3. The Chronicle of Buddha Maṅgala
When one immeasurable period had elapsed after the aeon of Buddha Koṇḍañña, in one aeon there appeared four Buddhas: 1) Maṅgala, 2) Sumana, 3) Revata and 4) Sobhita in that order. The first of the four Buddhas therefore was Maṅgala.
Early Life
Having fulfilled the perfections for sixteen immeasurables and 100,000 aeons and on completion of his fulfilment of the perfections, Bodhisatta Maṅgala was reborn in Tusita which is a common abode of all Bodhisattas. While enjoying a divine life, he accepted the request made by the Devas and descended to the world of human beings to take conception in the womb of Uttarā, Queen of King Uttara, in the city of Uttara which excelled all other cities.
From the moment the Bodhisatta took conception, the light from the queen’s body spread eight cubits all around and could not be overpowered even by sunlight and moonlight. Not requiring other lights, the queen moved about by means of her own luminescence with her maids of honour at her service.
The conception was guarded by celestial beings, and when ten months had elapsed the Bodhisatta was born in the excellent and delightful Uttaramadhura Park.
When Bodhisatta Maṅgala came of age, he ascended the throne. He lived in three golden palaces, namely, the most famous Yasavanta palace, the most delightful Rucimanta palace and the most splendid Sirimanta palace, together with his chief consort Yasavatī, and surrounded by 30,000 dancers who were exquisitely adorned. Thus he enjoyed kingly luxuries that were likened to divine comforts for 9,000 years. Queen Yasavatī gave birth to a son, named Sīvala.
The Bodhisatta saw the four omens of the aged, the sick, the dead and the recluse, and he renounced the world by going forth riding on the well decorated thoroughbred horse named Paṇḍara and became a monk. His renunciation example was followed by 30 million people who also donned the
With the 30 million monks, Buddha Maṅgala engaged in austerities (dukkara-cariyā) for eight months. On the full-moon day of May (Vesākha) when he was about to attain Buddhahood, he partook of the milk rice offered by Uttarā, the daughter of a wealthy man and a resident of the village of Uttara. After spending the daytime in the local Sāla grove, he left behind his host of monastics and went alone to the Mahā Bodhi tree in the evening. On the way, he accepted the eight handfuls of grass from a naked ascetic, Uttara by name. As soon as he spread the grass under the Ironwood (Nāga) Bodhi tree, there appeared the unconquered seat, which was 58 cubits high.
Awakening
Sitting cross-legged on that seat and putting forth energy at four levels, the Bodhisatta defeated Māra and his army. He acquired the knowledge of previous lives (pubbe-nivāsa-ñāṇa) in the first watch; and knowledge of the divine eye (dibba-cakkhu-ñāṇa) in the middle watch of the night. In the last watch, however, he reflected on the doctrine of conditional origination (paṭicca-samuppāda) in forward and backward order, after which he entered upon the fourth absorption (jhāna) through breathing meditation (ānāpānassati). Having emerged from that absorption, he reflected on the five aggregates, discerned the 50 characteristics of their rise and fall and developed insight (vipassanā) up to the change of lineage (gotrabhū-ñāṇa). Gaining the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) and penetrating all attributes of a Buddha, he attained the incomparable state of a Buddha at sunrise.
Buddha Maṅgala’s radiance shone forth more intensely than those of other Buddhas. The radiance from other Buddhas produced automatically without supernormal power, reached the distance of either 80 cubits or just an arms length. But Buddha Maṅgala’s radiance shone day and night all over the 10,000 world-element. Because of such brilliance, not only all the surrounding objects, such as trees, the ground, forests, hills, oceans, etc., were illuminated, but, to say the least, pots and pans that were usually dirty and black with soot were lit up as if they were covered with gold.
The lifespan of people belonging to the period in which Buddha Maṅgala appeared was 90,000 years, and during that whole period everything was gold in colour. During his Dispensation, the sun, the moon, stars and planets had no light. Since there was no sunlight, the demarcation between day and night was not distinct.
Though there was absence of sunlight, people moved about attending to their business by means of the Buddha’s radiance. Days and nights are recognized with the help of the chirps of birds that were normally heard in the morning and the blooms of flowers that are normally seen in the evening.
The question may be asked whether other Buddhas were lacking such glorious powers. The answer is: they were not, indeed, they also had such powers. They could make the radiance permeate the 10,000 world-element if they so desired. But while others had their natural luminescence of their bodies just within an arm’s length, the radiance of Buddha Maṅgala’s body always spread throughout the 10,000 world-element without having to be produced purposely because of the power of his wish made in a previous existence.
When Buddha Maṅgala was a Bodhisatta in one existence that was similar to that of Vessantara, he lived with his wife and children at a place that resembled Mount Vaṅka. Hearing that the Bodhisatta was very generous, a Yakkha named Kharadāṭhika, in the guise of a Brahmin, approached him to ask for his son and daughter.
The Bodhisatta handed his son and daughter over to the Brahmin most delightedly and thus caused the trembling of the great earth, 240,000 leagues in size, the bottom of which is touching the waters below.
Leaning against the wooden plank of the railing of the walkway, the Yakkha devoured up both children as though he chewed and ate a bundle of lotus stems while the Bodhisatta was looking on.
While looking, he saw bright blood like flames of fire pouring out from the Yakkha’s mouth as he opened it, but there arose not one iota of distress in him. Instead, he was greatly delighted and happy, thinking: “This is an excellent act of generosity.”
He then expressed his wish: “As a result of this generous act of mine, may my body emanate radiance in future, bright like the blood in the Yakkha’s mouth.” Hence, in fulfilment of that wish, on becoming a Buddha, the brilliant natural radiance emanated and spread from Buddha Maṅgala’s body all over the 10,000 world-element.
Besides, there was another wish made previously by Buddha Maṅgala. As a Bodhisatta, he once got an opportunity to pay homage to a shrine (cetiya) dedicated to a Buddha. Thinking: “I should sacrifice my life to this Awakened One,” he had his whole body wrapped up in cloth soaked with oil. He then filled a golden bowl, which was worth 100,000 pieces of money, with butter up to the brim which was about a cubit in diameter. In that golden bowl, he lighted 1,000 wicks and carried the bowl on his head. He also set his body ablaze and spent the whole night circumambulating the sacred shrine.
Though the Bodhisatta was paying homage thus till dawn, the heat could not touch even the pores of his body, as if he were living amidst lotus blooms. Indeed the nature of the Dhamma is such that it gives reciprocal protection from danger to one who protects it. Therefore the Buddha says (Ja 447.11):
Dhammo have rakkhati Dhamma-cāriṁ,
Dhammo suciṇṇo sukham-āvahati,
esānisaṁso Dhamme suciṇṇe:
na duggatiṁ gacchati Dhamma-cārī.
The Dhamma surely protects one who lives by Dhamma, the Dhamma well-practiced brings happiness, this is the advantage of the Dhamma well-practiced: one who lives by Dhamma does not go to a bad destiny.
Also as a result of this act of merit, Buddha Maṅgala’s natural body radiance spread throughout the 10,000 world-element.
Three Occasions of the Buddha’s Teaching
1. After his Awakening, Buddha Maṅgala stayed for seven days at each of the seven sites near the Bodhi tree. He then accepted a Brahma’s request for his teaching, and when he contemplated to whom he should teach, he saw the 30 million monastics who had donned the robe to follow his example and who were endowed with sufficing conditions (upanissaya) for the paths and fruitions.
Thinking that he would teach them first, the Buddha contemplated also their whereabouts and came to know that they were staying in the forest called Sirivana of the city of Sirivaḍḍhana, eighteen leagues away from the Mahā Bodhi tree. Taking with him his bowl and robe, the Buddha immediately appeared at the forest of Sirivana, using his psychic power.
On seeing the Buddha approaching them, the 30 million monastics, with faithful minds, welcomed the Buddha by taking his bowl and robe, prepared the seat for him, and paid their respects to him. When all this had been done, surrounding the Buddha they took their appropriate seats.
Then the Buddha delivered the Dhamma Wheel (Dhamma-cakka) discourse as all previous Buddhas had done. By the end of which, the 30 million monastics attained the Arahat fruition (Arahatta-phala). Devas and humans, numbering 100,000, realized the four truths.
2. Immediately before Buddha Maṅgala taught the Abhidhamma, he was staying near the city of Citta, his resort for food. Like our Buddha Gotama who performed the twin miracle of water and fire near the mango tree of the gardener, Kaṇḍa, near the city-gate of Sāvatthī, and defeated the heretics, so did Buddha Maṅgala display the twin miracle and defeat the heretics at the city-gate of Citta. He then went up to Tāvatiṁsa where he sat on the emerald stone slab called Paṇḍukambala at the foot of Pāricchattaka tree and taught
3. Before Buddha Maṅgala appeared, there was King Sunanda, in the city of Surabhi, who performed the duties necessary for acquisition of the wheel which is one of the seven treasures of a Universal Monarch. After fulfilment of the duties, the wheel treasure came into his possession.
When Buddha Maṅgala appeared, the wheel slipped from its place. Seeing this, King Sunanda became very unhappy and asked his Brahmin advisors: “Why has the wheel treasure that appeared by the power of my meritorious deeds slipped from its place?”
Then the Brahmins replied: “King, the wheel slips because the life of a Universal Monarch is nearing its end; or when the monarch becomes a monk; or because a Buddha appears. There is absolutely no danger of your life ending. You will live a very long life. Indeed, Buddha Maṅgala has now appeared in the world. That is the reason for the slipping of your wheel treasure.”
Having heard the reply given by the Brahmins, the Universal Monarch Sunanda with his retinue paid his respects to the wheel treasure and made a request thus: “I will do obeisance to Buddha Maṅgala by means of your glory, O wheel. Please do not disappear yet in the meantime.” Then the wheel returned to its original place.
Immensely delighted, the Universal Monarch Sunanda with his multitude of people, 30 leagues in size, approached Buddha Maṅgala who was indeed auspicious (maṅgala) for the whole world. The king gave alms on a grand scale to the Buddha and his Saṅgha. He offered the 100,000 Arahats pieces of cloth from Kāsi, to be made into robes, and all kinds of requisites to the Buddha. After the alms giving, he sat down at a suitable distance to listen to the Buddha’s discourse. Likewise, Prince Anurāja, son of the Universal Monarch, took his seat.
Then Buddha Maṅgala gave the audience, headed by King Sunanda, the usual series of sermons beginning with generosity (dāna-kathā) and so on. This led to the attainment of Awakening with the fourfold analytical knowledge by the Universal Monarch Sunanda and his followers, numbering 900 million.
Contemplating on the deeds of merit done by them in the previous existence, the Buddha saw their past wholesome deeds that would bring them bowls and robes miraculously without looking for them. So he stretched out his right arm and uttered: “Come, O monks! (Etha bhikkhavo!)” Instantly all of them became monks with their hair being less than two fingers in length, carrying their respective bowls and putting on their respective robes and assuming the respectable appearance of great elders of 100 years’ standing in the Saṅgha, and they surrounded the Buddha.
Three Occasions of the Disciples’ Meeting
1. While Buddha Maṅgala was sojourning in the city of Mekhala, his future chief disciples, the young men Sudeva and Dhammasena, who had 1,000 Or, according to the Sinhalese commentary, 10,000. youthful companions each, became summoned monastics (ehi-bhikkhu) in the Buddha’s presence, and when they became Arahats on the full moon of February (Magha), the Buddha recited the Advisory Rules (Ovāda-Pātimokkha) in the midst of 1,000 billion monks.
2. Again, the Buddha recited the same advice at the meeting of 10 billion monks, who had been ordained at the assembly of the Buddha’s kinsmen that took place in Uttara Park.
3. In the midst of 900 million monks, who took part in the Saṅgha meeting headed by the monastic who formerly was Sunanda the Universal Monarch, the Buddha repeated his recitation of the advice.
Bodhisatta Suruci
At the time of Buddha Maṅgala, our Bodhisatta was a Brahmin, Suruci by name, living at the village of Suruci. He was accomplished in the Vedic texts, glossaries (nighaṇḍu), rhetoric (keṭubha), grammar (akkhara-pabheda) and the legends (itihāsa) as the fifth treatise. He was clever in writing and reading poetry (padaka) as well as prose (veyyākaraṇa).
He was well-versed in materialist (lokāyata) philosophy, which was concerned not with spiritual matters but only with mundane affairs, and also in the art of reading bodily signs of a Great Man (Mahā-purisa-lakkhaṇa).
Having listened to the Buddha’s talks on the Dhamma, Brahmin Suruci cultivated faith in him and took refuge in the Three Treasures. He then invited the Buddha and his disciples: “Please accept my offering of food for tomorrow.”
“Brahmin, how many monks do you like to have?” asked the Buddha. “How many monks are there, venerable sir?” – “There are all together 1,000 billion,” replied the Buddha, as it was the occasion when his disciples assembled for the first time. “Then venerable sir, together with all these monks, please accept my offering of the meals.” The Buddha kept silent, showing his consent.
Having invited the Buddha, Bodhisatta Suruci went home and thought thus: “I can afford to give such a great number of monks rice gruel and pieces of cloth meant to be robes. But how can the seating for them be arranged?”
The Bodhisatta’s thought caused warming of the stone slab, which was the seat of Sakka on Mount Meru, 84,000 leagues high.
Then Sakka contemplated thus: “Who is interested in removing me from this place?” When he looked for the cause of the warming of his seat, he saw Brahmin Suruci; it then occurred to him thus: “This Bodhisatta has invited the Saṅgha, led by the Buddha, for meals and is worrying about their accommodation. I should go there and take my share of merits.” Assuming the appearance of a carpenter and carrying an axe in hand, he appeared before the Bodhisatta.
Sakka, as the carpenter, enquired: “Is there any job for a worker?” Seeing the carpenter, the Bodhisatta asked: “What can you do?” – “There is no craft that I do not know. If anybody wants to build a pavilion, a palace, a house, or any other building, that is my job.” – “Then I have something for you to do.” – “What is it?” – “I have invited 1,000 billion monks to tomorrow’s meal. Can you build a pavilion to accommodate them.” – “Yes, I can, provided you pay me.” – “Friend, I will.” – “Very well, I will construct it as you will make payment.” So saying, Sakka looked round for a certain plot of land.
The plot of land, twelve leagues in size, which was viewed by Sakka, became an evenly level ground like a meditation device (kasiṇa). Sakka looked around and made the wish: “Let a great pavilion made of the seven kinds of jewels, pleasing to the eye and richly adorned, appear from the earth.” And while he was watching, there rose up a great pavilion of jewels, splitting the earth’s surface. Its pillars of gold had lotus-vases of silver; its pillars of silver had lotus vases of gold; its pillars of rubies had lotus-vases of coral; its pillars of coral had lotus-vases of rubies, and its pillars of the seven kinds of jewels had lotus-vases of the seven kinds of jewels.
Thereupon he looked at the pavilion and made the wish: “Let there be chains of tinkling golden bells hanging between the pillars in the pavilion.” As he was thus looking, the chains of tinkling golden bells appeared, hanging between one pillar and another. Fanned by a gentle breeze, the tinkling bells made a very sweet sound like the sound of music produced by the five kinds of musical instruments. It was like the time when celestial beings in heaven performed a concert.
Again, he made the wish: “Let there be festoons of heavenly perfumes, flowers and leaves hanging down.” At that moment, festoons of heavenly perfumes, flowers and leaves appeared hanging down.
Again, he made the wish: “Let seats for the 1,000 billion monks, costly spreads and bowl stands allowable to monks appear, breaking through the earth.” Instantly, these things appeared. Still again Sakka made the wish: “Let there be huge water pots in every corner.” Instantly, huge water pots appeared.
When all these had been created, Sakka went to the Bodhisatta Suruci and said: “Come, Brahmin, please have a look at your pavilion and make payment due to me.” The Bodhisatta went to the pavilion and while he was examining it, the whole frame of his body was suffused with the five kinds of joy.
While the Bodhisatta was looking at the pavilion, it occurred to him thus: “This pavilion could not have been made by a human being. On account of my wholesome desire to perform a great act of generosity and also of my virtues, surely Sakka’s seat must have become warm. The warmth must have led the Lord of the Devas to construct this pavilion. With such a pavilion, it does not befit me to make offerings just for one day. For seven days I will perform a great act of generosity.” He then accommodated the Saṅgha headed by the Buddha in the pavilion for seven days and offered them specially prepared milk rice.
When the milk rice was offered, it was not possible for the people alone to wait upon the monks, Devas too, one beside each man, participated in waiting upon them. The site which was twelve or thirteen leagues was not large enough for all the monastics. Therefore those monastics, who could not get seats, had to make their own accommodation there by exercising their respective powers.
The day the alms giving was over, all the monks’ bowls were washed well, filled with clarified butter, ghee, honey and molasses for medicinal purposes, and were offered together with sets of three robes. The set of robes that was received by the most junior member of the Saṅgha was worth 100,000 pieces of money.
When Buddha Maṅgala was giving his discourse in appreciation of the alms given to him, he contemplated through his foreseeing wisdom: “This man has performed such an act of great alms giving. What will he become in the future?” Then he foresaw that Bodhisatta Suruci would definitely become a Buddha, Gotama by name, in one Fortunate Aeon (Bhadda-kappa) after two immeasurable periods and 100,000 aeons had elapsed. He then called out to him and made a prophetic declaration: “When two immeasurable periods and 100,000 aeons have elapsed, you will definitely become a Buddha, Gotama by name.”
Hearing Buddha Maṅgala’s prophecy, the Bodhisatta became elated and rejoiced, and it occurred to him thus: “The Buddha has predicted that I would certainly become a Buddha. What is the use of living a household life? I shall go forth immediately.” Having abandoned the wealth of a rich Brahmin’s household as though it were spittle, he became a monk in the presence of Buddha Maṅgala, learned the Three Baskets, and attained the five super knowledges (abhiññā) and eight absorptions (jhāna), and without slackening from his absorptions, he was reborn in the Brahma world on his death.
Particulars of Buddha Maṅgala
Buddha Maṅgala’s birthplace was the city of Uttara.
His father was King Uttara and his mother was Queen Uttarā.
His two male chief disciples were Ven. Sudeva and Ven. Dhammasena.
His attendant was Ven. Pāḷita.
His two female chief disciples were Ven. Sīvalā and Ven. Asokā.
His Bodhi tree was an Ironwood (Nāga) tree.
His male supporters were the wealthy men Nanda and Visākha.
His female supporters were Anulā and Sutanā.
Buddha Maṅgala’s height was 88 cubits.
His physical radiance always appeared in splendour throughout the 10,000 world-element. Sometimes they spread beyond the 10,000 world-element, reaching hundreds of thousands of world-elements.
The lifespan of people during his time was 90,000 years, and the Buddha lived throughout that period, rescuing such beings as humans, Devas and Brahmas out of the flood-waters of Saṁsāra and placing them on the shore of Nibbāna.
While a prince, the golden palaces he lived in were three viz., Yasavanta, Rucimanta, and Sirimanta.
His chief consort was Yasavatī, who had 30,000 female attendants.
His son was Sīvala.
He reigned for 9,000 years.
He went forth riding the horse named Paṇḍara.
After his Awakening he stayed in Uttara Park.
Just as counting the waves in the great ocean is impossible, so was the number of the Arahat disciples of Buddha Maṅgala.
Throughout the lifetime and Dispensation of Buddha Maṅgala who conveyed all the three kinds of beings to Nibbāna, there never was a single recluse who died with defilements. They all became Arahats and were pure when they passed away into Nibbāna.
Buddha Maṅgala, who had large numbers of followers and great fame, lighted the lamp of Dhamma and carried a great multitude of people from the currents of Saṁsāric to the shores of Nibbāna.
Like a mass of fire that had shone forth became extinct and like the sun that has set, the Buddha attained Parinibbāna, revealing thereby the nature of impermanence, suffering and the uncontrollability of conditioned things to humans together with Devas and Brahmas.
As soon as Buddha Maṅgala had thus passed away, his physical radiance disappeared, and the entire 10,000 world-element were left in total darkness. Then there occurred a great lamentation of people throughout the world-elements.
The peerless glory of Buddha Maṅgala and his concentrated mind that was permeated with omniscience have all vanished. Unsubstantial and futile indeed are all conditioned things!
Buddha Maṅgala, who had fully realized the four noble truths, thus attained Parinibbāna at Uttara Park. So called because its fruit trees bore more fruits and its flower trees had more flowers than those of other gardens. In the same park, a shrine, 30 leagues high, was built with the soft plaster made of powdered red orpiment mixed with oil and butter; and it was dedicated to Buddha Maṅgala.
The unbreakable relics of the Buddha, true to the nature of long-lived Awakened Ones, remained solid like a golden image without falling into pieces. These relics were placed
In this way, Buddha Maṅgala, by means of his physical radiance, outshone the various radiances of the sun, moon, stars and planets, Devas and Brahmas throughout the 10,000 world-element of the fields of birth (jāti-khetta), making no difference between day and night, and then passed away into Nibbāna as though he had simultaneously created massive darkness.
There are three regions associated with the Buddha: 1) The fields of birth (jāti-khetta), the 10,000 world-element that quaked at the time of his conception, birth, Awakening, giving up of the life-sustaining mental process and attaining Nibbāna; 2) the 100,000 world-elements throughout which his teaching spread (āṇā-khetta); and 3) the infinite world-elements which form the field of investigation of his omniscience (visaya-khetta).