What The Buddha taught a ruler’s a good example

At the age of w seven years old when Lahula, the son of Buddha ordained as a novice, Buddha emphasized to teach and guide often his son to be a good novice such as Lahulovada sutta  etc. It was why Ven. Lahula was a good example who obeyed the instruction of The Buddha and others who were wise. Without good guidance mentally and physically the children cannot be good and educated citizens. Even though we captivate a tree, we need to pour water to it. In the same way, when people want to develop their country, they need to cultivate their leader well. Without good cause, good effect will not be brought about. The Buddha taught King Pasenadi of Kosala how much a good leader is important as the following.

The Buddha discussed the principle with King Pasenadi of Kosala. He told the king he should train himself to have a good friends, good associates, and good companions. Having a good friends, he should dwell with diligence in wholesome things: offering, morality and meditation.

Then The Buddha explained how this example set by the king ( the ruler) would affect the the people of kingdom: king’s wives, the noblemen at court, the troops, and all people in the towns and in the countryside would see how the king was diligent in wholesome things, and then  t hey would be inspired also to be diligent in doing wholesome things, the kings, his wives and his proverty would be well protected. To be reborn at the time of such virtuous kings is time-achievement ( kalasampatti), at such time, the people are taught not to kill  sentient beings especially human being, not to steal, not to engage in sexual misconduct, not to tell lies, not to drink intoxicants, and they are taught to be moderate in eating. And seeing that their ruler is   in this way virtuous, they also become virtuous; seeing how their ruler practices the four diving abiding (cattaro brahma vihara) : loving-kindness, compassion, sympathetic joy and equanimity. They also do so.

“Why do our children not develop just as the children of others?” said some parents. Actually children really need good guidance of their parent. We should not blame our children why they are not claver and educated children. If they have good guidance, they can mostly develop their lives well like the children of others. In the same way  if the people cultivate their leader well, they will possess the good future and a progressive country. It is dependant origination. 

Bibliography

Kalyana mitta Sutta,Dutiya Vagga, Kosala Samyutta, Sagatha Vagga Samyutta, 
Samyutta Nikaya, Suttanta Pitaka.

Pa-Auk tawya Saya daw. The wrking of kamma (2008).Penang:

Penang Buddhist Association.Malaysia.

LIVING IN THE GRATEFUL WORLD

Be grateful to those who have hurt or harmed you, for they have reinforced your determination.

Be grateful to those who have deceived you, for they have deepened your insight.

Be grateful to those who have hit you, for they have  reduce your karmic obstacles.

Be grateful to those who have abandoned you, for they have taught you to be independent.

Be grateful to those who have made you stumble, for they have strengthened your ability.

Be grateful to those who have denounced you, for they have increase your wisdom and concentration.

Be grateful to those who had made you Firm and Resolute and Helped in your Achievement.

Bibliography

 Shi Wuling Ven. (2006). Living a grateful world, The teaching of Ven. Chin Kung. Path to peace. Taipei: The corporate Body of the Buddha Educational Foundation.

A GRATEFUL OX 

An ox would be killed. When a Theravada Buddhist monk in Sri. lanka, Asia saw it, he bought it. Then the ox respected the monk, Even though animals know to be grateful, human beings should be careful to be grateful, shouldn't they be? Gratitude(katannuta) is one of (38) supreme blessings(Mangalas) in Buddhism. Many Buddhists in Myanmar(Burma) abstain eating meat of ox, cow and buffalo. Venerable Ledy Sayadaw taught people to avoid eating meat because they help people to harrow  fields to cultivate crops. Gratitude provides the world  beautifully and happily. Boddhi satta (Future-Buddha) was the most grateful because he wanted  all sentient beings who were his parents in past life  to free from cycle of birth and death (Samsara) and he decided to become The Buddha.To become the Buddha he had to practice The Ten Perfections(Dasa Parami) such as Generosity(Dana) Morality(sila) Renunciation(Nekkhama) etc.If A person who is grateful to  one should be been grateful, he will succeeds  his purpose easily and progress in his life. 

Ven. Talawatugoda Saddhamangala Thero, a Theravada Buddhist monk,Chief Incumbent  and a grateful ox in Sri Lumbini Viveka Senasanaya, Koswatta, Sri. Lanka, Asia.

The benefits of approaching and visiting the Buddha

At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa, heaven world. 

In pictures: Hillary Clinton visits Burma.  http://www.livestation.com/channels/10-bbc_world_news_english. Retrieved  9 December, 2011

Introduction

Saddhaya tarati ogham = A person can overcome the cycle of birth and death(Samsara) by confidence.(Buddha taught it in Alavaka vatthu).If a person  is faithful the triple gems--- Buddha, Dhamma, Sangha, Action(Kamma), Reaction(Kamma phala) and so on, one  can cross and overcome the cycle of Birth and death(Samsara). When one has confidence, one  wants to perform wholesome then one increases one's good deeds. One's life will develop step by step and finally one can obtain the most peaceful bliss(Nibbana named Santisukkh. ( Santni means Peace and Sukkha signifies Bliss and Happiness). It is a evident story at the time of the Buddha to prove the statement.

Matthakundali Vatthu

Manopubbangama dhamma

manosettha manomaya

manasa ce pasannena

bhasati va karoti va

tato nam sukha¹ manveti

chayava anapayini.

Translation: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.

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1. Sukham/sukha: in this context, happiness, satifactoriness, fortune, etc., and rebirth in the three upper planes of happy existence.

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The Story of Matthakundali

While residing at the Jetavana monastery in Savatthi, the Buddha uttered Verse (2) of this book, Dhammapada, with reference to Matthakundali, a young Brahmin. Matthakundali was a young brahmin, whose father, Adinnapubbaka, was very stingy and never gave anything in charity. Even the gold ornaments for his only son were made by himself to save payment for workmanship. When his son fell ill, no physician was consulted, until it was too late. When he realized that his son was dying, he had the youth carried outside on to the verandah, so that people coming to his house would not see his possessions.

On that morning, the Buddha arising early from his deep meditation of compassion saw, in his Net of Knowledge, Matthakundali lying on the verandah. So when entering Savatthi for alms-food with his disciples, the Buddha stood near the door of the brahmin Adinnapubbaka. The Buddha sent forth a ray of light to attract the attention of the youth, who was facing the interior of the house. The youth saw the Buddha; and as he was very weak he could only profess his faith mentally. But that was enough. When he passed away with his heart in devotion to the Buddha he was reborn in the Tavatimsa celestial world.

From his celestial abode the young Matthakundali, seeing his father mourning over him at the cemetery, appeared to the old man in the likeness of his old self. He told his father about his rebirth in the Tavatimsa world and also urged him to approach and invite the Buddha to a meal. At the house of Adinnapubbaka the question of whether one could or could not be reborn in a celestial world simply by mentally professing profound faith in the Buddha, without giving in charity or observing the moral precepts, was brought up. So the Buddha willed that Matthakundali should appear in person; Matthakundali soon appeared fully decked with celestial ornaments and told them about his rebirth in the Tavatimsa world. Then only, the audience became convinced that the son of the brahmin Adinnapubbaka by simply devoting his mind to the Buddha had attained much glory.

Then the Buddha spoke in verse as follows:

Verse 2: All mental phenomena have mind as their forerunner; they have mind as their chief; they are mind-made. If one speaks or acts with a pure mind, happiness (sukha) follows him like a shadow that never leaves him.

At the end of the discourse Matthakundali and his father Adinnapubbaka attained Sotapatti Magga and Sotapatti Phala. Adinnapubbaka also donated almost all his wealth to the cause of the Buddha's Teaching.

Conclusion

We realize that one's good mind provides one to be born in heaven.

Mind leads the world( Cittena niyate loko). Success and failure or happiness and pain depend on one's mind too much. So one should  be mindful, endeavour and be wise situations and one's mind all the times.

Bibliography

http://www.tipitaka.net/tipitaka/dhp/verseload.php?verse=002.

Retrieved  9 December, 2011

In pictures: Hillary Clinton visits Burma. http://www.livestation.com/channels/10-bbc_world_news_english. 

Discussing the significance of “story” to all religions.

Introduction

Stories or Myths have been a unique and universal way or medium to express this connection and co-relation. Human beings live within these stories and see/understand the world though them. In that sense, we are not ‘story tellers’, but we are ‘story dwellers’. These stories are like a map which has to be checked again and again to reach the religious experience their ancestors experienced since time immemorial[1].

I will discuss how these stories or myths are important for understanding ‘religion and religious experience to human beings’ and how they are ‘dwelled’ upon by their adherents, thousands of years apart after their creation and define ‘the reality’ of its existence, which concerned some simple questions like, ‘who am I? Why I am here? What is this world around me? What are these diverse things and objects in it? Who created it? Why was it created? Etc. By definition, a myth is a sacred narrative explaining how the world and humankind came to be in their present form. Each of these Myths or Stories defines we as an ‘actor’ and whatever we are ‘in’ as ‘the grand theater’. Even though the worldviews expressed by different groups of people through such myths are different and diverse, we can somehow summarize them into four main types:

•             1) Myth of Nature

•             2) Myth of Harmony

•             3) Myth of Liberation

•             4) Myth of History [2]

Myth of Nature

These Myths or stories represent the symbolic story of the origins and destiny of human beings, and the challenges they face in striving to realize their sacred destiny. The first thing these creatures encountered was the ‘nature’ and themselves in the middle of this ‘wild nature’. So the earliest Myths or stories were about this nature, its mysteriousness, cruelty, awe and blessings: Nature was fearsome and hence, worshiped in order to pacify, and nature was something mysterious and hence, sanctified, through personification (as god, spirits, sacred ancestors) or impersonal powers. Three of the important components of this world view is a soul, after life and spirits, which could be malignant and has to be pacified or kept under control. Polytheism is another important worldview of this myth, where everything about nature is sacred or god, personal or impersonal. Such religions groups do neither have scriptures nor complex institutions, nor found within limited territory and isolation. Ceremonial burials even about 30,000 years ago, which shows belief of soul and after life. A world of spirit played a central part in this religion, where such spirits had to be ‘communicated’ through trance and altered state of consciousness. Shaman, a spiritual specialist who could mediate between human beings and supernatural powers, could communicate with such spirits, healed body and soul and dealt with issues around death and after death. [3]

Nature was everything. They engaged with the nature in a very physical way. Entire ecosystem as deeply alive, as not only humans and animals but virtually everything in the nature had ‘soul’.

Cosmogony - an account of the world’s origins and the manifestation of its essential powers - and Axes Mundi – centers of the world where divine manifestation happened, are some important features of the Worldview of this religion.

The Myths of Harmony

The people of China have a rich and complicated mythology that dates back nearly 4,000 years. Throughout Chinese history, myth and reality have been intertwined. In addition, the three great religious traditions—Confucianism, Taoism, and Buddhism—have played a role in shaping the mythology. And I force on the first two terms here. In China the great cosmic story that emerged was that of the Dao. The universal Dao, which all being share, is the source of harmony the universe at work but hidden in all the forces of nature. And Dao is a natural order or a “way of heaven” that one can come to know by living in harmony with nature. Through an understanding of nature laws, an individual can gain eternal life. One’s true self is knowable only in relation to the Dao[4].

 All of creation works via the opposites of yin and yang, of dark and light, of earth and heaven, of female and male. Yin and yang are never polar opposites; rather, each flows into the other within no absolute division, the way day flows into night and night into day. There is a little day in every night, a little male in every female (and vice versa). The ideal for human life, then, is balance and harmony. The great problem of existence is the disharmony that occurs when the elements of society and or the universe are out of balance. To restore balance, two different religions emerged in China: Both Daoism and Confucianism sought to bring harmony between heaven and earth, self and society. These two traditions offered very different means to overcome the problem and realize the ideal. Daoist sages urged human seek harmony with the rhythms of nature through cultivating wu-wei, the art of “not doing,” or not interfering with the natural flow of life. Out of that harmony, the harmony of society would flow spontaneously. The Confucian sages urged humans to establish harmony in society through the practice of li, the ritual observance of obligations attached to one’s station in society. They taught that people can be in harmony with rhythms of the universe only when individuals know their place (as child, parent, citizen), cultivate their character, and sacrifice themselves for the good of the whole society.

Core Confucianism: The Five Relationships and Principles According to Mencius

Relationship       Principles of the Relationship                                      

Son and father      filial piety–paternal example  

Minister and ruler   obedience-righteousness

Wife and husband obedience-faithfulness dominance

Young and old    respect-precedence and example

Friend and friend     mutuality and trust (hsin)

 Core Confucianism: “The Three Bonds” (San-kang)

Ruler over the minister

Father over the son

Husband over wife[5]

As we now noticed, all the societies around the globe has their own stories/myths in order to express religiousness.

The powers of nature govern human destiny, which portray them as either personal beings (gods, spirits, and scared ancestors) or impersonal powers. Both Daoism and Confucianism sought to bring harmony between heaven and earth, self and society. Hinduism and Buddhism, as two embodiments of the myth of liberation, developed a variety of means for achieving enlightenment i.e. liberation. Although the story of the cosmos has many ups and downs, many trials and tragedies, it is seen as the story of a journey that is headed for a happy ending, though only for faithful believers. Understanding all these myths- the underlying necessity and psychology for its creation- helps us to have better comprehension of the world and the people around us. It will certainly foster mutual understanding, respect and harmony among human beings. As religion plays a central role in human history, each of the story has contributed to the development human civilization in its own unique way.

The myths of Liberation

In India, life was also seen in relationship to cycle and rhythms   of nature, to enact careful, powerful rituals to the gods behind all cosmic activity Human. But in India these worldly rhythms and concerns were ultimately to be escaped, not affirmed. The problem of life is human entrapment in an endless cycle suffering and birth; the highest goal was to overcome these bonds. The ultimate goal was  Indian religions is to destroy the illusion fostered by our self desire, for only when these are mastered can humans be free from the wheel of death and birth.[6]

For most Hindus, the true self (atman) is merged with the eternal Brahma in either the personal and impersonal form. Buddhism offers the possibility of removing selfish attachment and realization complete enlightenment within the suffering and impermanence of life, achieving transpersonal reality called Nibbana. As the concept of liberation, moksha was first developed in India by Aryan people whose spiritual ideas greatly influenced later Indian religious thought. In India,  as two embodiments of the myth of liberation, Hinduism and Buddhism which developed a variety of means for achieving enlightenment i.e. liberation.[7]

The myth of story

The myths of nature, of harmony, and of liberation use the human experience of rhythms and cycles of nature as the basis for religious metaphors and symbolic language expressed in sacred stories. In the myths of history, by contrast, it is not nature but history that comprises the realm of human experience. While all religions communicate their tractions by telling stories, only the religions of the Middle East, beginning with Judaism. Make stories itself the central metaphor of religious expressing. Ancient Judaism conceived of the cosmos as a great unfolding story told by a great diving storyteller(God): In the beginning God spoke, the world was created, and story began. Story begins with an initial harmony between God and humans, proceeds through a long period in with hope toward an end of time when all injustice, suffering, and death will be overcome and the wronged will be compensated--- a time the dead shall be raised and the whole of creation transformed.

Three versions of this story arose in the Middle East: The Judaic, Christian and Islam. They believe all humans are the children of the one God who created all things. All three traditions trance themselves back to the patriarch Abraham and to Adam and Eve as the first human beings. In all three, the problem of life is viewed as “sin”–– failing to follow God’s will and human selfishness that leads to injustice. The ideal goal of life is the restoration of humans wills to be in harmony with the will of God.

 Conclusion

If one back far enough into the history of any society, the earliest religious stories, found everywhere, are versions of the myths of nature. Such religions tend to see time as cyclical, always returning to the moment just before creation. Myth and ritual are the same means to erase the distance between “now” and the time origins, “in the beginning”. When the problems of life arose, people want to return to the newness of life at the beginning of creation. The means for bringing about this return is the recitation of myth and performance of ritual reenactments of the stories of creation. In many of the society, a shaman is the spiritual leader. The shaman’s trace journeys restore harmony between the human community, spirits, and the forces of nature. Next in china the great cosmic story that emerged was that of the Dao. The universal Dao, which all beings share, is the sources of harmony of the universe at work but hidden in the forces of nature. All of creation works via the opposites of yin and yang, of dark and light, of death and heven, of female and male. Addition the myth of liberation is Indian religions, Hinduism and Buddhism  that mentioned the problems of life is human entrapment in endless cycle of suffering and rebirth. Their highest goal is to overcome these bonds. Finally the myth of history is not nature but history that comprises the realm of human experience from which the metaphors for religious experience are primarily down. The means for brings for bringing  this about include but are not limited to obedience to the will of God, dialog and debate with God( Judaism), acceptance divine grace or aid through the incarnation of (Christian), and submission to the will of God.[8]

When we research the roots of all religion, we are going to find the good purposes of all religion. If they are not good, these all religions cannot last long until today. Nobody likes the bad ones. Why do people make wars due to their religions? It is why religious followers misunderstand and misinterpret their founder's original teachings. For example in Buddhism, a school of Buddhists said" mind only is ultimate reality" and again another school of Buddhists  said " there is nothing in the world or evrrything is  emptiness." The truth cannot be two different and opposite situations. In Therava Abhidhmma, 1)Consciousness (Citta), 2)Mental facors(Cetasika), 3)Matter(Rupa) and 4)The state of final deliverance from the suffering inherent in conditioned existence(Nibbana) are ultimate realities. Today all world religious scholars  recognized Buddhism as the best religion.(9)

Bibliography

Bibek group.(2011). Slide Discuss the Significance of “STORY” to All Religions, Presentation.

Esposito, John L., J.Fasching, Darrell and Lewis todd. (2009). World religion today. New York: Oxford University Press. Third Edition.

Dhammageha.com.Retrieved, 25/11/2011

http://Dhammageha.com

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[1] Bibek group. Slide Discuss the Significance of “STORY” to All Religions, Presentation. P. 1

[2] Ibid 1

[3] Ibid 2 at 10

[4] Ibid 3 at 32

[5]Ibid 4 at 39

[6] Esposito, John L., J.Fasching, Darrell and Lewis todd. (2009). World religion today. New York: Oxford University Press. Third Edition. P.20

[7] Ibid 1

[8] Ibid 2 at 22
(9) Dhammageha.com

Venerable Kapila, The proud and short sighted scholar at the time of Buddha

Introduction

Some times a scholar knows wrong actions but he performs the wrong actions because Puthujana human's mind pleases in  evil deeds such as greed hatred and ignorance etc. (Papasmim ramati mano- Dhammapada) when one does the  evil deeds but one knows what are evil deeds. According to Abhiddhamma   one does  evil deeds by mind called Somanassasahaga or Upekkhasahagata ditthigata vippapayutta  asankharika or sankharika citta(Lobha Mula Citta).Therefore he  performs evil deeds easily. 

During the time of kassapa Buddha two brothers were admitted to the order by some of his disciples. The name of the eldest was Sodana and that of the younger, Kapila. 

Sodana and kapila enquired how many Duras (different modes in which a Priest may live) there were, and Sodana decided to pass the Grantha Dura. Having remained with the Teachers for five years he went to the desert and through persistent endeavour became an Arahat. Kapila passed the Grantha Dura (Business of Learning Dhamma) and became well versed in the teaching embodied in the three Pitakas. Owing to his deep learning, he had a large number of followers, through whom he began to gain much. He became proud of his erudition and began to contradict what others said; for instance if they said one thing was wrong, he would say it right, and so forth. The elder theras now advised him again and again not to pursue that sort of action, whereupon he derided them. They then induced his brother, the Arahat Sodana, to advise him. Sodana now advised his brother not to continue in expressing opinions which are untenable, and this advice was repeated again and still it was unheeded. He said to Kapila, "You will have to suffer for what you do now", and went his way. Kapila severed his connection with the other Theras and began to do whatever he wished, suppressing the truth in the Dhamma and presenting as truth what is not in the Dhamma. When the Bhikkhus assembled at the Confession Hall, Kapila sat on the dais and questioned them as to whatever they were abiding by the rules prescribed for them. None replied, and he said, "There are no such rules amongst us now," In the Arahat died, and after sometime, Kapila Thera also died, and was born in hell. Their mother and sister, having treated Bhikkhus contemptuously died and were also born in hell.

There were five hundred robbers who, when being chased, ran into the desert, and seeing a Bhikkhu in a cave, entreated him to protect them. He said to them, "Nothing can help you now, my friends, but take as your guide the Three Gems and the Pancha seela." They accordingly did so, but the villagers, who suffered at their haner came and killed them all. They were all born in the Kamavacara Deva Loka. During the time of Gotama Buddha, the chief robber was born as a son of a prominent fisherman in Savaththi, and the rest were also born in the same town. Those five hundred grew old, and they all became good friends.

Kapila, who was undergoing suffering in hell, was born in the river Aciirawati as a very fish, which was golden in colour, but had a most offensive smell in its mouth.

One day a band of young fisherman went out fishing in this river, and having spread their net, Kapila was caught in it. As these young fisherman at their very first attempt caught a huge fish, they took it to the King, who had the fish taken to Buddha, who then resided at the Jetavana monastery. When the fish opened its mouth, the whole monastery was perveded with a most offensive smell. The king enquired, "why, oh lord, does the mouth of this fish, whose colour is golden, have such a putrid smell?" "Mahã Raja", replied the Buddha, "this fish was born as a Bhikkhu during the time of Kassapa Buddha. He was well versed in the Dhamma, but represented truth as untruth, userting elder priests with contempt and he corrupted the religion. As a result of such actions, he was born in hell and now he has been born as a fish. Owing to his having abided by the precepts for a time, whilst he was a Bhikkhu, he has now acquired this colour. He presented the truth as untruth, he reproached and abused well-conducted priests; on this account a putrid smell now emanates from his mouth. Mahã raja, shall I make this fish talk?" "very well" replied the raja. The Lord then called upon the fish to talk, whereupon it said,
"oh lord, i am kapila."
"from whence have you come?"
"from avici, hell lord."
"why were you born there?"
"for presenting untruth as truth, lord."
"where is your brother, sodana?"
he has attained nibbãna, lord."
"where is sodani, your sister?"
"born in hell lord."
"where is Tapana, your mother?
"born in great hell, lord."
"where will you be born hereafter?"
"in the great hell, lord."

After a while Kapila, striking its head in its struggles, died and was again born in hell. Then the Lord delivered to the assembly a discourse which was thereafter known as kapila sutta.

Conclusion

When a normal person does the wrong ones, he cannot do the evil deeds widely but the scholar can do the wrong ones more than normal person like Venerable Kapila, the proud and short sighted scholar. The scholar has a lot of ways to take advantages illegally. Venerable Kapila had a lot of knowledge but he was not faithful that unwholesome  would brought him to hell. So he bore in avici hell again and again.






Bibliography

http://www.facebook.com/note.php?note_id=221319504559471

Action is louder than speech

Jambuka 

Lessons:Wisdom without faith is lame,faith without wisdom is blind

He was born in of rich parents but from infancy he would eat nothing but excrement. When he grew older he was ordained with the, who pulled out his hair with a palmyra comb. When the Ajivakas discovered that he ate filth, they expelled him and he lived as a naked ascetic, practising all kinds of austerities and accepting no offerings save butter and honey placed on the tip of his tongue with the point of a blade of grass. His fame spread far. When he was fifty-five years old, the Buddha visited him and spent the night in a cave near his abode. During the night, Jambuka saw mighty gods come to pay homage to the Buddha and was so impressed that the next day he sought the Buddha's counsel. The Buddha told him of his past evil deeds which had condemned him to practise austerities for so long and counselled him to give up his evil ways. In the course of the sermon, Jambuka grew ashamed of his nakedness and the Buddha gave him a bath-robe. At the end of the discourse Jambuka became an arahant, and when the inhabitants of Anga and Magadha came to him with their offerings, he performed a miracle before them and paid homage to the Buddha, acknowledging him as his teacher.

In the time of Kassapa Buddha, Jambuka was a monk and had a lay patron who looked after him. One day a pious monk came to his vihāra, and the layman, being pleased with him, showed him much attention. The resident monk, very jealous, reviled the visitor, saying, "It would be better for you to eat filth than food in this layman's house, to tear your hair with a palmyra comb than let his barber cut it for you, to go naked than wear robes given by him, to lie on the ground than on a bed provided by him." The Elder, not wishing to be the cause of his sinning, left the monastery the next day. Because of this act, the meditations practised by Jambuka for twenty thousand years were of no avail, and he was born in Avīci, where he suffered torments during an interval between two Buddhas. In this last life, too, he was condemned to suffer in many ways, as related above (DhA.ii.52-63; Thag.283-6; ThagA.i.386f).

In the time of Tissa Buddha he was a householder and made offerings at the Buddha's Bodhi-tree, fanning the Buddha's seat with a fan. He is probably identical with Sīhāsanavījanīya of the Apadāna (Ap.ii.403).

It is said (Mil.350; AA.i.57) that when the Buddha preached to Jambuka, eighty-four thousand others realised the Truth.

http://vipassana.info/j/jambuka.htm