Dighanikaya 14.4_5

14.4_5

Manussalokasaṇṭhahanaṭṭhānaṃ pana patte udake dhamakaraṇamukhe pihite viya vātavasena taṃ udakaṃ santiṭṭhati, udakapiṭṭhe uppalinipaṇṇaṃ viya pathavī saṇṭhahati. Mahābodhipallaṅko vinassamāne loke pacchā vinassati, saṇṭhahamāne paṭhamaṃ saṇṭhahati. Tattha pubbanimittaṃ hutvā eko paduminigaccho uppajjati, tassa sace tasmiṃ kappe buddho nibbattissati, pupphaṃ uppajjati. No ce, nuppajjati. Uppajjamānañca sace eko buddho nibbattissati, ekaṃ uppajjati. Sace dve, tayo, cattāro, pañca buddhā nibbattissanti, pañca uppajjanti. Tāni ca kho ekasmiṃyeva nāḷe kaṇṇikābaddhāni hutvā. Suddhāvāsabrahmāno ‘‘āyāma, mayaṃ mārisā, pubbanimittaṃ passissāmā’’ti mahābodhipallaṅkaṭṭhānaṃ āgacchanti, buddhānaṃ anibbattanakappe pupphaṃ na hoti. Te pana apupphitagacchaṃ disvā – ‘‘andhakāro vata bho loko bhavissati, matā matā sattā apāye pūressanti, cha devalokā nava brahmalokā suññā bhavissantī’’ti anattamanā honti. Pupphitakāle pana pupphaṃ disvā – ‘‘sabbaññubodhisattesu mātukucchiṃ okkamantesu nikkhamantesu sambujjhantesu dhammacakkaṃ pavattentesu yamakapāṭihāriyaṃ karontesu devorohanaṃ karontesu āyusaṅkhāraṃ ossajjantesu parinibbāyantesu dasasahassacakkavāḷakampanādīni pāṭihāriyāni dakkhissāmā’’ti ca ‘‘cattāro apāyā parihāyissanti, cha devalokā nava brahmalokā paripūressantī’’ti ca attamanā udānaṃ udānentā attano attano brahmalokaṃ gacchanti. Imasmiṃ bhaddakappe pañca padumāni uppajjiṃsu. Tesaṃ nimittānaṃ ānubhāvena cattāro buddhā uppannā, pañcamo uppajjissati. Suddhāvāsabrahmānopi tāni padumāni disvā imamatthaṃ jāniṃsu. Tena vuttaṃ – ‘‘aññesampi pākaṭaṃ hotī’’ti.

When, however, the water reaches the place where the human world is to be established, that water is held in place by the power of the wind, like [water] when the mouth of a water-strainer is closed; and on top of the water, the earth is established like a lotus leaf. When the world is being destroyed, the terrace of the Great Bodhi tree is destroyed last; when it is being re-formed, it is established first. Appearing there as a prior omen, a single lotus clump arises; if a Buddha will be born in that aeon, a flower appears on it; if not, it does not appear. And when it appears, if one Buddha will be born, one appears; if two, three, four, or five Buddhas will be born, five appear. And they are fastened to a single stalk at the pericarp. The Brahmas of the Pure Abodes come to the site of the terrace of the Great Bodhi tree, thinking, ‘Come, good sirs, let us see the prior omen!’ In an aeon where no Buddha will be born, there is no flower. Then, seeing the flowerless clump, they become disheartened, thinking, ‘Alas, good sirs, the world will be in darkness! Beings who die will fill the states of deprivation; the six deva worlds and nine Brahma-worlds will be empty!’ But when it has flowered, seeing the flower, they utter an inspired utterance with rejoiced minds and go to their respective Brahma-worlds, thinking: ‘When the omniscient Bodhisattas descend into the mother’s womb, go forth, attain full awakening, set in motion the wheel of the Dhamma, perform the Twin Miracle, descend from the gods, surrender the life-formation, and attain final passing, we shall see miracles such as the shaking of the ten-thousandfold world sphere!’ and ‘The four states of deprivation will decline, and the six deva worlds and nine Brahma-worlds will be filled!’ In this auspicious aeon, five lotuses arose. By the power of those omens, four Buddhas have arisen, and the fifth will arise. Having seen those lotuses, the Brahmas of the Pure Abodes also knew this matter. Therefore it is said: ‘It is known to others as well.’