4. The Chronicle of Buddha Sumana
The lifespan, which was 90,000 years in Buddha Maṅgala’s time, gradually decreased to ten years; and again the lifespan increased therefrom, it again increased to immeasurables, and when it reached 90,000 years on its decline, Bodhisatta Sumana, having fulfilled the perfections, was reborn in Tusita, a practice common to all Bodhisattas. Consenting to the request made by Devas and Brahmas, he descended to the human abode and took conception in the womb of Sirimā, Queen of Sudatta, in the city of Mekhala.
Early Life
At the time of his conception, 32 prophetic phenomena became manifest. At his birth, which took place after ten months, similar phenomena also took place, and all miracles, associated with all Bodhisattas, occurred.
When he came of age, Prince Sumana occupied three golden palaces, namely, Canda, Sucanda and Vataṁsa, which he enjoyed for 90,000 years, a blissful life resembling that of Devas, with his chief consort Vataṁsikā So named because she was comparable to a flower that is worn on the crown of each and every person. who was waited upon by beautifully adorned maids of honour, 83,000 of them.
With regard to the number of these maids, it should not be taken that they all waited upon the princess at the same time; it was the total number of all those ladies who served her in turn. [The author stated there were 6,300,000 maids, but the number given in BvA is as above.]
When Princess Vataṁsikā gave birth to a son, Anupama, the Bodhisatta saw the four omens of the aged, the sick, the dead and the recluse, and he renounced the world, following the tradition of all Bodhisattas, in the clothings offered by Devas and, riding an elephant. His example of renunciation was followed by 300 million people who became recluses like him.
Awakening
Bodhisatta Sumana with the 300 million recluses engaged in the practice of the austerities (dukkara-cariyā). On the full moon day of May (Vesākha), having partaken of the milk rice offered by Anupamā, the daughter of a wealthy man of the village of Anoma, he spent the daytime in the local Sāla grove. In the evening, he left all his followers and went alone to the Bodhi tree. On the way, he accepted the eight handfuls of grass offered by Anupama, a naked ascetic, and spread it under the Ironwood Bodhi tree; suddenly there appeared the unconquered seat of 30 cubits in height.
Sitting cross-legged on that seat as has been described previously in the Chronicle of Buddha Maṅgala, he dispelled Māra and his hordes, attained Perfect Self-Awakening, the crowning glory of the three worlds, and uttered the verse of elation, beginning with Aneka-jāti saṁsaraṁ, “through the round of countless births and deaths” (Dhp 153), which was also uttered by each and every Buddha.
Three Occasions of the Buddha’s Teaching
1. After becoming a Buddha and spending 49 days in the neighbourhood of the Bodhi tree, the Buddha accepted a Brahma’s request and contemplated who
On seeing Buddha Sumana approaching them, the 300 million monastics, with faithful hearts, welcomed the Buddha, took his bowl and robe, prepared the seat and did obeisance respectfully. When all these were done, they took appropriate seats surrounding him.
Then Buddha Sumana sent the gardener to fetch Prince Saraṇa and the youth, Bhāvitatta, son of the Brahmin chaplain. To the prince and the youth with their 370 million followers, to the 300 million monastics who were his companions on his renunciation and as well as to many millions Devas and humans, the Buddha taught the Dhamma Wheel (Dhamma-cakka) discourse, which was taught by previous Buddhas too, and hence beat the drum of his Dispensation of nine constituents, accompanied by the conch of the four noble truths.
The nine constituents of the Buddha’s Dispensation (navaṅga-satthu-sāsana) are: 1) Discourses (Sutta) such as the Discourse on the Supreme Net (Brahma-jāla-sutta, DN 1), the Discourse on the Fruits of the Ascetic Life (Sāmañña-phala-sutta, DN 2) etc. in plain prose; 2) Mixed Poems and Prose (Geyya) such as these in the Thematic Discourses about Devas (Devatā-saṁyutta, SN 1); 3) teaching without any verses (veyyākaraṇa) such as the Basket of the Abstract Teaching (Abhidhamma-piṭaka); 4) teaching with verses only (gāthā) such as the Dhamma Verses (Dhammapada), the Verses of the Elder Monks (Thera-gāthā), the Verses of the Elder Nuns (Therī-gāthā); 5) Exalted Utterances (Udāna) in 80 [Text reads 28, but this is a mistake]. discourses; 6) 112 [Text reads 12, but this is again a mistake]. discourses beginning with the expression: “Thus said (Iti-vuttaka) the Fortunate One”; 7) 550 Birth Stories (Jātaka); [There are listed 547, but some are repetitions so the actual number is smaller]. 8) discourses describing the marvellous attributes (abbhūta-dhamma) of persons such as Ānanda, etc.; 9) discourses with questions and answers (vedalla) such as the Long Discourse giving an Elaboration (Mahā-vedalla-sutta, MN 43), the Small Discourse giving an Elaboration (Cūḷa-vedalla-sutta, MN 44), the Discourse of Right View (Sammā-diṭṭhi-sutta, MN 9).
What should be particularly mentioned is this: Having attained omniscience, Buddha Sumana was desirous of fulfilling Brahma’s request. In order to liberate beings, such as humans, Devas and Brahmas, from the bondage of existences and to protect those who were robbed of their treasures of meritorious deeds by the defilements, he built the deathless city of Nibbāna with the walls of morality (sīla), the moats of concentration (samādhi) that encircled the city and adorned it with the gate of insight knowledge (vipassanā-ñāṇa), the doors of mindfulness (sati), the grand pavilions and mansions, etc., of absorption attainments (samāpatti) and it was inhabited by the noble citizens of a group of things on the side of Awakening (Bodhi-pakkhiya-dhamma).
Having thus built the city of Nibbāna, Buddha Sumana created the unbroken, straight, tidy, beautiful, broad, and long boulevard of the four methods of steadfast mindfulness (satipaṭṭhāna). On either side of the boulevard, he laid out peaceful and pleasant rows of shops of Dhamma where those who wanted the precious fourfold fruitions (phala), fourfold analytical knowledges (patisambhidā-ñāṇa), sixfold super powers (abhiññā) and eight absorption attainments (samāpatti), could buy them to their hearts content with mindfulness (sati), energy (viriya), conscience (hirī), and concern (ottappa).
Having thus built the great city of Dhamma and laid out the market of Dhamma, Buddha Sumana beat the drum of Dhamma by delivering the first discourse, the Dhamma Wheel (Dhamma-cakka) discourse, and provided the means of liberation to one billion humans, Devas and Brahmas.
2. In order to subjugate the wrongful conceit of the intoxicated and arrogant heretics in Sunandavati, Buddha Sumana once performed the marvellous twin miracle of water and fire near a mango tree and administered the Dhamma, the elixir of immortality, to humans, Devas
3. On another occasion, Devas and Brahmas of the 10,000 world-element came and met humans, Devas and Brahmas of this universe and discussed the attainment of cessation (nirodha-samāpatti). “How can one enter upon the attainment of cessation? How can one attain it? How can one rise from it?” Since they could not solve such problems, all of them, up to the nine abodes of Brahmas, had doubts as to the right answers and they divided themselves into two groups. Along with King Arindama, the lord of people, they approached Buddha Sumana, Lord of the Three Worlds, and put forward the aforesaid questions. The Buddha solved them by giving appropriate Dhamma discourses, and 900 million humans, Devas and Brahmas penetrated the four noble truths.
Three Occasions of the Disciples’ Meeting
1. There were three occasions of meetings of Buddha Sumana’s disciples. Of these three, the first took place when, having observed the Rains Retreat (Vassa) with Mekhala city as the resort for food, together with 100,000 Arahats who were all summoned monastics (ehi-bhikkhu), Buddha Sumana held the Invitation (Pavāraṇā) ceremony on the full moon day of October (Assayuja), at the end of the Rains Retreat.
2. At one time when Buddha Sumana was sojourning on the mountain of pure gold, one league in size, which appeared, as the result of King Arindama’s act of merit, he admonished, by means of his excellent discourses, 900 billion royal servants who accompanied the king on his visit. The Buddha made them all summoned monastics and being surrounded by all these monastics, who became Arahats on the same day, he recited the Monastic Rules (Pātimokkha) at the meeting complete with four features.
The four features are not given in the Chronicles of the Buddhas (Buddha-vaṁsa) commentary. However, as mentioned in the exposition of the Discourse concerning Dīghanakha (Dīghanakha-sutta, MN 74) commentary, these should be understood as follows: 1) The meeting is held on the full-moon day of February (Magha); 2) the meeting is held by Arahats on their own accord without being called together by anyone; 3) the monastics at the meeting are all Arahats, who are endowed with six super knowledges (abhiññā); and 4) they are all summoned monastics (ehi-bhikkhu).
3. At another time, Sakka went to pay homage to Buddha Sumana. Being surrounded by 800 billion Arahats, the Buddha recited the Monastic Rules (Pātimokkha).
Bodhisatta Atula
In the lifetime of Buddha Sumana, Bodhisatta Gotama was reborn as Atula, a powerful Nāga King. Learning that a Buddha had appeared in the three worlds and accompanied by all his kith and kin, he came out of his residence and performed deeds of merit towards the Buddha and his 1,000 billion monastics by making celestial music in their honour, and by performing a great act of alms giving in the form of food and drinks. He also offered a set of robes to each monastic and was established in the refuges.
Then Buddha Sumana predicted: “This Nāga King will become Buddha Gotama in future.” Hearing Buddha Sumana’s prophecy, Atula the Nāga King became all the more heartened and resolved firmly to increase his effort in fulfilling of the ten perfections.
Particulars of Buddha Sumana
Buddha Sumana’s birth place was Mekhala city.
His father was King Sudatta and his mother was Queen Sirimā.
He reigned for 9,000 years.
His three palaces were named Canda, Sucanda and Vataṁsa.
His chief consort was Vataṁsikā, and she had 83,000 maids of honour.
His son was Prince Anupama.
His two male chief disciples were Ven. Saraṇa and Ven. Bhāvitatta.
His attendant was Ven. Udena.
His two female chief disciples were Ven. Soṇā and Ven. Upasoṇā.
His Bodhi tree was an Ironwood (Nāga) tree.
His distinguished male supporters were the wealthy men Varuṇa and Saraṇa.
His distinguished female supporters were Cālā and Upacālā.
Buddha Sumana’s height was 90 cubits.
Resembling a golden pillar created as an object of worship, the Buddha was of great splendour with his physical radiance shining forth throughout all the universe.
The lifespan during his time was 90,000 years and throughout these years, he saved large numbers of humans, Devas and Brahmas from the flood-waters of Saṁsāra and placed them on the shore of Nibbāna.
Having liberated those who deserved liberation out of the great ocean of Saṁsāra and taught those who deserved to be taught the four noble truths, Buddha Sumana attained Parinibbāna like the setting moon.
Those noble ones, who had become Arahats after eradicating their pollutants (āsava), and that Buddha Sumana, who was unmatched in the three worlds, brightened the peerless light of Dhamma. Having done so, the most glorious, famous Buddha and his Arahat disciples attained Parinibbāna.
Buddha Sumana’s unrivalled omniscience, his matchless Dhamma treasures, such as the four fruitions, the fourfold analytical knowledge, etc., have all disappeared. Unsubstantial and futile indeed are all conditioned things!
In this manner, the attainment of Parinibbāna by Buddha Sumana, who had realized the four noble truths without any exception and who had achieved great fame, took place in the park called Aṅga. In that very park was constructed a shrine, four leagues high. It was made of powdered red orpiment mixed with oil and butter and dedicated to Buddha Sumana.
As it was customary with long-lived Buddhas, the relics that were unbreakable remained like golden statues. These relics were placed in that shrine which was decorated with the seven kinds of jewels and completed by the people of Jambudīpa.