SUTRA: The compassion of past buddhas (DN 1)
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| The wondrous kalaviṅka bird |
...“When he was reborn, [the being-bent-on-supreme-enlightenment] the Bodhisattva’s voice was clear, gentle, and harmonious like the voice of a kalaviṅka bird.”
The Buddha then spoke in verse:
“He was like the bird of the Himalayas
That drinks flower nectar and sings.
The most exalted of bipeds [the Buddha]
Had a voice that was just as clear.
“When he was reborn, the Bodhisattva’s vision could see clearly as far away as a yojana.”
The Buddha then spoke in verse:
“As a result of practicing pure deeds [good karma],
He got the marvelous glow of a god [deva].
The Bodhisattva’s eyes could see
At a range of a one yojana.
“When he was reborn, the Bodhisattva grew up to adulthood and was educated in the way [of governing] in the royal hall. His favor reached the common people, and his reputation for virtue was heard [about] far away.”
The Buddha then spoke in verse:
“In the royal hall, that young man
Educated the world with the way.
He made a variety of decisions,
So he was called Vipaśyin.
His pure knowledge was vast
And deep like the ocean.
He delighted the mass of beings
And improved their wisdom.
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| Gandhara=Scythia=Saka Land |
“The prince asked his aide, ‘What sort of man is that?’
“He answered, ‘This is an old man.’
“The prince also asked, ‘What is “old”?’
“He answered, ‘Old age happens as the end of one’s life approaches. When there aren’t many years left, it’s called being old.’
“The prince asked, ‘Will I be likewise? Will I not escape this hardship [inherent defect in rebirth]?’
“He answered, ‘Yes, anyone born is sure to become old. It doesn’t matter if they are rich or poor.’
“The prince was disturbed and unhappy at that point. He told his driver to turn the chariot around and go back to the palace. He silently thought to himself, ‘To think I’ll also have to suffer being old!’”
The Buddha then spoke in verse:
“Seeing an old man, his life about to end,
Walking weakly with a cane,
The Bodhisattva thought to himself,
‘I’ve yet to escape from this hardship!’...
The Great Legend
Long Discourses of the Buddha (DN 1) Introduction
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| The Buddha Sakyamuni was not the only one |
It was then that the monastics gathered in the Flowering Grove Hall after gathering alms. They engaged in a discussion with each other: “Venerables, the unsurpassed sage is so extraordinary! His miraculous powers are far-reaching, and his authority is tremendous. He has come to know the countless buddhas [supremely enlightened beings] of the past who have entered nirvāṇa, broken the bonds [of death], and eliminated idle speculation.”
“He also knows how many aeons [kalpas] ago those buddhas lived as well as their names, surnames, the clans to which they were reborn, the meals they had, the length of their lives, and what disappointment and happiness they experienced.”
“He also knows that those buddhas possessed such precepts, such principles, such wisdom, such liberation, and such abodes.”
“What do you think, friends? Does the Tathāgata [the Wayfarer, the Thus Come One, the Well Gone One, the Buddha] know this by discerning well the nature of things, or does he know these things because the gods (devas) come and tell him about them?”
The Bhagavān [the Blessed One, the Buddha] was in a quiet place at the time and clearly overheard the monastics having that discussion with his divine ear. He rose from his [meditation] seat, went to the Flowering Grove Hall, prepared a seat, and sat down.
He knew the answer, but the Bhagavān still asked them, “Monastics, what have you been discussing after gathering here?” The monastics then related to him what it had been.
The Bhagavān told them, “Good, good! With correct faith [saddha, confidence, conviction], you’ve left home to cultivate the path [to enlightenment and liberation], and you practice as you should. All of you have two types of conduct. The first is noble discussion of the Teaching, and the second is noble silence.
“This discussion of yours is as it should be: ‘The Tathāgata’s miraculous powers [are far-reaching,] and his authority are tremendous. He fully knows the events of countless aeons in the past. He knows it because he understands well the nature of things and because the gods come and tell him.’”
The Buddha then spoke in verse:
“Monastics gathered in the Dharma Hall
And held a noble discussion;
In a quiet place, the Tathāgata
Heard it all with his divine ear.
The Buddha sun’s light shines everywhere
As he discerns the Dharma realm’s meaning.
He also knows the past events of
The Completely Awakened and their nirvāṇa.
Their names, surnames, and families,
The births they received, I know, too.
The places where they had lived,
I recall them with clear vision.
Those gods of great authority,
Quite dignified in appearance,
Also come and tell me about
The Completely Awakened and their nirvāṇa.
Recounting their rebirths, names, and surnames,
Their kalaviṅka bird voices fully knew them.
To the Unsurpassed Sage of Gods and Humans,
They describe the buddhas of the past.”
Avians (Suparnas, Garudas) are diverse
The Seven Buddhas
He again asked the monastics, “Would you like to hear about the circumstances of past buddhas that the Tathāgata knows with the knowledge of past lives? I’ll tell you about them.”
The monastics said: “Bhagavān, now would be a good time for it.” “We’d be glad to hear it.” “Excellent, Bhagavān!” “If there’s time for a discourse (sutra), we’ll approve of it.”
The Buddha told the monastics, “Listen closely! Listen closely, and consider it well. I’ll discern and explain.” The monastics then accepted the teaching and listened.
The Buddha told the monastics, “Ninety-one aeons ago, there was a buddha named Vipaśyin who was the Tathāgata, the Arhat [fully enlightened], who arose in the world. Furthermore, monastics, thirty-one aeons ago, there was a buddha named Śikhin who was the Tathāgata, the Arhat, who arose in the world. Furthermore, monastics, thirty-one aeons ago, there was another buddha named Viśvabhū who was the Tathāgata, the Arhat, who arose in the world. Furthermore, monastics, during this present fortunate aeon, there was a buddha named Krakucchanda, another who was named Kanakamuni, and another who was named Kāśyapa. [It is called a "fortunate aeon" for having four buddhas.] Now, I’ve also achieved the supreme and complete awakening during this present aeon of fortune.”
The Buddha then spoke in verse:
“Ninety-one aeons in the past,
There was the Buddha Vipaśyin.
Next, thirty-one aeons ago,
There was the Buddha Śikhin.
During that same aeon,
Tathāgata Viśvabhū arose.
During the present fortunate aeon,
There have been countless millions of years.
There were four great sages
Who arose because of their pity for beings:
Krakucchanda, Kanakamuni,
Kāśyapa, and Śākyamuni. More
- 大本—Charles Patton (trans), suttacentral.net, edited by Dhr. Seven, Wisdom Quarterly
Then she was reborn in a high-caste family of Savatthi. She was born with a memory of her previous existences. And saying to herself, “I am the wife of the 
