V: The Prophecy
By the time the recluse Sumedha had become accomplished in the practices of asceticism by following the teachings of noble ascetics and had gained the absorptions (jhāna) and super knowledges (abhiññā), there appeared in the world Buddha Dīpaṅkara, An account of the life of Buddha Dīpaṅkarā will be given in chapter IX. Lord of the Three Worlds. Thirty-two wondrous events such as a quake of the 10,000 world-element, occurred on four occasions concerning the appearance of Buddha Dīpaṅkara, at his conception, birth, becoming a Buddha and the teaching of the first discourse. These wondrous events will be mentioned in the Chronicle of Buddha Gotama. But Sumedha was not aware of these wondrous events as he was then totally taken with the bliss of the absorptions (jhāna).
After his Awakening, Buddha Dīpaṅkara taught the first discourse A Buddha’s discourse is usually figuratively referred to as medicine that cures the ills of the world. The author therefore beautifully describes Buddha Dīpaṅkarā’s teaching of the first sermon as a medicinal prescription to cure the suffering of beings. to 100,000 billion Devas and human beings at Sunandārāma. After that, he set out on a journey with an intention of removing the mental defilements of beings by pouring on them the purifying water of Dhamma, like the heavy rain that falls on all four continents.
Then with 400,000 Arahats, he went to the city of Rammavatī and stayed at Sudassana monastery. Meanwhile Sumedha was enjoying the bliss of the absorptions (jhāna) in the forest, completely unaware of the appearance of Buddha Dīpaṅkara in the world.
On hearing of the Buddha’s arrival at Sudassana monastery, the citizens of Rammavatī, after their morning meal, carried excellent gifts for medicinal use such as butter, ghee, etc., as well as flowers and scents and went into the presence of the Buddha. Having paid their respects to the Buddha and honoured him with flowers, scents, etc., they sat down at suitable places and listened to his exalted discourse. By the end of the discourse, they invited him, together with his disciples, the Saṅgha, to the next day’s meal, and having circumambulated the Buddha in salutation, they left the monastery.
Preparations to receive Buddha Dīpaṅkara
The next day, the citizens of Rammavatī were preparing elaborately for the incomparably great alms giving (asadisa-mahā-dāna). A pavilion was set up, and pure, tender, blue lotuses were strewn in it. The air was refreshed with four kinds of perfume; sweet smelling flowers made from rice-flakes were scattered; pots of cool sweet water were covered with emerald-green banana leaves and placed at the four corners of the pavilion; a canopy, decorated with stars of gold, silver and ruby, was fixed to the ceiling of the pavilion; scented flowers and jewels, like blooms formed into garlands and festoons, were hung here and there. When the decorations of the pavilion were complete, the citizens started to make the city clean and tidy. On both sides of the main road were placed water-pots, flowers, banana plants complete with bunches of fruit. Flags, banners and streamers were hung up and decorative screens were put up at suitable places.
When the necessary preparations had thus been made in the city, the citizens attended to mending the road which the Buddha would take in entering the city. They filled holes and cracks caused by floods with earth, and they levelled the uneven muddy ground. They also covered the road with pearl-white sand and strewed it with flowers of rice-flakes. Thus, they made all the arrangements and preparations for the ceremonial alms giving.
At that time, the recluse Sumedha levitated from his hermitage and, while travelling through the air, saw the citizens of Rammavatī engaging cheerfully in road-mending and
“You are mending the road so happily and enthusiastically. For whose benefit are you mending the road?”
The people then answered (Bv 2.41):
“Venerable Sumedha, there has appeared in this world the incomparable Buddha Dīpaṅkara, who has conquered the five kinds of death (māra). He is the supreme lord of the whole world. We are mending the road for his visit.”
From this conversation, it may be noted that Buddha Dīpaṅkara appeared long after Sumedha had attained the absorptions and super knowleges. Sumedha did not happen to be aware of Dīpaṅkara’s conception, birth, becoming a Buddha, and teaching of the first discourse because he had wandered about only in the forests and in the sky, totally absorbed in the bliss of the absorptions and in the exercise of the super knowleges, taking no interest in any event of the human world. It was only while he was travelling through the air and saw the people of Rammavatī were attending to road-mending and cleaning, that he descended to earth to ask what was going on. This suggests that Sumedha was some few thousand years old at that time, as the duration of life, when Buddha Dīpaṅkara appeared, was 100,000 years.
Sumedha Helps with Road-Mending
Sumedha was filled with joy on hearing the word “Buddha,” uttered by the people of Rammavatī. He experienced great mental happiness and repeated the word Buddha, Buddha, as he could not contain the intense joy that had arisen in him.
Standing on the spot where he had descended, Sumedha was filled with happiness and also stirred by spiritual urgency (saṁvega). He thought thus: “I will sow excellent seeds of merit in the fertile ground of this Buddha Dīpaṅkara, for the cultivation of good deeds. Rare and difficult, indeed, it is to witness the happy moment of a Buddha’s appearance. That happy moment has now come to me. Let me not let it pass by unheeded.”
Having thought thus, he asked the people: “Men, if you are preparing the road for the Buddha’s visit, allot me a stretch of the road. I, too, would like to participate in your road-mending work.” – “Very well,” said the people, and because they were confident that he was a person of great supernormal powers, they allotted him a big, boggy and very uneven portion of ground which would be difficult to mend. As they assigned him his share of work, they said: “You may improve and make it delightful with decorations.”
Then Sumedha, with his heart gladdened by thinking of the attributes of the Buddha, decided: “I can mend the road with my supernormal powers so that it will look pleasant. But if I do so, the people around me may not think highly of it, because it will be done easily, in an instant. Today, I should do my duties with my own physical labour.” Having decided thus, he filled the bog with earth which he carried from a distance.
The Arrival of Buddha Dīpaṅkara
Before Sumedha could finish his assigned work, Buddha Dīpaṅkara came along the road with 400,000 Arahats, who were all endowed with the six super
The 400,000 Arahats always followed and accompanied Buddha Dīpaṅkara. The virtues of these Arahats are given just for ready reference in the Pāḷi text which says that they were endowed with the six super knowledges (abhiññā), that they could not be shaken by the eight vicissitudes of the world and that they were purified of mental defilements.
But the commentary states that their virtues were in addition to those already mentioned: they had little desire; they were easily contented; they could give others words of advice; in turn they listened to words of advice respectfully; they were devoid of attachment to the five sense objects; they did not mix with lay people unnecessarily; and they observed the five kinds of discipline, etc., says the author, who also makes a quotation from the the Poem about Aspiration (Hsutauṅggan Pyo) a well-known epic of Shin Sīlavaṁsa.
When Buddha Dīpaṅkara came along the road with 400,000 Arahats, both Devas and humans welcomed them with the beating of drums. They also expressed their joy by singing songs of welcome in honour of him.
At that time, human beings were visible to Devas and Devas were visible to human beings. All these beings, divine and human, followed the Buddha, some raising their hands in adoration and others playing their respective musical instruments.
Devas, coming along through the air, tossed and scattered celestial flowers, such as Mandārava, Lotus (Paduma) and Koviḷāra, all over the place – up and down, front and behind, left and right – in honour of the Buddha. Humans also did similar honour to the Buddha with such flowers as Campak (Campaka), Sarala, Indian putat (Mucalinda), Ironwood (Nāga), Indian Laurel (Punnāga), and Ketakī. [Both Sarala and Ketakī are identified as pine trees in the dictionaries, but pine trees don’t have flowers, so it is not clear what they refer to here.]
Sumedha gazed, unblinking, at the Buddha’s person, which was endowed with the 32 marks of a Great Man and further adorned with the 80 minor marks. He witnessed the Buddha’s resplendent person, looking as if of solid gold, at the height of glory, with the bright aura always around him and the six radiances emanating from his body flashing like lightning against a sapphire-blue sky.
Then he decided thus: “Today, I ought to abandon my life in the presence of the Buddha. Let him not tread in the mud and suffer discomfort. Let the Buddha and all his 400,000 Arahats tread on my back and walk just as they would do on ruby-coloured planks of a bridge. Using my body as a footpath by the Buddha and his Arahats will definitely bring me long-lasting welfare and happiness.”
Having made up his mind thus, he loosened his hair-knot, spread a mat of hide, and fibre-robe on the murky swamp and then prostrated himself on them, like a bridge constructed of ruby-coloured wooden planks.
Sumedha’s Aspiration towards Buddhahood
So to Sumedha, who had prostrated himself, the aspiration to become a Buddha arose (Bv 2.54-58):
“If I so desire, this very day I can become an Arahat in whom the pollutants (āsava) are exhausted and mental defilements removed. But what does it profit me to realise the Arahat fruition and Nibbāna as an obscure disciple in the Dispensation of Buddha Dīpaṅkara? I will exert my utmost for the attainment of omniscient Buddhahood.
What is the use of selfishly escaping the cycle of births alone, in spite of the fact that I am a superior person, fully aware of my prowess in wisdom, faith and energy. I will strive to become an omniscient Buddha and liberate all beings, including Devas, from the cycle of births which is a sea of suffering.
After becoming an omniscient Buddha omniscient Buddhahood myself, which is the result of my matchless deed of lying prostrate in the mud and making myself a kind of bridge for the Supreme Buddha Dīpaṅkara, I will rescue beings out of the cycle of births, which is a sea of suffering.
After crossing over the stream of Saṁsāra and leaving behind the three realms of existences, Further details in this connection are given by the author in the Further Explanations. I will, by myself, first embark on the Dhamma-raft of the noble path of eight constituents and go to the rescue of all beings including Devas.”
Thus, his mind was bent upon being a Buddha.
Sumittā, the Future Yasodharā
While Sumedha was making his resolution to attain Buddhahood, a young Brahmin maiden, named Sumittā, went to join the people who were gathering in the presence of the Buddha. She brought eight lotus blooms to honour the Buddha. When she was in the middle of the crowd, and as soon as her eyes fell on Sumedha, she was seized with a sudden great love for him. Though she wanted to offer him some gifts, she had nothing but the eight lotus blooms. Then she said to him: “Venerable recluse, I give you five lotus blooms so that you may offer them to the Buddha yourself. The remaining three blooms are for my own offering to the Buddha.” She then handed the five lotus blooms to Sumedha and expressed her wish saying: “Venerable recluse, throughout the period you are fulfilling the perfections to become a Buddha, may I be the partner who shares your life.”
Sumedha accepted the lotus blooms from the young lady Sumittā and, in the midst of the crowd, offered them to Buddha Dīpaṅkara, who had come towards him, and he prayed for the attainment of Perfect Self-Awakening.
Observing the scene that had taken place between Sumedha and Sumittā, the Buddha made the prediction in the midst of the multitude thus (Yasodharā-therī-apadāna, Thi-ap 50):
“Sumedha, this girl Sumittā, will be your partner who will share her life with you, assisting you with equal fervour and deed for your becoming a Buddha. She will be pleasing to you with her every thought, word and deed. She will be lovely in appearance, pleasing, of sweet speech and a delight to the heart. In your Dispensation as a Buddha, in your final existence, she will become a female disciple who will receive your spiritual inheritance of Awakening complete with supernormal psychic powers.”
The Utterance of the Prophecy
As mentioned under chapter II, The Rare Appearance of a Buddha, there was none among the people who did not aspire to Buddhahood on beholding a Buddha’s splendour. Although they aspired to Buddhahood, not one of them was qualified to become a Buddha. But, unlike this multitude of people, Sumedha was fully endowed with all requisites for his becoming a Buddha. In fact, he was inclined to become a Buddha as he was endowed with the eight factors required for receiving the prophecy. These eight factors are:
1. Being a human being.
2. Being a male person.
3. Having fulfilled all conditions necessary for the realization of Awakening.
4. Meeting with a living Buddha.
5. Being an ascetic who believes in the law of deeds and their results (kamma).
6. Having acquired the absorptions (jhāna) and super knowledges (abhiññā).
7. Being prepared to lay down his life for the well-being of a Buddha.
If Buddha Dīpaṅkara and his 400,000 Arahats had walked on the back of the prostrate Sumedha, as though they were crossing a bridge, he would not have survived. Knowing this full well, Sumedha unhesitatingly and courageously prepared himself to render service to the Buddha. Such a performance is called a principal act of merit (adhikāra-kusala).
Even if the whole universe were filled with glowing red hot coal and sharp pointed spears, he would not hesitate to tread through them in order to become a Buddha.
Knowing that Sumedha was endowed with these requisite qualifications, Buddha Dīpaṅkara went to Sumedha and, standing at the head of his prostrate body, exercised his supernormal psychic power of seeing into the future, to find out whether Sumedha’s aspiration to become a Buddha would be fulfilled, and said: “Sumedha will become a
“Monks, behold this matted-haired ascetic of rigorous austere practices! The recluse Sumedha will become an Awakened One among Brahmas, Devas and human beings after innumerable aeons, to be exact, after four immeasurable periods and 100,000 aeons from now.
On the threshold of his becoming a Buddha, this Sumedha will renounce the world, leaving behind the marvellously delightful city of Kapilavatthu; he will then devote himself to meditation and perform strenuous austere practices (dukkara-cariyā).
While staying under the banyan tree called Ajapāla, he will accept the offering of milk rice and go to the river Nerañjarā.
Nerañjarā is the name of the river on the banks of which was Uruvelā, the scene of the Bodhisatta’s sojourn after his realization at the futility of his severe austerities. He bathed in the river before he ate the meal of milk-rice given by Sujātā. After eating the meal, the Bodhisatta launched the bowl in the river. Having reached the Nāga’s riverine abode, it sank down and came into contact with the bowls similarly launched by the three previous Buddhas of this aeon. Read the Further Explanations for the derivation of the river’s name.
When his becoming a Buddha is drawing near, he will partake of the milk rice on the river bank and approach the Bodhi tree by the path well prepared by Devas.
As he reaches the Bodhi tree, which will be the site of attaining Awakening, he will go round it clockwise; he will turn from south to west, from west to north and then from north to east, and will sit down with the intentions of becoming a Supremely Awakened One with none to excel him. Then, having seated himself at the foot of the Bodhi tree, he will gain insight knowledge of the four noble truths.
The mother of this Buddha will bear the name Māyā Devī; the father will be named Suddhodana. The Buddha will have the name Gotama.
The pair of his chief disciples will be Kolita and Upatissa, who will be free of mental intoxicants (āsava) and lust (rāga), and who are calm of heart and have profound mental concentration. The monk, Ānanda by name, will wait upon this Buddha as an attendant.
Vens. Khemā and Uppalavaṇṇā, who are free of the mental pollutants and attachments, who have calm hearts and profound mental concentration, will become the two female chief disciples. The fig tree (assattha) will be the Buddha’s Bodhi tree under which he will attain Awakening.
Citta and Hatthālavaka will be the foremost laymen serving the Buddha. Similarly, Uttarā and Nandamātā will be the foremost laywomen.”
Acclamation by Devas and Humans
On hearing the prophecy of Buddha Dīpaṅkara, who had no equal in the three worlds and who was always in pursuit of meritorious deeds, Devas and humans acclaimed with joy: “It is said that this the recluse Sumedha is truly the seed of a Bodhisatta.” They slapped themselves on their upper arms Slapping oneself on the left upper arm with the right palm is a physical expression of one’s joy. with joy. Devas and Brahmas, who had come from the 10,000 world-element together with humans raised their hands in adoration. They also expressed their wishes (Bv 2.73-75):
“Even though we should now fail to put into practice the teaching of Buddha Dīpaṅkara, lord of the entire world, we have encountered this noble recluse who will become a Buddha. We will then strive to attain the higher knowledge of the Dhamma.
For example, there are those who try to cross a river, but cannot reach the destined landing place on the other side as they are carried away by the current of the river. They manage, however, to cling to a landing place somewhere further down the river and thence cross over to their destinations.
In the same way, although we cannot yet avail ourselves of the teaching of Buddha Dīpaṅkara, we have encountered this noble recluse who is destined to become a Buddha in future, when we will attain the paths and fruitions.”
Buddha Dīpaṅkara proceeded to Rammavatī
After Buddha Dīpaṅkara, who had insight into the three worlds, who was the possessor of the attribute knower of the world (loka-vidū), who was worthy of accepting the gift brought from a distance, Āhuneyya, worthy of accepting the gift brought from a distance, the fifth of the nine attributes of the Saṅgha. [See chapter 42a.] had thus made the prediction and been honoured with eight handfuls of flowers, he departed, stepping out with his right foot placed by the side of Sumedha.
From the place where the Buddha had uttered the prophecy, the 400,000 Arahats also departed, keeping Sumedha on their right, after honouring him with flowers and scents. So also humans, Nāgas and Gandhabbas departed from there after paying obeisance to Sumedha and honouring him with flowers and scents.
Amidst the honours showered on him in reverence by the Devas and citizens of Rammavatī, Buddha Dīpaṅkara, followed by the 400,000 Arahats, proceeded along the well-decorated road into the city where he took the seat especially prepared for him. Sitting down, he appeared like the morning sun rising on the top of Mount Yugandhara. Just as the early radiance of the sun brings the lotus flowers into full bloom, so the Buddha would shed the radiance of Awakening to enable those who were on the verge of liberation to penetrate stage by stage into the depths of the four noble truths. The 400,000 Arahats were also seated in an orderly manner at the places they had reached. The citizens of Rammavatī then performed the ceremony of the great incomparable alms giving (asadisa-dāna) to the Buddha and his monastics.
When Buddha Dīpaṅkara, the leader of the three worlds, and the 400,000 Arahats, went out of his sight, Sumedha got up joyfully from his prostrate position. With his mind suffused with joy and happiness, exultation and delightful satisfaction, he sat cross-legged on the huge pile of flowers that were strewn in his honour by Devas and humans, and contemplated thus (Bv 2.80-81):
“I am fully accomplished in the absorptions (jhāna) and have attained the height of the five super knowledges (abhiññā). Throughout the 10,000 world-element, there is no ascetic who is my peer. I see none who is equal to me in the exercise of supernormal powers.”
Thus contemplating, he experienced intense joy and satisfaction.
The Thirty-two Prophetic Phenomena
When Sumedha was seated cross-legged, happy with the recollection of Buddha Dīpaṅkara’s prophecy and feeling as though he already had the precious gem of omniscient Buddhahood in his very hand, Devas and Brahmas from the 10,000 world-element arrived and proclaimed with a mighty sound (Bv 83-108):
“Noble Sumedha, 32 prophetic phenomena have now taken place; these phenomena occurred also to all previous Bodhisattas who had received the prediction and were sitting down cross-legged as you are doing now, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas received the prediction, there was
Noble Sumedha, when previous Bodhisattas received the prediction, there was utter silence and a complete absence of disturbances over the whole 10,000 world-element. These two phenomena have been clearly discerned today, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas had received the prediction, there were no violent winds blowing, there were no rivers flowing. These two phenomena have been clearly discerned today, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas received the prediction, all the terrestrial flowers and aquatic flowers bloomed simultaneously. The same phenomenon has happened today. So you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas received the prediction, all the creepers and trees bore fruit simultaneously. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas had received the prediction, all the precious jewels that lie in the sky and on earth shone bright. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas had received the prediction, great sounds of celestial as well as earthly music were heard, without either Devas or human beings playing on the musical instruments. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas received the prediction, strange and exquisite flowers fell from heaven like rain. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, when previous Bodhisattas had received the prediction, there occurred a whirling of the great ocean and a trembling of the 10,000 world-element. There have been great roars today because of these two phenomena, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas had received the prediction, there occurred an extinction of hell-fires throughout the 10,000 world-element. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, the sun became clear of blemishes, all the stars and planets were discernable during the day. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, water gushed from the earth without there being any rain. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas had received the prediction, the stars and planets shone with splendour. The constellation Visākhā appeared in conjunction with the full moon. The same phenomena have happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, snakes, mongooses and other animals which live in pits, and foxes and other animals which live in ravines, came out of their holes. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, there was no sign of dissatisfaction in the hearts of sentient beings and they were
People are inflicted with discontent in their everyday life, never satisfied with whatever they possess; it is only on the day of a Buddha’s prophecy that they are temporarily relieved of their perennial discontent.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, sentient beings were cured of diseases and relieved of hunger. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, there occurred an alleviation of attachment to sense objects in the minds of sentient beings which are also rid of ill-will and delusion. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, the minds of sentient beings were rid of fear. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, the atmosphere was clear, free from dust, dirt and mist. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, the atmosphere was free of undesirable odours and filled with celestial fragrance. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction Devas and Brahmas – except for the formless Brahmas – became visible. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, all abodes of incessant suffering became visible. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, on the day that previous Bodhisattas received the prediction, walls, doors and even mountains always opened wide and formed no obstructions or barriers. Today also, these walls, doors and mountains became like the empty space and the open sky, in every way. The same phenomenon has happened today, so you will certainly become a Buddha.
Noble Sumedha, at the moment that Bodhisattas received the prediction there occurred no deaths or conceptions of beings. The same phenomenon has happened today, so you will certainly become a Buddha.
Devas and Brahmas, who had arrived from the 10,000 world-element, spoke words of praise and encouragement to Sumedha thus: “Noble Sumedha, strive on earnestly with constant diligence! There should be no retreat. Proceed with your endeavour! We know without any doubt that you will certainly become a Buddha.”