Not sure!
Again, not sure, that’s just the story I was told.
Quoting myself quoting… 
Simply put, either there are no long-lived gods and hell is not an ”eternity” or it is just like that. 
I see very important things being discussed in this thread. From EBT’s especially. I want to bring part of the amount of writings pertaining to this topic that has helped develop this subject curtailing it in the Ekayana Doctrine (that states that all forms of Buddhism come from Buddha):
The Lotus Sutra, Chapter 16, The Life Span of the Thus Come One.
I am not trying to change anyone’s mind or Path here, just showing the most variant and one of the most final things enshrined about this subject.
Please have mercy and patience with this work, as it is dear to many, many people.
Those who hold to the æon interpretation believe that it is in one’s present human body that one will live for an æon, not in the body of a dīghāyuka deva. And those who are sceptical about the æon interpretation are not necessarily sceptical about the existence of dīghāyuka devas.
That being so, your observation that beings in certain other realms are stated to have exceptionally long lifespans doesn’t seem to have any bearing on the topic.
DN 14
Vipassī lived for 80,000 years. Sikhī lived for 70,000 years. Vessabhū lived for 60,000 years. Kakusandha lived for 40,000 years. Koṇāgamana lived for 30,000 years. Kassapa lived for 20,000 years. For me these days the life-span is short, brief, and fleeting. A long-lived person lives for a century or a little more.
According to the Cakkavatti-Sīhanādasutta, DN26, the natural life-span of humans increases and decreases according to the moral state of the world: rising in golden ages to 80,000 years and falling in degenerate ages to just ten years.
The life-spans of the past Buddhas listed in DN14 were merely those of the particular age in which they happened to have been born. Moreover, since none of them – not even Vipassī – is depicted as living for an æon, your bringing them up seems as irrelevant to the topic as your earlier post about long-lived devas.
Happy to get all my major blunders pointed out…
Could you please guide me as to what I should actually write about in this thread?
I take it from you that the only thing that should be discussed in this thread is to whether the current Buddha could live for an aeon, in his human body.
Am I correct?
Pro tip: Maybe only monastics who have attainments and psychic powers are better suited when it comes to such a discussion?
But since everything I write in this thread is instantly dismissed I’ll leave with this:
"And what is the miracle of psychic power? There is the case where a monk wields manifold psychic powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahma worlds.”
If you wish to argue for the æon interpretation of kappa, I suggest that you continue posting anything that you believe supports it, that is, any considerations that have led you to favour this view over the alternatives.
Certainly not. I think anyone with a view on this topic who wishes to convince others of its correctness should post whatever considerations they believe favour their view.
Well, perhaps, but hardly practicable in an online discussion.
For the meaning of the part you’ve highlighted, see the Iddhikathā of the Patisambhidāmagga. It doesn’t mean that one gets to live as long as Brahmā.
I highlighted ”He exercises influence with his body even as far as the Brahma worlds.” because it implies the possibilities WITH A PHYSICAL BODY.
Indeed, but not the particular possibility that you’re arguing for: the acquisition of stupendous longevity, such that one may go on living for millions of years.
There’s also a more elementary problem. The extending of one’s life to a kappa is an option for anyone with mastery of the four iddhipādas, which in effect means all arahants.
But the iddhividhā-abhiñña in your sutta quote is special skill possessed only by one sub-class of arahants, namely, the possessors of the six higher knowledges (chaḷabhiñño). In effect, then, you’re citing a more exceptional attainment and then using it to defend a conclusion about what a less exceptional attainment might involve.
Acintita Sutta (AN 4:77)
“There are these four inconceivables that are not to be conjectured about, that would bring madness & vexation to anyone who conjectured about them. Which four?**
“The Buddha-range of the Buddhas [i.e., the range of powers a Buddha develops as a result of becoming a Buddha] is an inconceivable that is not to be conjectured about, that would bring madness & vexation to anyone who conjectured about it.
These powers obviously also applies to arahants.
There you go, I think this marks the end of the entire discussion. 
I’ll end with a silly joke.
Said with a british english accent: - ”Anattā Kappa Tea”
