THE GREAT CHRONICLE OF BUDDHAS
12
fulfilment of Perfections, namely, four
asa~khyeyyas
and a hundred thousand aeons, eight
asa~khyeyyas
and a hundred thousand aeons and sixteen
asa~khyeyyas
and a hundred
thousand aeons. The reason for this difference is mentioned in the
PÈramidawgan Pyo
15
, an
epic composed by the celebrated poet of Old Burma, Ashin SÊlavaÑsa
16
. According to it
17
,
the difference lies in the Path chosen by the individual future Buddha, i.e., a
PaÒÒÈdhika
future Buddha chooses the Wisdom Path which takes four
asa~khyeyyas
and a hundred
thousand aeons to reach the goal; a
SaddhÈdhika
future Buddha chooses the Faith Path
which takes eight
asa~khyeyyas
and a hundred thousand aeons to reach the goal; and a
ViriyÈdhika
future Buddha chooses the Energy Path which takes sixteen
asa~khyeyyas
and
a hundred thousand aeons to reach the goal.
According to the view of other teachers, as mentioned in the PakiÓÓaka-kathÈ of the
Cariya-PiÔaka Commentary, the difference between the three durations lies in the three
degrees of energy, namely, strong, medial and weak. (This view implies that it takes
PaÒÒÈdhika
Bodhisattas only four
asa~khyeyyas
and a hundred thousand aeons for
fulfilment of Perfections because of their predominant energy; the view is thus not free
from the fault of confusion (
sankara-dosa
)
18
as it mixes up
PaÒÒÈdhika
future Buddhas
with
ViriyÈdhika
future Buddhas.)
The view, which appeals to the Commentator DhammapÈla and others, is that the
difference in duration is due to the difference in the degrees–strong, medial and weak, of
maturity of Perfections leading to emancipation (
VimuttiparipÈcanÊyÈ
Dhamma).
To elaborate: Even at the time of receiving the prophecy, Bodhisattas are of three types:
(1) UgghaÔitaÒÒ| Bodhisattas
19
are those who have the capacity to attain arahantship
together with the six Higher Spiritual Powers (
abhiÒÒÈs
)
20
and four kinds of Analytical
Knowledge (
paÔisambhidÈs
)
21
. They can attain that stage even before the end of the
third line of a verse-sermon of four lines delivered by a Buddha, if they wish to
achieve Enlightenment of a Disciple (
SÈvaka-Bodhi
) in that very existence. ( This is
one of the eight factors for receiving the prophecy.)
(2) VipaÒcitaÒÒ| Bodhisattas
22
are those who have the capacity to attain arahantship
together with the six Higher Spiritual Powers (
abhiÒÒÈs
) and four kinds of Analytical
Knowledge (
paÔisambhidÈs
). They can attain that stage before the end of the fourth
line of a verse-sermon of four lines delivered by a Buddha, if they wish to achieve
Enlightenment of a Disciple (
SÈvaka-Bodhi
) in that very existence.
15. Dated A.D. 1491 and composed when the poet was 38, according to the Introduction,
PÈramÊdawgan Pyo
, Rangoon 1953. It is the best known work and masterpiece of the poet.
Preface, ibid.
16. A monk poet and literary genius (A.D. 1453-1520) who was born in a village near
Taungdwingyi but who made his name in the city of Ava.
17. But what is mentioned in the epic with regard to the three types of future Buddhas is apparently
based on commentrial statements. It is interesting to note that, in the author's view, the names
PaÒÒÈdhika, etc. belong only to Bodhisattas, but not to Buddhas.
18. Fault of confusion;
sa~kara-dosa
. The word is also found in Sanskrit which means in rhetoric
the confusion or blending together or metaphors which ought to be kept distinct. SED.
19. ‚One who already during a given explanation comes to penetrate the truth.‛ Buddhist Dictionary
20. They are (1) Psychic Powers (
iddhi-vidha
), (2) Divine Ear (
dibba-sota
), (3) Penetration of
others' mind (
citta-pariya-Òana
or
cetopariya
), (4) Divine Eye (
dibba-cakkhu
), (5)
Rememberance of former existences (
pubbenivÈsÈnussati
or
pubbenivÈsa
), and (6) Extinction of
'influxes' (
Èsavakkhaya
). The first five being mundane can be attained through intense mental
concentration (
samÈdhi
) whereas the last being supramundane can be attained only through
penetrating insight (
VipassanÈ
).
21. They are (1) Analytical Knowledge of Meaning (
attha
), (2) of causal relations (
dhamma
), (3) of
language (
nirutti
) and (4) sharp intellect (
patibhÈna
) which can define the above three analytical
knowledges.
22. ‚One who realizes the truth after Explanation.‛ This is said of one who realizes the truth only
after detailed explanation of that which has already been taught to him in a concise form.