Buddhist texts describe that this takes place when Gotama Buddha is still a Buddha-to-be (Pali: bodhisatta, Sanskrit: bodhisattva).

[3] Buddhist studies scholar Naomi Appleton states parts of the biographical material were "fixed no later than the sixth century CE".

[4] Chinese Buddhist pilgrims such as Faxian (337 – c.422 CE) identified the place where Sumedha would have met Dīpankara Buddha as Nagarāhāra (Afghanistan), now called Nangarhar.

Faxian reported a shrine for Dīpankara there: apparently, it was important for Gandhāran Buddhists to claim that their country was the origin of Gotama Buddha's spiritual life.

[22] Being joyful on hearing the word buddha, Sumedha takes responsibility for a part of the road which has not been done yet, but he does not manage to finish it in time for Dīpankara.

[23] Since he does not want to use his psychic powers to repair the road, Sumedha prostrates himself in the mud in front of Dīpankara Buddha and his following as a human bridge.

[26][27] Later texts would come to see this is an advanced stage in the development of Gotama, the Buddha-to-be, in that he fully dedicates himself to Buddhahood, not only in mind and in speech, but also physically.

[31] Meanwhile, deities are depicted as approving of the prophecy, like a "divine chorus that give notice of his pending buddhahood", a subservient role typical for Buddhist cosmology.

The story relates that Sumedha could have attained personal enlightenment at the time of meeting Dīpankara, but chooses to strive to become a Buddha instead.

[10] After the prophecy is made, Sumedha reflects on the qualities he needs to accomplish Buddhahood called the 'perfections' (Pali: pāramī; Sanskrit: pāramitā),[10] and concludes which are most important, beginning with the perfection of giving.

[36] With Sumedha having reflected on these perfections, an earthquake follows:[20] in Buddhist studies scholar Kate Crosby's words, "the whole universe confirms the future success of his vow".

[43] One of the more well-known tales of a previous life is that of Prince Vessantara (Sanskrit: Viśvantara), part of the Jātaka collection, who famously gives his wealth, wife and children away to attain Buddhahood.

[46] Sumittā takes a vow that she may be reborn as the wife of Sumedha in a future life,[47] which is confirmed by a prediction by Dīpankara Buddha.

[48][49] In some versions of the story, Yasodharā only gives the flowers to Sumedha on the condition that he join her in pledging to be reborn as a couple in future lives.

[54] In this "pre-Sumedha" narrative tradition, the encounter between Sumedha and Dīpankara is seen as an advanced stage on the spiritual path of Gotama Buddha, as opposed to a beginning.

These narratives depict a more gradual process of development, and do not regard the beginning of the spiritual path of Gotama Buddha as a single, revolutionary event.

[57][58][59] Archaeologist Maurizio Taddei has noted that in many Gandharan art depictions, Sumedha's life is linked to that of Rāhula, the son of the Buddha.

[60] Sumedha is a powerful spiritual figure, who is depicted as striving with willpower to attain the reality beyond painful rebirth, and in the process is willing to discard his "filthy" body for the higher good.

It can therefore be regarded as "sacred time" in contrast with profane, single events, following the theory of historian Mircea Eliade.

[70] Derris adds that in the narratives about Dīpankara's prediction there is a "shimmering temporal landscape", in which the Buddha-to-be Sumedha is to some extent already the Buddha.

[74] Among qualities needed for that vow to succeed, the commentary of the Jātaka states that the Buddha-to-be must fulfill eight conditions, among which having extreme willpower and being male.

In the Pāli tradition, therefore, this condition has hardly any practical consequences, because Buddhahood is seen as open for very few individuals, and most people aim to attain enlightenment as a disciple instead.

[78] In the Theravāda tradition, the story is usually regarded as the beginning of the Buddha's spiritual path, and is included in the first part (Pali: Dūre-nidāna, lit.

Indeed, the story has been dubbed "a concise Theravādin reformulation of the Mahāyāna bodhisattva ideal", as it deals with the very question of what it means to be a Buddha-to-be.

[87] Scholar Juyan Zhang argues that accounts about Sumedha in the Ekottara Āgama and Jātaka Nidāna may have formed a prototype for the later Mahāyāna mythology and iconography of the bodhisattva Avalokiteśvara, developing from the fifth century CE.

[92] In the texts of monastic discipline of the Dharmaguptaka textual tradition, Sumedha receives the prediction of his future Buddhahood and flies away into the air.

[emphasis added][94]On a similar note, Burmese politician Aung San Suu Kyi raised Sumedha's example as a model for selfless public service.

[96] In Jainism, a similar story exists with regard to their founder Mahāvira, who is predicted to become a jina, an omniscient being, in a future life.

[100] The life of Sumedha was depicted in the initial episodes of the 1997 Indian serial Buddha, produced by G. Adi Sheshagiri Rao.

The story mostly follows the traditional outline, but much time is spent on the generosity of Sumedha, at one point showing him sacrificing his eyes for a blind person.