Miscellaneous Topics – 2420
prior to this one, Prince Khattiya, the son of King Añjasa, on his departure from
a park, committed an offence against the Paccekabuddha Devala. No text
mentions the appearance of a Buddha in that aeon.
In the commentary on the Traditions about the Elder Bhaddaji (
Bhaddajitthera-
apādāna
, Tha-ap 560), too, it is stated that the venerable had given alms food to
500 Paccekabuddhas in an empty aeon (
suñña-kappa
). It is clear from these texts
that Paccekabuddhas appear in empty aeons.
Again, the Traditions about Kusumāsaniya (
Kusumāsaniya-apādāna
, Tha-ap 128)
mentions that the “future Kusumāsaniya was reborn as the Universal Monarch
Varadassī in the aeon that immediately followed.”
The Traditions about the Supporter Tiṇasanthara (
Tiṇasanthara-dāyakatthera-
apadāna
, Tha-ap 78) of the same work, it also says that the “future Tiṇasanthara
was reborn as the Universal Monarch Migasammata in the second aeon prior to
the present one,” suggesting that there is the possibility of the appearance of
Universal Monarchs in an empty aeon.
The non-empty aeon in which Buddhas appear is divided into five classes:
1. The essential aeon in which a single Buddha appears (
sāra-kappa
).
2. The fine aeon in which two Buddhas appear (
maṇḍa-kappa
).
3. The noble aeon in which three Buddhas appear (
vara-kappa
).
4. The essential and fine aeon in which four Buddhas appear (
sāra-maṇḍa-
kappa
).
5. The Auspicious aeon in which five Buddhas appear (
Bhadda-kappa
).
The aeon that witnessed the existence of Sumedha, as mentioned in the chapter
on the Brahmin Sumedha (see chapter III), is an essential and fine aeon in which
four Buddhas appear.
Amaravatī
The city of Amaravatī came into existence after the appearance of three
Buddhas: Taṇhaṅkara, Medhaṅkara, and Saraṇaṅkara, and before the
appearance of Dīpaṅkara.
Amarā
means “god,” an immortal being, and
vatī
means “possessing,” hence, “the great city possessed by the gods.”