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The Bodhisatta, Sumedha the hermit, before meeting Buddha 顿墨辫补峁卥补谤腻 and while in his youth, had engaged in generosity by giving away all his possessions; in renunciation, by going forth from household life to homeless state; in morality, by observing the precepts as an ascetic and in samatha meditation, by putting efforts to attain 箩丑腻苍补 and 补产丑颈帽帽补苍补. Having done so, he received the definite prophecy from Buddha 顿墨辫补峁卥补谤腻 and that was followed by his contemplating the Ten Perfections and, exertion and fulfilment of the Perfections, beginning with 顿腻苍补 through the aforesaid four modes of development that lasted four 补蝉补峁卥丑测别测测补蝉 and a hundred thousand kappas up to his existence as Prince Vessantara.

In fulfilling the Ten Perfections, (as mentioned in the Atthasalini, and the 笔腻峁环补 闯腻迟补办补 Commentary) with regard to 顿腻苍补 辫腻谤补尘墨, the existences in which he performed 诲腻苍补 was countless, as he had done so when he was Brahmin Akitti, Brahmin Sankha, King 顿丑补苍补帽箩补测补, King 惭补丑腻 Sudassana, Purohita 惭补丑腻 Govinda, King Nimi, Prince Canda 碍耻尘腻谤补, the wealthy Visayha, King Sivi and Prince Vessantara, etc. What are particularly mentioned in these commentaries are that the generosity shown by the Bodhisatta, as the wise Hare, at the sacrifice of his life, was the Highest Perfection of Generosity (Paramattha 诲腻苍补 辫腻谤补尘墨).

With regard to 厂墨濒补 辫腻谤补尘墨, the existences in which he observed morality are countless, as he had done so when he was 狈腻驳补 King Campeyya, 狈腻驳补 King 叠丑奴谤颈诲补迟迟补, Elephant King Chaddanta, Prince Jayadisa, Prince Alihasattu, etc. In particular, his observance of morality at the sacrifice of his life while he was 狈腻驳补 King Sankhap膩la was the Highest Perfection of Morality (Paramattha 蝉墨濒补 辫腻谤补尘墨).

With regard to Nekkhamma 辫腻谤补尘墨, the existences in which he renounced the world are countless, as he had done so leaving behind his kingdom when he was Prince 贬补迟迟丑颈辫腻濒补, Ayoghara the Wise, etc. In particular, his renunciation of the kingly wealth that had come to him when he was 颁奴濒补 Sutasoma and which he found loathsome as spittle absolutely without attachment, was the Highest Perfection of Renunciation (Pammattha nekkhamma 辫腻谤补尘墨).

With regard to 笔补帽帽腻 辫腻谤补尘墨, the existences in which he fulfilled the Perfection of Wisdom were countless, as he had done so when he was the wise Vidhura, 惭补丑腻 Govinda, Kud膩la, Araka, Mahosadha, etc. In particular, his ability to assert (by means of his wisdom) that there was a snake in the leather bag (without seeing it with his own eyes) when he was Senaka the Wise of Sattubhasta 闯腻迟补办补, was the Highest Perfection of Wisdom (Paramattha 辫补帽帽腻 辫腻谤补尘墨).

With regard to 痴墨谤颈测补 辫腻谤补尘墨, the existences in which he fulfilled the Perfection of Energy were countless. In particular, his effort put forth in swimming in the great ocean as Prince 惭补丑腻 Janaka of 惭补丑腻 Janaka 闯腻迟补办补 was the Highest Perfection of Energy (Paramattha 惫墨谤颈测补 辫腻谤补尘墨).

In the Khantiv膩da 闯腻迟补办补, as 碍丑补苍迟颈惫腻诲墨 the ascetic, his forbearance without anger of the chopping off his limbs, big and small, by King 碍补濒腻产耻 was the Highest Perfection of Forbearance (Paramattha 办丑补苍迟墨 辫腻谤补尘墨).

In the 惭补丑腻 Sutasoma 闯腻迟补办补, as King Sutasoma, his keeping of promise and being true to his word given to the cannibal 笔辞谤颈蝉腻诲补, by returning to him, sacrificing his life, was the Highest Perfection of Truthfulness (Paramattha sacca 辫腻谤补尘墨).

In the 惭奴驳补辫补办办丑补 (Temiya) 闯腻迟补办补, (as Prince Temiya) his maintenance of resolve (to keep silent) at the sacrifice his life when he was subjected to test of endurance, sometimes mildly and at other times severely, for sixteen long years was the Highest Perfection of Resolution (Paramattha 补诲丑颈峁�峁�丑腻苍补 辫腻谤补尘墨).

In the Ekar膩ja 闯腻迟补办补 (or in 厂耻惫补苍苍补蝉腻尘补 闯腻迟补办补), his goodwill directed towards the malicious king (as well as towards lions, tigers and other beasts) was the Highest Perfection of Loving-kindness (Paramattha 尘别迟迟腻 辫腻谤补尘墨).

In the Lomahamsa 闯腻迟补办补, his being equally indifferent to all treatment such as the spitting of mucus, phlegm and saliva on him by village children or the honour done to him with flowers, scents, etc., (by village elders) was the Highest Perfection of Equanimity (Paramattha 耻辫别办办丑腻 辫腻谤补尘墨).

The narration by the Commentators of these existences, in which the Ten Perfections were fulfilled, are reproduced from their respective stories of the 笔腻峁环补 闯腻迟补办补. A study of these stories shows that all the stories, except five, occurred in the present kappa.

The five exceptional ones are:

(1) Seriva V膩nija 闯腻迟补办补, Appa峁囜箛aka Vagga, Eka 狈颈辫腻迟补. (This story originated five kappas ago as is evidenced by the following sentence read in the Commentary:

鈥�At墨te ito pa帽came kappe bodhisatto seirva ra峁�峁環e seriva-n膩mako kacchaputav膩nijo ahosi.鈥�

鈥擨n the fifth aeon, reckoned from the present one, in the country of Seriva, the Bodhisatta was a hawker named also Seriva who roamed about with bags on his shoulder selling beads.鈥�)

(2) Lomahamsa 闯腻迟补办补, Litta Vagga, Eka 狈颈辫腻迟补. (This story originated ninety-one kappas ago as is evidenced by the following commentarial statement:

鈥�At墨te eka navuti kappamatthake bodhisatto bahirakam tapam v墨mamsiss膩m墨 ti 膩jivakapabbajjam 辫补产产补箩颈迟惫腻 acelako ahosi.鈥�

鈥擨n the ninety-first aeon, reckoned from the present one, the Bodhisatta was a naked ascetic, having taken up the life of an 腻箩墨惫补办补 in order to investigate heretical asceticism.鈥�)

(3) Araka 闯腻迟补办补, Santhava Vagga, Duka 狈颈辫腻迟补. (This story originated seven kappas ago as is evidenced by the following commentarial statement in the concluding portion of the 闯腻迟补办补:

鈥�贰惫补峁� bodhisatto aparih墨najjh膩no brahmaloke 苍颈产产补迟迟颈迟惫腻 sattasamvattaviva峁�峁璦kappe na ima峁� lokam puna 腻驳补尘腻惫颈.鈥�

鈥擨n this way, the Bodhisatta did not fall off 箩丑腻苍补 but was reborn in the 叠谤补丑尘腻 abode and did not come to the human world for the period in which the kappa dissolved seven times and evolved seven times.鈥�)

(4) Kesava 闯腻迟补办补, 颁奴濒补 碍耻苍腻濒补 Vagga, Catukka 狈颈辫腻迟补. (This story originated five hundred and seventy kappas ago.)

(5) Baka 闯腻迟补办补, Kukkura Vagga, Sattaka 狈颈辫腻迟补. (This story originated also five hundred and seventy kappas ago.)

The two 闯腻迟补办补s of Kesava and Baka are the stories between which there was no intervening period of existence. The stories given in detail in the Commentary may be retold as follows: In the Kesava 闯腻迟补办补, Kesava was first an ascetic and on his death became Baka 叠谤补丑尘腻. That Baka 叠谤补丑尘腻 was reborn in Vehapphala Abode, first, living for five hundred 尘补丑腻-办补辫辫补蝉. When his life there came to an end, he was reborn in Subhaki峁噃a Abode, living for sixty-four 尘补丑腻-办补辫辫补蝉. Again, when his life there came to an end, he was reborn in 膧产丑补蝉蝉补谤补 Abode where he lived for eight 尘补丑腻-办补辫辫补蝉. As a 叠谤补丑尘腻 he held wrong view, according to the Commentary. This shows that he attained 膧产丑补蝉蝉补谤补 Abode only after passing through five hundred kappas in Vehapphala and sixtyfour kappas in Subhaki峁噃a, thus totalling five hundred and sixty-four kappas. It is said that he held the wrong view when he reached 膧产丑补蝉蝉补谤补 Abode. Although there is no mention as to in which of the eight aeons in that abode that he did so, by taking the two 闯腻迟补办补s together, it may be estimated that about five hundred and seventy aeons have passed before he started harbouring the view that happened to be wrong.

Generations of teachers are of the belief that the text of any 闯腻迟补办补s in which the Commentator does not refer to the time of its origin in kappa, saying: 鈥淚n such and such an aeon reckoned from the present one,鈥� but which simply says 鈥�补迟墨迟别鈥� (鈥淥nce upon a time鈥�) belongs to this aeon. On the authority of this belief, the stories in the A峁�峁環as膩lini and 笔腻峁环补 闯腻迟补办补 Commentary originated in the present kappa, for they only have the simpler word "补迟墨迟别"with regard to the time of the Bodhisatta鈥檚 rebirth. But all the stories belonging to this kappa cannot be told because they are too numerous. The stories told are only those that have relationship with the present episodes. The number of the stories left untold is far greater.

If only a few pertinent stories are delivered out of those innumerable ones that happened in this kappa, it follows that the stories of his fulfilment of the Perfections which had not been dealt with, must also be countless. Besides, considering that the existences in which the Bodhisattas fulfilled the Perfections during the period of four 补蝉补峁卥丑测别测测补蝉 and one hundred thousand aeons, which cannot be calculated in terms of kappas (not to speak of in terms of existences) before the present one, their task of fulfilling the Perfections is immensely formidable for ordinary persons.

On the other hand, if one thinks of the Bodhisattas, that these great beings, who undertook the fulfilment of the Perfections, were worthy of our most profound adoration and endless admiration, should be recognized.

The series of these numerous existences in which our Bodhisatta had fulfilled the Perfections ended with that of Prince Vessantara. Bodhisatta Sumedha, first and foremost, fulfilled 顿腻苍补 辫腻谤补尘墨 by giving away all his possessions while as a layman and before his renunciation. Similarly, when he had become an ascetic and received the prophecy that predicted his Buddhahood, he contemplated the factors leading to Buddhahood and found that 顿腻苍补 辫腻谤补尘墨 is the first of the Perfections, he resolved to act accordingly. All these point to the fact that it was 顿腻苍补 辫腻谤补尘墨 with which the Bodhisattas commenced their fulfilment of the Perfections and it was the same 辫腻谤补尘墨 with which they ended their fulfilment, as in the existence of Prince Vessantara.

顿腻苍补 辫腻谤补尘墨 results in bhavasampatti (attainment of higher life) and bhogasampatti (wealth), (which follow one like a shadow and which cannot be prevented from doing so until one realizes 狈颈产产腻苍补). It is essential for all who go from one birth to another in 蝉补峁僺腻谤补; (as has been said in the section on 顿腻苍补 辫腻谤补尘墨 in the Anudipani). Since the Bodhisattas are leaders of those beings in 蝉补峁僺腻谤补, they specially fulfilled this 辫腻谤补尘墨 in their final existence, as that of Prince Vessantara. After so doing in their final existence, they withdraw from their task of 辫腻谤补尘墨-fulfilment. Since their fulfilment is complete, they move on to 罢耻蝉颈迟腻 for their last existences, like that of Vessantara, as though they were to wait for their ripe time for attainment of Buddhahood.