[The Story of Sumedha]

Tradition tells us that four asaṅkheyyas An asaṅkheyya is a period of vast duration, lit. an incalculable. and a hundred thousand cycles ago there was a city called Amaravatī. In this city there dwelt a brahmin named Sumedha, of good family on both sides, on the father’s and the [1.3] mother’s side, of pure conception for seven generations back, by birth unreproached and respected, a man comely, well-favoured and amiable, and endowed with remarkable beauty. He followed his brahminical studies without engaging in any other pursuit.

His parents died while he was still young. A minister of state, who acted as steward of his property, bringing forth the roll-book of his estate, threw open the stores filled with gold and silver, gems and pearls, and other valuables, and said: “So much, young man, belonged to your mother, so much to your father, so much to your grandparents and great-grandparents,” and pointing out to him the property inherited through seven generations, he bade him guard it carefully. The wise Sumedha thought to himself, “After amassing all this wealth my parents and ancestors when they went to another world took not a farthing with them, can it be right that I should make it an object to take my wealth with me when I go?” And informing the king of his intention, he caused proclamation to be made Lit. “caused the drums to be beat.” in the city, gave largess to the people, and embraced the ascetic life.

To make this matter clear the Story of Sumedha must here be related. This story, though given in full in the Buddhavaṁsa, from its being in a metrical form, is not very easy to understand. I will therefore relate it with sentences at intervals explaining the metrical construction.

Four asaṅkheyyas and a hundred thousand cycles ago there was a city called Amaravatī or Amara, resounding with the ten city cries, concerning which it is said in Buddhavaṁsa, {1.3}

Then follows a verse of Buddhavaṁsa, enumerating some of these cries,

It goes on to say,

The abode of devout men, like the prosperous city of the Devas.

Now one day the wise Sumedha, having retired to the splendid upper apartment of his house, seated himself cross-legged, and started thinking. “Oh! Wise man, The Bodhisatta is frequently called paṇḍita, e.g. sasapaṇḍito (Five Jāt. 52), Rāmapaṇḍito (Dasaratha Jāt. 1). grievous is rebirth in a new existence, and the dissolution of the body in each successive place where we are reborn. I am subject to birth, to decay, to disease, to death – it is right, being such, that I should strive to attain the great deathless Nibbāna, which is tranquil, and free from birth, and decay, and sickness, and grief and joy; surely there must be a road that leads to Nibbāna and releases man from existence.”

Accordingly it is said,

Further he reasoned thus, “For as in this world there is pleasure as the correlative of pain, so where there is existence there must be its opposite the cessation of existence; and as where there is heat there is also cold which neutralizes it, so there must be a Nibbāna Lit. “Extinction.” that extinguishes (the fires of) lust and the other passions; and as in opposition to a bad and evil condition there is a good and blameless one, so where there is evil birth there must also be Nibbāna, called the birthless, because it puts an end to all rebirth.”

Therefore it is said,

Again he reasoned thus, “Just as a man who has fallen into a heap of filth, if he beholds afar off a great pond covered with lotuses of five colours, ought to seek that pond, saying, ‘By what way shall I arrive there?’ But if he does not seek it the fault is not that of the pond; even so where there is the lake of the great deathless Nibbāna for the washing of the defilement of sin, if it is not sought it is not the fault of the lake. And just as a man who is surrounded by robbers, if when there is a way of escape he does not fly it is not the fault of the way but of the man; even so when there is a blessed road loading to Nibbāna for the man who is encompassed and held fast by sin, its not being sought is not the fault of the road but of the person. And as a man who is oppressed with sickness, there being a physician who can heal his disease, if he does not get [1.6] cured by going to the physician that is no fault of the physician; even so if a man who is oppressed by the disease of sin seeks not a spiritual guide who is at hand and knows the road which puts an end to sin, the fault lies with him and not with the sin-destroying teacher.”

Therefore it is said,

And again he argued, “As a man fond of adornment, throwing off a corpse bound to his shoulders, goes away rejoicing, so must I, throwing off this perishable body, and freed from all desires, enter the city of Nibbāna. And as men and women depositing filth on a dungheap do not gather it in the fold or skirt of their garments, but loathing it, throw it away, feeling no desire for it; so shall I also cast off this perishable body without regret, and enter the deathless city of Nibbāna. And as seamen abandon without regret an unseaworthy ship and escape, so will I also, leaving this body, which distils corruption from its nine festering apertures, enter without regret the city of Nibbāna. And as a man carrying various sorts of jewels, and going on the same road with a band of robbers, out of fear of losing his jewels withdraws from them and gains a safe road; even so this impure body is like a jewel-plundering robber, if I set my affections thereon the precious spiritual jewel of the sublime path of holiness will be lost to me, therefore [1.7] ought I to enter the city of Nibbāna, forsaking this robber-like body.”

Therefore it is said,

Having thus in nine similes pondered upon the advantages connected with retirement from the world, the wise Sumedha gave away at his own house, as aforesaid, an immense hoard of treasure to the indigent and wayfarers and sufferers, and kept open house. And renouncing all pleasures, both material and sensual, departing from the city of Amara, away from the world in the Himālayas he made himself a hermitage near the mountain called Dhammaka, and built a hut and a perambulation hall free from the five defects which are hindrances (to meditation). And with a view to obtain the power residing in the Super Knowledges, which are characterized by the eight causal qualities described in the words beginning, “With a mind thus tranquillised, [purified and cleansed, unblemished, free from impurities, malleable, workable, established and having gained imperturbability]” Evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte ñāṇadassanāya cittaṁ abhinīharati (Sāmaññaphalasutta, [DN 2] see Lotus, p. 476, line 14). he embraced in that [1.8] hermitage the ascetic life of a Sage, casting off the cloak with its nine disadvantages, and wearing the garment of bark with its twelve advantages. And when he had thus given up the world, forsaking this hut, crowded with eight drawbacks, he repaired to the foot of a tree with its ten advantages, and rejecting all sorts of grain lived constantly upon wild fruits. And strenuously exerting himself both in sitting and in standing and in walking, within a week he became the possessor of the eight Attainments and the five Super Knowledges; and so, in accordance with his prayer, he attained the might of the Super Knowledges.

Therefore it is said,

Now while the ascetic Sumedha, having thus attained the strength of the Super Knowledges, was living in the bliss of the (eight) Attainments, the teacher Dīpaṅkara appeared in the world. At the moment of his conception, of his birth, of his attainment of Buddhahood, of his preaching his first discourse, the whole universe [1.9] of ten thousand worlds {1.11} trembled, shook and quaked, and gave forth a mighty sound, and the thirty-two prognostics showed themselves. But the ascetic Sumedha, living in the bliss of the Attainments, neither heard that sound nor beheld those signs.

Therefore it is said,

At that time Dīpaṅkara, the One with Ten Powers, accompanied by a hundred thousand saints, wandering his way from place to place, reached the city of Ramma, and took up his residence in the great monastery of Sudassana. And the dwellers of the city of Ramma heard it said: “Dīpaṅkara, lord of ascetics, having become a supreme Buddha, and set on foot the wheel of the Dhamma, wandering his way from place to place, has come to the town of Ramma, and dwells at the great monastery of Sudassana.” And taking with them ghee and butter and other medicinal requisites and clothes and raiment, and bearing perfumes and garlands and other offerings in their hands, their minds bent towards the Buddha, the Dhamma, and the Saṅgha, inclining towards them, hanging upon them, they approached the teacher and worshipped him, and presenting the perfumes and other offerings, sat down on one side. And having heard his preaching of the Dhamma, and invited him for the next day, they rose from their seats and departed. And on the next day, having prepared almsgiving for the poor, and having decked out the town, they repaired the road by which the One with Ten Powers was to come, throwing earth in the places that were worn away by water and thereby levelling the surface, and scattering sand that looked like strips of silver. And they sprinkled fragrant roots and flowers, and raised aloft flags and banners of many-coloured cloths, and set up banana [1.10] arches and rows of brimming jars.

Then the ascetic Sumedha, ascending from his hermitage, and proceeding through the air till he was above those men, and beholding the joyous multitude, exclaimed, “What can be the reason?” Alighting, he stood on one side and questioned the people, “Tell me, why are you adorning this road?”

Therefore it is said,

And the men replied, “Lord Sumedha, do you not know? Dīpaṅkara, the One with Ten Powers, having attained supreme Awakening, and set rolling the Dhamma wheel, travelling from place to place, has reached our town, and dwells at the great monastery Sudassana; we have invited the Fortunate One, and are making ready for the fortunate Buddha the road by which he is to come.” And the ascetic Sumedha thought: “The very sound of the word Buddha is rarely met with in the world, much more the actual appearance of One with Ten Powers; it behoves me to join those men in clearing the road.” He said therefore to the men, “If you are clearing this road for the Buddha, assign to me a piece of ground, I will clear the ground in company with you.” They consented, said: “It is well,” and perceiving the ascetic Sumedha to be possessed of Supernormal Power, they fixed upon a swampy piece of ground, and assigned it to him, saying: “Prepare this spot.” Sumedha, his heart filled with joy of which the Buddha was the cause, thought within himself, “I am able to prepare [1.11] this piece of ground by my Supernormal Power, but if so prepared it will give me no satisfaction; this day it behoves me to perform menial duties,” and fetching earth he threw it upon the spot.

But ere the ground could be cleared by him – with a train of a hundred thousand miracle-working saints endowed with the six Super Knowledges, while Devas offered celestial wreaths and perfumes, while celestial hymns rang forth, and men paid their homage with earthly perfumes and with flowers and other offerings, Dīpaṅkara, the One with Ten Powers, with all a Buddha’s transcendant majesty, like a lion rousing himself to seek his prey on the Vermilion plain, came down into the road all decked and made ready for him.

Then the ascetic Sumedha – as the One with Ten Powers with unblenching eyes approached along the road prepared for him, beholding that form endowed with the perfection of beauty, adorned with the thirty-two characteristics of a great man, and marked with the eighty minor marks, attended by a halo of a fathom’s depth, and sending forth in streams the six-hued Buddha-rays, linked in pairs of different colours, and wreathed like the varied lightnings that flash in the gem-studded vault of heaven – exclaimed, “This day it behoves me to make sacrifice of my life for the One with Ten Powers: let not the Blessed one walk in the mire – nay, let him advance with his four hundred thousand saints trampling on my body as if walking upon a bridge of jewelled planks, this deed will long be for my good and my happiness.” So saying, he loosed his hair, and {1.13} spreading in the inky mire his ascetic’s skin mantle, roll of matted hair and garment of bark, he lay down in the mire like a bridge of jewelled planks.

Therefore it is said,

For him the road is cleared, the way, the path of his coming.’ [1.12 ]

And as he lay in the mire, again beholding the Buddha-majesty of Dīpaṅkara, the One with Ten Powers, with his unblenching gaze, he thought as follows, “Were I willing, I could enter the city of Ramma as a novice in the priesthood, after having destroyed all human passions; {1.14} but why should I disguise myself The following is what I take to be the meaning of this passage: “If I chose I could at once enter the Buddhist priesthood, and by the practice of ecstatic meditation (Jhāna) free myself from human passion, and become an Arahat or saint. I should then at death at once attain Nibbāna and cease to exist. But this would be a selfish course to pursue, for thus I should benefit myself only. Why should I thus slip unobserved and in the humble garb of a monk into Nibbāna? Nay, let me rather qualify myself to become a Buddha, and so save others as well as myself.” This is the great Act of Renunciation by which the Bodhisattva, when Nirvāṇa was within his grasp, preferred to endure ages of heroic trials in the exercise of the Pāramitā, that he might be enabled to become a Buddha, and so redeem mankind. See D’Alwis’s Introduction to Kacchāyana’s Grammar, p. vi. to attain Nibbāna after the destruction [1.13] of human passion? Let me rather, like Dīpaṅkara, the One with Ten Powers, having risen to the supreme Awakening, enable mankind to enter the Ship of the Dhamma and so carry them across the Ocean of Existence, and when this is done afterwards attain Nibbāna; this indeed it is right that I should do.” Then having enumerated the eight conditions (necessary to the attainment of Buddhahood), and having made the resolution to become Buddha, he laid himself down.

Therefore it is said,

[Wherefore [This line and the following verse were omitted by Rhys Davids.] wishing for Buddhahood (he said):

And the blessed Dīpaṅkara having reached the spot stood close by the ascetic Sumedha’s head. And opening his eyes possessed of the five kinds of grace as one opens a jewelled window, and beholding the ascetic Sumedha lying in the mire, thought to himself, “This ascetic who lies here has formed the resolution to be a Buddha; will his prayer be fulfilled or not?” And casting forward his prescient gaze into the future, and considering, he perceived that four asaṅkheyyas and a hundred thousand aeons from that time he would become a Buddha named Gotama. And standing there in the midst of the assembly he delivered this prophecy, “Do you see this austere ascetic lying in the mire?” “Yes, Lord,” they answered. [1.14] “This man lies here having made the resolution to become a Buddha, his prayer will be answered; at the end of four asaṅkheyyas and a hundred thousand cycles hence he will become a Buddha named Gotama, and in that birth the city Kapilavatthu will be his residence, queen Māyā will be his mother, king Suddhodana his father, his chief disciple will be thera Upatissa, his second disciple thera Kolita, the Buddha’s servitor will be Ānanda, his chief female disciple the nun Khemā, the second the nun Uppalavaṇṇā. When he attains to years of ripe knowledge, having retired from the world and made the great exertion, having received at the foot of a banyan tree a meal of rice milk, and partaken of it by the banks of the Nerañjarā, having ascended the throne of Awakening, he will, at the foot of an Assattha tree, attain Supreme Buddhahood.”

Therefore it is said,

The ascetic Sumedha, exclaiming, “My prayer, it seems, will be accomplished,” was filled with happiness. The multitudes, hearing the words of Dīpaṅkara, the One with Ten Powers, were joyous and delighted, exclaiming, “The ascetic Sumedha, it seems, is a Buddha seed, a tender shoot that will grow up into a Buddha.” For thus they thought: “As a man fording a river, if he is unable to cross to the ford opposite him, crosses to a ford lower down the stream, even so we, if in the dispensation of Dīpaṅkara, the One with Ten Powers, fail to attain the paths and their fruition, yet when you shall become Buddha we shall be enabled in thy presence to make the paths and their fruition our own,” – and so they recorded their prayer (for future assurance).

The Buddha Dīpaṅkara, the One with Ten Powers, having praised the Bodhisatta, and made an offering to him of eight handfuls of flowers, reverentially saluted him and departed. And the Arahats, also, four hundred thousand in number, having made offerings to the Bodhisatta of perfumes and garlands, reverentially saluted him and departed. And the Devas and men having made the same offerings, and bowed down to him, went their way.

And the Bodhisatta, when all had retired, rising from his seat and exclaiming, “I will investigate the Perfections,” sat himself down cross-legged on a heap of flowers. And as the Bodhisatta sat thus, the Devas in all the ten thousand worlds assembling shouted applause. “Venerable ascetic Sumedha,” they said, “all the auguries which have manifested themselves when former Bodhisattas seated themselves cross-legged, saying, ‘We will investigate the Perfections,’ – all these this day have appeared: assuredly you shall become Buddha. {1.17} This we know, to whom these omens appear, he surely will become a Buddha; do you make a strenuous effort and exert thyself.” With these words they lauded the Bodhisatta with varied praises.

Therefore it is said, [1.16]

And the Bodhisatta, having heard the words of Dīpaṅkara, the One with Ten Powers, and of the Devas in ten thousand worlds, filled with immeasurable resolution, thought thus within himself, “The Buddhas are beings whose word cannot fail; there is no deviation from truth in their speech. For as the fall of a clod thrown into the air, as the death of a mortal, as the sunrise at dawn, as a lion’s roaring when he leaves his lair, as the delivery of a woman with child, as these things are sure and certain – even so the word of the Buddhas is sure and cannot fail, verily I shall become a Buddha.”

Therefore it is said,

And having thus made the resolution, “I shall surely become Buddha,” with a view to investigating the conditions that constitute a Buddha, exclaiming, “Where are the conditions that make the Buddha, {1.20} are they found above or below, in the principal or the minor directions?” investigating successively the principles of all things, and beholding the first Perfection of Generosity [Dāna], practised and followed by former Bodhisattas, he thus admonished his own soul, “Wise Sumedha, from this time forth [1.19] you must fulfil the perfection of Generosity; for as a water-jar overturned discharges the water so that none remains, and cannot recover it, even so if you, indifferent to wealth and fame, and wife and child, and goods great and small, give away to all who come and ask everything that they require till nought remains, you will sit at the foot of the Bodhi tree and become a Buddha.” With these words he strenuously resolved to attain the first perfection of Generosity.

Therefore it is said,

But considering further, “There must be beside this other conditions that make a Buddha,” and beholding the second Perfection of Virtue [Sīla], he thought thus, “O wise Sumedha, from this day forth may you fulfil the perfection of Virtue; for as the Yak, regardless of his life, guards his bushy tail, even so you will become a Buddha, if from this day forward regardless of your life you keep the moral precepts.” And he strenuously resolved to attain the second perfection of Virtue.

Therefore it is said,

But considering further, “These cannot be the only Buddha-making conditions,” and beholding the third Perfection of Renunciation [Nekkhamma], he thought thus, “O wise Sumedha, may you henceforth fulfil the perfection of Renunciation; for as a man long the denizen of a prison feels no love for it, but is discontented, and wishes to live there no more, even so do you, likening all births to a prison-house, discontented with all births, and anxious to get rid of them, set thy face toward renunciation, thus will you become Buddha.” And he strenuously made the resolution to attain the third perfection of Renunciation.

Therefore it is said,

But considering further, “These cannot be the only Buddha-making conditions,” and beholding the fourth Perfection of Wisdom [Paññā], he thought thus, “O wise Sumedha, [1.21] do you from this day forth fulfil the perfection of Wisdom, avoiding no subject of knowledge, great, small, or middling, Lit. “not avoiding anything among things great, small, and middling.” do you approach all wise men and ask them questions; for as the mendicant on his begging rounds, avoiding none of the families, great and small, that he frequents, After kiñci understand kulaṁ, as will be seen from v. 143. and wandering for alms from place to place, speedily gets food to support him, even so will you, approaching all wise men, and asking them questions, become a Buddha.” And he strenuously resolved to attain the fourth perfection of Wisdom.

Therefore it is said,

But considering further, “These cannot be the only Buddha-making conditions,” and seeing the fifth Perfection of Effort [Viriya], he thought thus, “O wise Sumedha, do you from this day forth fulfil the perfection of Exertion. As the lion, the king of beasts, in every action Lit. in all postures, walking, standing, etc. strenuously makes an effort himself, so if you in all existences and in all your acts are strenuous in effort, and not a laggard, you will become a Buddha.” And he made a firm resolve to attain the fifth perfection of Effort.

Therefore it is said, [1.22]

But considering further, “These cannot be the only Buddha-making conditions,” and beholding the sixth Perfection of Patience [Khanti], he thought to himself, “O wise Sumedha, do you from this time forth fulfil the perfection of forbearance; be you patient in praise and in reproach. And as when men throw things pure or foul upon the earth, the earth does not feel either desire or repulsion towards them, but suffers them, endures them and acquiesces in them, even so you also, if you are patient in praise and reproach, will become a Buddha.” And he strenuously resolved to attain the sixth perfection of Patience.

Therefore it is said,

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the seventh Perfection of Truth [Sacca], he thought thus within [1.23] himself, “O wise Sumedha, from this time forth do you fulfil the perfection of Truth; though the thunderbolt descend upon your head, do you never under the influence of desire and other passions utter a conscious lie, for the sake of wealth or any other advantage. And as the planet Venus at all seasons pursues her own course, nor ever goes on another course forsaking her own, even so, if you forsake not truth and utter no lie, you will become a Buddha.” And he strenuously turned his mind to the seventh perfection of Truth.

Therefore it is said,

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the eighth Perfection of Determination [Adhiṭṭhāna], he thought thus within himself, “O wise Sumedha, do you from this time forth fulfil the perfection of Determination; whatsoever you resolve be you unshaken in that resolution. For as a mountain, the wind beating upon it in all directions, trembles not, moves not, but stands in its place, even so you, if unswerving in thy resolution, will become a Buddha.” And he strenuously resolved to attain the eighth perfection of Determination.

Therefore it is said,

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the ninth Perfection of Loving-Kindness [Mettā], he thought thus within himself, “O wise Sumedha, do you from this time forth fulfil the perfection of Loving-Kindness, may you be of one mind towards friends and foes. And as water fills with its refreshing coolness good men and bad alike, Lit. having made its coldness exactly alike for bad people and good people, pervades them. even so, if you are of one mind in friendly feeling towards all mortals, you will become a Buddha.” And he strenuously resolved to attain the ninth perfection of Loving-Kindness.

Therefore it is said,

But further considering, “These cannot be the only conditions that make a Buddha,” and beholding the tenth Perfection of Equanimity [Upekkhā], he thought thus within himself, “O wise Sumedha, from this time do you fulfil the [1.25] perfection of Equanimity, be you of equal mind in prosperity and adversity. And as the earth is indifferent when things pure or impure are cast upon it, even so, if you are indifferent in prosperity and adversity, you will become a Buddha.” And he strenuously resolved to attain the tenth perfection of Equanimity.

Therefore it is said, {1.25}

Then he thought: “These are the only conditions in this world that, bringing Buddhahood to perfection and constituting a Buddha, have to be fulfilled by Bodhisattas; beside the Ten Perfections there are no others. And these Ten Perfections are neither in the heaven above nor in the earth below, nor are they to be found in the east or the other quarters, but reside in my heart of flesh.” Having thus realized that the Perfections were established in his heart, having strenuously resolved to keep them all, grasping them again and again, he mastered them forwards and backwards; i.e. alternately from the first to the tenth and from the tenth to the first. taking them at the end he went backward to the beginning, taking them at the beginning he placed them at the end, i.e. put the first last. taking them at the middle he carried them to the two ends, taking them at both ends he carried them to the middle. [1.26]

Repeating, “The Perfections are the sacrifice of limbs, the Lesser Perfections are the sacrifice of property, the Unlimited Perfections are the sacrifice of life,” he mastered them as the Perfections, the Lesser Perfections and the Unlimited Perfections – like one who converts two kindred oils into one, Vijesinha. or like one who, using Mount Meru for his churning-rod, churns the great Cakkavāla ocean. And as he grasped again and again the Ten Perfections, by the power of his piety this earth, four nahutas and eight hundred thousand leagues in breadth, like a bundle of reeds trodden by an elephant, or a sugar-mill in motion, uttering a mighty roar, trembled, shook and quaked, and spun round like a potter’s wheel or the wheel of an oil-mill.

Therefore it is said,

And while the earth was trembling the people of Ramma, unable to endure it, like great Sāl trees overthrown by the wind that blows at the end of a cycle, fell swooning here and there, while waterpots and other vessels, revolving like a jar on a potter’s wheel, struck against each other and were dashed and ground to pieces. The multitudes in fear and trembling approaching the Teacher said: “Tell us, Fortunate One, is this turmoil caused by dragons, or is it caused by either bhūtas, or Yakkhas, or by Devas? for this we know not, but truly this whole multitude is grievously afflicted. Does [1.27] this portend evil to the world or good? tell us the cause of it.” The Teacher hearing their words said: “Fear not, nor be troubled, there is no danger to you from this. The wise Sumedha, concerning whom I predicted this day, ‘Hereafter he will be a Buddha named Gotama,’ is now mastering the Perfections, and while he masters them and turns them about, by the power of his piety the whole ten thousand worlds with one accord quake and thunder,” Therefore it is said,

And the people hearing the Tathāgata’s words, joyful and delighted, taking with them garlands, perfumes and unguents, left the city of Ramma, and went to the Bodhisatta. And having offered their flowers and other presents, and bowing to him and respectfully saluting him, they returned to the city of Ramma. And the Bodhisatta, having made a strenuous exertion and resolve, rose from the seat on which he sat.

Therefore it is said, {1.27}

And as the Bodhisatta rose from his seat, the Devas in all the ten thousand worlds having assembled and offered him garlands and perfumes, uttered these and other words of praise and blessing, “Venerable ascetic Sumedha, this day you have made a mighty resolve at the feet of Dīpaṅkara Buddha, may you fulfil it without let or hindrance: fear not nor be dismayed, may not the slightest sickness visit your frame, quickly exercise the Perfections and attain supreme Buddhahood. As the flowering and fruit-bearing trees bring forth flowers and fruit in due season, so do you also, not letting the right season pass by, quickly reach the supreme knowledge of a Buddha.” And thus having spoken, they returned each one to his celestial home.

Then the Bodhisatta, having received the homage of the Devas, made a strenuous exertion and resolve, saying: “Having fulfilled the Ten Perfections, at the end of four asaṅkheyyas and a hundred thousand cycles I shall become a Buddha.” And rising into the air he returned to Himavanta.

Therefore it is said,

End of the Story of Sumedha

[Buddha Dīpaṅkara]

And the people of the city of Ramma, having returned to the city, kept open house to the monastics with the Buddha at their head. The Teacher having preached the Dhamma to them, and established them in the three Refuges and so on, departing from the city of Ramma, living thereafter his allotted span of life, having fulfilled all the duties of a Buddha, in due course attained Nibbāna in that element of annihilation in which no trace of existence remains. On this subject all that need be said can be learned from the narrative in the Buddhavaṁsa, for it is said in that work,

[Buddha Koṇḍañña]

Next to the Dīpaṅkara Buddha, after the lapse of one asaṅkheyya, the Teacher Koṇḍañña appeared.

He also had three assemblies of saints,
at the first assembly there were a million millions,
at the second ten thousand millions,
at the third nine hundred millions.

At that time the Bodhisatta, having been born as a Universal Monarch named Vijitāvī, kept open house to the monastics with the Buddha at their head, in number a million of millions. The Teacher having predicted of the Bodhisatta, “He will become a Buddha,” preached the Dhamma. He having heard the Teacher’s preaching gave up his kingdom and became a Buddhist monk. Having mastered the Three Baskets, The three divisions of the Buddhist Scriptures [i.e. the Tipiṭaka]. having obtained the six Super Knowledges, and having practised without failure the Absorptions, he was reborn in the Brahma Realms.

The city of Koṇḍañña Buddha was Rammavatī,
the khattiya Sunanda was his father,
his mother was queen Sujātā,
Bhadda and Subhadda were his two chief disciples,
Anuruddha was his servitor,
Tissā and Upatissā his chief female disciples,
his Bodhi tree was the beautiful Sāla,
his body was eighty-eight cubits high,
and the duration of his life was a hundred thousand years.

[Buddha Maṅgala]

After him, at the end of one asaṅkheyya, in one and the same cycle four Buddhas were born, Maṅgala, Sumana, Revata and Sobhita.

Maṅgala Buddha had three assemblies of saints,
of these at the first there were [1.32] a million million priests,
at the second ten thousand millions,
at the third nine hundred millions.

It is related that a step-brother of his, prince Ānanda, accompanied by an assembly of nine hundred millions, went to the Teacher to hear him preach the Dhamma. The Teacher gave a discourse dealing successively with his various doctrines, and Ānanda and his whole retinue attained Arahatship together with the analytical knowledges.

The Teacher looking back upon the meritorious works done by these men of family in former existences, and perceiving that they had enough merit to acquire the robe and bowl by Supernormal Powers, stretching forth his right hand exclaimed, “Come, priests.” The formula by which a Buddha admits a layman to the priesthood. Then straightaway all of them having become equipped with obtained robes and bowls by Supernormal Powers, and perfect in decorum, Vijesinha. as if they were elders of sixty years standing, paid homage to the Teacher and attended upon him. This was his third assembly of saints.

Whereas with other Buddhas a light shone from their bodies to the distance of eighty cubits on every side, it was not so with this Buddha, but the light from his body permanently filled ten thousand worlds, and trees, earth, mountains, seas and all other things, not excepting even pots and pans and such-like articles, became as it were overspread with a film of gold. The duration of his life was ninety thousand years, and during the whole of this period the sun, moon and other heavenly bodies could not shine by their own light, and there was no distinction between night and day. By day all living beings {1.31} went about in the light of the Buddha as if in the light of the sun, and men ascertained the limits of night and day only by the flowers that blossomed in the evening and by the birds and other animals that uttered their cries in the morning. If I am asked, “What, do not other Buddhas also possess this power?” I reply, “Certainly [1.33] they do,” for they might at will fill with their lustre ten thousand worlds or more. But in accordance with a prayer made by him in a former existence, the lustre of Maṅgala Buddha permanently filled ten thousand worlds, just as the lustre of the others permanently extended to the distance of a fathom. Lit. “like the fathom-light of the others, so the personal lustre of Maṅgala Buddha remained constantly pervading ten thousand worlds.”

The story is that when he was performing the duties of a Bodhisatta, i.e. the Pāramitā. being in an existence corresponding to the Vessantara existence, i.e. his last birth before attaining Buddhahood. he dwelt with his wife and children on a mountain like the Vaṅka mountain (of the Vessantarajātaka). One day a demon named Kharadāṭhika, This name means “sharp-fanged.” hearing of the Bodhisatta’s inclination to giving, approached him in the guise of a brahmin, and asked the Bodhisatta for his two children. The Bodhisatta, exclaiming, “I give my children to the brahmin,” cheerfully and joyfully gave up both the children, thereby causing the ocean-girt earth to quake. In approval of his act of faith. The demon, standing by the bench at the end of the cloistered walk, while the Bodhisatta looked on, devoured the children like a bunch of roots. Not a particle of sorrow Lit. “no grief as big as the tip of a hair.” arose in the Bodhisatta as he looked on the demon, and saw his mouth as soon as he opened it disgorging streams of blood like flames of fire, nay, a great joy and satisfaction welled within him as he thought: “My gift was well given.” And he put up the prayer, “By the merit of this deed may rays of light one day issue from me in this very way.” In consequence of this prayer of his it was that the rays emitted from his body when he became Buddha filled so vast a space.

There was also another deed done by him in a former existence. It is related that, when a Bodhisatta, having visited the relic shrine of a Buddha, he exclaimed, “I [1.34] ought to sacrifice my life for this Buddha,” and having wrapped round the whole of his body in the same way that torches are wrapped, and having filled with clarified butter a golden vessel with jewelled wick-holders, worth a hundred thousand pieces, he lit therein a thousand wicks, and having set fire to the whole of his body beginning with his head, he spent the whole night in circumambulating the shrine. And as he thus strove till dawn not the root of a hair of his head was even heated, ’twas as one enters the calyx of a lotus, for the Truth guards him who guards himself.

Therefore has the Fortunate One said,

And through the merit of this work also the bodily lustre of this Buddha constantly extended through ten thousand worlds. At this time our Bodhisatta, Viz. Gotama Bodhisatta. having been born as the brahmin Suruci, approached the Teacher with the view of inviting him to his house, and having heard his sweet discourse, said: “Lord, take your meal with me tomorrow.” “Brahmin, how many monks do you wish for?” “Nay but how many monks have you in your escort?” At that time was the Teacher’s first assembly, and accordingly he replied, “A million millions.” “Lord, bring them all with you and come and take your meal at my house.” The Teacher consented.

The brahmin having invited them for the next day, on his way home thought to himself, “I am perfectly well able to supply [1.35] all these monks with broth and rice and clothes and such-like necessaries, but how can there be room for them to sit down?” This thought of his caused the marble throne of the King of the Devas, three hundred and thirty-six thousand leagues away, to become warm. When a good man is in difficulty, Sakka is apprised of it by his marble throne becoming warm. Sakka exclaiming, “Who wishes to bring me down from my abode?” and looking down with the divine eye beheld the Bodhisatta, and said: “The brahmin Suruci having invited the clergy with the Buddha at their head is perplexed for room to seat them, it behoves me also to go there and obtain a share of his merit.” And having miraculously assumed the form of a carpenter, axe in hand he appeared before the Bodhisatta and said: “Has any one got a job to be done for hire?” The Bodhisatta seeing him said: “What sort of work can you do?” “There’s no art that I do not know; any house or hall that anybody orders me to build, I’ll build it for him.” “Very well, I’ve got a job to be done.” “What is it, sir?” “I’ve invited a million million priests for tomorrow, will you build a hall to seat them all?” “I’ll build one with pleasure if you’ve the means of paying me.” “I have, my good man.” “Very well, I’ll build it.” And he went and began looking out for a site.

There was a spot some fifty leagues in extent Lit. twelve or thirteen yojanas; a yojana is four leagues. as level as a Meditation Object circle. Used in absorption, jhāna, meditation. Sakka fixed his eyes upon it, while he thought to himself, “Let a hall made of the seven precious stones rise up over such and such an extent of ground.” Immediately the edifice bursting through the ground rose up. The golden pillars of this hall had silver capitals, The Pali word for the capital of a column is ghaṭaka, “little pot.” the silver pillars had golden capitals, the gem pillars had coral capitals, the coral pillars had gem capitals, while those pillars which were made of all the [1.36] seven precious stones had capitals of the same. Next he said: “Let the hall have hanging wreaths of little bells at intervals,” and looked again. The instant he looked a fringe of bells hung down, whose musical tinkling, as they were stirred by a gentle breeze, was like a symphony of the five sorts of instruments, or as when the heavenly choirs are going on. He thought: “Let there be hanging garlands of perfumes and flowers,” and there the garlands hung. He thought: “Let seats and benches for a million million {1.33} monks rise up through the earth,” and straightaway they appeared. He thought: “Let water vessels rise up at each corner of the building,” and the water vessels arose. Having by his effected all this, he went to the brahmin and said: “Come, sir, look at your hall, and pay me my wages.”

The Bodhisatta went and looked at the hall, and as he looked his whole frame was thrilled in every part with fivefold joy. And as he gazed on the hall he thought thus within himself, “This hall was not wrought by mortal hands, but surely through my good intention, my good action, the palace of Sakka became hot, and hence this hall must have been built by the King of the Devas Sakka; it is not right that in such a hall as this I should give alms for a single day, I will give alms for a whole week.” For the gift of external goods, however great, cannot give satisfaction to the Bodhisattas, but the Bodhisattas feel joy at their self-renunciation when they sever the crowned head, put out the henna-anointed eyes, cut out the heart and give it away.

For when our Bodhisatta in the Sivijātaka [Ja 499] gave alms in the middle of his capital, at the four gates of the city, at a daily expenditure of five bushels of gold coins, this liberality failed to arouse within him a feeling of satisfaction at his renunciation. But on the other hand, when the King of the Devas Sakka came to him in the disguise of a brahmin, and asked for his eyes, then indeed, as he took them out and gave them away, laughter rose within him, [1.37] nor did his heart swerve a hair’s breadth from its purpose. And hence we see that as regards generosity the Bodhisattas can have no satiety.

Therefore this Bodhisatta also thinking: “I ought to give alms for seven days to a million million priests,” seated them in that hall, and for a week gave them the alms called gavapāna. According to the gloss printed in the text it is a compound of milk, rice, honey, sugar and clarified butter. Men alone were not able to wait upon them, but the Devas themselves, taking turns with men, waited upon them. A space of fifty leagues or more sufficed not to contain the monks, yet they seated themselves each by his own power. On the last day, having caused the bowls of all the monks to be washed, and filled them with butter clarified and unclarified, honey and molasses, for medicinal use, he gave them back to them, together with the three robes. The robes and cloaks received by novices and ordained priests were worth a hundred thousand.

The Teacher, when he returned thanks, considering, “This man has given such great alms, who can he be?” and perceiving that at the end of two asaṅkheyyas and four thousand cycles he would become a Buddha named Gotama, addressing the Bodhisatta, made this prediction, “After the lapse of such and such a period you will become a Buddha named Gotama.” The Bodhisatta, hearing the prediction, thought, {1.34} “It seems that I am to become a Buddha, what good can a householder’s life do me? I will give up the world,” and, treating all this prosperity like so much drivel, he received ordination at the hands of the Teacher. And having embraced the ascetic life and learned the word of Buddha, and having attained the Super Knowledges and the Attainments, at the end of his life he was reborn in the Brahma Realms.

The city of Maṅgala Buddha was called Uttara,
his father was the khattiya Uttara;
his mother was Uttarā,
Sudeva and Dhammasena were his two chief [1.38] disciples,
Pālita was his servitor,
Sīvalī and Asokā his two chief female disciples.
The Nāga was his Bodhi tree,
his body was eighty-eight cubits high.

When his death took place, after he had lived ninety thousand years, at the same instant ten thousand worlds were involved in darkness, and in all worlds there was a great cry and lamentation of men.

[Buddha Sumana]

And after the Buddha had died, shrouding in darkness ten thousand worlds, the Teacher named Sumana appeared.

He also had three great assemblies of saints,
at the first assembly the priests were a million millions,
at the second, on the Golden Mountain, ninety million of millions,
at the third eighty million of millions.

At this time the Bodhisatta was the Nāga king Atula, mighty and powerful. And he, hearing that a Buddha had appeared, left the Nāga world, accompanied by his assembled kinsmen, and, making offerings with celestial music to the Buddha, whose retinue was a million million of monastics, and having given great gifts, bestowing upon each two garments of fine cloth, he was established in the Three Refuges. And this Teacher also foretold of him, “One day he will be a Buddha.”

The city of this Buddha was named Khema,
Sudatta was his father,
Sirimā his mother,
Saraṇa and Bhāvitatta his chief disciples,
Udena his servitor,
Soṇā and Upasoṇā his chief female disciples.
The Nāga was his Bodhi tree,
his body was ninety cubits high,
and his age ninety thousand years.

[Buddha Revata]

After him the Teacher Revata appeared.

He also had [1.39] three assemblies of saints.
At the first assembly the priests were innumerable,
at the second there were a million millions,
so also at the third.

At that time the Bodhisatta having been born as the brahmin Atideva, having heard the Teacher’s preaching, was established in the Three Refuges. And raising his clasped hands to his head, having praised the Teacher’s abandonment of human passion, presented him with a monk’s upper robe. And he also made the prediction, “You will become a Buddha.”

Now the city of this Buddha was called Sudhaññavatī,
his father was the khattiya Vipula,
his mother Vipulā,
Varuṇa and Brahmadeva his chief disciples,
Sambhava his servitor,
Bhaddā and Subhaddā his chief female disciples,
and the Nāga tree his Bodhi tree.
His body was eighty cubits high,
and his age sixty thousand years.

[Buddha Sobhita]

After him appeared the Teacher Sobhita.

He also had three assemblies of saints;
at the first assembly a thousand million monks were present,
at the second nine hundred millions,
at the third eight hundred millions.

At that time the Bodhisatta having been born as the brahmin Ajita, and having heard the Teacher’s preaching, was established in the Three Refuges, and gave a great donation to the monastic Saṅgha, with the Buddha at their head. To this man also he prophesied, saying: “Thou will become a Buddha.”

Sudhamma was the name of the city of this Fortunate One,
Sudhamma the king was his father,
Sudhammā his mother,
Asama and Sunetta his chief disciples,
Anoma his servitor,
Nakulā and Sujātā his chief female disciples,
and the Nāga tree his Bodhi tree;
his body was fifty-eight cubits high,
and his age ninety thousand years. [1.40]

[Buddha Anomadassī]

After him, when an asaṅkheyya had elapsed, three Buddhas were born in one kalpa – Anomadassī, Paduma, and Nārada.

Anomadassī had three assemblies of saints;
at the first eight hundred thousand monks were present,
at the second seven,
at the third six.

At that time the Bodhisatta was a Yakkha chief, mighty and powerful, the lord of many millions of {1.36} millions of Yakkhas. He, hearing that a Buddha had appeared, came and gave a great donation to the monastic Saṅgha, with the Buddha at their head. And the Teacher prophesied to him too, saying: “Hereafter you will be a Buddha.”

The city of Anomadassī the Fortunate One was called Candavatī,
Yasava the king was his father,
Yasodharā his mother,
Nisabha and Anoma his chief disciples,
Varuṇa his servitor,
Sundarī and Sumanā his chief female disciples,
the Arjuna tree his Bodhi tree;
his body was fifty-eight cubits high,
his age a hundred thousand years.

[Buddha Paduma]

After him appeared the Teacher named Paduma.

He too had three assemblies of saints;
at the first assembly a million million monks were present, {1.37}
at the second three hundred thousand,
at the third two hundred thousand of the monks who dwelt at a great grove in the uninhabited forest.

At that time, while the Tathāgata was living in that grove, the Bodhisatta having been born as a lion, saw the Teacher plunged in Absorption, and with trustful heart made obeisance to him, and walking round him with reverence, experienced great joy, and thrice uttered a [1.41] mighty roar. For seven days he laid not aside the bliss arising from the thought of the Buddha, but through joy and gladness, seeking not after prey, he kept in attendance there, offering up his life. When the Teacher, after seven days, aroused himself from his trance, he looked upon the lion and thought: “He will put trust in the monastic Saṅgha and make obeisance to them; let them draw near.” At that very moment the monks drew near, and the lion put faith in the Saṅgha. The Teacher, knowing his thoughts, prophesied, saying: “Hereafter he shall be a Buddha.”

Now the city of Paduma the Fortunate One was called Campaka,
his father was Paduma the king,
his mother Asamā,
Sāla and Upasāla were his chief disciples,
Varuṇa his servitor,
Rāmā and Uparāmā his chief female disciples,
the Trumpet Flower tree his Bodhi tree;
his body was fifty-eight cubits high,
and his age was a hundred thousand years.

[Buddha Nārada]

After him appeared the Teacher named Nārada.

He also had three assemblies of saints;
at the first assembly a million million monks were present,
at the second ninety million million,
at the third eighty million million.

At that time the Bodhisatta, having taken the vows as a sage, acquired the five Super Knowledges and the eight sublime Attainments, and gave a great donation to the Saṅgha, with the Buddha at their head, making an offering of red sandal wood. And to him also he prophesied, “Hereafter you will be a Buddha.”

The city of this Fortunate One was called Dhaññavati,
his father was Sumedha the warrior,
his mother Anomā,
Bhaddasāla and Jetamitta his chief disciples,
Vāseṭṭha his servitor,
Uttarā and Pagguṇī his chief female disciples,
the great Trumpet Flower [1.42] tree was his Bodhi tree;
his body was eighty-eight cubits high,
and his age was ninety thousand years.

[Buddha Padumuttara]

After Nārada the Buddha, a hundred thousand world-cycles ago there appeared in one kalpa only one Buddha called Padumuttara.

He also had three assemblies of saints;
at the first a million million monks were present,
at the second, on the Vebhāra Mountain, nine hundred thousand million,
at the third eight hundred thousand million.

At that time the Bodhisatta, born as the Great Minister of the name of Jaṭila, gave an offering of robes to the Saṅgha, with the Buddha at their head. And to him also he announced, “Hereafter you will be a Buddha.” And at the time of Padumuttara the Fortunate One there were no infidels, but all, men and Devas, took refuge in the Buddha.

His city was called Haṁsavatī,
his father was Ānanda the warrior,
his mother Sujātā,
Devala and Sujāta his chief disciples,
Sumana his servitor,
Amitā and Asamā his chief female disciples,
the Sāla tree his Bodhi tree;
his body was eighty-eight cubits high,
the light from his body extended twelve leagues,
and his age was a hundred thousand years.

[Buddha Sumedha]

After him, when thirty thousand world-cycles had elapsed, two Buddhas, Sumedha and Sujāta, were born in one kalpa.

Sumedha also had three assemblies of his saints;
at the first assembly, in the city Sudassana, a thousand million sinless ones were present,
at the second [1.43] nine hundred,
at the third eight hundred.

At that time the Bodhisatta, born as the brahmin youth named Uttara, lavished {1.38} eight hundred millions of money he had saved in giving a great donation to the Saṅgha, with the Buddha at their head. And he then listened to the Dhamma, and accepted the refuges, and abandoned his home, and took the vows. And to him also the Buddha prophesied, saying: “Hereafter you will be a Buddha.”

The city of Sumedha the Fortunate One was called Sudassana,
Sudatta the king was his father,
Sudattā his mother,
Saraṇa and Sabbakāma his two chief disciples,
Sāgara his servitor,
Rāmā and Surāmā his two chief female disciples,
the great Campaka tree his Bodhi tree;
his body was eighty-eight cubits high,
and his age was ninety thousand years.

[Buddha Sujāta]

After him appeared the Teacher Sujāta.

He also had three assemblies of his disciples;
at the first assembly sixty thousand monks were present,
at the second fifty,
at the third forty.

At that time the Bodhisatta was a Universal Monarch; and hearing that a Buddha was born he went to him and heard the Dhamma, and gave to the Saṅgha, with the Buddha at their head, his kingdom of the four continents with its seven treasures, and took the vows under the Teacher. All the dwellers in the land, taking advantage of the birth of a Buddha in their midst, did duty as servants in the monasteries, and continually gave great donations to the Saṅgha, with the Buddha at their head. And to him also the Teacher prophesied.

The city of this Fortunate One was called Sumaṅgala,
Uggata the king was his father,
Pabhāvatī his mother,
Sudassana and [1.44] Deva his chief disciples,
Nārada his servitor,
and Nāgā and Nāgasamālā his chief female disciples,
and the great Bamboo tree his Bodhi tree; this tree, they say, had smaller hollows and thicker wood than ordinary bamboos have, Compare Ja 20 below. and in its mighty upper branches it was as brilliant as a bunch of peacocks’ tails.
The body of this Fortunate One was fifty cubits high,
and his age was ninety thousand years.

[Buddha Piyadassī]

After him, when eighteen hundred world-cycles had elapsed, three Buddhas, Piyadassī, Atthadassī, and Dhammadassī, were born in one kalpa.

Piyadassī also had three assemblies of his saints;
at the first a million million monks were present,
at the second nine hundred million,
at the third eight hundred million.

At that time the Bodhisatta, as a young brahmin called Kassapa, who had thoroughly learned the three Vedas, listened to the Teacher’s preaching of the Dhamma, and built a monastery at a cost of a million million, {1.39} and stood firm in the Refuges and the Precepts. And to him the Teacher prophesied, saying: “After the lapse of eighteen hundred kalpas you will become a Buddha.”

The city of this Fortunate One was called Anoma,
his father was Sudinna the king,
his mother Candā,
Pālita and Sabbadassī his chief disciples,
Sobhita his servitor,
Sujātā and Dhammadinnā his chief female disciples,
and the Priyaṅgu tree his Bodhi tree.
His body was eighty cubits high,
and his age ninety thousand years. [1.45]

[Buddha Atthadassī]

After him appeared the Teacher called Atthadassī.

He too had three assemblies of his saints;
at the first nine million eight hundred thousand monks were present,
at the second eight million eight hundred thousand,
and the same number at the third.

At that time the Bodhisatta, as the mighty ascetic Susīma, brought from heaven the sunshade of Mandārava flowers, and offered it to the Teacher, who prophesied also to him.

The city of this Fortunate One was called Sobhita,
Sāgara the king was his father,
Sudassanā his mother,
Santa and Upasanta his chief disciples,
Abhaya his servitor,
Dhammā and Sudhammā his chief female disciples,
and the Campaka his Bodhi tree.
His body was eighty cubits high,
the glory from his body always extended over a league,
and his age was a hundred thousand years.

[Buddha Dhammadassī]

After him appeared the Teacher named Dhammadassī.

He too had three assemblies of his saints;
at the first a thousand million monks were present,
at the second seven hundred millions,
at the third eight hundred millions.

At that time the Bodhisatta, as Sakka the King of the Devas, made an offering of sweet-smelling flowers from heaven, and heavenly music. And to him too the Teacher prophesied.

The city of this Fortunate One was called Saraṇa,
his father was Saraṇa the king,
his mother Sunandā,
Paduma and Phussadeva his chief disciples,
Sunetta his servitor,
Khemā and Sabbanāmā his chief female disciples,
and the red Kuravaka tree (called also [1.46] Bimbijāla) his Bodhi tree.
His body was eighty cubits high,
and his age a hundred thousand years.

[Buddha Siddhattha]

After him, ninety-four world-cycles ago, only one Buddha, by name Siddhattha, appeared in one kalpa.

Of his disciples too there were three assemblies;
at the first assembly a million million monks were present,
at the second nine hundred millions,
at the third eight hundred millions.

At that time the Bodhisatta, as the ascetic Maṅgala of great glory and gifted with the powers derived from the Higher Wisdom, brought a great jambu fruit and presented it to the Tathāgata. The Teacher, having eaten the fruit, prophesied to the Bodhisatta, saying: “Ninety-four kalpas hence you will become a Buddha.”

The city of this Fortunate One was called Vebhāra,
Jayasena the king was his father,
Suphassā his mother,
Sambala and Sumitta his chief disciples,
Revata his servitor,
Sīvalī and Surāmā his chief female disciples,
and the Kaṇikāra tree his Bodhi tree.
His body was sixty cubits high,
and his age a hundred thousand years.

[Buddha Tissa]

After him, ninety-two world-cycles ago, two Buddhas, Tissa and Phussa by name, were born in one kalpa.

Tissa the Fortunate One had three assemblies of his saints;
at the first a thousand millions of monks were present,
at the second nine hundred millions,
at the third eight hundred millions.

At that time the Bodhisatta was born as the wealthy and famous warrior-chief Sujāta. When he [1.47] had taken the vows and acquired the wonderful powers of a seer, he heard that a Buddha had been born; and taking a heaven-grown Mandārava lotus, and flowers of the Pāricchattaka tree (which grows in Sakka’s heaven), he offered them to the Tathāgata as he walked in the midst of his disciples, and he spread an awning of flowers in the sky. To him, too, the Teacher prophesied, saying: “Ninety-two kalpas hence you will become a Buddha.”

The city of this Fortunate One was called Khema,
Janasandha the warrior-chief was his father,
Padumā his mother,
the god Brahma and Udaya his chief disciples,
Sambhava his servitor,
Phussā and Sudattā his chief female disciples,
and the Asana tree his Bodhi tree.
His body was sixty cubits high,
and his age a hundred thousand years.

[Buddha Phussa]

After him appeared the Teacher named Phussa.

He too had three assemblies of his saints;
at the first assembly six million monks were present,
at the second five,
at the third three million two hundred thousand.

At that time the Bodhisatta, born as the warrior-chief Vijitāvī, laid aside his kingdom, and, taking the vows under the Teacher, learned the three {1.41} Piṭakas, and preached the Dhamma to the people, and fulfilled the Perfection of Virtue. Comp. pp. 19-20, verses 130-134. And the Buddha prophesied to him in the same manner.

The city of this Fortunate One was called Kāsi (Benares),
Jayasena the king was his father,
Sirimā his mother,
Surakkhita and Dhammasena his chief disciples,
Sabhiya his servitor,
Cālā and Upacālā his chief female disciples, [1.48]
and the Āmalaka tree his Bodhi tree.
His body was fifty-eight cubits high,
and his age ninety thousand years.

[Buddha Vipassī]

After him, ninety world-cycles ago, appeared the Fortunate One named Vipassī.

He too had three assemblies of his saints;
at the first assembly six million eight hundred thousand monks were present;
in the second one hundred thousand,
in the third eighty thousand.

At that time the Bodhisatta, born as the mighty and powerful snake king Atula, gave to the Fortunate One a golden chair, inlaid with the seven kinds of gems. To him also he prophesied, saying: “Ninety-one world-cycles hence you will become a Buddha.”

The city of this Fortunate One was called Bandhumatī,
Bandhumā the king was his father,
Bandhumatī his mother,
Khandha and Tissa his chief disciples,
Asoka his servitor,
Candā and Candamittā his chief female disciples,
and the Bignonia (or Pāṭali tree) his Bodhi tree.
His body was eighty cubits high,
the effulgence from his body always reached a hundred leagues,
and his age was a hundred thousand years.

[Buddha Sikhī]

After him, thirty-one world-cycles ago, there were two Buddhas, called Sikhī and Vessabhū.

Sikhī too had three assemblies of his saints;
at the first assembly a hundred thousand monks were present,
at the second eighty thousand,
at the third seventy.

At that time the [1.49] Bodhisatta, born as king Arindama, gave a great donation of robes and other things to the Saṅgha with the Buddha at their head, and offered also a superb elephant, decked with the seven gems and provided with all things suitable. To him too he prophesied, saying: “Thirty-one world-cycles hence you will become a Buddha.”

The city of that Fortunate One was called Aruṇavatī,
Aruṇa the warrior-chief was his father,
Pabhāvatī his mother,
Abhibhū and Sambhava his chief disciples,
Khemaṅkura his servitor,
Makhelā and Padumā his chief female disciples,
and the Puṇḍarīka tree his Bodhi tree. {1.42}
His body was thirty-seven cubits high,
the effulgence from his body reached three leagues,
and his age was thirty-seven thousand years.

[Buddha Vessabhū]

After him appeared the Teacher named Vessabhū.

He also had three assemblies of his saints;
at the first eight million priests were present,
at the second seven,
at the third six.

At that time the Bodhisatta, born as the king Sudassana, gave a great donation of robes and other things to the Saṅgha, with the Buddha at their head. And taking the vows at his hands, he became righteous in conduct, and found great joy in meditating on the Buddha. To him too the Fortunate One prophesied, saying: “Thirty-one world-cycles hence you will be a Buddha.”

The city of this Fortunate One was called Anopama,
Suppatīta the king was his father,
Yasavatī his mother,
Soṇa and Uttara his chief disciples,
Upasanta his servitor,
Dāmā and Sumālā his chief female disciples,
and the Sāl tree his Bodhi tree.
His body was sixty cubits high,
and his age sixty thousand years. [1.50]

[Buddha Kakusandha]

After him, in this world-cycle, four Buddhas have appeared – Kakusandha, Koṇāgamana, Kassapa, and our [Gotama] Buddha.

Kakusandha the Fortunate One had one assembly,
at which forty thousand monks were present.

At that time the Bodhisatta, as Khema the king, gave a great donation, including robes and bowls, to the Saṅgha, with the Buddha at their head, and having given also collyriums and drugs, he listened to the Dhamma preached by the Teacher, and took the vows. And to him also the Buddha prophesied.

The city of Kakusandha the Fortunate One was called Khema,
Aggidatta the brahmin was his father,
Visākhā the brahmin woman his mother,
Vidhura and Sañjīva his chief disciples,
Buddhija his servitor,
Sāmā and Campakā his chief female disciples,
and the great Sirīsa tree his Bodhi tree.
His body was forty cubits high,
and his age forty thousand years.

[Buddha Koṇāgamaṇa]

After him appeared the Teacher Koṇāgamaṇa.

Of his disciples too there was one assembly,
at which thirty thousand monks were present.

At that time the Bodhisatta, as Pabbata the king, went, surrounded by his ministers, to the Teacher, and listened to the preaching of the Dhamma. And having given an invitation to the Saṅgha, with the Buddha at their head, he kept up a great donation, giving cloths of silk, and of fine texture, and woven with gold. And he took the vows from the Teacher’s hands. And to him too the Buddha prophesied.

The city of this Fortunate One was called Sobhavatī,
Yaññadatta the brahmin was [1.51] his father,
Uttarā the brahmin woman his mother,
Bhiyyosa and Uttara his chief disciples,
Sotthija his servitor,
Samuddā and Uttarā his chief female disciples,
and the Udumbara tree his Bodhi tree.
His body was twenty cubits high,
and his age was thirty thousand years.

[Buddha Kassapa]

After him the Teacher named Kassapa appeared in the world.

Of his disciples too there was one assembly,
at which twenty thousand monks were present.

At that time the Bodhisatta, as the brahmin youth Jotipāla, accomplished in the three Vedas, was well known on earth and in heaven as the friend of the potter Ghaṭīkāra. Going with him to the Teacher and hearing the Dhamma, he took the vows; and zealously learning the three Piṭakas, he glorified, by faithfulness in duty and in works of supererogation, the dispensation of the Buddha. And to him too the Buddha prophesied.

The birthplace of the Fortunate One was called Benares,
Brahmadatta the brahmin was his father,
Dhanavatī of the brahmin caste his mother,
Tissa and Bhāradvāja his chief disciples,
Sabbamitta his servitor,
Anuḷā and Uruveḷā his chief female disciples,
and the Nigrodha tree his Bodhi tree.
His body was twenty cubits high,
and his age was twenty thousand years.

Again, in the kalpa in which Dīpaṅkara the Buddha [1.52] appeared, three other Buddhas appeared also. On their part no prophecy was made to the Bodhisatta, {1.44} they are therefore not mentioned here; but in the commentary, in order to mention all the Buddhas from this kalpa, it is said,

Thus our Bodhisatta has come down to us through four asaṅkheyyas plus one hundred thousand kalpas, making resolve in the presence of the twenty-four Buddhas, beginning with Dīpaṅkara. Now after Kassapa there is no other Buddha beside the present supreme Buddha. So the Bodhisatta received a prophecy from each of the twenty-four Buddhas, beginning at Dīpaṅkara.

And furthermore in accordance with the saying, [1.53]

he combined in himself these eight qualifications. And exerting himself according to the resolve he had made at the feet of Dīpaṅkara, in the words,

and beholding the Perfections of Generosity and the rest to be the qualities necessary for the making of a Buddha, according to the words,

he came down through many births, fulfilling these Perfections, even up to his last appearance as Vessantara. And the rewards which fell to him on his way, as they fall to all the Bodhisattas who have resolved to become Buddhas, are lauded thus:

[Lives in Which He Fulfilled the Perfections]

While he was thus fulfilling the Perfections, there was no limit to the existences in which he fulfilled the Perfection of Generosity. As, for instance, in the times of the brahmin Akitti [Ja 480], and the brahmin Saṅkha [Ja 442], and the king Dhanañjaya, [There are two births in which a king Dhanañjaya appears, 515 and 545, but it is Ānanda who is identified with this king both times, and neither of them are about generosity.] and Mahāsudassana [Ja 95], [This story does not illustrate generosity, but rather impermanence.] and Mahāgovinda [DN 19], and the king Nimi [Ja 541], [This story does not illustrate generosity, but rather impermanence.] and the prince Canda [Ja 542], [This story does not seem very apt here.] and the merchant Visayha [Ja 340], and the king Sivi [Ja 499], and Vessantara [Ja 547]. So, certainly, in the Jātaka as the Wise Hare [Ja 316], according to the words, All the following verses down to verse 269 are quotations from the Cariyāpiṭaka [this is not quite right, some are found only in the commentary to Cp and other commentaries. This first one is from Cp 1.10.23.]

he, offering up his own life, acquired the Supreme Perfection called the Perfection of Generosity.

In like manner there is no limit to the existences – as, for instance, in the times when he was the snake king Sīlava [Ja 72], and the snake king Campeyya [Ja 506], the snake king Bhūridatta [Ja 543], the elephant king Chaddanta [Ja 514], and the prince Alīnasattu [Ja 513], son of king Jayaddisa – in which he fulfilled the Perfection of Virtue. So, certainly, in the Saṅkhapālajātaka [Ja 524], according to the words, [Cp 2.10.7]

he, offering up himself, acquired the Supreme Perfection, called the Perfection of Virtue.

In like manner there is no limit to existences – as, for instance, in the times when he was the prince Somanassa [Ja 505], and the prince Hatthipāla [Ja 509], and the wise man Ayoghara [Ja 510] – in which, forsaking his kingdom, he fulfilled the Perfection of Renunciation. So, certainly, in the Cullasutasomajātaka [Ja 525], according to the words, [This verse is found only here and in other commentaries.] {1.46}

he, renouncing the kingdom for freedom from the ties of attachment, The saṅgas, of which there are five – lust, hate, ignorance, pride, and false doctrine. acquired the Supreme Perfection, called the Perfection of Renunciation.

In like manner, there is no limit to the existences – as, [1.56] for instance, in the times when he was the wise man Vidhura [Ja 545], and the wise man Mahāgovinda [DN 19], and the wise man Kuddāla [Ja 70], and the wise man Araka [Ja 169], [This does not seem apt, as it illustrates loving-kindness, not wisdom.] and the ascetic Bodhi [Ja 528], and the wise man Mahosadha [Ja 546] – in which he fulfilled the Perfection of Wisdom. So, certainly, in the time when he was the wise man Senaka in the Sattubhastajātaka [Ja 402], according to the words, [Only found in the commentaries.]

he, pointing out the snake which had got into the bellows, acquired the Supreme Perfection called the Perfection of Wisdom.

So, certainly, in the Mahājanakajātaka [Ja 539], according to the words, [Only found in the commentaries.]

he, crossing the Great Ocean, acquired the Supreme Perfection called the Perfection of Effort.

And so in the Khantivādijātaka [Ja 313], according to the words, [Only found in the commentaries.]

he, enduring great sorrow as if he were a senseless thing, acquired the Perfection of Patience. [1.57]

And so in the Mahāsutasomajātaka [Ja 537], according to the words, [Only found in the commentaries.]

he, offering up his life, and observing truth, obtained the Perfection of Truth.

And in the Mūgapakkhajātaka [Ja 538], according to the words, [Cp 3.1.6]

offering up even his life, and being resolute in duty, he acquired the Perfection of Determination.

And so in the Ekarājajātaka [Ja 303], according to the words, [Cp 3.13.3.]

regarding not even his life while attaining to kindness, he acquired the Perfection of Loving-Kindness.

So in the Lomahaṁsajātaka [Ja 94], according to the words, [Cp. 3.15.1]

he was unshaken in equanimity, even when the villagers tried to vex or please him by spitting or by offering [1.58] garlands and perfumes, and thus he acquired the Perfection of Equanimity.

This is a summary only, the account will be found at length in the Cariyāpiṭaka.

Having thus fulfilled the Perfections, in his birth as Vessantara [Ja 547], according to the words, [Cp. 1.9.58.]

he performed such mighty acts of virtue as made the earth to shake. And when, in the fullness of time, he had passed away, he reassumed existence in the Tusita heaven.

Thus should be understood the period, called Dūrenidāna, from the Determination at the feet of Dīpaṅkara down to this birth in the City of Delight.