Digha Nikaya - Maha-padana Sutta

Digha Nikaya - Maha-padana Sutta

Thus have I heard. Once the Lord was staying at Savatthi, in Anathapindika’s
park in the Jeta Grove, in the Kareri hutment. And among a number of monks who
had gathered together after their meal, after the alms-round, sitting in the
Kareri pavilion, there arose a serious discussion on former lives, as they said,
"This is how it was in a former life," or "That is how it was."
And the Lord, with purified divine-ear faculty surpassing the powers of humans,
heard what they were talking about. Getting up from his seat, he went to the
Kareri pavilion, sat down on the prepared seat, and said, "Monks, what was your
conversation as you sat together? What discussion did I interrupt?" and they
told him.
"Well, monks, would you like to hear a proper discourse on past lives?"
"Lord, it is time for that! Well-Farer, it is time for that! If the Lord were to
give a proper discourse on past lives, the monks would listen and remember it!"
"Well then, monks, listen, pay close attention, and I will speak."
"Yes, Lord." The monks replied, and the Lord said,
"Monks, ninety-one aeons ago the Lord, the Arahant, the fully enlightened Buddha
Vipassi arose in the world. Thirty-one aeons ago, the Lord Buddha Sikhi arose;
in the same thirty-first aeon before this Lord Buddha Vessabhu arose. And in
this present fortunate aeon the Lord Buddhas Kakusandha, Konagamana, and Kassapa
arose in the world. And, monks, in this present fortunate aeon I too have now
arisen in the world as a fully enlightened Buddha.
"The Lord Buddha Vipassi was born of Khattiya race, and arose in a Khattiya
family, the Lord Buddha Sikhi likewise; and the Lord Buddha Vessabhu likewise;
the Lord Buddha Kakusandha was born of Brahman race, and arose in a Brahmin
family; the Lord Buddha Konagamana likewise; the Lord Buddha Kassapa likewise;
and I, monks, who am now the Arahant and fully-enlightened Buddha, was born of
Khattiya race, and arose in a Khattiya family.
"The Lord Buddha Vipassi was of the Kondanna clan; the lord Sikhi likewise; the
Lord Buddha Vessabhu likewise; the Lord Buddha Kakusandha was of the Kassapa
clan; the Lord Buddha Konagamana likewise; the Lord Buddha Kassapa likewise; I
who am now the Arahant and fully enlightened Buddha, am of the Gotama clan.
"In the time of the Lord Buddha Vipassi the life-span was eighty-thousand years;
in the time of the Lord Buddha Sikhi seventy thousand; in the time of the Lord
Buddha Vessabhu sixty thousand; in the time of the Lord Buddha Kakusandha forty
thousand; in the time of the Lord Buddha Konagamana thirty thousand; in the time
of the Lord Buddha Kassapa it was twenty thousand. In my time the lifespan is
short, limited, and quick to pass: it is seldom that anybody lives to be one
hundred.
"The Lord Buddha Vipassi gained his full enlightenment at the foot of a trumpet
flower tree; the Lord Buddha Sikhi under a white mango tree; the Lord Buddha
Vessabhu under a Sal tree; the Lord Buddha Kakusandha under an acacia-tree; the
Lord Buddha Konagamana under a fig tree; the Lord Buddha Kassapa under a Banyan
tree; and I became fully enlightened at the foot of an Assattha tree.
"The Lord Buddha Vippasi had the pair of noble disciples Khanda and Tissa; The
Lord Buddha Sikhi had Abhibhu and Sambhava; the Lord Buddha Vessabhu had Sona
and Uttara; the Lord Buddha Kakusandha had Vidhura and Sanjiva; the Lord Buddha
Konagamana had Bhiyyosa and Uttara; the Lord Buddha Kassapa had Tissa and
Bharadvaja; I myself now have the pair of noble disciples Shariputra and
Moggallana.
"The Lord Buddha Vipassi had three assemblies of disciples, one of 6,800,000,
one of a hundred thousand, and one of eighty thousand monks, and of these three
assemblies all were Arahants; the Lord Buddha Sikhi had three assemblies of
disciples: one of a hundred thousand, one of eighty thousand, and one of seventy
thousand monks—all Arahants; the Lord Buddha Vessabhu had three assemblies, one
of eighty thousand, one of seventy thousand, and one of sixty thousand monks,
all Arahant; the Lord Buddha Kakusandha had one assembly: forty thousand monks –
all Arahants; the Lord Buddha Konagamana had one assembly: thirty thousand monks
– all Arahants; the Lord Buddha Kassapa had one assembly: twenty thousand monks
– all Arahants; I, monks, have one assembly of disciples, one thousand, two
hundred fifty monks, and this one assembly consists only of Arahants.
"The Lord Buddha Vipassi’s personal attendant was the monk Asoka; the Lord
Buddha Sikhi’s was Khemankara; the Lord Buddha Vesabhu’s was Upasannaka; the
Lord Buddha Kakusandha’s was Vuddhija; the Lord Buddha Konagamana’s was
Sotthija; the Lord Buddha Kassapa’s was Sabbamitta; my chief personal attendant
now is Ánanda.
"The Lord Buddha Vipassi’s Father was King Bandhuma, his mother Queen Bandhumati
and King Bandhuma’s royal capitol was Bandhumati. The Lord Buddha Sikhi’s Father
was King Aruna, his mother Queen Pabhavati; King Aruna’s capitol was Arunavati.
The Lord Buddha Vesabhu’s father was King Suppatita, his mother was Queen
Yasavati; King Suppatita’s capitol was Anopama. The Lord Buddha Kakusandha’s
father was the Brahmin Aggidatta, his mother was the Brahmin lady Visakha. The
king at that time was Khema; his capitol was Khemavati. The Lord Buddha
Kanogamana’s father was the Brahmin Yannadatta, his mother was the Brahmin lady
Uttara. The king at that time was Sobha; his capitol was Sobhavati. The Lord
Buddha Kassapa’s father was Brahmin Brahmadatta, his mother was the Brahmin Lady
Dhanavati. The king at that time was Kiki; his capitol was Caranasi. And now,
monks, my father is King Suddhodana, my mother was Queen Maya, and the royal
capitol was Kapilavatthu."
Thus the Lord spoke, and the Well-Farer then rose from his seat and went to his
lodging.
Soon after the Lord had gone, another discussion arose among the monks,
"It is marvelous, friends, it is wonderful, the Tathágata’s great power and
ability – the way he recalls the past Buddha’s who have gained Parinibbána,
having cut away the hindrances, cut off the road of craving, put an end to the
round of becoming, overcome all suffering. He recalls their birth, their name,
their clan, their life-span, the disciples and assemblies connected with him,
‘Being born thus, these Blessed Lords were such and such, such were their names,
their clans, their discipline, their Dhamma, their wisdom, their liberation.’
Well now, friends, how did the Tathágata come by the penetrative knowledge
through which he remembers that, ‘Being born thus, these Blessed Lords were such
and such, such were their names, their clans, their discipline, their Dhamma,
their wisdom, their liberation?’ Did some deva reveal this knowledge to him?’
This was the conversation of those monks, which came to be interrupted.
Then the Lord, rising from seclusion of the rest period, went to the Kareri
Pavillion and sat down on the prepared seat. He said,
"Monks, what was your conversation as you sat together? What discussion did I
interrupt?" And the monks told him.
"The Tathágata understands these things by his own penetration of the principles
of the Dhamma; and devas, too, have told him. Well, monks, do you wish to hear
still more about past lives?"
"Lord, it is time for that! Well-Farer, it is time for that! If the Lord were to
give a proper discourse on past lives, the monks would listen and remember it."
"Well then, monks, listen, pay close attention and I will speak."
"Yes, Lord." The monks replied, and the Lord said,
"Monks, ninety-one aeons ago the Lord, the Arahant, the fully enlightened Buddha
Vipassi arose in the world. He was born of the Khattiya race, and arose in a
Khattiya family. He was of the Kondanna clan. The span of his life was eighty
thousand years. He gained his full enlightenment at the foot of a trumpet flower
tree. He had the pair of noble disciples Khanda and Tissa as his chief
followers. He had three assemblies of disciples: one of 6,800,000, one of a
hundred thousand, and one of eighty thousand monks, all Arahants. His chief
personal attendant was the monk Asoka. His father was King Bandhuma, his mother
was queen Bandhumati. The Kings Capital was Bandhumati.
"And so, monks, the Bodhisattva Vipassi descended from the Tushita heaven,
mindful and clearly aware, into his mothers womb. This, monks, is the rule.
"It is the rule, monks, that when a Bodhisattva descends from the Tushita heaven
into his mother’s womb, there appears in this world with its devas, Maras and
Brahmas, its ascetics and Brahmins, princes and people an immeasurable, splendid
light surpassing the glory of the most powerful devas. And whatever dark spaces
lay beyond the worlds end, chaotic, blind and black, such that they are not even
reached by the mighty rays of sun and moon, are yet illumined by this
immeasurable splendid light surpassing the glory of the most powerful devas. And
those beings that have been reborn there recognize each other by this light and
know, ‘Other beings too, have been born here!’ and this ten-thousand-fold world
system trembles and quakes and is convulsed. And this immeasurable light shines
forth. That is the rule.
"It is the rule that when a Bodhisattva has entered his mother’s womb, four
devas come to protect him from the four quarters, saying, "Let no man, no
non-human being, no thing whatsoever harm this Bodhisattva or this Bodhisattvas
mother!" That is the rule.
"It is the rule that when a Bodhisattva has entered his mother’s womb, his
mother becomes by nature virtuous, refraining from taking life, from taking what
is not given, from sexual misconduct, from lying speech, or from strong drink
and sloth producing drugs. That is the rule.
"It is the rule that when a Bodhisattva has entered his mother’s womb, she has
no sensual thoughts connected with a man, and she cannot be overcome by any man
with lustful thoughts. That is the rule.
"It is the rule that when a Bodhisattva has entered his mother’s womb she enjoys
the fivefold pleasures of the senses and takes delight, being endowed and
possessed of them. That is the rule.
"It is the rule that when a Bodhisattva has entered his mother’s womb, she has
no sickness of any kind, she is at ease and without fatigue of body, and she can
see the Bodhisattva inside her womb, complete with all his members and
faculties. Monks, it is as if a gem, a beryl, pure, excellent, well cut into
eight facets, clear, bright, flawless and perfect in every respect, were strung
on a blue, yellow, red, white, or orange cord. And a man with good eyesight,
taking it in his hand would describe it as such. Thus does the Bodhisattva’s
mother, with no sickness, see him, complete with all his members and faculties.
That is the rule.
It is the rule that when a Bodhisattva’s mother dies seven days after his birth
and is reborn in the Tushita heaven. That is the rule.
It is the rule that whereas other women carry the child in their womb for nine
or ten months before giving birth, it is not so with the Bodhisattva’s mother,
who carries him for exactly ten months before giving birth. That is the rule.
It is the rule that whereas other women give birth sitting or lying down, it is
not so with the Bodhisattva’s mother, who gives birth standing up. That is the
rule.
It is the rule that when the Bodhisattva issues forth from his mothers womb,
devas welcome him first, and then humans, that is the rule.
It is the rule that when the Bodhisattva issues forth from his mothers womb, he
does not touch the earth. Four devas receive him and place him before his
mother, saying, "Rejoice, your majesty, a mighty son has been born to you!" That
is the rule.
"It is the rule that when the Bodhisattva issues from his mothers womb, he
issues forth stainless, not defiled by water, mucus, blood, or any impurity,
pure and spotless. Just as when a jewel is laid on the muslin from Kasi, the
jewel does not stain the muslin, or the muslin the jewel. Why not? Because of
the purity of both. In the same way the Bodhisattva issues forth stainless, not
defiled by water, mucus, blood, or any impurity, pure and spotless. That is the
rule.
"It is the rule that when the Bodhisattva issues forth from his mothers womb,
Two streams of water appear from the sky, one cold, the other warm, with which
they ritually wash the Bodhisattva and his mother. That is the rule.
"It is the rule that as soon as he is born the Bodhisattva takes a firm stance
on both feet, facing north, then takes seven strides, and then under a white
sunshade he scans the four quarters, and then declares with a bull-like voice,
"I am chief in the world, supreme in the world, eldest in the world. This is my
last birth, there will be no more re-becoming. That is the rule.
"It is the rule that when the Bodhisattva issues from his mothers womb there
appears in this world with its devas, Maras and Brahmas, its ascetics and
Brahmins, princes and people an immeasurable, splendid light surpassing the
glory of the most powerful devas. This is the rule.
"Monks, when prince Vipassi was born, they showed him to king Bandhuma and said,

‘Your majesty, a son has been born to you. Deign, sire, to look at him." The
king looked at the prince, and then said to the Brahmins skilled in signs:
‘You gentlemen are skilled in signs. Examine the prince."
"The Brahmins examined the prince and said to King Bandhuma,
‘Sire, rejoice, for a mighty son has been born to you. It is a gain for you
sire, it is a great profit for you, sire, that such a son has been born into
your family. Sire, this prince is endowed with the thirty-two marks of a great
man. To such, only two courses are open. If he lives the household life he will
become a ruler, a wheel turning righteous monarch of the law, conqueror of the
four quarters who has established the security of his realm and is possessed of
the seven treasures. These are: the Wheel Treasure, the Elephant Treasure, the
Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder
Treasure, and, as seventh, the Counselor Treasure. He has more than a thousand
sons who are heroes, of heroic stature, conquerors of the hostile army. He
dwells having conquered this sea-girt land without stick or sword, by the law.
But if he goes forth from the household life into homelessness, then he will
become an Arahant, a fully enlightened Buddha, one who draws back the veil from
the world.
"And what, Sire, are these thirty-two marks of a great man?
I. He has feet with level tread
II. On the soles of his feet are wheels with a thousand spokes
III. He has projecting heels
IV. He has long fingers and toes
V. He has soft and tender hands and feet
VI. His hands and feet are net-like (webbed?)
VII. He has high-raised ankles
VIII. His legs are like an antelopes
IX. Standing and without bending, he can touch and rub his knees with either
hand.
X. His male organs are enclosed in a sheath.
XI. His complexion is bright, the color of gold
XII. His skin is delicate and so smooth that no dust adheres to it
XIII. His body hairs are separate, one to each pore.
XIV. They grow upwards, bluish-black like collyruim, growing in rings to the
right.
XV. His body is divinely straight
XVI. He has the seven convex surfaces.
XVII. The front part of his body is like a Lion’s.
XVIII. There is no hollow between his shoulders.
XIX. He is proportioned like a banyan-tree: his height is as the span of his
arms.
XX. His bust is evenly rounded.
XXI. He has a perfect sense of taste.
XXII. Her has jaws like a lions
XXIII. He has forty teeth.
XXIV. His teeth are even.
XXV. There are no spaces between his teeth.
XXVI. His canine teeth are very bright.
XXVII. His tongue is very long
XXVIII. He has a Brahma-like voice, like that of the Karavika-bird.
XXIX. His eyes are deep blue.
XXX. He has eyelashes like a cow’s.
XXXI. The hair between his eyebrows is white, and soft like cotton down.
XXXII. His head is like a royal turban."
"Sire, this prince is endowed with the thirty-two marks of a great man. To such,
only two courses are open. If he lives the household life he will become a
ruler, a wheel turning righteous monarch of the law, conqueror of the four
quarters who has established the security of his realm and is possessed of the
seven treasures. These are: the Wheel Treasure, the Elephant Treasure, the Horse
Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and,
as seventh, the Counselor Treasure. He has more than a thousand sons who are
heroes, of heroic stature, conquerors of the hostile army. He dwells having
conquered this sea-girt land without stick or sword, by the law. But if he goes
forth from the household life into homelessness, then he will become an Arahant,
a fully enlightened Buddha, one who draws back the veil from the world."
"Then King Bandhuma, having clothed those Brahmins in fresh clothes, satisfied
all of their wishes.
"And King Bandhuma appointed nurses for Prince Vipassi. Some suckled him, some
bathed him, some carried him, some dandled him. A white umbrella was held over
him night and day, that he might not be harmed by cold or heat or grass or dust.
And Prince Vipassi was much beloved of the people. Just as everybody loves a
blue, yellow, or white lotus, so they all loved Prince Vipassi. Thus he was
borne from lap to lap.
"And Prince Vipassi had a sweet voice, a beautiful voice, charming and
delightful. Just as in the Himalaya mountains, the Karavika-bird had a voice
sweeter, more beautiful, charming and delightful than all other birds, so too
was Prince Vipassi’s voice the finest of them all.
"And owing to the results of past karma, the divine eye was present to Prince
Vipassi, with which he could see for a league day and night alike.
"And prince Vipassi was unblinkingly watchful, like the Thirty-Three Gods. And
because it was said that he was unblinkingly watchful, the prince came to be
called "Vipassi." When King Bandhuma was trying a case, he took prince Vipassi
on his knee and instructed him in the case. Then, putting him down from his
knee, his father would carefully explain the issues to him. And for this reason
he was all the more called Vipassi.
"Then King Bandhuma caused three palaces to be built for Prince Vipassi, one for
the rainy season, one for the cold season, and one for the hot season, to cater
for all the fivefold sense pleasures. There Prince Vipassi stayed in the rainy
season palace for the four months of the rainy season, with no male attendants,
surrounded by female musicians, and he never left that palace."


[edit] [End of the Birth Section]
"Then, monks, after many years, many hundreds and thousands of years had passed,
Prince Vipassi said to his charioteer, ‘Harness some fine carriages, Charioteer!
We will go to the pleasure park to inspect it.’ The charioteer did so, then
reported to the prince, "Your Royal Highness, the fine carriages are harnessed,
it is time to do as you wish.’ And prince Vipassi mounted a carriage and drove
in procession to the pleasure park.
"And as he was being driven to the pleasure park, Prince Vipassi saw an aged
man, bent like a roof beam, broken, leaning on a stick, tottering, sick, his
youth all vanished. At the sight he said to the charioteer, "Charioteer, what is
the matter with this man? His hair is not like other men’s, his body is not like
other men’s."
"‘Prince, that is what is called an old man.’
"‘But why is he called an old man?’
"‘He is called old, Prince, because he has not long to live.’
"‘But am I liable to become old, and not exempt from old age?’
"‘Both you and I, prince, are liable to become old, and are not exempt from old
age.’
"‘Well then, Charioteer, that will do for today with the pleasure park. Return
now to the palace.’
"‘Very good, Prince,’ said the charioteer, and brought Prince Vipassi back to
the palace. Arrived there, Prince Vipassi was overcome with grief and dejection,
crying, ‘Shame on this thing birth, since to him who is born old age must
manifest itself!’
"Then King Bandhuma sent for the charioteer and said, ‘Well, did not the prince
enjoy himself at the pleasure park? Wasn’t he happy there?’
"‘Your Majesty, the Prince did not enjoy himself, he was not happy there.’
"‘What did he see on the way there?’
"So the charioteer told the king all that had happened.
"Then King Bandhuma thought, ‘Prince Vipassi must not renounce the throne, he
must not go forth from the household life into homelessness – the words of the
Brahmins learned in signs must not come true!’ So the king provided for Prince
Vipassi to have even more enjoyment of the fivefold sense pleasures, in order
that he should rule the kingdom and not go forth from the household life into
homelessness. Thus the prince continued to live indulging in, and addicted to
the fivefold sense-pleasures.
After many years, many hundreds and thousands of years had passed, Prince
Vipassi said to his charioteer, ‘Harness some fine carriages, Charioteer! We
will go to the pleasure park to inspect it.’ The charioteer did so, then
reported to the prince, "Your Royal Highness, the fine carriages are harnessed,
it is time to do as you wish.’ And prince Vipassi mounted a carriage and drove
in procession to the pleasure park.
"And as he was being driven to the pleasure park, Prince Vipassi saw a sick man,
suffering, very ill, fallen in his own urine and excrement, and some people were
picking him up, and others were putting him to bed. At the sight he said to the
charioteer, ‘What is the matter with this man? His eyes are not like other
men’s, his head is not like other men’s.’
" ‘Prince, that is what is called a sick man.’
" ‘But why is he called a sick man?’
" ‘Prince, he is so called because he can hardly recover from his illness.’
" ‘But am I liable to become sick, and not exempt from sickness?’
" ‘Both you and I, prince, are liable to become sick, and not exempt from
sickness.’
"‘Well then, Charioteer, that will do for today with the pleasure park. Return
now to the palace.’
"‘Very good, Prince,’ said the charioteer, and brought Prince Vipassi back to
the palace. Arrived there, Prince Vipassi was overcome with grief and dejection,
crying, ‘Shame on this thing birth, since to him who is born sickness must
manifest itself!’
"Then King Bandhuma sent for the charioteer and said, ‘Well, did not the prince
enjoy himself at the pleasure park? Wasn’t he happy there?’
"‘Your Majesty, the Prince did not enjoy himself, he was not happy there.’
"‘What did he see on the way there?’
"So the charioteer told the king all that had happened.
"Then King Bandhuma thought, ‘Prince Vipassi must not renounce the throne, he
must not go forth from the household life into homelessness – the words of the
Brahmins learned in signs must not come true!’ So the king provided for Prince
Vipassi to have even more enjoyment of the fivefold sense pleasures, in order
that he should rule the kingdom and not go forth from the household life into
homelessness. Thus the prince continued to live indulging in, and addicted to
the fivefold sense-pleasures.
After many years, many hundreds and thousands of years had passed, Prince
Vipassi said to his charioteer, ‘Harness some fine carriages, Charioteer! We
will go to the pleasure park to inspect it.’ The charioteer did so, then
reported to the prince, "Your Royal Highness, the fine carriages are harnessed,
it is time to do as you wish.’ And prince Vipassi mounted a carriage and drove
in procession to the pleasure park.
"And as he was being driven to the pleasure park, Prince Vipassi saw a large
crowd collecting, clad in many colors and carrying a bier. At the sight he said
to the charioteer, ‘Why are those people doing that?’
" ‘Prince, that is what they called a dead man.’
" ‘Drive me over to where the dead man is.’
" ‘Very good, Prince,’ said the charioteer, and he did so. And Prince Vipassi
gazed at the corpse of the dead man. "Then he said to the charioteer, ‘Why is he
called a dead man?’
" ‘Prince, he is called a dead man because now his parents and other relatives
will not see him again, nor he them.’
" ‘But am I subject to dying, not exempt from dying?’
" ‘Both you and I, Prince, are subject to dying, not exempt from it."
"‘Well then, Charioteer, that will do for today with the pleasure park. Return
now to the palace.’
"‘Very good, Prince,’ said the charioteer, and brought Prince Vipassi back to
the palace. Arrived there, Prince Vipassi was overcome with grief and dejection,
crying, ‘Shame on this thing birth, since to him who is born death must manifest
itself!’
"Then King Bandhuma sent for the charioteer and said, ‘Well, did not the prince
enjoy himself at the pleasure park? Wasn’t he happy there?’
"‘Your Majesty, the Prince did not enjoy himself, he was not happy there.’
"‘What did he see on the way there?’
"So the charioteer told the king all that had happened.
"Then King Bandhuma thought, ‘Prince Vipassi must not renounce the throne, he
must not go forth from the household life into homelessness – the words of the
Brahmins learned in signs must not come true!’ So the king provided for Prince
Vipassi to have even more enjoyment of the fivefold sense pleasures, in order
that he should rule the kingdom and not go forth from the household life into
homelessness. Thus the prince continued to live indulging in, and addicted to
the fivefold sense-pleasures.
After many years, many hundreds and thousands of years had passed, Prince
Vipassi said to his charioteer, ‘Harness some fine carriages, Charioteer! We
will go to the pleasure park to inspect it.’ The charioteer did so, then
reported to the prince, "Your Royal Highness, the fine carriages are harnessed,
it is time to do as you wish.’ And prince Vipassi mounted a carriage and drove
in procession to the pleasure park.
"And as he was being driven to the pleasure park, Prince Vipassi saw a shaven
headed man, one who had gone forth, wearing a yellow robe. And he said to the
charioteer, ‘What is the matter with that man? His head is not like other men’s,
and his clothes are not like other men’s."
" ‘Prince, he is called one who has gone forth.’
" ‘Why is he called one who has gone forth?"
" ‘Prince, by one who has gone forth we mean one who truly follows the Dhamma,
who truly lives in serenity, does good actions, performs meritorious deeds, is
harmless and truly has compassion for living beings.’
" ‘Charioteer, he is well called one who has gone forth—one who truly follows
the Dhamma, who truly lives in serenity, does good actions, performs meritorious
deeds, is harmless and truly had compassion for living beings. Drive the
carriage over to where he is.’
" ‘Very good, Prince,’ said the charioteer, and did so. And Prince Vipassi
questioned the man who had gone forth.
" ‘Prince, as one who has gone forth I truly follow Dhamma…and have compassion
for living beings.’
" ‘You are well called, one who has gone forth…’
"Then Prince Vipassi said to the charioteer, ‘You take the carriage and drive
back to the Palace, but I shall stay here and shave off my hair and beard, put
on yellow robes and go forth from the household life into homelessness.’
" ‘Very good, Prince,’ said the charioteer, and returned to the Palace. And
Prince Vipassi, shaving off his hair and beard and putting on yellow robes, went
forth from the household life into homelessness.
"And a great crowd from the royal capitol city, Bandhumati, eighty-four thousand
people, heard that Prince Vipassi had gone forth into homelessness. And they
thought, ‘This is certainly no common teaching and discipline, certainly no
common going forth, for which Prince Vipassi has shaved off hair and beard,
donned yellow robes and gone forth into homelessness. If the prince has done so,
why should not we?’ And so, monks, a great crowd of eighty-four thousand, having
shaved off their hair and beards and donned yellow robes, followed the
Bodhisattva Vipassi into homelessness. And with the following the Bodhisattva
went on his rounds through villages, towns, and royal cities.
"Then the Bodhisattva, having retired to a secluded spot, had this thought, ‘It
is not proper for me to live with a crowd like this. I must live alone,
withdrawn from this crowd.’ So after a while he left the crowd and dwelt alone.
The eighty-four thousand went one way, and the Bodhisattva another.
"Then, when the Bodhisattva had entered his dwelling alone, in a secluded spot,
he thought, "This world, alas, is in a sorry state: There is birth and decay,
there is death and falling into other states and being reborn. And no one knows
any way of escape from this suffering, this aging and this death. When will
deliverance be found from this suffering, this aging and death?"
"And then, monks, the Bodhisattva thought, "With what being present, does aging
and death occur? What conditions aging and death?" And then, monks, as a result
of wisdom born of profound consideration the realization dawned on him, "Birth
being present, aging and death occurs, birth conditions aging and death."
"Then he thought, "What conditions birth?" And the realization dawned on him,
"Becoming conditions birth"… "What conditions becoming?"… "Clinging conditions
becoming."… "Craving Conditions clinging"… "Feeling conditions craving."…
"Contact conditions feeling"… "The Six sense Bases condition contact"… "Mind and
body condition the six sense bases"… "Consciousness conditions mind and body"…
And then the Bodhisattva Vipassi thought, "With what being present does
consciousness occur? What conditions consciousness?" And then, as a result of
the wisdom born profound consideration, the realization dawned on him, "Mind and
body conditions consciousness’."
"Then, monks, the Bodhisattva Vipassi thought, "This consciousness turns back at
mind and body, it does not go any further. To this extent there is birth and
decay, there is death and falling into other states and being reborn, namely
mind - and- body conditions consciousness and consciousness conditions mind -
and - body, mind - and - body conditions the six sense bases, the six sense
bases conditions contact, contact conditions feeling, feeling conditions
craving, craving conditions clinging, clinging conditions becoming, becoming
conditions birth, birth conditions aging and death, sorrow, lamentation, pain,
grief and distress. And thus this whole mass of sufferings takes its origin".
And at the thought, "Origin, origin," there arose in the Bodhisattva Vipassi,
with insight into things never realized before, knowledge, wisdom, awareness,
and light.
"Then he thought "What now being absent does aging and death not occur? With the
cessation of what comes the cessation of aging and death?" And then, as a result
of the wisdom born of profound consideration, the realization dawned on him,
"Birth being absent, aging and death does not occur. With the cessation of Birth
comes the cessation of aging and death… with the cessation of what comes the
cessation of birth?… With the cessation of becoming comes the cessation of
birth… With the cessation of clinging comes the cessation of becoming…With the
cessation of craving comes the cessation of clinging…With the cessation of
feeling comes the cessation of craving… with the cessation of contact comes the
cessation of feeling… with the cessation of the six sense bases comes the
cessation of contact…"
"With the cessation of mind and body comes the cessation of the six sense bases…
with the cessation of consciousness comes the cessation of mind and body… with
the cessation of mind and body comes the cessation of consciousness."
"Then the Bodhisattva Vipassi thought, "I have found the insight way to
enlightenment, namely:
"By the cessation of mind and body, consciousness ceases; by the cessation of
consciousness mind and body ceases; By the cessation of mind and body the six
sense bases cease; by the cessation of the six sense bases contact ceases; by
the cessation of contact feeling ceases, by the cessation of feeling craving
ceases; by the cessation of craving clinging ceases; by the cessation of
clinging becoming ceases; by the cessation of becoming birth ceases; by the
cessation of birth aging and death, sorrow, lamentation, pain, grief and
distress cease. And thus this whole mass of suffering ceases." And at the
thought, ‘Cessation, cessation,’ there arose in the Bodhisattvas Vipassi, with
insight into things never realized before, knowledge, vision, awareness and
light.
"Then, monks, at another time the Bodhisattva Vipassi dwelt contemplating the
rise and fall of the five aggregates of clinging, "Such is the body, such its
arising, such its passing away; such is feeling…such is perception…such are the
mental formations…such is consciousness…such its arising…such its passing away."
And as he remained contemplating the rise and fall of the five aggregates of
clinging, before long his mind was freed from the corruptions without remainder.



[edit] [End of Second Section]
"Then Monks, the blessed Lord, the Arahant, the Fully Enlightened Buddha Vipassi
thought, "Suppose now I were to teach Dhamma?" And then he thought, "I have
attained to this Dhamma, which is profound, hard to see, hard to grasp,
peaceful, excellent, beyond reasoning, subtle, to be apprehended by the wise.
But this generation delights in clinging, rejoices in it and revels in it. But
for those who so delight rejoice and revel in clinging this matter is hard to
see, namely, the conditioned nature of things, or dependant origination. Equally
hard to see would be the calming of all the mental formations, the abandonment
of all substrates of rebirth, the waning of craving, dispassion, cessation and
Nibbána. And if I were to teach Dhamma to others and they did not understand me,
that would be a weariness and a trouble to me."
"And to the Lord Buddha Vipassi there occurred spontaneously this verse, never
previously heard:
"This that I’ve attained, why should I proclaim?"
Those full of lust and hate can never grasp it.
Leading upstream this Dhamma, subtle, deep,
Hard to see, no passion-blinded folk can see it."
"As the Lord Buddha Vipassi pondered thus, his mind was inclined to inaction
rather than to teaching the Dhamma. And, monks, the Lord Buddha Vipassi’s
reasoning became mentally known to a certain Great Brahma. And he thought: "Alas
the world is perishing, it will be destroyed because the mind of Vipassi, the
Blessed Lord, the Arahant, the Fully Enlightened Buddha is inclined to inaction
rather than to teaching the Dhamma!"
"So this great Brahma, as swiftly as a strong man might stretch his flexed arm,
or flex it again, disappeared from the Brahma world and reappeared before the
Lord Buddha Vipassi. Arranging his upper robber over one shoulder and kneeling
on his right knee, he saluted the Lord Buddha Vipassi with joined hands and
said, "Lord, may the Blessed Lord teach Dhamma, may the Well-Farer teach Dhamma!
There are beings with little dust on their eyes who are perishing through not
hearing Dhamma: they will become knowers of Dhamma!"
"Then the Lord Buddha Vipassi explained "I have attained to this Dhamma, which
is profound, hard to see, hard to grasp, peaceful, excellent, beyond reasoning,
subtle, to be apprehended by the wise. But this generation delights in clinging,
rejoices in it and revels in it. But for those who so delight rejoice and revel
in clinging this matter is hard to see, namely, the conditioned nature of
things, or dependant origination. Equally hard to see would be calming of all
the mental formations, the abandonment of all substrates of rebirth, the waning
of craving, dispassion, cessation and Nibbána. And if I were to teach Dhamma to
others and they did not understand me, that would be a weariness and a trouble
to me."
"And the Great Brahma appealed a second time and a third time to the Lord Buddha
Vipassi to teach…then the Lord Buddha Vipassi, recognizing Brahma’s appeal and
moved by compassion for beings, surveyed the world with his Buddha eye. And he
saw beings with little dust on their eyes and with much dust, with faculties
sharp and dull, of good and bad disposition, easy and hard to teach, and a few
of them living in fear of transgression and of the next world. And just as in a
pool of blue, red or white lotuses some are born in the water, grow in the water
and, not leaving the water, thrive in the water, some are born in the water and
reach the reach the surface, while some, having reached the surface, grow out of
the water and are not polluted by it, in the same way, monks, the Lord Buddha
Vipassi, surveying the world with his Buddha eye, saw some beings with little
dust on their eyes and with much dust, with faculties sharp and dull, of good
and bad disposition, easy and hard to teach, and a few of them living in fear of
transgression and of the next world.
"Then, knowing his thought, the Great Brahma addressed the Lord Buddha Vipassi
in these verses,
As on a mountain peak a watcher sees the folk below
So, man of Wisdom, seeing all, look down from Dhamma heights!
Free from woe, look on those who are sunk in grief, oppressed with birth and
age.
Arise, hero, victor in battle, leader of the Caravan, traverse the world!
Teach, O Lord, the Dhamma, and they will understand.
And the Lord Buddha Vipassi replied to the Great Brahma in verse,
Open to them are the Deathless doors!
Let those that hear now put forth faith.
For fear of trouble I did not preach at first
The excellent Dhamma for men, Brahma!
Then the Great Brahma, thinking, "I have been the cause of the Lord Buddha
Vipassi’s preaching Dhamma," made obeisance to the Lord Buddha, and, passing by
his right, vanished then and there.
"Then the Lord Buddha Vipassi thought, "To whom should I first teach this
Dhamma? Who would understand it quickly?" Then he thought, "There are Khanda the
King’s son and Tissa the Chaplain’s son, living in the capital city of
Bandhumati. They are wise, learned, experienced, and for a long time have had
little dust on their eyes. If now I teach Dhamma first to Khanda and Tissa, they
will understand it quickly." And so the Lord Buddha Vipassi, as swiftly as a
strong man might stretch out his flexed arm, or flex it again vanished then and
there from the root of that tree of enlightenment, and reappeared in the Royal
Capital of Bandhumati in the deer park of Khema.
"And the Lord Buddha Vipassi said to the Park Keeper, "Keeper, go to Bandhumati
and say to prince Khanda and the Chaplains son Tissa, ‘My Lords, Vipassi the
Blessed Lord, the Arahant, the Fully Enlightened Buddha has come to Bhandumati
and is staying in the Deer Park of Khema. He wishes to see you."
"Very Good Lord," said the park keeper, and went and delivered the message."
"Then Khanda and Tissa, having harnessed some fine carriages, drove out of
Bhandumati making for the deer park of Khema. They took the carriages as far as
they would go, then alighted and continued on foot until they came to the Lord
Buddha Vipassi. When they reached him, they made obeisance to him and sat down
to one side.
"And the Lord Buddha Vipassi delivered to them a graduated discourse on
generosity, on morality and on heaven, showing the danger, degredation and
corruption of sense desires, and the profit of renunciation. And when the Lord
Buddha Vipassi knew that the minds of Khanda and Tissa were ready, pliable, free
from the hindrances, joyful and calm, then he preached the Buddha’s special
sermon in brief: On sufferings, its origin, its cessation, and the path. And
just as a clean cloth from which all stains have been removed receives the dye
perfectly, so in prince Khanda and Tissa, the Chaplains son, as they sat there,
there arose the pure and spotless Dhamma Eye, and they knew: whatever things
have an origin must come to cessation.
"And they, having seen, attained, experienced, and penetrated the Dhamma, having
passed beyond doubt, having gained perfect confidence in the teachers doctrine
without relying on others, said,
"Excellent Lord, Excellent! It is as if someone were to set up what had been
knocked down, or to point out the way to one who had got lost, or to bring an
oil lamp into a dark place so that those with eyes could see what was there.
Just so, the Blessed Lord has expounded the Dhamma in various ways. We go for
refuge to the Lord and to the Dhamma. May we receive the going forth at the
Lords hands, may we receive ordination!"
"And so Prince Khanda and Tissa the Chaplains son received the going forth at
the hands at the Lord Buddha Vipassi and they received ordination. Then the Lord
Buddha Vipassi instructed them with a discourse on Dhamma, inspired them, fired
them and delighted them, showing the danger, degradation and corruption of
conditioned things and the profit of Nibbána. And through their being inspired,
fired, and delighted with this discourse, it was not long before their mind was
free from the corruptions without remainder.
"And a great crowd of eighty four thousand people from Bhandumati heard that the
Lord Buddha Vipassi was staying at the Deer Park in Khema, and that Khanda and
Tissa had shaved off their hair and beards, donned yellow robes, and gone forth
from the household life into homelessness. And they thought: This is certainly
no common teaching and discipline, certainly no common going forth, for which
Prince Khanda and Tissa, the Chaplains son has shaved off their hair and beard,
donned yellow robes and gone forth into homelessness. If they can do this in the
presence of the Lord Buddha Vipassi, why should not we? And so this great crowd
of eighty-four thousand left Bhandumati for the Deer Park in Khema where the
Lord Buddha Vipassi was. When they came to him they made obeisance to him and
sat down to one side.
"And the Lord Buddha Vipassi delivered to them a graduated discourse on
generosity, morality, and on heaven, showing the danger, degradation and
corruption of sense desires and the profit of renunciation and just as a clean
cloth from which all stains have been removed receives the dye perfectly, so in
those eighty-four thousand, as they sat there, there arose the pure and spotless
Dhamma Eye, and they knew: whatever things have an origin must come to
cessation. And they, having seen, attained, experienced, and penetrated the
Dhamma, having passed beyond doubt, having gained perfect confidence in the
teachers doctrine without relying on others, said,
"Excellent Lord, Excellent! It is as if someone were to set up what had been
knocked down, or to point out the way to one who had got lost, or to bring an
oil lamp into a dark place so that those with eyes could see what was there.
Just so, the Blessed Lord has expounded the Dhamma in various ways. We go for
refuge to the Lord and to the Dhamma. May we receive the going forth at the
Lords hands, may we receive ordination!"
"And those eighty-four thousand received the going forth at the hands of the
Lord Buddha Vipassi and they received Ordination. And the Lord Buddha Vipassi
instructed them with a discourse on Dhamma, inspired them, fired them and
delighted them, showing the danger, degradation and corruption of conditioned
things and the profit of Nibbána. And through their being inspired, fired, and
delighted with this discourse, it was not long before their mind was free from
the corruptions without remainder.
"Then the eighty-four thousand who had gone forth heard: The Lord Buddha Vipassi
has come to Bhandumati and is staying in the Khema Deer Park giving Dhamma. And
so this great crowd of eighty-four thousand left for Bhandumati to the Deer Park
in Khema where the Lord Buddha Vipassi was. When they came to him they made
obeisance to him and sat down to one side.
"And the Lord Buddha Vipassi delivered to them a graduated discourse on
generosity, morality, and on heaven, showing the danger, degradation and
corruption of sense desires and the profit of renunciation and just as a clean
cloth from which all stains have been removed receives the dye perfectly, so in
those eighty-four thousand, as they sat there, there arose the pure and spotless
Dhamma Eye, and they knew: whatever things have an origin must come to
cessation. And they, having seen, attained, experienced, and penetrated the
Dhamma, having passed beyond doubt, having gained perfect confidence in the
teachers doctrine without relying on others, said,
"Excellent Lord, Excellent! It is as if someone were to set up what had been
knocked down, or to point out the way to one who had got lost, or to bring an
oil lamp into a dark place so that those with eyes could see what was there.
Just so, the Blessed Lord has expounded the Dhamma in various ways. We go for
refuge to the Lord and to the Dhamma. May we receive the going forth at the
Lords hands, may we receive ordination!"
"And those eighty-four thousand received the going forth at the hands of the
Lord Buddha Vipassi and they received Ordination. And the Lord Buddha Vipassi
instructed them with a discourse on Dhamma, inspired them, fired them and
delighted them, showing the danger, degradation and corruption of conditioned
things and the profit of Nibbána. And through their being inspired, fired, and
delighted with this discourse, it was not long before their mind was free from
the corruptions without remainder.
"And at that time in the Royal Capital there was a vast gathering of 6,800,000
monks. And when the Lord Buddha Vipassi had withdrawn into seclusion he thought,
"There is now this great gathering of monks here in the capital. Suppose I were
to give them permission, "wander abroad monks for the good of the many, for the
happiness of the many, out of compassion for the world, for the welfare and
happiness of devas and humans. Do not go two together monks, but teach the
Dhamma that is lovely in the beginning, lovely in its middle, and lovely in its
ending, both in the letter and in the spirit and display the holy life fully
complete and perfect. There are beings with little dust on their eyes who are
perishing through not hearing Dhamma: They will become Knowers of Dhamma. But at
the end of six years precisely you are to come together to the Royal Capital of
Bhandumati to recite the disciplinary code."
"Then a certain great Brahma, having divined the Lord Buddha Vipassi’s thought,
as swiftly as a strong man might flex his arm, or flex it again, vanish from the
Brahma world and appeared before the Lord Buddha Vipassi. Arranging his robe
over one shoulder, and saluting the Lord with joined palms, he said, "Just so, O
Lord, just so, O Well-Farer! Let the Lord give permission to this great
gathering to wander abroad for the good of the many for the happiness of the
many, out of compassion for the world, for the welfare and happiness of devas
and humans. Let them not go two together, but let them teach the Dhamma that is
lovely in the beginning, lovely in its middle, and lovely in its ending, both in
the letter and in the spirit and display the holy life complete and perfect.
There are beings with little dust on their eyes who are perishing through not
hearing Dhamma: They will become Knowers of Dhamma. And we too will do the same
as the monks: at the end of six years we will come to Bhandumati and recite the
disciplinary code.
"Having spoken thus, that Brahma made obeisance to the Lord Buddha, and passing
by to his right, vanished there and then. So the Lord Buddha Vipassi, emerging
from the seclusion of his Rest Period told the Monks what had occurred.
"I allow you, monks, to wander abroad for the good of the many, for the welfare
and happiness of Devas and Humans. Do not go two together monks, but teach the
Dhamma that is lovely in the beginning, lovely in its middle, and lovely in its
ending, both in the letter and in the spirit and display the holy life fully
complete and perfect. There are beings with little dust on their eyes who are
perishing through not hearing Dhamma: They will become Knowers of Dhamma. But at
the end of six years precisely you are to come together to the Royal Capital of
Bhandumati to recite the disciplinary code." And the majority of those monks
left that very day to wander about the country.
"And at that time there were eighty-four thousand religious residences in
Jambudvipa. At the end of one year the Devas would proclaim: gentlemen, one year
has passed, five remain. At the end of five years you are to return to
Bhandumati to recite the disciplinary code. And similarly at the end of two,
three, four, five years. And when six years had passed the Devas announced:
"Gentlemen, six years have passed, it is now time to go to the Royal Capital of
Bhandumati to recite the disciplinary code!" And those monks, some by their own
psychic powers, and some by that of the devas, all in one day came to Bhandumati
to recite the disciplinary code.
"And then the Lord Buddha Vipassi gave to the assembled monks the following
precepts:
Patient forbearance is the highest sacrifice.
Supreme is Nibbána, so say the Buddhas.
He’s not ‘One Gone Forth’ who hurts others,
No ascetic, he who harms another.
Not to do any evil but to cultivate the good,
To purify ones mind, this the Buddha’s teach.
Not insulting, not harming, restraint according to rule,
Moderation in food, seclusion of dwelling,
Devotion to high thinking, this the Buddha’s teach.


"Once, monks, I was staying Ukkattha in the Subhaga grove at the foot of a great
Sal tree. And as I dwelt there in seclusion it occurred to me: "There is no
abode of beings easily accessible that has not been visited by me for so long as
that of the Devas of the Pure Abodes. Suppose I were to visit them now? And then
as swiftly as a strong man might stretch his flexed arm, or flex it again, I
vanished from Ukkattha and appeared among the Aviha Devas. And many thousands of
them came to me, saluted me and stood to one side. Then they said:
"Sir, it is 91 aeons since the Buddha Vipassi appeared in the world."
"The Lord Buddha Vipassi was born of Khattiya race and arose in a Khattiya
family; he was of the Kondanna clan; in his time the life span was 80,000 years;
he gained his full enlightenment under a trumpet flower tree; he had the pair of
noble disciples Khanda and Tissa; he had three assemblies of Disciples, one of
6,800,000, one of a hundred thousand and one of eighty-thousand monks, all of
whom were Arahants; his chief personal attendant was the Monk Asoka, his father
was King Bandhuma, his mother Queen Bhandumati, and his fathers royal capital
was Bhantumati. The Lord Buddha Vipassi’s renunciation was like this, his going
forth like this, his striving like this, his full enlightenment like this; his
turning of the wheel like this.
"And we, sir, who lived the Holy Life under the Lord Buddha Vipassi, having
freed ourselves from sense desires, have arisen here.
"In the same way many thousands of Deva’s came, they said, "Sir, in this
fortunate aeon, now the Lord Buddha has arisen in the world, he was born of the
Khattiya race and arose in a Khattiya family; he was of the Gotama clan; in his
time the life span is short, limited and quick to pass: it is seldom that
anybody lives to be a hundred. He gained his full enlightenment under an
Assattha tree; he has a pair of noble disciples, Shariputra and Moggallana; he
has one assemblies of Disciples, one thousand, two hundred and fifty monks, who
are all Arahants; his chief personal attendant is Ánanda; his father is King
Shuddhodana, his mother was Queen Maya, and his fathers royal capital is
Kapilavatthu. Such was the Lord’s renunciation, such his going forth, such his
striving, such his full enlightenment; such his turning of the wheel. And we
sir, who have lived the Holy Life under the Lord, having freed our self from
sense desires, have arisen here.
Then I went with the Aviha Devas to see the Atappa Devas, and with these to see
the Sudassa Devas, and with these to see the Sudassi Devas, and with all of
these to see the Akanittha Devas. And there many thousands of devas came,
saluted me and stood to one side, saying, "Sir, it is ninety-one aeons since the
Lord Buddha Vipassi appeared in the world. "The Lord Buddha Vipassi was born of
Khattiya race and arose in a Khattiya family; he was of the Kondanna clan; in
his time the life span was 80,000 years; he gained his full enlightenment under
a trumpet flower tree; he had the pair of noble disciples Khanda and Tissa; he
had three assemblies of Disciples, one of 6,800,000, one of a hundred thousand
and one of eighty-thousand monks, all of whom were Arahants; his chief personal
attendant was the Monk Asoka, his father was King Bandhuma, his mother Queen
Bhandumati, and his fathers royal capital was Bhantumati. The Lord Buddha
Vipassi’s renunciation was like this, his going forth like this, his striving
like this, his full enlightenment like this; his turning of the wheel like this.

"And we, sir, who lived the Holy Life under the Lord Buddha Vipassi, having
freed ourselves of sense desires, have arisen here.
"In the same way many thousands of Deva’s came, they said, "Sir, in this
fortunate aeon, now the Lord Buddha has arisen in the world, he was born of the
Khattiya race and arose in a Khattiya family; he was of the Gotama clan; in his
time the life span is short, limited and quick to pass: it is seldom that
anybody lives to be a hundred. He gained his full enlightenment under an
Assattha tree; he has a pair of noble disciples, Shariputra and Moggallana; he
has one assembly of Disciples, one thousand, two hundred and fifty monks, who
are all Arahants; his chief personal attendant is Ánanda; his father is King
Shuddhodana, his mother was Queen Maya, and his fathers royal capital is
Kapilavatthu. Such was the Lord’s renunciation, such going forth, such his
striving, such his full enlightenment; such his turning of the wheel. And we
sir, who have lived the Holy Life under the Lord, having freed our self from
sense desires, have arisen here.
"And so it is, monks, that by his penetration of the Fundamentals of Dhamma, the
Tathágata remembers the past Buddhas who have attained final Nibbána, cutting
through multiplicity, blazing a trail, have exhausted the round, have passed by
all suffering; he recalls their births, their names, their clan, their life
span, their twin disciples, their assemblies of disciples: "These Blessed Lords
were born Thus, were called thus, thus was their clan, thus was their morality,
their Dhamma, their wisdom, their dwelling, thus was their liberation.""
Thus the Lord spoke, and the monks, delighted, rejoiced at his words.