On 1: The Birth of the Bodhisatta
Five Uproars
An uproar (kolāhala) means a verbal agitation started by some people who say: “Thus will it happen,” before the predicted event actually takes place. It arises among people who are
That is to say, an uproar is created with excitement by people at large as an omen before the actual occurrence of something. It does not mean a nonsensical commotion that prevails in towns and villages, falsely predicting an impossible thing, such as: “Prince Setkya is about to come back!”
The name is spelt ‘Tsakyamen’ by Burney, British Resident at Ava (In-wa) during the reign of King Bagyidaw (1819-37). Tsakyamen or Prince Setkya, as the only son of the king, was heir-apparent. He was executed, according to the British, by Bagyidaw’s brother, King Tharrawaddy, who usurped the throne in 1837, and the execution took place in April 1838. But tradition has it that Queen Mai Nu, Bagyidaw’s wife and the prince’s step mother, was instrumental in the execution. No matter who did it, it was true that the people’s feelings were ‘those of regret and indignation.’ History of the British Residency in Burma 1826-1840 by W.S. Desai, p. 335. The latter version is dramatized and popularized by theatrical troupes, which thereby enhanced the people’s sympathy towards the unfortunate prince. Those who did not believe that the prince actually was killed entertained the hope that he would reappear some day. But there has been no sign of the return of the prince.
There are five uproars (kolāhala) in this world:
1. The uproar before the dissolution of the aeon (kappa-kolāhala).
The uproar that warns people of the dissolution of the world (kappa-kolāhala). When the time for the destruction of the world is drawing near, the deities named Lokavyūha of the Deva realm of sensual pleasures (kāmāvacara-deva), wearing red garments, letting their hair down, wiping the tears off their faces, roam in a distressed manner about roads and highways used by people and cry aloud to human beings at all places, a hundred years ahead of the event: “Friends, a hundred years from today, the world will dissolve! The great oceans will dry up! The great earth, Mount Meru and all will burn and disintegrate if the world is to be destroyed by fire; will be flooded and disintegrate if it is to be destroyed by water; will expose itself to violent storms and disintegrate if it is to be destroyed by the winds. There will be a destruction of the world extending from this great earth with Mount Meru and the oceans up to the abode of the Brahmas! Friends, develop loving-kindness (mettā), develop compassion (karuṇā), develop altruistic joy (muditā), develop equanimity (upekkhā) which are the conduct of Brahmas! Attend and serve your parents respectfully! Do good deeds! Do not be careless!” The uproar of the multitude caused by such loud cries is known as the uproar before the dissolution of the aeon (kappa-kolāhala).
2. The uproar caused by the appearance of a Universal Monarch (Cakka-vatti-kolāhala).
The uproar that arises in the world of human beings proclaiming that a Universal Monarch will appear who rules over the human realm, including the four great island-continents and their satellite smaller islands, 2,000 in all, is called an uproar announcing a Universal Monarch (Cakka-vatti-kolāhala). The guardian deities of the world (loka-pāla), those sense-realm (kāmāvacara) Devas, knowing in advance of the appearance of a Universal Monarch, roam about public roads and highways and cry aloud to human beings at all places, a hundred years ahead of the event: “Friends, a hundred years from today, a Universal Monarch will emerge in this world!” The uproar of the multitude caused by such loud cries is known as the uproar announcing a Universal Monarch (Cakka-vatti-kolāhala).
3. The uproar caused by the appearance of a Buddha (Buddha-kolāhala).
The uproar predicting in the world of human beings when a Buddha will arise is called an uproar announcing a Buddha (Buddha-kolāhala). The Brahmas of the Suddhāvāsa abode, knowing in advance of the advent of an omniscient Buddha and wearing Brahma clothing, ornaments and crowns, happily
Herein, the statement meaning that the uproar announcing a Buddha (Buddha-kolāhala) occurs 1,000 years ahead of the arrival of a Buddha should be noted in accordance with the lifespan of the appearing Buddhas. It should not be noted as a statement made regardless of their lifespans. The reason is that the Bodhisattas, such as Prince Dīpaṅkara, Prince Koṇḍañña, Prince Maṅgala, etc., who had appeared in a period of long lifespans, after descending to the human world and enjoying kingly pleasures as human beings for 10,000 years or so, renounced the world, practised austerities (dukkkara-cariyā) and became Buddhas.
The uproar announcing a Buddha (Buddha-kolāhala) originates in the celestial world, and on account of that uproar, Devas and Brahmas in the 10,000 world-element approach the Bodhisatta to make the request. Only after getting his consent, do Suddhāvāsa Brahmas roam the human abode and make the announcement.
Thus, more than 1,000 years, or even more than 5,000 years, maybe 9,000 or 10,000 years, after the proclamation of an uproar announcing a Buddha (Buddha-kolāhala), the long-lived Buddhas appeared. Therefore, the aforesaid statement: “An uproar announcing a Buddha (Buddha-kolāhala) lasts for 1,000 years,” should not be understood to apply to all Buddhas; the statement should be taken to have been made only with regard to a short-lived Buddha such as Buddha Gotama.
4. The uproar when the blessings are to be explained (maṅgala-kolāhala).
Undecided as to the exact meaning of the blessings (maṅgala), people gather and define the word each in his own way, saying: “These are the blessings,” “Those are the blessings,” which gives rise to a tumult crying out: “They say they are the blessings!” Such a tumultuous utterance is called an uproar over the blessings (maṅgala-kolāhala). Suddhāvāsa Brahmas, knowing in advance that the Buddha will give a discourse on the blessings and being aware of the thought of people who yearn for the truth about the blessings, roam about public roads and highways and cry aloud to human beings at all places, twelve years before the Buddha’s delivery of the Discourse of the Blessings (Maṅgala-sutta, Khp 5, Snp 2.4): “Friends, twelve years from today, the Buddha will teach what are the blessings!” The uproar of the multitude caused by such loud cries is known as the uproar over the blessings (maṅgala-kolāhala).
5. The uproar caused by someone wanting to know about moral perfection (moneyya-kolāhala).
The uproar concerning the ascetic practice of moral perfection is called an uproar over moral perfection (moneyya-kolāhala). An elaboration on the moral perfection (moneyya) practice is made in the section on Ven. Nālaka, see chapter 11. Suddhāvāsa Brahmas, knowing in advance that a monastic in the human world will approach the Buddha to ask about moral perfection, similarly roam about public roads and highways and cry aloud to human beings in all places, seven years before the Buddha’s teaching: “Friends, seven years from today, a monastic will approach the Buddha and ask about moral perfection (moneyya)!” The uproar of the multitude caused by such loud cries is known as the uproar over moral perfection (moneyya-kolāhala).
These are the five uproars (kolāhala). Explanations of these five are given in the commentaries on the Chronicles of the Buddhas (Buddha-vaṁsa), Birth Stories (Jātaka), the Thematic Discourses about King Kosala (Kosala-saṁyutta, SN 3), the Supplementary Readings (Khuddaka-pāṭha), the Anthology of Discourses (Sutta-nipāta) and also in the Ornaments of the Victor (Jinālaṅkāra).
The Five Auguries
Five auguries (pubba-nimitta) signal the approaching death of the Devas.
The five auguries are:
1. The withering of celestial flowers.
2. The dirtiness of celestial costumes and ornaments.
3. Sweating from the armpits.
4. Deterioration of physical beauty.
5. Displeasure in living in celestial residences.
1. Withering of celestial flowers; that is to say, the drying of divine blossoms that have appeared as decorations since the day these beings are reborn as deities. These flowers, that appear on their bodies simultaneously with their birth as Devas, never wither during their lifespan but remain fresh throughout. The flowers begin to wither only when there are seven days left for them to live, according to human reckoning.
The flowers belonging to the Bodhisatta Setaketu did not go dry even once throughout the length of his life as a Deva living in Tusita abode, over the whole period of 576 million years by terrestrial calculations. They started withering seven human days before his passing away.
2. Dirtiness of celestial costumes and ornaments: As in the previous case, celestial costumes and ornaments normally never become dirty; only when it is seven days before the Devas’ death do they show such dirtiness.
3. Sweating from the armpits: In the celestial realm, unlike in the human abode, there is absolutely no such change of weather conditions as intense heat or intense cold. Only seven days prior to death, beads of sweat flow from various parts of their bodies, especially from the armpits.
4. Deterioration of physical beauty: Such signs of old age as missing teeth, greying hair, wrinkled skin and the like that also betray decaying states of physical beauty never happen to them. Female deities always look like sixteen-year olds, and male deities like twenty-year olds. Though they are perpetually tender and youthful with fresh, brilliant, beautiful colours, deterioration of the bodies sets in, and they become weary and wretched as the time for their passing away comes near.
5. Displeasure in living in celestial residences: They never know unhappiness while living in celestial mansions throughout their divine lives. It is only when they are about to fall from their divine state that they lose delight and become displeased with life in the divine residences.
Though the five auguries (pubba-nimitta) occur to dying Devas as has been said above, it should not be understood that they do so to each and every divine being. Just as in the human world such omens as the falling of a meteor, the quake of the earth, the eclipse of the moon or of the sun and the like manifest with regard to great and powerful kings, ministers, etc., even so in the celestial world these predictions happen only with reference to the highly-placed male and female deities. They never occur to those deities of insignificant power.
As good or bad things predicted by the omens that occur in the human abode are understood only by learned interpreters, so the events, whether good or bad, forecast by those omens occurring in the celestial realm, are comprehended by wise Devas, not by unwise ones.
When the omens occur to Devas of inconsiderable merit, they become greatly frightened, wondering: “Who knows where I will be reborn?” Those of considerable merit do not feel so at all, knowing: “We shall enjoy further bliss in higher divine existences because of the merit that accrues from our deeds of generosity, our observance of morality and our practice of meditation.” For more information, see the commentary on the Great Discourse on the Traditions (Mahāpadāna-sutta, DN 14).
The Conception of the Bodhisatta
It may be questioned as to why Queen Māyā conceived the Bodhisatta only in the third period of the second stage of life. The answer is: The sensual desire in the first stage is usually strong, therefore, women who become pregnant at that stage are unable to look after their pregnancy well, and indeed many are those who cannot take care of it. Such an inability causes several forms of injury to the pregnancy.
The middle stage, which is the second of the equally divided three periods, may be sub-divided into three equal portions. When a woman reaches the third portion, her womb is clean and pure. A baby conceived in such a clean and pure womb is healthy, free from diseases.
The mother of a Bodhisatta in his last existence enjoys pleasure at her first stage, and it is customary that she dies after giving birth to him during the third portion of the middle stage.
It is also a natural law (dhammatā) that she dies seven days after the birth of the Bodhisatta. She does not die because she is in labour; as a matter of fact, the Bodhisatta descends only when he has seen that his would-be mother has ten months and seven days more to live, after she begins to conceive, as has been mentioned in the account of the Bodhisatta’s five great investigations. Taking this into consideration, it is clear that her death is not caused by childbirth; it should undoubtedly be held that the mother dies only because her time is up. See the commentary to the Collection of the Long Discourses (Dīgha-nikāya).
Mahā Māyā’s Journey from Kapilavatthu to Devadaha
In the story of Queen Mahā Māyā’s visit from Kapilavatthu to Devadaha, it is written in the Illustration of the Meaning of the Victor (Jinattha-pakāsanī) as follows: “Having cleaned and levelled the road of five leagues between Devadaha and Kapilavatthu, like a hardened plain ground …”
In the Light on the Realised One’s Exalted Utterances (Tathāgata-udāna-dīpanī), however, the following is mentioned: “Having taken the journey of 30 leagues from Kapilavatthu to Devadaha, which had been repaired by digging, enlarging and filling the potholes so as to make it agreeable …”
The two statements therefore disagree.
In this Chronicles of the Buddhas, however, we follow the commentaries on the Chronicles of the Buddhas (Buddha-vaṁsa) and the Birth Stories (Jātaka), where the distance between the two kingdoms, Kapilavatthu and Devadaha, is not given; these commentaries simply describe the mending and levelling of the road. The vehicle taken by Queen Mahā Māyā is said in this work to be a golden palanquin, in accordance with the same commentaries.
It should not be wondered how the palanquin was carried by 1,000 men because, as in the case of the statement that says: “The Bodhisatta was suckled by 240 wet-nurses,” it is possible that they carried it in turn, or, it is probable that the palanquin was pulled by them simultaneously with long ropes of cloth.
In the first volume of the Light on the Realised One’s Exalted Utterances (Tathāgata-udāna-dīpanī), it is unusually and elaborately written as follows: “The whole journey of 30 leagues was mended, improved and extensively and magnificently decorated. The queen rode the stately chariot drawn by eight horses of white lotus colour and of the Valāhaka Sindhi breed. King Suddhodana was together with her, for he was accompanying her up to the distance of half a league; there, he saw her off and turned back after she had paid her respects to him and he had said words of encouragement. The white horses merrily drew the chariot, thinking: ‘This service of ours by taking Queen Mahā Māyā with the Bodhisatta in her womb will bring us merit leading to Nibbāna.’ ”
The commentaries on the Chronicles of the Buddhas (Buddha-vaṁsa) and Birth Stories (Jātaka) as well as the Ornaments of the Victor (Jinālaṅkāra) do not give such an account. All they tell us is that the journey was made in a golden palanquin.
The Sāla Grove of Lumbinī
With reference to the Sāla Grove of Lumbinī, there are two versions: One from the commentaries on the Chronicles of the Buddhas (Buddha-vaṁsa) and the other from the Birth Stories (Jātaka) that have been used in this work. The clause reading in the second passage: “Hovering around and enjoying the nectar themselves and carrying it for others as well,” is in agreement with the Ngakhon Sayādaw’s writing. It seems that the commentary in the Sayādaw’s possession contained the Pāḷi word anubhutta-sañcārāhi. In the commentaries, whether older or the Chaṭṭha-Saṅgāyanā edition, there is anubhutta-pañjarāhi. Dictionaries give “cage” as the meaning of pañjara in the commentaries, but here the meaning “cage” is not agreeable.
Again, parabhata-madhu-kara-vadhūhi is translated as: “With female bees carrying the nectar for others as well.” Though parabhata has “cuckoo” as its meaning in the Abhidhāna (vs 633), that meaning does not fit in here; it finds no place in this case. Therefore, the Ngakhon Sayādaw has appropriately said “carrying for others” in his translation.
When a rational interpretation is thought of, one recalls the distribution of work among bees: 1) There are female bees bringing all available kinds of nectar from the four directions and 2) female bees that are waiting at the hive and are able to turn the nectar of different tastes into honey of sweet taste.
In the commentray to the Chronicles of the Buddhas (Buddha-vaṁsa), it seems that the female worker bees are meant. Therefore, parabhata-madhu-kara-vadhūhi should be translated as: “Liquefying female bees able to make honey out of different kinds of nectar brought by other nectar-carrying bees.” And it will be acceptable only if its paraphrase is given as follows: “Liquefying female bees that can make honey of sweet taste from various types of nectar brought by nectar-bearing bees after flying around and around over trees big and small.”
The Birth of the Bodhisatta
With reference to the birth of the Bodhisatta, the Light on the Realised One’s Exalted Utterances (Tathāgata-udāna-dīpanī) and other Myanmar treatises on the Chronicles of the Buddhas (Buddha-vaṁsa) effectively say this: “When the time for Queen Mahā Māyā’s delivery of her son was drawing very close, why did her younger sister, Pajāpatī Gotamī, extend help to her by supporting her on the left side? She gave birth by being aided by her attendants all around.” In the commentaries on the Chronicles of the Buddhas (Buddha-vaṁsa), Birth Stories (Jātaka) and Ornaments of the Victor (Jinālaṅkāra), however, it is said that when the time for child-birth was near, as she felt the force in the womb at the impetus for her delivery, those who were with her set up screens and stayed away from her. While they were thus staying aloof, the Queen gave birth to the Bodhisatta. This work follows the account given in these commentaries.
According to the exposition in the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14), the commentaries on the Chronicles of the Buddhas (Buddha-vaṁsa) and Birth Stories (Jātaka) the two streams of water, warm and cold, enabled the mother and child to adjust their body temperature immediately after the birth.
What is particularly said in the commentaries on the Long Discourse on the Traditions (Mahāpadāna-sutta, DN 14) is this: “Of the two water streams, the cold one falls into the gold jar and the warm one into the silver. These two streams that had fallen from the sky are mentioned to say that they were meant for the son and the mother to drink and to play with exclusively, not because they were dirtied by any impurity on earth. Apart from the warm and cold water from the sky, there was the water fetched in gold and silver pots, the water from the geese (haṁsa) lakes, etc. Water for them was indeed unlimited; it was plentiful.
The Story of Kāḷadevila, the Recluse
The account of Devila The name of this recluse is given as Devala in the Sinhalese version. In the Myanmar version it is shown as Devila. will be reproduced from the commentary to the Anthology of Discourses (Sutta-nipāta).
During the reign of King Sīhahanu, he was tutor and guardian to Prince Suddhodana, who was then simply a Crown Prince and unconsecrated as of yet. Devila taught him various royal manners and palace customs and educated him in statecraft and trained him in all skills. When Prince Suddhodana ascended the throne and was consecrated after King Sīhahanu, it was also the former royal teacher who again became advisor to King Suddhodana.
After his ascension to the throne and his consecration, King Suddhodana did not show profound respect to his teacher as he had done when he was a young prince. During the court meetings, he merely raised his joined hands in adoration, according to the tradition of the consecrated Sakyan kings.
As he no longer received the king’s special reverence as before, his birth as a Brahmin and his pride as a teacher generated displeasure and dissatisfaction. Unhappy and disgusted with his obligations in the palace, he sought the king’s permission to become an ascetic.
Knowing his teacher’s firm decision, Suddhodana requested: “You may become an ascetic. But after becoming an ascetic, please do not go far away. Kindly always stay in my garden so that I will have the convenience of seeing you.” After giving his consent, saying: “Very well, let it be so,” and having made himself an ascetic and receiving the king’s favourable treatment, he stayed in the royal garden.
Repeatedly engaging himself in meditation on a meditation device (kasiṇa) for mental concentration, he gained the five mundane psychic powers. After his acquisition of these powers, he usually had his meal each day at King Suddhodana’s palace and visited the Himālayas and the Catumahārājā abode, the Tāvatiṁsa abode and other places, where he spent his daytime.
The
The Stream-enterers, Once-returners and Non-returners who have reached that formless abode will no longer return to the lower planes of existence. As they are experienced in practising meditation up to the stage of the paths and fruitions while in the sensuous, wholesome abodes (kāma-sugati), and in the material (rūpa) abodes, they are able to pursue the same insight (vipassanā) meditation which they had practised previously. They attain higher stages up to the paths and fruitions and Nibbāna in the same formless abodes, thereby terminating all suffering in Saṁsāra even though they do not hear the Dhamma from anyone.
Worldlings of the three roots, who have attained the formless absorptions in the human world, such as the recluses Kāḷadevila, Āḷāra and Uddaka, were reborn in a formless abode upon their death. As this abode, by nature, is devoid of any kind of matter, those who are reborn there have absolutely no eyes (cakkhu-pasāda) for seeing the Buddha and no ears (sota-pasāda) for hearing his Dhamma. Thus they can neither behold a Buddha nor listen to his discourses even if one comes and teaches it. On their part, Buddhas do not visit or give discourses in the formless abodes. And if worldlings have no chance to listen to the Dhamma from others they will never attain the paths and fruitions.
Kāḷadevila and Uddaka, who reached the formless sphere of Neither-Perception-nor-Non-Perception (Nevasaññā-nāsaññāyatana-arūpa) as worldlings, would remain in Saṁsāra for 84,000 aeons. Āḷāra who reached the formless abode of the Sphere of Nothingness (Ākiñcaññāyatana) would remain in Saṁsāra for 60,000 great aeons (mahā-kappa). Therefore, even if a Buddha were to appear in the human world in the present aeon, they have no chance to realize liberation.
In this connection, it may be asked as to whether Kāḷadevila could not have been reborn in a form abode provided he directed his mind towards that existence. Since he had fully attained the eight mundane absorptions, his rebirth could have taken place in any of the ten form worlds up to the High Divinities of Great Fruit if he were so inclined.
If there was such an opportunity, it may be asked: “Why had Kāḷadevila no inclination to be reborn in one of the ten form abodes of his choice?” The reply should be that he had no such inclination because he was not skilful enough to do so.
An achiever of the eight mundane attainments is likely to be reborn in one of the form or formless abodes which attracts him. Kāḷadevila could have been in a form abode only if he desired to be there. If he were there, he would have been in a position to pay homage as a form Brahma to the Buddha. But his failure to be there was due to his lack of skill in directing his mind towards that particular abode which is lower than the formless abodes.
There arises another argument: “Kāḷadevila, who had kept away grief (domanassa) through his attainment of the absorptions, should not have succumbed to that feeling and shed tears.” He did so because he was merely skilled in keeping grief away. To make it a little more explicit: Only those mental defilements, which have been completely eliminated by means of the paths, cannot reappear in one’s mental continuum. But those defilements, which are just kept away from oneself
Still another question may be asked as to how it was possible for Kāḷadevila to be reborn in a formless abode since he slipped from the absorptions through grief when he wept. The answer should be that he could be so reborn because the same absorptions were regained with ease.
The defilements that have been just removed from worldlings through mundane absorptions come back because of a powerful factor and make them slip from their absorptions; but if the defilements do not reach the extreme, the worldlings can readily regain their absorptions as soon as the force of the emotion subsides; and it cannot be easily known by others that “these are the ones who have fallen from their attainments.”
In brief, like Kāḷadevila and others, those who have gained the eight mundane absorptions can be reborn in one of the ten form abodes, which are lower, or in one of the four formless abodes, which are higher, if they have prepared their minds to do so. If they have not, they will be reborn only in the abode that is determined by the highest of their mundane absorptions since that particular absorption alone can cause such a result.
The knowledge that one can reach any abode that one sets the mind on is acquired only through a Buddha’s teaching within his Dispensation. Outside the Dispensation, however, there can be no such penetration. Kāḷadevila was not a disciple of a Buddha, thus he did not belong to a Buddha’s Dispensation. Therefore, he was ignorant of the means to train his mind. If he had known, he would have done so to be reborn in one of the ten form worlds, of which the Divinities of Great Fruit (Vehapphala) is the highest. If he had done so, he could have been reborn there and might get the opportunity of seeing the Buddha.
But now his ignorance had led to the failure of doing what would be proper for him. He would therefore be reborn in the Sphere of Neither-Perception-nor-Non-Perception (Neva-saññānāsaññāyatana) which is the topmost formless abode, and reflecting on his forthcoming rebirth, he became so distressed that he could not help weeping; when he thus wept, he lost the absorptions. But, since he had committed no serious evil deeds whatsoever, he regained the eight mundane attainments by resuming the preliminary exercises on a meditation device (kasiṇa) with ease, as soon as his grievous defilements ceased, with nobody knowing his slip from the absorptions. Therefore, it should be understood that the recluse Devila was reborn in the formless abode of the Sphere of Neither-Perception-nor-Non-Perception on his death through absorption on this level which is the highest of the eight mundane attainments.
The Royal Lineage of the Bodhisatta
In
In the first inclusive period (antara) of an incalculably long aeon of evolution (vivaṭṭaṭṭhāyī-asaṅkhyeyya-kappa), the first king of the people, in the beginning of the world, was our Bodhisatta. He was originally named Manu.
The Bodhisatta Manu was more handsome, more pleasant to look at, more respectable, glorious and virtuous than other inhabitants of the world of the earliest age.
In that primeval age, people were of very pure morality at first. Later on, there appeared people who committed crimes, such as theft, murder, etc. In order to be able to live free from these dangers and in peace, other early men of the world discussed the matter among themselves and decided unanimously to elect someone who would govern them justly.
They also agreed that the Bodhisatta Manu was the best to govern, for he was endowed with all the required qualifications. Then they approached him and made a request that he be their righteous ruler.
As Manu fulfilled his administrative duties, the people who were under his administration honoured him by paying their taxes, a kind of fee for his ruling, which amounted to one tenth of their crops.
The Acquisition of Three Epithets
The people unanimously recognized the Bodhisatta, showing no objection at all, as one who would govern them with righteousness, for which honour taxes were due. Therefore, he acquired the epithet Mahā Sammata, the Great Elected One.
He saw to it that there were no disputes, quarrels, etc., over ownership of farmlands. And, if there were any, the noble Manu had the power to decide and pass judgement. This earned him the epithet of being a noble (khattiya). As he endeared himself to the people by observing upright kingly duties towards them, he won the third title of king (rājā).
In this Fortunate Aeon (Bhadda-kappa), it was the Bodhisatta Manu who was the first among monarchs to gain these three titles: the Great Elected One (Mahā-sammata), noble (khattiya) and king (rājā).
As the sun possesses 1,000 radiances and gives beings light, sight and forms, so Bodhisatta Manu, like the eye of these primeval people and endowed with many noble attributes, came out shiningly, as if he were their second sun, and therefore he was also designated as having the Lineage of the Sun (Ādicca-vaṁsa).
Herein, with reference to the Mahā Sammata of the primeval time, and also with reference to the present and fourth intermediate aeon (antara-kappa) of the 64 divisions of the evolutionary (vivaṭṭaṭṭhāyī) state of incalculable (asaṅkhyeyya) aeons, forming one-fourth of this Fortunate Aeon (Bhadda-kappa), learned authors write differently. Thus, in “The Glass Palace Chronicle,” compiled by well-versed monks and ministers who met and discussed for three years in the Glass Palace during the reign of King Bagyidaw, He reigned from 1819 to 1839. the fourth founder of the city of Ratanapura, and in the Assistance with the Readings giving an Analysis of the Aeons (Kappa-vinicchaya-pāṭha-nissaya), written in settlement of controversies, by the Mohtā Thathanabaing Sayādaw, who held the title “Sujātābhisiri-dhajādhipati-pavarā Mahā-dhamma-Rajādhirāja-guru,” at the request of King Mindon, Bagyidaw’s younger nephew and Tharrawaddy’s younger son, the second to last King of the Konbaung Dynasty, his regnal years being 1853-78. the convenor of the Fifth Council, it has been decided, giving ample and strong evidence from the texts, commentaries and sub-commentaries, that there was only one Bodhisatta Mahā Sammata and that the present inclusive period (antara-kappa) is the fourth one.
Particularly in the Analysis of the Aeons (Kappa-vinicchaya), there are special sections (visesa-kaṇḍa) which systematically contain questions (codanā) and answers (sodanā) giving decisions on such topics of controversies as the eleven inclusive periods (antara-kappa), eleven Mahā Sammatas, the twelfth inclusive period, the nineteenth inclusive period and the rest, with discussions so elaborate and with evidence so strong that doubtful persons, both monks and laymen, are likely to become free of doubts.
In enumerating the kings in succession (rājakkama) such as Mahā Sammata, Roca, etc., some commentaries and treatises are slightly different: These are the commentary on the Discourse to Ambaṭṭha (Ambaṭṭha-sutta, DN 3), and its new sub-commentary, the commentary on the Birth Story about the King of Cetiya (Cetiya-jātaka, Ja 422), the Great Chronicle (Mahā-vaṁsa), the Chronicle of the Island (Dīpa-vaṁsa) and the Chronicle of the Kings (Rāja-vaṁsa). What is shown below is based chiefly on the Great Chronicle and the Great Cause of Learning (Mahā-suta-kārī).
1. Manu, the Mahā Sammata, or, the Great Elected One.
2. His son, King Roca.
3. His son, King Vararoca.
4. His son, King Kaḷyāna.
5. His son, King Vara Kaḷyāna.
6. His son, King Uposatha.
7. His son, King Mandhātu, who was also the Bodhisatta.
8. His son, King Vara.
9. His son, King Upavara.
10. His son, King Cetiya.
11. His son, King Mucala.
12. His son, King Mahā Mucala.
13. His son, King Mucalinda.
14. His son, King Sāgara.
15. His son, King Sāgaradeva.
16. His son, King Bhārata.
17. His son, King Aṅgira.
18. His son, King Ruci.
19. His son, King Suruci, also called Mahā Ruci.
20. His son, King Patāpa.
21. His son, King Mahā Patāpa.
22. His son, King Panāda.
23. His son, King Mahā Panāda.
24. His son, King Sudassana.
25. His son, King Mahā Sudassana.
26. His son, King Neru.
27. His son, King Mahā Neru.
28. His son, King Accima.
1. These 28 kings were of long lives of incalculable (asaṅkhyeyya) years. The 27 kings after Mahā Sammata were his descendants. Some of these 28 kings reigned in Kusavatī city, others in Rājagaha and still others in Mithilā.
2. King Accima, son of the last of the 28 kings, founded Kusavatī city and reigned there; his descendants were exactly 100. The Chronicle of the Island (Dīpa-vaṁsa) says that they lived in Kapilavatthu.
Then the author gives an extract from the Great Cause of Learning (Mahā-suta-kārī), enumerating the kings listed in 1 and 2 which makes 128 kings.
3. Of the hundred kings descended from King Accima, the last was named King Arindama. His son founded the city of Ayujjhapura (Ayodhya) and reigned there. He and his descendants in that city numbered 56.
4. The last of these 56 kings was named Duppasaha. His son founded Bārāṇasī and reigned there. He and his descendants in that city were 60.
5. The last of these 60 kings was named Ajita. His son founded Kambala. He and his descendants in that city were 84,000.
6. The last of these 84,000 kings was named Brahmadatta. His son founded Hatthipura and reigned there. He and his descendants in that city were 36.
Here there is another extract from the same the Great Cause of Learning (Mahā-suta-kārī) that enumerates the kings in 3, 4, 5, and 6, amounting to 84,152.
7. The last of these 36 kings was named Kambalavaṁsa. He founded Ekacakkhu and reigned there. He and his descendants in that city were 32.
8. The last of these 32 kings was named Purindeva (Surindeva, or Munindeva in other versions). His son founded Vajiramutti and reigned there. He and his descendants in that city were 28.
9. The last of these 28 kings was named Sādhina. His son founded Mathura and reigned there. He and his descendants in that city were 22.
10. The last of these 22 kings was named Dhammagutta. His son founded Ariṭṭhapura and reigned there. He and his descendants in that city were eighteen.
11. The last of these eighteen kings was named Sippi. His son founded the city Indapattha
Another extract comes here from the same Great Cause of Learning (Mahā-suta-kārī), combining the paragraphs 7 to 11 and making 117 kings in all.
12. The last of these 117 kings was named Brahmadeva. His son also reigned in Ekacakkhu. He and his descendants in that city were fifteen.
13. The last of these fifteen kings was named Baladatta. His son founded Kosambī and reigned there. He and his descendants in that city were fourteen.
14. The last of these fourteen kings was named Hatthideva. His son founded Kannagoccha and reigned there. He and his descendants in that city were nine.
15. The last of these nine kings was named Naradeva. His son founded Rocana and reigned there. He and his descendants in that city were seven.
16. The last of these seven kings was named Mahinda. His son founded Campā and reigned there. He and his descendants in that city were twelve.
Another extract is taken from the Great Cause of Learning (Mahā-suta-kārī) combining the above five paragraphs and giving the total number of kings which is 57.
17. The last of these 57 kings mentioned in the above five paragraphs was named Nāgadeva. His son founded Mithilā and reigned there. He and his descendants in that city were 25.
18. The last of these 25 kings was named Samuddadatta. His son reigned back in Rājagaha. He and his descendants in that city were 25.
19. The last of these 25 kings was named Tidhaṅkara. His son founded Takkasilā and reigned there; he and his descendants in that city were twelve.
20. The last of these twelve kings was named Tālissara. His son founded Kusinārā and reigned there. He and his descendants in that city were also twelve.
21. The last of these twelve kings was named Purinda. His son founded Tāmalitthiya and reigned there. He and his descendants in that city were twelve.
The author gives another extract from the same Great Cause of Learning (Mahā-suta-kārī) counting up the kings in the above five paragraphs and giving 83 as the total number of kings thereof.
22. Of these 83 kings in the above five paragraphs, the last was named Sāgaradeva. His son was Māghadeva (or Magghadeva). He and his descendants reigned in Mithilā until their number became 84,000.
23. The last of these 84,000 kings was named Nimi and he was the Bodhisatta. His son was named Kaḷārajanaka, his son was named Samaṅkara and his son was named Asoca or Asoka. Their descendants, totalling 84,003, again founded Bārāṇasī and reigned there.
24. The last of these 84,003 kings was named Sīhappati.
1. King Sīhappati’s son was King Vijitasena.
2. Vijitasena’s son was King Dhammasena.
3. Dhammasena’s son was King Nāgasena.
4. Nāgasena’s son was King Samiddha.
5. Samiddha’s son was King Disampati.
6. Disampati’s son was King Reṇu.
7. Reṇu’s son was King Kusa.
8. Kusa’s son was King Mahā Kusa.
9. Mahā Kusa’s son was King Navaraṭṭha.
10. Navaraṭṭha’s son was King Dasaraṭṭha.
11. Dasaraṭṭha’s son was King Rāma.
12. Rāma’s son was King Vilāraṭṭha.
13. Vilāraṭṭha’s son was King Cittaraṁsi.
14. Cittaraṁsī’s son was King Ambaraṁsī.
15. Ambaraṁsī’s son was King Sujāta.
16. Sujātā’s son was King Okkāka.
These sixteen kings reigned in Bārāṇasī.
There were thus 252,556 descendants from Mahā Sammata, the Bodhisatta of the earliest aeon, down to King Okkāka.
The author here gives the final extract from the Great Cause of Learning (Mahā-suta-kārī), which sums up the 84,003 kings contained in 23, the sixteen kings contained in 24 and those counted elsewhere, and arrives at the total number of 252,556, beginning with the Mahā Sammata and ending with King Okkāka.
Herein, since the exposition of the commentary on the Discourse to Ambaṭṭha (Ambaṭṭha-sutta, DN 3) and that of the Discourse about the Perfected One (Muni-sutta, Snp 1.12) state that: “After the 84,000 kings belonging to the lineage of Māghadeva, there occurred three successive rulers, all bearing the name Okkāka,” and that “the third Okkāka had five queens, each with 500 lady attendants,” it should be taken that the Sakyan princes were the descendants of Okkāka III and that the last of the 252,556 kings was this very person, Okkāka III.
The Story of King Okkāka
The wives of King Okkāka, the last of the 252,556 kings, were five: Hatthā, Cittā, Jantū, Jālinī and Visākhā. Each of them had 500 ladies-in-waiting.
The exposition of the Discourse to Ambaṭṭha (Ambaṭṭha-sutta, DN 3) explains that the king was called Okkāka because when he spoke there emanated from his mouth a light as if from a shooting star. Okkā = torch, firebrand in Pāḷi.
It is noteworthy that in Myanmar history such remarkable men as King Kyansittha and King Manūhā of Thaton emitted from their mouths the brilliant light of insignia, or a shooting star, or some other particular radiance of light.
It should not be taken for certain that King Okkāka’s city was Bārāṇasī, as the commentary on the Discourse to Ambaṭṭha says that his daughter, the Princess Piyā, and King Rāma of Bārāṇasī joined in marriage. The third Okkāka’s city could be any city but Bārāṇasī.
Of the five queens, the eldest one, Hatthā, gave birth to four sons: Ukkāmukha, Karakaṇḍu, Hatthinika, Sinisūra, and five daughters: Piyā, Suppiyā, Ānandā, Vijitā, Vijitasenā.
When Queen Hatthā died after giving birth to her children, King Okkāka III made a young, pleasant princess of great beauty his Chief Queen; a son named Jantu was born of her. On the fifth day after his birth, he was dressed in pretty ornaments and was shown to the king. The king was so delighted that he granted a boon to the queen, saying: “Take anything you like!”
After discussing with her relatives, the queen asked that the little son Jantu be made king. The king refused to comply and scolded her: “You wicked one, down with you! You just want harm to my sons!” On every favourable occasion the queen tried to please the king and said: “Your majesty, a monarch should not turn a promise into a lie. You should keep your word.” So saying she repeatedly demanded that kingship be bestowed upon her son.
The king was then compelled to summon his older sons, Ukkāmukha and others, and said with great sorrow: “Dear sons, I have given Jantu’s mother a boon on seeing your little brother. Now, Jantu’s mother has a burning desire to have her son made heir to the throne. Leaving aside my state elephant, state horse and state chariot, take as many elephants, horses and chariots as you want and go and stay away from this city until I die. Come back after my death and take back the kingdom.”
Ukkāmukha and his elder brothers felt pained and wept bitterly, but they did obeisance to their royal father and said: “Dear father, please forgive our faults if there are any.” They also asked the court ladies for forgiveness. The five sisters requested the king, saying: “Dear father, let us go along with our brothers,” he gave permission and together they went out of the city. They were taken along the journey by their brothers, who, being accompanied by the eight ministers and troops of the fourfold army, An army consisting of four divisions: elephants, chariots, horses and foot soldiers. departed from the city. A large number of men followed the princes, thinking: “These royal sons will definitely come back and reign on the death of their father. We shall start attending upon them even now.”
The size of the following grew from one league on the first day to two leagues on the second day and three leagues on the third. This caused them to discuss among themselves: “The strength of our troops is so great. If we only wish to fight and occupy the countries around here with such power, no kings or states would dare to put up resistance. But what is the use of taking other kingdoms by force and through violence. There is indeed no profit at all! This Jambudīpa is huge and immense. We shall found a new city in an uninhabited forest region.” After agreeing like this, they headed for the Himālayas and searched for a site to build a city.
The Founding of Kapilavatthu
At that time, our Bodhisatta was a wealthy Brahmin, born of a family which possessed substantial riches and was named Kapila. Renouncing his wealth, he went forth as an ascetic and stayed in a leaf-hut that be built near a lake of clear waters, in a teak forest by the side of the Himālayas.
Learned in the science of earth, the study of signs of the earth and waters (bhūmi-jala), the Bodhisatta Kapila the recluse knew the advantages and disadvantages that were in store throughout the region of 80 cubits underground and 80 cubits above ground. Around the site on which Kapila’s leaf-hut was built, the grass, trees and bushes grew, turning in the right direction, with their trunk-like sprouts stemmed from them facing to the east. When beasts of prey, such as lions and tigers, gave chase to deer and pigs, which were their food, or when snakes and cats gave chase to frogs and rats respectively and reached that spot, they could not pursue and catch them; instead, they all turned back and ran away, for they were threatened and shown hostility by their own respective preys. Seeing all this, Kapila came to note that: “This is the best of all sites, where enemies are subdued.”
When the princes led by Ukkāmukha were searching for a suitable site for their proposed city, they came to the recluse’s leaf-hut. Asked by the recluse about their purpose, they told him of their plan. Knowing of the matter, Bodhisatta Kapila the recluse took pity on them and said: “Princes, the city founded on the site of my hermitage would be the best of all cities throughout Jambudīpa. Among men born in this city, one will emerge able to overwhelm all others, numbering even hundreds or thousands. Therefore, construct a new city on this land of my hermitage. Build a palace on this spot of my residence. If I were to tell you of its pre-eminence, I would say even a low-born son deriving support from this land will become somebody praised for his power, like a Universal Monarch.”
When the princes asked: “Venerable recluse, is not this place still used and occupied by you?” Kapila replied: “Do not bother yourselves thinking that this place is still in use by me. Build a hermitage for me somewhere on an outlying spot and set up a city with your residences here as I have pointed out to you, and name the city Kapilavatthu.”
As has been directed by Kapila the recluse, the four princes headed by Ukkāmukha, and their ministers and troops established a city together with royal palaces and mansions; they also named the city Kapilavatthu and settled there.
The Beginning of the Sakyas
While they were thus settling at Kapilavatthu, the princes grew old enough to get married. Then the ministers deliberated among themselves, saying: “Sirs, these princes have come of age. If they were near their father King Okkāka III, he would have made these princes and princesses marry. Now the responsibility has come upon us.” After their deliberations, they consulted the princes.
The princes said: “Ministers, there are no princesses here who are equal to us by birth, nor are there princes of matching class for our sisters. If those of unequal birth marry one another, their offspring will become impure either from their paternal side or from their maternal side. This will bring about a destructive mixture of castes (jāti-sambheda). Accordingly, let us put the eldest sister of us nine children in the place of our mother, and let the remaining ones, four brothers and four sisters, join in marriage so as to avoid such a corruption of lineage.” Thus agreeing among themselves, they selected their eldest sister, Princess Piyā, to be their mother and married their sisters, making four pairs of husband and wife lest their birth should get impure.
In the course of time, each of the four couples of Okkāka’s sons and daughters thrived with issue. When the king heard of the founding of Kapilavatthu by his children led by Prince Ukkāmukha, of their marriages, not with members of a different family, but among themselves, and of the prosperity of these brother-and-sister couples born of the same parents, the king was so delighted that he spoke out in praise of his children in the midst of his ministers and others:
Sakyā vata bho kumāra!
Paramā sakyā vata bho kumāra!
Able, indeed, are my sons and daughters, men! Lofty and able, indeed, are my sons and daughters!”
As the King used the expression sakyā vata, “able indeed,” in praising them, it was after this very expression sakyā, meaning “able,” that the name Sakyā or Sākiya was given to the descendants of the brothers and sisters led by Ukkāmukha, and it has come to be well known.
The Founding of Koliya
At one time thereafter, the eldest sister, who was most senior to the brother and sister householders, was afflicted with leprosy. There appeared some ulcers on her body.
Thereupon, the princely brothers considered and discussed among themselves thus: “If we were to stay and eat with our sister, who has been stricken with such a horrible skin disease, we will be infected too.” One day, they pretended to go to the garden for amusement, taking their eldest sister Piyā in a chariot. When they came to a forest glade, they had a square ditch dug huge enough to move therein in the different postures of lying, sitting, standing and walking. In the underground chamber of the ditch, they stored all kinds of food and drink and placed their sister in it. They also covered the square ditch with wooden planks to protect her from danger and made grooves along the edges of the planks which served as a roof covered with earth, before they went home to Kapilavatthu.
At about the same time, the King of Bārāṇasī, named Rāma, was suffering from leprosy, too, and his female attendants and other courtiers and retinue became disgusted and horrified. He was, therefore, alarmed and entered a forest after handing over his kingdom to his eldest son. He made a shelter of leaves for himself. Because of his eating fruit and roots, his skin disease soon vanished, and he assumed a golden complexion. While roaming from place to place, he came across a tree with a gigantic trunk with a hollow in it. He created a large room, sixteen cubits in size, in that tree. He had the main door for entrance, windows and a ladder fixed. It was like a small palace chamber such as where he had lived before.
At night, Rāma made a fire in a huge pan and noted the cries of deer, boar and the like by their direction before he slept. In the morning, he went in that direction to find pieces of the flesh of deer, boars, etc. They were leftovers from the food of lions, leopards, tigers and so on. He simply collected and cooked them for his food and lived in this manner.
One day, a tiger, getting the odour of the princess’s body that came from her underground dwelling, which was not far from Rāma’s place, scratched the wooden roof and tried to burst it open. The princess was so frightened that she screamed aloud. It was nearing daybreak and Rāma was then sitting on the ground, after making a fire. On hearing the scream and knowing it was indeed a women’s scream, he rushed to the ditch as the day broke and asked: “Who is it that is living in this underground dwelling?” and when he heard the reply: “I am a woman,” he asked further: “What is your lineage?” – “Sir, I am a daughter of King Okkāka.” – “Come out,” said the king. “Sir, I am not able to come out.” – “Why?” – “Sir, I have leprosy.” The king then asked all about the matter and knowing that the princess did not come out because she was proud of her aristocratic birth, the king let her know of his being a potentate himself by saying: “I too belong to the ruling class.” He took the princess out from the underground chamber by means of a ladder and brought her to his place. He gave her the same medicinal drugs that he had taken himself. The princess took them and her affliction abated. She became golden in complexion. By mutual consent, the two lived together as husband and wife.
In due course, the king’s consort, Piyā, sixteen times bore twin sons and thus had 32 boys in all. When they grew up, their father, King Rāma, sent them away for a princely education.
One day, a hunter from the king’s native Bārāṇasī, while coming to that forest near the Himālaya in search of treasures, encountered Rāma. Recognizing him, the hunter said: “Lord, I know you very well.” The king, therefore, enquired all about his kingdom, and while he was doing so, the 32 sons returned. Seeing the boys, the hunter asked: “Great King, who are these boys?” – “They are my sons,” said the king. After asking a further question, he came to know of their maternal relatives and thought: “I have now got some information to give the ruler of Bārāṇasī as my gift.” So thinking, he returned to the city and told the whole story.
The present King of Bārāṇasī, who was Rāma’s own son, was delighted, and in order to bring back his father, visited him accompanied by his fourfold army. He saluted his father very respectfully and made a request: “Dear father, kindly accept the kingship of Bārāṇasī.” – “Dear son,” replied Rāma, “I have no more desire to become King of Bārāṇasī. I will not return to the city. Instead, remove this tree and build residences and a new city for me here, at this very place of the great jujube (kola) tree.” At his command, his son, the King of Bārāṇasī, founded the new city.
As the new city was founded after removing the kola tree on his father’s site, it was named Koliya. Since it was founded on the route frequented by tigers, it was also called Tigers’ Way (Vyaggha-pajja). Having thus given the city both names, the son, the King of Bārāṇasī, paid respect to his father, King Rāma, and returned home.
As King Rāma and his consort Piyā were residing in the new city of Koliya, Piyā one day told his sons, who had now attained manhood: “Dear sons, your uncles, the Sakyan princes, are reigning in the city of Kapilavatthu. The daughters of your uncles dressed themselves and have their hair made up in this manner; their gait and deportment is like this. When they approach bathing places to bathe, catch hold of the princess you like and bring them back here.”
In accordance with the mother’s instructions, the princes went to the bathing places of the daughters of their uncles, the Sakyan princes, at Kapilavatthu and after observing them and choosing from among them, each brought a princess of his liking, after identifying himself and taking her at the moment she let her hair to dry.
On hearing the matter, the Sakyan princes said among themselves: “Dear folks, let it be so. These Koliya princes are scions of our elder sister, thus they are our nephews, our
From the marriages between the Sakyans and the Koliyans, the lineage came down without any break to the lifetime of the Buddha.
In this way, the growth of the Sakyan descendants took place in purity and worthiness, as they mixed with their own relatives. Since there was no interruption from the time of King Okkāka, the founding head of the Sakyans, down to the time of Prince Siddhattha, the Bodhisatta, they went down in history having a good reputation as an unbroken aristocratic lineage (asambhinna-khattiya).
The Founding of Devadaha
The Sakyan princes living in Kapilavatthu used to go to a big, pleasant and beautiful lake in order to amuse themselves in the water. Because it was the lake of royal sports, it came to be known as Devadaha, Deva implying Sakyan princes as recognized lords, and daha meaning a lake for watery games.
Later on, those Sakyan princes who came to the lake for amusements did not return to Kapilavatthu but built royal lodges near the lake. In due course, the area prospered and became a city itself, earning the name Devadaha after the lake. The Sakyans residing in that city were also named Devadaha-Sakyans after the city. This is based on the commentary to the Discourse about Devadaha (Devadaha-sutta, MN 101).
The Descendants of Ukkāmukha the Sakyan King
The rulers belonging to Kapilavatthu are as follows:
1. Its founder, King Ukkāmukha. He was called thus because when the king spoke a brilliant light, a sign of authority came out from his mouth like his ancestor, King Okkāka.
2. His son, King Nipuṇa.
3. His son, King Candimā.
4. His son, King Candamukha.
5. His son, King Sivi.
6. His son, King Sañjaya.
7. His son, King Vessantara, the Bodhisatta.
8. His son, King Jāli.
9. His son, King Sīhavāhana.
10. His son, King Sīhassara.
These ten Sakyan kings and King Sīhassara’s descendants down to Jeyyasena, 82,000 in all, ruled successively in Kapilavatthu in the Sakyan kingdom.
The last of these 82,010 kings, Jeyyasena, had a son and daughter, Sīhahanu and Yasodharā respectively.
At that time, King Ukkāsakka and Queen Yasavatī of Devadaha also had a son and a daughter, Añjana and Kañcanā respectively.
From the marriage of Prince Sīhahanu, son of King Jeyyasena of Kapilavatthu, and Princess Kañcana, daughter of Ukkāsakka of Devadaha, were five sons and two daughters, totalling seven children. The five sons were:
1. Suddhodana.
2. Amitodana.
3. Dhotodana.
4. Sakkodana.
5. Sukkodana.
According to the commentary to the Discourse on the Correct Way to Wander (Sammā-paribbājanīya-sutta, Snp 2.13) the two daughters were:
1. Princess Amittā.
2. Princess Pāḷitā.
From the marriage of Prince Añjana, son of King Ukkāsakka of Devadaha and Princess Yasodharā, daughter of King Jeyyasena of Kapilavatthu, two sons and two daughters were born, totalling four children. The name of King Añjana is also mentioned as Mahā Suppabuddha. The two sons were Prince Suppabuddha and Prince Daṇḍapāni. The
Prince Suddhodana, son of Sīhahanu, was married to the two daughters of King Añjana: Princess Siri Mahā Māyā and Princess Pajāpatī Gotamī. The elder sister, Siri Mahā Māyā, gave birth to Prince Siddhattha and the younger sister, Pajāpatī Gotamī, gave birth to Princess Rūpanandā and Prince Nanda.
On the authority of this brief statement, there were ten kings descended from King Ukkāmukha, founder of Kapilavatthu.
There were 82,000 kings descended from King Sīhassara, down to Jeyyasena.
Then came King Jeyyasena’s son, King Sīhahanu, and
1. Sīhahanu’s son, Suddhodana.
2. Suddhodana’s son, Prince Siddhattha, the Bodhisatta.
Summing up all these three groups, there were 82,013 rulers, all part of an unbroken lineage of Sakyan kings and reigning in the city of Kapilavatthu.
If the number 82,013 of this line from King Ukkāmukha to Prince Siddhattha the Bodhisatta is added to the aforesaid number 252,556 of the rulers from the primeval Mahā Sammata to Okkāka, the result will be 334,569.
Here, the author gives an extract from Great Cause of Learning (Mahā-suta-kārī, vv. 32-33).
From the marriage of Prince Suppabuddha, son of King Añjana, and Princess Amittā, daughter of King Sīhahanu, were born Princess Bhaddā Kañcanā or Yasodharā and Prince Devadatta.
From the marriage of Prince Siddhattha, the Bodhisatta, and Princess Bhaddā Kañcanā or Yasodharā, daughter of King Suppabuddha of Devadaha and Queen Amittā, was born Prince Rāhula.
Prince Siddhattha, the Bodhisatta, had only one son, Prince Rāhula. In the minor Chronicles, there is some fabrication that Siddhattha’s lesser wives gave birth to other sons. But there is no trace of such a statement in older works of Buddhist literature. Let us all, therefore, hold that there was only one son, and that one son was no one other than Rāhula.
The Abolishing of the Era by King Añjana
King Añjana of Devadaha, the Buddha’s grandfather, and Siri Mahā Māyā’s father, abolished the Goza Era, which was current in his time. On the new moon, of the month of March (Phagguṇa), a Saturday, he abrogated 8,649 years, as required by astrology, and did away with that era, and for its replacement he introduced another era, commencing on the first waxing moon of the month of April (Citta), a Sunday, and founded a new era to be used from that time onwards. That era is referred to as the Great or Mahā Era in later times, and started in 631 BCE.
[Many of the dates in this Chronicle, the author gave according to this era. They have been converted to BCE/CE format in this revised edition.]
Such an account of abrogation of an era is a worldly tradition preserved in historical works. There is neither an occurrence of repeal of an era nor use of such a term as the Sakkarāj era, but such an expression as Koza or Goza in the books is approved in the Buddhist Councils. All this is stated only in secular treatises of astrology and history. These ways of calculation and expression contained in those mundane astrological and historical works have been borrowed in Myanmar by successive learned scholars throughout the Bagan period, Pinya Period, and so on, for the benefit and convenience in recording the number of years and the date of an event.
Orthography of Sakkarāj, Sakarāj and Koza, Goza
Much has been written about the orthography of Sakkarāj, Sakarāj and Koza, Goza by Monywe Zetawun Sayādaw in his Light on the All-Seeing one (Samanta-cakkhu-dīpanī, vol. 2).
The Sayādaw’s opinion in this connection is as follows:
In short, Sakkarāj is so called because, as a system of chronological notation to be reckoned from a certain date, it is founded by kings who are able to protect the people; Sakarāj is so-called because such a founding was accomplished by a Saka King. Koza or Goza signifies a period of time marked by the movements of the sun and the moon.
Sakkarāj comes from sakka meaning “able” and rāja, “king;” hence Sakkarāj, an era founded by a king who is able to give protection to his subjects.
Alternatively, Sakarāj derives from Sakarājā, Saka being the name of a people and rāja, “king;” hence, Sakarājā means an era introduced by a Saka king.
As for Koza and Goza, ko is a term for the sun and go a word for both the sun and the moon; za is used in the sense of “going about.” The time spent in making a complete round of the Zodiac by the sun and the moon is called a year of Koza or Goza. It is also written as Gocar.
The Terms Kāḷīyuga and Sakkarāj
In the expression: “Such and such year Kāḷīyuga Sakkarāj,” by putting Kāḷīyuga as an adjective before Sakkarāj, Kāḷīyuga and Sakkarāj we can see that they are different in meaning. The expression means: “The year of a certain era, in the length of time beginning with the Kāḷīyuga.”
Of the pair of the evolution and devolution periods called inclusive periods (antara-kappa), an evolution period consists of four ages: Katayuga, Tretayuga, Dvāparayuga and Kāḷīyuga. There are waxing and waning periods of these four ages (yuga). When these periods complete 60 times, an evolution period comes to an end. Mundane treatises say the same is true of a devolving period. Of the four ages, the first one, Katayuga, has 1,728,000 years; then Tretayuga which has 1,296,000 years; it is followed by Dvāparayuga of 864,000 years. Finally follows Kāḷīyuga of 432,000 years. The total number of these four yugas is 4,320,000.
Note that if the years of the Kāḷīyuga are doubled, the result is the years of the Dvāparayuga; if tripled, the years of the Tretayuga; if quadrupled, the years of the Katayuga.
During the Katayuga years, all four quarters of beings, the whole people, observe righteousness as though living things stand on four legs. During the Tretayuga, three quarters of them observe righteousness as though they stand on three legs, one quarter does not. During the Dvāparayuga, one half do so, and the other half do not. During the Kāḷīyuga, only one quarter does and three quarters do not.
Our Teacher, Gotama the Buddha, rose in the 2,570th year of the Kāḷīyuga, states the Ancient History of Gotama (Gotama-purāṇa). In the first chapter (kaṇḍa), it says:
Kāḷerārabbhato suññā, satta pañca-duke gate,
saṁvacchare babhuva ve, Dhamma-vido Gotamābhidho.
2,570 years after the commencement of Kāḷīyuga, there appeared the one named Gotama, who comprehended the Dhamma.
If one desires to know the present Buddhist year and the present Kāḷīyuga, one can take the present year in the Myanmar era, which corresponds to the Sakarāj era and add 1,182 years; the answer is the year of the Buddhist era.
To get the Kāḷīyuga year, take the present Buddhist year and add 2,650; [The author(s) gave the date 2,570 here. But as was stated above, after 2,570 years, Gotama appeared, or was born. The Buddhist era begins not at his birth but 80 years later, at his passing. Therefore, the correct date for the Kāḷī-yuga is the Buddhist era plus 2,650 years.] the total is the present Kāḷīyuga year.
In short, when one writes “in the year so and so Kāḷīyuga Sakkarāj,” one’s idea is the year so and so of Sakkarāj in the age of Kāḷīyuga. The Kāḷīyuga lasts 432,000 years as has been said before. Sakkarāj is the calculation of years as determined by royal
Again, an extract is given by the author from the Great Cause of Learning (Mahā-suta-kārī) concerning the four ages and the rise of the Buddha in the year 2,570 of the Kāḷīyuga.
The Voice Having Eight Qualities like a Brahma
King Dhammāsoka’s wife, Asandhimittā, asked the Saṅgha with reference to the sweetness of the Buddha’s voice: “Is there anyone in this world whose voice is similar to the Buddha’s?” The answer given by the Saṅgha was: “There is the voice of a cuckoo (karavika) bird which is like the Buddha’s.” Again, the queen asked: “Where do these birds live?” The Saṅgha replied: “They live in the Himavanta.”
The queen then said to King Asoka: “I would like to see a cuckoo, lord.” The king sent a golden cage with the command: “A cuckoo shall come into this cage!” The cage flew and stopped before a cuckoo. Considering: “This cage came with the command of the king; I am not in a position to remain here against the king’s command,” the bird entered the cage, which flew back and stood in the king’s presence.
Although they now had the bird, nobody was able to make it cry. The king asked: “Men, how could we make it cry?” The ministers replied: “These cuckoos cry, Great King, when they see their fellow birds.” Asoka accordingly had mirrors placed around the bird.
When the bird saw its own image in the mirrors, thinking that his relations had come, it uttered a sweet cry, slowly and pleasantly, like the musical note that comes out from a ruby flute. As if intoxicated by the cuckoo king’s voice, Queen Asandhimittā and the citizens of Pāṭaliputta were wildly pleased. They revelled as though they were dancing.
Then the queen reflected: “Even the voice of this cuckoo, which is just a bird, is so sweet. What would the voice of the Buddha be like, the highest in glory? There could have been no limit to its sweetness!”
Visualizing the Buddha, the queen became filled with joy (pīti). Without giving up that joy, she developed insight (vipassanā), stage by stage, and together with her 700 ladies-in-waiting, she attained Stream-entry (Sotāpatti) fruition.