8. The Chronicle of Buddha Paduma
After the Parinibbāna of Buddha Anomadassī, the human lifespan decreased from 100,000 years to ten years and then it increased again to an immeasurable and decreased again. When the lifespan was 100,000 years, Bodhisatta Paduma, on complete fulfilment of the perfections, was reborn in the celestial abode of Tusita which was a practice common to all Bodhisattas. Having agreed to the entreaty of other Devas and Brahmas, he descended to the human world to be conceived in the womb of Asamā, Chief Queen of King Asama. When ten months had elapsed, the Bodhisatta was born in the grove of Campak trees.
At the Bodhisatta’s birth, a rain of Paduma lotuses fell from the sky over the whole of Jambudīpa, reaching the surrounding seas. On his naming day, therefore, learned omen-readers and relatives named him Mahā Paduma.
Early Life
When the Bodhisatta Mahā Paduma came of age, living in three palaces, namely, Nanduttara, Vasuttara and Yasuttara, and being entertained and waited upon by 33,000 female attendants under his chief consort Uttarā Devī, he lived a divine-like royal household life for 10,000 years.
While he was thus living, Princess Uttarā gave birth to a son, named Ramma. After seeing the four omens, he went forth in celestial raiment, riding a chariot drawn by thoroughbred horses and became a recluse. 10 million men joined him and became recluses too. With these recluses, the Bodhisatta practised the austerities for eight months.
Awakening
After striving thus for eight months, on the day he was to become a Buddha, the Bodhisatta ate the milk rice offered by Dhaññavatī, daughter of a wealthy man, named Sudhañña, of the city of Dhaññavatī. Having spent his time at midday in the local Sāla grove, he went alone, in the evening, to the place where the Mahā Bodhi tree stood. On the way, he accepted eight handfuls of grass given by Titthaka, a naked ascetic. The moment he spread the grass under the great Soṇa Bodhi tree, there appeared the unconquered seat of
Three Occasions of the Buddha’s Teaching
1. After becoming a Buddha, the Awakened One, Paduma, spent 49 days in the neighbourhood of the Mahā Bodhi tree. Having accepted a Brahma’s request for his teaching, he contemplated who he should teach first and he saw his fellow recluses, numbering 10 million. Using his psychic vision, he found that they were staying in Dhanañjaya garden, near Dhaññavatī city, and taking his bowl and robe, he appeared immediately in the garden.
On seeing the Buddha coming from a distance, the recluses, with faithful hearts, welcomed him. Taking his bowl and robe, preparing his seat, after paying respects, they took their seats around him. Being thus surrounded, Buddha Paduma, like the past Buddhas, taught the Dhamma Wheel (Dhamma-cakka) discourse amidst the audience of humans, Devas and Brahmas. In that occasion, one billion humans, Devas and Brahmas attained the unique Dhamma of the paths and fruitions.
2. At another time, Buddha Paduma, in an assembly of his relatives, helped his younger brothers, princes Sāla and Upasāla, his future chief disciples, and their retinues, became monks and gave a discourse to 900 million Devas and humans who attained the paths and fruitions.
3. Still at another time, Buddha Paduma instructed his son Ven. Ramma in Dhamma. On this occasion 800 million beings, such as humans, Devas and Brahmas, attained realization of the four noble truths and were liberated.
Three Occasions of the Disciples’ Meeting
1. There were three occasions of the meetings of Buddha Paduma’s disciples. In the first occasion, a king by the name of Subhāvitatta became a summoned monastic together with his retinue of one billion. In that meeting, the Buddha recited the Advisory Rules (Ovāda-Pātimokkha).
2. At a later time, Buddha Paduma observed the Rains Retreat, relying upon Usabhavatī as his resort for food. Then the Buddha taught the citizens who visited him. Many of them developed their faith in him and became monks. On the full-moon day of October (Assayuja), Buddha Paduma performed the Invitation of the Pure (Visuddhi-pavāraṇā) with the monks of Usabhavatī and others, numbering 300,000 Arahats in all. The Invitation of the Pure means the Invitation was attended by Arahats only.
3. When the laymen in the city, who remained as householders, heard about the benefits of theCloth (kaṭhina) offering, they offered a piece of Cloth (kaṭhina) to the Saṅgha. Then members of the Saṅgha formally dedicated it, by reciting the formal procedure (kamma-vācā) to Ven. Sāla who was privileged to stay on the Buddha’s right hand side as the general of the Dhamma (Dhamma-senāpati). Monks then prepared to sew the robe collectively, so that the sewing might be finished in the same day. As it was an act of the Saṅgha, the Buddha himself helped them by putting the thread through the eye of a needle. When the sewing
The second and third meeting (sannipāta) have been narrated as mentioned in the commentary. According to the Pāḷi text, however, the meeting of the 300,000, where the sewing of the Cloth (kaṭhina) for the chief disciple Sāla took place, it seems, should be taken as the second meeting. Although the commentator knew this, he described the event somewhat differently from the text. Since such a deviation was done in line with older commentators, who are believed to have grasped what was meant by the Buddha, and since the meetings where the Invitation (Pavāraṇā) was performed or the Advisory Rules (Ovāda-Pātimokkha) was given, are shown as the meetings of disciples in the previous and later Chronicles of the Buddhas (Buddha-vaṁsa), the commentary’s order is followed in this work.
The Bodhisatta as King of the Lions
While Buddha Paduma was staying in that forest grove, our Bodhisatta was a king of lions. Seeing the Buddha in the attainment of cessation (nirodha-samāpatti), the lion-king developed faith in him, and did obeisance by circumambulating him. Exalted with joy, he roared three times and remained there for seven days without losing his ecstasy which was derived from the sight of the Buddha. Without going in search of food, he stayed near the Buddha respectfully, at the risk of starvation.
When seven days had elapsed, on emerging from the attainment of cessation, Buddha Paduma saw the lion and made a wish: “May this lion have faith in the Saṅgha of monks also.” At the same time, he resolved to have the Saṅgha near him: “May the monks come here!” Immediately many millions of monks arrived on the spot. The Bodhisatta developed faith in the Saṅgha also. After surveying and knowing the Bodhisatta’s mind, Buddha Paduma made a prophetic declaration: “In the future, this lion-king will become a Buddha, Gotama by name.”
Having heard the Buddha’s prophecy, the Bodhisatta became even more devotionally inclined and resolutely determined to fulfil the ten perfections even more energetically.
Particulars of Buddha Paduma
Buddha Paduma’s birthplace was a Campak grove. [Here Sayādaw had mentioned a Campaka city, but earlier spoke of a Campak grove. According to BvA it was a grove.]
His father was King Asama and his mother was Queen Asamā.
He reigned for 10,000 years.
His three palaces were Nanduttara, Vasuttara and Yasuttara.
His chief consort was Uttarā, who had 33,000 maids of honour.
His son was Prince Ramma.
His vehicle used for renunciation, after seeing the four omens, was a chariot drawn by thoroughbred horses.
He practised the austerities for eight months.
His two male chief disciples were Ven. Sāla and Ven. Upasāla.
His attendant was Ven. Varuṇa.
His two female chief disciples were Ven. Rādhā and Ven. Surādhā.
His Bodhi tree was a Great Soṇa tree (Mahā-soṇa).
His noble male lay attendants were the wealthy Bhiyya and Asama.
His noble lay female attendants were Rucī and Nandarāmā.
Buddha Paduma’s height was 58 cubits.
The radiance that emitted from his body diffused as far as he wished. The light of the moon, the sun, jewels, fire and rubies disappeared on encountering the body light of the Buddha.
The lifespan during the lifetime of Buddha Paduma was 100,000 years and living for four-fifths of this lifespan, he conveyed beings, such as humans, Devas and Brahmas, from the flood-waters of Saṁsāra and placed them on the shore of Nibbāna.
Having caused the beings of mature faculties to realize the four noble truths, even in his lifetime, leaving out none, and having taught other beings, such as humans, Devas and Brahmas, so that they might realise the four noble truths, together with his Arahat disciples, Buddha Paduma attained Parinibbāna.
Just as a snake sheds its old skin, as a tree discards its old leaves, as a bright fire becomes extinct after consuming up all its fuel, so the Buddha attained Parinibbāna, giving up all conditioned things, internal and external.
In this way, Buddha Paduma, conqueror of the five kinds of death (māras) attained Parinibbāna in the Park known as Dhammārāma. In accordance with his resolve, his relics dispersed in the way mentioned before all over Jambudīpa and were honoured by humans, Devas and Brahmas.