THE BUDDHA

~ GREAT TEACHER OF GODS AND MEN ~

 THE BUDDHA
~ GREAT TEACHER OF GODS AND MEN ~

CONTENTS

FOREWORD BY THE CHIEF MONK

INTRODUCTION
The Buddha
Pre-Requisites of a Buddha
Attainment of Bodhisattas
Cultivation of the Ten Perfections (Dasa Paramita)
Development of the Three-Fold Knowledge and Enlightenment by Buddha Gotama
Thirty-Two Auspicious Marks on the Buddha’s Body
Six 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 Buddha
Mission of the Buddha
The Dhamma or Teachings of the Buddhas
Eight Characteristics which Differentiate One Buddha from the Other

THE TWENTY-EIGHT BUDDHAS

Homage to the Twenty-Eight Buddhas and Its Significance
Difficulty of Becoming a Buddha
Maha Kappa (Kappa) or World Cycle
An Asankheyya or Incalculable (Infinite) Period
The Era Prior to the Mano-Pandhana Kala (Era Prior to Mental Aspiration)
The Three Stages of Aspiration Periods in Buddha Gotama’s Quest for Buddhahood
Past Kammic Results of Buddha Gotama
The Future Buddha

AN INTRODUCTORY BRIEF OF THE TWENTY-FOUR BUDDHAS

1. Dipankara
2. Kondñña
3. Mangala
4. Sumana
5. Revata
6. Sobhita
7. Anomadassi
8. Paduma
9. Nãrada
10. Padumuttara
11. Sumedha
12. 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

APPENDICES
List 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 Gods and Men” published by
Mahindarama Dhamma Publication for free distribution to the Buddhist 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 by Buddha Gotama (being the Buddha of this life span) – how He had
gone through fulfilling the ten perfections in the three stages of aspiration periods which He took a long time to become a
Buddha and the significance of the 28 Buddhas who have lived in different life spans and taught the Dhamma to many
people.
The printing of this Dhamma publication also marks a historic milestone of the installation of 28 Buddhas at the …. Temple
in Sri Lanka which will be officially launched on … October 2005. Briefly, the Temple is more than 200 years and in appalling
conditions and in dire need of major repairs and repainting. Donations are forthcoming and we hope to start the repairs and
repainting works soon.
I wish to express my special thanks to Professor ……, University … for his precious time and noble effort in editing this gift
of Dhamma that mapped out the path to Nibbana by the various Buddhas that is interesting and enlightening yet simple and
easy to understand. 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 sponsors of this publication and also to all
sponsors of the 28 Buddhas statutes. Your generosity has gained immeasurable merits which shall be dedicated to all
beings, “May they be well and happy”.

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

Venerable E. Indaratana Maha Thera

Chief Monk of Mahindarama Buddhist Temple / …… Temple
 THE BUDDHA
~ GREAT TEACHER OF GODS AND MEN ~

INTRODUCTION
THE BUDDHA
The Buddha means “The Fully Enlightened-One”. Buddha Gotama was a great man and the 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 BUDDHA
One 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 the benefit 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, a Bodhisatta is someone committed to
wisdom or enlightenment.

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

A being who is enlightened independent of a teacher and passes away without proclaiming 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 to
enlighten others.

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

 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 ten perfections (paramitas) to gain
Sainthood (Arahanta) or Buddhahood Enlightenment :

 Generosity - Dana - Contribution in many ways for the welfare of others.

 Morality - Sila - Development of moral conduct.

 Renunciation - Nekkhamma - Renunciation of sensual pleasure to maintain contentment.

 Wisdom - Panna - Development of understanding to gain wisdom.

 Effort - Viriya - Cultivation of physical and mental energy to maintain purity and
service.

 Patience - Khanti - Cultivation of patience, non-violence and peaceful attitudes.

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

 Determination - Adhitthana - Determination or development of will power.

 Compassion - Metta - Radiation of loving-kindness or goodwill.

 Equanimity - Upekkha - Cultivation of equanimity or impartiality.

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, the Bodhisatta or Buddha-to-be sat under a
Bodhi tree and made a strong determination to find a way to end all sorrow. When the Buddha-to-be went into deep
meditation, He was able 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 supernormal knowledge 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 to understand 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 with regard to destruction of all
mental defilements and comprehending everything as they truly are, attained Perfect Enlightenment –
Samma Sambodhi.

As the morning star appeared in the eastern sky, the Buddha-to-be became a Buddha, a Fully-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 the span 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 Nana

The Buddha’s senses are purified (freed from all defilements) and are always directed towards through the five
virtues of confidence (saddha), mindfulness (sati), calmness (samadhi) energy (viriya) and wisdom (panna). His
realisation of all these qualities enabled Him to see the purity and impurity of others’ minds and to preach the
Dhamma for their benefit.

 Asayanusaya Nana
Before He preached, the Buddha had the supernormal power to understand and to analyse the mental attitude of
the people – their understanding capacity, their mental background, hindrances and development , their capability
or otherwise of realisng the Dhamma and their characters and habits carried over form previous births in samsara.
  Yamaka Patihariya Nana
The Buddha had the supernormal power to perform the twin miracle of radiating red and white rays from His body
simultaneously (often interpreted as fire and water). On rare occasions He performed this miracle through His
jhanic power to confound those who were devious, conceited and skeptical. The Buddha did not generally resort to
miracles to convert others and actively discouraged His disciples from performing them to prove the superiority of
His Teachings.

 Maha Karuna Samapatti Nana

The Buddha has great compassion to liberate others’ suffering. His compassion is boundless (permeating the
entire universe) and beyond comparison with any other teacher.

 Sabbannuta Nana
The Buddha is all knowing and there is nothing in the universe He cannot understand, whether in the past, the
present or the future.

 Anavarana Nana
The Buddha’s enlightened mind is luminous, unobstructed and profound to realise the 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 His Enlightenment when compared with other
spiritual leaders are like that of the sunlight placed against moonlight; the light of stars and the light of an oil lamp. The
brilliance of sunlight which leaves no object unseen, Is all pervasive and illuminating:

 The insight or ability to know what is possible and what is impossible; the knowledge 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 their fruition; how a kammic effect inevitably
ripens, is averted, is counteracted or minimised according to the interaction and intensity of the three evil roots of greed
(lobha), hatred (dosa) and delusion (moha) along with their opposing virtues or antidotes of liberality (alobha), loving-
kindness (adosa) and right view (amoha) and to understand certain worldly conditions which hinder or favour the
operation of kammic effect, good and bad.

 The insight to understand how one particular kammic action such as killing (panatipata) or liberality (dana) performed,
conditions rebirth dependent on each person’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 systems exist according to the combination of
the five aggregates and the four elements of solidity, fluidity, motion and heat.

 The insight to know how people maintain differing characters, likes and dislikes as a flow-over (continuum) of their
habits and mental tendencies form their previous births in samsara.

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

 The insight to prescribe the right objects of meditation by knowing the different mental defilements or hindrances
prevailing in the mind of the meditator at that moment 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 to their kamma.

 The insight to know how He gained His mental development, purity and enlightenment by a process of eradicating all
His mental impurities and developing only virtues.

NINE GREAT VIRTUES OF THE BUDDHA

Having fulfilled the ten perfections (paramis) during a countless number of rebirths, Buddha Gotama finally
attained the highest possible level of perfection. He taught the dhamma which He had realized by Himself. He
guided people on the real path of truth which He Himself had trod, leading to complete liberation from worldly
suffering, sorrow and misery. This demonstrated His boundless love and great compassion. His Enlightenment,
however, does not set others free from 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 us has the responsibility to free
ourselves from worldly suffering with the aid of the Buddha's excellent teachings (dhamma). Thus, taking refuge
in His dhamma and hearing 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 and be 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 BUDDHA

The Buddha Gotama started His mission soon after His Enlightenment to propagate 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-pariyodapanam
This is the Teachings of the BuddhasEtam Buddhanusasanam

Basically, the Dhamma is a guide for us to practise and to cultivate the qualities of 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.
 THE BUDDHA
~ GREAT TEACHER OF GODS AND MEN ~

THE TWENTY-EIGHT BUDDHAS

HOMAGE TO THE TWENTY-EIGHT BUDDHAS AND ITS SIGNIFICANCE
In the Theravada Buddhist world, we often come across religious events where Buddhists worship and pay reverence to the
Twenty-Eight Buddha including Gotama Buddha. Besides making some traditional offerings like flowers, light and incense,
the appropriate stanzas (Pali verses) are recited to show our respect to the Twenty-Eight Buddhas, their names 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 remind ourselves of their good qualities, to
strengthen our aspiration and devotion, and to strive with diligence in our practice. We reflect on the great virtues of the
Buddha and are inspired to become like Him. The Buddha image is to remind us of the qualities of His Perfect Wisdom and
Perfect Compassion and serves to inspire us to develop these qualities as we recall the great virtues of the Buddha and
His Teachings.

DIFFICULTY OF BECOMING A BUDDHA

A Supreme Buddha cannot be compared with any man or God. He is an incomparable teacher of Gods and men (deva
manussanam). We must realize 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 the Buddha are still with us.

Many of us who have read the life story of the Buddha may think that it took the Ascetic Gotama six years to become the
Buddha. In actual fact it took the Buddha Gotama a period of three hundred thousand world cycles interspersed with twenty
incalculable periods to reach enlightenment and become a Buddha. It is almost impossible to fathom the time period this
includes. "The Era" attempts to give the reader a notion of the enormous 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 similar systems, which have the property
to sustain life (Jati-khetta). It may be noted that a Buddha is to be born only in the Jambudipa (or the Indian subcontinent).
Furthermore, one Buddha appears at one time only. Sometimes, more than one Buddha may be born in one aeon ( kappa).
The aeon or kappa having only one Buddha born is called ‘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’. When four are born in an
aeon the ‘Kappa’ is called ‘Saramandakappa’; and when five Buddhas are 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 the present time a destructive rainfall will
take place, as a result of which the world system will come to an end. Then, after a long time, the world will re-evolve. And
again, after a long period, another destructive rainfall will take place, destroying the world system. The period 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 some texts).
Samvatta-kappa - The first period of a world cycle known as Samvatta-kappa is the very long period between the
destructive rainfall and the appearance of seven suns, at which time the world system is entirely burnt up. This period is
known as the period of chaos or the dissolved state.
Samvattatthayi - The second period, which is known as Samvattatthayi, is when the sky and heavens (firmament) both
over and under the world are covered with thick dust and darkness. This long period is known as the period of continuation
of chaos or continuation of the dissolved state.

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

Vivattatthayi - The fourth period, which starts when the sun and moon appear, is known as the Vivattatthayi, the
continuation of evolution, and goes on until the next destructive rainfall.

We are now in one of the twenty anto-kappa in the period known as Vivattatthayi, the continuation of evolution. In each
anto-kappa the lifespan of man rises to a very long period 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). Four have 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 one yojana high, and suppose that every hundred years a man were to come and rub this rock with a silk
shawl, then that huge rock would wear off before one world cycle. Of such world cycles many have passed away. Many
hundreds, many thousands, many hundred 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 a world cycle, or Maha kappa, really is.
It is also interesting to read of the Buddha's description of life on earth. Starting after the evolving 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 is evolved 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 to the description of evolution given by scientists. this will give you some idea of the length of a world
cycle or Maha kappa.
AN ASANKHEYYA, OR INCALCULABLE (INFINITE) PERIOD
An Asankheyya, or incalculable (infinite) period, is a period of so many world cycles that it could not be counted. In other
words, it was longer than the known largest quantifiable number at the time of the Buddha. The term 20 incalculable is used
because these periods were interspersed between the quantifiable Maha kappa. Had these 20 incalculable periods been
consecutive they would have been recorded as one incalculable period.

Some Buddhists think that it took our Buddha a period of four incalculable periods and 100,000 world cycles to attain
Buddhahood. Here they are considering only the period after the Definite Proclamation by the Dipankara Buddha, the period
in which the Bodhisatta completed the ten perfections known as the Kaya-panidana kala. In fact, it took the Bodhisatta a
period of 300,000 world cycles interspersed with 20 incalculable periods 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 you will
marvel not only at the magnitude of the task but also at the fortitude and courage a Bodhisatta has to have to attain
Supreme Buddhahood.

The Twenty-Eight Buddhas are the significant land mark in the Buddha Gotama’s quest for Buddhahood. The Bodhisatta
went through three stages of aspiration periods. As these 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 of Action) - the period when our Bodhisatta
met and received his definite proclamation from the Twenty-Four Buddhas in which Bodhisatta Gotama was encouraged by
the Buddhas and actively completed the ten perfections. This period started with the Buddha Dipankara including Buddha
Gotama Himself numbered – 25 Buddhas. At this time our Bodhisatta was Ascetic Sumedha and he received the first
definite proclamation from the Buddha Dipankara. Our Bodhisatta met each of the Buddhas and received the definite
proclamation 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 the Vacipanidhana Kala (Era of Verbal
Aspiration), there were 3 other Buddhas called Tanhankara, Medhankara, and Saranankara. Our Bodhisatta, however, was
not as yet ready 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 to Buddhahood. Over 300,000 world
cycles and 20 incalculable periods ago, Buddha Gotama was born into a poor family. After his father died, he supported his
mother with difficulty by selling firewood and vegetables. As it was difficult to survive on their income he 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 the ship. 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 distant land.

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

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

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

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

The Bodhisatta then began the formidable task of perfecting Himself in the following ways 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 ASPIRATION

THIS PERIOD COMPRISED 300,000 WORLD CYCLES AND TWENTY ASANKHEYYA OR
INCALCULABLE (INFINITE) PERIODS AGO (time in reference to the present). It was only in the period of
100,000 world cycles interspersed with 7 incalculable periods – when Bodhisatta Gotama was King Atideva at the time
of Brahma-Deva Buddha did he made his mental aspiration. He then met 125,000 Buddhas, each and every one of
them and made his mental aspiration. He then lived in the Brahma world during the time when there was no Buddha.

 THE SECOND PERIOD : VACI-PANIDHANA KALA OR ERA OF VERBAL ASPIRATION

THIS PERIOD COMPRISED 200,000 WORLD CYCLES AND THIRTEEN ASANKHEYYA OR
INCALCULABLE (INFINITE) PERIODS AGO (time in reference to the present). It was only in the period 100,000
world cycles interspersed with 9 incalculable periods – when Bodhisatta Gotama was Prince Sagara at the time of
Buddha Purana Gotama did he made 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 Buddhas each and every one of them and
made his verbal aspiration. He received only indefinite prophecies from every one of them.

 THE THIRD PERIOD : KAYA-PANIDHANA KALA OR ERA OF ACTION

THIS 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 was not 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 who made meritorious deeds
and verbal aspiration.

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

Our Bodhisatta met each of these Buddhas and received the definite prophecy from each 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 a verbal aspiration before
the Buddha Dipankara and a definite proclamation was made to be the Buddha Gotama. This time, Sumedha met
the ten perfections (paramitas) – Dana, Sila, Nekhamma, Paninia, Viriya, Khanti, Sacca, Adhittana, Metta and
Upekkha - the prerequisites to Buddhahood, and met Eight qualifications : (1) Qualified to attain Arahantship; (2)
He must be a male (3) He is a Human; (4) He come face to face with living 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 up arahantship 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 a verbal aspiration before
Buddha Kondanna and a definite proclamation was made to be the Buddha Gotama.
AFTER ANOTHER ONE ASANKHEYYA PERIOD
The Bodhisatta Gotama met Four Buddhas and made his verbal asipirations before them 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 a verbal aspiration before the
Buddha Mangala and a definite proclamation was made to be the Buddha Gotama.

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

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

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

AFTER ANOTHER ONE ASANKHEYYA PERIOD

The Bodhisatta Gotama met Three Buddhas and made his verbal aspirations before them 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 verbal aspiration before the
Buddha Anomadassi and a definite proclamation was made to be the Buddha Gotama.

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

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

MAHA KAPPA - AFTER ANOTHER ONE ASANKHEYYA PERIOD

 During the period of Buddha Padumuttara (13), he was Jatila who made a verbal aspiration before the Buddha
Padumuttara and a definite proclamation was made to be the Buddha Gotama.

MAHA KAPPA - AFTER ANOTHER ONE ASANKHEYYA PERIOD

 During the period of Buddha Sumedha (14), he was Uttara who made a verbal aspiration before the Buddha
Sumedha and a definite proclamation was made to be the Buddha Gotama.

AFTER ANOTHER 12,000 MAHA KAPPA PERIOD OR 18,000 MAHA KAPPAS BEFORE OUR BUDDHA
The Bodhisatta Gotama met Three Buddhas and made his verbal aspirations before them 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 a verbal aspiration before the
Buddha Sujata and a definite proclamation was made to be the Buddha Gotama.

 During the period of Buddha Piyadassi (16), he was the Brahmin Kassapa who made a verbal aspiration before
the Buddha Piyadassi and a definite proclamation was made to be the Buddha Gotama.

 During the period of Buddha Atthadassi (17), he was the Ascetic Susima who made a verbal aspiration before
the Buddha Atthadassi and a definite proclamation was made to be the Buddha Gotama.
AFTER 18,000 MAHA KAPPAS BEFORE OUR BUDDHA
The Bodhisatta Gotama met Two Buddhas and made his verbal aspirations before them and a definite proclamation was
made to be the Buddha Gotama:

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

 During the period of Buddha Siddhatta (19), he was the Ascetic Mangala who made a verbal aspiration before
the Buddha Siddhatta and a definite proclamation was made to be the Buddha Gotama.

AFTER 92 MAHA KAPPAS BEFORE OUR BUDDHA

The Bodhisatta Gotama met Two Buddhas and made his verbal aspirations before them and a definite proclamation was
made to be the Buddha Gotama:

 During the period of Buddha Tissa (20), he was the King and Ascetic Sujata who made a verbal aspiration
before the Buddha Tissa and a definite proclamation was made to be the Buddha Gotama.

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

AFTER 91 MAHA KAPPAS BEFORE OUR BUDDHA

 During the period of Buddha Vipassi (22), he was the Naga King Atula who made a verbal aspiration before the
Buddha Vipassi and a definite proclamation was made to be the Buddha Gotama.

AFTER 31 MAHA KAPPAS BEFORE OUR BUDDHA

 During the period of Buddha Sikhi (23), he was the King Arindama who made a verbal aspiration before the
Buddha Sikhi and a definite proclamation was made to be the Buddha Gotama.

AFTER 1 MAHA KAPPA BEFORE OUR BUDDHA

 During the period of Buddha Vessabhu (24), he was the King Sudassana who made a verbal aspiration before
the Buddha Sudassana and a definite proclamation was made to be the Buddha Gotama.

DURING THE MAHA BUDDHA KAPPA

In the world cycle of the Buddha, there are Five Buddhas in this Buddha Kappa – of which the Bodhisatta Gotama met
Three Buddhas and made his verbal aspirations before them and a definite proclamation was made to be the Buddha
Gotama. The other 2 Buddhas include Buddha Gotama and the future Buddha Metreyya (which is in another 100,000
years in the future):

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

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

 During the period of Buddha Kassapa (27), he was the Brahmin Jotipala who made a verbal aspiration before
the Buddha Kassapa and a definite proclamation was made to be the 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 future Buddha.
PAST KAMMIC RESULTS OF BUDDHA GOTAMA
It was during the period between the Buddha Sobhita and the Buddha Anomadassi, in the dark period of one asankheyya
when there was no Dhamma, that the Bodhisatta erred. He killed His brother to inherit the family wealth. The reason He
erred was that He was still a world ling - a Bodhisatta who had been practicing the ten perfections for aeons and aeons of
time but was still a world ling with 1,500 impurities (kelesa) and the desires 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 He had to work His way up through the animal kingdom back to a human
form. This is why there are many Jataka stories where the Bodhisatta was an animal. And it was the residual effect of this
action that caused the injury to His foot when Devadatta rolled the big rock at Gijjhakula to kill Him. Having given His limbs,
His life in countless births, a Buddha 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 His foot.

THE FUTURE BUDDHA

Buddha 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 the right time, another Buddha will arise
in the world, a Holy One, a Supremely Enlightened One, endowed with wisdom in conduct, auspicious, Knowing the Truth,
an incomparable leader 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 in its end, in the Spirit as well as the letter. He will
proclaim a life of Dharma, wholly Perfect and 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 ~
 THE BUDDHA
~ GREAT TEACHER OF GODS AND MEN ~

AN INTRODUCTORY BRIEF OF THE

TWENTY-FOUR BUDDHAS
AN INTRODUCTORY BRIEF OF THE TWENTY-FOUR BUDDHAS OF THE PAST
Before the Buddha Gotama became a Buddha on his final birth, he received 24 confirmations from 24 past Buddhas of his
future Buddhahood. The first confirmation was 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, an ancient Buddha in the dim past. At
that time, he was born as a woman, a sister to an Emperor who was half-brother of Buddha Porana Dipankara.

According to the “External Foundation” (Bahira-nidana) of the Buddha Gotama’s life story, she revealed her wish to be a
Buddha to the future Buddha Dipankara, who was an ardent benefactor to Porana Dipankara and he conveyed the
message to Him. Porana Dipankara gave assurance that she would indeed become a future Buddha. As the desire was
conveyed by another, it was not considered a firm assurance.

Later, she received a “conditional assurance” (aniyata vivarana) when she was born as Universal Emperor Sagara during
Porana Gotama’s lifetime in the distant past.

1. The Buddha Dipankara and the Ascetic, Sumedha

The Buddha Dipankara was the first of the twenty four past Buddhas who gave a definite assurance 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 in Buddhist literature.

In the unending line of Perfectly Enlightened Ones that appeared in the world for the good of the many, there once
appeared a Buddha named Dipankara. The Bodhisatta who was to become the Buddha Dipankara was born as a son of
King Sudeva and Queen Sumedha 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 and decided to renounce home life on
seeing the four signs of an old man, a sick man, a corpse and a recluse. Mounted on an elephant and followed by many
men, the prince left home and adopted the life of a recluse. At the end of ten months of striving to attain enlightenment, the
ascetic, Dipankara received a meal of milk rice while on his alms round. On the same day, he also received some kusa
grass. With these, he went to a Pipphali tree at the foot of which he spread the grass given by an ascetic named Sunanda.
He sat on the strew and started to meditate. He attained full Enlightenmement on Vesakha full moon day. His first sermon
at Nandarama at Sirighara, was preached to those who followed Him at the renunciation. Thenceforth, he travelled far and
wide, serving the people with His message of the Dhamma. Sumangala and Tissa were His chief male disciples. Nanda
and Sunanda were His chief female disciples. Sagata was His attendant.

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

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

One day, as he was coming out of the forest to go to the city, he saw a crowd of people clearing the road. He inquired and
was told that a Buddha named Dipankara had appeared 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 requested the people for a portion of the
road to prepare. Knowing the ascetic Sumedha’s psychic powers, the people readily apportioned to him the most difficult
place that was covered with mud. But Sumedha was not willing to use his psychic ability. Instead, he decided to do the
work using his physical strength alone.

But he could not finish his work on time. The Buddha followed by His disciples appeared and 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 the Sangha could use his body as a bridge to cross over the pool of mud without sullying their feet.
Approaching him, the Buddha knew at once that he was no ordinary being. He was a courageous and spiritually advanced
human being who could attain his liberation as an Arahant even in this Dispensation.

After a short discussion with the Buddha, Sumedha gave up his personal emancipation for the good and welfare of the
world. He opened his heart to the Buddha declaring his wish 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 Buddha named Gotama, one hundred
thousand aeons and four incalculables from his time. This was the first definite assurance that the future Buddha Gotama
received in the presence of a Perfectly Enlightened Buddha.

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

In a quiet place, he reflected on the factors that would contribute to his achieving this extremely difficult task he has set for
himself. He concluded that he would fulfil ten goals of morality. He resolved to perfect all these qualities life after life until
he achieved 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 Vijitavi

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

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

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

3. The Buddha Mangala and the Brahmin, Suruci

In the far distant past, subsequent to the Buddha Kondanna, a long, long period of time after 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 named Uttara. To them was born a son named Mangala.

Prince Mangala, now a youth, married a princess named Yasavati and to them was born a son named Silava. Having seen
the four signs, Prince Mangala decided to renounce world life. He left his house, wife and child, and riding a horse went to
embrace a homeless life of a recluse. He made a valiant effort for eight months and attained Buddhahood on Vesakha full
moon day. Before this event, he had received a meal of milk rice from a merchant’s daughter named Uttara and some kusa
grass from an ascetic named Uttara. He spread the grass under a Naga tree (iron-wood tree) and sat down on it to meditate
before gaining Enlightenment. He delivered His first sermon at the request of God Brahma in the Sirivaruttama Grove, near
Sirivaddha. The Buddha Mangala had two chief male disciples named Sudeva and Dhammasena. Sivala and Asoka 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 had mastered all the branches of the
traditional Vedic lore. Hearing that a Buddha had appeared, Suruci went to see Him and was converted after listening to a
sermon. Taking refuge 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 he would become a Perfect Buddha like Himself in the future.
Receiving this definite assurance from the Buddha Mangala, Suruci was overjoyed. He renounced home life and became a
member of the Sangha. He practised the Dhamma, meditated and upon death was reborn in the Brahma world.

4. The Buddha Sumana and the Naga King, Atula

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

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

His chief male disciples were Sarana and Bhavitatta. The chief female disciples were Sona 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 was pleased with Him and offered many gifts to the Buddha and the Sangha.
Recognising his mental development, the Buddha declared that in the distant future, he would definitely become a Budhha
named Gotama.

5. The Buddha Revata and the Brahmin, Atideva

The Buddha Revata was the fifth in the line of twenty four Buddhas from whom the Gotama Buddha was to receive a firm
assurance of future Buddhahood. In the city of Sudhannavati in India, lived a King named Vipula and Queen Vipula. The
future Buddha was born in the royal family and was named Revata. The Prince Revata in due course married 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 strove hard to attain Enlightenment. After partaking of a meal of milk rice
offered by one Sadhudevi and carrying the kusa grass given by an ascetic named Varunindhara he went to a Naga tree to
meditate and attained Buddhahood. His first sermon was preached at Varunarama.

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

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

6. The Buddha Sobhita and the Brahmin, Sujata

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

In due course, Prince Sobhita who had seen the four signs was completely disillusioned with home life and decided to lead
the life of a recluse while still living in the palace itself. For seven days, he engaged in meditation on mindfulness and
strove hard to attain emancipation. On the seventh day, after partaking a meal of milk rice offered by his wife, he thought of
leaving the palace. With this thought, the palace itself rose into the 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 its
centre. The recluse Sobhita went up to the tree and meditated under it and achieved Buddhahood

At the request of God Brahma, the Buddha went to the Sudhamma Park and preached His first sermon to His two
stepbrothers, Asama and Sunetta. They were ordained and became 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 of the Buddha. He visited Him and
took refuge in the Buddha. Recognising his mental development, the Buddha Sobhita declared that he would definitely be a
Buddha named Gotama in the future.

7. The Buddha Anomadassi and the Yakkha General

The 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 his Mother, Queen Yasodhara. Yasava ruled from the city of Candavati in
India. Prince Anomadassi was brought up amidst royal luxury. He married a Princess named Sirima who gave birth to a
son named Upavana.

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

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

8. The Buddha Paduma and the Lion

Subsequent to the Buddha Anomadassi, after the lapse of a long period of time, there appeared in the world a Buddha
named Paduma. He was born as a son to a King named Asama and his wife, Queen Asama in the city of Campaka in
India. Prince Paduma married 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 home life to become an ascetic. He left
home in a horse drawn chariot. After striving hard for eight months, he attained Enlightenment on Vesakha full moon day.
Dhannavati gave him 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 in Dhananjuyyana to those who followed Him to
lead a homeless life. Sala and Upasala were 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 the Buddha was in meditation in a forest
glade, the lion saw Him and developed great love and 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, the Buddha made a firm assurance that he would become a
Buddha named Gotama in the future.

9. The Buddha Narada and the Ascetic

Narada was the next Buddha in succession. He was born in a royal family of the city of Dhannavati. His father being King
Sudeva and his mother, Queen Anoma. Prince Narada married 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 a recluse. He strove for seven days
before Enlightenment. On the final day, he received a meal of milk rice from his former wife, Vijitasena and some kusa
grass from the park keeper, Sudassana. Having had his meal of milk rice, he went up to a Maha-sona tree with the grass,
strew the grass at its foot and sat down on it to meditate. Bhaddasala and Jitamitta were His chief male disciples. Uttara
and Phagguna were His chief female disciples. Vasettha was His attendant.

Attaining Enlightenment, He turned the Wheel of the Dhamma on the invitation of God Brahma in the Dhananjaya Park. At
that time, the future Buddha Gotama was practising asceticism at the foothills of the Himalayas. Through meditation he had
developed the jhanic absorptions. The Buddha Narada who came to know him went to his hermitage out of compassion and
preached to him. Knowing his mental development, the Buddha gave him a firm assurance that in the future, he would be a
Perfect Buddha named Gotama.
 10. The Buddha Padumuttara and the Governor, Jatika
After a long passage of time after the Buddha Narada, there appeared the next Buddha named Padumuttara. He was born
into a royal family of the city of Hamsavati. His father was 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 daughter named Rucinanda offered him a meal of milk rice. Taking some kusa grass
given by an ascetic named Sumitta, the recluse Padumuttara went to a Salala tree and sat down under it to meditate on a
strew of kusa grass.

After gaining Enlightenment, He delivered the first sermon at Mithiluyyana to His cousins, 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. He gave away his wealth and
honoured the Buddha Padumuttara who, upon seeing his mental development, made a firm declaration that he would
definitely become a Buddha named 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 Buddha Sumedha. He was born into a royal
family in the city of Sudassana. His father being King 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 Enlightenment under a Maha-nipa tree (nauclea cadamba) having partaken rice milk offered
by a girl named Nakula and grass for his seat by an ascetic, Sirivaddha.

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

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

12. The Buddha Sujata and the Universal Emperor

The next Buddha to appear in the world after the lapse of a vast period of time was named Sujata. His father was a King
named Uggata and his mother was Queen Pabhavati. They lived in the royal city of Sumangala in ancient India. Prince
Sujata married 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 to embrace the homeless life. He made a valiant effort for nine months
to attain his goal under a bamboo tree (mahavelu), after a meal of milk-rice given by the daughter of Sirinandanasetthi of
Sirinandana; grass for his seat was given by an ascetic named Sunanda. 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.
Naga and Nagasamala were the chief female disciples. Narada was His attendant.

At that time, the future Buddha Gotama, wandering in samsara, had been born as a Universal Emperor. Coming to know of
the appearance of a Buddha, he came to see Him and paid his humble respects to him. Listening to the Buddha’s
Teachings, he became a convert.
The Buddha who saw his spiritual maturity made a pronouncement that he would, in the future, appeared in the world as a
Perfect Buddha named Gotama.

13. The Buddha Piyadassi and the Brahmin, Kassapa

The Buddha Piyadassi was born to a royal family in the kingdom of Sudhannavati. His father being King Suudatta and his
mother was Queen Sucanda. Growing up amidst all royal comforts, Prince Piyadassi married Princess Vimala and had a
son named Kancanavela.

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

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

A learned Brahmin youth by the name Kassapa, one day visited the Buddha and listened to His Teachings. Pleased with
what he had learnt from the Buddha, he took refuge in the Triple Gem and used his wealth to construct a splendid
monastery for the Buddha and 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 Perfect Buddha named Gotama in the distant
future.

14. The Buddha Atthadassi and the Ascetic, Susima

A Buddha named Atthadassi arose in the world after the lapse of a long of period time from the Buddha Piyadassi. His
father was a King named Sagara who ruled from the ancient Indian city of Sobhana. His mother was Queen Sudassana.
His wife was Visakha. They had a son named Sena.

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

Having eaten the milk rice, he went to a Campaka tree (michelia champaka), placed the kusa grass beneath it and sat in
meditation until he attained Buddhahood. His first sermon was preached in the Anoma Park near Anoma. His chief male
disciples were Santa and Upasanta. His chief female disciples were Dhamma and Sudhamma. Abhaya was 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 to the Himalayan forest to lead an ascetic life. When he heard of the
appearance of the Buddha Atthadassi, he visited Him to honour Him. The Buddha who observed his spiritual advancement
gave him a firm assurance that, in the distant future, he would be a 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 Queen Sunanda. He was given the name,
Dhammadassi. Brought up in royal comfort, he married Princess Vicitoli and had a son named Punnavaddhana.

When he saw the four signs, he left the world travelling in his palace, accompanied by all his retinue. For seven days he
practised austerities. On the seventh day, he received a meal of milk rice from his wife, Vicitoli and some kusa grass from
Sirivaddha, a corn field keeper. 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 first sermon at Isipatana on the turning of the Wheel of Truth.

His half-brothers, Paduma and Phussadeva became His chief male disciples. Khema and Sabbadinna were His chief
female disciples. His attendant was Sunetta.
At that time, the Boddhisatta Gotama was born as Sakka, the King of Gods. When he came to know of the appearance of
the Buddha Dhammadassi, he came to see Him and showered his honour upon Him. The Buddha perceived Sakka’s
mental progress, and gave him a firm assurance that he would be a Buddha named Gotama in the future.

16. The Buddha Siddhattha and the Ascetic, Mangala

The Buddha Siddhattha was born as the son of King Udena and Queen Suphassa in the city of Vebhara. Growing up in his
youth amidst royal splendour, Prince Siddhattha married 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 a large 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 of milk rice and some grass for his seat by Varuna, a corn field keeper. After having the meal, he went up to a
Kanikara tree (pterospermum acerifolium) and spreading the kusa grass at its foot, sat down cross-legged on it to meditate.

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

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

17. The Buddha Tissa and King Sujata

The next Buddha to appear in the world was named Tissa, who was born into the royal family 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 birth to Ananda.

When Tissa had seen the four signs, he renounced worldly life. Riding a horse he left home to embrace the life of a recluse.
For eight months he practised austerities and after a meal of milk rice given by the daughter of Virasetthi of Viragama, he
sat on the grass given by Vijitasangama, a corn field keeper. Sitting in meditation under the Asana tree, he attained
Enlightenment on Vesakha full moon day. He preached His first sermon at Yasavati to Brahmadeva and Udaya of
Hamsavati, who later became His chief male disciples. His chief female disciples were Phussa and Sudatta. His attendant
was Samanga.

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

18. The Buddha Phussa and King Vijitavi

A long time after the demise of Buddha Tissa, a Buddha named Phussa was born in the city of Kasi. He was the son of
King Jayasena and Queen Sirima. His wife was Princess Kisagotami and his son, Ananda.

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

During this period the future Buddha Gotama had become a scion of a royal family and was named Vijitavi. Leaving his
kingdom, he went to see the Buddha and joined the Order 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 that in the future he
would definitely become a Buddha named Gotama.
 19. The Buddha Vipassi and the Naga King, Atula
The Buddha Vipassi was the son of King Bandhuma and Queen Badhumati ruling from the city of Bandhumati in ancient
India. Growing up amidst the luxuries provided by his royal 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 home in a horse-drawn chariot followed
by a large number of people. After making a valiant effort for eight months, He attained Enlightenment on Vesakha full
moon day under a Patali tree (the trumpet flower, bigonia suaveolens). Just before his enlightenment, the daughter 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 His purohita’s son, Tissa. They later became His chief male disciples. Canda and
Candamitta were His chief female disciples. His attendant was Asoka.

The Buddha Vipassi is the first of a list of seven Buddhas mentioned in the Mahapadana Suttanta of the Digha Nikaya. This
discourse gives the life story of this Buddha in great detail.

In that time, the future Buddha was a Naga King named Atula. He visited the Buddha to honour 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 would definitely become a Perfect Buddha named Gotama in the future. However, the Mahapadana Suttanta did not
speak on this assurance received by the future Buddha Gotama.

20. The Buddha Sikhi and King Arindama

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

Disillusioned with his royal comforts, as a result of seeing the four signs, Sikhi left home life, 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 the merchant’s daughter. With a bundle of kusa grass given by an ascetic named Aromadassi, he went to a Pundarika
(giant lotus plant), placed the kusa grass at its foot and sat in meditation. His first sermon was preached in Migacira near
Arunavati. Abhibhu and Sambhava were His chief male disciples. Akhila and Paduma were His chief female disciples. His
attendant was Khemankara.

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

21. The Buddha Vessabhu and King Sudassana

The 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 ancient India. 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 a palanquin and followed by a large number
joining him in his homeless life. For six months the ascetic Vessabhu strove hard to attain Buddhahood. Finally on
Vesakha full moon day, after taking a meal of milk rice offered by Sirivaddhana of Sucittanigama, he walked up to a Sala
tree to meditate. At the foot of the tree he placed some kusa grass received from a Naga King named Narinda and sat
cross-legged on the grass cushion to meditate.

After his realisation of Buddhahood, He decided to preach the Wheel of the Dhamma discourse at Anurarama, at the
invitation of God Brahma, to His younger brothers, Sona and Uttara, who became His chief male disciples. Dama and
Samala became His chief female disciples. Upasanta was His attendant.
During this period the future Buddha was a King named Sudassana. He was the ruler of the city of Sarabhavati when the
Buddha Vessabhu visited it. After listening to the Buddha Vessabhu, he renounced his kingship and home life to become a
monk in the Buddhist 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 Khema

Subsequent to the Buddha Vessabhu, there appeared in the world another Buddha named Kakusandha. He was the first
Buddha to appear in the present world-cycle. The Buddha was born in Khema. His father was a rich Brahmin named
Aggidatta of the Kassapa clan. His mother was the Brahmin lady, Visakha. In his youth, he married the Brahmin 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 strove hard to attain Enlightenment. Finally, on Vesakha full moon day, having
partaken of a meal 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. He spread the grass at the foot of the tree and sat cross-legged
on it to meditate. His first sermon 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 His chief female disciples. His attendant
was Buddhija.

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

23. The Buddha Konagamana and King Pabbata

The next Buddha to appear in the world in this same world cycle was named Konagamana or Kanakamuni. He was born in
the Subhagavati Park in Sobhavati and was 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 of the same caste named Rucigatta.
She gave birth to a son named Satthavaha. The Brahmin 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 strove hard to attain
Buddhahood. On Vesakha full moon day, he received a bowl of milk rice from the daughter of the Brahmin, Aggisoma.
Having eaten the milk rice, he went to an Udumbara tree (the glomerous fig tree, ficus glomerata) under which he spread
the kusa grass received from a cornfield keeper named Tinduka.

Meditating under the tree, he attained Buddhahood. His first sermon was preached in the Migadiya near Sudassana-
nagara, at the foot of a Maha-sala tree. His chief male disciples 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 be the future Buddha Gotama. When he
heard that the Buddha had arrived in his city, he went out to see Him and invited the Buddha to spend the rainy season in
his city. During the whole period he attended on the Buddha and the Sangha with much devotion and showered many gifts
on them. The Buddha, seeing his mental progress, gave a firm assurance to King Pabbata that he would be a Buddha
named Gotama in the same world cycle.

24. The Buddha Kassapa and the Brahmin Youth Jotipala

The next Buddha to appear in the world, in this present world-cycle, was named Kassapa. He was the twenty fourth and
final Buddha from whom the future Buddha Gotama received a firm assurance of future Buddhahood.

He was born in Benares, in the Deer Park at Ispatana. His father, Brahmadatta was a rich Brahmin and his mother was the
Brahmin lady, Dhanavati. Kassapa was brought up in the lap of luxury. In his youth, Kassapa married a Brahmin maiden
named Sunanda andd a son named Vijitasena.
Kassapa had mastered the traditional Vedic learning but after he had seen the four signs he decided to renounce worldly
pleasures and adopt the life of a recluse. With these thoughts, the mansion in which he was dwelling, rose up in the air and
floated to a Banyan tree (nigrodha), and settled on the ground with the tree in the centre of the courtyard.

Kassapa renounced home life and strove hard for seven days to realise Buddhahood. On the Vesakha full moon day, his
wife, Sunanda offered him milk rice. Having partaken of it, 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, at the
invitation of God Brahma, delivered the first sermon at Isipatana on the turning of the Wheel of the Dhamma to those who
had renounced the world with Him. Tissa and Bharadvaja were His chief male disciples. Anula and Uruvela were His chief
female disciples. Sabbamitta was His attendant.

During this dispensation, the future Buddha Gotama was a Brahmin youth named Jotipala. He had mastered the Vedic
learning and had a very close friend who was a potter (ghatikara) and an ardent devotee of the Buddha Kassapa. Jotipala,
although having the firm assurances from 23 past Buddhas, was very reluctant to visit the Buddha Kassapa. 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, and dragged him to the Buddha. It was then
that Jotipala realised the gravity of his friend’s entreaties. He obeyed his friend and listened to the Buddha’s sermon. So
pleased was he, that he at once requested for ordination.

The Buddha, observing the monk Jotipala’s mental progress, declared that he would become 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 the potter’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.
 THE BUDDHA
~ GREAT TEACHER OF GODS AND MEN ~

APPENDICES
SUMMARY OF MAHA BODHI TREES OF 24 BUDDHAS

No. 24 Buddha Bodhi-tree Scientific Name

1 Tanhankara
2 Medhankara
3 Saranankara
4 Dipankara Pipphali tree Ficus Obtrusfolis
5 Kondanna Salakalyan tree Orxylum Indicum
6 Mangala Naga tree Mesus Ferrea Lin
7 Sumana Naga tree Mesus Ferrea Lin
8 Revata Naga tree Mesus Ferrea Lin
9 Sobhita Naga tree Mesus Ferrea Lin
10 Anomadassi Ajjuna tree Termina Arjuna
11 Paduma Maha-sona tree Oryxylum Indicarum
12 Narada Maha-sona tree Oryxylum Indicarum
13 Padumuttara Salala tree Pinus Longiflis
14 Sumedha Maha-nipa tree Nauclea Cadamba
15 Sujata Maha-velu tree Bambusa Arundinacea
16 Piyadassi Kakudha tree Crataeva Hygrophyla
17 Atthadassi Campaka tree Michelia Champaka
18 Dhammadassi Bimbijala tree Pavetta Indica
19 Siddhattha Kanikara tree Pterospemum Acerifolium
20 Tissa Asana tree Pentaptera Tomentosa
21 Phussa Amalaka tree Phyllanthus Emblica
22 Vipassi Patali tree Bigonia Suaveolens
23 Sikhi Pundarika tree Mangifera indica
24 Vessabhu Maha-sala tree Shorea Robusta
25 Kakusandha Sirisa tree Acacia Sirissa
26 Konagamana Udaumbara tree Ficus Glomerata
27 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, attractive and artistic and I have never read
such a wonderful poem. The emergence of the Buddha is 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 the most perfect the world has ever
known. During his successful and eventful forty-five years as a supremely enlightened teacher, he translated all his work
into essence and in no 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; it is 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 not of India alone but of humanity. The
Buddha was one of the greatest ethical men of genius 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 human personality, 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 of the 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 how the world originated, the Buddha
did not commit himself to any statement about a beginning. This was because he knew his listeners did not have the proper
intellectual training and understanding of the physical world to comprehend what he himself had discovered."
- 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 in this world follows him — that
trackless Buddha of infinite range, by which way will you trace 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), him the 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 the Sublime 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 of the 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 little sweetness, and painful, are sensual
pleasures. Knowing thus, the wise man finds no delight even in heavenly pleasures. The disciple of the Fully Enlightened
One delights in the 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 all evil 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 with right knowledge the four Noble Truths:
Sorrow, the Cause of Sorrow, the Transcending of Sorrow 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 is released 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 a wise 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 is the 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; those who have overcome the
impediments and have got rid of grief and lamentation, — the merit of him who reverences such peaceful and fearless ones
cannot be measured by anyone as such and such.
ADDITIONAL NOTES – NEED TO ADD INTO THE BOOK IF SUFFICIENT NOTES AVAILABLE – NOW IN
PARTS ….

SIMILARITIES OF ALL THE BUDDHAS

According to the Buddhavamsa Atthakatha, there are thirty features which are common to all the
Buddhas, 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 a hermit 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 for the 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 the Dependent Origination or
Paticcasamuppada.

LIST OF 28 BUDDHAS
1. Tanhankara 15. Sujãta
2. Medhankara 16. Piyadassi
3. Saranankara 17. Attadassi
4. Dipankara 18. Dhammadassi
5. Kondñña 19. Siddhattha
6. Mangala 20. Tissa
7. Sumana 21. Phussa
8. Revata 22. Vipassi
9. Sobhita 23. Sikhi
10.Anomadassi 24. Vessabhû
11. Paduma 25. Kakusandha
12. Nãrada 26. Konãgamana
13. Padumuttara 27. Kassapa
14. Sumedha 28. Gotama.

Pre Dawn Era

The Dawn of Buddhism was sparked off in the deep past covering a period of four Asankheyyas and one hundred
thousand aeons ago. There was even an actual pre-dawn era to signal the germination of the Buddha Aspiration. Viewing
the glory of the Buddha is a very traumatic experience and may involve the arousing of the Buddhist Righteous Wish
(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 the Act of Wishing (Mano Panidhana) by thought, to become a Buddha.
Gotama did this in the presence of the numerous Supremely Enlightened Buddhas whom he met in the journey of the cycle
of birth and death (Samsara). This would ensure that he was firmly and mentally resolute to become a Buddha.
 Then he practised the Act of Wishing by verbal expression (Vaci Panidhana), to become a Buddha in the presence of the
very many Supremely Enlightened Buddhas whom he met during his journey in Samsara (the cycle of birth and death). This
would ensure that he was firmly rooted in speech and not to deviate from his aspiration to become 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 he did upon meeting the Dipankara Buddha in the "Sara Manda Kappa" which
means " a Five-Buddha aeon" when he made the "Kaya Panidhana" act by offering his body to the Dipankara 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 be everyone's aim to become
enlightened. At that moment of declaring and practising the "Kaya Panidhana" (the physical manifestation to become a
Buddha) before a living Supreme Buddha, He became a confirmed Bodhisatta or a future Buddha possessing the following
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 a qualified Bodhisatta.
4. He must aspire in the presence of a Supreme Buddha. It would be futile to aspire before a Pacceka Buddha or an
Arahant.
5. He must have had renounced everything (all his worldly possessions) and be a hermit 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 Ariyan Noble Truth.
8. He must also have the enduring fortitude and energy to uphold and practise the Bodhisatta ideals (Paramitas) until
successfully and completely accomplished.

So our Gotama Buddha as the Sumedha Pandit was repleted with the above eight requisite qualifications to walk the path of
the Buddha-to-be, then received the universal declaration from Dipankara Buddha that in future, Sumedha would definitely
become a Buddha himself. This unique declaration made Sumedha the hermit, an officially qualified 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 a Buddha. Sometimes Buddhists compare
the Supreme Buddha to other mortals who have developed psychic powers, to those who have attained healing powers and
the power to materialize holy ash and other phenomena. However, such persons are still worldlings (puthujjana). Their
powers pale into insignificance when compared to the powers of a Supreme Buddha because the effort and degree of
perfection required is incomparable. Such persons have not even entered the first stage of sainthood, Sotapanna. A
Supreme Buddha cannot be compared with any man or God. He is an incomparable teacher of Gods and men (deva
manussanam). The purpose of this lesson is to make you realize just 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 the
Buddha are still with us.

Many of us who have read the life story of the Buddha may think that it took the Ascetic Gotama six years to become the
Buddha. In actual fact it took our Buddha Gotama a period of three hundred thousand world cycles interspersed with twenty
incalculable periods to reach enlightenment and become a Buddha. It is almost impossible to fathom the time period this
includes. "The Era" attempts to give the reader a notion of the enormous time span required for one to reach perfection and
become a Buddha. To understand 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 the present time a destructive rainfall will
take place, as a result of which the world system will come to an end. Then, after a long time, the world will re-evolve. And
again, after a long period, another destructive rainfall will take place, destroying the world system. The period 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 some texts).
Samvatta-kappa - The first period of a world cycle known as Samvatta-kappa is the very long period between the
destructive rainfall and the appearance of seven suns, at which time the world system is entirely burnt up. This period is
known as the period of chaos or the dissolved state.

Samvattatthayi - The second period, which is known as Samvattatthayi, is when the sky and heavens (firmament) both over
and under the world are covered with thick dust and darkness. This long period is known as the period of continuation of
chaos or continuation of the dissolved state.
Vivatta-kappa - The third period, known as Vivatta-kappa, starts with a productive rainfall and goes on evolving until the sun
and moon begin to appear. This period is known as the long evolving period.
Vivattatthayi - The fourth period, which starts when the sun and moon appear, is known as the Vivattatthayi, the continuation
of evolution, and goes on until the next destructive rainfall.
We are now in one of the twenty anto-kappa in the period known as Vivattatthayi, the continuation of evolution. In each
anto-kappa the lifespan of man rises to a very long period 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). Four have 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 one yojana high, and suppose that every hundred years a man were to come and rub this rock with a silk
shawl, then that huge rock would wear off before one world cycle. Of such world cycles many have passed away. Many
hundreds, many thousands, many hundred 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 a world cycle, or Maha kappa, really is.
It is also interesting to read of the Buddha's description of life on earth. Starting after the evolving 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 is evolved 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 the description of evolution given by scientists. I have condensed the Buddha's teachings drastically
but I think this will give you some idea of the length of a world cycle or Maha kappa.

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

Some Buddhists think that it took our Buddha a period of four incalculable periods and 100,000 world cycles to attain
Buddhahood. Here they are considering only the period after the Definite Proclamation by the Dipankara Buddha, the period
in which the Bodhisatta completed the ten perfections known as the Kaya-panidana kala. In fact, it took the Bodhisatta a
period of 300,000 world cycles interspersed with 20 incalculable periods 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 you will
marvel not only at the magnitude of the task but also at the fortitude and courage a Bodhisatta 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 seven asankheyya and 100,000 Maha
kappa, was the period during which the Bodhisatta made the mental aspiration to Buddhahood in the presence of another
Buddha. The period started at the time of the Buddha Brahma-Deva. At that time the Bodhisatta was born as King Atideva.
He was looking out of His balcony in the palace when He saw the Buddha Brahma-Deva. The king immediately approached
the Buddha, worshipped Him with jasmine flowers and made the mental aspiration to Buddhahood. He then built a
monastery 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 125,000 Buddhas. Our Bodhisatta met every one
of them and made the mental aspiration to Buddhahood 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. The Bodhisatta 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 nine asankheyya and 100,000 Maha
kappa, was the period during which the Bodhisatta made the verbal aspiration to Buddhahood in the presence of another
Buddha. This period started at the time of the Buddha Purana Gotama. After His life span in the Brahma world was
completed, the Bodhisatta was reborn as Prince Sagara into a royal family in the city of Dha-a-a-avati. After His education
was completed He was crowned as a universal monarch.

At this time there was a king named Yasanivasa and a queen named Vimala who ruled the City of Sirinivasa. Their son
gave up the royal life in search of Buddhahood and fourteen days later attained enlightenment. He was known as the
Gotama Buddha, now called Purana (Elder) Gotama Buddha. When Prince Sagara heard that the Buddha Gotama was
visiting Dhannavati He was enraptured and, leaving His palace, went to pay homage to the Buddha. Then, having built a
monastery for the Buddha and provided Him with all requisites, He made the first verbal aspiration to Buddhahood. The
Bodhisatta said, "Lord, by these meritorious deeds, may I, like you, be born into a family known as Sakyan and be known as
Gotama, like you, and may I attain Buddhahood some day in the future." The Purana Gotama Buddha then prophesied, "If
you fulfill all the perfections, you will surely achieve your desire and attain Buddhahood." Thus our Bodhisatta made the first
verbal aspiration and received the first indefinite prophecy. He then 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 every one of them, made the verbal
aspiration in their presence, and received the indefinite prophecy 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, reigned a king named Sunanda and a
Queen named Sunanda Devi. They had a son named Tanhankara 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 monarch named Sudassana
in the city of Surindavati. Seeing the Buddha Tanhankara, King Sudassana performed many meritorious deeds and made
the verbal aspiration to Buddhahood. Again He received the indefinite prophecy. He then gave up His kingdom and 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 ascetic
Buddha at the time - Medhankara

In the succeeding anto-kappa, in the city of Mekhala, reigned a King named Sudeva and a Queen named Yasodhara. They
had a son named Medhankara who gave up his kingdom and practised the virtues and attained enlightenment. At that time
our Bodhisatta was born into the family of a priest and was named Somanassa after the city in 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 to Buddhahood and received the indefinite prophecy.
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 - Yasavanta the ascetic
Buddha at the time - Saranankara

In the next anto-kappa, in the city of Vipula, reigned a King named Sumangala and a Queen named Yasavathi. They had a
son named Saranankara who gave up his kingdom and practised the virtues and attained enlightenment. At that time our
Bodhisatta was born into the family of a priest and was named Yasavanta. He built many monasteries and provided the
Buddha with milk rice and other necessities. He then made the verbal aspiration to Buddhahood and again received the
indefinite prophecy. He then joined the order 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 these three Buddhas. Even at this point
our Bodhisatta had not achieved the requirements necessary to receive the Definite Proclamation. All He had received from
these Buddhas was the indefinite proclamation.

THE KAYA-PANIDHANA KALA

(Era of action)
Time in relation to present - 100,000 world cycles and four incalculable periods ago
Duration of period - 100,000 world cycles interspersed with 4 incalculable periods
Bodhisatta Gotama then known as - Sumedha the ascetic
Buddha at the time - Dipankara
The third period, known as the Kaya-panidhana kala, which lasted for a period of four asankheyya and 100,000 Maha
kappa, was the period during which the Bodhisatta received the definite prophecy from another Buddha. This period started
at the time of the Buddha Dipankara. At that time our Bodhisatta was born into the family of a priest and was named
Sumedha. He had distributed all of His wealth among the poor and taken the life of an ascetic.
At that same time there was a king named Sumedha and a queen named Sumedha who ruled the city of Rammavati. Their
son gave up royal life and attained enlightenment. He was known as the Dipankara Buddha. On hearing that the Dipankara
Buddha was visiting, the ascetic Sumedha started to decorate a stretch of the road on which the Buddha would be walking.
However, the Dipankara Buddha arrived before Sumedha could get the road ready. A muddy stretch lay ahead of the
Buddha. Lying across the muddy road, Sumedha requested that the Dipankara Buddha and His retinue tread on him 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 that represented the Noble Eightfold path that all Buddhas realize, and gave Him the
definite prophecy. He said, "In the distant future you will be born into the Sakyan clan and will attain enlightenment as the
Buddha Gotama." From this point on, the Bodhisatta started in 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 liberation from 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 that one 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 in samsara for the benefit of mankind and Gods.

At the time of the Buddha Dipankara, over 200,000 world cycles and sixteen incalculable periods after He made the first
mental aspiration, our Bodhisatta met the eight requirements and received the definite proclamation.
The Bodhisatta's aspiration to become a Buddha was now a certainty. But even at this point, after countless years of
practising generosity, morality, renunciation, truthfulness, etc., our Bodhisatta was a worldling (puthujjana). That is, He had
not even reached the first stage of sainthood, Sottapanna. However, if He so wished, He could now have won His liberation
by gaining Arahantship. At this point He suppressed this achievement with determination and continued in samsara to
complete the ten virtues for the good of mankind. 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 would reach Supreme Buddhahood,
knowing that in samsara He may through His action be born 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 Himself and 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 the Dipankara Buddha, I am going to chronicle
the past births of the Bodhisatta during the time of each of these Buddhas.
1. Dipankara Buddha - The Bodhisatta was born as the ascetic Sumedha and received the definite proclamation

After a period of one asankheyya there appeared:

2. Kondanna Buddha - The Bodhisatta was a Cakkavatti King named Vijitavi
After 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 Ajita

After 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 ascetic

After a period of one asankheyya there appeared:

10. Padumuttara Buddha - The Bodhisatta was a man named Jatila (This period was 100,000 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 was 30,000 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 18,000 Maha 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 became a monk

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

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

21. Vessabhu Buddha - The Bodhisatta was the king Sudassana who later became a monk (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 in the same Maha kappa as that of the
Gotama Buddha)

23. Konagamana Buddha - The Bodhisatta was a king named Pabbata who later became a 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 in the same Maha Kappa as that of
the Gotama Buddha)

There were twenty-four Buddhas between the time of the definite prophecy and the time of the Gotama Buddha. Our
Bodhisatta met each of these Buddhas and received the definite prophecy from each one. It was during the period between
the Buddha Sobhita and the Buddha Anomadassi, in the dark period of one asankheheyya when there was no Dhamma,
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 been practising the ten perfections for aeons and aeons of time but was still a worldling
with 1,500 impurities (kelesa) and the desires and greed of a worldling. 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 He
had to work His way up through the animal kingdom back to a human form. This is why there are many Jataka stories
where the Bodhisatta was an animal. And it was the residual effect of this action that caused the injury to His foot when
Devadatta rolled the big rock at Gijjhakula to kill Him. Having given His limbs, His life in countless births, a Buddha 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 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 events should not be interpreted thus. We now have the Dhamma of the Gotama
Buddha. We have no excuse to err. We should use this incident as a learning experience. How dangerous it is to be born at
a time when there is no Dhamma in the world. How easy it is to err when you are born at a time when that which is immoral
is considered moral. If you look at our century you will see that over time certain modes of conduct that were considered
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 of animals. Destroying the life of a living being, human or animal, is an
unwholesome act and when accompanied by intention, will set in motion the law of kamma. Those among us who have as
their long-term goal heavenly birth should understand that even the extremely long and happy life spans in the heavens are
impermanent. Rebirth could occur in any of the thirty-one planes of existence, perhaps in a human world devoid of the
Dhamma. Then the chances of wrongdoing and subsequent birth in an unhappy plane are very high because we will not
have the Dhamma of a Supreme Buddha to guide us.

Looking back at this period one can also see how long it took the Bodhisatta to regain birth as a human being. The
Bodhisatta remained in the unhappy planes for an infinite number 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 obtain birth in a
happy plane. The Buddha used this parable to explain how difficult it is to obtain birth as a human once you are born in an
unhappy plane. He said, "If a ring were tossed about on the surface of a stormy sea, and if in that sea there lived a one-
eyed turtle which came up to the surface once every hundred years, the likelihood of the turtle surfacing such that the ring
would slip around its neck is greater than that of achieving birth as a human."
I think you will now understand what a formidable task it is to be a Buddha, how determined and persevering one has to be
to accomplish the task. Those of you who are familiar with the Jataka stories know the effort that was required to complete
the ten perfections - how the Bodhisatta gave up His wealth, His life, and ultimately His wife and children, to complete
perfection in generosity; how many times He gave up His kingdom to 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 time of the
Dipankara Buddha and the time He attained Buddhahood, it would be like comparing 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.