Buddha Chronicle 19: Vipassī Buddhavaṃsa

When the aeon in which Buddha Phussa had appeared came to an end, in the ninety-first kappa ago, from the present one, there appeared Buddha Vipassī. The chronicle of Buddha Vipassī is as follows:

In that ninety-first aeon, when the life span of human beings decreased from asaṅkhyeyyas to eighty thousand years, Bodhisatta Vipassī, on complete fulfilment of Perfections, was reborn in Tusitā which was a common practice of Bodhisattas. Having accepted the request made by devas and Brahmās, he descended to the human world and was conceived in the womb of Queen Bandhumatī, Consort of King Bandhuma, in the city of Bandhumati. When ten months had elapsed, he was born in Migadāya garden which should be called Deer Park, for as a sanctuary, Khemā by name, it was full of deers. Miraculous Happening

When the Bodhisatta Prince was born, wherever he went, by day or by night, a huge white umbrella of divine origin constantly hovered over him to protect him from heat and cold, dust and dew drops. He was ever adored by people. He was brought up being carried now in one’s lap and then in another’s, having no chance to put his feet on the ground.

The Meaning of The Name Vipassī

Since his birth, he had possessed wonderful eyes which were kammavipākaja (or which appeared as a result of his meritorious deeds), and powerful like those of the divine ones. With these eyes, the Bodhisatta could see unobstructed as far as one yojana around, in daytime or at night. As devas of Tāvatiṃsa always see only with their open eyes, so had the Bodhisatta Prince seen things with his never-closed but ever-open eyes since his birth; hence his famous name, Prince Vipassī.

Besides, one day, while a case was being tried in the law-court of his father, King Bandhuma, the duly adorned baby prince was handed to the King who placed him in his lap and while he was fondly amusing him, his ministers judged against a certain owner of property, saying that he was not the owner. Unsatisfied with the unjust decision, the Prince suddenly cried bitterly. The King then asked his men to look for the reason, saying: “Why has such a thing happened to my son? Investigate into this matter.” When they investigated and could find no cause, other than that judges at the law court must have made a wrong verdict. So the verdict was reversed. Being satisfied then, the prince stopped crying. In order to find out “whether the prince cried because he actually knew the case,” they reverted to the original decision. This made him cry again bitterly as before. Then only did the father realize: “My son really knows what is right and what is wrong.” Since then the King ruled his country without negligence.

From that time onwards, the Bodhisatta’s name, Prince Vipassī, became more famous on account of his ability to distinguish between right and wrong.

Royal Household Life

When Prince Vipassī came of age, he lived in three palaces, namely, Nanda, Sunanda and Sirīmā. Being entertained and served by female attendants headed by Princess Sudassanā (or Sutanu), he thus enjoyed a deva-like bliss of royal household life for eight thousand years.

The Four Omens

One day, Prince Vipassī summoned his charioteer and said: “I would like to see the gardens. I shall go there.” On his way to the gardens in a chariot, he saw an old man who was a deva in disguise. (Since it was a strange sight as he had never seen any aged person before) He asked: “O charioteer, what is this man doing? His hair, as well as his body, are not like others.”

“My lord, this is an old man,” replied the charioteer. “What is an old man?” asked the Prince again (as he did not actually know what an old man meant). “My lord,” answered the charioteer, “an old man is an aged person. He cannot live much longer.” “Charioteer, will I also become old? Am I subject to old age, too?” “My lord, you and I, everybody is liable to grow old. Nobody can escape old age.”

Then the Bodhisatta Prince said, “No longer do I want to see the gardens, turn back from here to the palace.” When he arrived in the palace, he contemplated: “Oh, birth is indeed wearisome. When there is birth, there will definitely be old age.” Thus contemplating the prince became very unhappy.

Having learnt about the matter from the charioteer, the King provided him with means for enjoying sensual pleasures more then before in order to prevent his son from renouncing the world.

Several thousand years after that, the Prince went to the gardens for second time and he saw a sick person on the way. He did not proceed but turned back to the palace as before. When the father heard of his son’s unhappiness and pensive mood, he enticed him with even more objects of sensual pleasures.

On his third trip to the gardens too, several thousand years after the second visit, having seen a dead body, he returned to the palace as before.

Still several thousand years thereafter, when he made a fourth trip to the gardens, he came across a monk on the way and asked the charioteer about the monk. When he came to know what a monk was, he was so pleased that he had the chariot driven towards the monk’s direction.

On reaching the monk, he asked more details of monkhood and became all the more delighted. Accordingly, he said to the charioteer: “Charioteer, take back the chariot to the palace and keep it there. I shall become a recluse in this very place.” He thus sent the charioteer back. That was the day in which Princess Sudassana gave birth to a son named Samavattakkhandha.

After sending back the charioteer, Prince Vipassī shaved his head, put on the robes and became a recluse. (Though there is no mention of how the bowl and robes were obtained, it should be understood that as with past Buddhas, they were offered by Suddhāvāsa Brahmas who came down for this purpose.)

Then eighty-four thousand citizens of Bandhumatī, on hearing of the Prince’s renunciation, joined him and also became recluses by themselves.

Attainment of Buddhahood

Being accompanied by the eighty-four thousand recluses, Bodhisatta Vipassī made a tour of villages, market-towns, and cities. Wherever he went, people erected pavilions and gave him alms-food on a grand scale, but the Bodhisatta was tired of such grand offerings. The day before the eighth month of his renunciation, i.e. on the fourteenth waxing moon of Vesākha, it occurred to him thus: “It is not proper for me to live in the company of my followers. What if I were to stay alone and away from them.” So he parted with his recluses. On the full-moon day of Vesākha, the day of his Enlightenment, he partook the milk-rice offered by the daughter of Sudassana, the wealthy man and spent the daytime in the local sāla grove. In the evening, he went to the pātali Mahābodhi tree. On the way, he accepted eight handfuls of grass from Sujātā, a watch-man of barley field. As soon as he spread the grass at the foot of pātali Bodhi tree, there appeared the Aparājita Pallanka, measuring fifty-three cubits high.

The trunk of the pātali Bodhi tree was fifty cubits high, its main branches were also fifty cubits in length; so the total height of the tree was one hundred cubits on the day the tree was approached by the Bodhisatta. That day, the tree looked as though it was covered, from the bottom to the top, by fragrant flowers which were strung together uniformly. It was pervaded with divine scents. On that day, not only the pātali Bodhi tree but also all the trees and bushes in the ten-thousand world-systems bloomed.

Sitting cross-legged on the pallanka, the Bodhisatta concentrated his energy of four levels, in the same manner as described in previous Buddhas, and attained Buddhahood.

Three Occasion of The Buddha’s Teaching (Dhammābhisamaya)

Having attained Buddhahood, the Buddha stayed in the neighbourhood of the Bodhi tree for forty-nine days. Having accepted a Brahmā’s request, He considered as to whom He should teach first and He saw His half-brother, Prince Khanda and the Purohita’s son, Tissa (both His future Chief Disciples), were endowed with the merits of their past deeds which could lead to the Path and Fruition, He, by His psychic power, immediately appeared at the Deer Park, called Khemā. Upon arriving, He sent the gardener for Prince Khanda and His friend Tissa. When they arrived, He advised them to renounce the world and He taught the Dhammacakka-pavattana Sutta to all devas, humans and Brahmās who had gathered to listen to Him. Then a large multitude of devas, humans and Brahmās, who were headed by the Prince and the purohita's son, attained the Path and Fruition.

In particular, Prince Khanda and the Purohita’s son Tissa, who were the future Chief Disciples, became ehi-bhikkhus and attained arahantship not long after.

(This was the first Dhammābhisamaya.)

At a later time, on hearing that “Buddha Vipassī has arrived at Khemā Deer Park near Bandhumati” and that “Prince Khanda and the purohita's son, Tissa, have also become monks in the presence of Buddha Vipassī,” eighty-four thousand male citizens of Bandhumatī joined them and became monks themselves. To these eighty-four thousand monks, the Buddha administered the “Elixir of Immortality.”

(This was the second Dhammābhisamaya.)

The eighty-four thousand men, who were members of retinue while Buddha Vipassī was a prince, came to attend upon him early in the morning of the day the Bodhisatta went to the royal gardens for the fourth time, which was also the day of his renunciation. When they did not see the Prince at the palace, they returned home for the morning meal. After finishing their meal, they enquired about the Prince. Hearing that he had gone to the garden, they also went to the garden to see the Prince.

On the way, they met the charioteer who was sent back by Prince Vipassī and heard from him of the Prince’s renunciation. Instantly they took off all their layman’s clothing, cut their hair and beard and became recluses wearing the robes which were bought at a market. Then these eighty-four thousand recluses, who had followed his example, approached Bodhisatta Vipassī and sat around him. Surrounded thus by them, the Bodhisatta practised dukkaracariyā for eight months. On the day before the full moon of Vesākha, the fourteenth waxing moon of the month, he became tired of association with them and thought: “I have been with them all along. While I was a Prince, I roamed about in the company of these eighty-four thousand men. It is not proper to have them with me also now. What is the use of such a band of people.” He also thought thus: “I shall depart from them immediately today.” Then he changed his thought thus: “There is little time left for doing so today. If I go now they will all know my departure. I had better go tomorrow.”

Meanwhile, residents of a certain village, which was like Uruvelā in the time of our Buddha, were busy preparing milk-rice for the Bodhisatta and his eighty-four thousand companions for the next day, after duly inviting them. On that day, which was the full moon of Vesākha, Bodhisatta Vipassī partook the meal with his retinue at the village and returned to his sylvan residence.

On his return, the recluses, after performing their duties towards the Bodhisatta, they withdrew to their respective places. Then only the Bodhisatta, who was in his little leaf-hut, deciding: “It is the best time for me to leave,” got out from his hut, shut its door and headed for the Mahābodhi tree.

In the evening, the recluses went to the Bodhisatta’s retreat to attend upon him and waited around His hut, expecting to see their master. Only after a long time, they said among themselves: “A long time has elapsed. Let us investigate.” So saying, they opened the door of the leaf-hut and looked inside but did not see the Bodhisatta. Nevertheless, wondering: “Where has the master gone?” they did not make any effort to search for him. “He must have been tired of our company and seems to like staying alone. We shall see him only when he became a Buddha.” With such thoughts, they left the place and went towards the interior of Jambudīpa.

Later on, when they heard that “Prince Vipassī has become a Buddha and taught the Dhammacakka-pavattana Sutta,” they left for the Khemā Deer Park near Bandhumati city and assembled at there in due course. The Buddha then gave them a talk on the Dhamma. The eighty-four thousand monks attained the Path and Fruition.

(This was the third Dhammābhisamaya.)

Three Occasions of The Disciples’ Meeting (Sannipāta)

There were three meetings of Buddha Vipassī’s disciples. The first took place at Khemā Deer Park. There, in the midst of the eighty-four thousand monks who had followed Buddha Vipassī and another eighty-four thousand monks who had followed Prince Khanda and the Purohita’s son, Tissa, in renunciation, totalling one hundred and sixty-eight thousand monks, Buddha Vipassī recited the Ovāda Pāṭimokkha.

(This was the first sannipāta.)

At a later time, there took place the meeting of a hundred thousand monks who had put on the robes after witnessing the Twin Miracle displayed by the Buddha. (This was the second sannipāta.)

Still at a later time, Buddha Vipassī’s three half-brothers, on their return after crushing an insurgency at the border, were asked to express their boons by their royal father who was so delighted with their success. “We have been permitted to ask what we want,” said the princes among themselves, “We do not need ask any other boon than permission to attend upon our elder brother.” When their request was granted, they invited the Buddha to the towns and villages under them and attended upon and honour Him. Accordingly, the Buddha went and accepted the veneration shown to Him. He also gave them a sermon, as a result of which, eighty thousand people became ehi-bhikkhus and attained arahantship.

In the company of these eighty thousand arahats, in Khemaka Deer Park, Buddha Vipassī recited the Ovāda Pāṭimokkha.

(This was the third sannipāta.)

Future Buddha Gotama, as Atula Nāga King, received Prophecy from Buddha Vipassī.

Meanwhile our future Buddha Gotama was the Nāga-King Atula of great might. In the company of several crores of nāga who were playing celestial musical instruments, he approached Buddha Vipassī, Lord of the three worlds. In order to honour the Buddha and His bhikkhus, he invited the Sangha, headed by the Buddha (to his place). He built a great pavilion which was adorned with seven kinds of gems and were pleasing to the eye, like the orb of a full moon. He accommodated the Buddha with His Sangha in the pavilion and performed grand alms-giving to them for seven days. He also offered a golden bench, which was richly decorated, to the Buddha.

Sitting in the midst of the Sangha, the Buddha taught him a sermon in appreciation of his alms and, at the conclusion of the sermon, declared prophetically about him, saying: “In the ninety-first kappa from the present one, this Atula Nāga-King will indeed become a Buddha.”

Having heard the Buddha’s prophecy, Bodhisatta Atula Nāga-King was overjoyed, and determined to fulfil the Perfections even more energetically.

Particulars of Buddha Vipassī

Buddha Vipassī’s birthplace was Bandhumatī City. His father was King Bandhuma and His mother was Bandhumatī.

He reigned for eight thousand years. His three palaces were Nanda, Sunanda and Sirīmā.

His Chief Consort was Sudassanā who had one hundred and twenty thousand maids of honour. His son was Prince Samavattakkhandha.

The vehicle He used after seeing the four omens was a chariot drawn by a thoroughbred horses. He practised dukkaracariyā for eight months.

His two male Chief Disciples were Khanda Thera and Tissa Thera. His attendant was Asoka Thera.

His two female Chief Disciples were Candā Therī and Candamittā Therī. His Bodhi tree was a pātali.

His noble male lay supporters were the wealthy persons, Punabbasumitta and Nāga. His female supporters were Sirīmā Upāsikā and Uttarā Upāsikā.

The height of Buddha Vipassī, Lord of the three worlds, was eighty cubits. His rays spread as far as seven yojanas. (By ‘His rays’ is meant His natural body lustre.)

The life span during Buddha Vipassī’s time was eighty thousand. Living for fourfifths of this life span, He rescued devas, humans and Brahmās from saṃsāric waters and placed them on Nibbānic shores.

After showing the light of Dhamma and the teaching on the deathless Nibbāna, Buddha Vipassī, with many of His arahat-disciples, finally attained Parinibbāna (like a mass of fire became extinct after burning brightly).

Saṃvega

Buddha Vipassī’s exalted power, exalted glory, and His body adorned with characteristic marks vanished. Unsubstantial and futile are all conditioned things!

Cetīya

In this way Buddha Vipassī, Conqueror of the five Māras, attained Parinibbāna in Sumittā Park. A seven yojanas high cetiya was erected in that very park and dedicated to Him

Here ends Vipassī Buddhavaṃsa.