Khuddaka Nikaya - Buddhavamsa - Kondanna Mahathera

Khuddaka Nikaya - Buddhavamsa - Kondanna Mahathera

The Great Chronicle of The Buddhas
by Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin
Yangon, Myanmar

THE SAMGA JEWEL

I shall now narrate the stories of Mahatheras on the authority of the exposition of the Ekaka-Nipata, Etadagga-Vagga of the Anguttara Nikaya Commentary beginning with the story of Kondanna Mahathera, taken from among the members of the noble Samgha the Buddha's Disciples who were endowed with such attributes as Suppatipannata.

In dealing with the stories of these Mahatheras, I shall do so in four stages: (a) aspiration expressed in the past, (b) ascetic life adopted in final existence, (c) attainment of unique spirituality and (d) etadagga (top) title achieved.
1. KONDANNA MAHATHERA

(a) Aspiration expressed in the past

Counting backward from this Bhadda-kappa, over a hundred, thousand aeons ago, there appeared the Buddha Padumuttara. (The reason for the Buddha's having this name has been mentioned in the Second Part of the First Volume, p 202). Having appeared among the three classes of beings, Padumuttara Buddha in the company of a hundred thousand monks made his alms-rounds visiting a series of villages, townships and royal cities in order to release many compassionately [from suffering] and arrived at his (native) city of Hamsavati. His father, King Ananda, heard the good news of the son's visit, and together with his people and officials extended welcome to the Buddha. As the Buddha gave a sermon to the crowd headed by King Ananda, some became Sotapannas, some Sakadagamis, some Anagamis and the rest Arahats at the end of the sermon.

The king then invited the Buddha for the morrow's meal, and the next day he sent for the Buddha with a message about the meal-time and made a grand offering of food to the Buddha and his company of a hundred thousand monks at his golden palace. Padumuttara Buddha gave a talk in appreciation of the meal and went back to the monastery. In the same way, the citizens gave their Mahadana the following day. The third day saw that of the king. Thus the Mahadana performed by the king and the citizens alternately went on for a long time.

At that time a good clansman, the future Kondanna, was born, in a prosperous household. One day while the Buddha was preaching, he saw the citizens of Hamsavati with flowers, perfumes, etc. in their hands heading for the place of the Three Gems and he went along with them where the Buddha's delivery of the sermon took place.

In the meantime Padumuttara Buddha declared his appointment of a certain bhikkhu as the first of all rattannu(long-standing) bhikkhus to realize the four Truths and to gain release from samsara thereby in his dispensation. When the clansman heard, he reflected: "Great indeed is this man! It is said that leaving aside the Buddha himself there is no other person before him who has realized the four Truths."What if I too become a monk like him realizing the four Truths before all others do in the dispensation of a coming Buddha!" At the close of the Buddha's preaching, the clansman approached the Buddha and invited saying: "Please accept my offering of food tomorrow, Exalted Buddha!" The Buddha accepted the invitation by keeping silent.

Knowing clearly that the Buddha had accepted his invitation, the clansman paid his respect to the Buddha and returned home: the whole night he spent by decorating seats with fragrant festoons of flowers and also by preparing delicious food. The following day he treated the Buddha and his company of a hundred thousand monks at his house to a sumptuous feast of saIi rice with gruel and other courses as side dishes. When the feast was over, he placed at the feet of the Buddha entirely new and soft but thick pieces of cloth made in the country of Vanga and enough to make three robes. Then he reflected as follows: "I am not a seeker of a small religious post but I am a seeker of a big one. A day's Mahadana like this may not be adequate if I aspire for a lofty designation. Therefore I shall aspire after it by performing Mahadana for seven days successively."

The clansman gave Mahadana in the same manner for seven days. When the meal-offering was over, he had his store-house of garments opened and put fine and nice clothes at the feet of the Buddha and offered three-piece sets of robes to the hundred thousand monks. He then approached the Buddha and said: "Exalted Buddha, just as the bhikkhu whom you admiringly declared to be the holder of the etadagga title seven days ago, may I be able to become the first to penetrate the four Truths after donning the robe in the dispensation of a coming Buddha." Having said so, he remained paying respect in prostration at the Buddha's feet.

Hearing the clansman's words of aspiration the Buddha Padumuttara tried to see in his vision, saying to himself: "This clansman has done most significant acts of merit. Will his aspiration be fulfilled or be fulfilled not?" He then came to know clearly that "It will definitely be!"

Indeed there is no hindrance at all, even as an atom, that would cover his vision whether a Buddha tries to see the past or the future or the present events. All the events in the past or the future though there be a barrier of crores and crores of aeons, or all the events in the present though there be a barrier of thousands of universes, they are all associated with reflection. (As soon as they are reflected on they become manifest distinctly.) In this way with his intellectual power that knew no hindrances, Padumuttara Buddha saw in his vision thus: "A hundred thousand aeons from now there will arise singularly an Exalted One, Gotama by name, among the three classes of beings. Then will this clansman's aspiration be fulfilled!" Knowing thus the Buddha prophesied to the clansman: "Dear clansman, a hundred thousand aeons from now a Buddha by the name of Gotama will appear in the three worlds. When Gotama Buddha delivers the first sermon 'the Wheel of the Law'; at the end of the sermon, the Dhammacakkapavattana Sutta, with its three functions, you will be established together with eighteen crores of Brahmas in Sotapatti-phala.

Story of two brothers: Mahakala and Culakala

Having performed acts of merit such as alms-giving for a long period of a hundred thousand years, the wealthy clansman, the future Kondanna was reborn in a celestial abode on his death. While he was passing between Deva world and human world, ninety-nine thousand nine hundred and nine aeons elapsed. (That is to say he enjoyed only divine or human lives knowing no rebirth in any woeful states for 99909 aeons.) After living through such a long duration, ninety-one aeons, when counted backwards from this Bhadda aeon, the clansman, the future Kondanna, was born in the family of a householder and named Mahakala in a village near the gate of the royal city Bandhumati. His younger brother was known as Culakala.

At that time the future Vipassi Buddha expired from Tusita celestial abode and took conception in the womb of Bandhumai, the Chief Queen of King Bandhuma. (As has been described in the Chapter on the twenty-four Buddhas, Ch. IX of Vol 1, Pt II, he duly became an Omniscient Buddha; as he was requested by Maha Brahma to preach, he pondered as to whom he should preach first. He then saw his own younger brother Prince Khanada and the Purohita's son, the young Tissa. "These two," he decided, "are capable of penetrating the four Truths first." He also made up his mind thus: "I will preach to them. I will also do favour to my royal father." He then took an aerial journey from the Maha Bodhi and descended at the Deer Park called Khema. He sent for Prince Khanda and Tissa and gave them a sermon, at the end of which both of them were established together with eighty-four thousand sentient beings in Arahatship.

The eighty four thousand clansmen who went forth along with the future Vipassi Buddha, hearing of the event, came then to the Buddha and listened to the Dhamma and were duly established in Arahatship. Vipassi Buddha appointed Khanda Thera and Tissa Thera Chief Disciples and placed them on his right hand side and his left respectively.

On receiving the news King Bandhuma became desirous of paying homage to his son. Vipassi Buddha went to the Park, listened to the sermon and took the Three Refuges; he also invited the Buddha for the morrow's meal and departed after paying respect to the Buddha. On arrival back at the palace he got an idea thus while sitting in his grand pavilion: "My older son has renounced the world and has become Buddha. My second son has become Chief Disciple on the Buddha's right-hand side. The Purohita's son, the young Tissa, has become Chief Disciple on the left. The rest of the eighty-four thousand monks used to surround and attend upon my son while they were all lay men. Therefore the Sangha headed by my son was under my charge before and so should they be now too. I alone will be responsible for the provision of them with the four requisites. I will give others no chance to do so." Thinking thus the king had the walls of cutch-wood built on either side of the route from the gate of the monastery to the palace and had them covered with canvas; he had festoons hung which were as thick as the trunk of a toddy palm and decorated with gold stars; he also had canopies put up. As for the ground, he had it covered with exquisite spreads. On both sides of the route within the walls he had pots filled with water and placed near flowering bushes and had perfumes placed among flowers and flowers among perfumes. Then did he send for the Buddha with a message that it was now time for the meal. In the company of his monks, Vipassi Buddha came to the palace along the route fully covered and partook of his meal and went back to the monastery. Nobody else had a chance just to see the Buddha. How could one have an opportunity to offer food and to honour him? Indeed nobody else could.

Then there took place a discussion among, the citizens:

"It has now been seven years and sevens months since the arising of the Buddha in the world. But we have had so far no opportunity just to see the Buddha, what to speak of offering food, honouring him and listening to his sermon. 'Absolutely, we have no such privileges, at all. The king personally attended to the Buddha adoringly with the notion that 'The Buddha is only my Buddha, the Dhamma is only my Dhamma and the Sangha is only my Sangha.' The arising of the Buddha is for the welfare of the world of sentient beings together with Devas and Brahmas but not only for the king's welfare. Indeed it is not that the hell-fire is hot only to the king and is like a blue lotus to others. Were it well therefore if the king gave us the Exalted One (our right of service to the Buddha); if not, we shall battle with the king and take over the Sangha to do acts of merit towards them. Let us fight for our right. But there is one thing: we citizens alone might not be able to do so. Let us therefore find a chief who will lead us."

Accordingly they went to the general of the army and openly told him of their plan and directly asked: "O General, will you be one of us or will you join the king?" Then the general said: "I will be one of you. But there is one condition: you must give me the first day for my service to the Buddha." And the citizens agreed to it.'

The general went to the king and said: "The citizens are angry with you, Great King." When asked by the king about the reason, he said: "Because you alone are attending to the Buddha and they do not have such a chance, so they say. Great King, it is not too late yet. If they were given permission to serve the Buddha, they would no longer be angry. If not, they said they would give battle to you." Then the king replied: "General, I shall wage war but by no means shall I give up the Sangha.""Great King," said the general, putting the king in a difficult position: Your servicemen are threatening that they will take up arms against you. Whom would you call up to encounter the looming war?" "Are not you my general?" asked the king persuasively. "I cannot fight being separated from the citizens, Great King," said the general.

The king then realized "The force of the citizens is great. The general too is one of them." He therefore made a request, saying "In that case, friends, let me feed the Sangha only for another period of seven years and seven months." But the citizens did not agree and rejected the request. The king reduced the duration of his proposed Dana step by step to six years, five years, and so on and finally to seven days. Then the people came to a unanimous decision, saying among themselves, "Now that the king has asked for seven days to perform the act of food offering, it is not good for us to be so stubborn in rivalry with him."

King Bandhuma gave away in seven days, all his offerings, which were meant for seven years and seven months. For the first six days he did so without letting the people see; on the seventh day, however, he invited the citizens and showed them his grand offering of Dana, saying to sound them out; "Friends, will you be capable of giving such a grand Dana?" "Great King," retorted the citizens: "but your Dana took place only with our help, didn't it? And he asserted, "Yes, we are capable." Wiping the tears with the back of his palm, the king paid obeisance to the Buddha and said: "My dear son, Glorious Buddha, I have decided to support you together with one hundred and sixty-eight thousand monks for life with the four requisites giving no assignments to others. But now I am compelled to allow the people to attend to you. In fact, they were angry with me and complaining about their deprivation of right of giving alms. My son, Exalted Buddha, from tomorrow onwards please do them a favour!" Thus did he pathetically utter words of compliance in despair.

The next day, the general gave a grand Dana to the Sangha with the Buddha at its head as he had the agreement with the people. (Hence the story of Saddhasumana may briefly be told as contained in the Anguttara Commentary Vol III.)

Story of Saddhasumana

On the day allotted to him, the general while supervising his grand Dana issued the order saying "Care must be taken so that no other person should get a chance to offer even a spoonful or ladleful of rice," and he placed sentries to keep watch around the area. That very day, a widow of a wealthy merchant of Bandhumati was crying in great distress (because she did not get a chance to offer her share of Dana for the first day); she complained pitiably, saying to her daughter who had just come back from the games she played with her five hundred female playmates: "My darling daughter, if your father were alive, I could have been today the first to feed the Buddha." The daughter responded saying words of comfort: "O mother, please do not worry! I will do something so that the Sangha headed by the Buddha would accept and partake of our meal first."

After that the daughter filled the gold bowl worth a hundred thousand with milk-food unmixed with water. She added butter, honey, molasses etc. to enrich the food. She covered it with another gold bowl turned upside down and tied both the gold bowls with garlands of jasmine so that it might look like a ball of flowers. When the Buddha entered the city she carried it herself on her head and left the house in a company of her many attendants.

On the way a dialogue took place between the wealthy lady and the watchmen:

Watchmen: Do not come here, daughter!

Lady: Dear uncles! Why do not you allow me to go?

(People of past good deeds speak endearing words. Others are not able to reject their repeated request.)

Watchmen: We are to keep watch by the general's order that nobody else must be allowed to offer alms-food, daughter.

Lady: But, uncles, do you see any food in our hands that warrants you to bar me like this?

Watchmen: We see only the ball of flowers.

Lady: Well, did your general then say even offering of flowers was not allowable?

Watchmen: As for an offering of flowers, it is allowable, daughter.

The lady then saying to the watchmen, In that case please go away. Do not prevent us, uncles," went up to the Buddha and offered her gift with a request, "Please, Glorious Buddha, accept my offering of the ball of flowers." The Buddha glanced at a watchman, signalling him to bring the floral ball. The lady made obeisance and said:

"Glorious Buddha may my life throughout samsara be free from want and worry. May I be lovable to many like this ball of jasmine flowers and be named Sumana in all my coming existences."

As the Buddha answered, "May you be well and happy;" the lady paid respect to the Buddha joyfully and departed.

The Buddha went to the general's house and took his seat prepared. The general brought rice gruel and offered it to the Buddha. The Buddha covered the bowl with his hand. The general thought that the Buddha did not accept the gruel because the monks had not all come yet. When all had come the general reported saying that all were present and seated. The Buddha said:. "We have already had a bowl of food which we received on the way. When the covering jasmines were removed from the bowls the milk-rice with puffs of steam was found. Then the general's young serviceman who had brought the floral ball said: "General, I have been cheated by a distinguished woman who told me that it was just a ball of flowers." The milk-rice was sufficient for all the monks beginning from the Buddha. Only after giving the milk-rice to the Buddha did the general hand over the offerings that were made by himself. When the partaking of food was over, the Buddha delivered a sermon on auspiciousness and left.

When the Buddha had left, the general asked his men about the lady's name and they told her that the she was the daughter of a wealthy merchant. "What a wise woman she is! If such a wise woman administers a household, it may not be difficult for the housefather to attain divine pleasures. Speaking in praise of the lady, the general managed to take her in marriage and placed her as the mistress of the house.

While taking charge of the wealth of both houses, her father's as well as the general's, she gave Dana to the Buddha till the end of her life, and when she expired, she was reborn in the celestial abode, the world of sense pleasures. At that very moment, a rain of jasmines fell heavily, filling the whole divine city about knee-deep. "This divine damsel has brought her own name even by herself," so saying all the Devas named her "Sumana Devi".

Sumana Devi was away from woeful states for ninety-one aeons, taking rebirth in celestial and human abodes; wherever she was reborn there rained down jasmines continuously and she continued to be known only as Samana Devi or Samana Kumari. In the dispensation of the present Buddha she was born of King Kosala's Chief Queen; simultaneously in the households of the king's various ministers all her maids were born on the day Samana was. At that very moment it rained jasmines flowers pretty heavily about knee-deep.

Seeing that phenomenon the king thought, "My daughter must have done a unique act of merit in the past" and became overjoyed. "My daughter had brought her name by herself and he let her bear the very name Sumana. Pondering, "My daughter must not have been born alone," the king had her birth-mates searched all over the city and hearing that five hundred girls were born, the king took the responsibility of feeding, nursing and bringing up all five hundred. He also ordered that each month the five hundred girls must be brought and presented to his daughter.

When Princess Sumana was seven, the Buddha in the company of monks came to Savatthi as had been invited by the wealthy Anathapindika through a messenger, for he had completed the construction of the Jetavana monastery. Anathapindika went to King Kosala and said: "Great King, the Exalted One's visit to our city of Savatthi means auspiciousness for you and us. Therefore please send Princess Sumana and her five hundred maids with water-filled pots, perfumes, flowers etc. so that they might welcome the Exalted One and received him with them. The king replied saying, "Very well," and did as told by the merchant. Under the orders of the king, Sumana approached the Buddha and paid him homage with perfumes, flowers etc. and stood at a suitable place. When the Buddha preached to Sumana even on his way, she and all her companions were established together in Sotapatti-phala; so were the five hundred girls, five hundred women and five hundred male lay devotees established in the same Fruition at the Buddha's Dhamma assembly. In this way on the day the Buddha visited the monastery, before he reached there but while on the way, two thousand people became Sotapanna Ariyas.

When the princess came of age King Kosala gave her five hundred chariots and emblems of royalty so that she might use them on her travel, if any, with her five hundred companions. In those days there were three women who received five hundred chariots and royal emblems from their parents. They are (1) Princess Cundi, daughter of King Bimbisara, (2) Visakha, daughter of the wealthy merchant Dhanancaya, and (3) Sumana, daughter of King Kosala as her account has been just given. This is the account of Saddhasumana.

As has beern said, the day after the one on which the general got permission from the king and performed Dana to the Buddha on a grand scale, the citizens organized an offering that was greater than the king's and performed Mahadana to the Samgha headed by the Buddha. When the meal-offering by the whole city was accomplished, the villagers near the city-gate arranged their paying homage as it was their turn to do so.

Then the householder Mahakala discussed with his younger brother Culakala: "Our turn comes tomorrow to pay homage to the Exalted One. What kind of homage shall we pay?" "Brother," replied Culakala, "Please think by yourself of what is proper." Then Mahakala said: "Dear brother, if you follow my plan, our land of sixteen paifull of ripening sali paddy. Shall we take out newly developed paddy from the ears and cook milk-rice befitting to the Exalted One?" Culakala presented his view: "Brother, if we do so, nobody will be benefited. Therefore I do not agree to that."

Then Mahakala said: "If you do not agree to it, I wish to have my share of property." So the sixteen pai of land was divided into two halves, each measuring eight pai and a fence was erected in the middle of the two portions. Then Mahakala took out the tender grain from the ears, to which he added milk unmixed with water; he had it cooked and catumadhu put to it, and offered (1) the (first) food to the Sangha headed by the Buddha. The strange thing was that the ears from which the grain had been taken out became full again with grain as before. (It was a Dana of the first grain formed in their earliest stage of development.)

Mahakala similarly gave the following in charity: (2) the first portion of the paddy that had partially developed to yield newly appeared grain to be pounded; (3) the first portion of the paddy that had fully developed or ripened; (4) the first portion of the paddy that had been reaped; (5) the first portion of the paddy that had been made into sheaves; (6) the first portion of the paddy that had been piled up in sheaves; (7) the first portion of the paddy that had been threshed; (8) the first portion of the paddy that had been winnowed and (9) the first portion of the paddy that had been stored up in the granary.

In this way, each time he grew paddy he accomplished Dana of the first portion (agga-dana) nine times. And never did the quantity of his paddy produced become low despite his Dana; in fact, the amount of paddy even increased and became bigger than before. This indeed was (a) the Thera's wholesome deed in connection with his expressed aspiration made in the past.

(b) Ascetic life adopted in him final existence

The virtuous householder Mahakala, the future Kondanna Thera, performed acts of merit in this way throughout the Buddhas life swell as throughout his, and he wandered from the human abode to the divine and vice versa and enjoyed divine and human luxuries; when our Buddha was about to arise, be was reborn in a wealthy Brahmin family in the Brahmin village of Donavatthu near the city of Kapilavatthu. On his naming day, the young Brahmin was given the name of Kondanna. While being brought up, he was educated in the three Vedas and was accomplished in physiognomy of a great man.

At that time our Future Buddha passed from the Tusita celestial abode and took his conception in the womb of Mahamaya, Chief Queen of King Suddhodana of Kapilavatthu, and was duly born. On the naming day the king presented one hundred and eight Brahmins with absolutely new garments and fed them with sweet pure milk-food He selected from among them eight highly intelligent Brahmin wise men and let them be seated in serial order in the court-yard. He then had the little prince, the Bodhisatta, put lying on white linen and brought to the Brahmins who were to examine the baby's body marks.

The Brahmin, who occupied the first seat among the eight, raised his two fingers and predicted: "If the baby remains a lay man he will become a Universal Monarch. If he lives an ascetic life he will definitely become a Buddha in the three worlds!" In this way declared the remaining Brahmins of the first seven, each putting up two fingers. Of those eight Brahmins the youthful Kondanna was the youngest. When his turn came to predict he studied very carefully the marks on the body and (having pondered that one who would become a Universal Monarch should not have the mark of a Universal Monarch on one's soles but the boy had the same mark on his.) he put up only one finger, boldly predicting: "There is absolutely no reason for the prince to stay in the middle of a household. The prince will indeed become a Buddha!"

After that the wise Brahmins went back to their respective homes and summoned their sons and gave instructions saying: "Dear sons, we have become old. We may or may not be living by the time prince Siddhattha, son of King Suddhodana, attain Omniscient Buddhahood. When the prince does, you dear sons should became monks in his dispensation."

King Suddhodana brought up his son in comfort by providing him with great protection, facilities and resources beginning with his appointment of attendants. When he became sixteen years of age, the prince enjoyed Deva-like royal luxuries and at the age of twenty-nine when he became intellectually more mature, he saw the disadvantages of sense-pleasures and the advantages of renunciation. So on the day his own son Rahula was born, he performed a great act of renunciation by riding the royal steed Kandaka in the company of his connatal and personal officer Channa and by going through the city-gate that was opened by gods. By that single night he passed through the three cities of Kapilavatthu, Koliya and Devadaha, and on the bank of the river Anoma he put on the robe and other paraphernalia which were brought and offered by Ghatikara Brahma. So he arrived at the city of Rajagaha in the very pleasing manner like a Mahathera of sixty years of standing and eighty years of age. After going on alms-round, he partook of his meal in the shadow of the Padava Hill. Though King Bimbisara invited him to stay on and promised to give his kingdom, he turned down the offer and while proceeding he reached in due course the grove of Uruvela. 'Oh!" he exclaimed and uttered: "This flat ground is very pleasant? For the clansmen who wish to devote themselves to meditation, it is the ideal place." With this reflection, he sojourned in that grove and commenced his meditative practice of Dukkara-cariya..

By the time of the Future Buddha's renunciation, all the wise Brahmins except Kondanna had deceased. The youngest Kondanna alone remained in good health. On hearing the tidings that the Bodhisatta had gone forth, he visited the sons of those deceased Brahmins and said: "It is said Prince Siddhattha had become an ascetic. No doubt the prince will attain real Buddhahood. If your fathers were alive they would go forth even today. Come if you wish to do so. Let us become monks in the wake of that great man." But the seven sons were not unanimous in their aspirations: three did not like the idea. Only the remaining four donned the robe under Kondanna's leadership.

After becoming ascetics, the Band of Five (Panca-vaggi) went on round for food in villages, towns and royal cities and reached the Bodhisattas place in due course. While the Bodhisatta was practising his meditation of austerity for six long years, they entertained great hope, thinking," He will soon attain Buddhahood!, He will soon attain Buddhahood!" So thinking they attended to the future Buddha, staying and moving about him.

In the sixth year, he came to realize that the practice of Dukkara cariya would absolutely not earn him the Noble Path and Fruition (Ariya-magga-phala) though he had passed the time by eating just a rice-grain, a sesame seed, etc. and had become emaciated and weary, (As has been described above pp. 199-201, Vol II) he collected food in the village of Senani and ate whatever was available such as rice and hard cakes. Then the Band of Five as compelled by the law that dictates the lives of all Bodhisattas were fed up with the Bodhisatta and left him for Isipatana the Deer Park.

After the Band of Five had thus left him, by eating whatever was available such as rice and hard cakes, the Bodhisatta's skin, flesh and blood became normal in two or three days. On the fullmoon day, (the day he was to become enlightened) he took the excellent milk food offered by Sujita, wife of a wealthy merchant. He then floated the bowl along the current of the river Neranjara and came to decide that he was going to become a Buddha definitely on that very day. In the evening, having been spoken of in praise in all manner by the Naga King Kala, he went up to the Maha Bodhi the site where the great Bodhi tree was and sat down crossed-legged on the Aparajita Throne, the unshakable seat, facing the eastern universe. Having developed his fourfold exertion, he drove away Mara the Deity just before sunset, acquired Pubbenivasa Nana in the first watch of the night, Dibba Cakkhu Nana in the middle watch and, in the last watch he was absorbed in the wisdom of Paticca-samuppada doctrine, reflected with his diamond-like great Vipassana Nana (Mahavajira Vipassana Nana) on its twelve factors forward and backward, up and down, and finally attained Budhahood, having won unique Omniscience (Asadharana Sabbannuta Nana) which is the property of all Buddhas. (as has been told in the section of the Buddha's Enlightenment). On that very Throne under the Maha Bodhi tree did the Buddha pass seven days, being absorbed in the Arahatta-phala Samapatti.

In this way, the Buddha stayed in the seven places and on being requested by Sahampati Brahma, he considered asking himself, "To whom should I preach first?" Then he came to know that the religious teachers Alara and Udaka had deceased and when he continued to think out he got an idea thus: "To the Band of Five I have been thankful very much. They served me while I was engaged in the austere practice. What if I should preach to them first." Such an idea is conceived by all Buddhas as a rule. In fact, with the exception of Kondanna, there was none who could first grasp the four Truths in the dispensation of that Buddha. As for Kondanna, for his capabilities of grasping the four Truths first and foremost, he had performed significant acts of merit for a hundred thousand aeons and had given the unique Dana of the first crop nine times to the Sangha headed by the Buddha as has been told above.

(c) Attainment of unique spirituality

Taking his bowl and robe, the Buddha set out to the Isipatana Deer Park and duly reached the place of the Band of Five Bhikkhus. The Bhikkhus saw the Buddha coming and they made an agreement among themselves not to fulfil their obligatory duties, but as the Buddha was approaching nearer they could not keep their original agreement: one took the bowl and robe from the Buddha, another prepared the seat for him; still another brought water far washing the feet; the fourth washed the Buddha's feet; and the fifth brought the round fan made of palm-leaf to fan him; thus they rendered their respective services.

When the Five Bhikkhus had taken their seats near the Buddha after doing their duties, the Buddha delivered the Dhammacakkappavattana Sutta with three functions to the five Bhikkhus with the Mahathera Kondanna as the principal listener in his presence.

A new name for the Thera: "Annasi Kondanna"

At that time the Buddha thought: "As the ascetic Kondanna has first penetrated the four Truths that I have brought with thousands of difficulties, he deserves the name Annasi Kondanna," and so he uttered a solemn utterance: "Annasi vata bho Kondanno; annasi vata bho Kondanno!" ("Oh, Kondanna has penetrated the Four Truths! Oh, Kondanna has penetrated the Four Truths!") Because of this solemn utterance, the Venerable Kondanna came to be known as "Annasi Kondanna, the Penetrating Kondanna from that time onwards.

(d) Etadagga title achieved

In this way the Venerable Kondanna became a Sotapanna on the full moon day of Asalha (June-July) in the year 103, Maha Era (the year the Buddha attained Buddhahood). The day after the full moon, Bhaddiya Thera did; two days after the full moon Vappa Thera, three days after the full moon Mahanama Thera, four days after the fulll moon Assaji Thera realised the same Fruition; Five days after the full-moon at the end of the delivery of the Anatta-lakkhana Sutta, all five members of the Band were established in Arahatta-phala. At that time Arahats among human beings numbered six; the Buddha and the Band of Five Theras.

From that time onwards, to the Ariya Magga and Phala the Buddha led fifty-five friends headed by Yasa the son of a wealthy merchant, thirty-three Bhadda Princes in the Kappasika grove, a thousand former matted-hair ascetics on the stone plateau of Gayasisa and others. After leading many people thus to the Noble Path and Fruition, on the full-moon day of Phussa (December-January) in the same year the Buddha arrived in Rajagaha and established Brahmin householders numbering a hundred and ten thousand headed by King Bimbisara in Sotapatti-phala and ten thousand such householders in the Three Refuges. Having caused the abundant blossoming and fruition of his teaching with the eight wonders and three training, throughout the Jambudipa, the entire land of which he caused to be illuminated bright with the colour of the robes and caused the environs to be blown by the rushing wind from the moving monks and other noble ones. Later on, once when he arrived at the Jetavana monastery of Savatthi City and while remaining there at the monastery and sitting on the Dhamma Throne, the seat for a Buddha, he delivered a sermon and in the course of his delivery, he became desirous of declaring that his eldest son Kondanna was the best of all who first realized the four Truths; and he uttered:

"Etadaggam bhikkhave mama savakanam bhikkhunam rattannunam yadidam annasi kondanno", "O monks, of my disciple monks who are of long standing (rattannu) Annasi Kondanna is the foremost."

Thus speaking in praise of the Mahathera, the Buddha conferred on him the Rattannu Etadagga title.

(Herein "rattannu" literally means "one who knows night time", that is to say one who has passed through the long duration of many nights since one's renunciation." In the Buddha's dispensation there was none who realised the four Truths earlier than Kondanna. Hence Kondanna was the one who knew many nights (i.e. who lived over the greatest number of years) since he became a monk. (According to this explanation, a rattannuindividual means 'the senior most in monkhood.'

Or, as Kondanna Thera realized the four Truths before all others did, since his realization he had passed through many a night. According to this the word in question means the earliest knower of the Four Truths.

Or, as every Arahat is conscious of day-time and night-time, he earns the epithet Rattannu'one who is aware of the divisions of day and night time.' Because Kondanna Mahathera was the earliest of all Arahats, he stood out of from other RattannuArahats knowing the divisions of time).

Annasi Kondanna Mahathera after his attainment of Arahatship

The Mahathera Annasi Kondanna attained Arahatship on the fifth day after the full moon of Asalha. On the full-moon day of Phussa that year the Buddha arrived in Rajagaha and on the first waxing day of Magha (January-February) the future Chief Disciples (Sariputta and Moggallana) donned the robe. On the seventh day the Venerable Moggallana became Arahat and the Venerable Sariputta did so on the full-moon day. In this way when there arose complete categories of Arahats such as Chief Disciples, Great Disciples and Ordinary Disciples, in the Buddha's dispensation, all of whom going their alms-round (in a file arranged according to seniority). When the Buddha gave a discourse, he sat on the Dhamma Throne, the Buddha-seat decorated in the middle of the assembly. The Captain of the Dhamma, Sariputta Thera, sat on the right side of the Buddha and Moggallana Thera on the left side.

At the back of the two Chief Disciples a seat was prepared for the Venerable Kondanna. The remaining monks took their seats surrounding the Mahathera. Because Kondanna was the first to understand the four Truths in the Buddha's dispensation and because he was senior also by age, the two Chief Disciples were respectful to him, they regarded him as Maha Brahma, as a huge mass of fire, or as a highly poisonous serpent; they felt somewhat scared though they occupied the front seats. They were also shy and embarrassed. Kondanna Mahathera then reflected: "For the front seats these two Chief Disciples had fulfilled their Paramis for one Asankhyeyya and a hundred thousand aeons. Though they are taking those seats, they were less confident, shy and embarrassed. I shall do anything that would make them stay at ease." This was a reason [for his vacant seat,]

Besides, Kondanna was a highly powerful Mahathera. Like the attributes of the Buddha, the Mahathera's attributes spread among the people in this universe as well as among the Devas and Brahmas of the ten thousand universes. Therefore the divine and human beings visited and honoured the Buddha with perfumes, flowers etc., and they immediately (after that) approached the Mahathera Kondanna and honoured him, remembering, "This Venerable One was the first to comprehend the unique doctrine of the four Truths." There is also a religious custom, according to which the visiting monk is to give a Dhamma-talk or to exchange greetings with them. As for the Mahathera, he was inclined only to remain blissfully in the attainment of Phalasamapatti (Ariya vihara). Therefore to him Dhamma-talks given to and greetings exchanged with the visitors appeared superfluous. This was another reason.

For these two reasons, the Mahathera desired to stay away from the Master. As he foresaw that his nephew, the young Punna, son of the Brahmin lady Mantani would become a famous Dhamma-preacher (Dhamma-kathika), he went to the Brahmin village of Donavatthu and made his nephew a monk and helped him become a resident pupil (antevasika) with the thought that he would stay behind near the Exalted One. Then he approached the Buddha and made a request: "Glorious Buddha, to me a rural residence is not suitable. I am not capable of staying with the laity. Therefore kindly permit me to live in the Chaddanta forest." And the permission was granted by the Buddha.

Having obtained the permission from the Buddha, Kondanna Thera packed up his bedding, and taking his bowl and robe, he went to the Mandakini lake in the Chaddanta forest. In the region around Chaddanta, eight thousand elephants, who were experienced in serving Pacceka Buddhas and who were long-lived like spirits, became happy as they thought, "a large expanse of fertile field has come to us so that we might sow the seeds of meritorious deeds." So they shovelled a path with their feet and got rid of grass to make a walk for the Thera; they also cleared the walk of twigs and branches that might be in the Thera's way and after making the Thera's residence clean, the eighty-thousand elephants held a discussion among themselves thus:

"Friends, if we expect 'this elephant will do what is necessary to the Thera' or 'that elephant will do it for him,' the Thera will have to return to his dwelling from alms-round with his bowl washed as before as if he had been to a village of his relatives. Therefore let us serve him by taking turns so that there might be no negligence. We must be careful especially when it is an assignment of a particular one (without ignoring with the thought it is not mine)."

And so they took turns in serving the Thera. The elephant on duty would arrange water for washing the face, and twigs for brushing the teeth. The arrangement went on like this, The elephant whose assignment it was to serve, made fire by rubbing those dry firewood that could burn easily such as pine. By this fire he baked stones and rolled them down by means of sticks into the water in the stone basins. After ascertaining the water is hot enough, he would place a tooth brush made of firewood stick. Then the same elephant assigned would sweep the meditation hut that was the Thera's dwelling both inside and out with a broom made of branches. He would also perform [other] duties including his feeding of the Thera in the way that will soon be described.

The Mandakini lake where the Thera resided was fifty yojanas wide. The middle area of the lake measuring twenty-five yojanas was entirely free from algae and other aquatic plants. The water was crystal clear. In its outer circle where the water was waist deep there flourished white-lotus thickets of half a yojanas width surrounding the lake of fifty yojanas; beyond the white lotus thickets existed red paduma lotus- thickets also of half a yojanas width; beyond them white-kumudra lotus-thickets ...; beyond them blue-lotus thickets ...; beyond them red lotus thickets ...; beyond them fragrant red paddy fields ...; beyond them creeper thickets full of such tasty vegetables as cucumber, gourd, pumpkin, etc. and measuring half a yojana in width; beyond them existed sugar-cane thickets also of half a yojana width encircling the lake. The sugar-cane stalks growing there were as thick as the trunk of an areca palm.

Beyond the sugar-cane thickets lay banana-tree thickets also of half a yojana width encircling the lake. Those who happened to have eaten two bananas or so would suffer, feeling stiff and uneasy; beyond the lay jack-fruit grave bearing fruit each being the size of a large jar; beyond that grove lay eugenia grove; beyond that lay mango grove; in this way there lay further groves of fruit trees. In short, it could not be said there were no edible fruit around the Mandakini lake. There were fruit of all kinds.

During the flowering period the wind blew, carrying the pollens from the blossoms and placed them on the lotus leaves. Drops of water fell on those leaves. By the heat of the sun the pollens were cooked and became solidified milk. It was called lotus-honey (comb). It was brought to the Thera by the elephants by turns.

The lotus stems were as thick as the tilling log. Those stems too the elephant took and gave to the Thera. The lotus stems were as large as a drum head . Each joint of the stems contained about one pattha of lotus milk. That lotus milk too the elephants brought and fed the Thera.

The elephants mixed the lotus stock with honey and offered them to the Thera. The animals placed the sugar-cane plants as thick as areca palm on the stone slab and crushed them with their feet. The juice then flowed into stone cups and holes and was cooked by the heat of the sun and it became solidified sugar-cane cakes that were like solidified milk (godan stones). The elephant brought those sugar-cane cakes and offered them to their master.

On the Kelasa bill in the Himavanta lived a god named Nagadatta. The Venerable Thera sometimes went to the doorway of his mansion. The god filled the Theras bowl with pure milk food made of newly produced butter and powder of lotus-honey. The god gave a Dana of sweet smelling butter and milk by the lot for twenty thousand years during the life time of the Buddha Kassapa. Hence such pure milk food containing butter and powder of lotus-honey appeared to him as nourishment. In this way Kondanna Mahathera dwelt near the Mandakini lake in the Chaddanta forest. When he reflected on his life process (ayu-sahkhara) he found that it was coming to an end. When he further reflected as to where he should decease, it occurred to him thus: "These eight thousand elephants who have served me for twelve years have done what is difficult to do. I am greatly thankful to them. I shall first go to the Exalted Buddha and seek his permission to pass into Parinibbana and shall do so in the meditation hut near these elephants." Having decided thus he travelled by air to the Veluvana monastery in Rajagaha and visited the Buddha. He bowed his head touching the feet of the Buddha and sucked them in his mouth; he also pressed them with his hand forcefully. He then mentioned his name in his supplication to the Buddha: "Glorious Buddha! Konndana I am, Speaker of good words? I am Kondanna."

(Herein the reason for Kondanna Thera's mention of his own name was this: at that time among the monks around the Buddha some elderly Thera knew him but younger ones did not. Therefore it occurred to the Mahathera: "The youthful monks who do not know me might offend me with the thought 'Who is this white-haired, bending, toothless and failing old monk? Who is he that is talking with the Exalted Buddha? Those young monks who wronged me might land in a woeful state. If I mention my name, those who previously did not know me will now realize who I am. Thus the two groups of monks—one older and aware of my name and the other younger and coming to know me now—will be pleased and faithful at the thought, "Ah, here is a Great Disciple Maha savaka) who has renounced like the Exalted Buddha throughout the system of ten thousand worlds and this would lead them to the realm of Devas. In order to close the road to the woeful states and open that to the Deva abodes for the beings, the Thera disclosed his name in his announcement to the Buddha.)

At that time, a thought arose in the mind of the Thera Vangisa thus:

"This Venerable Annasi Kondanna visited the Exalted One after twelve long years; he touched the feet of the Exalted One with his head and suck the feet with his mouth. And be also pressed them with his hand. Mentioning his name he also said, 'Glorious Buddha! Kondanna I am. Speaker of good words! I am Kondanna', What if I should sing appropriate verses in praise of the Thera in the presence of the Buddha." So he rose from his seat, adjusted his robe so that it covered his left shoulder, raised his joined hands towards the Buddha and addressed him thus: "Glorious Buddha, these clear verses (patibhana gatha) came into my head! Speaker of good words, these clear verses came into my head!"

Thereupon the Buddha granted his permission, saying: "Dear son Vangisa, you may have clear verses in your bead as you wish."

Accordingiy, Vangisa Thera sang appropriate verses in praise of the Venerable Kondanna Thera in the presence of the Buddha as follows:

1. Buddha'nu buddho so thero

kondanno tibbanikkamo

Labhi sukha-viharanam

vivekanam abhinhaso.

"That Thera who is known by his clan name Kondanna and who has visited the supremely glorious Buddha is distinguished as Buddhanu'buddha, for he is the first who understood the four profound Truths, having contemplated intelligently after the Buddha. He is endowed with unique, forceful energy of right exertions. He achieves without interruptions the three forms of seclusion, the means of blissful living"

2. Yam savakena paitabbam

satthu sasana karina

Sabbassa tam anuppattam,

appamattassa sikkhato.

"The Sangha of noble disciples who follow the Buddha's exhortation should attain the four Paths., the four Fruitions, the Analytical Knowledge etc. through their wisdom. That top personality of glory, the Venerable Kondanna Mahathera, attained them all—the Paths, the Fruitions, the Anaytical Knowledge etc. ahead of several other disciples as smoothly supported by necessary facilities, for he has possessed mindfulness and practised assiduously in the threefold training."

3. Mahanubhavo tevijjo

ceto pariyaya kovido

Kondanno buddhadayado

pade vandati satthuno.

"The Mahathera who is known by his clan name Kondanna, who is highly powerful, who clearly possesses the threefold Knowledge of pu, di and a, who is the owner of cetopariya abhinna as be knows all the mental activities, who has inherited first and foremost the nine supramundane legacy of the Buddha, has respectfully paid homage at the Buddha's lotus feet by touching them with his head, sucking them (in his mouth), and gripping them with his hands indeed."

By the time these verses had been sung, silence reigned in the assembly. Knowing of' the silence, Kondanna Thera exchanged a few words with the Buddha and asked for permission: "Exalted Buddha, my life process has come to an end. I am going to pass into Parinibbana."

"Where will you pass into Parinibbana, my dear son Kondanna?' questioned the Buddha. The Thera replied: "Glorious Buddha the elephants who served me for twelve years have done something that is difficult to do. Therefore I shall pass into Parinibbana somewhere around the elephants by the lake in the Chaddanta forest." The Buddha granted his permission by keeping silent.

(Herein when Kondanna Thera requested permission to attain Parinibbana if he were not to grant permission it might tantamount that the Thera took delight in the round of suffering in the three worlds which he himself had taught to be something sickening. On the other hand if he were to grant permission, it might mean that the Buddha encouraged him to die. In order to avoid these two ends therefore the Buddha, following the neutral way, asked Where would you pass into Parinibbana?")

Thereupon the Venerable Mahathera made obeisance to the Buddha and spoke: "Exalted Buddha, formerly when you were practising dukkara-cariya we visited you for the first time to attend to you. In other words, my first obeisance took place in the Deer Park. Now this is my last !" While many people were lamenting, the Thera paid homage to the Buddha, came out from his presence and, standing at the doorway, admonished the people: "Do not be sad! Do not lament! There is none among those conditioned, be they Buddha or Disciples, who will not come to destruction." While the people were looking on him, the Thera went up to the sky and descended near the lake in the Chaddanta forest, where be bathed. Thereafter he put on the robe properly, put away his bedding and spent the three watches of the night engaging in meditation of Phala-samapatti. (He was absorbed in the Phala-samapatti for the whole night.) Just before morning came with its very brilliant light, the Mahathera entered the Anupadisesa Parinibbana.

No sooner had the Thera entered Parinibbana than all the trees in the Himavanta burst open with flowers and fruit both top and bottom and they bent down as well. The elephant whose turn it was to serve the Buddha performed his usual duties early by placing water for washing the face and tooth-brush made of twigs and stood at the end of the wall without knowing the Theras Parinibbana. Not seeing the Thera coming though he had waited till sunrise, the elephant began to wonder: "The noble Thera used to take an early walk and used to wash his face. But now he has not come out from his dwelling even at sunrise. What could be the reason For this?" So he opened the door of the dwelling wide enough to see into it, he saw the Thera sitting. He stretched out his trunk to investigate whether there was in-breath or out-breath and he came to know there was neither. Then coming to know that the Mahathera had entered Parinibbana, he put his trunk in his mouth and trumpeted aloud. The sound of his trumpet echoed all over the Himavanta.

The elephants held a discourse in unity. The Thera's body was put on the largest elephant. The others surrounded him, each carrying branches that had fully blossomed. After repeatedly going around the Himavanta and paying homage, they conveyed the remains to the lake in the Chaddanta forest.

Then Sakka summoned the Deva Visukamma and gave him an order:

"Dear Visukamma! Our elder brother, the Venerable Kondanna, has passed into Parinibbana. Let us do homage to him. Create a coffin measuring nine yojanas and adorn it with a pinnacle!" Visukamma created as he had been asked. The remains of the Thera was put in the coffin and returned to the elephants.

Carrying the coffin together and repeatedly moving around the whole Himavanta measuring three thousand yojanas the elephants paid homage. From the elephants the coffin was taken by Devas of the sky who performed funeral rites. Thereafter the coffin was taken by Devas of rain-clouds, Devas of cold-clouds, and Devas of hot-cloud, Catu maharaja Devas, Tavatimsa Devas and so on. In this way the pinnacled coffin containing the Thera's body reached up to the realm of Brahmas. Again the Brahmas handed it over to the Devas and in this way the coffin got back to the elephants.

Each Deva or Brahma brought two sandalwood pieces, each being about the breadth of four fingers. The pile of such sandalwood pieces was nine yojanas high. Upon the pile of sandalwood was put the coffin carrying the Thera's body. Five hundred monks came travelling through the air and recited the Dhamma throughout the night. The Mahathera Anuruddha gave a sermon in the Assembly. Many Devas realized the four Truths and were released [from samsara ] thereby.

The night saw the burning of the remains. On the following morning at dawn the pile of burning fragrant wood was extinguished and the monks filled the water-filter with the relics as white as jasmine buds and brought and handed it over to the Buddha who was readily waiting and welcoming at the doorway of the Veluvana monastery.

Growth of a cetiya out of the earth

Holding the filter containing the relics, the Buddha delivered a discourse befitting that occasion and causing religious emotion [in the minds of those present], after which be stretched out his hand towards the earth. Instantly, a colossal cetiya resembling a huge silver bubble emerged penetrating the real earth. The Buddha enshrined the relics of the Mahathera Kondanna with his hands in that cetiya. It is said that the cetiya exists even today.

This is the story of Kondanna Mahathera.

Maha Buddhavamsa - Keeping The 7th Vassa

KEEPING THE 7th. VASSA AND PREACHING THE ABHIDHAMMA AT TAVATIMSA.


Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin

Having established Ankura and Indaka devas in the Fruition stage of Sotapatti, the Tathagata continued to stay on to keep up the 7th. Vassa sitting crossed-legged on the throne of Sakka in Tavatimsa and preached the Abhidhamma, day and night, to all those devas from ten thousand world systems, who rallied round the Tathagata, with Santusita deva at their head. He started with the 'Law of good action' and its result (Kusala Dhamma); bad action and its result (Akusala Dhamma); Neutral or amoral or indeterminate action; (Abyakata Dhamma) teaching round the clock, like the river of the sky flowing continuously, for the duration of the lent or vassa.

(N.B. Buddhas used to deliver before noon discourses in praise of food offered, such discourses could be as long as Dighanikaya and Majjhima nikaya put together. The discourses preached to the devas and brahmas who arrived in the afternoon have the combined lengths of Samyuttanikaya and Anguttaranikaya.

This is because a thought-process of the Buddha is very fast, with very few intervening Bhavanga consciousness. And the Buddha's lips are proportionately and firmly set, the lip movements are precise. The tongue is long, slender and delicate. All these features contribute to production of a voice so melodious at a very fast rate.

It is stated that when an ordinary average person had spoken a word, the Venerable Ananda had spoken eight words as much; when Venerable Ananda had spoken one word. the Buddha had spoken sixteen words as much. It has thus been calculated that the Buddha's rate of speech is 128 times greater than that of an average person.)

Thus, with such unimaginable rapidity of rate of speech, it is no wonder that the Buddha preached the long discourses in appreciation of offering of food before noon and more lengthy discourses to devas who arrived in the afternoon. The Abhidhamma that the Tathagata had preached during that lent of three months is thus endless and incomparable.

Keeping the Body well maintained while preaching the Abhidhamma.

In case a question such as this arises: "How did Buddha maintain his body when he was engaged in preaching the Abhidhamma during the whole length of vassa lasting three months", this is a brief reply. He did it by regular provision of nourishment:

The following is an extensive answer:

All the Buddhas are mindful of such matters; they usually followed the progress of time in the world of man while in the act of preaching the Abhidhamma. When the time came for going on the alms round, he created a Buddha after his own image, acting after his own manner in handling the bowl and holding the robe and with a voice like his own. He caused the created Buddha to preach the Abhidhamma to the extent prescribed by himself

The Tathagata then left for the Anotatta lake, with the bowl and the robe. On his arrival at the Anotatta lake devas presented him with a twig frayed at one end. After brushing his teeth with the twig, he took a bath in the Anotatta lake. After his bath, he stood on the slab of orpiment and donned the well-dyed double stitched robe. He then took the brown stone-bowl that was offered by the four Great devas of Catumaharajika deva plane, under the Rajayatana tree (at the seventh place of the seven places at which Gotama Buddha spent seven days each after attaining Buddhahood. Each deva had offered one bowl and the four were pressed into one with four rims by the Buddha with his hands.) The Tathagata proceeded to Uttara Kuru (north island) for receiving alms food, and on return he partook of the food on the peaceful bank of the enchanting delightful Anotatta lake. After his meal, he proceeded to the forest of Sandal trees to spend the day.

The Venerable Sariputta, the General of the Dhamma, went to the Sandal forest to attend on the Tathagata and stood at a place that was free from six faults. Whereupon, the Tathagata told the Mahathera: "Dear son Sariputta... I have preached this much of the Dhamma." He would only give the gist and the guide lines, but the Venerable Sariputta, being endowed with four Patisambhida Nana, could have full grasp of the Dhamma outlined by the Tathagata, like a man who is shown the vast ocean by some one with an outstretched hand. He had the ability to understand it in a hundred, a thousand ways.

(The Tathagata returned to Tavatimsa in the afternoon to resume preaching there. With the exception of the powerful devas, no one knew that a created Buddha was preaching the Abhidhamma in the place of the real Buddha and that the real Buddha had gone to the human world and had returned from it. The created Buddha was an exact replica in all respects: in emission of rays, in voice and in the manner of speaking.)

The Venerable Sariputta preached the Abhidhamma to the five hundred bhikkhus who had been bats in a previous existence.

The Venerable Sariputta having learnt the Abhidhamma briefly from the Buddha daily taught it in a form (neither too brief nor too elaborate) to the five hundred bhikkhu disciples under his care, who had been common bats in a previous existence.

This is a short account of their previous life: They all were little common bats dwelling in a cave, hanging down from its roof in the time of Kassapa Buddha. They heard the recitation of the Abhidhamma by two bhikkhus, who were well versed in the Abhidhamma. They had not even the slightest idea of what was meant by the waxing and waning of the moon, but, their attention was drawn to the recitation of the Abhidhamma by the bhikkhus' pleasant and harmonious tone. (The bats had no idea of what was meant by Abhidhamma, the aggregates, sensation, dhatu (elements), Truth, not even the waxing and waning of the moon, but since the tone of the recitation by bhikkhus served as a good object of their dying consciousness (Kamma nimitta) for the following life, they were reborn in the plane of devas).

They enjoyed the life of devas from the time of Kassapa Buddha right up to the time of Gotama Buddha, not being born even once in the lower planes of woes. At the time of the present Buddha, they were reborn in the world of men. They witnessed the Twin Miracle, which aroused their faith and devotion and made them receive ordination under the personal supervision of the Venerable Sariputta. Every day, the Venerable Sariputta Mahathera taught them the Abhidhamma in a fairly extended form of what he had learnt from the Tathagata in an abridged version.

The preaching of the Abhidhamma by the Tathagata in the world of devas came to a close simultaneously with the completion of the full study of the seven books of the Abhidhamma taken up by the five hundred bhikkhus under the Venerable Sariputta in the world of men.

Everyday the Tathagata informed the Venerable Sariputta of the nature and extent of the Abhidhamma taught by himself and the nature and extent of the Abhidhammaa taught by the created Buddha in Tavatimsa and instructed him to teach his five hundred disciples as necessary, before he returned to resume preaching from the point where the created Buddha had concluded.

The preaching of the Abhidhamma came to a close at the end of the lent, on the full moon day of Thadingyut, with the result that eighty thousand crores of devas and brahmas were emancipated through realization of the Four Noble Truths: Santusita deva, the Buddha's mother in the human world attained the fruitional state of Sotapatti.

People shifted from Savatthi to the town of Sankassa.

On the ninth waxing moon of Thadingyut, people lingering within the area of thirty six yojanas went and asked the Venerable Maha Moggalana: "Venerable Sir, .... it would be right and proper that we enquire the time of the Tathagata's return (to earth); we will not go back (to our own homes) until we have paid homage to the Tathagata". The Venerable Ashin Maha Moggalana said "Very well" and dived right into the earth and went right up to the base of Mount Meru; He willed that people should see him ascend to Tavatimsa rising from within Mount Meru. Then like a fine golden string threaded through a ruby he was clearly visible to the people, ascending from within the centre of the mountain to Tavatimsa.

People who saw the Venerable Maha Moggalana during the course, of his ascent to the summit through the inside of the mountain measured his progress in terms of yojanas saying, "Now he has ascended one yojana, he has ascended two yojanas" etc., On arrival at Tavatimsa it was as if the Tathagata's feet rested on the head of the Venerable Moggalana who then approached the Tathagata with profound respect and addressed: "Most Exalted Lord... people will not return to thek places without paying homage to you and are anxious to know the time of your descent to the world of men." The Tathagata asked "Dear son Moggalana, where at present is your elder brother the Venerable Sariputta? "Whereupon the Venerable Moggalana replied: "Most Exalted Lord, he has been keeping vassa at Sankassa town". The Tathagata made the following reply:

"Dear son Moggalana... I will descend at the gate of Sankassa on the seventh day from now, that falls on the full moon day of Thadingyut, the time for the celebration of Maha Pavarana. The distance between the two towns is thirty yojanas, but tell the people they need not bring any food for the journey, just as they would observe the precepts and go without taking any food or provisions to the monasteries at the head of the towns and villages to listen to the preaching (sermons) on a sabbath day. The Venerable Maha Moggalana replied "Very well .... Most Exalted Lord". On arrival back on earth, he relayed Tathagata's message to the people.

Descent at the gate of Sankassa town by triple stairways.

The Tathagata made known his departure to Sakka: "Lay devotee Sakka, King of Devas .... I shall be returning to the world of men" by way of formal leave taking. At the close of vassa, on the full moon day of Thadingyut. Sakka created a set of three stairways, one of gold, another of ruby and another of silver, side by side, with the bases at the Gate of Sankassa town and with their upper end resting on the summit of Mount Meru. (1) The stairway on the right hand side was reserved for the devas, (2) the silver stairway on the left-hand side was reserved for the great brahmas, (3) the ruby stairway in the middle was exclusively for the Tathagata.

The Tathagata, on the eve of departure, stood on the summit of Mount Meru and performed the Twin Miracle of water and fire, and looked up at the sky. The whole region right up to the realm of Akanittha Brahma, appeared as an open space unobstructed and clearly visible and when he looked downwards, he could see the Avici at the bottom of the eight planes of misery; when he looked forward and side-ways, in all directions, thousands of world systems could he seen without any obstruction whatsoever. The strange scene was witnessed by all the devas, brahmas and human beings. Thus all the devas and brahmas could see the human beings and human beings could see the devas and brahrnas.

The Tathagata caused the emanation of the six-hued rays from the body as He descended from Tavatimsa to the world of men, and there was no one in that crowd of spectators of thirty six yojanas in circumference, who did not aspire to Buddhahood when they noticed the grandeur, greatness, grace and glory of the Tathagata.

The devas came along down the gold stair-way on the right hand side. The brahmas came along down the silver stairway on the left-hand side. The Tathagata alone descended by the ruby stairway in the middle. Pancasikha deva on the right side of Tathagata, paid homage by playing his Beluva harp; Suyama deva also came along on the right side, fanning the Tathagata with a fan made of hair of the yak's tail; Santusita deva came along on the same side fanning the Tathagata with a fan studded with rubies, Sakka on the right hand side also blew the Vijayuttara, conch shell. Devas from the rest of the world system also came along, paying homage in adoration in various ways. Brahmas came along by the silver stairway, holding the Brahma's white umbrella over the head of the Tathagata as a gesture of profound respect.

Thus the Tathagata descended to earth in the manner described above, and on arrival, stood at the gate of the town of Sankassa. Those people, who were gathered at Savatthi city, left after the morning meal, looking forward to seeing the Tathagata on Pavarana day at the end of the lent. They eventually reached the gates of Sankassa town as quickly and effortlessly as they would go to the monastery at the head of their village.

Preaching of Sariputta Sutta.

The Venerable Sariputta was the first person to pay homage to the Tathagata as soon as the Lord had set his right foot on the earth on arrival from Tavatimsa. All the rest of those present followed suit subsequently.

The spot where the Tathagata had set his right foot on the earth was later regarded as a sacred place and termed Acala Cetiya-thana. The spot where the Tathagata set his right foot on reaching the earth, on return from Tavatimsa, at the end of the lent after the preaching the Abhidhamma, in keeping with the practice Buddhas is also regarded as one of the sacred places termed Avijahitathana (i.e. Every Buddha after preaching the Abhidhamma in Tavatimsa during the whole of vassa, on return to earth by the three Stairways had always first set his right foot on the very spot where the triple stairways were placed at the gate of Sankassa. )

The Four Avijahitathana (four sacred places).

Here, being appropriate and to be specially noted, a brief mention will be made of the four Avijahitathana, The permanent sacred sites utilized by all Buddhas for the same purposes with unchanging uniformity are known as Avijahitathana. They are four in number, namely:

(1) The site of the Maha Bodhi Tree, the Victory Throne (Aparajita throne) where all Buddhas had conquered the Five Maras. (i.e. the very spot where there arose the Aparajita throne for our Gotama Buddha had been site of the Aparajita thrones of all Buddhas. There is no change of location. )

(2) Isipatana, Migadaya where our Gotama Buddha preached the Dhammacakka, the first Discourse: (This is the location where all the Buddhas had also preached the Dhamma Cakka. It is not preached at any other place).

(3) The spot on which the Buddhas usually first set their right foot on their return from Tavatimsa after preaching the Abhidhamma there (The gate of Sankassa town is that sacred place in our Gotama Buddha's time.)

(4) The location of Buddhas' bed-stead (where the four legs of Buddhas' bed-steads usually rested without change.) The Scented Chamber of Gotama Buddha in the monastery of Jetavana was the site of where his bed-stead lay).

As regards (the monasteries of the Buddhas, they differ in size due to the circumstances prevalent at the time. To clarify:

(a) VIPASSI BUDDHA: A plot measuring one yojana, donated by a rich man, Punabba Sumitta, at a cost of gold bricks placed edge to edge on the surface of the plot.

(b) SIKHI BUDDHA: A plot measuring three gavutas, donated by richman Siriddha, at a cost of gold bars touching one another throughout the plot.

(c) VESSABHU BUDDHA: A plot measuring half a yojana, donated by richman Sotthija, at a cost of gold-cups (gold teeth of harrow) touching one another throughout the surface of the plot.

(d) KAKUSAN BUDDHA: A plot measuring one gavuta, donated by richman Accuta, at a cost of gold blocks (moulded like elephants' feet) touching one another through out the plot.

(e) KONAGAMANA BUDDHA: A plot measuring half a gavuta, donated by richman Ugga, at a cost of gold bricks placed edge to edge throughout the surface of the plot.

(f) KASSAPA BUDDHA: A plot measuring twenty ussaba, donated by richman Sumangala, at a cost of gold tortoise figure placed side by side throughout the plot.

(g) GOTAMA BUDDHA: A plot measuring eight pais, donated by richman Suddatha (a) Anatthapindika, at a cost of gold coins touching edge to edge throughout the plot.

The above passages are excerpts from Buddhavamsa Atthakatha and Vinaya Cula Vagga Atthakatha.

Although the size of the location of the monasteries differs through the passage of time, the location of the Buddha's Scented Chamber remained the same without any change (The above is a short account of the four sacred places (Avijahitathana).

Devas and men are filled with adoration for the fully Self enlightened Buddhas.

As stated before, the Venerable Sariputta approached the Tathagata after he first set his right foot at the head of the Stairway, paid homage to the Lord and addressed him: "All the devas and laity here are filled with adoration for you so much that they all long for Buddhahood" Whereupon the Tathagata replied: "Dear Son Sariputta, It is true that all the brahmas, devas and men love and revere the Buddhas for their being great, gracious and glorious" and then uttered the following stanza preparatory to preaching a discourse:

Ye jhanappa suta dhira

nekkhammupasame ratha

devapi tesam pihayanti

Sambuddhanam satimatam.

Dear son Sariputta .... All the Fully Self-Enlightened Buddhas have gained mastery over Jhana practices in five ways and they delight in these Jhana absorptions. They also abide usually in phalasamapatti that has as its object the Absolute Truth of Nibbana, free from all dukkha. Even the devas and brahmas of the celestial regions have made the remark, with great adoration and esteem for those Buddhas, who are always abiding in full mindfulness, "How great would it be, if we who have had this rare opportunity were to become Buddhas?"

According to Dhammapada commentary, thirty crores of brahmas, devas and men were emancipated at the conclusion of the discourse. Five hundred disciples of the Venerable Sariputta attained Arahantship as a result.

The Tathagata revealed the attributes of the Venerable Sariputta. While still standing at the head of the Stairway, the Tathagata contemplated thus: "People who gathered here at this assembly do know that Moggalana Thera is the greatest in the matter of (Jhanic) powers: Anuruddha Thera in supernatural vision; Punna Thera is a celebrated Teacher in Dhamma; but no one knows the attributes of Sariputta Maha Thera. Therefore the Tathagata thought it would he proper to bring the knowledge and wisdom of Sariputta to the limelight in some way or the other". The Tathagata asked Sariputta questions relating to the problems of ordinary average people (puthujjana), those of Ariya puggalas (Sekkhas) in the three lower Paths and Fruitional stages, and those of Arahants (Asekkhas), in the presence of all those present at the time. The Maha Thera gave prompt answers to each and every question, stage by stage, concerning ordinary average persons, Ariya puggalas in the three lower Paths and Fruition and the Arahants, the perfected ones, with the result that all those present came to understand the Maha thera's state of exaltation in wisdom!

Maha Buddhavamsa - Tathagata Resided at Vesali for the Fifth Lent

Maha Buddhavamsa - Tathagata Resided at Vesali for the Fifth Lent


Maha Buddhavamsa
The Great Chronicle of The Buddhas
by Tipitakadhara Mingun Sayadaw

Edited and Translated by
U Ko Lay and U Tin Lwin


Permission given for ordination of women at the request of step-mother Mahapajapati Gotami.

Step-mother Mahapajapati Gotami had approached the Tathagata since the time of Buddha's first visit to Kapilavatthu with a request for admission of women to the Order by formal ordination; she had made the requests then for three times repeatedly and the Tathagata had rejected her request every time.

The reason for such rejection was because the Tathagata had decided to grant admission of women to the Order not easily but only after pains-taking efforts on the part of women to gain permission for ordination. Only then would they realize that becoming a bhikkhuni in the Dispensation was a thing difficult of attainment and would safeguard their bhikkhuni status with constant vigilance. The Tathagata wished them to cherish the hard won admission to the Order obtained after a great struggle.

Thus when the step-mother Mahapajapati Gotami made her first request repeated three times to the Tathagata at the Nigrodha monastery of Kapilavatthu, her request was rejected by the Tathagata for reasons as stated above. Mahapajapati Gotami had to abandon her hope and return to the royal palace for three times in the past.

Now an opportunity had presented itself for her to make another attempt when the Tathagata had taken up residence at Vesali to keep the fifth vasa.

As stated in the previous chapters, those five hundred bhikkhus of royal blood prior to their attainment to Arahatship had messages sent to them by their former spouses, requesting them to return and live a household life again. These ladies made their earnest appeal again sending messages as before to the five hundred bhikkhus who had become Arahats now. But the Arahat bhikkhus sent the reply, "We are no longer in a position to lead a worldly life".

The five hundred deserted wives considered that 'it would not be appropriate to seek for new married life' and decided unanimously to go to Mahapajapati Gotami to appeal to her 'to obtain permission from the Tathagata for admission to the Order as bhikkhunis.' Accordingly they went in a group to the step-mother Mahapajapati Gotami and made their, appeal to her.

Their request reminded her of her failure to obtain permission for the women to receive ordination when the Tathagata was taking up residence at Nigrodha monastery on a previous occasion and so she caused a hair-dresser to shave their heads, including that of her own, and asked the ladies to wear dyed clothes to assume the form of bhikkhunis while they were still in the royal palace. Then they made arrangements to set out all together for Mahavana forest of Vesali where the Tathagata was then residing.

The distance between Kapilavatthu and Vesali was fifty yojanas; and when Sakyan and Koliya royal families considered arrangements for their journey, they concluded, 'It would not be possible for these princesses and royal ladies brought up so regally and gently to make the journey on foot' and they arranged to provide them with five hundred sedans to solve the problem.

The five hundred ladies agreed amongst themselves that such a mode of traveling might be tantamount to an act of disrespect to the Tathagata and they therefore made the journey of fifty one yojanas on foot. Royal families of both countries arranged for regular provision of food at every stop and sufficient number of escorts for their security en route to Vesali.

Having made the difficult journey of fifty yojanas, their delicate feet were swollen with boils that took turns to rise and burst, looking as if they were covered with seeds of clearing-nut, Strychos potato rum. All the five hundred fair ladies headed by Mahapajapati Gotami who arrived at Vesali with swollen feet, bodies besmeared with dirt and dust, with tears streaming down their cheeks and in sore distress, stood in a group at the gate of the Kutagara monastery in the forest of Mahavana. (They dared not enter the precincts of the monastery at once). (Illustration)

[ Step-mother Maha Pajapati Gotami thought to herself that she bad taken on the dress of a bhikkhuni without the permission of the Tathagata and the news of her action had already spread through out the land. It would be well if the Tathagata would be pleased to admit her into the Order; but failing that she should have to stand reproached. That was the reason why she stood bewailing at the gate without daring to seek entry ].

When the Venerable Ananda noticed Mahapajapati Gotami in such a plight at the gate, he came to her and inquired: "O dear Step-mother, why do you look so miserable? Have the royal relatives of Sakya and Koliya families met with tragedies and are ruined? Why are you in an unsightly appearance such as this, with swollen feet, and looking shabby, a grief stricken face, standing helplessly and weeping at the gate?"

Whereupon, Step-mother . Mahapajapati Gotami replied "O Venerable Ananda, we have been standing at the gate with tears for failure to get Tathagata's permission for women to receive formal ordination that they might lead the life of bhikkhunis in the Dispensation of Dhamma-Vinaya." Ananda soothed her by saying a few words of encouragement: "Step-mother... if that is the case .. I will go and approach the Tathagata for admission of women into the Order by formal ordination, so that they might lead the life of bhikkhunis in the Dispensation of. Dhamma-Vinaya; please remain at the gate till I come back", and so saying Venerable Ananda went to the Tathagata and made this request:-

"The Most Exalted Tathagata ... Step-mother Mahapajapati Gotami is standing at the gate with her feet swollen, her body covered with dirt and dust, her heart sore, tears streaming down her cheek, and in a miserable plight, for failure to obtain your permission for women folk to receive formal ordination, so that they might lead the life of bhikkhunis within the Sasana. May I pray solemnly that they be granted your permission fore receiving formal ordination!"

The Tathagata said in response: "That is not a proper thing... dear Ananda and I advise you not to be interested in the matter of admitting women folk into the order as bhikkhunis" With an undaunted will, the Venerable Ananda made similar requests for the second time, for the third time, but received the same words of discouragement from the Tathagata.

A Renewed Request

The Venerable Ananda thought of a new approach, after failure to obtain permission for admission of women folk to the Dispensation of Dhamma-Vinaya for three times and accordingly went to the Tathagata and addressed him: -

"Most Exalted Tathagata , could woman folk attain Ariyaship ranging from Fruitional Stage of Sotapatti, Sakadagami, Anagami to Arahatta, by leading the life of bhikkhunis within the frame-work of Dhamma Vinaya Sasana?"

Whereupon, the Tathagata replied: "Ananda, women folk could attain Ariyaship ranging from Fruitional Stage of Sotapatti, Sakadagami, Anagami to Arahatta, by leading the life of bhikkhunis within the frame-work of Dhamma Vinaya Sasana."

"Most Exalted Tathagata.., if women folk were capable of attaining the four Stages of Ariyaship by way of their being bhikkhunis within the frame-work of Dhamma Vinaya Sasana, may I submit a case that is worthy of the Tathagata's sympathetic consideration in support of my request:-

Most Exalted Tathagata.- Mahapajapati Gotami had rendered great service to you besides being your step-mother. She was responsible for feeding, nursing you and for your physical and mental well-being ever since the time of your birth. She used to tidy you up by showering with scented water twice a day. Indeed, she was responsible for feeding you exclusively with the milk that flowed from her breast."

[ Mahapajapati Gotami, gave birth to prince Nanda a few days after Maha Maya Devi had given birth to Boddhisatta. She entrusted her own child Nanda to the care of wet-nurses, and she volunteered to act as Boddhisatta's wet-nurse and care-taker; hence this additional weight applied to his request! ]

"Most Exalted Tathagata ... I humbly pray for favour of granting your permission for the women folk to receive ordination as bhikkhunis within the frame-work of Dhamma Vinaya Sasana."

The Buddha finally acceded to Ananda's entreaties, saying, "Ananda, if Mahapajapati accepts the Eight Special Rules, Garu-dhamma, let such acceptance mean her admission to the Order."

The Eight Special Rules are:

(1) A bhikkhuni, even if she enjoys a seniority of a hundred years in the Order, must worship, welcome with raised clasped hands and pay respect to a bhikkhu though he may have been a bhikkhu only for a day. This rule is strictly to be adhered to for life.

(2) A bhikkhuni must not keep her rains-residence at a place that is not close to the one occupied by bhikkhus. This rule is also to be strictly adhered to for life.

(3) Every fortnight a bhikkhuni must do two things: To ask the bhikkhu Sangha the day of Uposatha and to approach the bhikkhu Sangha for instruction and admonition. This rule is also to be strictly adhered to for life.

(4) When the rains-residence period is over, a bhikkhuni must attend the Pavarana ceremony at both the assemblies of bhikkhus and bhikkhunis, in each of which she must invite criticism on what has been seen, what has been heard or what has been suspected of her. This rule is also to be strictly adhered to for life.

(5) A bhikkhuni who has committed a Sanghadisesa offence must undergo penance for a half-month, pakkha manatta, in each assembly of bhikkhus and bhikkhunis. This rule is also to be strictly adhered to for life.

(6) A bhikkhuni must arrange for ordination by both the assemblies of bhikkhus and bhikkhunis for a woman novice only after two years probationary training under her in the observance of six training practices. This rule is also to be strictly adhered to for life.

(7) A bhikkhuni should not revile a bhikkhu for any reason whatsoever. This rule is also to be strictly adhered to for life.

(8) Bhikkhunis are prohibited from exhorting or admonishing bhikkhus with effect from today. Bhikkhus should exhort bhikkhunis when and where necessary. This rule is also to be strictly adhered to for life.

"These are the Eight Special Rules. If Mahapajapati Gotami accepts the Eight Special Rules let such acceptance mean her admission to the Order." The Tathagata thus permitted the establishment of Bhikkhuni Sasana after expounding the Eight Special Rules for their guidance.

Ananda learned the Eight Special Rules from the Tathagata and returned to Mahapajapati Gotami at the gate and told her what had transpired at his meeting with the Tathagata:

"Great step-mother, if you accept the Eight Special Rules, such acceptance means your admission to the Order. The Eight Special Rules are:

(1) A bhikkhuni, even if she enjoys a seniority of a hundred years in the Order, must worship, welcome with raised clasped hands and pay respect to a bhikkhu though he may have been a bhikkhu only for a day. This rule is strictly to be adhered to for life.

Etcetera (Pelayya)

(8) Bhikkhunis are prohibited from exhorting or admonishing bhikkhus with effect from today. Bhikkhus should exhort bhikkhunis when and where necessary. This rule is also to be strictly adhered to for life.

Great step-mother, you can count yourself as one who has been duly admitted to the Order of bhikkhuni, the moment you adhere strictly to these Eight Special Precepts."

Mahapajapati Gotami responded: "Venerable Ananda .... just as a young maiden who is in the habit of decorating herself with flowers with her hair washed and brushed or a man in like manner, would eagerly receive lilies, Moe-swe or Lai-tu flowers with out-stretched hands, for planting on their heads if and when offered; so also I am prepared to adhere to the Eight Special Rules, Garu dhamma, with great delight and due respect till I breathe my last.

Thereupon the Venerable Ananda approached the Tathagata again with profound respect and stood at a suitable place and addressed:

"Most Exalted Tathagata... Mahapajapati Gotami has vowed to adhere strictly to the Eight Special Rules as laid down, with due diligence and respect up to the end of her life".

(Her enthusiastic acceptance of the Eight Special Rules constitute automatic admission to the Order; she became a bhikkhuni without formal ordination in a Sima. Such procedure of admission into the Order is known as "Attha garu dhamma patiggahana Upasampada".

Permission Granted for Ordination of Bhikkhuni.

Step-mother Mahapajapati Gotami went to the Tathagata and sat at a suitable place with due respect and asked. "Exalted Tathagata.. what should I do with those five hundred princesses of royal blood?" The Tathagata gave her certain instructions. She left after hearing the dhamma and making obeisance to the Tathagata. Then the Tathagata told the bhikkhus about his instructions to Mahapajapati and laid down the following rules:

"Bhikkhus, I give permission to bhikkhus to help ordination of female candidates to become bhikkhunis."

Bhikkhus proceeded to help ordination of the five hundred royal princesses with Mahapajapati Gotami as their preceptor (upajjhaya). They were known as "ekataw upasampanna" there being insufficient number of bhikkhunis to participate jointly with bhikkhus in the ordination ceremony.

When the ordination ceremony was over, Mahapajapati Gotami attained Fruitional Stage of Arahatship through hearing Sankhitta Sutta (Anguttara), and those five hundred bhikkhunis attained Ariyaship according to their wishes, ranging from Sotapatti, Sakadagami, Anagami to Arahatta through hearing Nandakovada Sutta (Majjhima)

[ The ordination of distinguished bhikkhunis, such as, Queen Yasodhara, Princess Janapadakalayani, Queen Khema, Dhammadinna, wife of a rich man, Bhaddakapila will be described separately when we come to deal with the Jewel of Sangha ]

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.