Chapter 3 - Sumedha the Brahmin

[For the Anudīpanī on this chapter, see Anudīpanī on words and phrases]

This discourse on Buddhavaṃsa or the History of the Lives of the Buddhas was delivered by the Buddha to His kinsmen, the Sakyas, on His first visit to the city of Kapilavatthu after His enlightenment. The Sakya elders and relatives, in their stubborn pride, did not pay obeisance to Him when they gathered to meet Him. In order to subdue their pride and make them show respect to Him, the Buddha caused to appear in the sky a jewelled platform stretching from east to west throughout the ten thousand universe and performed on it the Twin Miracle^[1] of water and fire. While He was doing so, He gave the discourse on the lives of the Buddhas, beginning with the story of Sumedha the Brahmin, as requested by the Venerable Sāriputta, the Chief Disciple, who had the honour of occupying the seat on the immediate right of the Buddha^[2].

At the time of the First Council, the great elders, the Venerable Mahā Kassapa, the Mahāthera Ānanda, etc., desiring to recite the full discourse on Buddhavaṃsa together with introductions,^[3] prescribed a set way of recitation (vācanāmagga) beginning with the verse “Brahmā ca Lokādhipati Sahampati...”

Here, however, the narration will begin with the story of Sumedha the Brahmin, as told by the Buddha, at the request of the Venerable Sāriputta.

Four asaṅkhyeyyas and a hundred thousand aeons ago, there flourished the city of Amaravatī. A well-planned city in all respects, it was beautiful and pleasant. Surrounded by verdant and delightful open spaces, abounding in shades and springs, well-stocked with food and provisions and rich in assorted goods for people’s enjoyment, this city warmed the hearts of divine and human beings.

This city was ever resounding with ten kinds of sounds or noises, such as the noises of elephants, horses, chariots, the sounds of big drums, short drums, harps, singing, conch shells, clappers and of invitations to feasts. (Other cities were full of unpleasant noises and alarming cries.)^[4]

This city was endowed with all characteristics of a metropolis. There was no scarcity of trades and crafts for earning a living. It was rich in seven kinds of treasures, namely, diamonds, gold, silver, cat’s-eyes, pearls, emeralds and coral. It was crowded with foreign visitors. Provided with everything as in a celestial realm, it was the abode of a powerful people enjoying the benefits of meritorious deeds.

Sumedha The Future Buddha

There lived in the city of Amaravatī, a brahmin named Sumedha^[5]. His parents were descendants from a long line of brahmin families. He was, therefore, a pure brahmin by birth from both paternal and maternal sides. He was born of a virtuous healthy mother. He could not be treated with contempt on account of his birth, by saying: “This man is of low birth that goes back to seven generations of his ancestors.” He was not a man to be abused or despised. In fact, he was a man of true brahmin blood with very good looks that charmed everyone.

As regards his wealth, he had treasures in store worth many crores and abundant grain and other commodities for daily use. He had studied the three Vedas of Iru, Yaju and Sāma, and, being expert in these texts, could recite them flawlessly. Effortlessly, he became well versed in (1) Nighaṇḍu or glossary that explains various terms, (2) Keṭubha or rhetoric which is concerned with literary works and which explains various literary ornamentations of learned authors, (3) Vyākaraṇa (Akkharapabheda) or grammar that deals with analysis of words and explains various grammatical rules and such terms as alphabet, consonant, etc., (4) Iti-hāsa (also called Purāṇa) which constitutes the fifth Veda and which tells of legends and ancient tales^[6].

He was equally well-versed in Lokāyata, a philosophical work, which discourages acts of merit and favours actions which prolong saṃsāra and in works dealing with various characteristics of great men, such as future Buddhas, future Private Buddhas, etc. He was also an accomplished teacher in Brahmanical lore that had been taught by generation after generation of teachers.

The parents of Sumedha the Wise passed away while he was still young. Then the family treasurer, bringing the list of riches, opened the treasure-house which was full of gold, silver, rubies, pearls, etc., and said: “Young master, this much is the wealth that has come down from your mother’s side and this much from your father’s, and this much from your ancestors.” He informed him of his wealth which had belonged to seven generations of his ancestors, and saying: “Do as you wish with these riches,” handed them over to him.

Footnotes and references:

[1]:

The Pāli word is yamaka-pāṭihāriya, which Malalasekera also calls “The miracle of the double appearances.” He explains: “it consisted in the appearance of phenomena of opposite character in pairs e.g., producing flames from the upper part of the body and a stream of water from the lower, and then alternatively from the right side of his body and from the left. From every pore of his body rays of six colours darted forth, upwards to the realm of Brahmā and downwards to the edge of the Cakkavāḷa.” DPPN.

[2]:

he other Chief Disciple, the Venerable Moggallāna, had the honour of occupying a similar seat on the immediate left of the Buddha.

[3]:

The author gives details of the introduction in the chapter on Gotama Buddhavaṃsa.

[4]:

Here the author gives some examples of unpleasant noises and alarming cries to be heard in other cities. We have omitted them from our translation. In connection with the ten sounds refer the Anudīpanī.

[5]:

The author says Sumedha was so called "because he was endowed with praiseworthy wisdom."

[6]:

The author says in the paragraph following this that "Itihāsa as the fifth Veda" means it is the fifth in the enumeration of sciences, which according to the Canon, should run (1) Three Vedas, (2) Nighandu, (3) Keṭubha (4) Vyākaraṇa and (5) Itihāsa. According to the Sīlakkhanda Commentary, by adding Athabbaṇa, the Vedas become four in number and hence Itihāsa, which comes after them is the fifth.