The Lineage of
The Buddha
| You may wonder what is
the history behind the 24 Buddhas (with specific and different names) who
are venerated at Mahindarama Buddhist Temple. The ‘24 Buddhas’ in this
instance is not the same as the thousand upon thousand of Buddhas’ that
some are trying to portray in edifices and pictures. The chronology of
events surrounding the 24 Buddhas is not unknown but have been passed down
from The Buddha to His disciples, the Elders (Maha Theras); and subsequently
documented and authenticated in the Pali Texts. You will soon see that
the epochs of the 24 Buddhas are closely woven with the ultimate aspiration
of the Bodhisatta Gotama to become the Supreme One, the Sammasambuddha,
The Conqueror of Conquerors1. No other saga in the annals of
the universe comes close to the epochs of The Conqueror. |
|
This lineage of The Buddhas
was told by The Buddha Gotama Himself - a tradition that is not guesswork,
writer’s flight of fancy, fable, or legend. Read on and be inspired, and
be instilled with a deeper wise confidence (saddha) in The Buddha, the
Supreme Master.
Buddha Gotama, by virtue
of his Supreme Omniscience, Sabbata Nuna Nana2, was able to
relate about the beginnings and the journey of His own ascent to become
the Sammasambuddha, the Perfect One. Such events had happened in eras so
distant that it is impossible for us to say this much or that much of years,
just as it is impossible for us to say how much grains of sands are there
in the oceans.
The length of time spanning
the life history of a Bodhisatta’s unrelenting quest to become the Perfect
One represents only a minute section of the incalculable passage of time
in Samsara. Such an endeavour can only be heard of from a Sammasambuddha
who can recall with distinct clarity His own struggle to become what He
is, a Perfect One.
The first arousing of an
altruistic and determined thought in the aspirant Gotama—aspiring to become
someone who can save himself and others but not certain as yet of what
‘someone’ he could become—to save himself and beings from danger happened
at the most unexpected place—the ocean. [ETC]
Once in the distant past,
the aspirant Gotama was born as a poor man who made a living by selling
wood and leaves as fuel; and supported his mother too. His father was no
more in the world. He was strong and industrious. One day while taking
a rest from the enervating summer heat after carrying a heavy load of firewood
he reflected that his livelihood depended on his physical strength which
were susceptible to decay and ill-health. Thus, he planned to venture to
a particular land far away that brimmed with opportunities to earn a better
livelihood so that that he could wait upon his mother in comfort.
Both son and mother then
embarked on a sea voyage paid by the wages of the son’s work on board the
merchant ship. On the seventh day at sea the ship was wrecked in stormy
weather, and there were no survivors except the aspirant Gotama and his
mother. The brave and determined man managed to keep himself and his mother
afloat at sea. A Brahma of the Suddhavasa3 abode beheld the
altruistic feat of such a man and caused a compassionate resolve (aspiration)
to arise in the aspirant’s mind:
“I will cross the ocean
fraught with many dangers and take others across safely, I will become
enlightened and enlighten others; I will be released and release others.”
After three days both mother
and son finally reached the shore safely. The aspirant continued to attend
to his mother. After cessation of his life in the world, the aspirant was
reborn in a celestial realm. After the celestial existence, the aspirant
was reborn in the human realm as a king named King Sattutapa. He loved
elephants and one day a new addition to the stables was acquired.
The king took a ride on
the bull-elephant driven by a mahout and went on an inspection tour of
the city. Coincidentally, at that time some wild elephants from the forest
had created wanton destruction in the park and the king set out to inspect
it too. While in the park, the bull-elephant became inflamed by the scent
of a she-elephant. It hurled the mahout off its back and chased the she-elephant.
The king, still riding the elephant, was unable to control it though he
prodded the creature with an elephant hook. He saved himself by grasping
onto an overhanging tree branch.
Later, back in the palace,
the king summoned the mahout and accused the man of murderous intent. The
mahout explained that the bull-elephant, though a well-trained animal,
was overcome by lust; after satiating its desire, it would surely return
to its stable. True enough, days later the elephant returned to the palace.
The mahout said that the power of sense desires impelled the elephant so
much so that the animal disregarded the pain from the prodding; and such
strong sensual desires was also common among humans.
The king was moved by this
reality and it’s accompanying dangers and suffering. He made a mental aspiration
to find the way to release from sense desires and its attending dangers,
and then lead others to gain release from these things too. Later, the
king gave up his kingdom and renounced worldly life to become an ascetic
and remained so until the end of his life. He was reborn in the heavens
after death.
Subsequently, after his
celestial existence when he was reborn in the human realm, the aspirant
was a prodigal son of a brahmin endowed with a complexion of golden hue
and was thus named Brahma Kumara. At age sixteen, he became accomplished
in the arts, sciences, and spiritual texts and later had five hundred male
youths as his pupils. Instead of living comfortably from his parents’ immense
wealth, he gave it away and became an ascetic.
He had a following of pupils
who practised well and were accomplished in supernormal powers. The most
senior of his pupils was another aspirant to Enlightenment just like him.
He was Bodhisatta Metteya4.
One day the aspirant Gotama
and his disciples were out for alms together. They happened to catch sight
of an emaciated tigress with her cubs at the foot of a steep clearing.
The tigress was moaning for want of food and was very weak. Apparently,
the tigress was so hungry that it would at any time made a meal of her
cubs.
The aspirant Gotama told
his pupil Bodhisatta Metteya to look for the leftovers of what has been
eaten by predators. After Bodhisatta Metteya left, Bodhisatta Gotama was
reflecting on his body that was a basis of diverse ills and a cause of
misery. He then perceived that it was not possible to attain to the highest
fruit of training without accomplishing the most difficult task, without
making a sacrifice hard to perform and without giving away a gift difficult
to give.
Thus, he aroused within
himself a mental aspiration: “As a result of this meritorious deed, may
I become perfectly enlightened in the future, and lead beings from, the
misery of existence to the Deathless5. With these last thoughts,
the aspirant leapt into the steep clearing where the tigress and her cubs
were and sacrificed his life. The tigress ate the body of the Bodhisatta
and thus the lives of the cubs were spared.
After his passing away,
the Bodhisatta was reborn in heaven. During a certain world period6,
the Bodhisatta Gotama was reborn in a royal family as a step-sister7
of another Bodhisatta who became a Perfect Enlightened One called Buddha
Purana Dipankara in that life. Buddha Purana Dipankara also had made a
confirmation upon an ascetic Pacchima-Dipankara that the latter would gain
Perfect Enlightenment as Buddha Dipankara after having fulfilled the Ten
Perfections8 for sixteen asankheyyas9 and a 100,000
kappas beyond the present time.
The princess (Bodhisatta
Gotama) was inspired by Buddha Purana Dipankara and offered a gift of mustard
oil and made a mental aspiration to become a Sammasambuddha in future.
Her aspiration was conveyed by the ascetic Pacchima-Dipankara. Buddha Purana
Dipankara, using His Omniscience, said in a future time Bodhisatta Gotama
would be confirmed by Dipankara Buddha (the ascetic).
The above episodes are
only the chronology of events that aroused the making of mental aspiration
by the Bodhisatta Gotama. A time will come to pass that the Bodhisatta,
as a man, will have the good fortune to meet a Sammasambuddha face to face
and become inspired by the example and personality of The Exalted One --
a role model of what the aspirant would aspire to become! The foregoing
paragraphs explain the three epochs of the aspiration of Bodhisatta Gotama
beginning from the first time he made his first mental aspiration in the
presence of a Sammasambuddha, Brahmadeva Buddha.
Era of mental aspirations
(Spanning 7 asankheyyas.
Affirmation of aspiration
before 125 Buddhas)
In the Nanda asankheyya,
the Bodhisatta (reborn as a king) made his mental aspiration before a living
Sammasambuddha named Brahmadeva Buddha. He offered choice food and ministered
to the needs of the Enlightened One. The aspirant was inspired by the majesty
and wonders of the Buddha performed marvels and was amazed by the wonderful,
marvellous, and inconceivable nature of the powers of such an Accomplished
One. (GCB) The aspirant’s mind became inclined towards acquiring such powers.
The aspirant also had the opportunity of performing meritorious deeds in
support of The Buddha and his disciples.
For the first time, he
made such mental aspiration (manopradidhana) before a Perfect Enlightened
One:
“In the future, like this
Exalted One, I too will become enlightened and enlighten others; I will
become released and release others; I will cross over and take others across.”
Life after life the aspirant’s
inclination towards acquiring the Omniscience of a Sammasambuddha
became increasingly strong. How is this so? Although the aspirant may not
himself see the Tathagata’s great powers, when he heard from others relating
about the extraordinary powers of an Exalted One, the aspirant became even
resolute in his inclination. During those lives when he neither had the
chance to personally meet a Sammasambuddha nor hear of the Tathagata’s
great powers, his inclination towards Omniscience was strengthened by the
learning from written discourses about theTathagata.
During those lives when
he was not opportune to be inspired by a Tathagata through any of the three
ways, i.e. by direct encounter, by hearing from others, or by reading of
written texts, such a thought arose in the aspirant’s and: “I will protect
the heritage, lineage, tradition, and Iaw of The Buddhas.”
Era of verbally expressed
aspiration
(Spanning 9 asankheyyas.
Affirmation of aspiration
before 387 Buddhas)
At the end of the seven
asankheyyas, nine asankheyyas followed beginning from Sabbabhadra asankheyya;
during which time the aspirant made even firmer his aspiration by verbally
expressing to a living Sammasambuddha of his aspiration. The length of
time during which the aspirant Gotama did this was again an immensely long
time.
In the Sabbabhadra asankheyya
there was a world period in which the aspirant, having passed away from
the Brahma realm, was reborn in the royal family in the city of Dhannavati.
After fulfilling the prerequisites of becoming a Cakkavatti10
(Wheel-Turning Monarch), the aspirant became endowed with the seven treasures.
Having conquered righteously (without recourse to arms, punishment, or
bloodshed) the four continents in the world, the aspirant enjoyed the majestic
splendour of a Cakkavatti.
During this time, there
arose in the world a Fully Awakened One by the name of Purana Sakyamuni.
The aspirant set off with much pomp and glory of a universal monarch to
meet Purana Sakyamuni Buddha. Upon beholding the incomparable splendour
of The Exalted One, the aspirant reflected thus:
“In the future, like the
Exalted One, I too will become enlightened and enlighten others; I will
become released and release others; I will cross over and take others across.”
Having reflected to himself
thus, the aspirant gave offerings to The Exalted One and The Sangha. Next,
he made a verbal aspiration before the Peerless One:
“Just as The Exalted One
is named Gotama at present, even so in future I will become an Enlightened
One named Gotama.”
Purana Sakyamuni Gotama
Buddha, by his Omniscience, was able to perceive that the aspirant would
one day be able to fulfil his aspiration and become a Fully Awakened One
by the name of Gotama Buddha; and said thus: “If that be so, O Great King,
fulfil the pre-requisite conditions to become a Fully Enlightened One.”
Hearing the encouraging
words of The Buddha, the aspirant was greatly pleased at heart. He renounced
all the majestic splendour of a universal monarch and went forth to lead
a life of a hermit (not entering into the Sangha)11. He was
born in the Brahma realm after passing away.
As a result of his aspirations,
the aspirant was supported by opportunities of personally meeting a Sammasambuddha
in some of his previous lives and thus was able to perform special acts
of merits. (GCB).
The other boons were: The
aspirant became endowed with compassion and was ever willing to alleviate
the suffering of beings even at the expense of his life. He was also endowed
with energetic effort to strive without being discouraged in the face of
vicissitudes. He enjoyed the boon of good friendship (kalyna mitta) with
people who possessed these attributes : wise confidence in the Triple Gem,
morality, profound learning, able to renounce or sacrifice, energetic effort,
mindfulness, concentration, and wisdom.
These kalyna mitta restrained
the aspirant from doing unwholesome (kusala) deeds whenever he was unsettled
and encouraged him to develop what is wholesome (kusala).
The Bodhisatta gradually
established himself in the four great powers, and again affirms his
aspiration for Sammasambuddhahood. The four great powers are namely:
a) Internal power (ajjhattikabala):
Self-reliant, moral shame,
and reverence of The Dhamma thinking: “I wil! protect the heritage, lineage,
tradition and law of The Buddhas.”
b) External power (bahirabala):
The power derived from
external conditions, i.e. inspired by directly seeing the powers of a Sammasambuddha;
inspired by hearing from others describing the powers of a Sammasambuddha;
and inspired by learning from a written discourse on the powers of a Sammasambuddha
and supported by pride and self-confidence: “I am a person fully equipped
with powers to become a Sammasambuddha one day.”
c) Power of supporting
conditions (upanissaya bala):
Being endowed with sharp
faculties, purity, and mindfulness, the Bodhisatta was inspired by seeing
directly the powers brought about by the Omniscience of a Buddha and he
set his mind firmly on this ultimate goal.
d) Power of exertion (payoga
bala):
Persistent effort in cultivating
supporting conditions for the attainment of Sammasambuddhahood and performing
meritorious acts.
Thus, we see that the makings
of a Sammasambuddha is an awe-inspiring and lengthy endeavour filled with
numerous factors which interweave with the appearances of Buddhas of the
past.
The more we come to understand
the chronicles of a Sammasambuddha, the more likely we will banish our
mediocre perspective of Gotama Buddha: He is not just an extraordinary
man; not a mere prophet; not another sage with exceptional wisdom.....but
a Supreme Being endowed with Great Compassion and Supreme Omniscience that
has no equal and beyond whatever spirituality ever known in history.
Era of physically expressed
aspirations
(Spanning 4 asankheyyas
and 100,000 world periods. Affirmation of aspiration before 24 Buddhas.)
Having cultivated himself
for such a long time and supported by his great boons that he acquired,
a time will come for the aspirant to outwardly show his aspiration in a
bold way. In one of the aeons the aspirant made the kaya-pranidhana
before Dipankara Buddha who was the last of the four Buddhas that arose
in that aeon. The kaya-pranidhana is literally translated as the act of
aspiration involving physical actions.
The great meritorious thought
(Mahakusala Citta) and its concomitants arose: “I will strive with unremitting
zeal to attein Ominiscience and become a Sammasambuddha and help beings
to liberate themselves from Samsara.”
Only a Sammasambuddha has
the ability to confirm a kaya-pranidhana because it calls for Omniscience
and this quality is exclusive to a Sammasambuddha. Possessing Omniscience
(Sabbatanu Nana), a Sammasambuddha has the unique power to know whatever
subject he investigates; and thus a Sammasambuddha confirms a kaya-pranidhana
by stating, among other facts, the name that the aspirant will acquire
as a Sammasambudda, and names of his father, mother, wife, the mode of
transport which he takes to go forth from household life to homeless life,
and the tree under which the Bodhisatta will sit in bhavana and gain Perfect
Enlightenment.
To make the kaya-pranidhana,
it is necessary for the aspirant to possess the following supporting factors
as well:
1. He is a human being,
i.e. a menussa.
2. He is a male.
3. He stays alone and has
renounced worldly possessions
4. He has acquired the
necessary factors that will gain him the accomplishment of an Arahant and
is prepared to relinquish it for the supreme accomplishment of Perfect
Enlightenment (Great Compassion and Omniscience)
5. He has the opportunity
to make the kaya-panidhana before a Sammasambuddha (not a Pacceka Buddha
or an Arahant).
6. He is one whose meditative
accomplishments include Jhanic attainments with factors such as supemormal
hearing and vision.
7. He is ready to devote
his life to protect the heritage, lineage, tradition, and law of The Buddhas
and this commitment is unchanged even after attaining supernormal powers.
8. He possesses unremitting
eagerness and unflagging energy.
Sumedha possessed all these
basic requirements. Such a qualified Bodhisatta is also referred in some
books as Buddha-elect or a Buddha-to-be. For those who are already familiar
with Buddhist authenticated texts, the Jataka Stories in the Tipitaka came
from the era after Ascetic Sumedha became a qualified Bodhisatta.
At the moment when a living
Sammasambuddha immediately confirms the Great Aspiration (Abhinihara) made
by a Bodhisatta, the aspirant becomes a Confirmed or a Qualified Bodhisatta
and his ultimate goal of becoming a Sammasambuddha will not be obstructed
in the passage of time, i.e. the destination of full Enlightenment in the
distant future will become irreversible.
The Account of Ascetic
Sumedha’s
physical act of aspiration
Four asankheyyas and one
hundred thousand kappas ago in the city of Amaravati, there lived a very
rich couple, of noble unimpeached and inherited from their respective forbears.
They had an only son named Sumedha who was pleasing to behold, amiable,
and endowed with excellent complexion and physical built.
Without engaging in any
other work, Sumedha acquired the highest education. While still in
his youth his parents died. Sumedha inherited his parents’ colossal assets.
The family treasurer showed Sumedha the family tree which laid out the
names of his forbears who were once owners of the legacy. Sumedha
asked why did they leave such fortune behind. The treasurer answered that
the world was such that upon death nothing could be taken along.
Sumedha was greatly affected by this truth but wisely reflected: “My forbears
who had amassed this wealth did not take with them even a kahapana when
they left this world; but I should so act as to take it along with me.”
With the permission of
the king, Sumedha distributed his wealth to the common people. He renounced
the world and advised his friends to do likewise. Sumedha entered
the jungles and lived as a hermit and after seven days of mental development
and attained supernormal powers. Meanwhile, at that time Dipankara Buddha
had arose in the world. The Perfectly Enlightened One, the Master of the
Ten Powers, Unexcelled Trainer of Gods and Man, had set the Wheel of The
Dhamma rolling. At the time of Bodhisatta Dipankara’s conception,
his physical birth, his Enlightenment, and his first exposition of the
Dhamma, the entire 10 thousand-fold world system12 quaked and
trembled, shuddered and created a mighty din.
Ascetic Sumedha, who was
at most times, in the bliss of his mental concentration was oblivious to
such a fortuitous series of events and its portents. One day, Buddha Dipankara,
while on his wanderings together with thousands of Arahants, had reached
the city of Rammaka, a neighbouring city to Amaravati. He was welcomed
with much joy and glorious devotions by the people of Rammaka.
The people of Amaravati
had also invited Dipankara Buddha and his disciples to their land to receive
offerings. The people busied themselves building large halls, levelling
roads, putting up decorative arches and adorning roadsides with banners,
flags and flowers --in preparation for the day to welcome Dipankara Buddha.
The road that was to be used by The Buddha and his disciples was strewn
with white sand. Everybody was eager and joyous.
Meanwhile, the hermit Sumedha
while travelling across the sky by his own supernormal power, saw the hive
of activity and became curious. He came down to enquire and was told that
a Perfectly Enlightened One, Buddha Dipankara had arose in the world, and
was residing in Rammaka together with thousands of Arahants; the people
of Amaravati had invited the Blessed One for a meal; and the route which
would be taken by the Blessed One was now being decorated.
Sumedha thought: “The very
word ‘Buddha’ is indeed rare in this world, and more so the appearance
of such a one.”
He asked to join in the
work of decorating the road that would be used by Buddha Dipankara.
The people knew Sumedha possessed supernormal powers and thus gave him
the task of filling up a crevice filled with muddy water along a road.
Sumedha thought to himself that if he accomplished this task merely by
exercising his supernormal powers he would not be satisfied. He exerted
physical effort and soon there remained only a small portion of the crevice
that was left to be filled. Before Sumedha could complete his task, Dipankara
Buddha and his disciples, together with a large retinue, were walking down
the road to where he was working.
Celestial gods rained heavenly
flowers and perfumes and celestial music resounded. Sumedha, with wide-open
eyes, beheld the Blessed One, in all His immeasurable glory and majesty
-- extraordinarily radiant, emitting Buddha-rays, and all around him was
filled with exuberant colours.
Sumedha knew he could perform
a great act of merit “for his lasting weal and happiness.” He at
once untied his hair and spread out his garments covering his back, and
fully prostrated himself face down across the muddy crevice such that The
Buddha and his disciples could walk on his body like a bridge. Lying like
this with his hands put together in anjali, Sumedha again opened his eyes
beholding the majesty of the Blessed One.
The Supreme Sacrifice
At that moment, Sumedha,
knew he could accomplish Arahantship by listening to the teachings from
Dipankara Buddha and become released from the cycle of birth and death.
He reflected thus:
“If I so wish, today I
will eradicate my defilements; but what use have I of realising the Teaching
here and attain Nibbana, as one unknown? I would rather, like Dipankara
Buddha, attain Omniscience and become an Enlightened One in the future
to show many the way to Nibbana also. This I aspire to do!”
Ascetic Sumedha thus gave
up this goal for a loftier one to become a Sammasambuddha, a living example
of which was Dipankara Buddha himself. Thus, Sumedha boldly expressed his
aspiration to become a Sammasambuddha and prostrated himself fully (this
action constituting the kaya-pranidhana).
“I will attain Omniscience
and become an Enlightened One in the future. I will attain Omniscience
and help others cross the sea. By this firm aspiration made before the
highest of gods and men I will attain Omniscience and help others cross
to the other shore.”
And the Blessed One came
near; and standing near ascetic Sumedha’s head investigated the significance
of the ascetic’s action, and made this proclamation (using his Omniscience):
“This ascetic lies here
making his aspiration to become a Sammasambuddha in future. His aspiration
will come true.
He will become a Buddha
named Gotama, four asankheyyas and a 100,000 kappas from now. In that existence,
he will be born in Kapilavatthu; his mother will be Queen Mahamaya; his
father will be King Suddhodana; his chief disciple will be Sariputta and
the second chief disciple Moggallana; Ananda will be his personal attendant;
his chief woman disciple in the Order will be Khema and the second chief
disciple in the Order will be Uppavalana.
With ripened wisdom he
will make the Great Renunciation; having accepted milk-rice at the foot
of the Ajapala Banyan tree and having eaten it on the banks of the Neranjara
River he will ascend the seat at the foot of the Assattha tree (also known
as the Pipphali or Pipal Tree); and engaging in great exertion attain Perfect
Enlightenment.”
Thereupon, Buddha Dipankara
honoured the aspirant with eight handfuls of flowers, went round him with
veneration and moved on. The Buddha’s disciples, 400,000 Arahants,
too honoured the aspirant with flowers and unguents and moved on.
The celestial beings of
the ten thousand world systems perceiving that Sumedha was proclaimed by
Dipankara Buddha to be a confirmed Bodhisatta, rejoiced and at once appeared
around the scene. For once, manussa loka (the human realm of existence)
became like a celestial realm. Human folks at the scene could see celestial
beings mingling with them; and earthly music blended in harmony with heavenly
music (when at ordinary times such a scenario is impossible).
This Great Aspiration (Abhinihara)
of Bodhisatta Gotama leads to the attainment of Omniscience of a Sammasambuddha
in a distant future and is unstoppable by any force in the universe. Bodhisatta
Gotama, fragrant amidst the thousands of flowers showered on him, reflected
on the pre-requisites of achieving the stage of a Sammasambuddha and investigated
all the Ten Perfections (Dasa Parami) with
his Parami-pavicaya Nana (Perfection-investigating
Wisdom) which was achieved without the help of a teacher.
When Bodhisatta Gotama
realised this truth, the Earth tremored (not catastrophic but euphoric)
and all beings at the scene rejoiced at this auspicious phenomena by crying
out “Sadhu! Sadhu! Sadhu!” (Excellent! Excellent! Excellent!).
After the time of receiving
the confirmation from Dipankara Buddha, the Bodhisatta Gotama reaped special
fruits as a result of making his Supreme
Sacrifice (Abhinihara). The four asankheyyas and a 100,000 world periods
beginning from the aeon of Dipankara Buddha up to the time of Buddha Kassapa
is called the epoch of the verbal and physical aspiration.
The various Buddhas whom
Gotama Bodhisatta met on separate occasion during his perfection of the
Dasa Parami spanning 4 Asankheyyas and 100,000 kappas will be summarised
here.
After, Dipankara Buddha,
there arose twenty-three Buddhas before whom the Bodhisatta Gotama received
the same prediction, "In future...he will become a Fully Enlightened One
called Gotama Buddha." Whenever, he met these Buddhas, the Bodhisatta Gotama
performed great acts of merit (physical actions), like for example making
offerings to The Buddha and the Sangha; listening to the teachings of The
Buddhas; and developing his supramundane knowledges.
The Twenty Four Buddhas
The names of the twenty-four
Sammasambuddhas whom Bodhisatta Gotama met during his many repeated rebirths
in the human realm (beginning with the first receiving of a definite proclaimation
from Dipankara Buddha) were:
Name of the Budddha
Name of Bodhisatta Gotama
whom the Bodhisatta
during that life; and his
had met
station in life
Dipankara Buddha was the
last of four Buddhas who appeared in a certain Saramandakappa prior to
a total of four asankheyyas and a 100,000 kappas before the present kappa.
1. Dipankara
Buddha
Sumedha, a wealthy brahman who
gave up his inheritance and became
an ascetic.
After that kappa elapsed,
the Sela Asankheyya arose. After the Sela Asankheyya had elapsed in a certain
Sarakappa, there appeared Kondanna Buddha. For the sake of information,
the three Buddhas who arose prior to Dipankara Buddha were Tanhakara Buddha,
Medhankara Buddha, and Saranankara Buddha.
2. Kondanna
Buddha
Vijitavi, Wheel-Turning Monarch who
gave up his entire world empire and went
forth as an bhikkhu.
After the kappa had elapsed,
there arose the Bhasa Asankheyya. Towards the end of the Bhasa Asankheyya,
during a Saramanda- kappa, there arose at different times, 4 Perfect Ones,
namely Mangala Buddha, Sumana Buddha, Revata Buddha, and Sobhita Buddha.
3. Mangala
Buddha
Surici, a brahman head who went
forth as a bhikkhu.
4. Sumana Buddha
Atula, naga king.
5. Revata Buddha
Atideva, a brahman.
6. Sobhita
Buddha
Sujata, a brahman.
After that kappa had terminated,
Jaya Asankheyya arose but no fortuitous meeting with a Buddha happened.
After that asankheyya elapsed, during a certain Varakappa, there arose
at different times, three Buddhas, namely Anomadassi Buddha, Paduma Buddha,
and Narada Buddha.
7. Anomadassi
Buddha
A Yakkha-general.
8. Paduma
Buddha
A lion, king of beasts.
9. Narada
Buddha
A Jatila ascetic.
When this kappa came to
an end, there arose the Ruci Asankheyya in which there was no forfuitious
meeting with a Buddha. After than in a particular Sarakappa, there arose
Padumutfara Buddha.
10. Padumuttara Buddha
Jatila, a village headman.
Subsequent to this, for
69,000 kappas, no fortuitous meeting with Buddhas happened. But 30,000
kappas, prior to our present kappa, there arose in a certain Mandakappa
on different occasions two Buddhas, namely Sumedha Buddha and Sujata Buddha.
11. Sumedha Buddha
Uttara, a young brahman who
went forth as a bhikkhu.
12. Sujata Buddha
A Wheel-Turning Monarch who gave up
his entire world empire and went forth
as a bhikkhu.
After that time,1800 kappas
prior to our present kappa, in a Varakappa, there arose Piyadassi Buddha,
Atthadassi Buddha, and Dhammadasi Buddha.
13. Piyadassi Buddha
Kassapa, a brahman.
14. Atthadassi Buddha
Susima, an ascetic.
15. Dhammadassi Buddha
Sakka, King of Gods.
After that kappa 94 kappas
prior to our present kappa, in a Sarakappa there arose Siddhattha Buddha.
16. Siddhattha Buddha
Mangala, an ascetic.
After that, no fortuitous
meeting with Buddhas happened for one kappa. 92 kappas prior to our present
kappas, in a Mandakappa, there arose Tissa Buddha and Phussa Buddha.
17. Tissa Buddlia
Sujata, a king who gave up his kingdom
and went forth as an ascetic.
18. Phussa Buddha
Vijitavi, a king who gave up his kingdom
and went forth as a bhikkhu.
After that, 91 kappas prior
to our present kappa, in a Sarakappa there arose Vipassi Buddha.
19. Vipassi Buddha
Atula, a naga king.
After that 59 kappas passed
and during the 31st kappa prior to the present kappas, during a Mandakappa,
there arose two Buddhas, namely Sikhi Buddha and Vessabhu Buddha.
20. Sikhi Buddha
Arindama, a king
21. Vessabhu Buddlia
Sudassana, a king
From that time onwards,
no fortuitous meeting with Buddhas happened for 29 kappas. Then followed
our present kappa. In this present Bhaddhakappa, the Bodhisatta met with
Kakusandha Buddha, Konagamana Buddha, and Kassapa Buddha.
22. Kakusandha Buddha
Khema, a king
23. Konagainana Buddha
Pabbata, a king
24. Kassapa Buddha
Jotipala, a brahman youth who went
forth as a Bhikkhu.
Right before he was reborn
as Prince Siddhattha, about more than 2,600 years ago in our epoch, the
Bodhisatta was a celestial being in the Tusita Devaloka. As Prince Siddhattha,
the Bodhisatta Gotama made his last struggle to attain to the station of
a Sammasambuddha Gotama or in short, Buddha Gotama.
The chronicles of events
laid out so far is typical of ANY other Bodhisatta’s struggle to end all
struggles. One of the major differences is the length of time between being
proclaimed by a Sammasambuddha as a Confirmed Bodhisatta until the attainment
of Perfect Enlightenment—the three different span of times taken by various
Bodhisattas to do this are 4 asankheyyas + 100,000 kappas, or 8 asankheyyas
+ 100,000 kappas, or 16 asankheyyas + 100,000 kappas.
Bodhisatta Gotama took
4 asankheyyas + 100,000 kappas.
Buddha Metteya is the Perfect
One who will arise in this world tens of millions of years from now. Between
the arising of Buddha Metteya and now, deterioration of the world will
continue until the time when the age of humans reaches 5 years only; at
this time a horrendous 7-say war wipes out a good portion of the human
race. After this, the age of humans will climb from 5 years to the maximum
of 100,000 years – a length of time spanning millions of years. At this
time of the world period, a world monarch, named Sankha, will arise, and
his son will become Buddha Metteya.
Glossary
1. 'The Conqueror' is a
name given to Mara (the internal and external Mara). Mara conquers everyone
just like death conquers everyone. The Conqueror of Conqueror is a special
title The Buddha said of Himself for He has conquered Mara and reached
the Deathless.
2. The Supreme Omniscience
of The Buddha. This Omniscience is not unproven but clearly proven in one
of the many ways -- from the breadth and depth of the Dhamma, a Teaching
unparalleled and unrivalled by any other doctrine in the world.
3. The inhabitants of this
heaven are those who have achieved Anagami (fruition or way). After cessation
of life in this heaven, these beings will cease rebirth and attain to Nibbana.
4. At different stages
of perfection two Bodhisattas may happen to be reborn at the same vicinity
at some very rare moments in their life's journey.
5. The 'Deathless' is actualiy
a negative way of saying the end of rebirth because without rebirth, where
is death? Thus, Nibbana is the 'Deathless' -- the end of rebirth.
6. A world period is the
convenient English term for kappa, the time between the formation of a
world system and the breaking up of the world system (cakkavala). From
the description of a world system by The Buddha, it is evident that it
is referring to an island universe like a galactic system. The Buddha said
that there are tens of thousands of world systems -- proven correct by
the uncountable galactic systems in the universe.
7. In the early stages
of a Bodhisatta life, rebirth as a female is possible. However, as the
boons of a Bodhisatta escalates, rebirth as a male becomes predominant.
At the stage of being a Confirmed Bodhisatta, rebirth as a female becomes
impossible.
8. The Dasa Parami, Ten
Perfections, are:
Dana - Giving, Charity,
Generosity
Sila - Morality,
Precepts
Nekkhama - Renunciation
Panna - Wisdom,
Insight
Viriya - Energy
Khanti - Patience
Sacca - Truthfulness
Adhitthana - Determination,
Aspiration
Metta - Loving-Kindness
Upekkha - Equanimity
9. An asankheyya is a mind-boggling
span of time so immense that it is called 'an uncountable number of world
periods.
10. A Cakkavatti is a world
monarch who is able to rule the human world without bloodshed. All Buddhas
of the past, present, and future had, while they were Bodhisattas, been
reborn as Cakkavattis before.
11. In the life's journey
of a Bodhisatta, he (may at times) but will rarely enter the Sangha to
become a bhikkhu for the reason that his path is to attain to Sammasambuddha
and not to attain as an Ariyan only. An Ariyan is a being who releases
himself or herself of fetters (asavas) with the help of a Sammasambuddha.0nly
a Sammasambuddha and a Paccekabuddha are those who are able to be self-enlightened
without the aid of a Buddha. A Sammasambuddha is supreme because He finds
the Way to Nibbana and shows others the Way to Nibbana - the Sugata.
12. The ten-thousandfold
world system is a figurative word to mean thousands upon thousands upon
thousands galaxies in the ten directions - north, south, east, west, north-east,.....nadir,
zenith.
Note:
The often untold fact.
Not many know that there
are Five Different Phases in the Supreme Struggle of a Bodhisatta.
Note that a Bodhisatta has to be qualified by a Sammasambuddha at the 4th
Stage.
1. Phase of mental resolve
2. Phase of mental aspiration
3. Phase of verbal aspiration
4. Phase of physical aspiration
5. Phase of Confirmed
Bodhisatta - Perfection of the Dasa Parami (Ten Perfections).
