of wood
mango with shell decoration at the bottom and
placed in the room, where the king wore his crown;
(4) Bhamaràsana pallaïka, a throne made ​​of wood
Karaway decorated with bees at the bottom and
placed in the room, where the king rested;
(5) Gajàsana pallaïka, a throne made ​​of wood saga
decorated with elephants at the bottom and placed in
Byai Taik, where the king gives grace or punishment;
(6) Mayuràsana pallaïka, a throne made ​​of wood dishes
with peacock decoration at the bottom and placed in
North room, where the king received tribute in the form of elephants and
horse;
(7) Migàsana pallaïka, a throne made ​​of wood
fig decorated with wild animals at the bottom and
placed in the South room, where the king held a hearing;
and
(8) Padumàsana pallaïka, a throne made ​​of wood
jackfruit tree decorated with lotus flowers at the bottom
and placed in the West room, where the king received
respect.
Eight throne was used by a king, as well as
eighty-four thousand, which is used by the king's throne
world, which is king Almighty Sudassana pallaïka.
The throne used by the king and the dragon like Dhatarattha
others are dragon pallaïka
Type throne mentioned in Janavasabha Sutta, Maha
Govinda Sutta, and others from the Sutta Maha vaggas; "Brahma
Sanankumara be taking his seat on the throne
god if he wants it "and also a kind of throne of
sized ruby Yojana prepared for
Moggalana as mentioned in Cåëà Tanhasankhaya
Sutta is a deva pallaïka.
Throne occupied by the answerer, your honor Upali
and the Venerable Ananda at the time of the first such trial Saÿgha
mentioned in the comments Sutta Silakkhandha, etc. and
throne occupied by preachers such Dhamma
Buddha, and others are Dhamma pallaïka.
Type throne where sitting cross-legged and bodhisatta
determined, "I'm not going to rise from this seat until
I reach the knowledge of the road to achieving
Arahatta sanctity and Buddha, "is the bodhi pallaïka. Because
that's where they overcome the five crimes, this seat also
called Aparajita pallaïka.
Bodhi pallaïka is sized four arms on the throne
east of the Bodhi tree that grows in place of the sacred bodhi
mandala, a hundred arms high and very beautiful. This Throne
just appeared out of the ground when bodhisatta cast
eight tie grass in that place. This happens due to service
collected from the actions meet the Perfection. Throne
It was decorated by a variety of beautiful and magnificent jewels. Because
that's where the bodhisatta achieve knowledge about
The road to Arahatship and Buddhahood (or in which he
achieving Perfect Enlightenment), the throne is called bodhi
pallaïka.