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(One-Buddha aeon is 厂腻谤补, two, Manda and three, Vara;
S膩gramanda denotes four while Bhaddaka, five;
If not a single Buddha appears, the aeon is 厂耻帽帽补.)

This implies that an aeon in which only one Buddha appears is called 厂腻谤补-kappa; two Buddhas, Manda-kappa; three Buddhas, Vara-kappa; five Buddhas, Bhadda-kappa; that in which no Buddha appears at all is called 厂耻帽帽补-kappa. The aeon in which three Buddhas, such as Buddha 础苍辞尘补诲补蝉蝉墨, Buddha Paduma and Buddha 狈腻谤补诲补, appeared is therefore vara-kappa.)

After the vara-kappa, in which appeared the Buddhas 础苍辞尘补诲补蝉蝉墨, Paduma and 狈腻谤补诲补 had come to an end, incalculable aeons (one 补蝉补峁卥丑测别测测补) passed. Then in one kappa, a hundred thousand aeons before the present one, there appeared Buddha Padumuttara. (This particular aeon was 蝉腻谤补-kappa as Buddha Padumutta alone appeared then, yet it resembled a manda-kappa of two Buddhas because of its delightful features. In the aeon to which Buddha Padumuttara belonged, there lived only people who abounded in meritoriousness.)

In The Chronicle of Buddhas, Padumuttara鈥檚 appearance is this: Having completed His fulfilment of the Perfections, Bodhisatta Padumuttara was reborn in 罢耻蝉颈迟腻 which was a common practice of Bodhisattas. Having agreed to the entreaties of devas and 叠谤补丑尘腻蝉, he descended to the human abode to be conceived in the womb of 厂耻箩腻迟腻, Queen of King 膧苍补苍诲补, in the city of Ha峁僺avati. When ten months had elapsed, the Bodhisatta was born in the royal garden of Ha峁僺avati.

When Prince Padumuttara was born, a rain of Paduma lotuses fell and his relatives gave him the name of Padumuttara.

Royal Household Life

When he came of age, he enjoyed the divine-like royal household life living for ten thousand years in three palaces, namely, Naravahana, Yasavahana and Vasavatti, and being entertained and served by one hundred and twenty thousand female attendants headed by his Chief Consort Vasudatta.

Renunciation

While he was thus living the royal household life, Princess Vasudatta gave birth to a son, named Uttara. Having seen the four omens, he resolved to undertake the noble task of renunciation. No sooner had he thus resolved, the Vasavatti Palace rotated thoroughly like a potter鈥檚 wheel and rose up to the sky. Then it moved on its course, like the moon and other heavenly bodies, and descended onto the ground with the Bodhi tree at its centre.

The Bodhisatta got down from the palace and putting on the lotus robes offered by the 叠谤补丑尘腻, he became a recluse at that very place. The palace then returned to the city and stood at its original site. Except womenfolk, all those who accompanied the Bodhisatta also became recluses themselves.

Enlightenment

Buddha Padumuttara practised 诲耻办办补谤补肠补谤颈测腻 with His companions for seven days. On the full-moon day of 痴别蝉腻办丑补, the day of His Enlightenment, He ate the milk-rice offered by Rucananda, daughter of the local wealthy man of Ujjeni Nigama. Having passed the daytime in a 蝉腻濒补 grove, He went alone, in the evening, to the Bodhi tree. On the way, He accepted eight handfuls of grass offered by a heretic named Sumitta. As soon as He spread the grass at the foot of the Bodhi tree, 厂补濒补岣穉, there appeared the 础辫补谤腻箩颈迟补 Pallanka, which was thirty-eight cubits. Sitting cross-legged on the pallanka, He mustered His energy of four levels and dispelled Mara鈥檚 forces. He acquired 笔耻产产别苍颈惫腻蝉补 帽腻峁嘺 in the first watch of the night, Dibbacakkhu 帽腻峁嘺 in the middle watch and contemplated the 笔补峁璱肠肠补-蝉补尘耻辫辫腻诲补 Dhamma in the third watch. After contemplating it, the Bodhisatta emerged from the fourth 箩丑腻苍补 of respiration, and viewed the five aggregates with their characteristics. By means of the knowledge of rise and fall (udayabbaya 帽腻峁嘺) of all (conditioned) things, He contemplated the impermanent in fifty modes^[1], and developed 痴颈辫补蝉蝉补苍腻 insight up to 驳辞迟谤补产丑奴 帽腻峁嘺 (Knowledge of overcoming worldly ties). Through the ariya-magga, He realized all the attributes of Buddhas (i.e. He attained Buddhahood) and uttered the verse of elation: 鈥�Anekajati sam蝉腻谤补m..... tanhanam khayamajjhag膩鈥�. This utterance was customarily made by all Buddhas.

No sooner had the Bodhisatta become a Buddha, a rain of lotuses fell as though to adorn every thing in the ten-thousand world-system.

What is particularly noteworthy is:

After becoming an Enlightened One, Buddha Padumuttara stayed absorbed in the phala-蝉补尘腻辫补迟迟颈 for seven days under the Bodhi tree (in the first week). On the eighth day, He thought He would set His foot on the ground, and as He was trying to put down His right foot on the ground, Paduma lotuses, which normally flower in water, miraculously pushed through the earth and appeared under His feet.

Each lotus leaf measured nine cubits, each stamen filament, holding pollen, thirty cubits; each pollen, twelve cubits and each bloom had pollen that would fill nine water-jars.

Buddha Padumuttara was fifty-eight cubits tall; the measurement between the two arms was eighteen cubits; that of His forehead five cubits and that of each hand and leg eleven cubits. As His leg of eleven cubits trod on, another pollen of twelve cubits, about nine jar-full of pollen, rose up and spread all over His body of fifty eight cubits in height as though powder of red orpiment and sulphuret of arsenic was sprinkled on it. On account of this particular happening, the Buddha was renowned as Buddha Padumuttara.

(This was the description made by reciters of the Sa峁儁utta Nik膩ya.)

Three Occasion of The Buddha鈥檚 Teaching (顿丑补尘尘腻产丑颈蝉补尘补测补)

Having attained Buddhahood, Buddha Padumuttara stayed near the 惭补丑腻产辞诲丑颈 (厂补濒补岣穉) tree for seven weeks. Having accepted a 叠谤补丑尘腻鈥檚 request, He thought as to whom He should teach first and saw Prince Devala and Prince 厂耻箩腻迟腻 (His future Chief Disciples) who were endowed with the merits of their past deeds leading to the Path, Fruition and 狈颈产产腻苍补. Then He thought of their whereabouts and came to know that they were staying in 惭颈迟丑颈濒腻. Accordingly, taking His bowl and robe, and by His psychic power, the Buddha immediately appeared in the garden of 惭颈迟丑颈濒腻 City.

Buddha Padumuttara then sent the gardener for the two princes, who discussed thus among themselves: 鈥淥ur uncle鈥檚 son, Prince Padumuttara, after becoming a Buddha has come to our place of 惭颈迟丑颈濒腻 city. We shall now visit Him.鈥� Then they approached the Buddha with their retinues and sat at suitable places.

Buddha Padumuttara appeared resplendent with the Princes waiting upon Him, like the full moon attended upon by stars, He taught the audience of devas and humans led by the Princes, the Dhammacakka-pavattana Sutta which was also taught by all past Buddhas. At that time a hundred thousand crores of devas and humans attained the Path, Fruition and 狈颈产产腻苍补.

(This was the first 顿丑补尘尘腻产丑颈蝉补尘补测补.)

At another time, Sarada the hermit was teaching his followers some evil doctrine that would lead them to rebirth in woeful states. The Buddha went to Sarada鈥檚 assembly and taught His Dhamma, giving the congregation illustrations of dangers of rebirth in niraya (abode of intense suffering). At that time, thirty-seven hundred thousand devas and humans, including the disciples of Sarada, attained the Path, Fruition and 狈颈产产腻苍补. (This was the second 顿丑补尘尘腻产丑颈蝉补尘补测补.)

Still at another time, the Buddha鈥檚 father, King 膧苍补苍诲补, sent twenty ministers with twenty thousand men to bring back Buddha Padumuttara, who was staying at 惭颈迟丑颈濒腻, to his home city of 贬补尘蝉补惫补迟墨 (the way King Suddhod膩na did for his son Buddha Gotama.) On arriving in the presence of the Buddha in 惭颈迟丑颈濒腻, the twenty ministers and their twenty thousand men were called upon: 鈥淐ome, O monks鈥� by the Buddha, after giving them a sermon. They became ehi-bhikkhus鈥�. Accompanied by them, He travelled to Ha峁僺avati and stayed in the city to up-lift the royal father spiritually.

Like our Buddha Gotama who visited Kapilavatthu and narrated the 鈥楥hronicle of Buddhas鈥� (叠耻诲诲丑补惫补峁僺补) in the assembly of His relatives, Buddha Padumuttara also taught 叠耻诲诲丑补惫补峁僺补 in the midst of His relatives while walking on the jewel-walk in the sky. At that time, five million devas and humans attained the Path, Fruition and 狈颈产产腻苍补.

(This was the third 顿丑补尘尘腻产丑颈蝉补尘补测补.)

Three Occasions of The Disciples鈥� Meeting (Sannip膩ta)

The meetings of Padumuttara鈥檚 disciples took place three times. In the first meeting of a hundred thousand crores of bhikkhus on the full-moon day of the month of 惭腻驳丑补, the Buddha recited 翱惫腻诲补 笔腻峁璱尘辞办办丑补 in the garden nearby, also named 惭颈迟丑颈濒腻

(This was the first 蝉补苍苍颈辫腻迟补.)

At another time, after observing vassa at Mount 痴别产丑腻谤补, the Buddha taught numerous people who had come to see Him; on being called upon by the Buddha: 鈥淐ome O monks鈥�, ninety crores of them became ehi-bhikkhus. At the meeting of these bhikkhus, the Buddha recited 翱惫腻诲补 笔腻峁璱尘辞办办丑补.

(This was the second 蝉补苍苍颈辫腻迟补.)

Still at another time, Buddha Padumuttara, Lord of the three worlds, while travelling, in order to help multitudes of people free from the bonds of defilements, recited 翱惫腻诲补 笔腻峁璱尘辞办办丑补 at the meeting of eighty thousand monks, who as lay men had gone forth in renunciation from various villages, market-towns, districts and countries.

(This was the third 蝉补苍苍颈辫腻迟补.)

Future Buddha Gotama, as a Governor, received Prophecy from Buddha Padumuttara

At that time, our future Buddha Gotama was Jatila, governor of a province and was very wealthy. He performed a great alms-giving of food and clothing-material to the Sangha, with the Buddha at its head. At the end of the sermon, which was delivered in appreciation of the alms-giving, the Buddha prophesied of the governor: 鈥淎 hundred thousand aeons from now this man will certainly become a Buddha, named Gotama.鈥�

On hearing the Buddha鈥檚 prophecy, the Bodhisatta was extremely happy and determined to fulfil the Ten Perfections more energetically.

Unusual Features of Buddha Padumuttara鈥檚 Dispensation

When Buddha Padumuttara appeared, the opposing heretics who were holding wrong views, were unhappy, distressed, powerless and fading away. They received no respect, no generosity and the like, even from a few people. In fact, they were driven out of the country.

Then the heretics met together and approached the Buddha with these words: 鈥淢ost energetic, heroic, Venerable Sir, may you be our Refuge.鈥�

The compassionate Buddha Padumuttara established the heretics, who had come to Him, in the Three Refuges together with the observance of the Five Precepts.

In this way the Dispensation of Buddha Padumuttara was free of heretics who were holding wrong views. It was indeed marvellous with arahats who were accomplished in the five kinds of mastery, who were not affected by (vicissitudes) of the world and who had the virtues of 蝉墨濒补, 蝉补尘腻诲丑颈, 辫补帽帽腻 and 办丑补苍迟墨.

Particulars of Buddha Padumuttara

Buddha Padumuttara鈥檚 birthplace was Ha峁僺avati City. His father was King 膧苍补苍诲补 and His mother was Queen 厂耻箩腻迟腻.

He reigned for ten thousand years. His three palaces were 狈补谤补惫腻丑补苍补, Yasavahana and 痴补蝉补惫补迟迟墨.

His Chief Consort was Vasudatta who was attended by forty-three thousand maids of honour. His son was Prince Uttara.

(The number of the maids is given as a hundred and twenty thousand in the section on 鈥榬oyal household life鈥� but here it is mentioned as forty-three thousand. The two numbers therefore seems inconsistent. It should be noted, however, that the former was the total number of maids serving the Princess and the latter was the number of maids in each batch that waited upon the Princess at a time.)

The vehicle during His renunciation, after seeing the four omens, was a palace. He practised 诲耻办办补谤补肠补谤颈测腻 for seven days.

His two male Chief Disciples were Devala Thera and 厂耻箩腻迟腻 Thera. His attendant was 厂耻尘补苍腻 Thera.

His two female Chief Disciples were 础尘颈迟腻 罢丑别谤墨 and Asama 罢丑别谤墨. His Bodhi tree was a 厂补濒补岣穉 tree.

His noble male lay attendants were the wealthy men, 痴颈迟颈峁囜箛补 and Tissa. His noble female attendants were 贬补迟迟丑腻 鲍辫腻蝉颈办腻 and 痴颈肠颈迟迟腻 鲍辫腻蝉颈办腻.

Buddha Padumuttara鈥檚 height was fifty-eight cubits. Endowed with thirty-two marks of an extra-ordinary being, He was like a column of gold erected as an object of worship.

The rays emitting from the Buddha鈥檚 body cannot be hindered by gates, doors, walls, trees, high and huge earthen hills, rocky mountains and the like. In fact, the rays shone forth within the surrounding area of twelve yojanas.

The life span during Buddha Padumuttara鈥檚 time was a hundred thousand years. He lived for eighty thousand years, (four-fifths of the life span) and rescued many beings, such as devas, humans and 叠谤补丑尘腻蝉, from the currents of sa峁儾跄灏��� and placed them on the shores of 狈颈产产腻苍补.

厂补峁僾别驳补

Having eradicated all kinds of doubt in beings whom He conveyed to 狈颈产产腻苍补, Buddha Padumuttara with His bhikkhu disciples, attained the end of His existence (just as a great mass of fire became extinct after burning brightly)!

颁别迟墨测补

In this way, Buddha Padumuttara, Conqueror of the five 尘腻谤补蝉, attained 笔补谤颈苍颈产产腻苍补 in Nanda Park. In the park (as has been said before), the cetiya dedicated to Him was twelve yojanas in height.

Here ends Buddha Padumuttarava峁僺a

Footnotes and references:

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[1]:

Ten modes for each of the five khandhas make 50 altogether. The ten modes are enumerated in the Patisambhida Magga Commentary as follows: Impermanent (anicca), crumbling (paloka), unstable (cala), disintegrating (pabhangu), uncertain (addhuva), mutable (viparinama dhamma), essence-less (asara), unprosperous (vibhava) and liable to death (marana dhamma).