Pat.hama-mula-muli

Pat.hama-mula-muli

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Chapter 3

pp. 225-227 what became of the male guise of Mula-dhita; vicissitudes of her (his) progeny; an interval consisting of sets of kalpa-s

p. 225	"when they came home after work, the Paccekabuddha’s two children did not find their mother..., the Paccekabuddha did not pay a visit to his children. ... the two children walked and reached a river three Yojana wide. They ... saw, on the other side of the river, a jewel glittering at the top of the magnificent palace of King Cakkavattiraja [Cakra-varti[n]-raja]. ... the people ... [said,] "This palace has not been built by men; it appeared there by itself and is guarded by
p. 226	the Phi soea [Tutelary Spirit] and the Yakkha [Yaks.a]. [Yakkhas wage war against Bodhisatta-hero and go into serve with him when they are defeated." (fn. 2)] ... In the future, when King Cakkavattiraja will be born, this palace will become his residence. ..." ... the Paccekabuddha went to meet his children, ... and expressed this wish : "Let all your desires come true perfectly, ... the magic stone Man.ijoti [Man.i-jyoti] and the chariot of King Cakkavattiraja." ["The wheel ... moves in the air, accompanies him in his journeys {cf. the wheel of Ixion (GM 63.c)} in his journeys all over his empire and tied itself at the door of his palace. ... Man.ijoti is the gem that makes all desires come true." (fn. 3)] ... When midnight struck, the divinities, the spirits and the yakkha took them away and consecrated them Cakkavattiraja, so that they ruled over all the continents.
	Since then, the Paccekabuddha were born one or two per cosmic period (Kappa). {During kalpa-s praevious to that era,} Paccekabuddha
p. 227	were not seen in some Kappa while in other Kappa hundred and thousand of Paccekabuddhas were born."
	"sixty Asankheyyas and
	two hundred thousand Mahakappas went by".

pp. 227-228 a giver of donations to the Prati-eka-buddha-s; an interval consisting of a set of kalpa-s

p. 227	"then came a Kappa called Uppalakappa. At that time, a man who had performed worthy deeds for the benefit of 875000 Kot.i of Paccekabuddhas, was born during this Kappa as the son of a rich man (Set.t.hi). As he came out of his mother’s womb feet first, he was given by relatives the name Padanikkhama [Pada-niks.ama]. He recalled his previous lives during a hundred thousand Mahakappas ... . {In order to do this, he must have been an Arahan (Arhant).} ... At that time, a Paccekabuddha came begging for his morning food in the village. ... [The son of the Set.t.hi] gave away his wife and his children to beggars and set himself on fire as an offering (Puja-
p. 228	dana {‘worship-donation’}) to the Paccekabuddha".
	"eighty Asankheyyas went by."

pp. 228-230 the same giver of donations to the Prati-eka-buddha-s; an interval consisting of sets of kalpa-s

p. 228	"Then came a Kappa called Cankarakappa. Padanikkhama ... who had {during the 80 A-samkhyeya-s?} given goods to sixty Kot.i of Paccekabuddhas, was reborn as the son of a brahman named Niddamatika [Nidra-matr.ka]. At the time of his birth, his mother was sound asleep. That was the reason why the child was given the name Niddamatika. The child recalled his innumerable previous lives ... .
p. 229	... the man gave up his possessions, his spouse, his children, and set out for the deep forest. ... After his death, he was reborn in the Brahma world".
p. 230	This kalpa "was followed by
	forty Asankheyyas and
	one hundred thousand Mahakappas."

pp. 230-231 the same giver of donations to the Prati-eka-buddha-s; an interval consisting of sets of kalpa-s

p. 230	"Then came the Nilavattakappa [Nila-varta-kalpa]. Niddamatika was reborn as the son of a king and was called Vud.d.hibhutakumara. At the time of his birth, goods of all kinds, gold, silver, jewels and precious stones appeared in great quantity. ... The king cherished his son very much and had him looked after by sixteen thousand nurses, besides four thousand one coming from Utarakho [Uttara-kuru] continent, six thousand ones from Mount Kelasa [Kailasa], a thousand ones from the Naga world and six thousand ones as presents from foreign kings and princes. The nurses washed off his faeces and urine. ... The nurses [said to the child,] "O
p. 231	Eminent Being, since you were born and you are now 60000 years old ["At that time human beings lived a million years" (fn. 1), so that he was as yet merely a young child], you did not, of your own accord, eat a single ball of rice. ..." ... Having said that, the nurses who came from various places, started observing the precepts and, after their death, were reborn in heaven, the world of Gods (Devaloka)". This kalpa "was followed by
	sixteen Asankheyyas and
	one hundred thousand Mahakappas."

pp. 231-233 the same giver of donations to the Prati-eka-buddha-s; an interval consisting of a set of kalpa-s

p. 231	Then came a Kappa called Sunandakappa. At that time, the age of humans reached one million years. Vud.d.hibhutakumara was reborn in this Kappa as the son of a brahman. At the time of his birth, all those who were enemies suddenly began to love one another. ... This was the reason why his parents gave him the name Vissuddhamittakumara [Vis`uddha-mitra-kumara].
p. 232	... the divinities gave divine milk to the child who grew up from then on. At the age of sixteen, Vissuddhamittakumara gave up his secular life ... .
p. 233	Even so he did not attain Omniscience (Sabban~n~u [Sarva-jn~ata]). This kalpa "was followed by
	eight Asankheyyamahakappas."

p. 233 the same giver of donations to the Prati-eka-buddha-s; an interval consisting of sets of kalpa-s

"Then came a Kappa called Suvan.n.akappa [Suvarn.a-kalpa], during which the age of humans decreased, going from one Asankheyya of years {as had, evidently, been the usual duration of a human lifespan during the praeceding 8 A-samkhyeya-mahakalpa-s} to one million years. Vissuddhamittakumara was reborn as a son of a Set.t.hi. Those who were ill, paralytic or hunchbacked would be cured at once if they had the chance to touch or carry the child in their arms. It was for that reason that the relatives called the newborn child Arogayakumara. People coming from faraway kingdoms asked to take care of the young boy who could visit his parents only once every hundred years. When he reached manhood, Arogayakumara left his parents to enter upon ascetic life. ... He could not find a peaceful place and went back to secular life."

This kalpa "was followed by

four Asankheyyas and

one hundred thousand Mahakappas."

pp. 233-235 the same giver of donations to the Prati-eka-buddha-s becometh a [samyaksam-]buddha

p. 233	"Then came a last Kappa called Padumasarakappa during which humans lived up to one hundred thousand years. Arogayakumara, the Great Being (Mahapurisa [Maha-purus.a]), was reborn as the son of a king. On his birth day, not only all beings spoke the language of humans, but also trees, grasses, creepers.
p. 234	Even bowls, ladles, pots and jars knew how to speak. {cf. Bon mythic implements which work by themselves; Maya & Quechua mythic talking kitchenware} ... That’s why the name of Tiricchanadhammavara was given to the child. At the age of forty thousand and five hundred, he gave up his secular life, his wife and children to become a wandering ascetic. He practiced Meditation ["Bhavana" (p. 233, fn. 1)] and Insight ["Vipassana" (p. 233, fn. 2)] at the foot of the following trees :"
	*Pali*	*Thai : "Mai __"*	*Latin*
	Jelapa	Tin pet	Aslitonia scholaris
	Kimsuko	Kuao	Butea frondosa
	Pat.ali	Ge foy	Stereospermum bignoniaceae
	Pipphali	Lan	Ficus lacor
	Sala	Ran	Shorea siamensis
	Nava	Nao kan	Calophyllum inophyllum
	Ajjuna [Arjuna]	Jalo	Pentapatera arjuna
	Asoka [As`oka]	Kasalon	Millingtonia hortensis
	Mahasoka	Deunka	Jonesia asoka (?)
	Mahanibba	Asok lap moeum	Thaipingensis cantley (?)
	Piyangu	Gayom	Shorea florinbunda
	Vel.uvana		(bamboo)
	Campa		Frangipani
	Bimba	Ruak fa	Terminalia alata
	Paduma-piya [Padma-priya]	Kannika	Pterospermum accrifolium
	Assakan.n.a [As`va-karn.a]	Du	Pterocarpus macrocarpus
	Amela	Kham pom	Phyllantus emblica
	Pun.d.ari		Kaso (mango)
	Siriso	Prachik	Acacia sirisa
	Udumbara	Dua klien	Ficus glomerata
	Nigrodha		(banyan)
	Assat.t.ha [As`vattha]	Pa pen	Ficus religiosa
	Vasana	Bunnag	Mesua ferrea
	Sesa	Yom hin	Chukrasia tabularis
	Rajayatana		Buchania glabra (fly-mango)
	"He practiced mental discipline exercises at the foot of these twenty five trees; he spent two hundred years under each tree, which makes five thousand years altogether. ... he attained Omniscience under the Rajayatana tree and became a Buddha seated on his gem throne. He then recalled his innumerable previous lives. Just at that
p. 235	moment, Indra, Brahma, the Gods (Devaputta) and the Divinities (Devata) saw a Buddha surrounded with a halo of light that shone forth over ten thousand universes (Cakkaval.a). ... The Buddha answered : "... My name is Sabban~n~usattha [Sarva-jn~ata-sattva]."" {This is a title (‘all-knowing being’) rather than a proper personal name; this buddha’s personal name is (as stated on p. 240) Tikkhadhamma [Tiks.a-dharma (‘Sharp-Law’)].}

p. 236 description by that buddha (Tiks.a-dharma) concerning use of vowels to indicate the speaker’s mood

*__ mood*	*is indicated by vowels __*
bad	/a/, /u/, /i/
happy	/a/, /i/, /u/, /e/, /o/

pp. 236-237 description by that buddha (Tiks.a-dharma) concerning grammatical substantive-classes {this description, because involving consonants, would seem more naturally to apply to Thai "classifiers" (= Khmer "specifiers") than to Samskr.ta gendres – more likely, however, still some other language is intended, such as Bodish (where there are various traditional treatises on application of gendre-signs, which entail consonants – AGS)}

p.	*"gender"*	*consonants which "determine" that "gender"*
236	"masculine"	/jh/, /l/
237	"feminine"	/p/, /gh/

AGS = http://www.tibet.dk/pktc/grammar.htm#StandardRef_II_AppGenderSigns

pp. 237-238 disquisition by Sur[a]-indra upon grammar of names; focussing of attention by Tiks.a-dharma

p. 237

"Surinda, a guardian divinity of the place[,] said : "... In ‘a-la-pa-na’ {cf. /AraPAcaNA/ alphabet?},

the three genders ... each have a name (Nama).

Names [themselves] have a root (Dhatu). ...

The beings who are born on earth have a state of Consciousness (Citta-vin~n~an.a [Citta-vijn~ana]) as a [starting] point (Bindu). O Lord, please focus your Attention (Adhit.t.hana [Adhis.t.hana]) on the 101 slates and pencils ... .

p. 238

The buddha ... focussed his thought ["Determination, ... Resolution" (fn. 1)] (Adhit.t.hana) on the 101 slates and pencils and said : "Write ...". {cf. the 1001 mythic Bon books which wrote themselves} The ... instructions ... drew spontaneously the vowels ... the consonants".

pp. 238-240 multitudes enter Nirvan.a; families of the buds of Buddha during maha-kalpa-s

p. 238	"the Buddha continued to give his teaching to humans and Devata and helped them enter the eternal Nirvan.a as many as twenty-four Asankheyyas, one hundred thousand and sixty Kot.i."
p. 239	"It was predicted that the Buds of Buddha (Buddhankura) that would be born in the future would belong to three families : The first One is called Pan~n~adhika [Prajn~adhika], The second One Saddhadhika [S`raddhadhika], and the third One Viriyadhika [Viryadhika].
	The time-span from when the family would aspire that a member would become a buddha, until the attainment of such :
	*family*	*time-span*
	Pan~n~adhika	4 A-samkhyeya-s + a laks.a of maha-kalpa-s
p. 240	Saddhadhika	8 A-samkhyeya-s + a laks.a of maha-kalpa-s
	Viriyadhika	16 A-samkhyeya-s + a laks.a of maha-kalpa-s

p. 240 demise of the buddha (Tiks.a-dharma); duration thereafter of the religion established by him

p. 240	"when the Buddha reached the age of one hundred thousand years and was about to enter the Nirvan.a, the ... Blessed One established religion ["Sasana" (fn. 1)] ... for a period of"
p. 240, fn. 3	"The Wat Padaed manuscript indicates 50000 years."

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Anatole-Roger Peltier (ed.); He’le`ne Turquet de Beauregard (transl. into English) : Pat.hamulamuli : the Origin of the World in the Lan Na Tradition. Chiang Mai, 1991.