DN 14 Mahapadana Sutta: The Great Discourse on the Lineage

Thus have I heard.

Once Buddha was staying at Savatthi, in Anathapindika’s park in the Jeta Grove, in the Kareri hutment. After alms round, a group of monks gathered together sitting in the Kareri pavilion and held a serious discussion on former lives, they said, "This is how it was in a former life," or "That is how it was."With his divine ear, Buddha overhead the discussion and came to join them inquiring on what discussion they were having. He asked the monks :"Would you all like to hear a proper discourse on past lives." The monks replied " Yes, blessed one." Then Buddha illustrated the doctrine of past lives and lineage of previous enlightened arahants. 

"Monks, 91 aeons ago, the Arahant, the fully enlightened Buddha Vipassi arose in the world.31 aeons ago, the Buddha Sikhi arose; in the same 31 aeons before this Buddha Vessabhu arose. And in this present fortunate aeon the Buddhas Kakusandha, Konagamana, and Kassapa arose in the world. And in this present fortunate aeon I too have now arisen in the world as a fully enlightened Buddha.

On the history of family : Buddha Vipassi was born of Khattiya race, and arose in a Khattiya family, the Buddha Sikhi likewise; and the Buddha Vessabhu likewise; then Buddha Kakusandha was born of Brahmin race, and arose in a Brahmin family; the Buddha Konagamana likewise; the Buddha Kassapa likewise. Then I, monks, who am now the Arahant and fully-enlightened Buddha, was born of Khattiya race, and arose in a Khattiya family. 

On the history of clan: Buddha Vipassi was of the Kondanna clan; Likewise for Buddha Sikhi and Buddha Vessabhu; the Buddha Kakusandha was of the Kassapa clan; likewise for Buddha Konagamana and Buddha Kassapa; then I who am now the Arahant and fully enlightened Buddha, am of the Gotama clan. 

​On the history of lifespan: In the time of the Buddha Vipassi the life-span was 80,000 years; in the time of Buddha Sikhi 70,000 years; in the time of Buddha Vessabhu 60000 years; in the time of Buddha Kakusandha 40,000 years; in the time of Buddha Konagamana 30,000 years; in the time of Buddha Kassapa it was 20,000 years. In my time the lifespan is short, limited, and quick to pass: rarely people lives up to one hundred years.

On the history of enlightenment: Buddha Vipassi gained his full enlightenment at the foot of a trumpet flower tree; Buddha Sikhi under a white mango tree; Buddha Vessabhu under a Sal tree; Buddha Kakusandha under an acacia-tree; Buddha Konagamana under a fig tree; Buddha Kassapa under a Banyan tree; and I became fully enlightened at the foot of an Assattha tree.

​On this history of chief disciples: Buddha Vippasi had the pair of noble disciples Khanda and Tissa; Buddha Sikhi had Abhibhu and Sambhava; Buddha Vessabhu had Sona and Uttara; Buddha Kakusandha had Vidhura and Sanjiva; Buddha Konagamana had Bhiyyosa and Uttara; Buddha Kassapa had Tissa and Bharadvaja; I myself now have the pair of noble disciples Sariputta and Moggallana.

On the history of sangha assembly: Buddha Vipassi had three assemblies of disciples, one of 6,800,000, one of 100,000, and one of 80,000 monks, and of these three assemblies all were Arahants; Buddha Sikhi had three assemblies of disciples: one of a 100,000, one of 80,000, and one of 70,000 monks and all are Arahants; Buddha Vessabhu had three assemblies, one of 80,000, one of 70,000, and one of 60,000 monks and all are Arahants; Buddha Kakusandha had one assembly: 40,000 monks and all are Arahants; Buddha Konagamana had one assembly: 30,000 monks and all are Arahants; Buddha Kassapa had one assembly: 20,000 monks and all are Arahants; I, monks, have one assembly of disciples, 1250 monks, and this one assembly consists only of Arahants. 

​On the history of personal attendant: Buddha Vipassi’s personal attendant was the monk Asoka; Buddha Sikhi’s was Khemankara; Buddha Vesabhu’s was Upasannaka; Buddha Kakusandha’s was Vuddhija; Buddha Konagamana’s was Sotthija; Buddha Kassapa’s was Sabbamitta; my chief personal attendant now is Ánanda. 

On the history of parents: Buddha Vipassi’s Father was King Bandhuma, his mother Queen Bandhumati and King Bandhuma’s royal capital was Bandhumati. Buddha Sikhi’s Father was King Aruna, his mother Queen Pabhavati; King Aruna’s capital was Arunavati. Buddha Vesabhu’s father was King Suppatita, his mother was Queen Yasavati; King Suppatita’s capital was Anopama. Buddha Kakusandha’s father was the Brahmin Aggidatta, his mother was the Brahmin lady Visakha. The king at that time was Khema; his capital was Khemavati. Buddha Kanogamana’s father was the Brahmin Yannadatta, his mother was the Brahmin lady Uttara. The king at that time was Sobha; his capital was Sobhavati. Buddha Kassapa’s father was Brahmin Brahmadatta, his mother was the Brahmin Lady Dhanavati. The king at that time was Kiki; his capital was Caranasi. And now, monks, my father is King Suddhodana, my mother was Queen Maya, and the royal capital was Kapilavatthu."

After explaining on this history of past Buddhas and their backgrounds, Buddha rose from his seat and went back to his lodging. After Buddha left, another discussion arose amongst the monks: " It is marvellous that the Tathágata (Buddha) has great power and ability to recall how the past Buddhas gained Parinibbána by cutting away the hindrances, cutting off craving, put an end to samsara (rebirth) and ending all suffering. He recalls their birth, their name, their clan, their life-span, the disciples and assemblies connected with him. Well now, friends, how did the Tathágata gain such penetrative knowledge to know the names, the clans, the discipline, their Dhamma, their wisdom, their liberation of the past Buddhas? Did some deva (deities) reveal this knowledge to him?" 

​At this point, after resting Buddha came to the Kareri Pavilion again and asked what discussion did he interrupt. The monks told him what they were discussing. Buddha replied: " The Tathágata understands these things by his own penetration of the principles of the Dhamma; and devas, too, have told him. Well, monks, do you wish to hear more about past lives?" The monks replied yes and Buddha continued to explain more about past lives and lineage. 
​
"Monks, 91 aeons ago, the Arahant, the fully enlightened Buddha Vipassi arose in the world. He was born of the Khattiya race, and arose in a Khattiya family. He was of the Kondanna clan. The span of his life was 80,000 years. He gained his full enlightenment at the foot of a trumpet flower tree. He had the pair of noble disciples Khanda and Tissa as his chief disciples. He had 3 assemblies of disciples: one of 6,800,000, one of 100,000, and one of 80,000 monks, all are Arahants. His chief personal attendant was the monk Asoka. His father was King Bandhuma, his mother was queen Bandhumati. The Kings Capital was Bandhumati.
​
The rule is that Bodhisattva Vipassi descended from the Tushita heaven, mindful and clearly aware, into his mothers womb. When that happens, an immeasurable, splendid light surpassing the glory of the most powerful devas will appear. And whatever dark spaces lay beyond the worlds end, chaotic, will be illuminated by this immeasurable splendid light. And those beings that have been reborn there recognize each other by this light and  this ten-thousand-fold world system trembles and quakes and is convulsed. And this immeasurable light shines forth. That is the rule when a Buddha to be is going to be born. 

It is also the rule that when a Bodhisattva has entered his mother’s womb, four devas come to protect him from the four quarters, saying, "Let no man, no non-human being, no thing whatsoever harm this Bodhisattva or this Bodhisattvas mother!" After a Bodhisattva has entered his mother’s womb, his mother becomes by nature virtuous, refraining from taking life, from taking what is not given, from sexual misconduct, from lying speech, or from taking intoxicants. His mother has no sensual thoughts connected with a man, and she cannot be overcome by any man with lustful thoughts. His mother enjoys the five-fold pleasures of the senses and takes delight, being endowed and possessed of them. That is the rule.

It is also the rule that when a Bodhisattva has entered his mother’s womb, she has no sickness of any kind, she is at ease and without fatigue of body, and she can see the Bodhisattva fully formed inside her womb. Monks, the fetus is as if a gem, a beryl, pure, excellent, well cut into eight facets, clear, bright, flawless and perfect in every respect, were strung on a blue, yellow, red, white, or orange cord. And a man with good eyesight, taking it in his hand would describe it as such. Bodhisattva’s mother dies seven days after his birth and will be reborn in the Tushita heaven. That is the rule.

​It is also the rule that whereas other women carry the child in their womb for nine or ten months before giving birth, the Bodhisattva’s mother will carry him for exactly ten months before giving birth. Whereas other women give birth sitting or lying down,the Bodhisattva’s mother gives birth standing up. When the Bodhisattva issues forth from his mothers womb, devas welcome him first, and then humans. When the Bodhisattva issues is born, he does not touch the earth. Four devas will receive him and place him before his mother, saying, "Rejoice, your majesty, a mighty son has been born to you!" That is the rule.

It is also the rule that when the Bodhisattva is born, he is stainless,not contaminated by water, mucus, blood, or any impurity, totally pure and spotless. Just like a  pure unstained jewel. Two streams of water will appear from the sky, one cold, the other warm, with which they ritually wash the Bodhisattva and his mother. As soon as he is born, the Bodhisattva takes a firm stance on both feet, facing north, then takes seven steps, and then under a white sunshade he scans the four quarters, and declares with a bull-like voice, "I am chief in the world, supreme in the world, eldest in the world. This is my last birth, there will be no more re-becoming. " "Then an immeasurable, splendid light surpassing the glory of the most powerful devas will appear. This is the rule. 

​When Prince Vipassi was born, King Bandhuma asked the Brahmins to examine the baby and do a fortune telling. 
Brahmins replied: "Your honor, rejoice that a mighty son has been born to you. It is a gain and a great profit for you. This prince is endowed with the 32 marks of a great man. So he will be either a ruler, a wheel turning righteous monarch of the law, conqueror of the four quarters who has established the security of his realm and is possessed of the seven treasures: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as seventh, the Counselor Treasure. He will have 1000 sons and a magnificent army. Or he will become an Arahant, a fully enlightened Buddha.
​
The thirty-two marks of a great man are: 
1. He has feet with level tread
2. On the soles of his feet are wheels with a thousand spokes
3. He has projecting heels
4. He has long fingers and toes
5. He has soft and tender hands and feet
6. His hands and feet are webbed
7. He has high-raised ankles
8. His legs are like an antelopes
9. Standing and without bending, he can touch and rub his knees with either hand. 
10. His male organs are enclosed in a sheath.
11. His complexion is bright, the color of gold
12. His skin is delicate and so smooth that no dust adheres to it
13. His body hairs are separate, one to each pore.
14. They grow upwards, bluish-black like collyruim, growing in rings to the right.
15. His body is divinely straight
16. He has the seven convex surfaces.
17. The front part of his body is like a Lion’s.
18. There is no hollow between his shoulders.
19. He is proportioned like a banyan-tree: his height is as the span of his arms.
20. His bust is evenly rounded.
21. He has a perfect sense of taste
22. Her has jaws like a lions
23. He has forty teeth.
24. His teeth are even.
25. There are no spaces between his teeth.
26. His canine teeth are very bright.
27. His tongue is very long
28. He has a Brahma-like voice, like that of the Karavika-bird.
29. His eyes are deep blue.
30. He has eyelashes like a cow’s.
31. The hair between his eyebrows is white, and soft like cotton down
32. His head is like a royal turban."

​King Bandhuma appointed nurses to carefully look after Prince Vipassi. The prince had very sweet, charming and beautiful voice and was very well-loved by everyone. Owing to past kamma, Prince Vipassi was endowed with the divine eye and he could see a league day and night alike. He was unblinkingly watchful just like the 33 gods hence he was named "Vipassi". Then King Bandhuma built three palaces specially for Prince Vipassi, one for the rainy season, one for the cold season, and one for the hot season, to cater for all the five-fold sense pleasures and to shelter him from any sufferings. There Prince Vipassi stayed in the rainy season palace for the four months of the rainy season, with no male attendants, surrounded by female musicians, and he never left that palace."

Buddha continued to explain Prince Vipassi life before enlightenment : " Then, monks, after many years, hundreds of thousands of years later, Prince Vipassi said to his charioteer to bring him to the pleasure park to inspect it. When he arrived at the park, Prince Vipassi saw an aged man, bent, broken, leaning on a stick, tottering, sick with his youth all vanished. At the sight of the aged man, he asked the charioteer why this man does not look like others, what's wrong with him? The charioteer explained that that's an old man with not much time to live. Then the Prince asked if he will age and will he not be exempted from old age? The charioteer that no one can escape aging. After returning to his palace, Prince Vipassi was overwhelmed by grief and dejection as he thinks birth will lead to inevitable ageing. 

The King Bandhuma asked the Charioteer what happened at the park that caused the Prince to be upset. Charioteer told the King what Prince Vipassi saw. Fearing that the prophecy of the prince going into the homeless life and becoming a Buddha will come true, the king provided for Prince Vipassi to have even more enjoyment of the five-fold sense pleasures, in order that he should rule the kingdom as a universal monarch.  Thus the prince continued to live indulging in, and addicted to the five-fold sense-pleasures. 

After many years, hundreds of thousands of years later, Prince Vipassi said to his charioteer to bring him to the pleasure park to inspect it. When he arrived at the park, Prince Vipassi saw a sick man, very ill, fallen into his own urine and excrement, people picking him up and putting him in a bed. At the sight of this sick man, he asked the charioteer why this man does not look like others, what's wrong with him? The charioteer explained that that's a sick man who can hardly recover from his illness. Then the Prince asked if he will fall sick and will he not be exempted from diseases too? The charioteer that no one can escape from diseases. After returning to his palace, Prince Vipassi was overwhelmed by grief and dejection as he thinks birth will lead to inevitable diseases and their accompanied sufferings. 

The King Bandhuma asked the Charioteer what happened at the park that caused the Prince to be upset. Charioteer told the King what Prince Vipassi saw. Fearing that the prophecy of the prince going into the homeless life and becoming a Buddha will come true, the king provided for Prince Vipassi to have even more enjoyment of the five-fold sense pleasures, in order that he should rule the kingdom as a universal monarch.  Thus the prince continued to live indulging in, and addicted to the five-fold sense-pleasures. 

​After many years, hundreds of thousands of years later, Prince Vipassi said to his charioteer to bring him to the pleasure park to inspect it. When he arrived at the park, Prince Vipassi saw a large crowd clad in many colors and carrying a coffin. At the sight of this sight, he asked the charioteer what are they doing? The charioteer explained that they are carrying a dead man. Prince went to have a better look at the corpse and asked why he was called a dead man. The Charioteer said he is dead because now his parents and relatives will not see him again and he can't see them again. Then the Prince asked if he will die one day and will he not be exempted from death too? The charioteer that no one can escape from death. After returning to his palace, Prince Vipassi was overwhelmed by grief and dejection as he thinks birth will lead to death. 

​The King Bandhuma asked the Charioteer what happened at the park that caused the Prince to be upset. Charioteer told the King what Prince Vipassi saw. Fearing that the prophecy of the prince going into the homeless life and becoming a Buddha will come true, the king provided for Prince Vipassi to have even more enjoyment of the five-fold sense pleasures, in order that he should rule the kingdom as a universal monarch.  Thus the prince continued to live indulging in, and addicted to the five-fold sense-pleasures. 

​​After many years, hundreds of thousands of years later, Prince Vipassi said to his charioteer to bring him to the pleasure park to inspect it. When he arrived at the park, Prince Vipassi saw a shaven-headed, who has gone forth into monkshood and wearing a yellow robe. At the sight of this sight, he asked the charioteer why this man does not look like others, what's wrong with him? The charioteer explained that he is a monk who follows the dhamma, lives in serenity, does good actions, performs meritorious deeds, harmless and truly has compassion for all living beings. Prince went to have a better understanding what a monk is and spoke to the monk. 

Prince Vipassi told the charioteer to take the carriage and drive back to the Palace, but he stayed back, shaved off his hair and beard, put on yellow robes and go forth from the household life into homelessness.  Then a great crowd from the royal capital city, Bandhumati, 84,000 people gathered after they heard that Prince Vipassi had gone forth into monkshood. They thought: 'This is certainly no common teaching and discipline, certainly not common for Prince Vipassi to become a monk. If the prince has done so, why should not we?’ And so, these 84,000 people shaved off their hair and beards and donned yellow robes, followed the Bodhisattva Vipassi into monkshood. Following the Bodhisattva Vipassi, they went on alms rounds through villages, towns, and royal cities.

Then the Bodhisattva Vipassi thought that he should not be in a crowd like this and went into solitude seclusion. He thought: "This world is in a sorry state: There is birth and decay, there is death and rebirth again and again (samsara). And no one knows any way of escape from this suffering, this aging and this death. When will deliverance be found from this suffering, this aging and death? What brings about ageing and death? " Then it dawned on him and he realized the dependent origination (the cause and effect): "Because of Birth being present, aging and death occurs, birth conditions aging and death."

Then Bodhisatta Vipassi realized the 12 links of dependent origination in reverse order: 
- What conditions ageing and death? - Birth 
- What conditions birth? - Becoming 
- What conditions becoming? - Clinging
- What conditions clinging? - Cravings 
- What conditions craving? - Feelings 
- What conditions feelings? - contact 
- What conditions Contact? - siz sense spheres 
- What conditions six sense spheres? - Mind and Body 
- What conditions mind and body? - Consciousness
- What conditions consciousness? - Volitional formations
- What conditions volitional formations? - Ignorance 

​Dependent origination have 12 links which are interlinked : it analyses the causes and conditions that lead to samsaric life (rebirth). In this world there is a cause for everything that happens. When the cause is removed the effect ceases. The cause of suffering in samsara and the eradication of such suffering are explained in accordance with dependent origination. 
“Whenever this is present, this is also present.
Whenever this is absent, this is also absent.”
“From the arising of this, this arises.
From the cessation of this, this ceases to be.” 

Then Bodhisatta Vipassi realized the cessation of suffering roots in the eradication of the cause of each link: 
​- With the cessation of birth --> ageing and death ceases 
- With the cessation of becoming --> birth ceases
- With the cessation of clinging --> becoming ceases 
- With the cessation of craving --> clinging ceases 
- With the cessation of feelings --> craving ceases 
- With the cessation of contact --> feelings ceases 
- With the cessation of six sense spheres --> contact ceases 
- With the cessation of mind and body --> six sense sphere ceases 
- With the cessation of consciousness --> mind and body ceases 
- With the cessation of volitional formations --> consciousness ceases 
- With the cessation of ignorance --> volitional formation cease 

"Cessation, cessation", there arose in Bodhisatta Vipassi with insight into things never realized before, knowledge, vision, awareness and light. He developed insight and wisdom. 

Then the Bodhisattva Vipassi dwelt contemplating the rise and fall of the five aggregates of clinging namely the body, the  feeling, perception, the mental formations and consciousness (their arising and passing away). As he remained contemplating the rise and fall of the five aggregates of clinging, before long his mind was freed from the corruptions without remainder and he became enlightened. 

​After Buddha Vipassi became an arahant, a fully enlightened buddha, he thought that he has realized this dhamma which is profound, hard to grasp, peaceful, excellent, beyond reasoning and to be apprehended by the wise. But should he teach this dhamma, he pondered as he thinks that the people are so delighted in clinging and would not understand dependent origination.  He thought : "Those delighted in this clinging and craving will find it hard to calm all the mental formations, the abandonment of all substrates of rebirth, the waning of craving, dispassion, cessation and Nibbána. And if I were to teach Dhamma to others and they did not understand me, that would be a weariness and a trouble to me."

​Buddha Vipassi uttered this phrase : 
"This that I’ve attained, why should I proclaim?"
Those full of lust and hate can never grasp it.
Leading upstream this Dhamma, subtle, deep
​Hard to see, no passion-blinded folk can see it."

Then a certain Great Brahma sensed that Buddha Vipassi is inclined to inaction rather than teaching the Dhamma. He thought the world is perishing and will be destroyed if Buddha Vipassi does not preach the Dhamma that will benefit people. So in a swift, the Great Brahma appeared before Buddha Vipassi  and said: " May the Blessed one teach the Dhamma, may the Well-Farer teach the Dhamma! There are beings with little dust on their eyes who are perishing through not hearing Dhamma: they will become knowers of Dhamma, there are people who can understand the Dhamma!" Then Buddha Vipassi explained why he does not want to teach the dhamma. Two more times Brahma appeared to persuade Buddha Vipassi to teach. 

​At the third time, Buddha Vipassi recognized Brahma’s appeal and was moved by compassion for beings. He surveyed the world with his Buddha eye. And he saw beings with little dust on their eyes and with much dust, with faculties sharp and dull, of good and bad disposition, easy and hard to teach, and a few of them living in fear of transgression and of the next world. And just as in a pool of blue, red or white lotuses some are born in the water, grow in the water and, not leaving the water, thrive in the water, some are born in the water and reach the reach the surface, while some, having reached the surface, grow out of the water and are not polluted by it. Then Buddha Vipassi was convinced that there are people out there who could understand the dhamma and will benefit from it. 

Then knowing his thought, the Great Brahma addressed the Buddha Vipassi in these verses: 
"As on a mountain peak a watcher sees the folk below
So, man of Wisdom, seeing all, look down from Dhamma heights!
Free from woe, look on those who are sunk in grief, oppressed with birth and age.
Arise, hero, victor in battle, leader of the Caravan, traverse the world!
Teach, O Lord, the Dhamma, and they will understand." 

Buddha Vipassi replied to the Great Brahma in these verses: 
" Open to them are the Deathless doors! (Path to enlightenment) 
Let those that hear now put forth faith. 
For fear of trouble I did not preach at first
The excellent Dhamma for men, Brahma! " 

​Buddha Vipassi thought, "To whom should I first teach this Dhamma? Who would understand it quickly?" Then he thought of Khanda the King’s son and Tissa the Chaplain’s son, living in the capital city of Bandhumati. They are wise, learned, experienced, and for a long time have had little dust on their eyes, they will understand it quickly." Then Buddha Vipassi went to the deer park of Khema and he taught Khanda and Tissa a graduated discourse on generosity, on morality and on heaven, showing the danger, degradation and corruption of sense desires, and the profit of renunciation. And when Buddha Vipassi knew that the minds of Khanda and Tissa were ready, pliable, free from the hindrances, joyful and calm, then he preached the Buddha’s special discourse in brief: On sufferings, its origin, its cessation, and the path. And just as a clean cloth from which all stains have been removed receives the dye perfectly, so in prince Khanda and Tissa, the Chaplains son, as they sat there, there arose the pure and spotless Dhamma Eye, and they knew: whatever things have an origin must come to cessation.

​Both Khanda and Tissa having seen, attained, experienced, and penetrated the Dhamma, having passed beyond doubt, having gained perfect confidence in the teacher's doctrine without relying on others, said: "Excellent Lord, Excellent! It is as if someone were to set up what had been knocked down, or to point out the way to one who had got lost, or to bring an oil lamp into a dark place so that those with eyes could see what was there. Just so, the Blessed One has expounded the Dhamma in various ways. We go for refuge to the Blessed one and to the Dhamma. May we receive the go forth and receive ordination!"

After ordination, Buddha Vipassi instructed them with a discourse on Dhamma, inspired them and delighted them, showing the danger, degradation and corruption of conditioned things and the profit of Nibbána. And through their being inspired, fired, and delighted with this discourse, it was not long before their mind was free from the corruptions without remainder and they attained the fruits of enlightenment. 

​Then a great crowd of 84,000 heard that Buddha Vipassi and that two respectable men Khanda and Tissa had gone forth to become a monk, so they went to the deer park to pay respect and sat down to listen to the teachings of Buddha Vipassi. After hearing the graduated discourse, these 84,000 people also developed the pure and spotless dhamma eye, they understood the teachings and they knew "Whatever things have an origin must come to cessation." They too received ordination and become monks. After hearing more teachings from Buddha Vipassi they too had their minds free from corruption without remainder. 

​During that time, at the capital of Bandhumati, there was a vast gathering of six million, eight hundred thousand monks. When Buddha Vipassi went into seclusion, he thought wouldn't it be wonderful if i asked the monks to go out for the happiness and out of compassion of the world, for the welfare and happiness of devas and humans to teach them the dhamma. I will ask them not to go in pairs to teach this dhamma that is lovely in the beginning, lovely in the middle and lovely in the end, displaying the holy life fully complete and perfect. here are beings with little dust on their eyes who are perishing through not hearing Dhamma: They will become Knowers of Dhamma. There will people who will benefit from these teachings and show them the path to enlightenment.

This noble thoght was made known to a great Brahma who encouraged the Buddha Vipassi to send his monks out to teach the laypeople and spread the teachings far and wide. Buddha concurred and told the monks to come back to the Royal Capital of Bhandumati at the end of six years  to recite the disciplinary code. 

​After six years of wandering and spreading the dhamma, the monks returned to Bhandumati. Then Buddha Vipassi told the monks to follow the precepts: 
Patient forbearance is the highest sacrifice.
Supreme is Nibbána, so say the Buddhas.
He’s not ‘One Gone Forth’ who hurts others, (Do not kill and harm)
No ascetic, he who harms another.
Not to do any evil but to cultivate the good,
To purify ones mind, this the Buddha’s teaching. 
Not insulting, not harming, restraint according to rule,
Moderation in food, seclusion of dwelling, (Do not over-indulge)
Devotion to high thinking, this the Buddha’s teach. 

​Buddha continued : " Once, monks, I was staying Ukkattha in the Subhaga grove at the foot of a great Sal tree. As I dwelt there in seclusion it occurred to me: "The Devas of the Pure Abodes have not been visited and not been taught the dhamma for so long. Suppose I were to visit them now? And then Buddha vanished from Ukkattha and appeared among the Aviha Devas. And many thousands of the Devas came to me, saluted me and stood to one side. Then they said: "Sir, it is 91 aeons since the Buddha Vipassi appeared in the world. And we, sir, who lived the Holy Life under the Buddha Vipassi, having freed ourselves from sense desires, have arisen here." They narrated the lineage and history of Buddha Vipassi to me. 

Then the devas continued and said: "Sir, in this fortunate aeon, now the Lord Buddha has arisen in the world, he was born of the Khattiya race and arose in a Khattiya family; he was of the Gotama clan; in his time the life span is short, limited and quick to pass: it is seldom that anybody lives to be a hundred. He gained his full enlightenment under an Assattha tree; he has a pair of noble disciples, Sariputtaand Moggallana; he has one assembly of Disciples, 1250 monks, who are all Arahants; his chief personal attendant is Ánanda; his father is King Suddhodana, his mother was Queen Maya, and his fathers royal capital is Kapilavatthu. Such was the Lord’s renunciation, such his going forth, such his striving, such his full enlightenment; such his turning of the wheel. And we sir, who have lived the Holy Life under the Lord, having freed our self from sense desires, have arisen here. "

Then Buddha went with the Aviha Devas to see the Atappa Devas, and with these to see the Sudassa Devas, and with these to see the Sudassi Devas, and with all of these to see the Akanittha Devas. And there many thousands of devas came, saluted to Buddha and stood to one side, saying, "Sir, it has been 91 aeons since the Buddha Vipassi appeared in the world. Buddha Vipassi’s renunciation was like this, his going forth like this, his striving like this, his full enlightenment like this; his turning of the wheel like this. And in this fortunate aeon, now the Lord Buddha has arisen in the world. Such was the Lord’s renunciation, such going forth, such his striving, such his full enlightenment; such his turning of the wheel. And we sir, who have lived the Holy Life under the Lord, having freed our self from sense desires, have arisen here. "

Buddha: "And so it is, monks, that by his penetration of the Fundamentals of Dhamma, the Tathágata remembers the past Buddhas who have attained final Nibbána, have passed by all suffering; he recalls their births, their names, their clan, their life span, their twin disciples, their assemblies of disciples. He recalls how the past Buddhas were born, What they were called, what's their clan, thus was their morality, their Dhamma, their wisdom, their dwelling, thus was their liberation."

At the end of this discourse given by , the monks were delighted and rejoiced at his words.

In other words, this discourse talks about the past lives focusing on past Buddhas : their birth, their family, their names, their clans, their renunciation, their enlightenment, their disciples and their dhamma. 

By WHH

​References: 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The long discourses of the Buddha (Bhikkhu Bodhi)