Kappas Timescale In the Buddhist system of timescale, the word “kappa” meaning “cycle or aeon” is used to denote certain time-periods that repeat themselves in cyclical order. Four time-cycles are distinguished; a great aeon (maha-kappa), an incalculable aeon (asankheyya-kappa), an included aeon (antara-kappa) and a lifespan (ayu-kappa). A maha kappa or aeon is generally taken to mean a world cycle. How long is a world cycle? In Samyutta Nikaya ii, Chapter XV, the Buddha used the parables of the hill and mustard-seed for comparison:
Incalculable Aeon or Epoch (Asankheyya-kappa) According to Anguttara Nikaya ii, 142, there are four periods called incalculable epochs (asankheyya-kappa) within a great aeon or world cycle (maha-kappa). The duration of each of these epochs cannot be enumerated even by taking hundreds of thousands (lakhs) of years as a unit, hence the name “incalculable aeon”. These four incalculable epochs are:
Explanation of Lifespan in 1st, 2nd & 3rd jhāna Planes
What is the cause of destruction and evolution of the world? In the Manual of Cosmic Order, the Venerable Mahathera Ledi Sayadaw writes: “Without a known beginning, and without end, the world or physical universe continues the same whether world-lords or supreme beings (issara) appear or not. Not made, not created by any such, not even a hundred, not even a thousand, not even a hundred thousand world-lords would be able to remove it. By the law of heat (utu niyama), by the law of natural causation (dhamma niyama), the order of the physical universe is maintained.” During the developed epoch, human lifespan can increase or decrease depending on their morality. When morality is on the rise, human lifespan increases till it reaches an exceedingly great age of 80,000 years at the peak of human morality. When immorality prevails, human lifespan decreases till it reaches a minimum of 10 years at the base of human bestiality. Details of these two periods of increase and decrease in the human lifespan are found in the Cakkavati-Sihananda Sutta
D 26
D 27 of the Digha Nikaya. The duration of one cycle in which the lifespan of humans rises from ten years to an exceeding great age and then falls to ten years again is called an antara-kappa, an included era. In the Manual of Cosmic Order, the Venerable Ledi Sayadaw used the sands of the Ganges for comparison: “If a man were to count the number of years by the grains of sand, picked up one by one from one league of the Ganges, the sands would be exhausted sooner than the years of one included era were all counted.” At the completion of 64 included eras, the developed epoch comes to an end. Since there are no living beings (in human and celestial realms) during the other three epochs, they are not reckoned in terms of included eras. But as all four incalculable epochs are of the same duration, the Commentaries equate one incalculable epoch (asankheyya-kappa) with 64 included eras (antara-kappa). In some Pali Texts, one incalculable epoch is quoted as containing either 64 or 20 included eras. This is because there is another type of included era reckoned in terms of the lifespan in Avici Hell that is one-eightieth of a world cycle or one-twentieth of an incalculable epoch. In this way, we can assume that one incalculable epoch is equal to 64 included eras of human beings or 20 included eras of Avici Hell beings. The Pali word “ayu-kappa” literally means lifecycle or lifespan. If the lifespan is 100 years, then an ayu kappa is one century; if lifespan is 1000 years, an ayu kappa is one millennium. When the Buddha said, “Ananda, I have developed the four Iddhipadas (bases of psychic power). If I so desire, I can live either a whole kappa or a little more than a kappa”, the kappa should be taken to mean ayu kappa, the lifespan of humans, which was 100 years during that period. This is the interpretation provided by the Commentaries on the statement of the Buddha taken from the Mahaparinibbana Sutta
D 16. An aeon or world cycle in which there is no Buddha is called a suñña kappa (empty or void aeon). An aeon in which one or more Buddhas appear is called a Buddha kappa. By the word kappa standing alone, a Maha-kappa is meant. There are five types of Buddha kappas, namely:
The present kappa is a Bhadda (auspicious) kappa; of its five Buddhas, four have appeared, namely: Kakusandha, Konagamana, Kassapa and Gotama (Sakyamuni), the fifth Mettaya has yet to appear. The interval of time that elapses between one Buddha kappa and the next can vary from one kappa to one asankheyya of kappas. ‘Asankheyya’ literally means ‘innumerable’ while Childers’ Pali Dictionary defines asankheyya as the highest of the numerals 10140 or 1 followed by 140 zeros! An asankheyya of kappas, 10140 or innumerable number of world cycles is a mind-boggling time period that defies the imagination! It should not be confused with asankheyya-kappa, which is just ¼ of a kappa. Our Lord Buddha Gotama received his confirmation when as the hermit Sumedha, he made his aspiration to become a Supreme Buddha at the feet of Dipankara Buddha, four asankheyyas of kappas and one hundred thousand kappas ago. Since then there have been 11 Buddha kappas, the present one being the eleventh. It should not be construed that there were no Buddha kappas before that of Dipankara Buddha or that no more Buddhas will arise after the present kappa. The numbers of Buddhas who have come and gone in the past, or who will come and go in the future, are as countless as the sands of the Ganges. The names of the twenty-four Buddhas who preceded our Lord Gotama beginning from Lord Dipankara and time intervals are listed below.
Eight Qualifications of a Bodhisatta (Future Buddha) Let alone becoming a Supremely Enlightened Buddha, even the stage of development of one to receive the prophecy of Buddhahood and be confirmed as a Bodhisatta or Future Buddha, can be realized only when one is endowed with eight qualifications, namely:
Only those who are endowed with these eight qualifications are eligible to receive the Niyata Vivaranam or definite assurance of becoming a Buddha. Even when as a Bodhisatta, it is so difficult to receive the prophecy of Buddhahood, what can be said of Buddhahood itself, which takes a minimum time of four asankheyyas and a lakh of kappas for the future Buddha to develop the Perfections to their highest levels without any regard for even own his life! It is because of his Great Compassion (Mahakaruna). “What is the use of crossing over alone, being a man aware of my strength? Having reached Omniscience (as a Buddha), I will cause the world together with the devās to cross over.” (Chronicle of Buddhas I, 56) “Paramo” means highest and is used to designate a Bodhisatta because he is the highest of being, endowed with extraordinary virtues of dana, sila, etc. Although he has the ability to attain Arahantship in that very life, yet he chooses to postpone it in order to gain Supreme Enlightenment out of Great Compassion to save others by teaching them the way to escape from the cycle of Samsara. The ten noble qualities, which the Bodhisatta has to practise and fulfill for an enormous period of time, are called the Ten Paramis or Perfections. According to the Commentaries, once a person has been confirmed as a Bodhisatta (future Buddha), he has to fulfill the ten Paramis or Perfections, namely:
Fulfilling the above perfections by sacrificing one’s external properties is called ordinary perfections (Parami). Fulfilling them by sacrificing one’s limbs and other organs of the body is called middle perfections (Upaparami). Fulfilling them by sacrificing even one’s life is called highest perfections (Paramattha-Parami). Thus the ten perfections in three grades give thirty perfections. For Lord Gotama Buddha, the minimum period of time required to accomplish the ten Paramis was 4 asankheyyas of kappas + 100,000 kappas. The 4 asankheyyas of kappas should not be construed as one continuous period but as 4 separate intervals of Buddha-kappas between Lord Dipankara Buddha and Lord Padumuttara Buddha. According to the Commentary, the period of time to fulfill the Paramis depends on the type of Bodhisatta. This is because different Bodhisattas. have different levels of maturity although they all possess the eight qualifications of a Bodhisatta. The three types of Bodhisattas are:
It must be emphasized that these 3 designations apply to Bodhisattas only. Once they become Supremely Enlightened Buddhas, they are all identical in respect of Wisdom, Faith and Energy. One cannot say which Buddha is more accomplished than the other in each of these aspects. Concerning the reasons for the different length of time necessary to fulfill the Paramis, the Commentator Dhammapala and others are of the opinion that the difference in duration is due to the different degrees of maturity of Perfections among the different Bodhisattas. They explained that at the time of receiving the definite prophecy from a Buddha, the Bodhisattas are of three different human types:
All three types of Bodhisattas have the capacity to attain Arahantship together with the six Abhinnas and Patisambhida nana if they wish to achieve the enlightenment of a Disciple in that very life. However they differ in the speed of attainment because they belong to three different types of individuals or puggala. With Uggatittanu Bodhisattas, the degree of maturity of their Perfections leading to enlightenment is so strong that they have to practise only 4 asankheyyas and 100,000 world cycles to accomplish the Perfections. With Vipancittanu Bodhisattas, the degree of maturity of their Perfections is medial and they have to practise 8 asankheyyas and 100,000 world cycles to accomplish the Perfections. With Neyya Bodhisattas, the degree of maturity of their Perfections is weak and so they have to practise 16 asankheyyas and 100,000 world cycles to accomplish the Perfections. To sum up:
Rare is the Appearance of a Buddha.
To be born as a human being is one of the rare opportunities. According to the Buddha, the number of beings who are reborn as humans is like the dust on his thumbnail, while the number of beings reborn in the four woeful states is like the whole earth. As an example, just the krill population in the Southern Ocean (estimated at 600 trillion) exceeds the human population (6 billion) by a ratio of 100,000:1. Truly it is hard to be born as a human being! Yet even when a being arises in the world of men, he is liable to die at any moment from the time of conception in the womb up to the end of his lifespan. To stay alive, he has to constantly take care of his body and mind, which consist of the five aggregates. In the Simile of the Poisonous Snakes (Salayatana Samyutta Nikaya, Asivisa Vagga), the Buddha compares the four elements of the body to four poisonous snakes. The five aggregates are compared to five murderous enemies, while the craving for pleasure is compared to a treacherous friend with a sword waiting to cut off one’s head. This parable serves to illustrate that a mortal’s life is full of difficulties. After being warned by a good friend about these dangers, the person concerned wants to escape from all these dangers. To reach safety, he has to cross a wide river using a raft and striving with arms and legs. This way he reaches the other shore where he becomes the noble man. Here the good friend who warns us of the dangers of existence is the Buddha. The wide river is a simile for the floods (ogha) that sweep beings into the ocean of Samsara. The raft that takes us to safety is the Noble Eightfold Path. But it will not take one across the wide river unless one strives with arms and legs, a simile for intense, mindful and continuous effort. The other shore is Nibbāna and the noble man represents the Arahant. It is difficult to get the opportunity to hear the True Doctrine. All religions of the world teach their adherents to perform charity (dana) and observe its moral code (sila). Some religions also teach mental cultivation through the practice of concentration (samatha). Such teachings may lead to happy existences in the human, devā and Brahma realms but they only serve to prolong one’s existence in Samsara, which is full of suffering. There have been such teachings even before the appearance of the Buddha and we have heard them in our past lives. But it is only during a Buddha Sasana that one gets the opportunity to hear teachings about the true nature of body and mind especially the noble dhamma of Satipatthana Vipassana (Foundations of Mindfulness), the practice of which leads one to the realization of Path and Fruition knowledge (Magga-phala nana) and Nibbāna, the cessation of all suffering. The opportunity to escape from suffering by the practice of the Noble Eightfold Path through the Satipatthana Vipassana meditation only comes with the appearance of a Supreme Buddha. For only a Supreme Buddha is able teach this Noble Dhamma to his disciples of the Sangha, who then preserve and propagate it to mankind. Considering the enormous period of time and superhuman efforts to attain Buddhahood after an aspirant is confirmed as a Bodhisatta, the appearance of a Buddha in the world is very rare. Good Buddhists who now regularly attend talks and meditation lessons where Satipatthana Vipassana is taught should consider themselves indeed fortunate, to be able to benefit from the Noble Dhamma of the Buddha preserved by the Sangha till the present day. Indeed, the best way one can honour the Buddha is to practise this Noble Dhamma diligently in order to free oneself from the cycle of Samsara. This is because a Buddha appears in the world to fulfill a vow he made when he was a Bodhisatta -- to teach the Noble Dhamma to mankind so that they may be free from suffering. The Dasuttara Sutta of Digha Nikaya and the commentary of the Anguttara Nikaya enumerate eight existences, which are considered as unfortunate when a Supreme Buddha appears. These eight unfortunate existences in Samsara or the cycle of births are:
The Fulfillment of the Perfections by Pacceka Buddhas, Chief Disciples and Great Disciples The fourfold insight knowledge of the Path (Magga-nana) with or without accompaniment of Omniscience (Sabbannuta-nana) is called Enlightenment (Bodhi). The fourfold insight knowledge of the Path is the realization of the Four Noble Truths. Enlightenment is of three kinds:
In the hierarchy of enlightened beings, the Pacceka Buddha ranks below the Sammasambuddha but above the Chief Disciples (Savaka). In the Illustrator of Ultimate Meaning, the commentary to the Khuddakapatha VI, 42-43, a Pacceka Buddha is higher than the Chief Disciples but lower than a Samma Sambuddha in terms of greatness of qualities; “for even several hundred disciples like Sariputta and Moggallana cannot be compared to a hundredth part of a Pacceka Buddha’s qualities. But compared to the Samma Sambuddha, even all the Pacceka Buddhas of Jambudipa combined cannot exhibit a fraction of a Fully Enlightened One’s qualities.” Pacceka Buddhas attain enlightenment by themselves but do not enlighten others. They comprehend only the essence of meaning (attha), not the essence of idea (dhamma) and are unable to put the supramundane dhamma into concepts and teach it. However, they possess supernormal powers (iddhi) and attainments (samapatti) and can influence others indirectly to enter a religious life. In the story of the Bodhisatta Sankha in Illustrator VI, 129, it is related that his son Susima approached the Pacceka Buddha at Isipatana and asked for training towards enlightenment. All they could do was to ordain him and train him in the simple essentials of good conduct because they were unable to instruct him in a meditation subject. Eventually he attained enlightenment by himself as a Pacceka Buddha. Regarding the time of their appearance, Suttanipata Commentary states that Pacceka Buddhas arise without having to come to know Samma Sambuddhas and at times of the birth of a Samma Buddha. Only in times when there are no Samma Sambuddhas that it is possible to attain Pacceka Buddhahood. Many Pacceka Buddhas can appear at one time. In Isigili Sutta
M 116 of Majjhima Nikaya, it is mentioned that five hundred Pacceka Buddhas lived in the caves at Isigili, one of the five mountains near Rajagaha. Although this group of Pacceka Buddhas is mentioned as living together, it is more for practical considerations and is not connected with their practice towards enlightenment, which has to be acquired individually without instructions from others. The person who aspires to become a Pacceka Buddha, called a Pacceka Bodhisatta, must possess five qualifications, namely:
The qualifications for the Disciples are: meritorious act and desire.
The Pre-eminent Disciples of the Buddha In Samyutta Nikaya II, 155, the Buddha had pointed out that the group of bhikkhus who followed each of these Maha Arahants, possessed the same special qualifications as that particular Maha Arahant, just as “like attracts like.” Thus in Anguttara Nikaya I, 23, we read that the Buddha singled out for honour the pre-eminent disciples (etadagga) in the particular branches of the Dhamma, thereby fulfilling the wish they had made in the past. Some notable personalities are named below together with their field of pre-eminence:
For more details about the eminent male and female disciples of the Buddha, the reader should refer to “Pen Portraits − Ninety Three Eminent Disciples of the Buddha” by C. de Saram. World Cycle KappasThe 5125 Year Cycle Explains How Earth Magnetic Fields Define Humanity佛說人類起源，人類祖先壽命有84000歲，因為貪欲讓人的壽命下降到10歲，釋迦牟尼佛說人類從誕生到毀滅的輪迴法則！  |
