THE BUDDHA~ GREAT TEACHER OF GODS AND MEN ~

T H E B U D D H A~ GREAT TEACHER OF GODS AND MEN ~

C O N T E N T S

FOREWORD BY THE CHIEF MONK

INTRODUCTIONThe BuddhaPre-Requisites of a BuddhaAttainment of BodhisattasCultivation of the Ten Perfections (Dasa Paramita)Development of the Three-Fold Knowledge and Enlightenment by Buddha

GotamaThirty-Two Auspicious Marks on the Buddha�s BodySix Kinds of Incomparable Knowledge of the Buddha (Asadharana Nana)Ten Kinds of Supernormal Powers of the Buddha�s Enlightenment (Dasa Bala)Nine Great Virtues of the BuddhaMission of the BuddhaThe Dhamma or Teachings of the BuddhasEight Characteristics which Differentiate One Buddha from the Other

THE TWENTY-EIGHT BUDDHASHomage to the Twenty-Eight Buddhas and Its SignificanceDifficulty of Becoming a BuddhaMaha Kappa (Kappa) or World CycleAn Asankheyya or Incalculable (Infinite) PeriodThe Era Prior to the Mano-Pandhana Kala (Era Prior to Mental Aspiration)The Three Stages of Aspiration Periods in Buddha Gotama�s Quest forBuddhahoodPast Kammic Results of Buddha GotamaThe Future Buddha

AN INTRODUCTORY BRIEF OF THE TWENTY-FOUR BUDDHAS1. Dipankara 2. Kondñña 3. Mangala 4. Sumana 5. Revata 6. Sobhita 7. Anomadassi 8. Paduma 9. Nãrada 10. Padumuttara 11. Sumedha12. Sujãta 13. Piyadassi 14. Attadassi 15. Dhammadassi 16. Siddhattha 17. Tissa 18. Phussa 19. Vipassi 20. Sikhi 21. Vessabhû 22. Kakusandha 23. Konãgamana 24. Kassapa

APPENDICESList of Maha Bodhi Trees of Twenty-Eight Buddhas

Dhammapada Verses � Buddha Magga (The Buddha)Sayings about the Buddha . . .

FOREWORD BY CHIEF MONK

In conjunction with ��. our Temple is launching �The Buddha � Great Teacher of Godsand Men� published by Mahindarama Dhamma Publication for free distribution to theBuddhist community.

Most of us are unaware of what a difficult and formidable task it is to become a Buddha.Thus this gift of Dhamma will endeavour to show how Buddhahood was attained byBuddha Gotama (being the Buddha of this life span) � how He had gone through fulfillingthe ten perfections in the three stages of aspiration periods which He took a long timeto become a Buddha and the significance of the 28 Buddhas who have lived in differentlife spans and taught the Dhamma to many people.

The printing of this Dhamma publication also marks a historic milestone of theinstallation of 28 Buddhas at the �. Temple in Sri Lanka which will be officially launchedon � October 2005. Briefly, the Temple is more than 200 years and in appallingconditions and in dire need of major repairs and repainting. Donations are forthcomingand we hope to start the repairs and repainting works soon.

I wish to express my special thanks to Professor ��, University � for his precious timeand noble effort in editing this gift of Dhamma that mapped out the path to Nibbana bythe various Buddhas that is interesting and enlightening yet simple and easy tounderstand. Therefore, if we wish to plant the Bodhi seed now, it is possible by learning,practising and realising the Truth or the Dhamma taught by the Buddhas.

Finally, I wish to also extend my grateful thanks and sincere appreciation to all sponsorsof this publication and also to all sponsors of the 28 Buddhas statutes. Your generosityhas gained immeasurable merits which shall be dedicated to all beings, �May they bewell and happy�.

May the Triple Gem Bless You and Your Family with Good Health, Peace and Happinessalways!

Venerable E. Indaratana Maha TheraChief Monk of Mahindarama Buddhist Temple / �� Temple

T H E B U D D H A~ GREAT TEACHER OF GODS AND MEN ~

I N T R O D U C T I O N

THE BUDDHAThe Buddha means �The Fully Enlightened-One�. Buddha Gotama was a great man andthe incomparable Teacher of Gods and men.

In the Anguttara Nikaya, it quoted the Buddha as :

"There is one person born into the world,Who is unique, without par, without counterpart,Incomparable, unequalled, matchless, unrivaled,The noblest among bipeds. Who is that one person? He is a Tathagata (Buddha) who is an Arahant,A Fully Enlightened One."

PRE-REQUISITES OF A BUDDHAOne must fulfill eight conditions to attain Buddhahood :

1. He must be born as a human being.2. He must be a male.3. He must be qualified to attain Arahantship and be prepared to renounce it in favour

of becoming a Bodhisatta or Buddha-to-be instead and remain in samsara for thebenefit of Gods and mankind.

4. He must aspire in the presence of a Supreme or living Buddha.5. He must have had renounced everything (all his worldly possessions) and be an

ascetic during the dispensation of a Buddha. 6. He must possess psychic powers.7. He must be selfless as to even sacrifice his life for the Buddha.8. He must also have the enduring fortitude and energy to uphold and practise the ten

perfections or virtues (Paramitas) until successfully and completely accomplished.

ATTAINMENT OF BODHISATTAS Bodhi means wisdom or enlightenment : satta means sentient being. Therefore, aBodhisatta is someone committed to wisdom or enlightenment.

A Bodhisatta is a being who aspires for Samma Sambodhi which is the supremeenlightenment of a Buddha. A Fully Enlightened One who attains this bodhi is calledSamma Sambuddha.

A being who is enlightened independent of a teacher and passes away withoutproclaiming the truth to the world is called a Pacceka Buddha. His example of supreme

renunciation and virtuous living inspire others even though He has not the gift toenlighten others.

An ordinary person is transformed into a Bodhisatta in three progressive steps whichinvolve :

� Thinking of becoming a Buddha for the welfare and liberation of all beings.� Making certain vows and� A living Buddha�s prediction of the Bodhisatta�s future greatness.

CULTIVATION OF THE TEN PEFFECTIONS (DASA PARAMITA) A Bodhisatta or Buddha-to-be must successful and completely accomplished the tenperfections (paramitas) to gain Sainthood (Arahanta) or Buddhahood Enlightenment :

� Generosity - Dana - Contribution in manyways for the welfare of others.

� Morality - Sila - Development of moralconduct.

� Renunciation - Nekkhamma - Renunciation of sensual pleasure tomaintain contentment.

� Wisdom - Panna - Development of understanding to gainwisdom.

� Effort - Viriya - Cultivation of physical and mental energy tomaintain purity and service.

� Patience - Khanti - Cultivation of patience, non-violence andpeaceful attitudes.

� Truth - Sacca - Cultivation of truthfulness or gentle speech.

� Determination - Adhitthana - Determination or development ofwill power.

� Compassion - Metta - Radiation of loving-kindness orgoodwill.

� Equanimity - Upekkha - Cultivation of equanimity orimpartiality.

DEVELOPMENT OF THE THREE-FOLD KNOWLEDGE AND ENLIGHTENMENT BY BUDDHA GOTAMA

In seeking the truth and to find a way to end all pain and suffering in the world, theBodhisatta or Buddha-to-be sat under a Bodhi tree and made a strong determination tofind a way to end all sorrow. When the Buddha-to-be went into deep meditation, He wasable to see things as they truly were and found the cause of all sorrows :

� During the First Watch of the Night (Pubbe Nivasanussati Nana)During the first watch of the night, He developed the mind of that supernormalknowledge which enabled Him to remember His past lives.

� In the Middle Watch of the Night (Cutupapata Nana)In the middle watch of the night, He gained clairvoyance, the knowledge tounderstand the death and rebirth of living beings.

� In the Last Watch of the Night (Asavakkhaya Nana)In the last watch of the night, He developed the supernormal knowledge withregard to destruction of all mental defilements and comprehending everythingas they truly are, attained Perfect Enlightenment � Samma Sambodhi.

As the morning star appeared in the eastern sky, the Buddha-to-be became a Buddha, aFully-Enlightened One and was named Buddha Gotama.

THIRTY-TWO AUSPICIOUS MARKS ON THE BUDDHA�S BODY

There are thirty-two auspicious body marks to distinguish a Buddha :

� His feet have level tread.� On the soles of His feet are wheels with a thousand spokes, complete with felloe

and hub.� He has projecting heels.� He has long fingers and toes.� He has soft and tender hands and feet.� His hands and feet are net-like.� He has high-raised ankles.� His legs are like an antelope�s.� Standing and without bending, He can touch and rub His knees with either hand.� His male organs are enclosed in a sheath.� His complexion is bright, the colour of gold.� His skin is delicate and so smooth that no dust can adhere to His body.� His body-hairs are separate, one to each pore.� His bodily hairs grow upwards, each one bluish-black like collyrium, curling in rings

to the right.� His body is divinely straight.� He has the seven convex surfaces.� The front part of His body is like a lion�s.� There is no hollow between His shoulders.

� He is proportioned like a banyan tree; the height of His body is the same as thespan of His outstretched arms.

� His chest is evenly rounded.� He has a perfect sense of taste.� He has jaws like a lion�s.� He has forty teeth.� His teeth are even.� There are no spaces between His teeth.� His canine teeth are very bright.� His tongue is very long.� He has a Brahma-like voice like that of the karavika-bird.� His eyes are deep blue.� He has eyelashes like a cow�s.� The hair between His eyes are white and soft like cotton-down and� His head is like a royal turban.

SIX KINDS OF INCOMPARABLE KNOWLEDGE OF THE BUDDHA (ASADHARANA NANA)

� Indriya Paro Pariyatti NanaThe Buddha�s senses are purified (freed from all defilements) and are alwaysdirected towards through the five virtues of confidence (saddha), mindfulness(sati), calmness (samadhi) energy (viriya) and wisdom (panna). His realisation ofall these qualities enabled Him to see the purity and impurity of others� minds andto preach the Dhamma for their benefit.

� Asayanusaya NanaBefore He preached, the Buddha had the supernormal power to understand and toanalyse the mental attitude of the people � their understanding capacity, theirmental background, hindrances and development , their capability or otherwise ofrealisng the Dhamma and their characters and habits carried over form previousbirths in samsara.

� Yamaka Patihariya NanaThe Buddha had the supernormal power to perform the twin miracle of radiatingred and white rays from His body simultaneously (often interpreted as fire andwater). On rare occasions He performed this miracle through His jhanic power toconfound those who were devious, conceited and skeptical. The Buddha did notgenerally resort to miracles to convert others and actively discouraged Hisdisciples from performing them to prove the superiority of His Teachings.

� Maha Karuna Samapatti NanaThe Buddha has great compassion to liberate others� suffering. His compassion isboundless (permeating the entire universe) and beyond comparison with anyother teacher.

� Sabbannuta NanaThe Buddha is all knowing and there is nothing in the universe He cannotunderstand, whether in the past, the present or the future.

� Anavarana Nana

The Buddha�s enlightened mind is luminous, unobstructed and profound to realisethe real nature of everything in the universe.

TEN KINDS OF SUPERNORMAL POWERS OF THE BUDDHA�S ENLIGHTENMENT (DASA BALA)By way of analogy, the supernormal powers gained by the Buddha upon HisEnlightenment when compared with other spiritual leaders are like that of the sunlightplaced against moonlight; the light of stars and the light of an oil lamp. The brilliance ofsunlight which leaves no object unseen, Is all pervasive and illuminating:

� The insight or ability to know what is possible and what is impossible; theknowledge of how things come into existence, their causes and how they disappear.

� The insight to see the inner workings of the web of kammic effects and theirfruition; how a kammic effect inevitably ripens, is averted, is counteracted orminimised according to the interaction and intensity of the three evil roots of greed(lobha), hatred (dosa) and delusion (moha) along with their opposing virtues orantidotes of liberality (alobha), loving-kindness (adosa) and right view (amoha) and tounderstand certain worldly conditions which hinder or favour the operation of kammiceffect, good and bad.

� The insight to understand how one particular kammic action such as killing(panatipata) or liberality (dana) performed, conditions rebirth dependent on eachperson�s intention (cetana) when the idea of doing that particular action is implanted.

� The insight to know how animate and inanimate objects and the world systemsexist according to the combination of the five aggregates and the four elements ofsolidity, fluidity, motion and heat.

� The insight to know how people maintain differing characters, likes and dislikes asa flow-over (continuum) of their habits and mental tendencies form their previousbirths in samsara.

� The insight to preach efficaciously according to the understanding capacity of thelistener, often resulting in instantaneous enlightenment.

� The insight to prescribe the right objects of meditation by knowing the differentmental defilements or hindrances prevailing in the mind of the meditator at thatmoment of time to gain ecstasy (jhana).

� The supernormal power to recall His previous lives and those of others.

� The insight to understand how the rebirth of individuals takes place according totheir kamma.

� The insight to know how He gained His mental development, purity andenlightenment by a process of eradicating all His mental impurities and developingonly virtues.

NINE GREAT VIRTUES OF THE BUDDHAHaving fulfilled the ten perfections (paramis) during a countless number ofrebirths, Buddha Gotama finally attained the highest possible level of perfection.

He taught the dhamma which He had realized by Himself. He guided people onthe real path of truth which He Himself had trod, leading to complete liberationfrom worldly suffering, sorrow and misery. This demonstrated His boundless loveand great compassion. His Enlightenment, however, does not set others freefrom sin, but merely guides them on the real path of complete liberation.

Strictly speaking He did not save anyone through His power. Rather each of ushas the responsibility to free ourselves from worldly suffering with the aid of theBuddha's excellent teachings (dhamma). Thus, taking refuge in His dhamma andhearing Hs supreme attributes, we pay homage to Him as our great Teacher,worthy of honor and highly respected by all Buddhists.

The Buddha possesses nine supreme attributes which we should reflect on andbe inspired to emulate Him and develop the good qualities taught by Him :

1. He is Holy (Araham)2. He is fully self-enlightened (Sammasambudho). 3. He is proficient in knowledge and conduct Vijjacaranasampanno). 4. He is a welfarer (Sugato) 5. He knows all worlds (Lokavidu) 6. He is a peerless charioteer to tame men (Anuttaro purisa damma sarathi). 7. He is a teacher of Gods and men (Satthadevamanusssanam) 8. He knows the Truth (Buddho). 9. He is glorious (Bhagava).

MISSION OF THE BUDDHAThe Buddha Gotama started His mission soon after His Enlightenment topropagate the Dhamma out of compassion for mankind and advised His disciples,too, to do the same. He addressed the monks, saying :

�Freed, am I, O Bhikkhus, from all bonds, whether divine or human.You, too, O Bhikkhus, are freed from all bonds whether divine or human.

Go forth, O Bhikkhus, for the good of the many, For the happiness of the many, out of compassion for the world, For the good, benefit and happiness of Gods and men.

Let not two go by one way: Preach, O Bhikkhus,Tthe Dhamma, Excellent in the beginning, Excellent in the middle, Excellent in the end, Both in the spirit and in the letter.Problaim the Holy Life, altogether perfect and pure.�

THE DHAMMA OR TEACHINGS OF THE BUDDHA

The essence of the Teaching of Buddhas is simply outlined in one verse :

�Avoid all evil, Sabba papassa akaranam,To do good, and Kusalassa upasampada,To purify the mind� Sacitta-pariyodapanamThis is the Teachings of the Buddhas Etam Buddhanusasanam

Basically, the Dhamma is a guide for us to practise and to cultivate the qualitiesof compassion and wisdom which are the highest blessings in life.

EIGHT CHARACTERISTICS WHICH DIFFERENTIATE ONE BUDDHA FROM THE OTHER:� The height of his body; � His social rank; � The area of his aura; � The conveyance used to renounce the worldly life; � The tree under which He attains Enlightenment; � The size of his seat under the Bodhi tree (pallanka); � The length of his austerities; and � His longevity.

T H E B U D D H A~ GREAT TEACHER OF GODS AND MEN ~

T H E T W E N T Y - E I G H T B U D D H A S

HOMAGE TO THE TWENTY-EIGHT BUDDHAS AND ITS SIGNIFICANCEIn the Theravada Buddhist world, we often come across religious events where Buddhistsworship and pay reverence to the Twenty-Eight Buddha including Gotama Buddha.Besides making some traditional offerings like flowers, light and incense, the appropriatestanzas (Pali verses) are recited to show our respect to the Twenty-Eight Buddhas, theirnames are recited:

"Tanhamkara, Medhamkara,And also Saranamkara,

Dîpamkara, the Buddha great,Kondañña, of all men the chief,

"Mañgala, and Sumana too,Revata, Sobhita, the sage,

Anomadassi, Paduma,Nârada, Padumuttara,

"Sumedha, and Sujâta too,Piyadassi, the glorious one,Atthadassi, Dhammadassi,

Siddhattha, guide of every man,

"Tissa, Phussa, the Buddha great,Vipassi, Sikkhi, Vessabhû,

Kakusandha, Konâgamana,Kassapa also, guide for men,--

"All these aforetime Buddhas were,Tranquil, from every passion free.And like the sun, the many-rayed,

They chased away the darkness dense,And having flamed like tongues of fire,

Became extinct with all their train."

When we pay homage to the Twenty-Eight Buddhas in the past, we reflect and remindourselves of their good qualities, to strengthen our aspiration and devotion, and to strivewith diligence in our practice. We reflect on the great virtues of the Buddha and areinspired to become like Him. The Buddha image is to remind us of the qualities of HisPerfect Wisdom and Perfect Compassion and serves to inspire us to develop thesequalities as we recall the great virtues of the Buddha and His Teachings.

DIFFICULTY OF BECOMING A BUDDHAA Supreme Buddha cannot be compared with any man or God. He is an incomparableteacher of Gods and men (deva manussanam). We must realize how difficult it is andhow long a time it takes for one to become a Supreme Buddha. It is also for us to realizehow fortunate we are, to be born when the teachings of the Buddha are still with us.

Many of us who have read the life story of the Buddha may think that it took the AsceticGotama six years to become the Buddha. In actual fact it took the Buddha Gotama aperiod of three hundred thousand world cycles interspersed with twenty incalculableperiods to reach enlightenment and become a Buddha. It is almost impossible to fathomthe time period this includes. "The Era" attempts to give the reader a notion of theenormous time span required for one to reach perfection and become a Buddha.

MAHA KAPPA (KAPPA) OR WORLD CYCLE A Buddha is born only in our cosmic system (Chakkavala) out of the ten thousand similarsystems, which have the property to sustain life (Jati-khetta). It may be noted that aBuddha is to be born only in the Jambudipa (or the Indian subcontinent). Furthermore, one Buddha appears at one time only. Sometimes, more than one Buddhamay be born in one aeon (kappa). The aeon or kappa having only one Buddha born iscalled �Sarakakappa�. When two Buddhas are born in an aeon the Kappa is called�Mandakappa�. When three are born in an aeon the Kappa is called �Varakappa�. Whenfour are born in an aeon the �Kappa� is called �Saramandakappa�; and when five Buddhasare born in an aeon, which is an extremely rare phenomenon, the Kappa is called�Bhaddakappa�. The Buddha attempted to explain a world cycle as follows. Many, many years from thepresent time a destructive rainfall will take place, as a result of which the world systemwill come to an end. Then, after a long time, the world will re-evolve. And again, after along period, another destructive rainfall will take place, destroying the world system. Theperiod between the two destructive rainfalls is one world cycle.

The Buddha has divided a world cycle into four sections. � Samvatta-kappa � Samvattatthayi-kappa � Vivatta-kappa � Vivattatthayi-kappa

These in turn are each subdivided into twenty anto-kappa (Sixty-four according to sometexts).

Samvatta-kappa - The first period of a world cycle known as Samvatta-kappa is the verylong period between the destructive rainfall and the appearance of seven suns, at whichtime the world system is entirely burnt up. This period is known as the period of chaos orthe dissolved state.

Samvattatthayi - The second period, which is known as Samvattatthayi, is when the skyand heavens (firmament) both over and under the world are covered with thick dust anddarkness. This long period is known as the period of continuation of chaos orcontinuation of the dissolved state.

Vivatta-kappa - The third period, known as Vivatta-kappa, starts with a productive rainfalland goes on evolving until the sun and moon begin to appear. This period is known asthe long evolving period.

Vivattatthayi - The fourth period, which starts when the sun and moon appear, is knownas the Vivattatthayi, the continuation of evolution, and goes on until the next destructiverainfall.

We are now in one of the twenty anto-kappa in the period known as Vivattatthayi, thecontinuation of evolution. In each anto-kappa the lifespan of man rises to a very longperiod and again decreases to about ten years. We are now in a very fortunate period.Five Buddhas will be born in this world cycle (hence known as Maha Bhadda Kappa). Fourhave already reigned. The era of the Mettiyya Buddha is yet to come.

Now, how does one fathom the time span or visualize the time span of one world cycle?The Buddha said, "Suppose, O monks, that there was a huge rock of one solid mass with

no cracks or crevices that was one yojana (7-14 miles) long, one yojana wide and oneyojana high, and suppose that every hundred years a man were to come and rub thisrock with a silk shawl, then that huge rock would wear off before one world cycle. Ofsuch world cycles many have passed away. Many hundreds, many thousands, manyhundred thousands." Of course, the silk scarf would wear off before the rock.

The Buddha was using this beautiful simile so as to give us an idea of just how long aworld cycle, or Maha kappa, really is.It is also interesting to read of the Buddha's description of life on earth. Starting after theevolving period He says that a time comes when the earth is fully covered with water.Then, due to the heat of the sun, a cusp or thin film forms on the surface of the water,rather like the scum that is formed when rice is boiled. An asexual, fluid animal isevolved when the elements needed for life are present, that is, heat, moisture, air, etc.The next form of life He talks about are fungi. Incidentally, this description is similar tothe description of evolution given by scientists. this will give you some idea of the lengthof a world cycle or Maha kappa.

AN ASANKHEYYA, OR INCALCULABLE (INFINITE) PERIODAn Asankheyya, or incalculable (infinite) period, is a period of so many world cycles thatit could not be counted. In other words, it was longer than the known largest quantifiablenumber at the time of the Buddha. The term 20 incalculable is used because theseperiods were interspersed between the quantifiable Maha kappa. Had these 20incalculable periods been consecutive they would have been recorded as oneincalculable period.

Some Buddhists think that it took our Buddha a period of four incalculable periods and100,000 world cycles to attain Buddhahood. Here they are considering only the periodafter the Definite Proclamation by the Dipankara Buddha, the period in which theBodhisatta completed the ten perfections known as the Kaya-panidana kala. In fact, ittook the Bodhisatta a period of 300,000 world cycles interspersed with 20 incalculableperiods to attain Buddhahood. This period includes the Mano-panidhana kala, Vaci-panidhana kala and the Kaya-panidhana kala. When you can visualize this time span youwill marvel not only at the magnitude of the task but also at the fortitude and courage aBodhisatta has to have to attain Supreme Buddhahood.

The Twenty-Eight Buddhas are the significant land mark in the Buddha Gotama�s questfor Buddhahood. The Bodhisatta went through three stages of aspiration periods. Asthese periods were very long, they are measured in world cycles or Mahakappa.

It was during the third stage of aspiration period called Kayapanidhana Kala (Era ofAction) - the period when our Bodhisatta met and received his definite proclamationfrom the Twenty-Four Buddhas in which Bodhisatta Gotama was encouraged by theBuddhas and actively completed the ten perfections. This period started with the BuddhaDipankara including Buddha Gotama Himself numbered � 25 Buddhas. At this time ourBodhisatta was Ascetic Sumedha and he received the first definite proclamation from theBuddha Dipankara. Our Bodhisatta met each of the Buddhas and received the definiteproclamation and was encouraged by the Buddhas to complete the 10 perfections.

In the second stage of the aspiration period � during the last world cycle of theVacipanidhana Kala (Era of Verbal Aspiration), there were 3 other Buddhas calledTanhankara, Medhankara, and Saranankara. Our Bodhisatta, however, was not as yetready to receive the definite proclamation from these three Buddhas. And so we include

these 3 Buddhas in this very long period and venerate them and thus totaled Twenty-Eight (28) Buddhas.

� THE ERA PRIOR TO THE MANO-PANIDHANA KALA (ERA PRIOR TO MENTAL ASPIRATION) We will now go back a very, very long time to when our Buddha Gotama first aspired toBuddhahood. Over 300,000 world cycles and 20 incalculable periods ago, BuddhaGotama was born into a poor family. After his father died, he supported his mother withdifficulty by selling firewood and vegetables. As it was difficult to survive on their incomehe decided to join a merchant ship on its way to Suwanna Bhumi. His mother, however,was reluctant to let him go alone. To please her, he got passage for both of them on theship. One day, about a week after they set sail, a storm arose and the ship capsized.Most of the people drowned. The poor man valiantly swam in search of his mother. Then,risking his life, he took his mother on his back and, with difficulty, swam to a distantland.

The grateful mother blessed her son by saying, "As you saved me from drowning in thesea, so may you be able some day to save other beings from all their suffering (be aBuddha)."

The poor man too, inspired by his mother's words made the first mental aspiration toBuddhahood.

He thought, "May I some day save living beings by showing them the path for thedestruction of suffering."

From this point onward He was known as the Bodhisatta - the one on His way toperfection, or the aspirant to Buddhahood.

The Bodhisatta then began the formidable task of perfecting Himself in the followingways known as the ten perfections or virtues (paramita).

THE THREE STAGES OF ASPIRATION PERIODS IN BUDDHA�S GOTAMA�S QUEST FOR BUDDHAHOOD

� THE FIRST PERIOD : MANO-PANIDHANA KALA OR ERA OF MENTAL ASPIRATIONTHIS PERIOD COMPRISED 300,000 WORLD CYCLES AND TWENTY ASANKHEYYA ORINCALCULABLE (INFINITE) PERIODS AGO (time in reference to the present). It was only inthe period of 100,000 world cycles interspersed with 7 incalculable periods � whenBodhisatta Gotama was King Atideva at the time of Brahma-Deva Buddha did hemade his mental aspiration. He then met 125,000 Buddhas, each and every one ofthem and made his mental aspiration. He then lived in the Brahma world during thetime when there was no Buddha.

� THE SECOND PERIOD : VACI-PANIDHANA KALA OR ERA OF VERBAL ASPIRATIONTHIS PERIOD COMPRISED 200,000 WORLD CYCLES AND THIRTEEN ASANKHEYYA ORINCALCULABLE (INFINITE) PERIODS AGO (time in reference to the present). It was only inthe period 100,000 world cycles interspersed with 9 incalculable periods � whenBodhisatta Gotama was Prince Sagara at the time of Buddha Purana Gotama did hemade his Verbal aspiration. He aspired before the Buddha Purana Gotama to be like

him in the Sakya family and named as Buddha Gotama. He then met 38,700 Buddhaseach and every one of them and made his verbal aspiration. He received onlyindefinite prophecies from every one of them.

� THE THIRD PERIOD : KAYA-PANIDHANA KALA OR ERA OF ACTIONTHIS PERIOD COMPRISED 100,000 WORLD CYCLES AND FOUR ASANKHEYYA OR INCALCULABLE(INFINITE) PERIODS AGO (time in reference to the present).

The Bodhisatta Gotama met Three Buddhas and made his verbal asipiration but wasnot qualified to receive a definite proclamation from them:

� During the period of Buddha Tanhankara (1), he was the Universal Monarch,Sudassana who made meritorious deeds and mental aspiration to become a Buddha.

� During the period of Buddha Medhankara (2), he was the Ascetic Somanassa whomade meritorious deeds and verbal aspiration.

� During the period of Buddha Saranankara (3), he was the Ascetic Yasavanta whomade meritorious deeds and verbal aspiration to become a Buddha.

Our Bodhisatta met each of these Buddhas and received the definite prophecy fromeach one of the Twenty-Four Buddhas during the Kaya Panidhana Kala (Era of action).

� During the period of Buddha Dipankara (4), he was the Ascetic Sumedha who made averbal aspiration before the Buddha Dipankara and a definite proclamation was made tobe the Buddha Gotama. This time, Sumedha met the ten perfections (paramitas) � Dana,Sila, Nekhamma, Paninia, Viriya, Khanti, Sacca, Adhittana, Metta and Upekkha - theprerequisites to Buddhahood, and met Eight qualifications : (1) Qualified to attainArahantship; (2) He must be a male (3) He is a Human; (4) He come face to face withliving Buddha; (5) He must be an Ascetic; (6). He must possessed Psychic power (jhanas);(7). He must be prepared to lay down his life for the Buddha; (8). He must gave uparahantship to remain in Samsara for the sake of Gods and men.

AFTER ONE ASANKHEYYA PERIOD� During the period of Buddha Kondanna (5), , he was the King Vijitavi who made averbal aspiration before Buddha Kondanna and a definite proclamation was made to bethe Buddha Gotama.

AFTER ANOTHER ONE ASANKHEYYA PERIODThe Bodhisatta Gotama met Four Buddhas and made his verbal asipirations beforethem and a definite proclamation was made to be the Buddha Gotama:

� During the period of Buddha Mangala (6), he was the Brahmin Suruci who made averbal aspiration before the Buddha Mangala and a definite proclamation was made to bethe Buddha Gotama.

� During the period of Buddha Sumana(7), he was the Naga King Atula who made averbal aspiration before the Buddha Sumana and a definite proclamation was made to bethe Buddha Gotama.

� During the period of Buddha Revata (8), he was the Brahmin Atideva who made averbal aspiration before the Buddha Revata and a definite proclamation was made to bethe Buddha Gotama.

� During the period of Buddha Sobhita (9), he was the Brahmin Ajita who made a verbalaspiration before the Buddha Sobhita and a definite proclamation was made to be theBuddha Gotama.

AFTER ANOTHER ONE ASANKHEYYA PERIODThe Bodhisatta Gotama met Three Buddhas and made his verbal aspirations beforethem and a definite proclamation was made to be the Buddha Gotama:

� During the period of Buddha Anomadassi (10), he was the Demon who made a verbalaspiration before the Buddha Anomadassi and a definite proclamation was made to bethe Buddha Gotama.

� During the period of Buddha Paduma (11), he was the Lion who made a verbalaspiration before the Buddha Paduma and a definite proclamation was made to be theBuddha Gotama.

� During the period of Buddha Narada (12), he was the Ascetic who made a verbalaspiration before the Buddha Narada and a definite proclamation was made to be theBuddha Gotama.

MAHA KAPPA - AFTER ANOTHER ONE ASANKHEYYA PERIOD� During the period of Buddha Padumuttara (13), he was Jatila who made a verbalaspiration before the Buddha Padumuttara and a definite proclamation was made to bethe Buddha Gotama.

MAHA KAPPA - AFTER ANOTHER ONE ASANKHEYYA PERIOD� During the period of Buddha Sumedha (14), he was Uttara who made a verbalaspiration before the Buddha Sumedha and a definite proclamation was made to be theBuddha Gotama.

AFTER ANOTHER 12,000 MAHA KAPPA PERIOD OR 18,000 MAHA KAPPAS BEFORE OUR BUDDHAThe Bodhisatta Gotama met Three Buddhas and made his verbal aspirations beforethem and a definite proclamation was made to be the Buddha Gotama:

� During the period of Buddha Sujata (15), he was the King Chakkavatti who made averbal aspiration before the Buddha Sujata and a definite proclamation was made to bethe Buddha Gotama.

� During the period of Buddha Piyadassi (16), he was the Brahmin Kassapa who made averbal aspiration before the Buddha Piyadassi and a definite proclamation was made tobe the Buddha Gotama.

� During the period of Buddha Atthadassi (17), he was the Ascetic Susima who made averbal aspiration before the Buddha Atthadassi and a definite proclamation was made tobe the Buddha Gotama.

AFTER 18,000 MAHA KAPPAS BEFORE OUR BUDDHAThe Bodhisatta Gotama met Two Buddhas and made his verbal aspirations before themand a definite proclamation was made to be the Buddha Gotama:

� During the period of Buddha Dhammadassi (18), he was the Sakka - God who made averbal aspiration before the Buddha Dhammadassi and a definite proclamation was madeto be the Buddha Gotama.

� During the period of Buddha Siddhatta (19), he was the Ascetic Mangala who made averbal aspiration before the Buddha Siddhatta and a definite proclamation was made tobe the Buddha Gotama.

AFTER 92 MAHA KAPPAS BEFORE OUR BUDDHAThe Bodhisatta Gotama met Two Buddhas and made his verbal aspirations before themand a definite proclamation was made to be the Buddha Gotama:

� During the period of Buddha Tissa (20), he was the King and Ascetic Sujata whomade a verbal aspiration before the Buddha Tissa and a definite proclamation was madeto be the Buddha Gotama.

� During the period of Buddha Phussa (21), he was the King Vijitavi who made a verbalaspiration before the Buddha Phussa and a definite proclamation was made to be theBuddha Gotama.

AFTER 91 MAHA KAPPAS BEFORE OUR BUDDHA� During the period of Buddha Vipassi (22), he was the Naga King Atula who made averbal aspiration before the Buddha Vipassi and a definite proclamation was made to bethe Buddha Gotama.

AFTER 31 MAHA KAPPAS BEFORE OUR BUDDHA� During the period of Buddha Sikhi (23), he was the King Arindama who made a verbalaspiration before the Buddha Sikhi and a definite proclamation was made to be theBuddha Gotama.

AFTER 1 MAHA KAPPA BEFORE OUR BUDDHA� During the period of Buddha Vessabhu (24), he was the King Sudassana who made averbal aspiration before the Buddha Sudassana and a definite proclamation was made tobe the Buddha Gotama.

DURING THE MAHA BUDDHA KAPPA In the world cycle of the Buddha, there are Five Buddhas in this Buddha Kappa � ofwhich the Bodhisatta Gotama met Three Buddhas and made his verbal aspirationsbefore them and a definite proclamation was made to be the Buddha Gotama. The other2 Buddhas include Buddha Gotama and the future Buddha Metreyya (which is inanother 100,000 years in the future):

� During the period of Buddha Kakusandha (25), he was the King Sema who made averbal aspiration before the Buddha Kakusandha and a definite proclamation was madeto be the Buddha Gotama.

� During the period of Buddha Konagamana (26), he was the King Pabbata who made averbal aspiration before the Buddha Konagamana and a definite proclamation was madeto be the Buddha Gotama.

� During the period of Buddha Kassapa (27), he was the Brahmin Jotipala who made averbal aspiration before the Buddha Kassapa and a definite proclamation was made to bethe Buddha Gotama.

� During the period after Buddha Kassapa, he was the Prince Siddhatta and finally,he gained Buddhahood.

� In another 100,000 years in the future, Buddha Metreyya will be the next futureBuddha.

PAST KAMMIC RESULTS OF BUDDHA GOTAMAIt was during the period between the Buddha Sobhita and the Buddha Anomadassi, inthe dark period of one asankheyya when there was no Dhamma, that the Bodhisattaerred. He killed His brother to inherit the family wealth. The reason He erred was that Hewas still a world ling - a Bodhisatta who had been practicing the ten perfections foraeons and aeons of time but was still a world ling with 1,500 impurities (kelesa) and thedesires and greed of a world ling.

This is why at the time of the Buddha Anomadassi He was a leader among the demons(Asuras). This is why He was a lion at the time of the Buddha Paduma. This is why Hehad to work His way up through the animal kingdom back to a human form. This is whythere are many Jataka stories where the Bodhisatta was an animal. And it was theresidual effect of this action that caused the injury to His foot when Devadatta rolled thebig rock at Gijjhakula to kill Him. Having given His limbs, His life in countless births, aBuddha has reached the saturation point in generosity and cannot be killed. However,the karmic result of that one action still affected the Buddha as a painful injury to Hisfoot.

THE FUTURE BUDDHABuddha said to Ananda about the next Buddha to come. And Ananda, holding back his tears, said to the Buddha: �Who will teach us when you are gone?�

And the Blessed One answered: �I am not the first Buddha who has come upon the earth, nor shall I be the last. In theright time, another Buddha will arise in the world, a Holy One, a Supremely EnlightenedOne, endowed with wisdom in conduct, auspicious, Knowing the Truth, an incomparableleader of men, a Master of Spirit and mortals. He will reveal to you these Eternal Truths.He will preach his Dharma, Glorious in its Origin, Glorious in the Middle, and Glorious inits end, in the Spirit as well as the letter. He will proclaim a life of Dharma, wholly Perfectand Pure, even as I now proclaim�'

Ananda said: �How shall we know him?�

And the Buddha said: �He will be known as Metreyya which means, the friend�.

"Rare is birth as a human being

Hard is the life of mortals

Hard is the hearing of the sublime Truth

Rare is the appearance of the Buddha."

~ Dhammapada 182 ~

T H E B U D D H A~ GREAT TEACHER OF GODS AND MEN ~

A N I N T R O D U C T O R Y B R I E F O F T H E T W E N T Y - F O U R B U D D H A S

AN INTRODUCTORY BRIEF OF THE TWENTY-FOUR BUDDHAS OF THE PASTBefore the Buddha Gotama became a Buddha on his final birth, he received 24confirmations from 24 past Buddhas of his future Buddhahood. The first confirmationwas from Dipankara Buddha when he was reborn as ascetic Sumedha.

His first wish to become a Buddha occurred in the period of the Porana Dipankara, anancient Buddha in the dim past. At that time, he was born as a woman, a sister to anEmperor who was half-brother of Buddha Porana Dipankara.

According to the �External Foundation� (Bahira-nidana) of the Buddha Gotama�s lifestory, she revealed her wish to be a Buddha to the future Buddha Dipankara, who wasan ardent benefactor to Porana Dipankara and he conveyed the message to Him. PoranaDipankara gave assurance that she would indeed become a future Buddha. As the desirewas conveyed by another, it was not considered a firm assurance.

Later, she received a �conditional assurance� (aniyata vivarana) when she was born asUniversal Emperor Sagara during Porana Gotama�s lifetime in the distant past.

1. The Buddha Dipankara and the Ascetic, SumedhaThe Buddha Dipankara was the first of the twenty four past Buddhas who gave a definiteassurance to the Bodhisatta that he would be a Buddha named Gotama in the future.The story of this eventful meeting with such far-reaching results was vividly described inBuddhist literature.

In the unending line of Perfectly Enlightened Ones that appeared in the world for thegood of the many, there once appeared a Buddha named Dipankara. The Bodhisattawho was to become the Buddha Dipankara was born as a son of King Sudeva and QueenSumedha in the city of Rammavati in India. The parents named their son, Dipankara.

Brought up in the lap of luxury, Prince Dipankara was disillusioned of worldly life anddecided to renounce home life on seeing the four signs of an old man, a sick man, acorpse and a recluse. Mounted on an elephant and followed by many men, the princeleft home and adopted the life of a recluse. At the end of ten months of striving to attainenlightenment, the ascetic, Dipankara received a meal of milk rice while on his almsround. On the same day, he also received some kusa grass. With these, he went to aPipphali tree at the foot of which he spread the grass given by an ascetic namedSunanda. He sat on the strew and started to meditate. He attained fullEnlightenmement on Vesakha full moon day. His first sermon at Nandarama atSirighara, was preached to those who followed Him at the renunciation. Thenceforth, hetravelled far and wide, serving the people with His message of the Dhamma. Sumangalaand Tissa were His chief male disciples. Nanda and Sunanda were His chief femaledisciples. Sagata was His attendant.

At that time the being who was to become the future Buddha Gotama was born as a sonto a Brahmin family in the city of Amaravati. Named Sumedha, this Brahmin boy wasbrought up by his parents in accordance with tradition. Soon the Brahmin youth becamefully versed in the traditional Brahmanic lore. Upon the death of his parents, he decidedto renounce home life and spend the rest of his life as an ascetic in the Himalayanforests.

Earnest in his practice, he soon developed the jhanas (absorptions) and the superknowledge. As it was the practice among forest dwelling ascetics, he used to visit thecity occasionally.

One day, as he was coming out of the forest to go to the city, he saw a crowd of peopleclearing the road. He inquired and was told that a Buddha named Dipankara hadappeared in the world and that He would be visiting the city that day. The word�Buddha� struck a chord in him. He was overwhelmed with joy and eagerly requestedthe people for a portion of the road to prepare. Knowing the ascetic Sumedha�s psychicpowers, the people readily apportioned to him the most difficult place that was coveredwith mud. But Sumedha was not willing to use his psychic ability. Instead, he decided todo the work using his physical strength alone.

But he could not finish his work on time. The Buddha followed by His disciples appearedand Sumedha brimming with joyous emotion at the sight, prostrated himself on the mud,which he had not been able to cover up. This was done so that the Buddha and theSangha could use his body as a bridge to cross over the pool of mud without sullyingtheir feet.

Approaching him, the Buddha knew at once that he was no ordinary being. He was acourageous and spiritually advanced human being who could attain his liberation as anArahant even in this Dispensation.

After a short discussion with the Buddha, Sumedha gave up his personal emancipationfor the good and welfare of the world. He opened his heart to the Buddha declaring hiswish to be a Buddha himself and sought His instructions to fullfil this desire.

Looking into the future, the Buddha Dipankara foretold that he would become a Buddhanamed Gotama, one hundred thousand aeons and four incalculables from his time. Thiswas the first definite assurance that the future Buddha Gotama received in the presenceof a Perfectly Enlightened Buddha.

It was said that Buddha Dipankara and His monks saluted the Bodhisatta, the GreatBeing with flowers. With the great resolution in his heart, Sumedha went back into theHimalayan forest.

In a quiet place, he reflected on the factors that would contribute to his achieving thisextremely difficult task he has set for himself. He concluded that he would fulfil tengoals of morality. He resolved to perfect all these qualities life after life until heachieved his goals - 1) Liberality 2) Discipline 3) Renunciation 4) Wisdom 5) Effort 6)Forbearance 7) Truthfulness 8) Determination 9) Loving kindness and 10) Equanimity.

2. The Buddha Kondanna and King VijitaviSubsequent to the Buddha Dipankara, there appeared in the world the Buddha namedKondanna. He was born as the son of King Sunanda and Queen Sujata of the city ofRammavati. He came to be called Kondanna by their clan name. Brought up in the lapof luxury, Prince Kondanna married a princess named Rucidevi and to them was born ason named Vijitasena.

After seeing the four signs, an old man, a sick man, a dead body and a recluse, PrinceKondanna renounced his worldly life by leaving home in a horse drawn chariot. Theascetic Kondanna strove hard for ten months to attain Enlightenment. On the full moonday of Vesakha, he received a meal of milk rice offered by Yasodhara, daughter of amerchant in Sunanda. On the same day, he also received some kusa grass (poacegnosuroides) from an ascetic named Sunanda with which he went to a hugeSalakalyani tree and sat down at its foot on a strew of kusa grass. Meditating throughthe night, he ultimately gained Enlightenment. His first sermon was delivered at therequest of God Brahma and was preached to ten crores of monks in the Devavana nearAmaravati. The chief male disciples of the Buddha Kondanna were Bhadda andSubhadda. The chief female disciples were Tissa and Upatissa. Anuruddha was Hisattendant.

At that time, the future Buddha Gotama was a King named Vijitavi ruling righteouslyfrom his capital city of Candavati. The Buddha Kondanna once visited the city when theEmperor met him and invited him to stay for three months in his city. At the end of thethree months, the Buddha declared that King Vijitavi would be a Perfect Buddha namedGotama in the distant future. This was the second definite assurance received by thefuture Buddha Gotama.

3. The Buddha Mangala and the Brahmin, SuruciIn the far distant past, subsequent to the Buddha Kondanna, a long, long period of timeafter him, there appeared in the world a Buddha named Mangala. During that time,there lived in the city of Uttara in India, a King named Uttara whose Queen was namedUttara. To them was born a son named Mangala.

Prince Mangala, now a youth, married a princess named Yasavati and to them was borna son named Silava. Having seen the four signs, Prince Mangala decided to renounceworld life. He left his house, wife and child, and riding a horse went to embrace ahomeless life of a recluse. He made a valiant effort for eight months and attainedBuddhahood on Vesakha full moon day. Before this event, he had received a meal ofmilk rice from a merchant�s daughter named Uttara and some kusa grass from anascetic named Uttara. He spread the grass under a Naga tree (iron-wood tree) and satdown on it to meditate before gaining Enlightenment. He delivered His first sermon atthe request of God Brahma in the Sirivaruttama Grove, near Sirivaddha. The BuddhaMangala had two chief male disciples named Sudeva and Dhammasena. Sivala andAsoka were His chief female disciples. Palita was His attendant.

The Buddha Gotama to be was at that time reborn as a Brahmin named Suruci. He hadmastered all the branches of the traditional Vedic lore. Hearing that a Buddha hadappeared, Suruci went to see Him and was converted after listening to a sermon. Takingrefuge in the Buddha, he started to serve Him and His disciples with meals and other

requisites. Observing Suruci�s spiritual advancement, the Buddha declared that hewould become a Perfect Buddha like Himself in the future. Receiving this definiteassurance from the Buddha Mangala, Suruci was overjoyed. He renounced home life andbecame a member of the Sangha. He practised the Dhamma, meditated and upondeath was reborn in the Brahma world.

4. The Buddha Sumana and the Naga King, AtulaThe next Buddha to appear in the world was named Sumana. He was born as the son ofKing Sudatta and Queen Sirima in the city of Mekhala in India. Reaching marriageableage, Prince Sumana married the Princess Vatamsika from whom he had a son namedAnupama.

Seeing the four signs, Prince Sumana renounced home life and went to embrace the lifeof a recluse riding on an elephant. For ten months he struggled. Having partaken of ameal of milk rice offered by a girl named Anupama, he went to a Naga tree with somekusa grass given by an ascetic named Anupama. He spread the grass at its foot and satdown to meditate. He too attained Perfect Buddhahood on a Vesakha full moon day. Hisfirst sermon was at the request of God Brahma to set the Wheel of the Dhamma rollingin the Mekhala Park.

His chief male disciples were Sarana and Bhavitatta. The chief female disciples wereSona and Upasena. Udena was his attendant.

At that time, the Buddha Gotama to-be was reborn as a Naga King named Atula.Hearing that a Buddha had appeared in the world, Atula came to see Him. He waspleased with Him and offered many gifts to the Buddha and the Sangha. Recognising hismental development, the Buddha declared that in the distant future, he would definitelybecome a Budhha named Gotama.

5. The Buddha Revata and the Brahmin, AtidevaThe Buddha Revata was the fifth in the line of twenty four Buddhas from whom theGotama Buddha was to receive a firm assurance of future Buddhahood. In the city ofSudhannavati in India, lived a King named Vipula and Queen Vipula. The future Buddhawas born in the royal family and was named Revata. The Prince Revata in due coursemarried a Princess named Sudassana. They had a son, Varuna.

On seeing the four signs, Prince Revata renounced worldly life and left home in a horse-drawn chariot. Many followed him to join the homeless life. For seven months he strovehard to attain Enlightenment. After partaking of a meal of milk rice offered by oneSadhudevi and carrying the kusa grass given by an ascetic named Varunindhara he wentto a Naga tree to meditate and attained Buddhahood. His first sermon was preached atVarunarama.

Varuna and Brahmadeva were His chief male disciples. Bhadda and Subhadda were thechief female disciples. His attendant was Sambhava.

In the city of Rammavati, at the time, was a Brahmin named Atideva, the future BuddhaGotama. When he knew that a Buddha has appeared, Atideva came to Him and listeningto His Teachings took refuge in him. Observing his mental progress, the Buddhapronounced that he would definitely become a Buddha named Gotama in the distantfuture.

6. The Buddha Sobhita and the Brahmin, Sujata

In the city of Sudhamma in India, Prince Sobhita was born to the royal family. His fatherwas King Sudhamma and his mother, Queen Sudhamma. He married a Princess namedMakhila and the two of them had a son named Siha.

In due course, Prince Sobhita who had seen the four signs was completely disillusionedwith home life and decided to lead the life of a recluse while still living in the palaceitself. For seven days, he engaged in meditation on mindfulness and strove hard toattain emancipation. On the seventh day, after partaking a meal of milk rice offered byhis wife, he thought of leaving the palace. With this thought, the palace itself rose intothe air with all its occupants and moving through the air descended onto a Naga tree.The palace established itself on the earth in such a manner that the Naga tree was at itscentre. The recluse Sobhita went up to the tree and meditated under it and achievedBuddhahood

At the request of God Brahma, the Buddha went to the Sudhamma Park and preachedHis first sermon to His two stepbrothers, Asama and Sunetta. They were ordained andbecame His chief male disciples. Nakula and Sujata were His chief female disciples.Anuma was His attendant.

A Brahmin named Sujata in the city of Rammavati, came to know of the appearance ofthe Buddha. He visited Him and took refuge in the Buddha. Recognising his mentaldevelopment, the Buddha Sobhita declared that he would definitely be a Buddha namedGotama in the future.

7. The Buddha Anomadassi and the Yakkha GeneralThe next in the line of succession was the Buddha Anomadassi who appeared a long,long period subsequent to the Buddha Sobhita. His father was King Yasava and hisMother, Queen Yasodhara. Yasava ruled from the city of Candavati in India. PrinceAnomadassi was brought up amidst royal luxury. He married a Princess named Sirimawho gave birth to a son named Upavana.

On seeing the four signs, Prince Anomadassi decided to renounce home life to embracethe homeless life of a recluse. When leaving the household life, he was carried in apalanquin and many followed him. After striving for ten months, on Vesakha full moonday, he attained Enlightenment under an Arjuna tree. A girl, Anupama, gave him a mealof milk-rice before his Enlightenment and an ascetic, Anoma provided him with grass forhis seat. His first sermon was preached in the Sudassana Park in Subhavati. Nisabha andAsoka were His chief male disciples. Sundari and Sumana were His chief femaledisciples. His attendant was Varuna.

A Yakkha General who happened to be the future Buddha Gotama came to know of theappearance of the Buddha. One day he visited the Buddha and to honour Him and theSangha. Observing his spiritual progress, the Buddha gave him a firm assurance that hewould become a perfect Buddha named Gotama in the future.

8. The Buddha Paduma and the LionSubsequent to the Buddha Anomadassi, after the lapse of a long period of time, thereappeared in the world a Buddha named Paduma. He was born as a son to a King namedAsama and his wife, Queen Asama in the city of Campaka in India. Prince Padumamarried a Princess named Uttara and together they had a son named Ramma.

Disillusioned by the worldly life on seeing the four signs, Prince Paduma renounced homelife to become an ascetic. He left home in a horse drawn chariot. After striving hard foreight months, he attained Enlightenment on Vesakha full moon day. Dhannavati gavehim milk-rice and an ascetic named Titthaka, spread grass for his seat under the Maha-sona tree.

At the request of the God Brahma, He delivered the Dhammacakka sermon inDhananjuyyana to those who followed Him to lead a homeless life. Sala and Upasalawere His chief male disciples. Radha and Suradha were the chief female disciples.Varuna was His attendant.

The future Buddha Gotama had been born during this period as a lion. Once, when theBuddha was in meditation in a forest glade, the lion saw Him and developed great loveand faith towards Him. Showing great respect and honour for the Buddha in meditation,the lion remained seated in front of Him for a full week. Emerging from His meditation,the Buddha observed the behaviour of the lion and after surveying the lion�s mind, theBuddha made a firm assurance that he would become a Buddha named Gotama in thefuture.

9. The Buddha Narada and the AsceticNarada was the next Buddha in succession. He was born in a royal family of the city ofDhannavati. His father being King Sudeva and his mother, Queen Anoma. Prince Naradamarried a Princess named Vijitasena. Nanduttara was the name of their son.

Seeing the four signs, Prince Narada left home life on foot and adopted the life of arecluse. He strove for seven days before Enlightenment. On the final day, he received ameal of milk rice from his former wife, Vijitasena and some kusa grass from the parkkeeper, Sudassana. Having had his meal of milk rice, he went up to a Maha-sona treewith the grass, strew the grass at its foot and sat down on it to meditate. Bhaddasalaand Jitamitta were His chief male disciples. Uttara and Phagguna were His chief femaledisciples. Vasettha was His attendant.

Attaining Enlightenment, He turned the Wheel of the Dhamma on the invitation of GodBrahma in the Dhananjaya Park. At that time, the future Buddha Gotama was practisingasceticism at the foothills of the Himalayas. Through meditation he had developed thejhanic absorptions. The Buddha Narada who came to know him went to his hermitageout of compassion and preached to him. Knowing his mental development, the Buddhagave him a firm assurance that in the future, he would be a Perfect Buddha namedGotama.

10. The Buddha Padumuttara and the Governor, JatikaAfter a long passage of time after the Buddha Narada, there appeared the next Buddhanamed Padumuttara. He was born into a royal family of the city of Hamsavati. His fatherwas King Ananda and his mother, Queen Sujata. Reaching adulthood amidst royal luxury,he married Princess Vasudutta who gave birth to a son named Uttara.

Disillusioned with worldly pleasures on seeing the four signs, the Prince left home life.For seven days he struggled. On the Vesakha full moon day, a merchant�s daughternamed Rucinanda offered him a meal of milk rice. Taking some kusa grass given by anascetic named Sumitta, the recluse Padumuttara went to a Salala tree and sat downunder it to meditate on a strew of kusa grass.

After gaining Enlightenment, He delivered the first sermon at Mithiluyyana to Hiscousins, Devala and Sujata at. They became His chief male disciples after the ordination.Amitta and Asama were His chief female disciples. His attendant was Sumana.

The future Buddha Gotama was at that time a governor of a province named Jatika. Hegave away his wealth and honoured the Buddha Padumuttara who, upon seeing hismental development, made a firm declaration that he would definitely become a Buddhanamed Gotama in the future.

11. The Buddha Sumedha and the Ascetic, Uttara The Buddha Padumuttara was followed in the long line of Buddhas by the BuddhaSumedha. He was born into a royal family in the city of Sudassana. His father beingKing Sudatta and his mother, Queen Sudatta. Growing up amidst all royal pleasures,Prince Sumedha married a Princess named Sumana. They had a son named Sumitta.

After seeing the four signs, Sumedha decided to renounce worldly life and left home,riding on an elephant, to embrace the life of an ascetic. He attained Enlightenmentunder a Maha-nipa tree (nauclea cadamba) having partaken rice milk offered by a girlnamed Nakula and grass for his seat by an ascetic, Sirivaddha.

After his Enlightenment, on the invitation of God Brahma, the Buddha Sumedhadelivered His first sermon at Sudassana to his younger brothers, Sarana and Sabbakamawho became His chief male disciples after ordination. Rama and Surama were His chieffemale disciples. Sagara was His attendant.

The future Buddha Gotama was at that time born into a rich Brahmin family. He wasnamed Uttara. When he learnt of the appearance of the Buddha, Uttara gave away all hiswealth to charity and went to the Buddha to pay his respects to Him. Pleased with theBuddha�s Teaching, Uttara took refuge in the Triple Gem and renounced worldly life. TheBuddha who observed his mental development declared that in the future he woulddefinitely become a Buddha named Gotama.

12. The Buddha Sujata and the Universal EmperorThe next Buddha to appear in the world after the lapse of a vast period of time wasnamed Sujata. His father was a King named Uggata and his mother was QueenPabhavati. They lived in the royal city of Sumangala in ancient India. Prince Sujatamarried a Princess named Sirinanda. Upasena was the name of their son.

As in the nature of all Bodhisattas in their final birth, he decided to renounce home life,left his wife and son, on seeing the four signs. Riding a horse, he left home and family toembrace the homeless life. He made a valiant effort for nine months to attain his goalunder a bamboo tree (mahavelu), after a meal of milk-rice given by the daughter ofSirinandanasetthi of Sirinandana; grass for his seat was given by an ascetic namedSunanda. His first sermon was to His younger brother, Sudassana and the chaplain�s son,Deva, in the Sumangala Park. His chief male disciples were Sudassana and Deva. Nagaand Nagasamala were the chief female disciples. Narada was His attendant.

At that time, the future Buddha Gotama, wandering in samsara, had been born as aUniversal Emperor. Coming to know of the appearance of a Buddha, he came to see Himand paid his humble respects to him. Listening to the Buddha�s Teachings, he became aconvert.

The Buddha who saw his spiritual maturity made a pronouncement that he would, in thefuture, appeared in the world as a Perfect Buddha named Gotama.

13. The Buddha Piyadassi and the Brahmin, KassapaThe Buddha Piyadassi was born to a royal family in the kingdom of Sudhannavati. Hisfather being King Suudatta and his mother was Queen Sucanda. Growing up amidst all

royal comforts, Prince Piyadassi married Princess Vimala and had a son namedKancanavela.

When Prince Piyadassi had seen the four signs, he decided to renounce wordly life andleft home in a horse-drawn chariot to become a recluse. After six months of struggle, hepartook of a meal of milk rice offered by the young daughter of a Brahmin namedVasabha. He went up to a Kakudha tree (terminalia Arjuna) carrying with him some kusagrass given to him by an ascetic named Sujata. There, at the foot of the tree, he spreadthe grass, meditated and attained Enlightenment.

Those who followed him to embrace the homeless life were the first to benefit from HisTeachings. Palita and Sabbadassi were His chief male disciples. Sujata andDhammadinna were the chief female disciples. Sobhita was His attendant.

A learned Brahmin youth by the name Kassapa, one day visited the Buddha and listenedto His Teachings. Pleased with what he had learnt from the Buddha, he took refuge inthe Triple Gem and used his wealth to construct a splendid monastery for the Buddhaand the Sangha. The Buddha saw that he was a great being on his way to Buddhahood.Studying his mental progress, he declared that Kassapa would definitely be a PerfectBuddha named Gotama in the distant future.

14. The Buddha Atthadassi and the Ascetic, SusimaA Buddha named Atthadassi arose in the world after the lapse of a long of period timefrom the Buddha Piyadassi. His father was a King named Sagara who ruled from theancient Indian city of Sobhana. His mother was Queen Sudassana. His wife wasVisakha. They had a son named Sena.

After seeing the four signs, Atthadassi left his royal palace, mounted on a horse, tobecome a recluse. Many men joined him to follow the homeless life. After eight monthsof striving, finally, on the full moon day of the Vesakha month, he received a meal ofmilk rice from a female naga called Sucindhara and a bundle of kusa grass from a NagaKing named Dhammaruci.

Having eaten the milk rice, he went to a Campaka tree (michelia champaka), placed thekusa grass beneath it and sat in meditation until he attained Buddhahood. His firstsermon was preached in the Anoma Park near Anoma. His chief male disciples wereSanta and Upasanta. His chief female disciples were Dhamma and Sudhamma. Abhayawas His attendant.

The future Buddha Gotama was at that time born into a rich Brahmin family in Campaka.Susima by name and still in his youth, he gave away to charity all his wealth and went tothe Himalayan forest to lead an ascetic life. When he heard of the appearance of theBuddha Atthadassi, he visited Him to honour Him. The Buddha who observed hisspiritual advancement gave him a firm assurance that, in the distant future, he would bea Buddha named Gotama.

15. The Buddha Dhammadassi and Sakka, the King of Gods

In a city named Sarana in ancient India, a child was born to King Sarana and QueenSunanda. He was given the name, Dhammadassi. Brought up in royal comfort, hemarried Princess Vicitoli and had a son named Punnavaddhana.

When he saw the four signs, he left the world travelling in his palace, accompanied by allhis retinue. For seven days he practised austerities. On the seventh day, he received ameal of milk rice from his wife, Vicitoli and some kusa grass from Sirivaddha, a corn fieldkeeper. After that, he went to the Bimbijala (the Amnaranth tree) tree with the grass,

and sat down to meditate. On the invitation of God Brahma, He delivered His firstsermon at Isipatana on the turning of the Wheel of Truth.

His half-brothers, Paduma and Phussadeva became His chief male disciples. Khema andSabbadinna were His chief female disciples. His attendant was Sunetta.

At that time, the Boddhisatta Gotama was born as Sakka, the King of Gods. When hecame to know of the appearance of the Buddha Dhammadassi, he came to see Him andshowered his honour upon Him. The Buddha perceived Sakka�s mental progress, andgave him a firm assurance that he would be a Buddha named Gotama in the future.

16. The Buddha Siddhattha and the Ascetic, MangalaThe Buddha Siddhattha was born as the son of King Udena and Queen Suphassa in thecity of Vebhara. Growing up in his youth amidst royal splendour, Prince Siddhatthamarried Princess Sumana who gave birth to a son named Anupama.

Seeing the four signs, Siddhattha left home life in a palanquin and was followed by alarge number of men. Taking up the life of a recluse he strove hard for ten months.Finally on Vesakha full moon day, a Brahmin lady named Sunetta offered him a meal ofmilk rice and some grass for his seat by Varuna, a corn field keeper. After having themeal, he went up to a Kanikara tree (pterospermum acerifolium) and spreading the kusagrass at its foot, sat down cross-legged on it to meditate.

Realising Buddhahood, on the invitation of God Brahma, He delivered His first sermon atGaya to those who had joined Him in the homeless life. His chief male disciples wereSamphala and Sumitta. Sivala and Surama were His chief female disciples. His attendantwas Revata.

The future Buddha Gotama was born as the scion of a rich Brahmin family and wasnamed Mangala. He had mastered all Vedic learning and still in his youth, gave away tocharity all his wealth and led a life of an ascetic. When he heard that a Buddha hadappeared in the world, he went to see Him and was converted. Buddha Siddhattha gavehim an assurance that he would attain Buddhahood in future.

17. The Buddha Tissa and King SujataThe next Buddha to appear in the world was named Tissa, who was born into the royalfamily of the kingdom of Khemaka. His father was King Janasandha and his mother,Queen Paduma. Coming of age, he married a Princess named Subhadda who gave birthto Ananda.

When Tissa had seen the four signs, he renounced worldly life. Riding a horse he lefthome to embrace the life of a recluse. For eight months he practised austerities andafter a meal of milk rice given by the daughter of Virasetthi of Viragama, he sat on thegrass given by Vijitasangama, a corn field keeper. Sitting in meditation under the Asanatree, he attained Enlightenment on Vesakha full moon day. He preached His first sermonat Yasavati to Brahmadeva and Udaya of Hamsavati, who later became His chief maledisciples. His chief female disciples were Phussa and Sudatta. His attendant wasSamanga.

At that time, there was a King named Sujata ruling from the city of Yasavati. He was thefuture Buddha Gotama. He had renounced his royal life and became an ascetic. Hearingthat a Buddha had appeared in the world the ascetic Sujata went to meet Him andbecame His follower. The Buddha Tissa was the seventeenth to give the future BuddhaGotama a firm assurance of future Buddhahood.

18. The Buddha Phussa and King VijitaviA long time after the demise of Buddha Tissa, a Buddha named Phussa was born in thecity of Kasi. He was the son of King Jayasena and Queen Sirima. His wife was PrincessKisagotami and his son, Ananda.

When he had seen the four signs, Prince Phussa left his wife and son and adopted the lifeof a recluse. He strove hard for six months and on Vesakha full moon day, he received abowl of milk rice from a girl named Sirivaddha, the daughter of a merchant. Having hadthe meal, he went up to an Amalaka tree (phyllanthus emblica), spread some kusa grassgiven by an ascetic named Sirivaddha, and sat down cross-legged to meditate. After HisEnlightenment, on the invitation of God Brahma, He first preached to those who hadfollowed Him in the homeless life. His chief male disciples were Sukhita andDhammasena. Cala and Upacala were His chief female disciples. His attendant wasSambhiya.

During this period the future Buddha Gotama had become a scion of a royal family andwas named Vijitavi. Leaving his kingdom, he went to see the Buddha and joined theOrder of monks. He mastered the Buddha�s Teachings and became a popular preacher.The Buddha Phussa who saw the spiritual progress of the monk Vijitavi, pronounced thatin the future he would definitely become a Buddha named Gotama.

19. The Buddha Vipassi and the Naga King, AtulaThe Buddha Vipassi was the son of King Bandhuma and Queen Badhumati ruling fromthe city of Bandhumati in ancient India. Growing up amidst the luxuries provided by hisroyal father, Prince Vipassi married a Princess named Sutanu who gave birth to a son,Samavattakkandha.

When he had seen the four signs, Vipassi decided to renounce home life. He left homein a horse-drawn chariot followed by a large number of people. After making a valianteffort for eight months, He attained Enlightenment on Vesakha full moon day under aPatali tree (the trumpet flower, bigonia suaveolens). Just before his enlightenment, thedaughter of Sudassana-setthi gave him milk rice while Sujata, a keeper of a cornfield.He preached His first sermon in Khemamigadaya to His step-brother, Khandha and Hispurohita�s son, Tissa. They later became His chief male disciples. Canda and Candamittawere His chief female disciples. His attendant was Asoka.

The Buddha Vipassi is the first of a list of seven Buddhas mentioned in the MahapadanaSuttanta of the Digha Nikaya. This discourse gives the life story of this Buddha in greatdetail.

In that time, the future Buddha was a Naga King named Atula. He visited the Buddha tohonour Him and presented Him with a golden chair studded with gems. The Buddha,observing the spiritual progress of the Naga King Atula, pronounced that he woulddefinitely become a Perfect Buddha named Gotama in the future. However, theMahapadana Suttanta did not speak on this assurance received by the future BuddhaGotama.

20. The Buddha Sikhi and King Arindama

Born in the city of Arunavati in ancient India, as the son of King Arunava and QueenPabhavati, Sikhi attained Buddhahood aeons after the Buddha Vipassi. His wife wasPrincess Sabbakama and his son, Atula.

Disillusioned with his royal comforts, as a result of seeing the four signs, Sikhi left homelife, riding a royal elephant, to lead the life of an ascetic. After striving for eight months,the ascetic Sikhi received a meal of milk rice on Vesakha full moon day from themerchant�s daughter. With a bundle of kusa grass given by an ascetic namedAromadassi, he went to a Pundarika (giant lotus plant), placed the kusa grass at its footand sat in meditation. His first sermon was preached in Migacira near Arunavati. Abhibhuand Sambhava were His chief male disciples. Akhila and Paduma were His chief femaledisciples. His attendant was Khemankara.

In the city of Paribhutta at that time was a King named Arindama. When he heard thatthe Buddha had come to his city, he went to see Him and listened to His Teachings. TheBuddha saw his spiritual progress and made a firm declaration that he would be aBuddha named Gotama in the future.

21. The Buddha Vessabhu and King SudassanaThe next Buddha to appear in the world after the Buddha Sikhi was named Vessabhu.His father was the King Suppatita who ruled from the city named Anupama in ancientIndia. His mother was Queen Yasavati. His wife was Princess Sucitta and their son,Suppabuddha.

Prince Vessabhu who had seen the four signs left home life. He was carried in apalanquin and followed by a large number joining him in his homeless life. For sixmonths the ascetic Vessabhu strove hard to attain Buddhahood. Finally on Vesakha fullmoon day, after taking a meal of milk rice offered by Sirivaddhana of Sucittanigama, hewalked up to a Sala tree to meditate. At the foot of the tree he placed some kusa grassreceived from a Naga King named Narinda and sat cross-legged on the grass cushion tomeditate.

After his realisation of Buddhahood, He decided to preach the Wheel of the Dhammadiscourse at Anurarama, at the invitation of God Brahma, to His younger brothers, Sonaand Uttara, who became His chief male disciples. Dama and Samala became His chieffemale disciples. Upasanta was His attendant.

During this period the future Buddha was a King named Sudassana. He was the ruler ofthe city of Sarabhavati when the Buddha Vessabhu visited it. After listening to theBuddha Vessabhu, he renounced his kingship and home life to become a monk in theBuddhist Sangha. He progressed swiftly, and the Buddha knowing his mental acuity,pronounced that in the future the monk Sudassana would be a Buddha named Gotama.

22. The Buddha Kakusandha and King KhemaSubsequent to the Buddha Vessabhu, there appeared in the world another Buddhanamed Kakusandha. He was the first Buddha to appear in the present world-cycle. TheBuddha was born in Khema. His father was a rich Brahmin named Aggidatta of theKassapa clan. His mother was the Brahmin lady, Visakha. In his youth, he married theBrahmin maiden, Rocani who bore him a son named Uttara.

Disillusioned with worldly life after seeing the four signs he left home riding a chariot.Many men left home life with him to join the homeless life. For eight months he strovehard to attain Enlightenment. Finally, on Vesakha full moon day, having partaken of ameal of milk rice offered by a Brahmin lady, he went to a Sirisa tree (acacia sirissa)

taking with him a bundle of kusa grass given by a cornfield keeper named Subhadda. Hespread the grass at the foot of the tree and sat cross-legged on it to meditate. His firstsermon was preached to eighty-four thousand monks in the park near the city of Makila.The Buddha�s chief male disciples were Vidhura and Sanjiva. Sama and Campa were Hischief female disciples. His attendant was Buddhija.

At the time, the future Buddha Gotama had appeared as the King named Khema. Taken byHis Teachings, the King joined the Order of Monks. The Buddha who observed hisspiritual progress pronounced that he would definitely be a Buddha named Gotama.

23. The Buddha Konagamana and King PabbataThe next Buddha to appear in the world in this same world cycle was namedKonagamana or Kanakamuni. He was born in the Subhagavati Park in Sobhavati andwas the scion of a rich Brahmin family. His father was Yannadatta and his mother,Uttara. His wife was Rucigatta and their son was Satthavatha.

Growing up amidst much comfort, the Brahmin youth, Konagamana married a maiden ofthe same caste named Rucigatta. She gave birth to a son named Satthavaha. TheBrahmin youth Konagamana, after seeing the four signs, left home riding an elephant.Many men followed him in his new way of life as an ascetic. For six months, he strovehard to attain Buddhahood. On Vesakha full moon day, he received a bowl of milk ricefrom the daughter of the Brahmin, Aggisoma. Having eaten the milk rice, he went to anUdumbara tree (the glomerous fig tree, ficus glomerata) under which he spread the kusagrass received from a cornfield keeper named Tinduka.

Meditating under the tree, he attained Buddhahood. His first sermon was preached inthe Migadiya near Sudassana-nagara, at the foot of a Maha-sala tree. His chief maledisciples were Bhiyya and Uttara. His chief female disciples were Samudda and Uttara.Sotthiya was His attendant.

During this time, there was in the city of Mithila a King named Pabbata who was to bethe future Buddha Gotama. When he heard that the Buddha had arrived in his city, hewent out to see Him and invited the Buddha to spend the rainy season in his city. Duringthe whole period he attended on the Buddha and the Sangha with much devotion andshowered many gifts on them. The Buddha, seeing his mental progress, gave a firmassurance to King Pabbata that he would be a Buddha named Gotama in the same world cycle.

24. The Buddha Kassapa and the Brahmin Youth JotipalaThe next Buddha to appear in the world, in this present world-cycle, was namedKassapa. He was the twenty fourth and final Buddha from whom the future BuddhaGotama received a firm assurance of future Buddhahood.

He was born in Benares, in the Deer Park at Ispatana. His father, Brahmadatta was a richBrahmin and his mother was the Brahmin lady, Dhanavati. Kassapa was brought up inthe lap of luxury. In his youth, Kassapa married a Brahmin maiden named Sunandaandd a son named Vijitasena.

Kassapa had mastered the traditional Vedic learning but after he had seen the foursigns he decided to renounce worldly pleasures and adopt the life of a recluse. Withthese thoughts, the mansion in which he was dwelling, rose up in the air and floated to aBanyan tree (nigrodha), and settled on the ground with the tree in the centre of thecourtyard.

Kassapa renounced home life and strove hard for seven days to realise Buddhahood. Onthe Vesakha full moon day, his wife, Sunanda offered him milk rice. Having partaken ofit, he placed the kusa grass which he received from Soma, a cornfield keeper. He then

sat down to meditate at the foot of the Banyan tree. He achieved Enlightenment and, atthe invitation of God Brahma, delivered the first sermon at Isipatana on the turning ofthe Wheel of the Dhamma to those who had renounced the world with Him. Tissa andBharadvaja were His chief male disciples. Anula and Uruvela were His chief femaledisciples. Sabbamitta was His attendant.

During this dispensation, the future Buddha Gotama was a Brahmin youth namedJotipala. He had mastered the Vedic learning and had a very close friend who was apotter (ghatikara) and an ardent devotee of the Buddha Kassapa. Jotipala, althoughhaving the firm assurances from 23 past Buddhas, was very reluctant to visit the BuddhaKassapa. The potter friend�s entreaties were rejected by Jotipala on many occasions.

Finally, when they were bathing together, the potter held Jotipala by his hair, anddragged him to the Buddha. It was then that Jotipala realised the gravity of his friend�sentreaties. He obeyed his friend and listened to the Buddha�s sermon. So pleased washe, that he at once requested for ordination.

The Buddha, observing the monk Jotipala�s mental progress, declared that he wouldbecome a Buddha named Gotama immediately after Him and in this same world-cycle.However, the Ghatikara Sutta of the Majjhima Nikaya which gave the story of thepotter�s friend of Jotipala did not refer to this assurance given by the Buddha Kassapa.

25. The Buddha Gotama The next Buddha to appear in the world, in this present world-cycle, was named Gotama.He was the twenty fifth Buddha after He had received a firm assurance from the Twenty-Four past Buddhas and finally gained enlightenment.

T H E B U D D H A~ GREAT TEACHER OF GODS AND MEN ~

A P P E N D I C E S

SUMMARY OF MAHA BODHI TREES OF 24 BUDDHAS

No. 24 Buddha Bodhi-tree Scientific Name

1 Tanhankara2 Medhankara3 Saranankara4 Dipankara Pipphali tree Ficus Obtrusfolis5 Kondanna Salakalyan tree Orxylum Indicum6 Mangala Naga tree Mesus Ferrea Lin7 Sumana Naga tree Mesus Ferrea Lin8 Revata Naga tree Mesus Ferrea Lin9 Sobhita Naga tree Mesus Ferrea Lin10 Anomadassi Ajjuna tree Termina Arjuna11 Paduma Maha-sona tree Oryxylum Indicarum12 Narada Maha-sona tree Oryxylum Indicarum13 Padumuttara Salala tree Pinus Longiflis14 Sumedha Maha-nipa tree Nauclea Cadamba15 Sujata Maha-velu tree Bambusa Arundinacea16 Piyadassi Kakudha tree Crataeva Hygrophyla17 Atthadassi Campaka tree Michelia Champaka18 Dhammadassi Bimbijala tree Pavetta Indica19 Siddhattha Kanikara tree Pterospemum Acerifolium20 Tissa Asana tree Pentaptera Tomentosa21 Phussa Amalaka tree Phyllanthus Emblica22 Vipassi Patali tree Bigonia Suaveolens23 Sikhi Pundarika tree Mangifera indica24 Vessabhu Maha-sala tree Shorea Robusta25 Kakusandha Sirisa tree Acacia Sirissa26 Konagamana Udaumbara tree Ficus Glomerata27 Kassapa Bayan tree Nigrodha

28 Gotama Pipphali tree

SAYINGS ABOUT THE BUDDHA ...

The life of the Buddha is a poem "The whole life story of the Buddha is a wonderful poem. It is so fascinating, attractiveand artistic and I have never read such a wonderful poem. The emergence of the Buddhais the highest honour so far gained in the history of humanity." - Rabindranath Tagore

A teacher who never had any human frailty"The Buddha was the embodiment of all the virtues he preached. His moral code is themost perfect the world has ever known. During his successful and eventful forty-fiveyears as a supremely enlightened teacher, he translated all his work into essence and inno place did he give vent to any human frailty or any base passion."- Prof Max Muller

Prince in beggar's clothing"If you desire to see the most noble of mankind, look at the prince in beggar's clothing; itis he whose sanctity is great among men - the Buddha." - Abdul Atahiya

Everlasting value and advanced ethics"The Buddha gave expression to truths of everlasting value and advanced the ethics notof India alone but of humanity. The Buddha was one of the greatest ethical men ofgenius ever bestowed upon the world." -Albert Schweitzer

The God who walked on the earth"The Buddha is the only God who ever walked on this earth." - Swanmi Vivekananda

Buddha is not a myth "You see clearly a man, simple, devout, lonely, battling for light, a vivid humanpersonality, and not a myth. He gave a message to mankind universal in its character.Many of our best modern ideas are in closest harmony with it." - H. G.Wells

One who knows the true nature of the world

"Among the founders of all religions in this world, I respect only one man � the Buddha.The main reason was that the Buddha did not make statements regarding the origin ofthe world. The Buddha was the only teacher who realised the true nature of the world.But, while many others made unjustifiable claims based on rather simplistic logic on howthe world originated, the Buddha did not commit himself to any statement about abeginning. This was because he knew his listeners did not have the proper intellectualtraining and understanding of the physical world to comprehend what he himself haddiscovered."- Bertrand Russell

DHAMMAPADA VERSES - BUDDHA VAGGA (THE BUDDHA)

THE BUDDHA CANNOT BE FATHOMED Yassa jitam n� avajiyati - jitamassa no yati koci loke Tam Buddham ananta gocaram - apadam kena padena nessatha Whose conquest (of passion) is not turned into defeat, not conquered (passion) of his inthis world follows him � that trackless Buddha of infinite range, by which way will youtrace him? THE BUDDHA IS PASSIONLESS Yassa jalini visattika tanha natthi kuhinci netave Tam buddham ananta gocaram apadam kena padena nessatha. Him in whom there is not that entangling, embroiling craving to lead (to any life), himthe trackless Buddha of infinite range, � by which way will you trace him? BUDDHAS ARE DEAR TO ALL Ye jhana pasuta dhira - nekkhammupasame rata Deva� pi tesam pihayanti - sambuddhanam satimatam. The wise ones who are intent on meditation who delight in the peace of renunciation(i.e. Nibbana), such mindful perfect Buddhas even the gods hold (most) dear. THE GOOD ARE RARE Kiccho mantissa patilabho - kiccham maccana jivitam Kiccham saddhamma savanam - kiccho buddhanam uppado. Rare is birth as a human being. Hard is the life of mortals. Hard is the hearing of theSublime Truth. Rare is the appearance of the Buddhas. DO GOOD AND BE GOOD Sabba papassa akaranam - kusalassa upasampada Sacitta pariyodapanam - etam buddhana sasanam. Not to do any evil,to cultivate good, to purify one�s mind, � this is the Teaching of the Buddhas.

NON-VIOLENCE IS THE CHARACTERISTIC OF AN ASCETIC Khanti paramam tapo titikkha - nibbanam paramam vadanti buddha Na hi pabbajito parupaghati - samano hoti param vihethayanto. Forbearing patience is the highest austerity. Nibbana is supreme, say the Buddhas. He,verily, is not a recluse who harms another. Nor is he an ascetic who oppresses others. LEAD A PURE AND NOBLE LIFE

Anupavado anupaghato - patimokkhe ca samvaro Mattannuta ca bhattasmim - panthan ca sayanasanam Adhicitte ca ayogo - etam buddhana sasanam. Not insulting, not harming, restraint according to the Fundamental Moral Code,moderation in food, secluded abode, intent on higher thoughts, � this is the Teaching ofthe Buddhas. INSATIABLE ARE SENSUAL PLEASURES Na kahapana vassena - titti kamesu vijjati Appassada dukha kama - iti vinnaya pandito. Api dibbesu kamesu - ratim so n�adhigacchati Tanhakkhaya rato hoti, - sammasambuddha savako. Not by a shower of gold coins does contentment arise in sensual pleasures. Of littlesweetness, and painful, are sensual pleasures. Knowing thus, the wise man finds nodelight even in heavenly pleasures. The disciple of the Fully Enlightened One delights inthe destruction of craving.

DON�T SEEK REFUGE ELSEWHERE Bahum ve saranam yanti - pabbatani vanani ca Arama rukkha cetyani - manussa bhaya tajjita. N�etam kho saranam khemam - n�etam saranam uttamam N�etam saranam agamma - sabba dukkha pamuccati. When threatened with danger, men go to many a refuge, � to hills, woods, groves,trees, and shrines. But such a refuge is not a safe refuge, not the best refuge. One is not liberated from allevil consequences of existence (dukkha) for having come to such a refuge. SEEK REFUGE IN THE BUDDHA, DHAMMA AND SANGHA Yo ca buddhan ca dhamman ca - sanghan ca saranam1 gato Cattari ariya saccani - sammappannaya passati. Dukkham dukkha samuppadam - dukkhassa ca atikkamam Ariyancatthangikam maggam - dukkhupasama gaminam. Etam kho saranam khemam - etam saranam uttamam Etam saranam agamma - sabba dukkha pamuccati. He who has gone for refuge to the Buddha, the Dhamma, and the Sangha, sees withright knowledge the four Noble Truths: Sorrow, the Cause of Sorrow, the Transcending ofSorrow and the Noble Eightfold Path which leads to the Cessation of Sorrow. This,indeed, is refuge, secure. This, indeed, is refuge supreme. By seeking such refuge one isreleased from all sorrow. THE NOBLE ARE RARE Dullabho purisajanno - na so sabbattha jayati Yattha so jayati dhiro - tam kulam sukha medhati. Hard to find is a man of great wisdom: such a man is not born everywhere. Where such awise man is born, that family thrives happily. THE MOST HAPPY OCCURANCES Sukho buddhanam uppado - sukha saddhamma desana Sukha sanghassa samaggi - sammagganam tapo sukho. Happy is the birth of Buddhas. Happy is the teaching of the sublime Dhamma. Happy isthe unity of the Sangha.1 Happy is the discipline of the united ones. HONOUR TO WHOM HONOUR IS DUE Pujarahe pujayato - buddhe yadi va savake Papanca samatikkante - tinna soka pariddave.

Te tadise pujayato - nibbute akutobhaye Na sakka punnam sankhatum - im� ettam�iti kena ci. He who reverences those worthy of reverence, whether Buddhas or their disciples; thosewho have overcome the impediments and have got rid of grief and lamentation, � themerit of him who reverences such peaceful and fearless ones cannot be measured byanyone as such and such.

ADDITIONAL NOTES � NEED TO ADD INTO THE BOOK IF SUFFICIENT NOTES AVAILABLE � NOW INPARTS �.

SIMILARITIES OF ALL THE BUDDHASAccording to the Buddhavamsa Atthakatha, there are thirty features which are common to all theBuddhas, namely :

1. He is conscious of His conception in His last birth as a Bodhisatta. 2. He is seated cross-legged in the womb of his mother. 3. His mother delivers him in standing position. 4. The birth takes place in a forest. 5. When born, he immediately takes seven steps; and roars like a lion. 6. ????

They saw the four signs of life � an old man, a sick man, a dead body and ahermit prior to renouncing their worldly life.They were born in different life spans.They are self-enlightened without any Teacher guiding them in their search forthe truth.They gained enlightenment under Bo trees although vary in different kinds.They had two chief disciples to assist them in their missionary work.They preached the same teaching which is the Four Noble Truth, and theDependent Origination or Paticcasamuppada.

LIST OF 28 BUDDHAS1. Tanhankara 2. Medhankara 3. Saranankara 4. Dipankara 5. Kondñña 6. Mangala 7. Sumana 8. Revata

15. Sujãta 16. Piyadassi 17. Attadassi 18. Dhammadassi 19. Siddhattha 20. Tissa 21. Phussa 22. Vipassi

9. Sobhita 10.Anomadassi 11. Paduma 12. Nãrada 13. Padumuttara 14. Sumedha

23. Sikhi 24. Vessabhû 25. Kakusandha 26. Konãgamana 27. Kassapa 28. Gotama.

Pre Dawn Era The Dawn of Buddhism was sparked off in the deep past covering a period of fourAsankheyyas and one hundred thousand aeons ago. There was even an actual pre-dawnera to signal the germination of the Buddha Aspiration. Viewing the glory of the Buddhais a very traumatic experience and may involve the arousing of the Buddhist RighteousWish (Dhamma Canda) and the very great inspiration to become a Buddha Supreme.This happened to our Gotama Buddha who, in the Buddhist history, began practising theAct of Wishing (Mano Panidhana) by thought, to become a Buddha. Gotama did this inthe presence of the numerous Supremely Enlightened Buddhas whom he met in thejourney of the cycle of birth and death (Samsara). This would ensure that he was firmlyand mentally resolute to become a Buddha. Then he practised the Act of Wishing by verbal expression (Vaci Panidhana), tobecome a Buddha in the presence of the very many Supremely Enlightened Buddhaswhom he met during his journey in Samsara (the cycle of birth and death). This wouldensure that he was firmly rooted in speech and not to deviate from his aspiration tobecome a Buddha. The mental and verbal Acts of his wish could be only completed when the bodily(physical) expression (Kaya Panidhana) to become Buddha was duly performed. This hedid upon meeting the Dipankara Buddha in the "Sara Manda Kappa" which means " aFive-Buddha aeon" when he made the "Kaya Panidhana" act by offering his body to theDipankara Buddha as a bridge to walk across the muddy hole along the Buddha's path.Although it is extremely difficult to become a Supreme Enlightened Buddha, it should beeveryone's aim to become enlightened. At that moment of declaring and practising the"Kaya Panidhana" (the physical manifestation to become a Buddha) before a livingSupreme Buddha, He became a confirmed Bodhisatta or a future Buddha possessing thefollowing inherent factors:

1. He must be born as a human being. 2. He must be of the male sex 3. He must be qualified to attain Arahatship and be prepared to renounce that in

favour of becoming a Bodhisatta instead. This is a Crucial Qualification to be aqualified Bodhisatta.

4. He must aspire in the presence of a Supreme Buddha. It would be futile toaspire before a Pacceka Buddha or an Arahant.

5. He must have had renounced everything (all his worldly possessions) and be ahermit or a recluse during the dispensation of a Buddha.

6. He must have the Supernormal Powers (such as Divine Eyes, Divine Ear, etc.,etc.,), together with the full jhanic ecstasy.

7. He must be so selfless as to even sacrifice his life for the Buddha and the AriyanNoble Truth.

8. He must also have the enduring fortitude and energy to uphold and practise theBodhisatta ideals (Paramitas) until successfully and completely accomplished.

So our Gotama Buddha as the Sumedha Pandit was repleted with the above eightrequisite qualifications to walk the path of the Buddha-to-be, then received the universaldeclaration from Dipankara Buddha that in future, Sumedha would definitely become a

Buddha himself. This unique declaration made Sumedha the hermit, an officiallyqualified Bodhisatta. Thus ended the pre-Dawn Buddhism of Gotama Buddha.

THE ERA Most people are unaware of what a difficult and formidable task it is to become aBuddha. Sometimes Buddhists compare the Supreme Buddha to other mortals who havedeveloped psychic powers, to those who have attained healing powers and the power tomaterialize holy ash and other phenomena. However, such persons are still worldlings(puthujjana). Their powers pale into insignificance when compared to the powers of aSupreme Buddha because the effort and degree of perfection required is incomparable.Such persons have not even entered the first stage of sainthood, Sotapanna. A SupremeBuddha cannot be compared with any man or God. He is an incomparable teacher ofGods and men (deva manussanam). The purpose of this lesson is to make you realizejust how difficult it is and how long a time it takes for one to become a Supreme Buddha.It is also for us to realize how fortunate we are, to be born when the teachings of theBuddha are still with us.

Many of us who have read the life story of the Buddha may think that it took the AsceticGotama six years to become the Buddha. In actual fact it took our Buddha Gotama aperiod of three hundred thousand world cycles interspersed with twenty incalculableperiods to reach enlightenment and become a Buddha. It is almost impossible to fathomthe time period this includes. "The Era" attempts to give the reader a notion of theenormous time span required for one to reach perfection and become a Buddha. Tounderstand this section it will be necessary to be familiar with the meaning of some pali(language spoken by the Buddha) words I will use. They are: Maha kappa (kappa) or world cycle Asankheyya or incalculable (infinite) period

The Buddha attempted to explain a world cycle as follows. Many, many years from thepresent time a destructive rainfall will take place, as a result of which the world systemwill come to an end. Then, after a long time, the world will re-evolve. And again, after along period, another destructive rainfall will take place, destroying the world system. Theperiod between the two destructive rainfalls is one world cycle. The Buddha has divideda world cycle into four sections. Samvatta-kappa Samvattatthayi-kappa Vivatta-kappa Vivattatthayi-kappa

These in turn are each subdivided into twenty anto-kappa (Sixty-four according to sometexts). Samvatta-kappa - The first period of a world cycle known as Samvatta-kappa is the verylong period between the destructive rainfall and the appearance of seven suns, at whichtime the world system is entirely burnt up. This period is known as the period of chaos orthe dissolved state.

Samvattatthayi - The second period, which is known as Samvattatthayi, is when the skyand heavens (firmament) both over and under the world are covered with thick dust anddarkness. This long period is known as the period of continuation of chaos orcontinuation of the dissolved state. Vivatta-kappa - The third period, known as Vivatta-kappa, starts with a productiverainfall and goes on evolving until the sun and moon begin to appear. This period isknown as the long evolving period. Vivattatthayi - The fourth period, which starts when the sun and moon appear, is knownas the Vivattatthayi, the continuation of evolution, and goes on until the next destructiverainfall.

We are now in one of the twenty anto-kappa in the period known as Vivattatthayi, thecontinuation of evolution. In each anto-kappa the lifespan of man rises to a very longperiod and again decreases to about ten years. We are now in a very fortunate period.Five Buddhas will be born in this world cycle (hence known as Maha Bhadda Kappa). Fourhave already reigned. The era of the Mettiyya Buddha is yet to come.

Now, how does one fathom the time span or visualize the time span of one world cycle?The Buddha said, "Suppose, O monks, that there was a huge rock of one solid mass withno cracks or crevices that was one yojana (7-14 miles) long, one yojana wide and oneyojana high, and suppose that every hundred years a man were to come and rub thisrock with a silk shawl, then that huge rock would wear off before one world cycle. Ofsuch world cycles many have passed away. Many hundreds, many thousands, manyhundred thousands." Of course the silk scarf would wear off before the rock. The Buddhawas using this beautiful simile so as to give us an idea of just how long a world cycle, orMaha kappa, really is.It is also interesting to read of the Buddha's description of life on earth. Starting after theevolving period He says that a time comes when the earth is fully covered with water.Then, due to the heat of the sun, a cusp or thin film forms on the surface of the water,rather like the scum that is formed when rice is boiled. An asexual, fluid animal isevolved when the elements needed for life are present, that is, heat, moisture, air, etc.The next form of life He talks about are fungi. Incidently, this description is similar to thedescription of evolution given by scientists. I have condensed the Buddha's teachingsdrastically but I think this will give you some idea of the length of a world cycle or Mahakappa.

An Asankheyya, or incalculable (infinite) period, is a period of so many world cycles thatit could not be counted. In other words, it was longer than the known largest quantifiablenumber at the time of the Buddha. The term 20 incalculable is used because theseperiods were interspersed between the quantifiable Maha kappa. Had these 20incalculable periods been consecutive they would have been recorded as oneincalculable period.

Some Buddhists think that it took our Buddha a period of four incalculable periods and100,000 world cycles to attain Buddhahood. Here they are considering only the periodafter the Definite Proclamation by the Dipankara Buddha, the period in which theBodhisatta completed the ten perfections known as the Kaya-panidana kala. In fact, ittook the Bodhisatta a period of 300,000 world cycles interspersed with 20 incalculableperiods to attain Buddhahood. This period includes the Mano-panidhana kala, Vaci-panidhana kala and the Kaya-panidhana kala. When you can visualize this time span youwill marvel not only at the magnitude of the task but also at the fortitude and courage aBodhisatta has to have to attain Supreme Buddhahood.

THE MANO-PANIDANA KALA (Era of Mental Aspiration) Time in relation to present - 300,000 world cycles and twenty incalculable periods ago Duration of period - 100,000 world cycles interspersed with 7 incalculable periods Bodhisatta Gotama then known as - King Atideva Buddha at the time - Brahma-Deva

The first period known as the Mano-panidhana kala, which lasted for a period of sevenasankheyya and 100,000 Maha kappa, was the period during which the Bodhisatta madethe mental aspiration to Buddhahood in the presence of another Buddha. The periodstarted at the time of the Buddha Brahma-Deva. At that time the Bodhisatta was born asKing Atideva. He was looking out of His balcony in the palace when He saw the BuddhaBrahma-Deva. The king immediately approached the Buddha, worshipped Him with

jasmine flowers and made the mental aspiration to Buddhahood. He then built amonastery for the Buddha and provided Him and His monks with all that they required. During this period, after the time of the Buddha Brahma-Deva, there were 125,000Buddhas. Our Bodhisatta met every one of them and made the mental aspiration toBuddhahood in the presence of each Buddha after performing various meritorious acts. Then passed a period of many world cycles during which there was no Buddha. TheBodhisatta was born as a man, attained the Jhana, and was reborn in a brahma world.

THE VACI-PANIDHANA KALA (Era of Verbal Aspiration) Time in relation to present - 200,000 world cycles and thirteen incalculable periods ago Duration of period - 100,000 world cycles interspersed with 9 incalculable periods Bodhisatta Gotama then known as - Prince Sagara Buddha at the time - Purana Gotama The second period, known as the Vaci-panidhana kala, which lasted for a period of nineasankheyya and 100,000 Maha kappa, was the period during which the Bodhisatta madethe verbal aspiration to Buddhahood in the presence of another Buddha. This periodstarted at the time of the Buddha Purana Gotama. After His life span in the Brahmaworld was completed, the Bodhisatta was reborn as Prince Sagara into a royal family inthe city of Dha-a-a-avati. After His education was completed He was crowned as auniversal monarch.

At this time there was a king named Yasanivasa and a queen named Vimala who ruledthe City of Sirinivasa. Their son gave up the royal life in search of Buddhahood andfourteen days later attained enlightenment. He was known as the Gotama Buddha, nowcalled Purana (Elder) Gotama Buddha. When Prince Sagara heard that the BuddhaGotama was visiting Dhannavati He was enraptured and, leaving His palace, went to payhomage to the Buddha. Then, having built a monastery for the Buddha and provided Himwith all requisites, He made the first verbal aspiration to Buddhahood. The Bodhisattasaid, "Lord, by these meritorious deeds, may I, like you, be born into a family known asSakyan and be known as Gotama, like you, and may I attain Buddhahood some day inthe future." The Purana Gotama Buddha then prophesied, "If you fulfill all theperfections, you will surely achieve your desire and attain Buddhahood." Thus ourBodhisatta made the first verbal aspiration and received the first indefinite prophecy. Hethen gave up His kingdom and became a disciple of the Purana Gotama Buddha.

During this period there were 38,700 Buddhas and our Bodhisatta met each and everyone of them, made the verbal aspiration in their presence, and received the indefiniteprophecy from each Buddha. Time in relation to present - 100,000 world cycles and four incalculable periods ago Duration of period left - last Maha Kappa of Vaci-panidhana kala Bodhisatta Gotama then known as - Universal Monarch Sudassana Buddha at the time - Tanhankara

During the last Maha kappa of the Vaci-panidhana kala, in the city of Pupphavati, reigneda king named Sunanda and a Queen named Sunanda Devi. They had a son namedTanhankara who gave up his kingdom, and, after practising the virtues for a week,attained enlightenment. At that time our Bodhisatta was born as a universal monarchnamed Sudassana in the city of Surindavati. Seeing the Buddha Tanhankara, KingSudassana performed many meritorious deeds and made the verbal aspiration toBuddhahood. Again He received the indefinite prophecy. He then gave up His kingdomand became a disciple of the Tanhankara Buddha. Time in relation to present - 100,000 world cycles and four incalculable periods ago Duration of period left - last Maha Kappa of Vaci-panidhana kala Bodhisatta Gotama then known as - Somanassa the asceticBuddha at the time - Medhankara

In the succeeding anto-kappa, in the city of Mekhala, reigned a King named Sudeva anda Queen named Yasodhara. They had a son named Medhankara who gave up hiskingdom and practised the virtues and attained enlightenment. At that time ourBodhisatta was born into the family of a priest and was named Somanassa after the cityin which He lived. Somanassa offered alms to the Buddha and built rooms for meditation,then joined as a disciple of Buddha Medhankara. Again, He made the verbal aspiration toBuddhahood and received the indefinite prophecy.Time in relation to present - 100,000 world cycles and four incalculable periods agoDuration of period left - last Maha Kappa of Vaci-panidhana kalaBodhisatta Gotama then known as - Yasavanta the asceticBuddha at the time - Saranankara

In the next anto-kappa, in the city of Vipula, reigned a King named Sumangala and aQueen named Yasavathi. They had a son named Saranankara who gave up his kingdomand practised the virtues and attained enlightenment. At that time our Bodhisatta wasborn into the family of a priest and was named Yasavanta. He built many monasteriesand provided the Buddha with milk rice and other necessities. He then made the verbalaspiration to Buddhahood and again received the indefinite prophecy. He then joined theorder of monks, realized the Jhana, and was born in the Brahma world.Those of you who know the Sutta of the twenty-eight Buddhas will be familiar with thesethree Buddhas. Even at this point our Bodhisatta had not achieved the requirementsnecessary to receive the Definite Proclamation. All He had received from these Buddhaswas the indefinite proclamation.

THE KAYA-PANIDHANA KALA (Era of action)Time in relation to present - 100,000 world cycles and four incalculable periods agoDuration of period - 100,000 world cycles interspersed with 4 incalculable periodsBodhisatta Gotama then known as - Sumedha the asceticBuddha at the time - DipankaraThe third period, known as the Kaya-panidhana kala, which lasted for a period of fourasankheyya and 100,000 Maha kappa, was the period during which the Bodhisattareceived the definite prophecy from another Buddha. This period started at the time ofthe Buddha Dipankara. At that time our Bodhisatta was born into the family of a priestand was named Sumedha. He had distributed all of His wealth among the poor and takenthe life of an ascetic.At that same time there was a king named Sumedha and a queen named Sumedha whoruled the city of Rammavati. Their son gave up royal life and attained enlightenment. Hewas known as the Dipankara Buddha. On hearing that the Dipankara Buddha wasvisiting, the ascetic Sumedha started to decorate a stretch of the road on which theBuddha would be walking. However, the Dipankara Buddha arrived before Sumedhacould get the road ready. A muddy stretch lay ahead of the Buddha. Lying across themuddy road, Sumedha requested that the Dipankara Buddha and His retinue tread onhim so as not to soil their feet. He then again made the verbal aspiration to Buddhahood.The Dipankara Buddha gave him eight handfuls of white jasmine flowers thatrepresented the Noble Eightfold path that all Buddhas realize, and gave Him the definiteprophecy. He said, "In the distant future you will be born into the Sakyan clan and willattain enlightenment as the Buddha Gotama." From this point on, the Bodhisatta startedin earnest to complete the ten virtues.

Eight conditions must be met in order to receive the definite prophecy (proclamation).They are as follows:1. If one so wished one could at this point attain Arahanthship and obtain one's liberationfrom samsara.2. One must be a human being.

3. One must be a male.4. One must come face to face with a living Buddha.5. One must be an ascetic.6. One must possess psychic powers (known as Attha-Samapatti Jhana-labhi).7. One must be prepared to lay down one's life for the Buddha.8. One must have the strong determination to be a Buddha even though one knows thatone might have to suffer as an animal, demon, etc., in an unhappy world. In other words,one has to suppress one's attainment of Arahanthship with determination and remain insamsara for the benefit of mankind and Gods.

At the time of the Buddha Dipankara, over 200,000 world cycles and sixteen incalculableperiods after He made the first mental aspiration, our Bodhisatta met the eightrequirements and received the definite proclamation. The Bodhisatta's aspiration to become a Buddha was now a certainty. But even at thispoint, after countless years of practising generosity, morality, renunciation, truthfulness,etc., our Bodhisatta was a worldling (puthujjana). That is, He had not even reached thefirst stage of sainthood, Sottapanna. However, if He so wished, He could now have wonHis liberation by gaining Arahantship. At this point He suppressed this achievement withdetermination and continued in samsara to complete the ten virtues for the good ofmankind. On that momentous day the ascetic Sumedha proclaimed thus:

"Today if such were my desire,I my corruptions might consume.But why thus in an unknown guise,Should I the Doctrine fruit secure?Omniscience first will I achieve,And be a Buddha in the world.Why should I, a valorous man,The ocean seek to cross alone?Omniscience first will I achieve,And men and Gods convey across."

Knowing that there were many pitfalls between that time and the time when He wouldreach Supreme Buddhahood, knowing that in samsara He may through His action beborn into one of the unhappy worlds, knowing He had the capability to reach salvation,the Bodhisatta Sumedha gave it up for us. He gave it up for the good of men and Gods.During this period, known as the Kaya-panidhana kala, the Bodhisatta perfected Himselfand retained the determination and aspiration to Buddhahood. The ten perfections -Dana, Sila, Nekhamma, Paninia, Viriya, Khanti, Sacca, Adhittana, Metta and Upekkha -the prerequisites to Buddhahood, were reached in this third stage known as the Kaya-panidhana kala. As most Buddhists are familiar with the twenty-three Buddhas who followed theDipankara Buddha, I am going to chronicle the past births of the Bodhisatta during thetime of each of these Buddhas. 1. Dipankara Buddha - The Bodhisatta was born as the ascetic Sumedha and receivedthe definite proclamation

After a period of one asankheyya there appeared:2. Kondanna Buddha - The Bodhisatta was a Cakkavatti King named VijitaviAfter a period of one asankheyya there appeared:

3. Mangala Buddha - The Bodhisatta was a Brahmin named Suruci

4. Sumana Buddha - The Bodhisatta was a Naga king named Atula

5. Revata Buddha - The Bodhisatta was a Brahmin named Atideva

6. Sobhita Buddha - The Bodhisatta was a Brahmin named AjitaAfter a period of one asankheyya there appeared:

7. Anomadassi Buddha - The Bodhisatta was a leader of demons

8. Paduma Buddha - The Bodhisatta was a lion

9. Narada Buddha - The Bodhisatta was an asceticAfter a period of one asankheyya there appeared:

10. Padumuttara Buddha - The Bodhisatta was a man named Jatila (This period was100,000 Maha kappas before the advent of the Gotama Buddha)After a period of 70,000 Maha kappa there appeared:

11. Sumedha Buddha - The Bodhisatta was a young man named Uttara (This period was30,000 Maha kappas before the advent of the Gotama Buddha)After a period of 12,000 Maha kappa there appeared:

12. Sujata Buddha - The Bodhisatta was a chakkavatti king (This period was 18,000Maha kappas before the advent of the Gotama Buddha)

13. Piyadassi Buddha - The Bodhisatta was a young Brahmin named Kassapa

14. Atthadassi Buddha - The Bodhisatta was an ascetic by the name of Susima

15. Dhammadassi Buddha - The Bodhisatta was the God Sakka

16. Siddhatta Buddha - The Bodhisatta was an ascetic by the name of Mangala

17. Tissa Buddha - The Bodhisatta was a king named Sujata who later became an ascetic(This period was 92 Maha kappas before the advent of the Gotama Buddha)

18. Phussa Buddha - The Bodhisatta was a king by the name of Vijitavi who later becamea monk

19. Vipassi Buddha - The Bodhisatta was the Naga king, Atula (This period was 91 Mahakappas before the advent of the Gotama Buddha)

20. Sikhi Buddha - The Bodhisatta was a king named Arindama (This period was 31 Mahakappas before the advent of the Gotama Buddha)

21. Vessabhu Buddha - The Bodhisatta was the king Sudassana who later became amonk (This period was one Maha kappa before the advent of the Gotama Buddha)

22. Kakusandha Buddha - The Bodhisatta was a king named Sema (This period was inthe same Maha kappa as that of the Gotama Buddha)

23. Konagamana Buddha - The Bodhisatta was a king named Pabbata who later becamea monk (This period was in the same Maha kappa as that of the Gotama Buddha)

24. Kassapa Buddha - The Bodhisatta was a Brahmin named Jotipala (This period was inthe same Maha Kappa as that of the Gotama Buddha)

There were twenty-four Buddhas between the time of the definite prophecy and the timeof the Gotama Buddha. Our Bodhisatta met each of these Buddhas and received thedefinite prophecy from each one. It was during the period between the Buddha Sobhitaand the Buddha Anomadassi, in the dark period of one asankheheyya when there was noDhamma, that the Bodhisatta erred (2). He killed His brother to inherit the family wealth.The reason He erred was that He was still a worldling - a Bodhisatta who had beenpractising the ten perfections for aeons and aeons of time but was still a worldling with1,500 impurities (kelesa) and the desires and greed of a worldling. This is why at thetime of the Buddha Anomadassi He was a leader among the demons (Asuras). This iswhy He was a lion at the time of the Buddha Paduma. This is why He had to work Hisway up through the animal kingdom back to a human form. This is why there are manyJataka stories where the Bodhisatta was an animal. And it was the residual effect of thisaction that caused the injury to His foot when Devadatta rolled the big rock at Gijjhakulato kill Him. Having given His limbs, His life in countless births, a Buddha has reached thesaturation point in generosity and cannot be killed. However, the karmic result of thatone action still affected the Buddha as a painful injury to His foot.

Some among us might foolishly use this incident to justify our wrongdoings by thinking,"If a Bodhisatta can err, then what can you expect from us mortals?" These eventsshould not be interpreted thus. We now have the Dhamma of the Gotama Buddha. Wehave no excuse to err. We should use this incident as a learning experience. Howdangerous it is to be born at a time when there is no Dhamma in the world. How easy itis to err when you are born at a time when that which is immoral is considered moral. Ifyou look at our century you will see that over time certain modes of conduct that wereconsidered immoral are now in certain countries accepted as moral. The law of kamma,however, operates despite the ignorance of man. Certain religions condone the killing ofanimals. Destroying the life of a living being, human or animal, is an unwholesome actand when accompanied by intention, will set in motion the law of kamma. Those amongus who have as their long-term goal heavenly birth should understand that even theextremely long and happy life spans in the heavens are impermanent. Rebirth couldoccur in any of the thirty-one planes of existence, perhaps in a human world devoid ofthe Dhamma. Then the chances of wrongdoing and subsequent birth in an unhappyplane are very high because we will not have the Dhamma of a Supreme Buddha toguide us.

Looking back at this period one can also see how long it took the Bodhisatta to regainbirth as a human being. The Bodhisatta remained in the unhappy planes for an infinitenumber of years. The life span in some of these unhappy planes exceeds a world cycle.Also it is difficult to acquire merit in these planes of life and, as such, difficult to obtainbirth in a happy plane. The Buddha used this parable to explain how difficult it is toobtain birth as a human once you are born in an unhappy plane. He said, "If a ring weretossed about on the surface of a stormy sea, and if in that sea there lived a one-eyedturtle which came up to the surface once every hundred years, the likelihood of theturtle surfacing such that the ring would slip around its neck is greater than that ofachieving birth as a human."

I think you will now understand what a formidable task it is to be a Buddha, howdetermined and persevering one has to be to accomplish the task. Those of you who arefamiliar with the Jataka stories know the effort that was required to complete the tenperfections - how the Bodhisatta gave up His wealth, His life, and ultimately His wife andchildren, to complete perfection in generosity; how many times He gave up His kingdomto achieve perfection in renunciation; how difficult it was to reach perfection in truth,patience, etc. If we compared the spiritual perfection of the Bodhisatta between the timeof the Dipankara Buddha and the time He attained Buddhahood, it would be likecomparing a grain of sand with a mountain bigger than the Himalayas. And yet, at that

time, He had attained the eightfold mental absorbtions (Attha Samapatti Jhana-labhi)and was capable of psychic powers and attaining Arahanthship.