The Great Chronicle of Buddhas

by Ven. Mingun Sayadaw | 1990 | 1,044,401 words

This page describes Bodhisatta (a future Buddha) contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This page is part of the series known as rare Appearance of a Buddha. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).

Part 2 - Bodhisatta (a future Buddha)

The Fourfold Insight Knowledge of the Path (Magga-ñāṇa)[1] with or without accompaniment of Omniscience (Sabbaññuta-ñāṇa)[2] is called Enlightenment (Bodhi). Enlightenment is of three kinds:

(1) Sammā-Sambodhi: Enlightenment consisting of the Fourfold Insight-Knowledge of the Path with the accompaniment of Omniscience. The Fourfold Insight-Knowledge of the Path is understanding of the Four Noble Truths[3] by oneself without a teacher’s help, and it has distinctive power of removing mental defilements as well as habitual tendencies (vāsanā) of past existences; Omniscience is understanding of all principles worthy of understanding.

(2) Pacceka-Bodhi: Enlightenment consisting of the Fourfold Insight-Knowledge of the Path which is understanding of the Four Noble Truths by oneself without a teacher’s help.

(3) Sāvaka-Bodhi: Enlightenment consisting of the Fourfold Insight-Knowledge of the Path which is understanding of the Four Noble Truths only with the help of a teacher.

(1) Noble persons who have a strong wholesome desire to realise sammā-sambodhi are called Sammā-Sambodhisattas, “future Perfect Buddhas[4],” (2) Noble Persons who have a strong wholesome desire to realise pacceka-bodhi are called Pacceka-Bodhisattas, “future Private Buddhas,” and (3) Noble Persons who have a strong wholesome desire to realise sāvaka-bodhi are called Sāvaka-Bodhisattas, “future Disciples of a Buddha.”

Three Types of Future Buddhas

[Note]: “Future Buddhas” from now on means “Future Perfect Buddhas” or “Future Perfectly Self-Enlightened Ones” unless otherwise stated.

Of these three kinds of Noble Persons (1) Sammā-Sambodhisattas or future Perfect Buddhas are grouped into three types: (a) Paññādhika future Buddhas, (b) Saddhādhika future Buddhas, and (d) Viriyādhika future Buddhas.

Buddhahood is attainment of Omniscience (Sabbaññuta-ñāṇa). To attain this Supreme Wisdom, the seeker must have a mental make-up in which Wisdom is predominant. The factor of predominant Wisdom means careful consideration and forethought in doing everything physically, verbally or mentally. By so doing, one’s wisdom becomes strengthened and mature, existence after existence, so that in due course one painlessly attains Omniscience which is far superior to all kinds of wisdom. Just as money is gained in the world by means of monetary investment, even so Omniscience is gained by means of intellectual investment.

(a) Future Buddhas, called Paññādhika, with the factor of predominant Wisdom always present in their endeavours to become Buddhas after fulfilling their Perfections (pāramī)[5] for four asaṅkhyeyyas[6] and a hundred thousand aeons[7].

(b) Other future Buddhas also believe that they can become Buddhas by fulfilling Perfections, and in their mental make-up such belief is predominant. With them, Faith plays a greater role than Wisdom. They are therefore called Saddhādhika future Buddhas, “future Buddhas with predominant Faith.” Since they are not led by Wisdom but by Faith in their fulfilment of Perfections, they cannot become Buddhas after four asaṅkhyeyyas and a hundred thousand aeons, but only after eight asaṅkhyeyyas and a hundred thousand aeons.

(c) There are still other future Buddhas who rely solely upon their Energy (Industriousness). For them, Wisdom is not a principal factor. Neither do they place emphasis on the Faith that Perfections lead to Enlightenment. Holding that Energy brings about Buddhahood, they give top priority to Energy in their fulfilment of Perfections and become Buddhas only after sixteen asaṅkhyeyyas and a hundred thousand aeons. They are therefore called Viriyādhika future Buddhas, “future Buddhas with Predominant Energy.”

Thus it should be noted that the three designations viz., Paññādhika, Saddhādhika and Viriyādhika, are applied only to future Buddhas. Otherwise, one would think that they belonged to Fully Enlightened Buddhas. These distinctions exist only while they remain as future Buddhas, but once they attain Buddhahood, they are all identical in respect of Wisdom, Faith and Energy. One cannot say which Buddha is more accomplished than the other in each of these aspects.

Paññādhikānaṃ hi saddhā mandā hoti Paññā tikkhā;
Saddhādhikānaṃ Paññā majjhimā hoti saddhā balavā;
Vīriyādhikānaṃ saddhā-Paññā mandā vīriyam balavam
.[8]

In Paññādhika future Buddhas, Wisdom is strong but Faith is weak;
In Saddhādhika future Buddhas, Wisdom is medial but Faith is strong;
In Viriyādhika future Buddhas, Faith and Wisdom are weak, but Energy is strong.

Reasons for Difference between The Three Types of Future Buddhas

As has been stated, Bodhisattas are of three types with three respective periods of fulfilment of Perfections, namely, four asaṅkhyeyyas and a hundred thousand aeons, eight asaṅkhyeyyas and a hundred thousand aeons and sixteen asaṅkhyeyyas and a hundred thousand aeons. The reason for this difference is mentioned in the Pāramidawgan Pyo[9], an epic composed by the celebrated poet of Old Burma, Ashin Sīlavaṃsa[10]. According to it[11], the difference lies in the Path chosen by the individual future Buddha, i.e., a Paññādhika future Buddha chooses the Wisdom Path which takes four asaṅkhyeyyas and a hundred thousand aeons to reach the goal; a Saddhādhika future Buddha chooses the Faith Path which takes eight asaṅkhyeyyas and a hundred thousand aeons to reach the goal; and a Viriyādhika future Buddha chooses the Energy Path which takes sixteen asaṅkhyeyyas and a hundred thousand aeons to reach the goal.

According to the view of other teachers, as mentioned in the Pakiṇṇaka-kathā of the Cariya-Piṭaka Commentary, the difference between the three durations lies in the three degrees of energy, namely, strong, medial and weak. (This view implies that it takes Paññādhika Bodhisattas only four asaṅkhyeyyas and a hundred thousand aeons for fulfilment of Perfections because of their predominant energy; the view is thus not free from the fault of confusion (sankara-dosa)[12] as it mixes up Paññādhika future Buddhas with Viriyādhika future Buddhas.)

The view, which appeals to the Commentator Dhammapāla and others, is that the difference in duration is due to the difference in the degrees–strong, medial and weak, of maturity of Perfections leading to emancipation (Vimuttiparipācanīyā Dhamma).

To elaborate: Even at the time of receiving the prophecy, Bodhisattas are of three types:

(1) Ugghaṭitaññū Bodhisattas[13] are those who have the capacity to attain arahantship together with the six Higher Spiritual Powers (abhiññās)[14] and four kinds of Analytical Knowledge (paṭisambhidās)[15]. They can attain that stage even before the end of the third line of a verse-sermon of four lines delivered by a Buddha, if they wish to achieve Enlightenment of a Disciple (Sāvaka-Bodhi) in that very existence. ( This is one of the eight factors for receiving the prophecy.)

(2) Vipañcitaññū Bodhisattas[16] are those who have the capacity to attain arahantship together with the six Higher Spiritual Powers (abhiññās) and four kinds of Analytical Knowledge (paṭisambhidās). They can attain that stage before the end of the fourth line of a verse-sermon of four lines delivered by a Buddha, if they wish to achieve Enlightenment of a Disciple (Sāvaka-Bodhi) in that very existence.

(3) Neyya Bodhisattas[17] are those who have the capacity to attain ārahantship together with the six Higher Spiritual Powers (abhiññās) and four kinds of Analytical Knowledge (paṭisambhidās). They can attain that stage at the end of the whole verse-sermon of four lines delivered by a Buddha, if they wish to achieve Enlightenment of a Disciple (Sāvaka-Bodhi) in that very existence.

With Ugghaṭitaññū Bodhisattas, the degree of maturity of Perfections leading to emancipation is so strong that they have to endeavour only for four asaṅkhyeyyas and a hundred thousand aeons after receiving the prophecy. With Vipañcitaññū Bodhisattas, the degree of maturity of Perfections leading to emancipation is medial and they have to endeavour for eight asaṅkhyeyyas and a hundred thousand aeons after receiving the prophecy. With Neyya Bodhisattas, the degree of maturity of Perfections leading to emancipation is so weak that they have to endeavour for sixteen asaṅkhyeyyas and a hundred thousand aeons after receiving the prophecy.

Ugghaṭitaññū Bodhisattas are identical with Paññādhika Bodhisattas; so are Vipañcitaññū Bodhisattas with Saddhādhika Bodhisattas and Neyya Bodhisattas with Viriyādhika Bodhisattas.

Impossibility of Attainment of Buddhahood before completing The Required Period of Perfections

The paddy species that ripens only when it is three, four or five months old by no means yields crops in fifteen days or a month although watering and weeding may have been done many times a day; its stems and leaves cannot grow (as much as one would like) and its ears cannot start bearing seeds, thrive and mature. In the same way, it should be noted that all the three types of Bodhisattas by no means attain full Buddhahood with its perfectly ripe fruit of Omniscience before they have completed the full course of Perfections that lasts a hundred thousand aeons in addition to four, eight or sixteen asaṅkhyeyyas even if, since receiving the prophecy, they have given daily alms like those of Prince Vessantara[18] and have observed pertinent virtues such as morality, etc.

Footnotes and references:

[1]:

The Path leading to the extinction of suffering, which forms the last of the Four Noble Truths is eightfold (See below, n.3). The Eightfold Path consists of (1) right understanding (sammā-diṭṭhi), (2) right thinking (sammā-saṅkappa). (3) right speech (sammā-vācā), (4) right bodily action (sammā-kammanta), (5) right livelihood (sammā-ājīva). (6) right effort (sammā-vāyāma), (7) right mindfulness (sammā-sati), and (8) right concentration (sammā-samādhi). The first two form wisdom (paññā), the second three, morality (sīla) and the last three, concentration (samādhi). Vbh-A 416.

[2]:

Sabbaññuta-ñāṇa is the compound of sabbaññuta and ñāṇa. The first word sabbaññuta itself means Omniscience. The word occurs in Nett 204; DA 1.99; Vbh-A 197. One who is endowed with Sabbaññuta or Sabbaññuta-ñāṇa is Sabbaññū', the Omniscient One. “The Buddha is omniscient, not in the sense that he knows everything, but that he could know anything should he so desire.” DPPN under Buddha.

[3]:

They are the Truth of Suffering (dukkha), of the Origin of Suffering (dukkha-sarnudaya), of the Extinction of Suffering (dukkha-nirodha), and of the Path leading to the Extinction of Suffering (dukkha-nirodha-gāminī paṭipadā).

[4]:

“Future Perfect Buddhas” means “Future Perfectly Self-Enlightened Ones.”

[5]:

Perfection: pāramī, also called pāramitā, 'Completeness' and 'highest state' are also given as meanings of the Pāli word in PED. The Perfections are ten in number which are “the perfect exercise of the ten principal virtues of a Bodhisatta.” PED. For details see the Anudīpanī.

[6]:

Asaṅkhyeyya (asaṅkheyya) literally means ‘innumerable.’ Some take it to be the figure one followed by 140 zeros, i.e. 1014. Kacc. 395; Abhidh. 474-6. Warren translates the word as ‘immensity.’ Buddhism in Translation, p. 5.

[7]:

Aeon: kappa. which may also be translated 'world cycle.' A kappa has an age of enormous length. For details see the Anudipanī.

[8]:

Commentary on the first Khagga-visāṇa Sutta of the Sutta Nipāta.

[9]:

Dated A.D. 1491 and composed when the poet was 38, according to the Introduction, Pāramīdawgan Pyo, Rangoon 1953. It is the best known work and masterpiece of the poet. Preface, ibid.

[10]:

A monk poet and literary genius (A.D. 1453-1520) who was born in a village near Taungdwingyi but who made his name in the city of Ava.

[11]:

But what is mentioned in the epic with regard to the three types of future Buddhas is apparently based on commentrial statements. It is interesting to note that, in the author’s view, the names Paññādhika, etc. belong only to Bodhisattas, but not to Buddhas.

[12]:

But what is mentioned in the epic with regard to the three types of future Buddhas is apparently based on commentrial statements. It is interesting to note that, in the author’s view, the names Paññādhika, etc. belong only to Bodhisattas, but not to Buddhas.

[13]:

“One who already during a given explanation comes to penetrate the truth.” Buddhist Dictionary.

[14]:

They are (1) Psychic Powers (iddhi-vidha), (2) Divine Ear (dibba-sota), (3) Penetration of others' mind (citta-pariya-ñana or cetopariya), (4) Divine Eye (dibba-cakkhu), (5) Rememberance of former existences (pubbenivāsānussati or pubbenivāsa), and (6) Extinction of ‘influxes’ (āsavakkhaya). The first five being mundane can be attained through intense mental concentration (samādhi) whereas the last being supramundane can be attained only through penetrating insight (Vipassanā).

[15]:

They are (1) Analytical Knowledge of Meaning (attha), (2) of causal relations (dhamma), (3) of language (nirutti) and (4) sharp intellect (patibhāna) which can define the above three analytical knowledges.

[16]:

“One who realizes the truth after Explanation.” This is said of one who realizes the truth only after detailed explanation of that which has already been taught to him in a concise form.

[17]:

“Requiring Guidance” is said of a person who through advice and questioning, through wise consideration, and through frequenting noble-minded friends, having intercourse with them, associating with them, gradually comes to penetrate the truth.

[18]:

Famous for his most daring generosity. From the time he was made king at the age or sixteen by his father he gave alms each day costing him six hundred thousand pieces of money. Besides, he gave his white elephant, which had the power of causing rain, to the draught-stricken citizens of Jetuttara against the will of his own people. He was therefore banished to Vaṅkagiri, and while in exile he gave his son and daughter to Jūjaka, an old Brahmin who wanted to use them as slaves; he also gave his wife to Sakka, who came under the disguise of a Brahmin, to ask for her as a test of his generosity. His existence is said to be the last of the Bodhisatta before he was reborn in Tusitā, the third highest abode of celestial beings.

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