English
Of Vessabhu, bhikkhus, the Blessed One, the Arahant, the Perfectly Self-Awakened One, the monk named Upasanta was the attendant, the chief attendant. Of Kakusandha, bhikkhus, the Blessed One, the Arahant, the Perfectly Self-Awakened One... The Buddha's attendant was a monk named Buddhija, the chief attendant. The Blessed One, the Arahant, the Perfectly Self-Awakened Konagamana, monks, had a monk named Sotthija as his attendant, the chief attendant. The Blessed One, the Arahant, the Perfectly Self-Awakened Kassapa, monks, had a monk named Sabbamitta as his attendant, the chief attendant. And I, monks, at present, have a monk named Ananda as my attendant, the chief attendant. 12. The Blessed One, the Arahant, the Perfectly Self-Awakened Vipassi, monks, had a king named Bandhuma as his father. A queen named Bandhumati was his mother, the one who gave birth. King Bandhuma's royal capital was a city named Bandhumati. The Blessed One, the Arahant, the Perfectly Self-Awakened Sikhi, monks, had a king named Aruna as his father. A queen named Prabhaavati was his mother, the one who gave birth. King Aruna's royal capital was a city named Arunavati. The Blessed One, the Arahant, the Perfectly Self-Awakened Vessabhu, monks, had a king named Suppatita as his father. A queen named Vassavati was his mother, the one who gave birth. King Suppatita's royal capital was a city named Anoma. The Blessed One, the Arahant, the Perfectly Self-Awakened Kakusandha, monks, had a brahmin named Aggidatta as his father. A brahmin woman named Visakha was his mother, the one who gave birth. At that time, monks, there was a king named Khema. King Khema's royal capital was a city named Khemavati. The Blessed One, the Arahant, the Perfectly Self-Awakened Konagamana, monks, had a brahmin named Yaññadatta as his father. A brahmin woman named Uttara was his mother, the one who gave birth. At that time, monks, there was a king named Sobha. King Sobha's royal capital was a city named Sobhavati. The Blessed One, the Arahant, the Perfectly Self-Awakened Kassapa, monks, had a brahmin named Brahmadatta as his f A brahmin was his father. A brahmin woman named Dhanavatī was his mother, the one who bore him. At that time, monks, there was a king named Kikī. The city of Bārāṇasī was King Kikī’s royal capital. “My father, monks, is now King Suddhodana. Queen Māyā is my mother, the one who bore me. The city of Kapilavatthu is the royal capital.” This is what the Blessed One said. Having said this, the Sugata rose from his seat and entered the monastery. Then, not long after the Blessed One had departed, this conversation arose among those monks: “It is wonderful, friends, it is amazing, friends, the great power and great might of the Tathāgata. For the Tathāgata remembers past Buddhas, who have attained final Nibbāna, who have cut off proliferation, who have cut off the round of rebirth, who have exhausted the cycle of existence, who have transcended all suffering— he remembers their birth, he remembers their name, he remembers their clan, he remembers their lifespan, he remembers their pair of chief disciples, he remembers their assembly of disciples— ‘Such was the birth of those Blessed Ones, such were their names, such were their clans, such were their virtues, such were their teachings, such were their wisdoms, such were their abidings, such was their liberation.’” “Is it, friends, that this Dhamma-element has been well-penetrated by the Tathāgata himself, and because of the well-penetration of that Dhamma-element, the Tathāgata remembers past Buddhas, who have attained final Nibbāna, who have cut off proliferation, who have cut off the round of rebirth, who have exhausted the cycle of existence, who have transcended all suffering— he remembers their birth, he remembers their name, he remembers their clan, he remembers their lifespan, he remembers their pair of chief disciples, he remembers their assembly of disciples— ‘Such was the birth of those Blessed Ones, such were their names, such were their clans, such were their virtues, such were their teachings, such were their wisdoms, such were their abidings, such was their liberation’? Or did deities inform the Tathāgata of this matter, whereby the Tathāgata remembers past Buddhas, who have attained final Nibbāna, who have cut off proliferation…” who have cut off the round of rebirths, who have exhausted the round of rebirths, who have transcended all suffering, he recollects them by birth, he recollects them by name, he recollects them by clan, he recollects them by lifespan, he recollects them by pairs of disciples, he recollects them by assemblies of disciples— 'Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their teachings, such their wisdom, such their abiding, such their liberation.' And this was the unfinished discussion of those bhikkhus. Then the Blessed One, having risen from seclusion in the evening, approached the Kareri-maṇḍala-māḷa. Having approached, he sat down on the seat prepared. Having sat down, the Blessed One addressed the bhikkhus: "Bhikkhus, with what talk are you now gathered? And what was your unfinished discussion?" When this was said, those bhikkhus said to the Blessed One: "Here, Venerable Sir, after the Blessed One had not long departed, this discussion arose among us: 'It is wonderful, friends, it is amazing, friends, the great power and great might of the Tathāgata, that the Tathāgata recollects the Buddhas of the past, who have attained final Nibbāna, who have cut off proliferation, who have cut off the round of rebirths, who have exhausted the round of rebirths, who have transcended all suffering, he recollects them by birth, he recollects them by name, he recollects them by clan, he recollects them by lifespan, he recollects them by pairs of disciples, he recollects them by assemblies of disciples— saying: "Such was the birth of those Blessed Ones, such were their names, such their clans, such their virtue, such their teachings, such their wisdom, such their abiding, such their liberation." Is it, friends, that this Dhamma-element has been well penetrated by the Tathāgata, by the penetration of which Dhamma-element the Tathāgata recollects the Buddhas of the past, who have attained final Nibbāna, who have cut off proliferation, who have cut off the round of rebirths, who have exhausted the round of rebirths, who have transcended all suffering, he recollects them by birth, he recollects them by name, he recollects them by clan, he recollects them by lifespan..." and also remembers the pair of disciples, and also remembers the assembly of disciples— "Of such a birth were those Blessed Ones, of such a name, of such a clan, of such virtue, of such a teaching, of such wisdom, of such a dwelling, of such liberation were those Blessed Ones." Or perhaps deities informed the Tathāgata of this matter, by which the Tathāgata remembers the Buddhas of the past, who have attained final Nibbāna, whose proliferation is cut off, whose round of rebirths is cut off, whose cycle of existence is exhausted, who have transcended all suffering— remembers them by birth, remembers them by name, remembers them by clan, remembers them by lifespan, remembers them by the pair of disciples, and remembers them by the assembly of disciples— "Of such a birth were those Blessed Ones, of such a name, of such a clan, of such virtue, of such a teaching, of such wisdom, of such a dwelling, of such liberation were those Blessed Ones"? "This, indeed, Venerable Sir, was our unfinished conversation, when the Blessed One arrived." 15. "Monks, it is the Tathāgata's own well-penetrated Dhamma-element, by the well-penetration of which Dhamma-element, the Tathāgata remembers the Buddhas of the past, who have attained final Nibbāna, whose proliferation is cut off, whose round of rebirths is cut off, whose cycle of existence is exhausted, who have transcended all suffering— remembers them by birth, remembers them by name, remembers them by clan, remembers them by lifespan, remembers them by the pair of disciples, and remembers them by the assembly of disciples— 'Of such a birth were those Blessed Ones, of such a name, of such a clan, of such virtue, of such a teaching, of such wisdom, of such a dwelling, of such liberation were those Blessed Ones.' And deities also informed the Tathāgata of this matter, by which the Tathāgata remembers the Buddhas of the past, who have attained final Nibbāna, whose proliferation is cut off, whose round of rebirths is cut off, whose cycle of existence is exhausted, who have transcended all suffering— remembers them by birth, remembers them by name, remembers them by clan, remembers them by lifespan, remembers them by the pair of disciples, and remembers them by the assembly of disciples— 'Of such a birth were those Blessed Ones, of such a name, of such a clan, of such virtue, of such a teaching, of such They were thus, by wisdom, thus liberated, those Blessed Ones. “Would you wish, monks, to hear a discourse on past lives, even more extensively?” “Now is the time, Blessed One; now is the time, Fortunate One; for the Blessed One to give a discourse on past lives even more extensively. Having heard it from the Blessed One, the monks will remember it.” “Then, monks, listen, attend carefully, I shall speak.” “Yes, Venerable Sir,” those monks replied to the Blessed One. The Blessed One said this: 16. “It was ninety-one aeons ago, monks, that Vipassī, the Blessed One, Arahant, Perfectly Self-Awakened One, arose in the world. Vipassī, monks, the Blessed One, Arahant, Perfectly Self-Awakened One, was by birth a khattiya, he arose in a khattiya family. Vipassī, monks, the Blessed One, Arahant, Perfectly Self-Awakened One, was by clan Koṇḍañña. The lifespan of Vipassī, monks, the Blessed One, Arahant, Perfectly Self-Awakened One, was eighty thousand years.