This lineage of The Buddhas was told by The Buddha Gotama Himself - a tradition that is not guesswork, writer’s flight of fancy, fable, or legend. Read on and be inspired, and be instilled with a deeper wise confidence (saddha) in The Buddha, the Supreme Master. Buddha Gotama, by virtue of his Supreme Omniscience, Sabbata Nuna Nana, was able to relate about the beginnings and the journey of His own ascent to become the Sammasambuddha, the Perfect One. Such events had happened in eras so distant that it is impossible for us to say this much or that much of years, just as it is impossible for us to say how much grains of sands are there in the oceans. The length of time spanning the life history of a Bodhisatta’s unrelenting quest to become the Perfect One represents only a minute section of the incalculable passage of time in Samsara. Such an endeavour can only be heard of from a Sammasambuddha who can recall with distinct clarity His own struggle to become what He is, a Perfect One. The first arousing of an altruistic and determined thought in the aspirant Gotama—aspiring to become someone who can save himself and others but not certain as yet of what ‘someone’ he could become—to save himself and beings from danger happened at the most unexpected place—the ocean. [ETC]
Once in the distant past, the aspirant Gotama was born as a poor man who made a living by selling wood and leaves as fuel; and supported his mother too. His father was no more in the world. He was strong and industrious. One day while taking a rest from the enervating summer heat after carrying a heavy load of firewood he reflected that his livelihood depended on his physical strength which were susceptible to decay and ill-health. Thus, he planned to venture to a particular land far away that brimmed with opportunities to earn a better livelihood so that that he could wait upon his mother in comfort. Both son and mother then embarked on a sea voyage paid by the wages of the son’s work on board the merchant ship. On the seventh day at sea the ship was wrecked in stormy weather, and there were no survivors except the aspirant Gotama and his mother. The brave and determined man managed to keep himself and his mother afloat at sea. A Brahma of the Suddhavasa abode beheld the altruistic feat of such a man and caused a compassionate resolve (aspiration) to arise in the aspirant’s mind:
“I will cross the ocean fraught with many dangers and take others across safely, I will become enlightened and enlighten others; I will be released and release others.”
After three days both mother and son finally reached the shore safely. The aspirant continued to attend to his mother. After cessation of his life in the world, the aspirant was reborn in a celestial realm. After the celestial existence, the aspirant was reborn in the human realm as a king named King Sattutapa. He loved elephants and one day a new addition to the stables was acquired. The king took a ride on the bull-elephant driven by a mahout and went on an inspection tour of the city. Coincidentally, at that time some wild elephants from the forest had created wanton destruction in the park and the king set out to inspect it too. While in the park, the bull-elephant became inflamed by the scent of a she-elephant. It hurled the mahout off its back and chased the she-elephant. The king, still riding the elephant, was unable to control it though he prodded the creature with an elephant hook. He saved himself by grasping onto an overhanging tree branch.
Later, back in the palace, the king summoned the mahout and accused the man of murderous intent. The mahout explained that the bull-elephant, though a well-trained animal, was overcome by lust; after satiating its desire, it would surely return to its stable. True enough, days later the elephant returned to the palace. The mahout said that the power of sense desires impelled the elephant so much so that the animal disregarded the pain from the prodding; and such strong sensual desires was also common among humans.
The king was moved by this reality and it’s accompanying dangers and suffering. He made a mental aspiration to find the way to release from sense desires and its attending dangers, and then lead others to gain release from these things too. Later, the king gave up his kingdom and renounced worldly life to become an ascetic and remained so until the end of his life. He was reborn in the heavens after death.
Subsequently, after his celestial existence when he was reborn in the human realm, the aspirant was a prodigal son of a brahmin endowed with a complexion of golden hue and was thus named Brahma Kumara. At age sixteen, he became accomplished in the arts, sciences, and spiritual texts and later had five hundred male youths as his pupils. Instead of living comfortably from his parents’ immense wealth, he gave it away and became an ascetic.
He had a following of pupils who practised well and were accomplished in supernormal powers. The most senior of his pupils was another aspirant to Enlightenment just like him. He was Bodhisatta Metteya4.
One day the aspirant Gotama and his disciples were out for alms together. They happened to catch sight of an emaciated tigress with her cubs at the foot of a steep clearing. The tigress was moaning for want of food and was very weak. Apparently, the tigress was so hungry that it would at any time made a meal of her cubs.
The aspirant Gotama told his pupil Bodhisatta Metteya to look for the leftovers of what has been eaten by predators. After Bodhisatta Metteya left, Bodhisatta Gotama was reflecting on his body that was a basis of diverse ills and a cause of misery. He then perceived that it was not possible to attain to the highest fruit of training without accomplishing the most difficult task, without making a sacrifice hard to perform and without giving away a gift difficult to give.
Thus, he aroused within himself a mental aspiration: “As a result of this meritorious deed, may I become perfectly enlightened in the future, and lead beings from, the misery of existence to the Deathless5. With these last thoughts, the aspirant leapt into the steep clearing where the tigress and her cubs were and sacrificed his life. The tigress ate the body of the Bodhisatta and thus the lives of the cubs were spared.
After his passing away, the Bodhisatta was reborn in heaven. During a certain world period6, the Bodhisatta Gotama was reborn in a royal family as a step-sister7 of another Bodhisatta who became a Perfect Enlightened One called Buddha Purana Dipankara in that life. Buddha Purana Dipankara also had made a confirmation upon an ascetic Pacchima-Dipankara that the latter would gain Perfect Enlightenment as Buddha Dipankara after having fulfilled the Ten Perfections8 for sixteen asankheyyas9 and a 100,000 kappas beyond the present time.
The princess (Bodhisatta Gotama) was inspired by Buddha Purana Dipankara and offered a gift of mustard oil and made a mental aspiration to become a Sammasambuddha in future. Her aspiration was conveyed by the ascetic Pacchima-Dipankara. Buddha Purana Dipankara, using His Omniscience, said in a future time Bodhisatta Gotama would be confirmed by Dipankara Buddha (the ascetic).
The above episodes are only the chronology of events that aroused the making of mental aspiration by the Bodhisatta Gotama. A time will come to pass that the Bodhisatta, as a man, will have the good fortune to meet a Sammasambuddha face to face and become inspired by the example and personality of The Exalted One -- a role model of what the aspirant would aspire to become! The foregoing paragraphs explain the three epochs of the aspiration of Bodhisatta Gotama beginning from the first time he made his first mental aspiration in the presence of a Sammasambuddha, Brahmadeva Buddha.
In the Nanda asankheyya, the Bodhisatta (reborn as a king) made his mental aspiration before a living Sammasambuddha named Brahmadeva Buddha. He offered choice food and ministered to the needs of the Enlightened One. The aspirant was inspired by the majesty and wonders of the Buddha performed marvels and was amazed by the wonderful, marvellous, and inconceivable nature of the powers of such an Accomplished One. (GCB) The aspirant’s mind became inclined towards acquiring such powers. The aspirant also had the opportunity of performing meritorious deeds in support of The Buddha and his disciples.
For the first time, he made such mental aspiration (manopradidhana) before a Perfect Enlightened One:“In the future, like this Exalted One, I too will become enlightened and enlighten others; I will become released and release others; I will cross over and take others across.”
Life after life the aspirant’s inclination towards acquiring the Omniscience of a Sammasambuddha became increasingly strong. How is this so? Although the aspirant may not himself see the Tathagata’s great powers, when he heard from others relating about the extraordinary powers of an Exalted One, the aspirant became even resolute in his inclination. During those lives when he neither had the chance to personally meet a Sammasambuddha nor hear of the Tathagata’s great powers, his inclination towards Omniscience was strengthened by the learning from written discourses about theTathagata.
During those lives when he was not opportune to be inspired by a Tathagata through any of the three ways, i.e. by direct encounter, by hearing from others, or by reading of written texts, such a thought arose in the aspirant’s and: “I will protect the heritage, lineage, tradition, and Iaw of The Buddhas.”
At the end of the seven asankheyyas, nine asankheyyas followed beginning from Sabbabhadra asankheyya; during which time the aspirant made even firmer his aspiration by verbally expressing to a living Sammasambuddha of his aspiration. The length of time during which the aspirant Gotama did this was again an immensely long time.
In the Sabbabhadra asankheyya there was a world period in which the aspirant, having passed away from the Brahma realm, was reborn in the royal family in the city of Dhannavati. After fulfilling the prerequisites of becoming a Cakkavatti10 (Wheel-Turning Monarch), the aspirant became endowed with the seven treasures. Having conquered righteously (without recourse to arms, punishment, or bloodshed) the four continents in the world, the aspirant enjoyed the majestic splendour of a Cakkavatti.
During this time, there arose in the world a Fully Awakened One by the name of Purana Sakyamuni. The aspirant set off with much pomp and glory of a universal monarch to meet Purana Sakyamuni Buddha. Upon beholding the incomparable splendour of The Exalted One, the aspirant reflected thus:
“In the future, like the Exalted One, I too will become enlightened and enlighten others; I will become released and release others; I will cross over and take others across.”
Having reflected to himself thus, the aspirant gave offerings to The Exalted One and The Sangha. Next, he made a verbal aspiration before the Peerless One:
“Just as The Exalted One is named Gotama at present, even so in future I will become an Enlightened One named Gotama.”
Purana Sakyamuni Gotama Buddha, by his Omniscience, was able to perceive that the aspirant would one day be able to fulfil his aspiration and become a Fully Awakened One by the name of Gotama Buddha; and said thus: “If that be so, O Great King, fulfil the pre-requisite conditions to become a Fully Enlightened One.”
Hearing the encouraging words of The Buddha, the aspirant was greatly pleased at heart. He renounced all the majestic splendour of a universal monarch and went forth to lead a life of a hermit (not entering into the Sangha). He was born in the Brahma realm after passing away.
As a result of his aspirations, the aspirant was supported by opportunities of personally meeting a Sammasambuddha in some of his previous lives and thus was able to perform special acts of merits. (GCB).
The other boons were: The aspirant became endowed with compassion and was ever willing to alleviate the suffering of beings even at the expense of his life. He was also endowed with energetic effort to strive without being discouraged in the face of vicissitudes. He enjoyed the boon of good friendship (kalyna mitta) with people who possessed these attributes : wise confidence in the Triple Gem, morality, profound learning, able to renounce or sacrifice, energetic effort, mindfulness, concentration, and wisdom.
These kalyna mitta restrained the aspirant from doing unwholesome (kusala) deeds whenever he was unsettled and encouraged him to develop what is wholesome (kusala).
The Bodhisatta gradually established himself in the four great powers, and again affirms his aspiration for Sammasambuddhahood. The four great powers are namely:
a) Internal power (ajjhattikabala):
Self-reliant, moral shame, and reverence of The Dhamma thinking: “I wil! protect the heritage, lineage, tradition and law of The Buddhas.”
b) External power (bahirabala):
The power derived from external conditions, i.e. inspired by directly seeing the powers of a Sammasambuddha; inspired by hearing from others describing the powers of a Sammasambuddha; and inspired by learning from a written discourse on the powers of a Sammasambuddha and supported by pride and self-confidence: “I am a person fully equipped with powers to become a Sammasambuddha one day.”
c) Power of supporting conditions (upanissaya bala):
Being endowed with sharp faculties, purity, and mindfulness, the Bodhisatta was inspired by seeing directly the powers brought about by the Omniscience of a Buddha and he set his mind firmly on this ultimate goal.
d) Power of exertion (payoga bala):
Persistent effort in cultivating supporting conditions for the attainment of Sammasambuddhahood and performing meritorious acts.
Thus, we see that the makings of a Sammasambuddha is an awe-inspiring and lengthy endeavour filled with numerous factors which interweave with the appearances of Buddhas of the past.
The more we come to understand the chronicles of a Sammasambuddha, the more likely we will banish our mediocre perspective of Gotama Buddha: He is not just an extraordinary man; not a mere prophet; not another sage with exceptional wisdom.....but a Supreme Being endowed with Great Compassion and Supreme Omniscience that has no equal and beyond whatever spirituality ever known in history.
Having cultivated himself for such a long time and supported by his great boons that he acquired, a time will come for the aspirant to outwardly show his aspiration in a bold way. In one of the aeons the aspirant made the kaya-pranidhana before Dipankara Buddha who was the last of the four Buddhas that arose in that aeon. The kaya-pranidhana is literally translated as the act of aspiration involving physical actions.
The great meritorious thought (Mahakusala Citta) and its concomitants arose: “I will strive with unremitting zeal to attein Ominiscience and become a Sammasambuddha and help beings to liberate themselves from Samsara.”
Only a Sammasambuddha has the ability to confirm a kaya-pranidhana because it calls for Omniscience and this quality is exclusive to a Sammasambuddha. Possessing Omniscience (Sabbatanu Nana), a Sammasambuddha has the unique power to know whatever subject he investigates; and thus a Sammasambuddha confirms a kaya-pranidhana by stating, among other facts, the name that the aspirant will acquire as a Sammasambudda, and names of his father, mother, wife, the mode of transport which he takes to go forth from household life to homeless life, and the tree under which the Bodhisatta will sit in bhavana and gain Perfect Enlightenment.
To make the kaya-pranidhana, it is necessary for the aspirant to possess the following supporting factors as well:
1. He is a human being, i.e. a menussa.
2. He is a male.
3. He stays alone and has renounced worldly possessions
4. He has acquired the necessary factors that will gain him the accomplishment of an Arahant and is prepared to relinquish it for the supreme accomplishment of Perfect Enlightenment (Great Compassion and Omniscience)
5. He has the opportunity to make the kaya-panidhana before a Sammasambuddha (not a Pacceka Buddha or an Arahant).
6. He is one whose meditative accomplishments include Jhanic attainments with factors such as supemormal hearing and vision.
7. He is ready to devote his life to protect the heritage, lineage, tradition, and law of The Buddhas and this commitment is unchanged even after attaining supernormal powers.
8. He possesses unremitting eagerness and unflagging energy.
Sumedha possessed all these basic requirements. Such a qualified Bodhisatta is also referred in some books as Buddha-elect or a Buddha-to-be. For those who are already familiar with Buddhist authenticated texts, the Jataka Stories in the Tipitaka came from the era after Ascetic Sumedha became a qualified Bodhisatta.
At the moment when a living Sammasambuddha immediately confirms the Great Aspiration (Abhinihara) made by a Bodhisatta, the aspirant becomes a Confirmed or a Qualified Bodhisatta and his ultimate goal of becoming a Sammasambuddha will not be obstructed in the passage of time, i.e. the destination of full Enlightenment in the distant future will become irreversible.
Four asankheyyas and one hundred thousand kappas ago in the city of Amaravati, there lived a very rich couple, of noble unimpeached and inherited from their respective forbears. They had an only son named Sumedha who was pleasing to behold, amiable, and endowed with excellent complexion and physical built.
Without engaging in any other work, Sumedha acquired the highest education. While still in his youth his parents died. Sumedha inherited his parents’ colossal assets. The family treasurer showed Sumedha the family tree which laid out the names of his forbears who were once owners of the legacy. Sumedha asked why did they leave such fortune behind. The treasurer answered that the world was such that upon death nothing could be taken along. Sumedha was greatly affected by this truth but wisely reflected: “My forbears who had amassed this wealth did not take with them even a kahapana when they left this world; but I should so act as to take it along with me.”
With the permission of the king, Sumedha distributed his wealth to the common people. He renounced the world and advised his friends to do likewise. Sumedha entered the jungles and lived as a hermit and after seven days of mental development and attained supernormal powers. Meanwhile, at that time Dipankara Buddha had arose in the world. The Perfectly Enlightened One, the Master of the Ten Powers, Unexcelled Trainer of Gods and Man, had set the Wheel of The Dhamma rolling. At the time of Bodhisatta Dipankara’s conception, his physical birth, his Enlightenment, and his first exposition of the Dhamma, the entire 10 thousand-fold world system12 quaked and trembled, shuddered and created a mighty din.
Ascetic Sumedha, who was at most times, in the bliss of his mental concentration was oblivious to such a fortuitous series of events and its portents. One day, Buddha Dipankara, while on his wanderings together with thousands of Arahants, had reached the city of Rammaka, a neighbouring city to Amaravati. He was welcomed with much joy and glorious devotions by the people of Rammaka.
The people of Amaravati had also invited Dipankara Buddha and his disciples to their land to receive offerings. The people busied themselves building large halls, levelling roads, putting up decorative arches and adorning roadsides with banners, flags and flowers --in preparation for the day to welcome Dipankara Buddha. The road that was to be used by The Buddha and his disciples was strewn with white sand. Everybody was eager and joyous.
Meanwhile, the hermit Sumedha while travelling across the sky by his own supernormal power, saw the hive of activity and became curious. He came down to enquire and was told that a Perfectly Enlightened One, Buddha Dipankara had arose in the world, and was residing in Rammaka together with thousands of Arahants; the people of Amaravati had invited the Blessed One for a meal; and the route which would be taken by the Blessed One was now being decorated.
Sumedha thought: “The very word ‘Buddha’ is indeed rare in this world, and more so the appearance of such a one.”
He asked to join in the work of decorating the road that would be used by Buddha Dipankara. The people knew Sumedha possessed supernormal powers and thus gave him the task of filling up a crevice filled with muddy water along a road. Sumedha thought to himself that if he accomplished this task merely by exercising his supernormal powers he would not be satisfied. He exerted physical effort and soon there remained only a small portion of the crevice that was left to be filled. Before Sumedha could complete his task, Dipankara Buddha and his disciples, together with a large retinue, were walking down the road to where he was working.
Celestial gods rained heavenly flowers and perfumes and celestial music resounded. Sumedha, with wide-open eyes, beheld the Blessed One, in all His immeasurable glory and majesty -- extraordinarily radiant, emitting Buddha-rays, and all around him was filled with exuberant colours.
Sumedha knew he could perform a great act of merit “for his lasting weal and happiness.” He at once untied his hair and spread out his garments covering his back, and fully prostrated himself face down across the muddy crevice such that The Buddha and his disciples could walk on his body like a bridge. Lying like this with his hands put together in anjali, Sumedha again opened his eyes beholding the majesty of the Blessed One.
The Supreme Sacrifice
At that moment, Sumedha, knew he could accomplish Arahantship by listening to the teachings from Dipankara Buddha and become released from the cycle of birth and death. He reflected thus:
“If I so wish, today I will eradicate my defilements; but what use have I of realising the Teaching here and attain Nibbana, as one unknown? I would rather, like Dipankara Buddha, attain Omniscience and become an Enlightened One in the future to show many the way to Nibbana also. This I aspire to do!”
Ascetic Sumedha thus gave up this goal for a loftier one to become a Sammasambuddha, a living example of which was Dipankara Buddha himself. Thus, Sumedha boldly expressed his aspiration to become a Sammasambuddha and prostrated himself fully (this action constituting the kaya-pranidhana).
“I will attain Omniscience and become an Enlightened One in the future. I will attain Omniscience and help others cross the sea. By this firm aspiration made before the highest of gods and men I will attain Omniscience and help others cross to the other shore.”
And the Blessed One came near; and standing near ascetic Sumedha’s head investigated the significance of the ascetic’s action, and made this proclamation (using his Omniscience):
“This ascetic lies here making his aspiration to become a Sammasambuddha in future. His aspiration will come true.
He will become a Buddha named Gotama, four asankheyyas and a 100,000 kappas from now. In that existence, he will be born in Kapilavatthu; his mother will be Queen Mahamaya; his father will be King Suddhodana; his chief disciple will be Sariputta and the second chief disciple Moggallana; Ananda will be his personal attendant; his chief woman disciple in the Order will be Khema and the second chief disciple in the Order will be Uppavalana.
With ripened wisdom he will make the Great Renunciation; having accepted milk-rice at the foot of the Ajapala Banyan tree and having eaten it on the banks of the Neranjara River he will ascend the seat at the foot of the Assattha tree (also known as the Pipphali or Pipal Tree); and engaging in great exertion attain Perfect Enlightenment.”
Thereupon, Buddha Dipankara honoured the aspirant with eight handfuls of flowers, went round him with veneration and moved on. The Buddha’s disciples, 400,000 Arahants, too honoured the aspirant with flowers and unguents and moved on.
The celestial beings of the ten thousand world systems perceiving that Sumedha was proclaimed by Dipankara Buddha to be a confirmed Bodhisatta, rejoiced and at once appeared around the scene. For once, manussa loka (the human realm of existence) became like a celestial realm. Human folks at the scene could see celestial beings mingling with them; and earthly music blended in harmony with heavenly music (when at ordinary times such a scenario is impossible).
This Great Aspiration (Abhinihara) of Bodhisatta Gotama leads to the attainment of Omniscience of a Sammasambuddha in a distant future and is unstoppable by any force in the universe. Bodhisatta Gotama, fragrant amidst the thousands of flowers showered on him, reflected on the pre-requisites of achieving the stage of a Sammasambuddha and investigated all the Ten Perfections (Dasa Parami) with his Parami-pavicaya Nana (Perfection-investigating Wisdom) which was achieved without the help of a teacher.
When Bodhisatta Gotama realised this truth, the Earth tremored (not catastrophic but euphoric) and all beings at the scene rejoiced at this auspicious phenomena by crying out “Sadhu! Sadhu! Sadhu!” (Excellent! Excellent! Excellent!).
After the time of receiving the confirmation from Dipankara Buddha, the Bodhisatta Gotama reaped special fruits as a result of making his Supreme Sacrifice (Abhinihara). The four asankheyyas and a 100,000 world periods beginning from the aeon of Dipankara Buddha up to the time of Buddha Kassapa is called the epoch of the verbal and physical aspiration.
The various Buddhas whom Gotama Bodhisatta met on separate occasion during his perfection of the Dasa Parami spanning 4 Asankheyyas and 100,000 kappas will be summarised here.
After, Dipankara Buddha, there arose twenty-three Buddhas before whom the Bodhisatta Gotama received the same prediction, "In future...he will become a Fully Enlightened One called Gotama Buddha." Whenever, he met these Buddhas, the Bodhisatta Gotama performed great acts of merit (physical actions), like for example making offerings to The Buddha and the Sangha; listening to the teachings of The Buddhas; and developing his supramundane knowledges.
The Twenty Four Buddhas
The names of the twenty-four Sammasambuddhas whom Bodhisatta Gotama met during his many repeated rebirths in the human realm (beginning with the first receiving of a definite proclaimation from Dipankara Buddha) were:
Name of the Budddha Name of Bodhisatta Gotama
whom the Bodhisatta during that life; and his
had met station in lifeDipankara Buddha was the last of four Buddhas who appeared in a certain Saramandakappa prior to a total of four asankheyyas and a 100,000 kappas before the present kappa.
1. Dipankara Buddha Sumedha, a wealthy brahman who
gave up his inheritance and became
an ascetic.
After that kappa elapsed, the Sela Asankheyya arose. After the Sela Asankheyya had elapsed in a certain Sarakappa, there appeared Kondanna Buddha. For the sake of information, the three Buddhas who arose prior to Dipankara Buddha were Tanhakara Buddha, Medhankara Buddha, and Saranankara Buddha.
2. Kondanna Buddha Vijitavi, Wheel-Turning Monarch who
gave up his entire world empire and went
forth as an bhikkhu.
After the kappa had elapsed, there arose the Bhasa Asankheyya. Towards the end of the Bhasa Asankheyya, during a Saramanda- kappa, there arose at different times, 4 Perfect Ones, namely Mangala Buddha, Sumana Buddha, Revata Buddha, and Sobhita Buddha.
3. Mangala Buddha Surici, a brahman head who went
forth as a bhikkhu.
4. Sumana Buddha Atula, naga king.
5. Revata Buddha Atideva, a brahman.
6. Sobhita Buddha Sujata, a brahman.
After that kappa had terminated, Jaya Asankheyya arose but no fortuitous meeting with a Buddha happened. After that asankheyya elapsed, during a certain Varakappa, there arose at different times, three Buddhas, namely Anomadassi Buddha, Paduma Buddha, and Narada Buddha.
7. Anomadassi Buddha A Yakkha-general.
8. Paduma Buddha A lion, king of beasts.
9. Narada Buddha A Jatila ascetic.
When this kappa came to an end, there arose the Ruci Asankheyya in which there was no forfuitious meeting with a Buddha. After than in a particular Sarakappa, there arose Padumutfara Buddha.
10. Padumuttara Buddha Jatila, a village headman.
Subsequent to this, for 69,000 kappas, no fortuitous meeting with Buddhas happened. But 30,000 kappas, prior to our present kappa, there arose in a certain Mandakappa on different occasions two Buddhas, namely Sumedha Buddha and Sujata Buddha.
11. Sumedha Buddha Uttara, a young brahman who
went forth as a bhikkhu.
12. Sujata Buddha A Wheel-Turning Monarch who gave up
his entire world empire and went forth
as a bhikkhu.
After that time,1800 kappas prior to our present kappa, in a Varakappa, there arose Piyadassi Buddha, Atthadassi Buddha, and Dhammadasi Buddha.
13. Piyadassi Buddha Kassapa, a brahman.
14. Atthadassi Buddha Susima, an ascetic.
15. Dhammadassi Buddha Sakka, King of Gods.
After that kappa 94 kappas prior to our present kappa, in a Sarakappa there arose Siddhattha Buddha.
16. Siddhattha Buddha Mangala, an ascetic.
After that, no fortuitous meeting with Buddhas happened for one kappa. 92 kappas prior to our present kappas, in a Mandakappa, there arose Tissa Buddha and Phussa Buddha.
17. Tissa Buddlia Sujata, a king who gave up his kingdom
and went forth as an ascetic.
18. Phussa Buddha Vijitavi, a king who gave up his kingdom
and went forth as a bhikkhu.
After that, 91 kappas prior to our present kappa, in a Sarakappa there arose Vipassi Buddha.
19. Vipassi Buddha Atula, a naga king.
After that 59 kappas passed and during the 31st kappa prior to the present kappas, during a Mandakappa, there arose two Buddhas, namely Sikhi Buddha and Vessabhu Buddha.
20. Sikhi Buddha Arindama, a king
21. Vessabhu Buddlia Sudassana, a king
From that time onwards, no fortuitous meeting with Buddhas happened for 29 kappas. Then followed our present kappa. In this present Bhaddhakappa, the Bodhisatta met with Kakusandha Buddha, Konagamana Buddha, and Kassapa Buddha.
22. Kakusandha Buddha Khema, a king
23. Konagainana Buddha Pabbata, a king
24. Kassapa Buddha Jotipala, a brahman youth who went
forth as a Bhikkhu.
Right before he was reborn as Prince Siddhattha, about more than 2,600 years ago in our epoch, the Bodhisatta was a celestial being in the Tusita Devaloka. As Prince Siddhattha, the Bodhisatta Gotama made his last struggle to attain to the station of a Sammasambuddha Gotama or in short, Buddha Gotama.
The chronicles of events laid out so far is typical of ANY other Bodhisatta’s struggle to end all struggles. One of the major differences is the length of time between being proclaimed by a Sammasambuddha as a Confirmed Bodhisatta until the attainment of Perfect Enlightenment—the three different span of times taken by various Bodhisattas to do this are 4 asankheyyas + 100,000 kappas, or 8 asankheyyas + 100,000 kappas, or 16 asankheyyas + 100,000 kappas.
Bodhisatta Gotama took 4 asankheyyas + 100,000 kappas.
Buddha Metteya is the Perfect One who will arise in this world tens of millions of years from now. Between the arising of Buddha Metteya and now, deterioration of the world will continue until the time when the age of humans reaches 5 years only; at this time a horrendous 7-say war wipes out a good portion of the human race. After this, the age of humans will climb from 5 years to the maximum of 100,000 years – a length of time spanning millions of years. At this time of the world period, a world monarch, named Sankha, will arise, and his son will become Buddha Metteya.
At the stage of being a Confirmed Bodhisatta, rebirth as a female becomes impossible.
8. The Dasa Parami, Ten Perfections, are:
Dana - Giving, Charity, Generosity
Sila - Morality, Precepts
Nekkhama - Renunciation
Panna - Wisdom, Insight
Viriya - Energy
Khanti - Patience
Sacca - Truthfulness
Adhitthana - Determination, Aspiration
Metta - Loving-Kindness
Upekkha - Equanimity
9. An asankheyya is a mind-boggling span of time so immense that it is called 'an uncountable number of world periods.
10. A Cakkavatti is a world monarch who is able to rule the human world without bloodshed. All Buddhas of the past, present, and future had, while they were Bodhisattas, been reborn as Cakkavattis before.
11. In the life's journey of a Bodhisatta, he (may at times) but will rarely enter the Sangha to become a bhikkhu for the reason that his path is to attain to Sammasambuddha and not to attain as an Ariyan only. An Ariyan is a being who releases himself or herself of fetters (asavas) with the help of a Sammasambuddha.0nly a Sammasambuddha and a Paccekabuddha are those who are able to be self-enlightened without the aid of a Buddha. A Sammasambuddha is supreme because He finds the Way to Nibbana and shows others the Way to Nibbana - the Sugata.
12. The ten-thousandfold world system is a figurative word to mean thousands upon thousands upon thousands galaxies in the ten directions - north, south, east, west, north-east,.....nadir, zenith.
Note:
The often untold fact.
Not many know that there are Five Different Phases in the Supreme Struggle of a Bodhisatta. Note that a Bodhisatta has to be qualified by a Sammasambuddha at the 4th Stage.
1. Phase of mental resolve
2. Phase of mental aspiration
3. Phase of verbal aspiration
4. Phase of physical aspiration
5. Phase of Confirmed Bodhisatta - Perfection of the Dasa Parami (Ten Perfections).
A lineage in Buddhism is a record of teachers and their disciples, or students. Several branches of Buddhism, including Zen and Tibetan Buddhism maintain records of their historical teachers who, according to the traditional history of that school, have passed the Dharma, or Buddhist teachings, from generation to generation in an unbroken line since the time of the Buddha. This vertical line is a lineage of spiritual ancestors, in Zen also called patriarchs, which provides validation of the teachings. In Zen, the experience of satori is also confirmed by the lineages so that the teachers of the present generation are known to have authentic understanding of the Dharma. In the Zen lineage an example is that Bodhidharma is considered the first Zen (Ch'an) patriarch, and the twenty-eighth successor toGautama Buddha.
The idea of lineage also occurs in other aspects of Buddhism. For example, the requirements for ordination as abhikkhu include the presence of at least five other bhikkhus, one of whom must be a fully-ordained preceptor, and another an acharya (teacher). Thus a monastic lineage is established reaching back to the Buddha. VajrayanaBuddhism also lays great importance on the continuity of a teaching lineage. Therevada uses the term sangharajafor patriarchs. In Jodo Shinshu the term patriarch refers to seven Indian, Chinese and Japanese masters before its founder Shinran. The act of passing the Dharma to a new teacher and thereby extending lineage is referred to asdharma transmission.
Wallace, et al. (Chagmé et al., 1998: p. 22) render into English a citation of Chagmé (Wylie: karma-chags-med, fl. 17th century) that contains an embedded quotation attributed to Nāropā (956-1041 CE), thus:
The crucial, primary qualification of a spiritual mentor is stated by Naropa, "The qualification of a spiritual mentor is that [t]he[y] possesses the lineage." The Single Meaning of the Vajra Speech [Wylie: rDo rje'i gsungs dgongs pa gcig pa] states, "There is great profundity in the connection within the lineage of the holy Dharma." The real lineage of the realization of this Dharma, which transfer blessings, is the unbroken rosary of Buddhas...".
Gyatrul (b.1924), in a purport to Chagmé (Wylie: karma-chags-med, fl. 17th century), conveys Khyentse's 'samaya' (Sanskrit), diligence and humility in receiving 'wang' (Tibetan), lineal transmission and 'rlung' (Wylie) as rendered into English by Wallace
With respect to oral transmission, even if the lineage is impure, it is not a problem. Dilgo Khyentse Rinpoche often sought out and received any oral transmission he thought was on the verge of disappearing. It made no difference who was giving it. He would receive it and, in turn, pass it on to make sure that the lineage remained unbroken.
Zen lineages
| Lands |
| India • China • Japan Vietnam • Korea Singapore • Taiwan Tibet • Bhutan • Nepal Mongolia |
| Doctrine |
| Bodhisattva • Śīla Samādhi • Prajñā Śunyatā • Trikāya |
| Mahāyāna Sūtras |
| Prajñāpāramitā Sūtras Lotus Sūtra Nirvāṇa Sūtra Saṃdhinirmocana Sūtra Avataṃsaka Sūtra Śūraṅgama Sūtra |
| Mahāyāna Schools |
| Mādhyamaka Yogācāra Esoteric Buddhism Pure Land • Zen Tiantai • Nichiren |
Some of the links in the Chan/Zen transmission-chain have been seriously challenged by historians such asPhilip Yampolsky. In particular, there is little or no other evidence linking any of the Indian teachers beforeBodhidharma to the Zen sect specifically. Even so, the concept of lineage remains useful. Even if a lineage cannot verifiably be linked all the way back to the time of the Buddha, at least having several generations of undeniably unbroken Dharma transmission provides some validation of the consistency of the experience and teaching that is transmitted along that line.
For the Chan and Zen traditions the first Patriarch in the lineage after the Buddha was Mahakasyapa. Thereafter there were another 26 ancestors in India before Bodhidharma travelled to the East to carry theDharma to China in the 5th century CE.
Six generations later Huineng was the famous 6th Chinese Patriarch (33rd in line from the Buddha) in the 7th century CE. As Chan subsequently flourished in China there were many branches in the lineage, some of which later died out and some of which continue unbroken to the present day.
Some of these lines were transmitted to Japan, establishing the Zen tradition. Perhaps the most famous of these transmissions to Japan was that of Dogen who travelled to China for Chan training in the 13th century CE, and after receiving Dharma transmission in the Caodong line he returned to Japan and established theSōtō line. The Linji line was also transmitted to Japan where it became known as the Rinzai line.
Chinese Ch'an Buddhism was introduced during the 8th century to the Nyingmapa or 'Ancient School' ofTibetan Buddhism in three principal streams of teachings. The lineages concerned were: Master Kim, Kim Ho-shang, (Chin ho shang) transmitted by Sang Shi who later became an abbot of Samye Monastery in c750 CE; the lineage of Master Wu Chu, of the Pao T'ang School was transmitted within Tibet by Ye shes dbang po; and the teachings from Mo Ho Yen, (Tibetan: Hwa shang Mahayana) that were a synthesis of the Northern School of Ch'an and the Pao T'ang School.
The Tibetan Dharma King Trisong Detsen (Tibetan:Khri srong lde btsan) hosted a famous two-year dharma debate from 792-794CE, known in Western scholarship as the "Council of Lhasa" (although it took place atSamye) outside the capital. As part of this debate Trisong Detsen invited the Ch'an master Mo-ho-yen (whose name consists of the same Chinese characters used to transliterate "Mahayana") to debate withKamalashila. Mo-ho-yen had been disseminating Dharma in the Tun-huang locale at the time. Moheyan lost the important philosophical debate on the nature of emptiness to the Indian master, and the king declared that Kamalashila's philosophy should form the basis for Tibetan Buddhism. As a result, the Mahayana tradition of Tibetan Buddhism has primarily been founded on the madhyamaka philosophy introduced by Kamalashila from India. In Tibet this is generally combined with the Vajrayana practice path introduced byPadmasambhava, also during the 8th century.
Chöd is an advanced spiritual practice known as "Cutting Through the Ego."[8] This practice, based on the Prajnaparamita sutra, uses specific meditations and tantric ritual.
There are several hagiographic accounts of how chöd came to Tibet.[9] One namthar, or spiritual biography, asserts that shortly after Kamalashila won his famous debate with Moheyan as to whether Tibet should adopt the "sudden" route to enlightenment or his own "gradual" route, Kamalashila enactedphowa, transferring his mindstream to animate a corpse polluted with contagion in order to safely move the hazard it presented. As the mindstream of Kamalashila was otherwise engaged, a Mahasiddha by the name of Padampa Sangye came across the vacant kuten or "physical basis" of Kamalashila. Padampa Sangye was not karmically blessed with an aesthetic corporeal form, and upon finding the very handsome and healthy empty body of Kamalashila, which he assumed to be a newly dead fresh corpse, used phowa to transfer his own mindstream into Kamalashila's body. Padampa Sangye's mindstream in Kamalashila's body continued the ascent to the Himalaya and thereby transmitted the Pacification of Suffering teachings and the Indian form of Chöd which contributed to the Mahamudra Chöd of Machig Labdrön. The mindstream of Kamalashila was unable to return to his own kuten and so was forced to enter the vacant body of Padampa Sangye
| Bodhidharma : On Lineage |
| 1. No Buddha-Nature Outside of the Mind Even though in the three different cosmos there have been so many chaotic events, all will be finally concluded in just one mind. Former and later Buddhas have transmitted the mind to the mind without depending on the written world. Student: if we do not depend upon any written word, with what and how do we conceive the mind? Bodhidharma: When you are asking me, that is your mind. When I am responding to you, that is my mind;1 from the ancient, beginningless time, each and every movement in all different times and places is your original mind and your original Buddha. That is the reason it has been said, the mind in itself is Buddha in himself. Without this mind no one could seek different Buddha; because it is impossible to find either Bodhi(the wisdom of enlightenment) or Nirvana out-side of the mind. Our self-nature is fulfilled in truth; it is already neither cause nor effect. Self, as it is , is its own mind; the mind in itself is this Buddha.2 And, this mind is the Nirvana which is already perfectly radiant and serenely luminous3. Insisting that there should be Buddha or Bodhi outside of the mind would be a critical fault. Where could both Buddha and Bodhi be? How can empty space be held? Empty space is just a name; no form, no size, so, impossible to hold or to drop. As if trying to hold empty space; seeking Buddha outside of the mind would be to no avail. Since Buddha is a product of one's mind, how can it be possible to seek Buddha outside of the mind? Former and later Buddhas have spoken the mind only: Only the mind is Buddha, Only Buddha is the mind; Buddha exists not outside of the mind, Mind exists not outside of Buddha. If Buddha exists outside of the mind, where can it be? if Buddha exists not outside of the mind, from where did the idea of Buddha come? Without seeing the original mind, and by exchanging false opinions, we stick to the dead substance(Buddha's statue), and thus become unfree beings. If you do not believe this, you are fooling yourself, which is not at all helpful. Buddha does not have any deceptions, rather, confused indigent-beings do not realize or understand the fact that one's mind is already the Buddha. If you see Buddha is just your mind, then do not seek Buddha outside of the mind. Buddha cannot be liberated by Buddha, and Buddha cannot be seen if sought with the kind; for, that would result only that Buddha must be outside which is caused by an ignorance, knowing not that Buddha is no different from your own mind. And, being Buddha already, do not worship Buddhas, or being your mind, do not think of(recite) Buddhas. Buddha in itself cannot read the sutras; Buddha in itself cannot uphold the precepts(of Sangha); Buddha in itself cannot violate the precepts; Buddha in itself does not have something to uphold or violate, and Buddha in itself does not cause the good or the bad. If you truly seek Buddha, you must just see the self- nature; which is Buddha without seeing self-nature, no matter how well you recite(think of) Buddhas, read the sutras, bow in ceremonies, and uphold precepts, still no benefit will result. Thinking of(reciting) Buddhas will promise you a happy next life. Reading the sutras will make you wise and knowledgeable, upholding the precepts will let you be born in heaven. Helping others will result in prosperous fortune; but, Buddha cannot be seen by doing these. If you still do not know yourself clearly, you should be awakened to the essence of life-and-death by finding and meeting a Master who already has attained a great awakening. One cannot be called Master if he has not4 yet seen self-nature. So, even if one has studied all sections of sutra volumes, he would still, without fail, fall into the sea of life-and-death and karmic cycle in the three different cosmos, without freedom from great sufferings. Once upon a time there was a monk5 named Son Sung(à¼àõ). And, although he had mastered all twelve sections of the sutra volumes, he had not seen self-nature, and thus, he could not be freed from his karmic chain. And, people today believe they can be enlightened by only studying a few sutras, believe they can be enlightened! How terribly wrong they are!6 Without understanding one's mind, memorizing groundless phrases is useless. To seek Buddha, see the self-nature! Self-nature is Buddha! Buddha is being in himself; doingless and creationless one! Without seeing self-nature, no matter how hard you look for Buddha, day and night, it is absolutely impossible(to see). Even though we might say there say there is originally not a thing to be attained, if you do not yet understand it, you must, with sincere effort and work, find and meet a Master to open your mind. Life-and-death is a great puzzle. Do not spend your life in vain. Deceiving yourself does not help you in anyway. Even if one has jewels stored in quantity as big as a mountain or, if one has a lot of followers, these things can only be seen while eyes are alive. But, when eyes are dead; are they still possible to be seen? Therefore, it is very obvious fact that anything we do is a fleeting apparition, like a dream or a ghost. Unless you quickly find a teacher, you will waste your life meaninglessly because of this; everyone already has Buddha-nature, but unless you depend on teacher's help, no one can acknowledge and sanction your understanding. That is why it is almost impossible to attain great understanding without a teacher. But one, who, by his own karmic privilege, has already attained the level of understanding of a sage; he does not gave to go find a teacher. Although everyone has a Buddha-nature before birth, if there is even one tiny residue of misunderstanding remaining, he must go and meet with the teacher who will open him and cultivate his understanding. If one understands perfectly, he might be different from ordinary ones and not have to learn. But, if, still, he cannot make a crystal clear distinction between black and white; and feigning mastery, talk about Buddha-Dharma, he is actually humiliating the Buddha and destroying the Buddha-Dharma. Such a speech, no matter how fluidly spoken is just talk of the devil, not of Buddha. The leader of such speech-makers is the devil's kind. And his followers are the devil's disciple without a doubt, they will fall into the dark sea of life-and-death under devil's direction. Only the people who have not seen the self-nature talk about Buddha nonsensically; and they are great sin-makers, because by deception they lead people toward devilish ways. -p37- If one is able to speak about the twelve sections of sutra volumes perfectly, yet does not see the self-nature, then still it is the devil speaking and producing offspring of the devil, not a disciple from Buddha's family. Thus, if one's understanding is not crystal clear, how can he avoid life-and-death? Seeing the self-nature is Buddha, not seeing the self-nature is indigent-being. If you believe Buddha-nature can be attained by separating from the indigent-being's nature, then where could the Buddha be now? The nature of indigent-being is the Buddha-nature. Buddha does not ex-ist outside of the self-nature, Buddha is the self-nature. Without this self-nature, Buddha cannot be attained. Without this Buddha, the self-nature cannot be attained. 1 cf. Sol Bong's edition(1968). 'If I have no Mind, how could I respond? If you have no Mind, how could you ask? Asking to mi is your Mind' is missing here. 2 cf. Ibid,.'Bodhi' was used instead of 'Buddha'. 3cf. ibid., 'Nirvana' was explained as 'A complete luminosity and tranquil radiance'. 4'If not' is added in Sol Bong's edition. 5 The title 'Bhikkhsus', monk was not here. 6 cf. Reciting¡æStudying |
