Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

[Discussion on Previous Lives]

Thus have I heard. On one occasion, the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park, in the Kareri Pavilion. At that time, after their meal, returning from alms round, many monks had gathered in the Kareri Pavilion and were discussing the Dhamma concerning previous lives: "Such were previous lives, such were previous lives."

With his purified divine ear surpassing human capability, the Blessed One heard this conversation among the monks. Then the Blessed One rose from his seat and went to the Kareri Pavilion. Upon arrival, he sat down on the prepared seat, and after sitting, he asked the monks: "Monks, what are you discussing now? What was your conversation about just now?"

Those monks replied: "Blessed One, after our meal, returning from alms round, we gathered in the Kareri Pavilion and were discussing the Dhamma concerning previous lives: 'Such were previous lives, such were previous lives.' This was our conversation when the Blessed One arrived."

"Monks, would you like to hear a Dhamma discourse about previous lives?" "This is the perfect time, Blessed One; this is the perfect time, Well-Gone One. May the Blessed One give a Dhamma discourse about previous lives, and having heard it, the monks will remember it." "Then listen carefully, monks, reflect well, I will speak." "Yes, Blessed One," those monks replied. The Blessed One spoke thus:

"Monks, ninety-one eons ago, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, appeared in the world. Monks, thirty-one eons ago, the Blessed One Sikhi, Arahant, Perfectly Enlightened One, appeared in the world. Monks, in that same thirty-first eon, the Blessed One Vessabhu, Arahant, Perfectly Enlightened One, appeared in the world. Monks, in this present fortunate eon, the Blessed One Kakusandha, Arahant, Perfectly Enlightened One, appeared in the world. Monks, in this present fortunate eon, the Blessed One Konagamana, Arahant, Perfectly Enlightened One, appeared in the world. Monks, in this present fortunate eon, the Blessed One Kassapa, Arahant, Perfectly Enlightened One, appeared in the world. Monks, in this present fortunate eon, I have now appeared in the world as an Arahant, a Perfectly Enlightened One.

"Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was born of the warrior caste, born into a warrior family. The Blessed One Sikhi, Arahant, Perfectly Enlightened One, was born of the warrior caste, born into a warrior family. The Blessed One Vessabhu, Arahant, Perfectly Enlightened One, was born of the warrior caste, born into a warrior family. The Blessed One Kakusandha, Arahant, Perfectly Enlightened One, was born of the brahmin caste, born into a brahmin family. The Blessed One Konagamana, Arahant, Perfectly Enlightened One, was born of the brahmin caste, born into a brahmin family. The Blessed One Kassapa, Arahant, Perfectly Enlightened One, was born of the brahmin caste, born into a brahmin family. Monks, I now as an Arahant, Perfectly Enlightened One, was born of the warrior caste, born into a warrior family.

"Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was of the Kondañña clan. The Blessed One Sikhi, Arahant, Perfectly Enlightened One, was of the Kondañña clan. The Blessed One Vessabhu, Arahant, Perfectly Enlightened One, was of the Kondañña clan. The Blessed One Kakusandha, Arahant, Perfectly Enlightened One, was of the Kassapa clan. The Blessed One Konagamana, Arahant, Perfectly Enlightened One, was of the Kassapa clan. The Blessed One Kassapa, Arahant, Perfectly Enlightened One, was of the Kassapa clan. Monks, I now as an Arahant, Perfectly Enlightened One, am of the Gotama clan.

"Monks, the lifespan of the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was eighty thousand years. The lifespan of the Blessed One Sikhi, Arahant, Perfectly Enlightened One, was seventy thousand years. The lifespan of the Blessed One Vessabhu, Arahant, Perfectly Enlightened One, was sixty thousand years. The lifespan of the Blessed One Kakusandha, Arahant, Perfectly Enlightened One, was forty thousand years. The lifespan of the Blessed One Konagamana, Arahant, Perfectly Enlightened One, was thirty thousand years. The lifespan of the Blessed One Kassapa, Arahant, Perfectly Enlightened One, was twenty thousand years. Monks, my lifespan now is very short, limited, fleeting; a long-lived person lives for a hundred years or a little more.

"Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of a Patali tree. The Blessed One Sikhi, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of a Pundarika tree. The Blessed One Vessabhu, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of a Sala tree. The Blessed One Kakusandha, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of a Sirisa tree. The Blessed One Konagamana, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of an Udumbara tree. The Blessed One Kassapa, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of a Nigrodha tree. Monks, I now as an Arahant, Perfectly Enlightened One, attained enlightenment at the foot of an Assattha tree.

"Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, had two chief disciples named Khanda and Tissa, an excellent pair. The Blessed One Sikhi, Arahant, Perfectly Enlightened One, had two chief disciples named Abhibhu and Sambhava, an excellent pair. The Blessed One Vessabhu, Arahant, Perfectly Enlightened One, had two chief disciples named Sona and Uttara, an excellent pair. The Blessed One Kakusandha, Arahant, Perfectly Enlightened One, had two chief disciples named Vidhura and Sañjiva, an excellent pair. The Blessed One Konagamana, Arahant, Perfectly Enlightened One, had two chief disciples named Bhiyyosa and Uttara, an excellent pair. The Blessed One Kassapa, Arahant, Perfectly Enlightened One, had two chief disciples named Tissa and Bharadvaja, an excellent pair. Monks, I now have two chief disciples, Sariputta and Moggallana, an excellent pair.

"Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, had three assemblies of disciples. One assembly had six million eight hundred thousand monks, one assembly had one hundred thousand monks, and one assembly had eighty thousand monks. These three assemblies of the Blessed One Vipassi, Arahant, Perfectly Enlightened One, consisted entirely of those who had destroyed the defilements.

"The Blessed One Sikhi, Arahant, Perfectly Enlightened One, also had three assemblies of disciples. One assembly had one hundred thousand monks, one assembly had eighty thousand monks, and one assembly had seventy thousand monks. These three assemblies of the Blessed One Sikhi, Arahant, Perfectly Enlightened One, consisted entirely of those who had destroyed the defilements.

"The Blessed One Vessabhu, Arahant, Perfectly Enlightened One, had three assemblies of disciples. One assembly had eighty thousand monks, one assembly had seventy thousand monks, and one assembly had sixty thousand monks. These three assemblies of the Blessed One Vessabhu, Arahant, Perfectly Enlightened One, consisted entirely of those who had destroyed the defilements.

"The Blessed One Kakusandha, Arahant, Perfectly Enlightened One, had one assembly of disciples with forty thousand monks. This one assembly of the Blessed One Kakusandha, Arahant, Perfectly Enlightened One, consisted entirely of those who had destroyed the defilements.

"The Blessed One Konagamana, Arahant, Perfectly Enlightened One, had one assembly of disciples with thirty thousand monks. This one assembly of the Blessed One Konagamana, Arahant, Perfectly Enlightened One, consisted entirely of those who had destroyed the defilements.

"The Blessed One Kassapa, Arahant, Perfectly Enlightened One, had one assembly of disciples with twenty thousand monks. This one assembly of the Blessed One Kassapa, Arahant, Perfectly Enlightened One, consisted entirely of those who had destroyed the defilements.

"Monks, I now have one assembly of disciples with one thousand two hundred and fifty monks. My one assembly of disciples consists entirely of those who have destroyed the defilements.

"Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, had a monk named Asoka as his attendant, his chief attendant. The Blessed One Sikhi, Arahant, Perfectly Enlightened One, had a monk named Khemankara as his attendant, his chief attendant. The Blessed One Vessabhu, Arahant, Perfectly Enlightened One, had a monk named Upasanta as his attendant, his chief attendant. The Blessed One Kakusandha, Arahant, Perfectly Enlightened One, had a monk named Buddhija as his attendant, his chief attendant. The Blessed One Konagamana, Arahant, Perfectly Enlightened One, had a monk named Sotthija as his attendant, his chief attendant. The Blessed One Kassapa, Arahant, Perfectly Enlightened One, had a monk named Sabbamitta as his attendant, his chief attendant. Monks, I now have Ananda as my attendant, my chief attendant.

"Monks, the father of the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was King Bandhuma, his mother was Queen Bandhumati. King Bandhuma's royal city was called Bandhumati.

"The father of the Blessed One Sikhi, Arahant, Perfectly Enlightened One, was King Aruna, his mother was Queen Pabhavati. King Aruna's royal city was called Arunavati.

"The father of the Blessed One Vessabhu, Arahant, Perfectly Enlightened One, was King Suppatita, his mother was Queen Yasavati. King Suppatita's royal city was called Anoma.

"The father of the Blessed One Kakusandha, Arahant, Perfectly Enlightened One, was the brahmin Aggidatta, his mother was the brahmin woman Visakha. At that time, there was a king named Khema, and King Khema's royal city was called Khemavati.

"The father of the Blessed One Konagamana, Arahant, Perfectly Enlightened One, was the brahmin Yannadatta, his mother was the brahmin woman Uttara. At that time, there was a king named Sobha, and King Sobha's royal city was called Sobhavati.

"The father of the Blessed One Kassapa, Arahant, Perfectly Enlightened One, was the brahmin Brahmadatta, his mother was the brahmin woman Dhanavati. At that time, there was a king named Kiki, and King Kiki's royal city was Benares.

"Monks, my father now is King Suddhodana, my mother was Queen Mayadevi, and the royal city is Kapilavatthu."

This is what the Blessed One said. Having spoken thus, the Well-Gone One rose from his seat and returned to his dwelling.

Not long after the Blessed One had left, those monks had this discussion: "Friends, how wonderful! Friends, how marvelous! The great psychic power and might of the Tathagata! He can recall the births, names, clans, lifespans, chief disciples, and assemblies of past Buddhas who have attained final Nibbana, cut off proliferation, cut off the cycle of rebirth, and transcended all suffering. He says: 'Those Blessed Ones were of such birth, such names, such clans, such virtue, such qualities, such wisdom, such abiding, and such liberation.'"

"Friends, has the Tathagata completely penetrated the Dhamma-element, and through this penetration of the Dhamma-element, can he recall the births, names, clans, lifespans, chief disciples, and assemblies of past Buddhas: 'Those Blessed Ones were of such birth, such names, such clans, such virtue, such qualities, such wisdom, such abiding, and such liberation'? Or did deities inform the Tathagata of these matters, so that he can recall all these things?" This was the discussion that the monks were having when the Blessed One arrived.

In the evening, the Blessed One arose from seclusion and went to the Kareri Pavilion. Upon arrival, he sat on the prepared seat. After sitting, the Blessed One asked the monks: "Monks, what are you discussing now? What was your conversation about just now?"

Those monks replied: "Blessed One, not long after you left, we had this discussion: 'Friends, how wonderful! Friends, how marvelous! The great psychic power and might of the Tathagata! He can recall the births, names, clans, lifespans, chief disciples, and assemblies of past Buddhas who have attained final Nibbana, cut off proliferation, cut off the cycle of rebirth, and transcended all suffering. He says: Those Blessed Ones were of such birth, such names, such clans, such virtue, such qualities, such wisdom, such abiding, and such liberation.'

Friends, has the Tathagata completely penetrated the Dhamma-element, and through this penetration of the Dhamma-element, can he recall the births, names, clans, lifespans, chief disciples, and assemblies of past Buddhas: 'Those Blessed Ones were of such birth, such names, such clans, such virtue, such qualities, such wisdom, such abiding, and such liberation'? Or did deities inform the Tathagata of these matters, so that he can recall all these things? This was our discussion when the Blessed One arrived."

"Monks, the Tathagata has indeed completely penetrated the Dhamma-element, and through this penetration of the Dhamma-element, he can recall the births, names, clans, lifespans, chief disciples, and assemblies of past Buddhas who have attained final Nibbana, cut off proliferation, cut off the cycle of rebirth, and transcended all suffering: 'Those Blessed Ones were of such birth, such names, such clans, such virtue, such qualities, such wisdom, such abiding, and such liberation.'

"Deities have also informed the Tathagata of these matters, so the Tathagata can recall the births, names, clans, lifespans, chief disciples, and assemblies of past Buddhas who have attained final Nibbana, cut off proliferation, cut off the cycle of rebirth, and transcended all suffering: 'Those Blessed Ones were of such birth, such names, such clans, such virtue, such qualities, such wisdom, such abiding, and such liberation.'"

"Monks, would you like to hear more Dhamma discourses about previous lives?"

"This is the perfect time, Blessed One; this is the perfect time, Well-Gone One. May the Blessed One give more Dhamma discourses about previous lives, and having heard them, the monks will remember them."

"Then listen carefully, monks, reflect well, I will speak."

"Yes, Blessed One," those monks replied to the Blessed One. The Blessed One spoke thus:

"Monks, ninety-one eons ago, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, appeared in the world. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was born of the warrior caste, born into a warrior family. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was of the Kondañña clan. Monks, the lifespan of the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was eighty thousand years. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, attained enlightenment at the foot of a Patali tree. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, had two chief disciples named Khanda and Tissa, an excellent pair. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, had three assemblies of disciples. One assembly had six million eight hundred thousand monks, one assembly had one hundred thousand monks, and one assembly had eighty thousand monks. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One's three assemblies of disciples consisted entirely of those who had destroyed the defilements. Monks, the Blessed One Vipassi, Arahant, Perfectly Enlightened One, had a monk named Asoka as his attendant, his chief attendant. Monks, the father of the Blessed One Vipassi, Arahant, Perfectly Enlightened One, was King Bandhuma, his mother was Queen Bandhumati. King Bandhuma's royal city was called Bandhumati.

[The Nature of the Bodhisatta]

"Monks, at that time, the Bodhisatta Vipassi, mindful and clearly comprehending, descended from the Tusita heaven and entered his mother's womb. This is the natural order of things.

"Monks, this is the natural order of things: When a Bodhisatta descends from the Tusita heaven and enters his mother's womb, an immeasurable, magnificent light appears in the world with its devas, Maras, and Brahmas, with its ascetics and brahmins, with its devas and humans, surpassing the divine splendor of the devas. Even in those dark, gloomy, boundless world-interspaces, where not even the light of the powerful, majestic sun and moon can reach, there too an immeasurable, magnificent light appears, surpassing the divine splendor of the devas. And the beings reborn in those places can see one another by this light and know: 'Indeed, there are other beings reborn here!' And this thousandfold world-system shakes, trembles, and quakes. An immeasurable, magnificent light appears in the world, surpassing the divine splendor of the devas. This is the natural order of things.

"Monks, this is the natural order of things: When a Bodhisatta enters his mother's womb, four deities come to guard him from the four directions, saying: 'Let no human or non-human harm the Bodhisatta or the Bodhisatta's mother.' This is the natural order of things.

"Monks, this is the natural order of things: When a Bodhisatta enters his mother's womb, the Bodhisatta's mother naturally becomes virtuous, refraining from taking life, from taking what is not given, from sexual misconduct, from false speech, and from intoxicants that cause heedlessness. This is the natural order of things.

"Monks, this is the natural order of things: When a Bodhisatta enters his mother's womb, the Bodhisatta's mother has no sensual desire for men, and she cannot be violated by any man of lustful intent. This is the natural order of things.

"Monks, this is the natural order of things: When a Bodhisatta enters his mother's womb, the Bodhisatta's mother obtains the five sense-pleasures and delights in them. This is the natural order of things.

"Monks, this is the natural order of things: When a Bodhisatta enters his mother's womb, the Bodhisatta's mother has no illness, she is joyful and without bodily fatigue. She can see the Bodhisatta in her womb with all limbs intact. Monks, just as a beautiful, precious, eight-faceted, well-polished, clear, bright, flawless beryl gem might be strung on a blue, yellow, red, white, or brown thread, and a man with good eyesight, taking it in his hand, might reflect: 'This is a beautiful, precious, eight-faceted, well-polished, clear, bright, flawless beryl gem, strung on a blue, yellow, red, white, or brown thread.' In the same way, monks, when a Bodhisatta enters his mother's womb, the Bodhisatta's mother has no illness, she is joyful and without bodily fatigue. She can see the Bodhisatta in her womb with all limbs intact. This is the natural order of things.

"Monks, this is the natural order of things: Seven days after a Bodhisatta is born, the Bodhisatta's mother passes away and is reborn in the Tusita heaven. This is the natural order of things.

"Monks, this is the natural order of things: While other women carry their child for nine or ten months before giving birth, the Bodhisatta's mother carries the Bodhisatta for exactly ten months before giving birth. This is the natural order of things.

"Monks, this is the natural order of things: While other women give birth sitting or lying down, the Bodhisatta's mother does not give birth to the Bodhisatta in that way. The Bodhisatta's mother gives birth to the Bodhisatta while standing. This is the natural order of things.

"Monks, this is the natural order of things: When the Bodhisatta emerges from his mother's womb, devas receive him first, then humans. This is the natural order of things.

"Monks, this is the natural order of things: When the Bodhisatta emerges from his mother's womb, before he touches the ground, four deities receive him and place him before his mother, saying: 'Rejoice, O Queen, you have given birth to a son of great power.' This is the natural order of things.

"Monks, this is the natural order of things: When the Bodhisatta emerges from his mother's womb, he emerges stainless, unsmeared by water, mucus, blood, or any impurity, clean and unsullied. Monks, just as a jewel placed on Kasi cloth does not stain the cloth, nor does the cloth stain the jewel—why is that? Because both are pure. In the same way, monks, when the Bodhisatta emerges from his mother's womb, he emerges stainless, unsmeared by water, mucus, blood, or any impurity, clean and unsullied. This is the natural order of things.

"Monks, this is the natural order of things: When the Bodhisatta emerges from his mother's womb, two streams of water appear from the sky—one cool and one warm—to bathe the Bodhisatta and his mother. This is the natural order of things.

"Monks, this is the natural order of things: As soon as the Bodhisatta is born, he stands firmly on his feet, faces north, takes seven steps under a white parasol, surveys all directions, and with a bull-like voice announces: 'I am the highest in the world, I am the best in the world, I am the foremost in the world. This is my last birth, there will be no more rebirth.' This is the natural order of things.

"Monks, this is the natural order of things: When the Bodhisatta emerges from his mother's womb, an immeasurable, magnificent light appears in the world with its devas, Maras, and Brahmas, with its ascetics and brahmins, with its devas and humans, surpassing the divine splendor of the devas. Even in those dark, gloomy, boundless world-interspaces, where not even the light of the powerful, majestic sun and moon can reach, there too an immeasurable, magnificent light appears, surpassing the divine splendor of the devas. And the beings reborn in those places can see one another by this light and know: 'Indeed, there are other beings reborn here!' And this thousandfold world-system shakes, trembles, and quakes. An immeasurable, magnificent light appears in the world, surpassing the divine splendor of the devas. This is the natural order of things.

"Monks, when Prince Vipassi was born, they reported to King Bandhuma: 'Your Majesty, a son has been born to you. May Your Majesty see him.' Monks, when King Bandhuma had seen Prince Vipassi, he summoned the brahmin soothsayers, saying: 'Let the brahmin soothsayers see the prince.' Monks, when the brahmin soothsayers had seen Prince Vipassi, they said to King Bandhuma: 'Rejoice, Your Majesty, you have gained a son of great power. You are fortunate, Great King, you are highly fortunate to have such a son born in your family. Great King, this prince is endowed with the thirty-two marks of a Great Man. To such a one, only two courses are open, and no other.

"'If he lives the household life, he will become a wheel-turning monarch, a righteous king, ruling by righteousness, a conqueror of the four quarters, who has stabilized his country and possesses the seven treasures. These seven treasures are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as seventh, the Counselor Treasure. He will have more than a thousand sons who are brave, heroic in stature, and crush enemy armies. He will conquer this earth bounded by the ocean without stick or sword, by righteousness. But if he goes forth from the household life into homelessness, he will become an Arahant, a Perfectly Enlightened One, one who lifts the veil from the world.'

"'Great King, with which thirty-two marks of a Great Man is this prince endowed, such that to him only two courses are open, and no other? If he lives the household life, he will become a wheel-turning monarch... But if he goes forth from the household life into homelessness, he will become an Arahant, a Perfectly Enlightened One, one who lifts the veil from the world?'

"'Great King, this prince has feet with level soles, this is a mark of a Great Man. On the soles of his feet are wheels with a thousand spokes, complete with rim and hub, perfect in every respect, this is a mark of a Great Man.

"'He has projecting heels...

"'He has long fingers...

"'He has soft, tender hands and feet...

"'He has webbed hands and feet...

"'He has high-raised ankles...

"'His legs are like those of an antelope...

"'Standing upright and without bending, he can touch and stroke his knees with both hands...

"'His male organ is enclosed in a sheath...

"'His complexion is golden, his skin has a golden sheen...

"'His skin is delicate and so smooth that dust cannot adhere to it...

"'His body hairs grow one to a pore...

"'His body hairs grow upward, each hair bluish-black like eye-liner, curling in rings to the right...

"'His body is divinely straight like that of Brahma...

"'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 equals the span of his arms...

"'His shoulders are evenly rounded...

"'He has a perfect sense of taste...

"'His jaw is like a lion's...

"'He has forty teeth...

"'His teeth are even...

"'There are no gaps between his teeth...

"'His canine teeth are very bright...

"'His tongue is long and broad...

"'He has a divine voice like a karavika bird...

"'His eyes are deep blue...

"'He has eyelashes like a cow's...

"'The hair between his eyebrows is white and soft like cotton wool...

"'His head is like a royal turban, this is a mark of a Great Man.'

"'Great King, these are the thirty-two marks of a Great Man with which this prince is endowed. To such a one, only two courses are open, and no other. If he lives the household life, he will become a wheel-turning monarch... But if he goes forth from the household life into homelessness, he will become an Arahant, a Perfectly Enlightened One, one who lifts the veil from the world.'

"Monks, then King Bandhuma provided the brahmin soothsayers with new clothes and satisfied all their needs. Then the king appointed nurses for Prince Vipassi: some to suckle him, some to bathe him, some to carry him, some to nurse him. A white parasol was held over Prince Vipassi day and night with the thought: 'Let him not be harmed by cold, heat, grass, dust, or dew.' Prince Vipassi was much beloved by the people, just as a blue, red, or white lotus is beloved by all, so too was Prince Vipassi beloved by all. He was passed from lap to lap.

"Monks, when Prince Vipassi was born, he had a sweet voice, a lovely voice, a charming voice, like the voice of a karavika bird from the Himalayan mountains. He had a sweet voice, a lovely voice, a charming voice, like that of a karavika bird.

"Monks, as a result of former good kamma, Prince Vipassi was born with divine eyes, with which he could see for a distance of a yojana day and night.

"Monks, when Prince Vipassi was born, he gazed unblinkingly like the devas of the Thirty-three. Because 'the prince gazes unblinkingly,' he was called 'Vipassi, Vipassi.'

"Monks, when King Bandhuma was seated in the judgment hall, he would place Prince Vipassi on his lap and instruct him in legal cases. Monks, as Prince Vipassi sat in his father's lap, considering and deliberating, he would resolve legal cases correctly. Because 'the prince correctly resolved legal cases,' people increasingly called him 'Vipassi, Vipassi.'

"Monks, then King Bandhuma had three palaces built for Prince Vipassi: one for the rainy season, one for the winter, and one for the summer, and provided him with the five sense-pleasures. Monks, Prince Vipassi stayed in the rainy-season palace for four months, enjoying himself with female musicians, and did not descend from the palace."

[End of the First Recitation Section]

Explanation of Buddhist Terms:

1. Fortunate Eon: In the text, "Bhadda-kappa" or "fortunate eon" refers to a period when Buddhas appear in the world to teach the Dharma. The text mentions that multiple Buddhas have appeared in this current fortunate eon, indicating it's a time of wisdom and awakening.

2. Those who have destroyed the defilements: "Khinasava" refers to Arahants who have eliminated all mental defilements (asavas) and attained complete liberation. The assemblies of disciples mentioned in the text consisted entirely of such fully enlightened beings.

3. Cut off proliferation: "Chinna-papañca" refers to the elimination of mental proliferation or conceptual thinking that leads to suffering. The past Buddhas mentioned had transcended such conceptual entanglements.

4. Final Nibbana: "Parinibbuta" refers to the final passing away of fully enlightened beings who have extinguished all causes for future rebirth.

5. Penetrating the Dhamma-element: The Buddha's ability to "penetrate the Dhamma-element" refers to his direct insight into the ultimate nature of reality, which gives him knowledge of past Buddhas and their circumstances.

6. Tusita heaven: A celestial realm where Bodhisattas reside before their final birth as Buddhas. The text mentions that Bodhisatta Vipassi descended from this heaven to enter his mother's womb.

7. Natural order of things: "Dhammata" refers to the fixed principles or natural laws governing the birth and life of Bodhisattas and Buddhas. The text outlines many such principles, including the appearance of light at a Bodhisatta's conception and birth.

8. Thousandfold world-system: A cosmological concept referring to numerous world systems that shake and quake at significant events in a Buddha's life.

9. Kasi cloth: A high-quality fabric from the Kasi region, used as a metaphor for purity in the text when describing how a Bodhisatta is born unstained.

10. The five sense-pleasures: These refer to pleasurable experiences through the five senses: sight, sound, smell, taste, and touch. The text mentions that both the Bodhisatta's mother and the prince himself were provided with these pleasures.

11. Beryl gem: A precious stone used as a metaphor for clarity and purity in the text, describing how the Bodhisatta's mother could see him clearly in her womb.

12. Wheel-turning monarch: A "Cakkavatti" is an ideal universal ruler who governs by righteousness rather than force. The text describes this as one of two possible destinies for one bearing the thirty-two marks of a Great Man.

13. Seven treasures: The seven possessions of a wheel-turning monarch, symbolizing different aspects of royal power and governance:

1. Wheel Treasure (Cakkaratana):

Symbol of supreme authority

Leads armies to conquest in all directions

Possesses magical powers

2. Elephant Treasure (Hatthiratana):

A white divine elephant

Can fly through the air

Symbol of strength and majesty

3. Horse Treasure (Assaratana):

A white divine horse

Can fly through the air

Symbol of speed and power

4. Gem Treasure (Maniratana):

A luminous jewel

Illuminates the surroundings

Brings light and wisdom

5. Woman Treasure (Itthiratana):

A woman of perfect virtue and beauty

Possesses wisdom

Assists the king in ruling

6. Householder Treasure (Gahapatiratana):

A wealthy treasurer

Provides economic support

Assists the king in ruling

7. Counselor Treasure (Parinaayakaratana):

A wise general

Commands the army

Protects the kingdom

These treasures have both material value and symbolic significance, representing the complete set of qualities and support needed by an ideal ruler. Each treasure has specific functions and symbolic meanings, together forming a complete image of an ideal ruler.

14. Thirty-two marks of a Great Man: Physical characteristics that, according to Buddhist tradition, indicate someone destined for greatness either as a world ruler or as a Buddha.

According to the text, the thirty-two marks of a Great Man are special physical characteristics that indicate someone is destined to become either a wheel-turning monarch or a Buddha. Here are the thirty-two marks as mentioned in the text:

1. Level soles: Feet with perfectly flat soles

2. Thousand-spoked wheels on feet: Wheel-like patterns on the soles with complete rims and hubs

3. Projecting heels: Elongated, well-formed heels

4. Long fingers: Fingers of graceful length

5. Soft, tender hands and feet: Hands and feet with delicate texture

6. Webbed hands and feet: Slight webbing between fingers and toes

7. High-raised ankles: Beautifully prominent ankles

8. Antelope-like legs: Legs shaped like those of an antelope

9. Standing ability to touch knees: Able to touch and stroke knees without bending while standing

10. Sheathed male organ: Private parts enclosed in a sheath

11. Golden complexion: Skin with a golden hue

12. Delicate, dust-repellent skin: Skin so smooth that dust cannot adhere to it

13. One hair per pore: Well-arranged body hair, one hair growing from each pore

14. Upward-growing body hair: Body hair that grows upward, blue-black in color, curling to the right

15. Divinely straight body: Body as straight and perfect as that of Brahma

16. Seven convex surfaces: Seven areas of the body that are full and rounded

17. Lion-like front: Upper body like that of a lion

18. No hollow between shoulders: Area between shoulders is filled out

19. Proportioned like a banyan tree: Height equals arm span

20. Evenly rounded shoulders: Perfectly formed shoulders

21. Perfect sense of taste: Exceptionally sensitive taste buds

22. Lion-like jaw: Jaw as majestic as a lion's

23. Forty teeth: Possessing forty teeth instead of the normal thirty-two

24. Even teeth: Teeth of equal size and alignment

25. No gaps between teeth: Teeth with no spaces between them

26. Bright canine teeth: Canine teeth that are especially white and bright

27. Long, broad tongue: Tongue of exceptional length and width

28. Divine voice: Voice as melodious as the karavika bird

29. Deep blue eyes: Eyes of a deep blue color

30. Cow-like eyelashes: Eyelashes like those of a cow

31. White hair between eyebrows: A soft, cotton-like white hair growing between the eyebrows

32. Head like a royal turban: Head shaped like a royal turban or crown

These marks are not merely external features but symbolize inner qualities and perfections. According to the text, these marks indicated that Prince Vipassi would follow one of two paths:

If he remained in worldly life, he would become a wheel-turning monarch, ruling righteously

If he renounced the world, he would become a fully enlightened Buddha

These characteristics have both literal and symbolic significance in Buddhist tradition.

15. Karavika bird: A mythical bird mentioned in the text as having an exceptionally beautiful voice, used as a comparison for the Buddha's melodious speech.

16. Yojana: A unit of distance mentioned in the text. A yojana was an ancient Indian unit of measurement for distances. While its exact length varied in different texts and traditions, it generally represented:

Approximately 8-10 miles (about 13-16 kilometers)

Or about 4.5 kilometers (according to some texts)

Or about 7.2 kilometers (according to other texts)

The precise length of a yojana may have varied by region in ancient India

This unit was primarily used for relative distances rather than precise measurements

In Buddhist texts, it often has a more symbolic meaning, representing "a considerable distance"

A deep analysis of this Buddhist text reveals some profound insights and reflections:

1. The Depth of Time and History

   The text reveals Buddhism's unique understanding of time, spanning from ninety-one eons ago to the present fortunate eon, showing the grand narrative of cosmic time

   The successive appearance of seven Buddhas suggests the eternal nature of the Dharma throughout time

   The gradual decrease in human lifespan from eighty thousand years to merely a hundred years reflects Buddhism's profound observation of worldly change

2. The Sacredness of a Bodhisatta's Birth

   The miraculous phenomena during the Bodhisatta's birth (light, trembling, protection) symbolize the sacredness of truth coming into the world

   These phenomena are not merely mythological descriptions but contain profound symbolic meanings:

Light represents the illumination of wisdom

Trembling symbolizes the impact of truth on the world

Protection suggests the preciousness of the Dharma

3. The Thirty-Two Marks and Life Choices

   The thirty-two marks are not merely external features but symbolize inner completeness

   The two life paths (wheel-turning monarch or Buddha) suggest the potential within each person:

Worldly fulfillment (as a wheel-turning monarch)

Spiritual transcendence (as a Buddha)

4. Thought-Provoking Insights

   Each person is potentially a Bodhisatta, with the possibility of attaining Buddhahood

   Life choices concern not just the present but eternal awakening

   The appearance of truth is often accompanied by light and trembling, reminding us to maintain awareness

5. Modern Relevance

   In our fast-paced modern lives, can we still maintain sensitivity to truth?

   When facing life choices, can we see possibilities beyond worldly success?

   Can we maintain awareness in daily life and discover our inner light?

6. Wisdom Teachings

   Life's value lies not in external achievements but in inner awakening

   Each person is unique and has the potential to achieve the highest state

   The pursuit of truth requires courage and perseverance, but the reward is eternal

This text doesn't merely tell the Buddha's story but reveals humanity's eternal quest for truth. It reminds us: in our busy modern lives, don't forget the light within; while pursuing material goods, don't neglect spiritual growth; when facing choices, see possibilities beyond the worldly. Each person is potentially a Bodhisatta, possessing the seed of awakening—the key is whether we are willing to discover and nurture it.