17b: The Chronicles of the Buddhas
The Arrival of Ven. Sāriputta
After the demonstration of the twin miracle and the creation of the Jewelled Walk, while Devas and Brahmas were paying homage to the Buddha as he walked to and fro on the walk, Ven. Sāriputta and his 500 disciples were residing on the slopes of Mount Gijjhakūṭa in Rājagaha. Ven. Sāriputta, saw, through his divine eye (dibba-cakkhu-abhiññā) the Buddha taking his walk on the Jewelled Walk in the sky above the city of Kapilavatthu. He thought of approaching the Buddha immediately and supplicating him to reveal in full the life story of a Bodhisatta, his many existences and stages of development before his last birth and Awakening.
He immediately assembled around him the 500 co-resident Arahats and said: “Venerable sirs, the exalted Buddha is performing the twin miracle together with the demonstration of the supernatural power of unveiling the world (loka-vivaraṇa-abhiññā) which is to be admired and revered by the whole world. We will go to see the demonstration of these miraculous powers as well so as to pay homage to him. Come, venerable sirs, we will all go to the Buddha and request him to recount the course of practices for Awakening undertaken in the past as a Bodhisatta so as to dispel any doubt we may have regarding this matter.”
With regard to the words of Ven. Sāriputta: “So as to dispel any doubt, (kaṅkhaṁ vinodayissāma),” it might be asked: “Why should Ven. Sāriputta say so, as it is a fact that Arahats who have rid themselves of all pollutants (āsava) are free from doubts anyway?” The answer is: Sixteen forms of doubt (vicikicchā) are completely eradicated at the stage of Stream-entry (Sotāpatti-magga). Therefore Arahats no longer entertain any doubt about the Buddha, Dhamma and Saṅgha or about their own past, present or future lives.
The doubt (kaṅkhā) mentioned here by Ven. Sāriputta, does not refer to the mental concomitant (vicikicchā). He means here the lack of knowledge in full about the previous existences of the Bodhisattas who had become Awakened Buddhas during the past four immeasurable periods and 100,000 aeons, details concerning the aeon in which they made their appearances, their names, clans, families, the order of their appearance, and the duration of their Dispensations, etc. To state further, Ven. Sāriputta wanted to request the Buddha for an account of the whole lineage, clan, family, tradition, etc., i.e., the Chronicles of the Buddhas (Buddha-vaṁsa) which could be given only by a Buddha; it is the province of a Buddha only, not of a Paccekabuddha, nor of a disciple. Not being within his province, Ven. Sāriputta said: “Let us dispel the doubt by approaching the Buddha with this request.”
On being urged thus by Ven. Sāriputta, the 500 co-resident Arahats quickly gathered round him, carrying robes and alms bowls in readiness. Then Ven. Sāriputta, accompanied by the 500 Arahats, travelled through the air by means of their supernormal psychic powers (iddhi-vidhābhiñña) and, upon arrival, paid homage to the Buddha who was still pacing up and down the Jewelled Walk. The 500 Arahats also paid homage in silence without coughing or sneezing but with deep veneration. Along with Ven. Sāriputta were Ven. Mahā Moggallāna, Ven. Mahā Kassapa, etc., who also remained in the sky paying respects to the Buddha.
Buddha’s Exposition of His Own Attributes
As the Buddha was aware of the intense enthusiasm and devotional faith springing up in the 500 Arahats headed by Ven. Sāriputta, he proceeded to expound his own attributes and attainments, beginning with the verse:
Cattāro te asaṅkheyyā, koṭi yesaṁ na nāyati,
satta-kāyo ca ākāso, cakka-vāḷā canantakā,
Buddha-ñāṇaṁ appameyyaṁ, na sakkā ete vijānituṁ.
Dear son, Sāriputta, there are four immensities which are innumerable, incalculable; their beginning and the end are unknowable, unfathomable. They are: 1) beings in general; 2) wide open spaces; 3) universes; 4) and the ominscience (sabbaññutā-ñāṇa) of Fully-Awakened Buddhas.
At this time, the minds of Devas and humans were full of wonder of the Buddha’s miraculous creation. As if he were urging the Devas and humans: “There are still things that excel the wonderful miracles I have just created. Listen also to the revelation of those exceedingly wonderful miracles,” the Buddha went on to elaborate.
Kim-etaṁ acchariyaṁ loke, yaṁ me iddhi-vikubbanaṁ,
aññe bahū acchariyā, abbhutā loma-haṁsanā.
Sāriputta, besides the foregoing miraculous creations, there are many exceedingly wonderful things which have never occurred before, and which, when revealed, will surely cause your hair to stand on end. To recount them briefly:
Yadāhaṁ Tusite kāye, Santusito nāmahaṁ tadā,
dasa-sahassī samāgamma, yācanti pañjalī mamaṁ.
After my death as King Vessantara, having fulfilled the perfections (pāramī), charity (cāga) and good conduct (cariyā), while I was waiting for the time for his becoming a Buddha as a celestial being named Santusita, enjoying the divine bliss in the Tusita Deva realm for 576,000,000 years reckoned in terms of human life, Devas and Brahmas from the 10,000 world-element gathered in my presence and made the supplication:
Kālo kho te Mahā-vīra, uppajja mātu-kucchiyaṁ,
sadevakaṁ tārayanto, bujjhassu amataṁ padaṁ.
Great Hero, freed from all suffering, you have already fulfilled the ten perfections extended into 30 categories, Pāramī, refer to chapter II, The Rare Appearance of a Buddha. the three kinds of practice Cariya, refer to chapter II, The Rare Appearance of a Buddha. and the ten kinds of charity, Cāga, refer to chapter II, The Rare Appearance of a Buddha. not with the desire to gain the bliss of a Wheel-turning Monarch, or of a Sakka, the ruler of Devas, or of Māras or of Brahmas; you fulfilled these perfections aspiring only to become a Buddha in order to liberate the multitude of sentient beings. Great Hero, freed from all suffering, the propitious time you have longed for to become a Buddha has come! Great Hero, the time is now ripe for you to become an omniscient Buddha. May you take conception in the womb of the royal mother Māyā. Rescue all beings, including Devas, from the dangerous currents of Saṁsāra. May you realize the deathless Nibbāna.”
Thus they made their supplication. I did not, however readily give my consent to their supplication. I first made five great investigations as following: 1) The appropriate time for the appearance of a Buddha; 2) the appropriate island continent for the appearance of a Buddha; 3) the appropriate country for the appearance of a Buddha; 4) the clan or family into which the Bodhisatta would be reborn; and 5) the span of life of the Bodhisatta.
Tusitā kāyā cavitvāna, yadā okkami kucchiyaṁ,
dasa-sahassī-loka-dhātu, kampittha dharaṇī tadā.
I gave my consent only after making these five great investigations: “My friends, Devas and Brahmas, the time is indeed ripe for me to become a Buddha as you have said.” Having lived the full life-term in the Tusita realm, I entered the womb of my royal mother, Mahā Māyā, a descendant of the unbroken line of the Sakyan rulers.
Yadāhaṁ mātu-kucchito, sampajāno va nikkhamiṁ,
sādhu-kāraṁ pavattenti, dasa-sahassī pakampatha.
As I took conception in the womb of my mother with mindfulness and comprehension, the 10,000 world-element trembled and quaked.
This was on Friday, the full moon of May (Vesākha), in the year 563 BCE.
Okkantiṁ me samo natthi, jātito abhinikkhame,
sambodhiyaṁ ahaṁ seṭṭho, Dhamma-cakkappavattane.
My son, Sāriputta, there is none to equal me as a Bodhisatta, in the manner of taking conception and of emerging from the mother’s womb. Therefore, in the matter of attainment of the path-knowledge of an Arahat (Arahatta-magga-ñāṇa), there is none my equal. As regards teaching-knowledge (desanā-ñāṇa) also, I am supreme, from when I set rolling the Dhamma Wheel.”
At the moment of descending into the mother’s womb, during ten months in the mother’s womb, and at the moment of birth, on all the three occasions, he remained mindful with full comprehension; hence he made such an utterance.
Again the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) of certain disciples results in the Arahat fruition (Arahatta-phala-ñāṇa) only; that of some disciples gives rise to the three understandings (vijjā) only; and that of some others produces six forms of supernormal power (abhiññā); whereas some disciples achieve analytic knowledge (paṭisambhidā-ñāṇa) through the Arahat path (Arahatta-magga), others gain only the knowledge of a disciple (sāvaka-pāramī-ñāṇa); and Paccekabuddhas attain only Independent Buddha knowledge (Pacceka-bodhi-ñāṇa) for their achievement of the Arahat path. The Arahat path of all Buddhas, however, brings the advantage of being instantaneously accomplished in all the attributes of Fully-Awakened Ones.
Thus the Buddha gave an exhaustive exposition of his own attributes. At that time, there occurred a violent earthquake which was similar to that as at the moment of taking conception. The 10,000 world-element trembled and quaked in the following six modes: 1) The earth’s surface rose in the east and sank in the west; 2) it rose in the west and sank in the east; 3) it rose in the north and sank in the south; 4) it rose in the south and sank in the north; 5) it rose in the centre and sank along the circumference; and 6) it rose along the circumference and sank in the centre. A great expanse of light, beyond the power of Devas and Brahmas, was shining with unsurpassed brilliance.
Devas and Brahmas, witnessing the awesome phenomena and also coming to know from the Buddha’s teaching that these phenomena only occurred on such occasions as the taking conception of the Bodhisatta, recited a verse in praise thereof:
Aho acchariyaṁ loke, Buddhānaṁ guṇa-mahantatā,
dasa-sahassī-loka-dhātu, chappakāraṁ pakampatha,
obhāso ca mahā āsi, accheraṁ loma-haṁsanaṁ.
Friends, Devas and Brahmas, the glories and attributes of Buddhas have caused earth tremors to rock the 10,000 world-element and the surface of the earth rises and falls in alternating directions: east-west, north-south, the centre and at the edges. A broad ray of light surpassing the power of the Devas and Brahmas has also illuminated these worlds. The wonder of this awesome phenomenon has made us snap our fingers in awe and praise and our hairs to stand on end. Oh, the greatness of the many attributes of the Buddha indeed warrants us snapping our fingers in wonder and admiration.
At that time, the Buddha was displaying the twin miracle and walking to and fro on the Jewelled Walk by means of his psychic power. And while he was thus pacing to and fro on the walk, he was expounding the Dhamma like a mighty lion king roaring, seated on a slab of red orpiment, like a thundering sky, like a man swimming across the river of the sky. With a voice of eight features, in various ways and minute details, he taught the discourse of the four noble truths leading to seeing the salient characteristics of impermanence, suffering and non-self.
Although the Jewelled Walk covered the whole length of the 10,000 worlds, the Buddha walked to one end of it quickly and then turned back from it as if he was making
Here it might be asked: Did the Buddha, through his power, cause the shortening of such an immensely long walk or did he create his own body to a size corresponding to that of the walk? That is, was it a work of supernormal psychic power (iddhi-visaya)? No, it is not a creation by means of supernormal psychic power (iddhi-visaya). The power possessed by the omniscient one (Buddha-visaya) is inconceivable, beyond human imagination. It being so, the Buddha could walk to and fro on the Jewelled Walk as he would do on a walk measuring four cubits.
It was due to this inconceivable power of the Buddhas that the whole spectacle could be witnessed right from the Akaniṭṭha realm to the Avīci plane of miseries without any obstruction whatsoever. All the world-elements involved became as a vast open plain, adjoining one another uninterrupted, so that humans could see Devas and Brahmas and vice versa. They all could see the Buddha walking to and fro on the long walk as they would see him walking on a simple ordinary walk. The Buddha taught as he walked, and having complete mastery over the mind (cittissariya), he was absorbed in fruition attainment (phala-samāpatti) during the infinitesimal fraction of time intervals while the audience was saying: Sādhu, Sādhu.
Ven. Sāriputta’s Request
Ven. Sāriputta, after paying homage to the Buddha who was walking to and fro with peerless grace, teaching the discourse of the four noble truths to the gathering of humans, Devas and Brahmas from the 10,000 world-element to his heart’s content, thought to himself: “Such a united gathering of humans, Devas and Brahmas from the 10,000 world-element is an unprecedented one; it should be an occasion for a great Dhamma exposition. A discourse on the Chronicles of the Buddhas (Buddha-vaṁsa) especially would be greatly beneficial, promoting faith and devotion towards the Buddha. It would be well if I should request the Buddha for an exposition of his life story and the perfections he had fulfilled from the time of receiving the definite prophecy of becoming a Buddha.” He then approached the Buddha, and with his robe over the left shoulder and his hands raised, he made this request in three verses beginning with: Kīdiso te mahā-vira, etc., reproduced below to expound the full discourse on the Chronicles of the Buddhas together with an account of the practices, which had been cultivated in the past.
Kīdiso te Mahā-vīra, abhinīhāro naruttama,
kamhi kāle tayā dhīra, patthitā Bodhim-uttamā.
Homage to the Great Hero, who has exercised the four great exertions (sammappadhāna), one who is nobler than men, superior to Devas and excels the Brahmas, the crown of the three worlds! In what world-cycle and in what aeon, did you aspire for and resolve to attain Perfect Self-Awakening which excels Independent and disciple Awakening?
Dānaṁ sīlañ-ca nekkhammaṁ, paññā-vīriyañ-ca kīdisaṁ,
khanti-saccam-adhiṭṭhānaṁ, mettupekkhā ca kīdisā.
Homage to the exalted, omniscient one, the Lord of the Three Worlds; how should we understand and regard your perfections, such as the perfection of generosity, morality, renunciation, wisdom and energy? How should we understand and regard
Dasa pāramī tayā dhīra, kīdisī loka-nāyaka,
kathaṁ upapāramī puṇṇā, paramattha-pāramī kathaṁ.
Homage to the exalted, omniscient one, the Lord of the Three Worlds; may you enlighten us as to how you have fulfilled these perfections, how you have acquired higher and higher stages of these perfections and attained full maturity thereof? Likewise, with the ten higher perfections (upapāramī) and the ten supreme perfections (paramattha-pāramī) in what way, in what manner have you cultivated them to acquire their maturity at the higher level of development?
With regard to the perfection of generosity (dāna-pāramī), the gift of external property is an ordinary perfection of generosity (dāna-pāramī); the gift of one’s own limbs, big and small is a higher perfection of generosity (dāna-upapāramī); the gift of life is a supreme perfection of generosity (dāna-paramattha-pāramī).
The same principle of classification applies to the nine other perfections. Thus, observance of morality at the sacrifice of external property is an ordinary perfection of morality (sīla-pāramī); observance of morality regardless of loss of one’s limbs is a higher perfection of morality (sīla-upapāramī); and observance of morality regardless of losing one’s own life is a supreme perfection of morality (sīla-paramattha-pāramī). This is how they should be differentiated and noted. [See the Further Explanations for more information on these matters.]
For innumerable existences, the Bodhisatta had fulfilled generosity and other perfections, of which the following are of special interest:
1. When he was born as a wise hare, he mistook Sakka, who was in the guise of a Brahmin, as a genuine Brahmin going round collecting alms. So he caused a blazing bonfire to be made and offered himself by jumping into it. Such generosity is a supreme perfection of generosity (Vidhura-paṇḍita-jātaka, Ja 545).
2. When he was born as Nāga King Saṅkhapāla, he endured the agony of wounds, which were caused by a ruthless attack by sixteen hunters with spears at eight places on his body, after being impaled on a stake. Without showing resentment, he offered his life and maintained the observance of his precepts. Such morality comes under the category of a supreme perfection of morality (Saṅkha-pāla-jātaka, Ja 524).
3. When he was King Cūḷa Sutasoma, he abdicated the throne of the country of Sudassana, ancient Bārāṇasī, without fear of danger to his life and without attachment to the luxury of kingship and abnegated himself. Such an act of renunciation is called a supreme perfection of renunciation (Cūḷa-sutasoma-jātaka, Ja 525).
4. When he was born as a wise man by the name of Senaka, he saved the life of a Brahmin by revealing, as if he had seen with his eyes, the presence of a cobra in the leather bag which contained the Brahmin’s food. Such an exhibition of wisdom, which had saved the life of the owner of the leather bag, comes under the category of a supreme perfection of wisdom (Sattu-bhasta-jātaka, Ja 402).
5. When he was born as a prince, named Janaka, his undaunted effort to swim across the ocean in the face of odds and without despair, while his fellow travellers were perishing and meeting with destruction, reflects Prince Janaka’s great perseverance. Such a remarkable persevering effort belongs to the category of a supreme perfection of energy (Mahā-janaka-jātaka, Ja 539).
6. When he was a recluse, named Khantivādī, King Kalābu of the country of Kāsi, cut off his hands and feet with a sharp axe. He was unmoved and bore the suffering as though he were a piece of log that lacked sensation and consciousness. He also showed no resentment to the king. Such an act of forbearance comes under the category of a supreme perfection of forebearance (Khanti-vādī-jātaka, Ja 313).
7. When he was King Mahā Sutasoma, he gave his word of honour: “I will certainly return tomorrow,” to the cannibal Porisāda. He stood by his word, regardless of his own life, thereby saving the lives of 101 kings. Such a righteous and truthful vocal deed (vāci-sacca) comes under the category of a supreme perfection of truth (Mahā-suta-soma-jātaka, Ja 537).
8. When as a Bodhisatta Prince Temiya he pretended to be deaf and mute and persisted with this practice at the risk of his life, up to the time of his renunciation. Such an act of resolution comes under the category of a supreme perfection of resolution (Mūga-pakkha-jātaka, Ja 538).
9. When he was a recluse by the name of Suvaṇṇasāma, he cultivated loving-kindness (mettā) at the risk of his life. Such an act of loving-kindness comes under the category of a supreme perfection of loving-kindness (Sāma-jātaka, Ja 540).
10. When he was an ascetic practicing austerities, he did not allow himself to be swayed either by the perverted, corrupted demeanour of young villagers or by the various deeds of reverence and homage done by the wise, thereby safe-guarding himself entirely from ill-will and greed. Such equanimous attitude of the Bodhisatta exemplifies a supreme perfection of equanimity (Loma-haṁsa-jātaka, Ja 94).
For full particulars of this category of supreme perfection (paramattha-pāramī), reference may be made to Basket of Conduct (Cariyā-piṭaka) commentary and other relevant Birth Stories (Jātaka) commentaries.
On such a supplication being made by Ven. Sāriputta, the Buddha expounded two verses as if he was pouring the elixir of deathlessness to keep the minds of all sentient beings in peace, urging them: First, to listen with reverent attention to the discourse on the Chronicles of the Buddhas which will cause joy and gladness to the audience of Devas and humans, eradicate the pricking sorrow in their disturbed minds and letting them achieve various attainments, and second, to strive earnestly to follow and practice the noble path to becoming a Buddha which will destroy all forms of pride and vanity, which will remove various kinds of grief and sorrow, and which will save beings from the cycle of rebirths and extinguish all suffering.
Then, in order to encourage the assembled Devas and humans to become enthusiastic to aspire after Perfect Self-Awakening, the Buddha gave a discourse on the Chronicles of the Buddhas, adorned with 951 verses beginning with:
Kappe ca sata-sahasse, caturo ca asaṅkhiye,
Amaraṁ nāma nagaraṁ, dassaneyyaṁ manoramaṁ.
The discourse was well received and highly appreciated by the great audience of Devas and humans. By the end of the discourse on the Chronicles of the Buddhas, 100,000 billion humans, Devas and Brahmas became Arahats, having eliminated all traces of the pollutants (āsava); and innumerable beings became established in the lower stages of the path.
Here, it should be noted that there are 951 verses which deal wholly with the Chronicles of the Buddhas. In the Introduction (Nidāna-kathā), there are 81 verses comprising a mixture of words of the elders who participated in the Council (Saṅgīti-kāraka), words of Ven. Sāriputta and those of the Buddha; and 38 verses in the Miscellaneous (Pakiṇṇaka) section and the Distribution of the Relics (Dhātu-bhājaniya-kathā), being words of the elders who participated in the Council, thus totalling 1,070 verses in the whole Chronicles of the Buddhas (Buddha-vaṁsa).
The Chronicle of Gotama Buddha in Verse
We have so far described the name, clan, family, etc., of the 24 Buddhas, from Buddha Dīpaṅkara to Buddha Kassapa in chapter IX as mentioned in the Chronicles of the Buddhas (Buddha-vaṁsa) and relevant commentaries in chronological order.
For the Chronicle of Gotama Buddha, which we are dealing with presently, also an attempt has been made to compile it as complete as possible on the basis of the Chronicles of the Buddhas and its commentary, as well as relevant extracts from other Pāḷi texts and commentaries.
Concerning this Chronicle of Gotama Buddha, the learned readers may wish to read the chronology that deals exclusively with the Buddha Gotama as he originally delivered it. We will therefore render those 24 verses in plain English.
Buddha Gotama on the request made by Ven. Sāriputta, having expounded exhaustively the part of the Chronicles of the Buddhas concerning the 24 Buddhas from Dīpaṅkara to Kassapa, pouring forth the discourse like the sky river overflowing, proceeded to expound the facts concerning himself, from the Jewelled Walk in the sky, in 24 verses as follows:
The First Great Assembly of the Dhamma Teaching
1. Aham-etarahi Sambuddho, Gotamo Sakya-vaḍḍhano,
padhānaṁ padahitvāna, patto Sambodhim-uttamaṁ.
Dear son, Sāriputta, I, a descendent of the Gotama lineage which has made the Sakya royalty thrive, after six years of energetic effort at meditation (padhāna) attained the exalted state of omniscience.
2. Brahmunā yācito santo, Dhamma-cakkaṁ pavattayiṁ,
aṭṭhārasannaṁ koṭīnaṁ, paṭhamābhisamayo ahu.
Dear son, Sāriputta, at the request of Brahma Sahampati in the eighth week after my Awakening, I had delivered the Dhamma Wheel (Dhamma-cakka) discourse in the Deer Park at Isipatana, Bārāṇasī. On that occasion, for the first time 180 million Brahmas, who were headed by Ven. Koṇḍañña realised the four noble truths and achieved liberation.
The Second Great Assembly of the Dhamma Teaching
3. Tato parañ-ca desente, nara-deva-samāgame,
gaṇanāya na vattabbo, dutiyābhisamayo ahu.
Dear son, Sāriputta, subsequent to my teaching of the Dhamma Wheel (Dhamma-cakka) discourse, when I delivered the discourse on the Blessings (Maṅgala-sutta, Snp 2.4), at the assembly of Devas and humans who were debating the question on what constitutes a blessing (maṅgala), it was the second occasion of innumerable humans, Devas and Brahmas who came to realize the four noble truths and achieved liberation.
This second great occasion of Dhamma teaching will take place subsequent to the discourse on the Chronicles of the Buddhas. This also applies to the verses that follow.
The Third Great Assembly of the Dhamma Teaching
4. Idhevāhaṁ etarahi, ovadiṁ mama atrajaṁ,
gaṇanāya na vattabbo, tatiyābhisamayo ahu.
Thirteen years after my becoming a Buddha, I will exhort my son, the young monastic Rāhula, by delivering the discourse of the Short Discourse giving Advice to Rāhula (Cūḷa-rāhulovāda, MN 147) in the Blindman’s Grove (Andhavana) at Sāvatthī. At that time also, innumerable humans, Devas and Brahmas will come to realize the four noble truths and achieve liberation.
The First Occasion of the Disciples’ Meeting
5. Ekosi sannipāto me, sāvakānaṁ mahesinaṁ,
aḍḍha-teḷasa-satānaṁ, bhikkhūnāsi samāgamo.
Dear son, Sāriputta, a congregation of disciples had been held on the last full moon day of February (Māgha) for the first time; it was an assemblage of 1,250 monastic Arahats who had done away with the pollutants (āsava).
This refers to the Buddha’s teaching of the Advisory Rules (Ovāda-Pātimokkha), instructions on the obligation of a monastic at the congregation of disciples, characterised by the four features. Four features: see chapter 16: The single occasion of the disciples’ meeting (sannipāta). It was the day on which Ven. Sāriputta gained Awakening.
Services Rendered by the Buddha
6. Virocamāno vimalo, bhikkhu-saṅghassa majjhago,
dadāmi patthitaṁ sabbaṁ, maṇīva sabba-kāmado.
Dear son, Sāriputta, also like the previous Buddhas, being replete with the infinite grace characteristic of the Buddhas, and free from the taints of the defilements (kilesa), stand becomingly in the midst of the Saṅgha and, like the wish-fulflling (cintāmaṇi) ruby capable of fulfilling every wish, have been fulfilling the wishes of humans, Devas and Brahmas for special mundane and supermundane happiness.
7. Phalam-ākaṅkhamānānaṁ, bhavacchanda-jahesinaṁ,
catu-saccaṁ pakāsemi, anukampāya pāṇinaṁ.
Dear son, Sāriputta, for the benefit of humans, Devas and Brahmas who wish to attain the four fruition stages of the path and do away with attachment to sensuous existence, I have, out of compassion, expounded the four noble truths to enable them achieve their wish.
This is an instance of how Buddha brings about the benefit of all beings by way of expounding the four noble truths.
8. Dasa-vīsa-sahassānaṁ, dhammābhisamayo ahu,
eka-dvinnaṁ abhisamayo, gaṇanāto asaṅkhiyo.
Dear son, Sāriputta, as the result of such expositions of the four noble truths sentient beings, numbering 10,000 after one session; or 20,000 after another, have become emancipated. In other instances of beings gaining freedom in twos or threes, the number is incalculable.
9. Vitthārikaṁ bāhu-jaññaṁ, iddhaṁ phītaṁ suphullitaṁ,
idha mayhaṁ Sakyamunino, Sāsanaṁ suvisodhitaṁ.
Dear son, Sāriputta I am a descendent of Sakyan royal family, I have renounced the world to become a recluse and have taught the Dhamma. This teaching of mine, the Dispensation (Sāsana), shall spread in the three worlds of humans, Devas and Brahmas and many beings discerning it clearly shall thrive exceedingly, pure and radiant.
10. Anāsavā vīta-rāgā, santa-cittā samāhitā,
bhikkhūneka-satā sabbe, parivārenti maṁ sadā.
Dear son, Sāriputta, I am at all times surrounded by a great number of monastics who are free from the pollutants (āsava), having given up passion (rāga), and who with tranquilised mind possess serene concentration like an oil lamp burning steadily in the still air.
11. Idāni ye etarahi, jahanti mānusaṁ bhavaṁ,
appatta-mānasā sekhā, te bhikkhū viññu-garahitā.
Dear son, Sāriputta, there are certain monastics who, even in my life time, have to depart life as mere trainees (sekkha) without having became an Arahat. They are reproached by the wise.
12. Ariyañ-ca santhomayantā, sadā Dhamma-ratā janā,
bujjhissanti satimanto, Saṁsāra-saritaṁ gatā.
Dear son, Sāriputta, those mindful people, who extol the virtues of the noble eight-fold path and take delight in the Dhamma day and night, will be able to cross the ocean of Saṁsāra within a limited number of existences and gain emancipation through realisation of the four noble truths.
Particulars of Buddha Gotama
13. Nagaraṁ Kapilavatthu me, rājā Suddhodano pitā,
mayhaṁ janettikā mātā Māyā Devī ti vuccati.
Dear son, Sāriputta, my place of birth is Kapilavatthu, my father is King Suddhodana and my royal mother is Māyā Devi.
14. Ekūna-tiṁsa-vassāni, agāraṁ ajjhahaṁ vasiṁ,
Rammo Surammo Subhako, tayo pāsādam-uttamā.
Dear son, Sāriputta, I had been a ruler of the Kapilavatthu country for fully 29 years, residing in three palaces: Ramma, the winter palace with nine-tiered spire; Suramma, the summer palace with five tiers, and Subha, the seven-tiered palace for the rainy season.
15. Cattārīsa-sahassāni, nāriyo samalaṅkatā,
Bhaddakañcanā nāma nārī, Rāhulo nāma atrajo.
Dear son, Sāriputta, during the period of my reign, there used to be 40,000 well ornamented and beautified female attendants; my Chief Queen was Bhaddā Kañcanā and my son was called Rāhula.
16. Nimitte caturo disvā, assayānena nikkhamiṁ,
chabbassaṁ padhāna-cāraṁ, acariṁ dukkaraṁ ahaṁ.
Dear son, Sāriputta, having seen the four great omens of an old man, a sick man, a dead man and a recluse, I went forth riding my horse Kanthaka. In the remote forest of Uruvelā, I spent six years practising severe austerities (dukkara-cariyā) that were beyond the capability of ordinary persons.
17. Bārāṇasiyaṁ Isipatane, Cakkaṁ pavattitaṁ mayā,
ahaṁ Gotama-sambuddho, saraṇaṁ sabba-pāṇinaṁ.
Dear son, Sāriputta, in the Deer Park at Isipatana, near Bārāṇasī, I had turned the Dhamma Wheel; indeed I have become the refuge of all beings, the Perfectly Awakened Buddha with the family name of Gotama.
18. Kolito Upatisso ca, dve bhikkhū agga-sāvakā,
Ānando nāmupaṭṭhāko, santikāvacaro mama,
Khemā Uppalavaṇṇā ca, bhikkhunī agga-sāvikā.
Dear son, Sāriputta, my chief disciples are the pair of monastics, Kolita or Moggallāna and Upatissa or Sāriputta; my permanent monastic attendant, who is always close at hand for more than 20 years to attend to my needs, is Ānanda. The female chief disciples are the pair of female monastics, the elders Khemā and Uppalavaṇṇā.
19. Citto Hatthāḷavako ca, aggupaṭṭhākupāsakā,
Nandamātā ca Uttarā, aggupaṭṭhikupāsikā.
Dear son, Sāriputta, noble lay devotees rendering me close service are Citta, a wealthy householder residing at Macchikāsaṇḍa in the Kosala country, and Hattha Āḷavaka, the pious son of King Āḷavī of Āḷavī country; female
20. Ahaṁ Assattha-mūlamhi, patto Sambodhim-uttamaṁ,
byāmappabhā sadā mayhaṁ, soḷasa-hattham-uggatā.
Dear son, Sāriputta, I attained the knowledge of the Arahat path (Arahatta-magga-ñāṇa) and achieved omniscience, at the foot of the 100 cubits tall Bodhi tree. Light radiance from my body spreading over a radius of 80 hand-lengths shines brilliantly at all times. My height is sixteen hand-lengths.
21. Appaṁ vassa-sataṁ āyu, idānetarahi vijjati,
tāvatā tiṭṭha-mānohaṁ, tāremi janataṁ bahuṁ.
Dear son, Sāriputta, the present lifespan of humans is very short, limited to only 100 years. I will live for four-fifths of this lifespan, for 80 years, and for 45 years I shall be saving sentient beings from the ocean of Saṁsāra and conveying them to the shore of Nibbāna.
22. Ṭhapayitvāna Dhammukkaṁ, pacchimaṁ jana-bodhanaṁ,
aham-pi nacirasseva, saddhiṁ sāvaka-saṅghato,
idheva Parinibbissaṁ, aggī vāhāra-saṅkhayā.
Dear son, Sāriputta, I have lit and set up the torch of Dhamma burning, in order that the coming generations may understand the four noble truths. At no distant date, in the company of my monastic disciples, I will come to the final end, like a torch extinguished with fuel expended, in this very world at Kusinārā, dropping the curtain on the drama of existence.
Two Verses of Spiritual Anxiety
23. Tāni ca atula-tejāni, imāni ca dasa-balāni,
ayañ-ca guṇa-dhāraṇo deho, vattiṁsa-vara-lakkhaṇa-vicitto.
24. Dasa disā pabhāsetvā, sata-raṁsī va chappabhā,
sabbaṁ tam-antarahissanti, nanu rittā sabba-saṅkhārā.
Dear son, Sāriputta, my peerless glory and power, the ten physical strengths and this person of mine, comely and wonderful to behold, embodying, like a golden mountain, the 32 major characteristics of a superior person together with the sixfold unique wisdom (asādhāraṇa-ñāṇa) the ten mental strengths (dasa-bala-ñāṇa), the six-hued radiance emanating from my body, and illuminating all directions like the radiance of the sun, all these things just spoken
This being so, I urge you to cultivate insight meditation (vipassanā) by contemplating the three salient characteristics of conditioned phenomena, and strive hard for the attainment of Nibbāna. Such is the usual instruction for you all, given by the fully Self-Awakened Buddhas. With heedfulness, exert yourself to fulfil these instructions.
With this ends the exposition connected with major events as laid down in the (Chronicles of the Buddhas Buddha-vaṁsa) and the commentary.
But U Nu, Prime Minister of the Union of Burma, at the time of requesting me to write a chronicle of the Buddhas, said, among other things: “Please supervise the compilation of a treatise on the lives of the Buddhas. In so doing, please include everything about the Buddha, not leaving out even minor details. If one volume is not enough, make it two; if two is not enough, make it four, eight and so on. It is important that the work should be exhaustive.”
In consideration of his earnest request, the treatise on Great Chronicles of the Buddhas (Mahā-buddha-vaṁsa) will not end here. Its scope will be extended to include the events that took place after the delivery of the Chronicles of the Buddhas (Buddha-vaṁsa) by the Buddha and it will be entitled The Great Chronicles of the Buddhas. To this end, an attempt will be made, to the best of my ability, to add a series of chapters on the significant events concerning Buddha Gotama and his disciples.