နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Enlightened One.

ခုဒ္ဒကနိကာယေ

The Khuddaka Nikāya

အပဒါန-အဋ္ဌကထာ

Commentary on the Apadāna

(ပဌမော ဘာဂေါ)

(The First Part)

ဂန္ထာရမ္ဘကထာ

Introduction to the Text

ဝန္ဒိတွာ [Pg.1] သိရသာ သေဋ္ဌံ, ဗုဒ္ဓမပ္ပဋိပုဂ္ဂလံ;

ဉေယျသာဂရမုတ္တိဏ္ဏံ, တိဏ္ဏံ သံသာရသာဂရံ.

Having bowed with my head to the supreme, incomparable Buddha, who has crossed over the ocean of the knowable and traversed the ocean of saṃsāra.

တထေဝ ပရမံ သန္တံ, ဂမ္ဘီရံ ဒုဒ္ဒသံ အဏုံ;

ဘဝါဘဝကရံ သုဒ္ဓံ, ဓမ္မံ သမ္ဗုဒ္ဓပူဇိတံ.

Likewise, to the supreme Dhamma—peaceful, profound, difficult to see, subtle, the cause of becoming and non-becoming, pure, and revered by the Fully Awakened Ones.

တထေဝ အနဃံ သံဃံ, အသင်္ဂံ သံဃမုတ္တမံ;

ဥတ္တမံ ဒက္ခိဏေယျာနံ, သန္တိန္ဒြိယမနာသဝံ.

Likewise, to the flawless Saṅgha, unattached, the supreme Saṅgha; the foremost of those worthy of offerings, with tranquil faculties and free from taints.

ကတေန တဿ ဧတဿ, ပဏာမေန ဝိသေသတော;

ရတနတ္တယေ ဝိသေသေန, ဝိသေသဿာဒရေန မေ.

By this homage particularly made, and by my special and particular reverence for the Triple Gem.

ထေရေဟိ ဓီရဓီရေဟိ, အာဂမညူဟိ ဝိညုဘိ;

‘‘အပဒါနဋ္ဌကထာ ဘန္တေ, ကာတဗ္ဗာ’’တိ ဝိသေသတော.ပုနပ္ပုနာဒရေနေဝ, ယာစိတောဟံ ယသဿိဘိ;

တသ္မာဟံ သာပဒါနဿ, အပဒါနဿသေသတော.

By the elders, wise and steadfast, knowers of the scriptures, and discerning ones, by these renowned ones I was repeatedly and reverently requested: 'Venerable sir, the commentary on the Apadāna should especially be composed.' Therefore, I, of the Apadāna with its stories, completely...

ဝိသေသနယဒီပဿ, ဒီပိဿံ ပိဋကတ္တယေ;

ယထာ ပါဠိနယေနေဝ, အတ္ထသံဝဏ္ဏနံ သုဘံ.

I shall illuminate, within the three Piṭakas, the beautiful explanation of the meaning of the Apadāna, that lamp of special method, truly in accordance with the Pāli canon's own method.

ကေန [Pg.2] ကတ္ထ ကဒါ စေတံ, ဘာသိတံ ဓမ္မမုတ္တမံ;

ကိမတ္ထံ ဘာသိတဉ္စေတံ, ဧတံ ဝတွာ ဝိဓိံ တတော.

By whom, where, and when was this supreme Dhamma spoken? For what purpose was it spoken? Having stated this, then the method.

နိဒါနေသု ကောသလ္လတ္ထံ, သုခုဂ္ဂဟဏဓာရဏံ;

တသ္မာ တံ တံ ဝိဓိံ ဝတွာ, ပုဗ္ဗာပရဝိသေသိတံ.

For the sake of skill in the introductions, and for easy grasping and retention; therefore, having stated that very method, distinguished as prior and subsequent.

ပုရာ သီဟဠဘာသာယ, ပေါရာဏဋ္ဌကထာယ စ;

ဌပိတံ တံ န သာဓေတိ, သာဓူနံ ဣစ္ဆိတိစ္ဆိတံ.

That which was formerly established in the Sinhalese language and in the ancient commentaries does not accomplish what is wished for by the virtuous.

တသ္မာ တမုပနိဿာယ, ပေါရာဏဋ္ဌကထာနယံ;

ဝိဝဇ္ဇေတွာ ဝိရုဒ္ဓတ္ထံ, ဝိသေသတ္ထံ ပကာသယံ;

ဝိသေသဝဏ္ဏနံ သေဋ္ဌံ, ကရိဿာမတ္ထဝဏ္ဏနန္တိ.

Therefore, relying on that method of the ancient commentaries, avoiding contradictory meanings and illuminating special meanings, I shall compose this excellent, special explanation, this explanation of the meaning.

နိဒါနကထာ

The Discourse on the Introduction

‘‘ကေန ကတ္ထ ကဒါ စေတံ, ဘာသိတံ ဓမ္မမုတ္တမ’’န္တိ စ, ‘‘ကရိဿာမတ္ထဝဏ္ဏန’’န္တိ စ ပဋိညာတတ္တာ သာ ပနာယံ အပဒါနဿတ္ထဝဏ္ဏနာ ဒူရေနိဒါနံ, အဝိဒူရေနိဒါနံ, သန္တိကေနိဒါနန္တိ ဣမာနိ တီဏိ နိဒါနာနိ ဒဿေတွာ ဝဏ္ဏိယမာနာ ယေ နံ သုဏန္တိ, တေဟိ သမုဒါဂမတော ပဋ္ဌာယ ဝိညာတတ္တာ ယသ္မာ သုဋ္ဌု ဝိညာတာ နာမ ဟောတိ, တသ္မာ နံ တာနိ နိဒါနာနိ ဒဿေတွာဝ ဝဏ္ဏယိဿာမ.

Since it has been pledged, 'By whom, where, and when was this supreme Dhamma spoken?' and 'I shall compose an explanation of the meaning,' this explanation of the meaning of the Apadāna is explained after showing these three introductions: the distant introduction, the not-distant introduction, and the proximate introduction. Because it is well-understood from the very beginning by those who listen to it, it is called 'well-understood.' Therefore, we shall explain it only after having shown those introductions.

တတ္ထ အာဒိတော တာဝ တေသံ နိဒါနာနံ ပရိစ္ဆေဒေါ ဝေဒိတဗ္ဗော. ဒီပင်္ကရပါဒမူလသ္မိဉှိ ကတာဘိနီဟာရဿ မဟာသတ္တဿ ယာဝ ဝေဿန္တရတ္တဘာဝါ စဝိတွာ တုသိတပုရေ နိဗ္ဗတ္တိ, တာဝ ပဝတ္တော ကထာမဂ္ဂေါ ဒူရေနိဒါနံ နာမ. တုသိတဘဝနတော ပန စဝိတွာ ယာဝ ဗောဓိမဏ္ဍေ သဗ္ဗညုတပ္ပတ္တိ, တာဝ ပဝတ္တော ကထာမဂ္ဂေါ အဝိဒူရေနိဒါနံ နာမ. သန္တိကေနိဒါနံ ပန တေသု တေသု ဌာနေသု ဝိဟရတော တသ္မိံ တသ္မိံယေဝ ဌာနေ လဗ္ဘတီတိ.

Herein, first of all, the division of these introductions should be understood. The narrative that proceeds from the Great Being's making of his aspiration at the feet of the Buddha Dīpaṅkara until, having passed from the Vessantara existence, he was reborn in the city of Tusita, is called the Distant Introduction. The narrative that proceeds from his passing away from the Tusita realm until the attainment of omniscience at the Bodhimaṇḍa is called the Not-Distant Introduction. The Proximate Introduction, however, is obtained in whatever place he was dwelling.

၁. ဒူရေနိဒါနကထာ

1. The Discourse on the Distant Introduction

တတြိဒံ ဒူရေနိဒါနံ နာမ – ဣတော ကိရ ကပ္ပသတသဟဿာဓိကာနံ စတုန္နံ အသင်္ချေယျာနံ မတ္ထကေ အမရဝတီ နာမ နဂရံ အဟောသိ. တတ္ထ သုမေဓော [Pg.3] နာမ ဗြာဟ္မဏော ပဋိဝသတိ, ဥဘတော သုဇာတော မာတိတော စ ပိတိတော စ, သံသုဒ္ဓဂဟဏိကော ယာဝ သတ္တမာ ကုလပရိဝဋ္ဋာ, အက္ခိတ္တော အနုပကုဋ္ဌော ဇာတိဝါဒေန, အဘိရူပေါ ဒဿနီယော ပါသာဒိကော ပရမာယ ဝဏ္ဏပေါက္ခရတာယ သမန္နာဂတော. သော အညံ ကမ္မံ အကတွာ ဗြာဟ္မဏသိပ္ပမေဝ ဥဂ္ဂဏှိ. တဿ ဒဟရကာလေယေဝ မာတာပိတရော ကာလမကံသု. အထဿ ရာသိဝဍ္ဎကော အမစ္စော အာယပေါတ္ထကံ အာဟရိတွာ သုဝဏ္ဏရဇတမဏိမုတ္တာဒိဘရိတေ ဂဗ္ဘေ ဝိဝရိတွာ ‘‘ဧတ္တကံ တေ, ကုမာရ, မာတု သန္တကံ, ဧတ္တကံ ပိတု သန္တကံ, ဧတ္တကံ အယျကပယျကာန’’န္တိ ယာဝ သတ္တမာ ကုလပရိဝဋ္ဋာ ဓနံ အာစိက္ခိတွာ ‘‘ဧတံ ပဋိပဇ္ဇာဟီ’’တိ အာဟ. သုမေဓပဏ္ဍိတော စိန္တေသိ – ‘‘ဣမံ ဓနံ သံဟရိတွာ မယှံ ပိတုပိတာမဟာဒယော ပရလောကံ ဂစ္ဆန္တာ ဧကကဟာပဏမ္ပိ ဂဟေတွာ န ဂတာ, မယာ ပန ဂဟေတွာ ဂမနကာရဏံ ကာတုံ ဝဋ္ဋတီ’’တိ, သော ရညော အာရောစေတွာ နဂရေ ဘေရိံ စရာပေတွာ မဟာဇနဿ ဒါနံ ဒတွာ တာပသပဗ္ဗဇ္ဇံ ပဗ္ဗဇိ. ဣမဿ ပနတ္ထဿ အာဝိဘာဝတ္ထံ ဣမသ္မိံ ဌာနေ သုမေဓကထာ ကထေတဗ္ဗာ. သာ ပနေသာ ကိဉ္စာပိ ဗုဒ္ဓဝံသေ နိရန္တရံ အာဂတာယေဝ, ဂါထာဗန္ဓေန ပန အာဂတတ္တာ န သုဋ္ဌု ပါကဋာ, တသ္မာ တံ အန္တရန္တရာ ဂါထာသမ္ဗန္ဓဒီပကေဟိ ဝစနေဟိ သဒ္ဓိံ ကထေဿာမ.

Herein, this is the Distant Introduction: It is said that beyond this present kappa, at the head of four asaṅkhyeyyas and one hundred thousand kappas, there was a city named Amaravatī. There, a brahmin named Sumedha resided. He was well-born on both his mother's and father's side, of pure descent for seven generations, not faulted or disparaged on account of his birth, handsome, pleasant to see, comely, and endowed with the utmost beauty of complexion. He did no other work but learned the brahminical craft. While he was still young, his parents died. Then his minister, a wealth-steward, brought the register of wealth, opened the chambers filled with gold, silver, gems, and pearls, and showing the wealth for seven generations, said, 'So much, young sir, belonged to your mother, so much to your father, so much to your grandparents and great-grandparents. Take charge of it.' The wise Sumedha thought: 'My father, grandfathers, and their forebears gathered this wealth, but going to the next world, they did not take even one kahāpaṇa with them. I, however, must find a way to take it with me.' He informed the king, had a drum beaten in the city, gave his wealth in alms to the great populace, and went forth as a hermit. To clarify the meaning of this, the story of Sumedha should be told at this point. And although it is found in full in the Buddhavaṃsa, because it is presented in verse form, it is not very clear. Therefore, we will relate it along with prose passages interspersed to clarify the connections between the verses.

သုမေဓကထာ

The Story of Sumedha

ကပ္ပသတသဟဿာဓိကာနဉှိ စတုန္နံ အသင်္ချေယျာနံ မတ္ထကေ ဒသဟိ သဒ္ဒေဟိ အဝိဝိတ္တံ ‘‘အမရဝတီ’’တိ စ ‘‘အမရ’’န္တိ စ လဒ္ဓနာမံ နဂရံ အဟောသိ, ယံ သန္ဓာယ ဗုဒ္ဓဝံသေ ဝုတ္တံ –

Indeed, at the head of four asaṅkhyeyyas and one hundred thousand kappas, there was a city, not devoid of ten sounds, which had received the names 'Amaravatī' and 'Amara.' In reference to this, it is said in the Buddhavaṃsa:

‘‘ကပ္ပေ စ သတသဟဿေ, စတုရော စ အသင်္ခိယေ;

အမရံ နာမ နဂရံ, ဒဿနေယျံ မနောရမံ;

ဒသဟိ သဒ္ဒေဟိ အဝိဝိတ္တံ, အန္နပါနသမာယုတ’’န္တိ. (ဗု. ဝံ. ၂.၁-၂);

"One hundred thousand kappas and four asaṅkhyeyyas ago, there was a city named Amara, beautiful and delightful. It was not devoid of the ten sounds and was endowed with food and drink."

တတ္ထ ဒသဟိ သဒ္ဒေဟိ အဝိဝိတ္တန္တိ ဟတ္ထိသဒ္ဒေန အဿသဒ္ဒေန ရထသဒ္ဒေန ဘေရိသဒ္ဒေန မုဒိင်္ဂသဒ္ဒေန ဝီဏာသဒ္ဒေန ဂီတသဒ္ဒေန သင်္ခသဒ္ဒေန သမ္မသဒ္ဒေန တာဠသဒ္ဒေန ‘‘အသ္နာထ ပိဝထ ခါဒထာ’’တိ ဒသမေန သဒ္ဒေနာတိ [Pg.4] ဣမေဟိ ဒသဟိ သဒ္ဒေဟိ အဝိဝိတ္တံ အဟောသိ. တေသံ ပန သဒ္ဒါနံ ဧကဒေသမေဝ ဂဟေတွာ –

Therein, 'not devoid of ten sounds' means it was not devoid of these ten sounds: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conches, the sound of cymbals, and with the tenth sound, 'Eat, drink, and chew!' Taking just a part of these sounds:

‘‘ဟတ္ထိသဒ္ဒံ အဿသဒ္ဒံ, ဘေရိသင်္ခရထာနိ စ;

ခါဒထ ပိဝထ စေဝ, အန္နပါနေန ဃောသိတ’’န္တိ. –

"'With the sound of elephants, the sound of horses, and of drums, conches, and chariots; proclaimed with 'Eat and drink!' and with the sounds of food and drink.'"

ဗုဒ္ဓဝံသေ (ဗု. ဝံ. ၂.၃-၅) ဣမံ ဂါထံ ဝတွာ –

In the Buddhavaṃsa, having stated this verse—

‘‘နဂရံ သဗ္ဗင်္ဂသမ္ပန္နံ, သဗ္ဗကမ္မမုပါဂတံ;

သတ္တရတနသမ္ပန္နံ, နာနာဇနသမာကုလံ;

သမိဒ္ဓံ ဒေဝနဂရံဝ, အာဝါသံ ပုညကမ္မိနံ.

A city complete in all its features, providing all things desired, endowed with the seven treasures, thronged with diverse people, prosperous like a city of the devas, an abode for those who perform meritorious deeds.

‘‘နဂရေ အမရဝတိယာ, သုမေဓော နာမ ဗြာဟ္မဏော;

အနေကကောဋိသန္နိစယော, ပဟူတဓနဓညဝါ.

In the city of Amaravatī, there was a brahmin named Sumedha, who had accumulated many crores and possessed abundant wealth and grain.

‘‘အဇ္ဈာယကော မန္တဓရော, တိဏ္ဏံ ဝေဒါန ပါရဂူ;

လက္ခဏေ ဣတိဟာသေ စ, သဓမ္မေ ပါရမိံ ဂတော’’တိ. – ဝုတ္တံ;

A reciter of the scriptures, a master of mantras, one who had mastered the three Vedas; in the science of signs and in history, and in his own doctrine, he had reached perfection. Thus it is said.

အထေကဒိဝသံ သော သုမေဓပဏ္ဍိတော ဥပရိပါသာဒဝရတလေ ရဟောဂတော ဟုတွာ ပလ္လင်္ကံ အာဘုဇိတွာ နိသိန္နော ဧဝံ စိန္တေသိ – ‘‘ပုနဗ္ဘဝေ, ပဏ္ဍိတ, ပဋိသန္ဓိဂ္ဂဟဏံ နာမ ဒုက္ခံ, တထာ နိဗ္ဗတ္တနိဗ္ဗတ္တဋ္ဌာနေ သရီရဿ ဘေဒနံ, အဟဉ္စ ဇာတိဓမ္မော, ဇရာဓမ္မော, ဗျာဓိဓမ္မော, မရဏဓမ္မော, ဧဝံဘူတေန မယာ အဇာတိံ အဇရံ အဗျာဓိံ အမရဏံ အဒုက္ခံ သုခံ သီတလံ အမတမဟာနိဗ္ဗာနံ ပရိယေသိတုံ ဝဋ္ဋတိ. အဝဿံ ဘဝတော မုစ္စိတွာ နိဗ္ဗာနဂါမိနာ ဧကေန မဂ္ဂေန ဘဝိတဗ္ဗ’’န္တိ. တေန ဝုတ္တံ –

Then one day, the wise Sumedha, having gone to a secluded place on the upper terrace of the palace, sat cross-legged and reflected thus: 'Rebirth is suffering, the taking of a new conception is suffering, and likewise the breaking up of the body in each place of rebirth. I am subject to birth, to aging, to sickness, and to death. Being of such a nature, it is fitting for me to seek the unborn, unaging, sickness-free, deathless, sorrowless, blissful, cool, great and deathless Nibbāna. Surely, there must be a single path for escaping from existence and reaching Nibbāna.' Therefore, it was said:

‘‘ရဟောဂတော နိသီဒိတွာ, ဧဝံ စိန္တေသဟံ တဒါ;

ဒုက္ခော ပုနဗ္ဘဝေါ နာမ, သရီရဿ စ ဘေဒနံ.

Having gone to a secluded place and sat down, I thought thus at that time: ‘Rebirth is indeed suffering, and so is the breaking up of the body.’

‘‘ဇာတိဓမ္မော ဇရာဓမ္မော, ဗျာဓိဓမ္မော သဟံ တဒါ;

အဇရံ အမရံ ခေမံ, ပရိယေသိဿာမိ နိဗ္ဗုတိံ.

I, being subject to birth, aging, and sickness, shall seek the unaging, deathless, secure state of Nibbāna.

‘‘ယံနူနိမံ ပူတိကာယံ, နာနာကုဏပပူရိတံ;

ဆဍ္ဍယိတွာန ဂစ္ဆေယျံ, အနပေက္ခော အနတ္ထိကော.

What if I were to discard this foul body, filled with various impurities, and go forth, without attachment, without desire?

‘‘အတ္ထိ ဟေဟိတိ သော မဂ္ဂေါ, န သော သက္ကာ န ဟေတုယေ;

ပရိယေသိဿာမိ တံ မဂ္ဂံ, ဘဝတော ပရိမုတ္တိယာ’’တိ.

There is assuredly a path, it cannot but be so; I will seek that path for liberation from becoming.

တတော [Pg.5] ဥတ္တရိပိ ဧဝံ စိန္တေသိ – ‘‘ယထာ ဟိ လောကေ ဒုက္ခဿ ပဋိပက္ခဘူတံ သုခံ နာမ အတ္ထိ, ဧဝံ ဘဝေ သတိ တပ္ပဋိပက္ခေန ဝိဘဝေနာပိ ဘဝိတဗ္ဗံ. ယထာ စ ဥဏှေ သတိ တဿ ဝူပသမဘူတံ သီတလမ္ပိ အတ္ထိ, ဧဝံ ရာဂဂ္ဂိအာဒီနံ ဝူပသမေန နိဗ္ဗာနေနာပိ ဘဝိတဗ္ဗံ. ယထာ နာမ ပါပဿ လာမကဿ ဓမ္မဿ ပဋိပက္ခဘူတော ကလျာဏော အနဝဇ္ဇဘူတော ဓမ္မောပိ အတ္ထိယေဝ, ဧဝမေဝ ပါပိကာယ ဇာတိယာ သတိ သဗ္ဗဇာတိခေပနတော အဇာတိသင်္ခါတေန နိဗ္ဗာနေနာပိ ဘဝိတဗ္ဗမေဝါ’’တိ. တေန ဝုတ္တံ –

Then he reflected further thus: 'Just as in the world there exists what is called happiness, the opposite of suffering, so too, when there is existence, there must also be its opposite, non-existence. And just as when there is heat, there is also coolness which serves to pacify it, so too, when there are the fires of lust and so forth, there must also be Nibbāna, which is their pacification. Just as there is indeed a wholesome and blameless state that is the opposite of an evil and base state, so too, when there is evil birth, there must indeed also be Nibbāna, known as the unborn, which is the destruction of all birth.' Therefore, it was said:

‘‘ယထာပိ ဒုက္ခေ ဝိဇ္ဇန္တေ, သုခံ နာမပိ ဝိဇ္ဇတိ;

ဧဝံ ဘဝေ ဝိဇ္ဇမာနေ, ဝိဘဝေါပိစ္ဆိတဗ္ဗကော.

Just as when suffering exists, what is called happiness is also found; even so, when existence is present, non-existence should also be sought.

‘‘ယထာပိ ဥဏှေ ဝိဇ္ဇန္တေ, အပရံ ဝိဇ္ဇတိ သီတလံ;

ဧဝံ တိဝိဓဂ္ဂိ ဝိဇ္ဇန္တေ, နိဗ္ဗာနမ္ပိစ္ဆိတဗ္ဗကံ.

Just as when heat exists, its opposite, coolness, is also found; even so, when the threefold fire exists, Nibbāna should also be sought.

‘‘ယထာပိ ပါပေ ဝိဇ္ဇန္တေ, ကလျာဏမပိ ဝိဇ္ဇတိ;

ဧဝမေဝ ဇာတိ ဝိဇ္ဇန္တေ, အဇာတိပိစ္ဆိတဗ္ဗက’’န္တိ.

Just as when evil exists, the good is also found; even so, when birth exists, the unborn should also be sought.

အပရမ္ပိ စိန္တေသိ – ‘‘ယထာ နာမ ဂူထရာသိမှိ နိမုဂ္ဂေန ပုရိသေန ဒူရတောဝ ပဉ္စဝဏ္ဏပဒုမသဉ္ဆန္နံ မဟာတဠာကံ ဒိသွာ ‘ကတရေန နု ခေါ မဂ္ဂေန ဧတ္ထ ဂန္တဗ္ဗ’န္တိ တံ တဠာကံ ဂဝေသိတုံ ယုတ္တံ. ယံ တဿ အဂဝေသနံ, န သော တဠာကဿ ဒေါသော, ပုရိသဿေဝ ဒေါသော. ဧဝံ ကိလေသမလဓောဝနေ အမတမဟာနိဗ္ဗာနတဠာကေ ဝိဇ္ဇန္တေ ယံ တဿ အဂဝေသနံ, န သော အမတမဟာနိဗ္ဗာနတဠာကဿ ဒေါသော, ပုရိသဿေဝ ဒေါသော. ယထာ စ စောရေဟိ သမ္ပရိဝါရိတော ပုရိသော ပလာယနမဂ္ဂေ ဝိဇ္ဇမာနေပိ သစေ န ပလာယတိ, န သော မဂ္ဂဿ ဒေါသော, ပုရိသဿေဝ ဒေါသော. ဧဝမေဝ ကိလေသေဟိ ပရိဝါရေတွာ ဂဟိတဿ ပုရိသဿ ဝိဇ္ဇမာနေယေဝ နိဗ္ဗာနဂါမိမှိ သိဝေ မဂ္ဂေ မဂ္ဂဿ အဂဝေသနံ နာမ န မဂ္ဂဿ ဒေါသော, ပုရိသဿေဝ ဒေါသော. ယထာ စ ဗျာဓိပီဠိတော ပုရိသော ဝိဇ္ဇမာနေ ဗျာဓိတိကိစ္ဆကေ ဝေဇ္ဇေ သစေ တံ ဝေဇ္ဇံ ဂဝေသိတွာ ဗျာဓိံ န တိကိစ္ဆာပေတိ, န သော ဝေဇ္ဇဿ ဒေါသော, ပုရိသဿေဝ ဒေါသော. ဧဝမေဝ ယော ကိလေသဗျာဓိပီဠိတော ကိလေသဝူပသမမဂ္ဂကောဝိဒံ ဝိဇ္ဇမာနမေဝ အာစရိယံ န ဂဝေသတိ, တဿေဝ ဒေါသော, န ကိလေသဝိနာသကဿ အာစရိယဿ ဒေါသော’’တိ. တေန ဝုတ္တံ –

He reflected further: 'Just as a man submerged in a heap of filth, seeing from afar a great pond covered with five-colored lotuses, should rightly seek out that pond, thinking, "By which path should I go there?" If he does not seek it, that is not the fault of the pond, but only of the man. Similarly, when the great deathless pond of Nibbāna for washing away the stain of the defilements exists, if one does not seek it, that is not the fault of the great deathless pond of Nibbāna, but only of the person. And just as a man surrounded by thieves, though an escape route exists, does not flee if he so chooses, that is not the fault of the path, but only of the man. Even so, for a person seized and surrounded by the defilements, though the safe path leading to Nibbāna exists, if he does not seek that path, this is not the fault of the path, but only of the person. And just as a man afflicted by disease, though a physician who can cure the disease exists, does not seek out that physician and have his disease treated if he so chooses, that is not the fault of the physician, but only of the man. Even so, if a person afflicted by the disease of the defilements does not seek a teacher skilled in the path to the pacification of the defilements, though such a one exists, the fault is his alone; it is not the fault of the teacher who can destroy the defilements.' Therefore, it was said:

‘‘ယထာ [Pg.6] ဂူထဂတော ပုရိသော, တဠာကံ ဒိသွာန ပူရိတံ;

န ဂဝေသတိ တံ တဠာကံ, န ဒေါသော တဠာကဿ သော.

Just as a man who has fallen into filth, having seen a full pond, does not seek that pond—that is no fault of the pond.

‘‘ဧဝံ ကိလေသမလဓောဝေ, ဝိဇ္ဇန္တေ အမတန္တဠေ;

န ဂဝေသတိ တံ တဠာကံ, န ဒေါသော အမတန္တဠေ.

Even so, when the deathless pond that washes away the stain of the defilements exists, if one does not seek that pond, it is no fault of the deathless pond.

‘‘ယထာ အရီဟိ ပရိရုဒ္ဓေါ, ဝိဇ္ဇန္တေ ဂမနမ္ပထေ;

န ပလာယတိ သော ပုရိသော, န ဒေါသော အဉ္ဇသဿ သော.

Just as a man surrounded by enemies, though a path for escape exists, does not flee—that is no fault of the path.

‘‘ဧဝံ ကိလေသပရိရုဒ္ဓေါ, ဝိဇ္ဇမာနေ သိဝေ ပထေ;

န ဂဝေသတိ တံ မဂ္ဂံ, န ဒေါသော သိဝမဉ္ဇသေ.

Even so, one surrounded by defilements, though a safe path exists, does not seek that path—it is no fault of the safe, straight path.

‘‘ယထာပိ ဗျာဓိတော ပုရိသော, ဝိဇ္ဇမာနေ တိကိစ္ဆကေ;

န တိကိစ္ဆာပေတိ တံ ဗျာဓိံ, န ဒေါသော သော တိကိစ္ဆကေ.

Just as a sick man, though a physician is present, does not have his illness treated—that is no fault of the physician.

‘‘ဧဝံ ကိလေသဗျာဓီဟိ, ဒုက္ခိတော ပရိပီဠိတော;

န ဂဝေသတိ တံ အာစရိယံ, န ဒေါသော သော ဝိနာယကေ’’တိ.

Even so, one pained and oppressed by the diseases of the defilements, does not seek that teacher—that is no fault of the guide.

အပရမ္ပိ စိန္တေသိ – ‘‘ယထာ မဏ္ဍနကဇာတိကော ပုရိသော ကဏ္ဌေ အာသတ္တံ ကုဏပံ ဆဍ္ဍေတွာ သုခံ ဂစ္ဆေယျ, ဧဝံ မယာပိ ဣမံ ပူတိကာယံ ဆဍ္ဍေတွာ အနပေက္ခေန နိဗ္ဗာနနဂရံ ပဝိသိတဗ္ဗံ. ယထာ စ နရနာရိယော ဥက္ကာရဘူမိယံ ဥစ္စာရပဿာဝံ ကတွာ န တံ ဥစ္ဆင်္ဂေန ဝါ အာဒါယ, ဒုဿန္တေန ဝါ ဝေဌေတွာ ဂစ္ဆန္တိ, ဇိဂုစ္ဆမာနာ ပန အနပေက္ခာဝ, ဆဍ္ဍေတွာ ဂစ္ဆန္တိ, ဧဝံ မယာပိ ဣမံ ပူတိကာယံ အနပေက္ခေန ဆဍ္ဍေတွာ အမတနိဗ္ဗာနနဂရံ ပဝိသိတုံ ဝဋ္ဋတိ. ယထာ စ နာဝိကာ နာမ ဇဇ္ဇရံ နာဝံ အနပေက္ခာဝ ဆဍ္ဍေတွာ ဂစ္ဆန္တိ, ဧဝံ အဟမ္ပိ ဣမံ နဝဟိ ဝဏမုခေဟိ ပဂ္ဃရန္တံ ကာယံ ဆဍ္ဍေတွာ အနပေက္ခော နိဗ္ဗာနပုရံ ပဝိသိဿာမိ. ယထာ စ ပုရိသော နာနာရတနာနိ အာဒါယ စောရေဟိ သဒ္ဓိံ မဂ္ဂံ ဂစ္ဆန္တော အတ္တနော ရတနနာသဘယေန တေ ဆဍ္ဍေတွာ ခေမံ မဂ္ဂံ ဂဏှာတိ, ဧဝံ အယမ္ပိ ကရဇကာယော ရတနဝိလောပကစောရသဒိသော. သစာဟံ ဧတ္ထ တဏှံ ကရိဿာမိ, အရိယမဂ္ဂကုသလဓမ္မရတနံ မေ နဿိဿတိ, တသ္မာ မယာ ဣမံ စောရသဒိသံ ကာယံ ဆဍ္ဍေတွာ အမတမဟာနိဗ္ဗာနနဂရံ ပဝိသိတုံ ဝဋ္ဋတီ’’တိ. တေန ဝုတ္တံ –

Furthermore, he reflected: ‘Just as a man fond of adornment would happily go on his way after discarding a rotting corpse hanging from his neck, so too should I, without attachment, discard this foul body and enter the city of Nibbāna. And just as men and women, having relieved themselves in a place of excrement, do not carry it away on their laps or wrap it in the edge of their garments, but rather, being disgusted and without attachment, discard it and go on their way, so too is it proper for me to discard this foul body without attachment and enter the deathless city of Nibbāna. And just as sailors discard a dilapidated boat without attachment and go on their way, so too shall I, without attachment, discard this body that oozes from its nine wound-like openings and enter the city of Nibbāna. And just as a man carrying various jewels, while traveling a road with thieves, would, upon seeing the danger of his jewels being lost, discard those thieves and take a safe path, so too is this body, born of action, like a jewel-destroying thief. If I were to have craving for it, the jewel of the noble path and wholesome Dhamma would be lost to me. Therefore, it is proper for me to discard this thief-like body and enter the deathless, great city of Nibbāna.’ Thus it was said:

‘‘ယထာပိ [Pg.7] ကုဏပံ ပုရိသော, ကဏ္ဌေ ဗဒ္ဓံ ဇိဂုစ္ဆိယ;

မောစယိတွာန ဂစ္ဆေယျ, သုခီ သေရီ သယံဝသီ.

Just as a man, disgusted by a corpse bound to his neck, would, having released it, go on his way, happy, free, and master of himself.

‘‘တထေဝိမံ ပူတိကာယံ, နာနာကုဏပသဉ္စယံ;

ဆဍ္ဍယိတွာန ဂစ္ဆေယျံ, အနပေက္ခော အနတ္ထိကော.

Even so, this putrid body is an accumulation of various corpses; having discarded it, I would go on my way, without attachment, without desire.

‘‘ယထာ ဥစ္စာရဋ္ဌာနမှိ, ကရီသံ နရနာရိယော;

ဆဍ္ဍယိတွာန ဂစ္ဆန္တိ, အနပေက္ခာ အနတ္ထိကာ.

Just as men and women in a place of excrement, having discarded their feces, go on their way, without attachment, without desire.

‘‘ဧဝမေဝါဟံ ဣမံ ကာယံ, နာနာကုဏပပူရိတံ;

ဆဍ္ဍယိတွာန ဂစ္ဆိဿံ, ဝစ္စံ ကတွာ ယထာ ကုဋိံ.

Even so shall I, having discarded this body filled with various corpses, go on my way, just as one leaves a latrine after having relieved oneself.

‘‘ယထာပိ ဇဇ္ဇရံ နာဝံ, ပလုဂ္ဂံ ဥဒဂါဟိနိံ;

သာမီ ဆဍ္ဍေတွာ ဂစ္ဆန္တိ, အနပေက္ခာ အနတ္ထိကာ.

Just as owners discard a dilapidated boat, decayed and taking on water, and go on their way, without attachment, without desire.

‘‘ဧဝမေဝါဟံ ဣမံ ကာယံ, နဝစ္ဆိဒ္ဒံ ဓုဝဿဝံ;

ဆဍ္ဍယိတွာန ဂစ္ဆိဿံ, ဇိဏ္ဏနာဝံဝ သာမိကာ.

Even so shall I, having discarded this body with its nine openings and constant oozing, go on my way, just as owners do a worn-out boat.

‘‘ယထာပိ ပုရိသော စောရေဟိ, ဂစ္ဆန္တော ဘဏ္ဍမာဒိယ;

ဘဏ္ဍစ္ဆေဒဘယံ ဒိသွာ, ဆဍ္ဍယိတွာန ဂစ္ဆတိ.

Just as a man carrying goods, while traveling with thieves, upon seeing the danger of his goods being stolen, would discard the thieves and go on his way.

‘‘ဧဝမေဝ အယံ ကာယော, မဟာစောရသမော ဝိယ;

ပဟာယိမံ ဂမိဿာမိ, ကုသလစ္ဆေဒနာ ဘယာ’’တိ.

Even so, this body is like a great thief. For fear of the cutting off of what is wholesome, I shall abandon it and go on my way.

ဧဝံ သုမေဓပဏ္ဍိတော နာနာဝိဓာဟိ ဥပမာဟိ ဣမံ နေက္ခမ္မူပသံဟိတံ အတ္ထံ စိန္တေတွာ သကနိဝေသနေ အပရိမိတဘောဂက္ခန္ဓံ ဟေဋ္ဌာ ဝုတ္တနယေန ကပဏဒ္ဓိကာဒီနံ ဝိဿဇ္ဇေတွာ မဟာဒါနံ ဒတွာ ဝတ္ထုကာမေ စ ကိလေသကာမေ စ ပဟာယ အမရနဂရတော နိက္ခမိတွာ ဧကကောဝ ဟိမဝန္တေ ဓမ္မိကံ နာမ ပဗ္ဗတံ နိဿာယ အဿမံ ကတွာ တတ္ထ ပဏ္ဏသာလဉ္စ စင်္ကမဉ္စ မာပေတွာ ပဉ္စဟိ နီဝရဏဒေါသေဟိ ဝဇ္ဇိတံ ‘‘ဧဝံ သမာဟိတေ စိတ္တေ’’တိအာဒိနာ နယေန ဝုတ္တေဟိ အဋ္ဌဟိ ကာရဏဂုဏေဟိ သမုပေတံ အဘိညာသင်္ခါတံ ဗလံ အာဟရိတုံ တသ္မိံ အဿမပဒေ နဝဒေါသသမန္နာဂတံ သာဋကံ ပဇဟိတွာ, ဒွါဒသဂုဏသမန္နာဂတံ ဝါကစီရံ နိဝါသေတွာ, ဣသိပဗ္ဗဇ္ဇံ ပဗ္ဗဇိ. ဧဝံ ပဗ္ဗဇိတော အဋ္ဌဒေါသသမာကိဏ္ဏံ တံ ပဏ္ဏသာလံ ပဟာယ ဒသဂုဏသမန္နာဂတံ ရုက္ခမူလံ ဥပဂန္တွာ သဗ္ဗံ ဓညဝိကတိံ ပဟာယ ပဝတ္တဖလဘောဇနော ဟုတွာ နိသဇ္ဇဋ္ဌာနစင်္ကမနဝသေနေဝ [Pg.8] ပဓာနံ ပဒဟန္တော သတ္တာဟဗ္ဘန္တရေယေဝ အဋ္ဌန္နံ သမာပတ္တီနံ ပဉ္စန္နဉ္စ အဘိညာနံ လာဘီ အဟောသိ. ဧဝံ တံ ယထာပတ္ထိတံ အဘိညာဗလံ ပါပုဏိ. တေန ဝုတ္တံ –

Thus the wise Sumedha, having reflected upon this matter connected with renunciation by means of various similes, distributed his immeasurable fortune at his own residence in the manner previously described to the poor, the needy, and travelers. Having given this great donation and abandoned both sensual pleasures related to objects and those related to defilements, he departed from the city of Amaravatī. All alone, he went to the Himālaya and, relying on a mountain named Dhammika, he made a hermitage. There he fashioned a leaf-hut and a walking path. In order to bring forth the power known as higher knowledge—which is free from the five faults of the hindrances and endowed with the eight causal qualities spoken of in the manner beginning, ‘Thus, with a concentrated mind…’—he, in that hermitage, abandoned his cloth garment, which was endowed with nine faults, and donned a bark-cloth garment, which was endowed with twelve virtues, and went forth into the life of a hermit. Having thus gone forth, he abandoned that leaf-hut, which was beset with eight faults, and approached the root of a tree, which was endowed with ten virtues. Having abandoned all kinds of grain, he subsisted on naturally fallen fruit. Striving diligently by way of sitting, standing, and walking, within seven days he became a possessor of the eight meditative attainments and the five higher knowledges. Thus he attained the power of higher knowledge that he had aspired to. Therefore it was said:

‘‘ဧဝါဟံ စိန္တယိတွာန, နေကကောဋိသတံ ဓနံ;

နာထာနာထာနံ ဒတွာန, ဟိမဝန္တမုပါဂမိံ.

Having reflected thus, and having given away wealth of many hundred crores to those with and without protectors, I approached the Himālaya.

‘‘ဟိမဝန္တဿာဝိဒူရေ, ဓမ္မိကော နာမ ပဗ္ဗတော;

အဿမော သုကတော မယှံ, ပဏ္ဏသာလာ သုမာပိတာ.

Not far from the Himālaya is a mountain named Dhammika; there my hermitage was well-made, my leaf-hut well-fashioned.

‘‘စင်္ကမံ တတ္ထ မာပေသိံ, ပဉ္စဒေါသဝိဝဇ္ဇိတံ;

အဋ္ဌဂုဏသမုပေတံ, အဘိညာဗလမာဟရိံ.

There I fashioned a walking path free from the five faults. Endowed with eight qualities, I brought forth the power of higher knowledge.

‘‘သာဋကံ ပဇဟိံ တတ္ထ, နဝဒေါသမုပါဂတံ;

ဝါကစီရံ နိဝါသေသိံ, ဒွါဒသဂုဏမုပါဂတံ.

There I abandoned the cloth garment, which possessed nine faults; I donned the bark-cloth garment, which possessed twelve virtues.

‘‘အဋ္ဌဒေါသသမာကိဏ္ဏံ, ပဇဟိံ ပဏ္ဏသာလကံ;

ဥပါဂမိံ ရုက္ခမူလံ, ဂုဏေ ဒသဟုပါဂတံ.

I abandoned the leaf-hut, which was beset with eight faults; I approached the root of a tree, which was possessed of ten virtues.

‘‘ဝါပိတံ ရောပိတံ ဓညံ, ပဇဟိံ နိရဝသေသတော;

အနေကဂုဏသမ္ပန္နံ, ပဝတ္တဖလမာဒိယိံ.

Grain that was sown and planted I abandoned without remainder; I partook of naturally fallen fruit, which is endowed with many virtues.

‘‘တတ္ထပ္ပဓာနံ ပဒဟိံ, နိသဇ္ဇဋ္ဌာနစင်္ကမေ;

အဗ္ဘန္တရမှိ သတ္တာဟေ, အဘိညာဗလ ပါပုဏိ’’န္တိ.

There I strove with diligence in sitting, standing, and walking; within seven days, I attained the power of higher knowledge.

တတ္ထ ‘‘အဿမော သုကတော မယှံ, ပဏ္ဏသာလာ သုမာပိတာ’’တိ ဣမာယ ပန ပါဠိယာ သုမေဓပဏ္ဍိတေန အဿမပဏ္ဏသာလစင်္ကမာ သဟတ္ထာ မာပိတာ ဝိယ ဝုတ္တာ. အယံ ပနေတ္ထ အတ္ထော – မဟာသတ္တဉှိ ‘‘ဟိမဝန္တံ အဇ္ဈောဂါဟေတွာ အဇ္ဇ ဓမ္မိကပဗ္ဗတံ ပဝိသိဿတီ’’တိ ဒိသွာ သက္ကော ဝိဿကမ္မဒေဝပုတ္တံ အာမန္တေသိ – ‘‘တာတ, အယံ သုမေဓပဏ္ဍိတော ‘ပဗ္ဗဇိဿာမီ’တိ နိက္ခန္တော, ဧတဿ ဝသနဋ္ဌာနံ မာပေဟီ’’တိ. သော တဿ ဝစနံ သမ္ပဋိစ္ဆိတွာ ရမဏီယံ အဿမံ, သုဂုတ္တံ ပဏ္ဏသာလံ, မနောရမံ စင်္ကမဉ္စ မာပေသိ. ဘဂဝါ ပန တဒါ အတ္တနော ပုညာနုဘာဝေန နိပ္ဖန္နံ တံ အဿမပဒံ သန္ဓာယ ‘‘သာရိပုတ္တ, တသ္မိံ ဓမ္မိကပဗ္ဗတေ –

Herein, by the Pāli line, ‘My hermitage was well-made, my leaf-hut well-fashioned,’ it is spoken as if the wise Sumedha had created the hermitage, leaf-hut, and walking path with his own hands. This is the meaning in this case: Sakka, seeing that ‘Today the Great Being, having entered deep into the Himālaya, will go to the Dhammika mountain,’ addressed the deva’s son Vissakamma, saying: ‘My dear, this wise Sumedha has gone forth thinking, “I will lead the homeless life”; create a dwelling place for him.’ Having accepted his word, Vissakamma created a delightful hermitage, a well-concealed leaf-hut, and a pleasing walking path. The Blessed One, however, at that time, was speaking with reference to that hermitage site that had been brought into being by the power of his own merit, saying: ‘Sāriputta, on that Dhammika mountain—’

‘‘အဿမော [Pg.9] သုကတော မယှံ, ပဏ္ဏသာလာ သုမာပိတာ;

စင်္ကမံ တတ္ထ မာပေသိံ, ပဉ္စဒေါသဝိဝဇ္ဇိတ’’’န္တိ. –

‘My hermitage was well-made, my leaf-hut well-fashioned. There I fashioned a walking path, free from the five faults.’

အာဟ. တတ္ထ သုကတော မယှန္တိ သုဋ္ဌု ကတော မယာ. ပဏ္ဏသာလာ သုမာပိတာတိ ပဏ္ဏစ္ဆဒနသာလာပိ မေ သုမာပိတာ အဟောသိ.

He said. Herein, the phrase 'well-made for me' means 'well-made by me.' The phrase 'a leaf-hut was well-created' means 'a hut with a leaf-covering was also well-created for me.'

ပဉ္စဒေါသဝိဝဇ္ဇိတန္တိ ပဉ္စိမေ စင်္ကမဒေါသာ နာမ ထဒ္ဓဝိသမတာ, အန္တောရုက္ခတာ, ဂဟနစ္ဆန္နတာ, အတိသမ္ဗာဓတာ, အတိဝိသာလတာတိ. ထဒ္ဓဝိသမဘူမိဘာဂသ္မိဉှိ စင်္ကမေ စင်္ကမန္တဿ ပါဒါ ရုဇ္ဇန္တိ, ဖောဋာ ဥဋ္ဌဟန္တိ, စိတ္တံ ဧကဂ္ဂတံ န လဘတိ, ကမ္မဋ္ဌာနံ ဝိပဇ္ဇတိ. မုဒုသမတလေ ပန ဖာသုဝိဟာရံ အာဂမ္မ ကမ္မဋ္ဌာနံ သမ္ပဇ္ဇတိ. တသ္မာ ထဒ္ဓဝိသမဘူမိဘာဂတာ ဧကော ဒေါသောတိ ဝေဒိတဗ္ဗော. စင်္ကမဿ အန္တော ဝါ မဇ္ဈေ ဝါ ကောဋိယံ ဝါ ရုက္ခေ သတိ ပမာဒမာဂမ္မ စင်္ကမန္တဿ နလာဋံ ဝါ သီသံ ဝါ ပဋိဟညတီတိ အန္တောရုက္ခတာ ဒုတိယော ဒေါသော. တိဏလတာဒိဂဟနစ္ဆန္နေ စင်္ကမေ စင်္ကမန္တော အန္ဓကာရဝေလာယံ ဥရဂါဒိကေ ပါဏေ အက္ကမိတွာ ဝါ မာရေတိ, တေဟိ ဝါ ဒဋ္ဌော ဒုက္ခံ အာပဇ္ဇတီတိ ဂဟနစ္ဆန္နတာ တတိယော ဒေါသော. အတိသမ္ဗာဓေ စင်္ကမေ ဝိတ္ထာရတော ရတနိကေ ဝါ အဍ္ဎရတနိကေ ဝါ စင်္ကမန္တဿ ပရိစ္ဆေဒေ ပက္ခလိတွာ နခါပိ အင်္ဂုလိယောပိ ဘိဇ္ဇန္တီတိ အတိသမ္ဗာဓတာ စတုတ္ထော ဒေါသော. အတိဝိသာလေ စင်္ကမေ စင်္ကမန္တဿ စိတ္တံ ဝိဓာဝတိ, ဧကဂ္ဂတံ န လဘတီတိ အတိဝိသာလတာ ပဉ္စမော ဒေါသော. ပုထုလတော ပန ဒိယဍ္ဎရတနံ ဒွီသု ပဿေသု ရတနမတ္တံ အနုစင်္ကမံ ဒီဃတော သဋ္ဌိဟတ္ထံ မုဒုတလံ သမဝိပ္ပကိဏ္ဏဝါလုကံ စင်္ကမံ ဝဋ္ဋတိ စေတိယဂိရိမှိ ဒီပပ္ပသာဒကမဟာမဟိန္ဒတ္ထေရဿ စင်္ကမံ ဝိယ, တာဒိသံ တံ အဟောသိ. တေနာဟ – ‘‘စင်္ကမံ တတ္ထ မာပေသိံ, ပဉ္စဒေါသဝိဝဇ္ဇိတ’’န္တိ.

Free from the five faults: These are the five faults of a walking path: uneven and hard ground, trees within, dense overgrowth, excessive narrowness, and excessive width. For when walking on a path with uneven and hard ground, the walker's feet ache, blisters arise, the mind does not attain one-pointedness, and the meditation subject is ruined. But on a soft and level surface, one dwells comfortably, and the meditation subject succeeds. Therefore, having uneven and hard ground should be understood as one fault. If there is a tree within the walking path, or in its middle, or at its end, the walker may become heedless and strike their forehead or head against it. Thus, having trees within is the second fault. When walking on a path overgrown with grass, creepers, and other dense vegetation, the walker may, in the dark, step on and kill snakes or other creatures, or be bitten by them and suffer pain. Therefore, dense overgrowth is the third fault. On an excessively narrow walking path, a cubit or half a cubit in width, if the walker stumbles within the confined space, their nails and fingers may be broken. Thus, excessive narrowness is the fourth fault. On an excessively wide walking path, the walker's mind wanders, and one-pointedness is not attained. Therefore, excessive width is the fifth fault. However, a suitable walking path is one and a half cubits wide, with a cubit's space on both sides for walking alongside, sixty cubits long, with a soft surface and evenly spread sand—like the walking path of the great elder Mahinda, the illuminator of the island, on Cetiyagiri. Such was that path. Thus it is said: 'There I had a walking path made, free from the five faults.'

အဋ္ဌဂုဏသမုပေတန္တိ အဋ္ဌဟိ သမဏသုခေဟိ ဥပေတံ. အဋ္ဌိမာနိ သမဏသုခါနိ နာမ ဓနဓညပရိဂ္ဂဟာဘာဝေါ, အနဝဇ္ဇပိဏ္ဍပါတပရိယေသနဘာဝေါ, နိဗ္ဗုတပိဏ္ဍပါတဘုဉ္ဇနဘာဝေါ, ရဋ္ဌံ ပီဠေတွာ ဓနသာရံ ဝါ သီသကဟာပဏာဒီနိ ဝါ ဂဏှန္တေသု ရာဇကုလေသု ရဋ္ဌပီဠနကိလေသာဘာဝေါ, ဥပကရဏေသု နိစ္ဆန္ဒရာဂဘာဝေါ, စောရဝိလောပေ နိဗ္ဘယဘာဝေါ, ရာဇရာဇမဟာမတ္တေဟိ အသံသဋ္ဌဘာဝေါ, စတူသု ဒိသာသု အပ္ပဋိဟတဘာဝေါတိ[Pg.10]. ဣဒံ ဝုတ္တံ ဟောတိ – ‘‘ယထာ တသ္မိံ အဿမေ ဝသန္တေန သက္ကာ ဟောန္တိ ဣမာနိ အဋ္ဌ သုခါနိ ဝိန္ဒိတုံ, ဧဝံ အဋ္ဌဂုဏသမုပေတံ တံ အဿမံ မာပေသိ’’န္တိ.

Endowed with eight qualities—that is, endowed with the eight comforts of a contemplative. These eight are called the comforts of a contemplative: the absence of acquiring wealth and grain; the seeking of blameless almsfood; the eating of cooled almsfood; the absence of the defilement of oppressing the populace, which is associated with royal families who seize wealth, valuables, head-taxes, or the like by oppressing the realm; the absence of desire and attachment for requisites; the absence of fear from thieves and robbers; the absence of association with kings and their great ministers; and the state of being unobstructed in the four directions. This is what is said: 'He had that hermitage made, endowed with these eight qualities, in such a way that one dwelling in that hermitage would be able to find these eight comforts.'

အဘိညာဗလမာဟရိန္တိ ပစ္ဆာ တသ္မိံ အဿမေ ဝသန္တော ကသိဏပရိကမ္မံ ကတွာ အဘိညာနဉ္စ သမာပတ္တီနဉ္စ ဥပ္ပာဒနတ္ထာယ အနိစ္စတော စ ဒုက္ခတော စ ဝိပဿနံ အာရဘိတွာ ထာမပ္ပတ္တံ ဝိပဿနာဗလံ အာဟရိံ. ယထာ တသ္မိံ ဝသန္တော တံ ဗလံ အာဟရိတုံ သက္ကောမိ, ဧဝံ တံ အဿမံ အဘိညတ္ထာယ ဝိပဿနာဗလဿ အနုစ္ဆဝိကံ ကတွာ မာပေသိန္တိ အတ္ထော.

I brought forth the power of higher knowledge: This means that later, while dwelling in that hermitage, having done the preliminary kasiṇa practice to generate the higher knowledges and meditative attainments, and having undertaken insight meditation into impermanence and suffering, I brought forth the power of insight that had reached its full strength. The meaning is: I had that hermitage made suitable for the sake of higher knowledge and the power of insight, in such a way that I would be able to bring forth that power while dwelling there.

သာဋကံ ပဇဟိံ တတ္ထ, နဝဒေါသမုပါဂတန္တိ ဧတ္ထာယံ အနုပုဗ္ဗိကထာ. တဒါ ကိရ ကုဋိလေဏစင်္ကမာဒိပဋိမဏ္ဍိတံ ပုပ္ဖူပဂဖလူပဂရုက္ခသဉ္ဆန္နံ ရမဏီယံ မဓုရသလိလာသယံ အပဂတဝါဠမိဂဘိံသနကသကုဏံ ပဝိဝေကက္ခမံ အဿမံ မာပေတွာ အလင်္ကတစင်္ကမဿ ဥဘောသု အန္တေသု အာလမ္ဗနဖလကံ သံဝိဓာယ နိသီဒနတ္ထာယ စင်္ကမဝေမဇ္ဈေ သမတလံ မုဂ္ဂဝဏ္ဏသိလံ မာပေတွာ အန္တော ပဏ္ဏသာလာယ ဇဋာမဏ္ဍလဝါကစီရတိဒဏ္ဍကုဏ္ဍိကာဒိကေ တာပသပရိက္ခာရေ မဏ္ဍပေ ပါနီယဃဋပါနီယသင်္ခပါနီယသရာဝါနိ, အဂ္ဂိသာလာယံ အင်္ဂါရကပလ္လဒါရုအာဒီနီတိ ဧဝံ ယံ ယံ ပဗ္ဗဇိတာနံ ဥပကာရာယ သံဝတ္တတိ, တံ သဗ္ဗံ မာပေတွာ ပဏ္ဏသာလာယ ဘိတ္တိယံ – ‘‘ယေ ကေစိ ပဗ္ဗဇိတုကာမာ ဣမေ ပရိက္ခာရေ ဂဟေတွာ ပဗ္ဗဇန္တူ’’တိ အက္ခရာနိ ဆိန္ဒိတွာ ဒေဝလောကမေဝ ဂတေ ဝိဿကမ္မဒေဝပုတ္တေ သုမေဓပဏ္ဍိတော ဟိမဝန္တပါဒေ ဂိရိကန္ဒရာနုသာရေန အတ္တနော နိဝါသာနုရူပံ ဖာသုကဋ္ဌာနံ ဩလောကေန္တော နဒီနိဝတ္တနေ ဝိဿကမ္မနိမ္မိတံ သက္ကဒတ္တိယံ ရမဏီယံ အဿမံ ဒိသွာ စင်္ကမနကောဋိံ ဂန္တွာ ပဒဝဠဉ္ဇံ အပဿန္တော ‘‘ဓုဝံ ပဗ္ဗဇိတာ ဓုရဂါမေ ဘိက္ခံ ပရိယေသိတွာ ကိလန္တရူပါ အာဂန္တွာ ပဏ္ဏသာလံ ပဝိသိတွာ နိသိန္နာ ဘဝိဿန္တီ’’တိ စိန္တေတွာ ထောကံ အာဂမေတွာ ‘‘အတိဝိယ စိရာယန္တိ, ဇာနိဿာမီ’’တိ ပဏ္ဏသာလဒွါရံ ဝိဝရိတွာ အန္တော ပဝိသိတွာ ဣတော စိတော စ ဩလောကေန္တော မဟာဘိတ္တိယံ အက္ခရာနိ ဝါစေတွာ ‘‘မယှံ ကပ္ပိယပရိက္ခာရာ ဧတေ, ဣမေ ဂဟေတွာ ပဗ္ဗဇိဿာမီ’’တိ အတ္တနာ နိဝတ္ထပါရုတံ သာဋကယုဂံ ပဇဟိ. တေနာဟ ‘‘သာဋကံ ပဇဟိံ တတ္ထာ’’တိ. ဧဝံ ပဝိဋ္ဌော အဟံ, သာရိပုတ္တ, တဿံ ပဏ္ဏသာလာယံ သာဋကံ ပဇဟိံ.

'There I abandoned the garment, which had acquired nine faults'—regarding this, here is the sequential account. At that time, it is said, after Vissakamma had created a hermitage adorned with huts, caves, and walking paths; covered with flowering and fruiting trees; delightful, with reservoirs of sweet water; free from beasts of prey and frightening sounds; and suitable for seclusion—he prepared a support plank at both ends of the adorned walking path, and for sitting, he had a flat stone the color of mung beans made in the middle of the walking path. Inside the leaf-hut, he arranged the ascetic requisites: a coil of matted hair, a bark garment, a triple-staff, a water pot, and so on. In a pavilion, he placed water pots, water conches, and water bowls. In the fire-hut, he placed a brazier, firewood, and so on. Thus, whatever was beneficial for renunciants, he created it all. On the wall of the leaf-hut, he inscribed the letters: 'Whoever wishes to go forth, let them take these requisites and go forth.' When Vissakamma, the divine deva, had returned to the deva realm, the wise Sumedha, searching at the foot of the Himalayas along a mountain ravine for a pleasant place suitable for his dwelling, saw at a river bend the delightful hermitage created by Vissakamma, a gift from Sakka. Going to the end of the walking path and not seeing any footprints, he thought: 'Surely, renunciants, having sought alms in a distant village and returned weary, have entered the leaf-hut and are now seated inside.' After waiting a short while, he thought, 'They are taking a very long time; I shall find out.' Opening the door of the leaf-hut, he entered. Looking here and there, he read the letters on the great wall and thought: 'These are allowable requisites for me. Taking these, I shall go forth.' He then abandoned the pair of garments he was wearing. Therefore, He said: 'There, I abandoned the garment.' Thus having entered, Sāriputta, I abandoned the garment in that leaf-hut.

နဝဒေါသမုပါဂတန္တိ [Pg.11] သာဋကံ ပဇဟန္တော နဝ ဒေါသေ ဒိသွာ ပဇဟိန္တိ ဒီပေတိ. တာပသပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတာနဉှိ သာဋကသ္မိံ နဝ ဒေါသာ ဥပဋ္ဌဟန္တိ. မဟဂ္ဃဘာဝေါ ဧကော ဒေါသော, ပရပဋိဗဒ္ဓတာယ ဥပ္ပဇ္ဇနဘာဝေါ ဧကော, ပရိဘောဂေန လဟုံ ကိလိဿနဘာဝေါ ဧကော, ကိလိဋ္ဌော ဟိ ဓောဝိတဗ္ဗော စ ရဇိတဗ္ဗော စ ဟောတိ, ပရိဘောဂေန ဇီရဏဘာဝေါ ဧကော, ဇိဏ္ဏဿ ဟိ တုန္နံ ဝါ အဂ္ဂဠဒါနံ ဝါ ကာတဗ္ဗံ ဟောတိ, ပုန ပရိယေသနာယ ဒုရဘိသမ္ဘဝဘာဝေါ ဧကော, တာပသပဗ္ဗဇ္ဇာယ အသာရုပ္ပဘာဝေါ ဧကော, ပစ္စတ္ထိကာနံ သာဓာရဏဘာဝေါ ဧကော, ယထာ ဟိ နံ ပစ္စတ္ထိကာ န ဂဏှန္တိ, ဧဝံ ဂေါပေတဗ္ဗော ဟောတိ, ပရိဘုဉ္ဇန္တဿ ဝိဘူသနဋ္ဌာနဘာဝေါ ဧကော, ဂဟေတွာ ဝိစရန္တဿ ခန္ဓဘာရမဟိစ္ဆဘာဝေါ ဧကောတိ.

Regarding the phrase 'beset by nine faults': this indicates that in abandoning the cloth garment, he did so having seen nine faults. For those gone forth into the ascetic life, nine faults indeed arise concerning a cloth garment: being of great price is one fault; its arising being dependent on others is one; being easily soiled through use is one—for when soiled, it must be washed and dyed; wearing out through use is one—for when worn out, it must be sewn or patched; being difficult to obtain again when sought is one; being unsuitable for the ascetic life is one; being common property with adversaries is one—for it must be guarded so that adversaries do not take it; serving as an adornment for the one who uses it is one; and being a great shoulder-burden for one who carries it while wandering is one.

ဝါကစီရံ နိဝါသေသိန္တိ တဒါဟံ, သာရိပုတ္တ, ဣမေ နဝ ဒေါသေ ဒိသွာ သာဋကံ ပဟာယ ဝါကစီရံ နိဝါသေသိံ, မုဉ္ဇတိဏံ ဟီရံ ဟီရံ ကတွာ ဂန္ထေတွာ ကတံ ဝါကစီရံ နိဝါသနပါရုပနတ္ထာယ အာဒိယိန္တိ အတ္ထော.

Regarding 'I wore a bark-cloth garment': At that time, Sāriputta, having seen these nine faults, I abandoned the cloth garment and put on a bark garment. The meaning is that I adopted a bark garment—made by shredding muñja grass into strips and weaving them together—for the purpose of wearing as a lower and upper garment.

ဒွါဒသ ဂုဏမုပါဂတန္တိ ဒွါဒသဟိ အာနိသံသေဟိ သမန္နာဂတံ. ဝါကစီရသ္မိဉှိ ဒွါဒသ အာနိသံသာ – အပ္ပဂ္ဃံ သုန္ဒရံ ကပ္ပိယန္တိ အယံ တာဝ ဧကော အာနိသံသော, သဟတ္ထာ ကာတုံ သက္ကာတိ အယံ ဒုတိယော, ပရိဘောဂေန သဏိကံ ကိလိဿတိ, ဓောဝိယမာနေပိ ပပဉ္စော နတ္ထီတိ အယံ တတိယော, ပရိဘောဂေန ဇိဏ္ဏေပိ သိဗ္ဗိတဗ္ဗာဘာဝေါ စတုတ္ထော, ပုန ပရိယေသန္တဿ သုခေန ကရဏဘာဝေါ ပဉ္စမော, တာပသပဗ္ဗဇ္ဇာယ သာရုပ္ပဘာဝေါ ဆဋ္ဌော, ပစ္စတ္ထိကာနံ နိရုပဘောဂဘာဝေါ သတ္တမော, ပရိဘုဉ္ဇန္တဿ ဝိဘူသနဋ္ဌာနာဘာဝေါ အဋ္ဌမော, ဓာရဏေ သလ္လဟုကဘာဝေါ နဝမော, စီဝရပစ္စယေ အပ္ပိစ္ဆဘာဝေါ ဒသမော, ဝါကုပ္ပတ္တိယာ ဓမ္မိကအနဝဇ္ဇဘာဝေါ ဧကာဒသမော, ဝါကစီရေ နဋ္ဌေပိ အနပေက္ခဘာဝေါ ဒွါဒသမောတိ.

Regarding 'endowed with twelve qualities': this means possessing twelve benefits. For a bark garment has twelve benefits: it is inexpensive, beautiful, and allowable—this is the first benefit; it can be made by one's own hands—this is the second; through use it is soiled slowly, and when being washed there is no complication—this is the third; even when worn out, there is no need for sewing—this is the fourth; for one seeking it again, it is easy to make—this is the fifth; it is suitable for the ascetic life—this is the sixth; it is of no use to adversaries—this is the seventh; for the one using it, it does not serve as an adornment—this is the eighth; in wearing, it is light—this is the ninth; it leads to having few wishes regarding the robe-requisite—this is the tenth; arising from bark, it is righteous and blameless—this is the eleventh; and even if the bark garment is lost, there is no concern for it—this is the twelfth.

အဋ္ဌဒေါသသမာကိဏ္ဏံ, ပဇဟိံ ပဏ္ဏသာလကန္တိ ကထံ ပဇဟိံ? သော ကိရ ဝရသာဋကယုဂံ ဩမုဉ္စန္တော စီဝရဝံသေ လဂ္ဂိတံ အနောဇပုပ္ဖဒါမသဒိသံ ရတ္တံ ဝါကစီရံ ဂဟေတွာ နိဝါသေတွာ တဿူပရိ အပရံ သုဝဏ္ဏဝဏ္ဏံ ဝါကစီရံ ပရိဒဟိတွာ ပုန္နာဂပုပ္ဖသန္ထရသဒိသံ သခုရံ အဇိနစမ္မံ ဧကံသံ ကတွာ ဇဋာမဏ္ဍလံ [Pg.12] ပဋိမုဉ္စိတွာ စူဠာယ သဒ္ဓိံ နိစ္စလဘာဝကရဏတ္ထံ သာရသူစိံ ပဝေသေတွာ မုတ္တာဇာလသဒိသာယ သိက္ကာယ ပဝါဠဝဏ္ဏံ ကုဏ္ဍိကံ ဩဒဟိတွာ တီသု ဌာနေသု ဝင်္ကံ ကာဇံ အာဒါယ ဧကိဿာ ကာဇကောဋိယာ ကုဏ္ဍိကံ, ဧကိဿာ အင်္ကုသပစ္ဆိတိဒဏ္ဍကာဒီနိ ဩလဂ္ဂေတွာ ခါရိကာဇံ အံသေ ကတွာ ဒက္ခိဏေန ဟတ္ထေန ကတ္တရဒဏ္ဍံ ဂဟေတွာ ပဏ္ဏသာလတော နိက္ခမိတွာ သဋ္ဌိဟတ္ထေ မဟာစင်္ကမေ အပရာပရံ စင်္ကမန္တော အတ္တနော ဝေသံ ဩလောကေတွာ – ‘‘မယှံ မနောရထော မတ္ထကံ ပတ္တော, သောဘတိ ဝတ မေ ပဗ္ဗဇ္ဇာ, ဗုဒ္ဓပစ္စေကဗုဒ္ဓါဒီဟိ သဗ္ဗေဟိ ဓီရပုရိသေဟိ ဝဏ္ဏိတာ ထောမိတာ အယံ ပဗ္ဗဇ္ဇာ နာမ, ပဟီနံ မေ ဂိဟိဗန္ဓနံ, နိက္ခန္တောသ္မိ နေက္ခမ္မံ, လဒ္ဓါ မေ ဥတ္တမပဗ္ဗဇ္ဇာ, ကရိဿာမိ သမဏဓမ္မံ, လဘိဿာမိ မဂ္ဂဖလသုခ’’န္တိ ဥဿာဟဇာတော ခါရိကာဇံ ဩတာရေတွာ စင်္ကမဝေမဇ္ဈေ မုဂ္ဂဝဏ္ဏသိလာပဋ္ဋေ သုဝဏ္ဏပဋိမာ ဝိယ နိသိန္နော ဒိဝသဘာဂံ ဝီတိနာမေတွာ သာယနှသမယံ ပဏ္ဏသာလံ ပဝိသိတွာ ဗိဒလမဉ္စကပဿေ ကဋ္ဌတ္ထရိကာယ နိပန္နော သရီရံ ဥတုံ ဂါဟာပေတွာ ဗလဝပစ္စူသေ ပဗုဇ္ဈိတွာ အတ္တနော အာဂမနံ အာဝဇ္ဇေသိ – ‘‘အဟံ ဃရာဝါသေ အာဒီနဝံ ဒိသွာ အမိတဘောဂံ အနန္တယသံ ပဟာယ အရညံ ပဝိသိတွာ နေက္ခမ္မဂဝေသကော ဟုတွာ ပဗ္ဗဇိတော. ဣတော ဒါနိ ပဋ္ဌာယ ပမာဒစာရံ စရိတုံ န ဝဋ္ဋတိ, ပဝိဝေကဉှိ ပဟာယ ဝိစရန္တံ မိစ္ဆာဝိတက္ကမက္ခိကာ ခါဒန္တိ, ဣဒါနိ မယာ ဝိဝေကမနုဗြူဟေတုံ ဝဋ္ဋတိ, အဟဉှိ ဃရာဝါသံ ပလိဗောဓတော ဒိသွာ နိက္ခန္တော, အယဉ္စ မနာပါ ပဏ္ဏသာလာ, ဗေလုဝပက္ကဝဏ္ဏာ ပရိဘဏ္ဍကတာ ဘူမိ, ရဇတဝဏ္ဏာ သေတဘိတ္တိယော, ကပေါတပါဒဝဏ္ဏံ ပဏ္ဏစ္ဆဒနံ, ဝိစိတ္တတ္ထရဏဝဏ္ဏော ဗိဒလမဉ္စကော, နိဝါသဖာသုကံ ဝသနဋ္ဌာနံ, န ဧတ္တော အတိရေကတရာ ဝိယ မေ ဂေဟသမ္ပဒါ ပညာယတီ’’တိ ပဏ္ဏသာလာယ ဒေါသေ ဝိစိနန္တော အဋ္ဌ ဒေါသေ ပဿိ.

Regarding 'I abandoned the leaf-hut, beset by eight faults': How did I abandon it? It is said that while removing the pair of excellent cloths, he took a red bark-cloth garment resembling a garland of Anoja flowers, which was hanging on a clothes-pole, and put it on. Over that, he draped another bark-cloth garment of golden hue. A black antelope skin with its hoofs, resembling a spread of Punnāga flowers, was placed over one shoulder. He arranged his circle of matted hair, inserting a pin of heartwood into the topknot to keep it steady. He placed a coral-colored water-pot into a carrying-net that resembled a net of pearls. Taking a carrying-pole bent in three places, he suspended from one end the water-pot, and from the other, a hook, a small basket, a staff, and other such things. He slung the carrying-pole over his shoulder, and taking a staff in his right hand, he departed from the leaf-hut. Walking back and forth on the great sixty-cubit walking path, he observed his own appearance and thought: 'My heart's desire has reached its culmination. Splendid indeed is my renunciation! This renunciation has been praised and extolled by all wise men, such as Buddhas and Paccekabuddhas. I have abandoned the bonds of household life; I have gone forth into the state of renunciation; I have obtained the supreme renunciation. I shall practice the ascetic's duties and attain the bliss of the path and its fruit.' Filled with enthusiasm, he set down the carrying-pole and sat in the middle of the walking path on a stone slab the color of a mung bean, like a golden statue. Having passed the day thus, he entered the leaf-hut in the evening. Lying down on a wooden mat beside the split-bamboo cot, he allowed his body to become acclimatized. Waking at the strong light of dawn, he reflected on his having come forth: 'Having seen the danger in the household life, I abandoned immeasurable wealth and endless fame to enter the forest as a seeker of renunciation. From now on, it is not proper for me to live in heedlessness. For flies in the form of wrong thoughts devour one who wanders having abandoned seclusion. Now it is proper for me to cultivate seclusion. Indeed, having seen the household life as an obstruction, I came forth. And this leaf-hut is delightful: the prepared ground is the color of a ripe beluva fruit, the walls are the color of silver, the leaf-roof is the color of a dove's foot, the split-bamboo cot is like a variegated covering, and the dwelling place is comfortable. The luxury of a home does not seem to me to be any greater than this.' Thus, while investigating the faults of the leaf-hut, he saw eight faults.

ပဏ္ဏသာလပရိဘောဂသ္မိဉှိ အဋ္ဌ အာဒီနဝါ – မဟာသမာရမ္ဘေန ဒဗ္ဗသမ္ဘာရေ သမောဓာနေတွာ ကရဏပရိယေသနဘာဝေါ ဧကော အာဒီနဝေါ, တိဏပဏ္ဏမတ္တိကာသု ပတိတာသု တာသံ ပုနပ္ပုနံ ဌပေတဗ္ဗတာယ နိဗဒ္ဓဇဂ္ဂနဘာဝေါ ဒုတိယော, သေနာသနံ နာမ မဟလ္လကဿ ပါပုဏာတိ, အဝေလာယ ဝုဋ္ဌာပိယမာနဿ စိတ္တေကဂ္ဂတာ န ဟောတီတိ ဥဋ္ဌာပနီယဘာဝေါ တတိယော, သီတုဏှာဒိပဋိဃာတေန ကာယဿ သုခုမာလကရဏဘာဝေါ စတုတ္ထော[Pg.13], ဂေဟံ ပဝိဋ္ဌေန ယံကိဉ္စိ ပါပံ သက္ကာ ကာတုန္တိ ဂရဟာပဋိစ္ဆာဒနဘာဝေါ ပဉ္စမော, ‘‘မယှ’’န္တိ ပရိဂ္ဂဟကရဏဘာဝေါ ဆဋ္ဌော, ဂေဟဿ အတ္ထိဘာဝေါ နာမေသ သဒုတိယကဝါသော ဝိယာတိ သတ္တမော, ဦကာမင်္ဂုလဃရဂေါဠိကာဒီနံ သာဓာရဏတာယ ဗဟုသာဓာရဏဘာဝေါ အဋ္ဌမော. ဣတိ ဣမေ အဋ္ဌ အာဒီနဝေ ဒိသွာ မဟာသတ္တော ပဏ္ဏသာလံ ပဇဟိ. တေနာဟ – ‘‘အဋ္ဌဒေါသသမာကိဏ္ဏံ, ပဇဟိံ ပဏ္ဏသာလက’’န္တိ.

In the use of a leaf hut, there are eight dangers. The first danger is the state of having to seek and make it by gathering materials with great effort. The second is the state of constant maintenance, as fallen grass, leaves, and earth must be repeatedly replaced. The third is being liable to be roused, for a dwelling belongs to the senior monk, and for one who is awakened at an improper time, there is no one-pointedness of mind. The fourth is the body being made delicate by being protected from cold, heat, and so on. The fifth is the concealment of what is blameworthy, for having entered a house, it is possible to commit any evil deed. The sixth is the act of taking possession, thinking, 'This is mine.' The seventh is that the existence of a house is like living with a companion. The eighth is its being shared with many creatures, as it is common to lice, bugs, house lizards, and the like. Seeing these eight dangers, the Great Being abandoned the leaf hut. Therefore, He said: 'I abandoned the leaf hut, which is fraught with eight faults.'

ဥပါဂမိံ ရုက္ခမူလံ, ဂုဏေ ဒသဟုပါဂတန္တိ ဆန္နံ ပဋိက္ခိပိတွာ ဒသဟိ ဂုဏေဟိ ဥပေတံ ရုက္ခမူလံ ဥပဂတောသ္မီတိ ဝဒတိ. တတြိမေ ဒသ ဂုဏာ – အပ္ပသမာရမ္ဘတာ ဧကော ဂုဏော, ဥပဂမနမတ္တကမေဝ ဟိ တတ္ထ ဟောတီတိ. အပ္ပဋိဇဂ္ဂနတာ ဒုတိယော, တဉှိ သမ္မဋ္ဌမ္ပိ အသမ္မဋ္ဌမ္ပိ ပရိဘောဂဖာသုကံ ဟောတိယေဝ. အနုဋ္ဌာပနီယဘာဝေါ တတိယော. ဂရဟံ နပ္ပဋိစ္ဆာဒေတိ, တတ္ထ ဟိ ပါပံ ကရောန္တော လဇ္ဇတီတိ ဂရဟာယ အပ္ပဋိစ္ဆန္နဘာဝေါ စတုတ္ထော. အဗ္ဘောကာသဝါသော ဝိယ ကာယံ န သန္ထမ္ဘေတီတိ ကာယဿ အသန္ထမ္ဘနဘာဝေါ ပဉ္စမော, ပရိဂ္ဂဟကရဏာဘာဝေါ ဆဋ္ဌော, ဂေဟာလယပဋိက္ခေပေါ သတ္တမော. ဗဟုသာဓာရဏေ ဂေဟေ ဝိယ ‘‘ပဋိဇဂ္ဂိဿာမိ နံ, နိက္ခမထာ’’တိ နီဟရဏကာဘာဝေါ အဋ္ဌမော, ဝသန္တဿ သပ္ပီတိကဘာဝေါ နဝမော, ရုက္ခမူလသေနာသနဿ ဂတဂတဋ္ဌာနေ သုလဘတာယ အနပေက္ခဘာဝေါ ဒသမောတိ ဣမေ ဒသဂုဏေ ဒိသွာ ရုက္ခမူလံ ဥပဂတောသ္မီတိ ဝဒတိ.

'I approached the foot of a tree, endowed with ten virtues.' This means he says: 'Having rejected a roof, I have approached the foot of a tree, which is endowed with ten virtues.' Therein, these are the ten virtues: The first is requiring little effort, for one merely has to approach it. The second is the absence of the need for maintenance, for it is comfortable for use whether swept or unswept. The third is not being liable to be roused. The fourth is the non-concealment of what is blameworthy, for one who does evil there feels shame. The fifth is the non-stiffening of the body, as it is like dwelling in the open air. The sixth is the absence of taking possession. The seventh is the rejection of attachment to a house. The eighth is the absence of having to drive others away, saying, 'I will maintain it, depart,' as one might in a dwelling shared by many. The ninth is the absence of delight for one who dwells there. The tenth is the state of non-longing, due to the easy availability of a tree-root dwelling in whatever place one goes. He says: 'Seeing these ten virtues, I have approached the foot of a tree.'

ဣမာနိ ဟိ ဧတ္တကာနိ ကာရဏာနိ သလ္လက္ခေတွာ မဟာသတ္တော ပုနဒိဝသေ ဘိက္ခာယ ဂါမံ ပါဝိသိ. အထဿ သမ္ပတ္တဂါမေ မနုဿာ မဟန္တေန ဥဿာဟေန ဘိက္ခံ အဒံသု. သော ဘတ္တကိစ္စံ နိဋ္ဌာပေတွာ အဿမံ အာဂမ္မ နိသီဒိတွာ စိန္တေသိ – ‘‘နာဟံ ‘အာဟာရံ လဘာမီ’တိ ပဗ္ဗဇိတော, သိနိဒ္ဓါဟာရော နာမေသ မာနမဒပုရိသမဒေ ဝဍ္ဎေတိ, အာဟာရမူလကဿ စ ဒုက္ခဿ အန္တော နတ္ထိ, ယံနူနာဟံ ဝါပိတရောပိတဓညနိဗ္ဗတ္တကံ အာဟာရံ ပဇဟိတွာ ပဝတ္တဖလဘောဇနော ဘဝေယျ’’န္တိ. သော တတော ပဋ္ဌာယ တထာ ကတွာ ဃဋေန္တော ဝါယမန္တော သတ္တာဟဗ္ဘန္တရေယေဝ အဋ္ဌ သမာပတ္တိယော ပဉ္စ စ အဘိညာယော နိဗ္ဗတ္တေသိ. တေန ဝုတ္တံ –

Having considered these many reasons, the Great Being entered the village for alms on the following day. Then, in the village he had reached, the people gave him alms with great enthusiasm. Having finished his meal, he returned to the hermitage, sat down, and reflected: 'I did not go forth for the sake of obtaining food. Indeed, rich food increases pride, intoxication, and the pride of manhood, and there is no end to the suffering that has food as its root. What if I were to abandon food produced from sown and planted grain and become one who eats naturally occurring fruit?' From that time onward, having acted thus, striving and making an effort, within seven days he brought forth the eight meditative attainments and the five higher knowledges. Therefore, it was said:

‘‘ဝါပိတံ ရောပိတံ ဓညံ, ပဇဟိံ နိရဝသေသတော;

အနေကဂုဏသမ္ပန္နံ, ပဝတ္တဖလမာဒိယိံ.

"I abandoned grain that was sown and planted completely; I partook of spontaneous fruits, endowed with many virtues.

‘‘တတ္ထပ္ပဓာနံ [Pg.14] ပဒဟိံ, နိသဇ္ဇဋ္ဌာနစင်္ကမေ;

အဗ္ဘန္တရမှိ သတ္တာဟေ, အဘိညာဗလ ပါပုဏိ’’န္တိ.

"Applying my effort there, whether in sitting, standing, or walking, within seven days I attained the power of higher knowledge."

ဒီပင်္ကရော ဗုဒ္ဓေါ

The Buddha Dīpaṅkara

ဧဝံ အဘိညာဗလံ ပတွာ သုမေဓတာပသေ သမာပတ္တိသုခေန ဝီတိနာမေန္တေ ဒီပင်္ကရော နာမ သတ္ထာ လောကေ ဥဒပါဒိ. တဿ ပဋိသန္ဓိဇာတိဗောဓိ ဓမ္မစက္ကပ္ပဝတ္တနေသု သကလာပိ ဒသသဟဿိလောကဓာတု သင်္ကမ္ပိ သမ္ပကမ္ပိ သမ္ပဝေဓိ, မဟာဝိရဝံ ရဝိ, ဒွတ္တိံသ ပုဗ္ဗနိမိတ္တာနိ ပါတုရဟေသုံ. သုမေဓတာပသော သမာပတ္တိသုခေန ဝီတိနာမေန္တော နေဝ တံ သဒ္ဒမဿောသိ, န စ တာနိ နိမိတ္တာနိ အဒ္ဒသ. တေန ဝုတ္တံ –

Thus, having attained the power of higher knowledge, while the ascetic Sumedha was spending his time in the bliss of meditative attainments, the Teacher named Dīpaṅkara arose in the world. At his conception, birth, enlightenment, and turning of the Wheel of Dhamma, the entire ten-thousandfold world system shook, trembled, and quaked; a great roar arose, and the thirty-two premonitory signs appeared. But the ascetic Sumedha, spending his time in the bliss of meditative attainments, neither heard that sound nor saw those signs. Therefore, it was said:

‘‘ဧဝံ မေ သိဒ္ဓိပ္ပတ္တဿ, ဝသီဘူတဿ သာသနေ;

ဒီပင်္ကရော နာမ ဇိနော, ဥပ္ပဇ္ဇိ လောကနာယကော.

"Thus, while I had attained accomplishment and gained mastery in the teaching, the Conqueror named Dīpaṅkara, the Leader of the World, arose.

‘‘ဥပ္ပဇ္ဇန္တေ စ ဇာယန္တေ, ဗုဇ္ဈန္တေ ဓမ္မဒေသနေ;

စတုရော နိမိတ္တေ နာဒ္ဒသံ, ဈာနရတိသမပ္ပိတော’’တိ.

"While he was being conceived, being born, awakening, and teaching the Dhamma, I did not see the four omens, being absorbed in the delight of meditation."

တသ္မိံ ကာလေ ဒီပင်္ကရဒသဗလော စတူဟိ ခီဏာသဝသတသဟဿေဟိ ပရိဝုတော အနုပုဗ္ဗေန စာရိကံ စရမာနော ရမ္မံ နာမ နဂရံ ပတွာ သုဒဿနမဟာဝိဟာရေ ပဋိဝသတိ. ရမ္မနဂရဝါသိနော ‘‘ဒီပင်္ကရော ကိရ သမဏိဿရော ပရမာဘိသမ္ဗောဓိံ ပတွာ ပဝတ္တဝရဓမ္မစက္ကော အနုပုဗ္ဗေန စာရိကံ စရမာနော အမှာကံ ရမ္မနဂရံ ပတွာ သုဒဿနမဟာဝိဟာရေ ပဋိဝသတီ’’တိ သုတွာ သပ္ပိနဝနီတာဒီနိ စေဝ ဘေသဇ္ဇာနိ ဝတ္ထစ္ဆာဒနာနိ စ ဂါဟာပေတွာ ဂန္ဓမာလာဒိဟတ္ထာ ယေန ဗုဒ္ဓေါ, ယေန ဓမ္မော, ယေန သံဃော, တန္နိန္နာ တပ္ပောဏာ တပ္ပဗ္ဘာရာ ဟုတွာ သတ္ထာရံ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ ဂန္ဓမာလာဒီဟိ ပူဇေတွာ ဧကမန္တံ နိသိန္နာ ဓမ္မဒေသနံ သုတွာ သွာတနာယ နိမန္တေတွာ ဥဋ္ဌာယာသနာ ပက္ကမိံသု.

At that time, the Ten-Powered One Dīpaṅkara, surrounded by four hundred thousand arahants, was traveling gradually on tour. He arrived at the city of Ramma and stayed in the Sudassana Great Monastery. The citizens of Ramma, hearing, "The lord of ascetics, Dīpaṅkara, having attained supreme enlightenment and set in motion the excellent Wheel of Dhamma, is traveling gradually on tour, has arrived at our city of Ramma, and is staying in the Sudassana Great Monastery," had ghee, fresh butter, medicines, and cloths brought. Carrying perfumes and garlands in their hands, with minds inclined, sloping, and heading towards the Buddha, the Dhamma, and the Sangha, they approached the Teacher, paid homage, honored him with perfumes and garlands, and sat down to one side. After listening to the Dhamma discourse, they invited him for the next day’s meal, rose from their seats, and departed.

တေ ပုနဒိဝသေ မဟာဒါနံ သဇ္ဇေတွာ နဂရံ အလင်္ကရိတွာ ဒသဗလဿ အာဂမနမဂ္ဂံ အလင်္ကရောန္တာ ဥဒကဘိန္နဋ္ဌာနေသု ပံသုံ ပက္ခိပိတွာ သမံ ဘူမိတလံ ကတွာ ရဇတပဋ္ဋဝဏ္ဏံ ဝါလုကံ အာကိရန္တိ, လာဇေ စေဝ ပုပ္ဖာနိ စ ဝိကိရန္တိ, နာနာဝိရာဂေဟိ ဝတ္ထေဟိ ဓဇပဋာကေ ဥဿာပေန္တိ, ကဒလိယော စေဝ ပုဏ္ဏဃဋပန္တိယော စ ပတိဋ္ဌာပေန္တိ. တသ္မိံ ကာလေ သုမေဓတာပသော အတ္တနော အဿမပဒါ အာကာသံ ဥဂ္ဂန္တွာ, တေသံ မနုဿာနံ ဥပရိဘာဂေန အာကာသေန ဂစ္ဆန္တော တေ ဟဋ္ဌတုဋ္ဌေ မနုဿေ ဒိသွာ ‘‘ကိံ နု ခေါ ကာရဏ’’န္တိ [Pg.15] အာကာသတော ဩရုယှ ဧကမန္တံ ဌိတော မနုဿေ ပုစ္ဆိ – ‘‘အမ္ဘော, ကဿ တုမှေ ဣဓ ဝိသမံ မဂ္ဂံ အလင်္ကရောထာ’’တိ? တေန ဝုတ္တံ –

On the following day, having prepared a great almsgiving and adorned the city, they decorated the path for the arrival of the Ten-Powered One. In places broken by water, they threw in soil and leveled the ground, then scattered sand the color of a silver sheet, strewed parched grain and flowers, and raised banners and flags of various colored cloths. They also set up banana trees and rows of full pots. At that time, the ascetic Sumedha, rising into the sky from his hermitage and traveling through the air above them, saw these joyful and delighted people. Wondering, 'What could be the reason?' he descended from the sky, stood to one side, and asked the people, 'Sirs, for whom are you decorating this uneven path?' Therefore, it is said:

‘‘ပစ္စန္တဒေသဝိသယေ, နိမန္တေတွာ တထာဂတံ;

တဿ အာဂမနံ မဂ္ဂံ, သောဓေန္တိ တုဋ္ဌမာနသာ.

“In the region of the border country, having invited the Tathāgata, they clear the path for his arrival with joyful minds.”

‘‘အဟံ တေန သမယေန, နိက္ခမိတွာ သကဿမာ;

ဓုနန္တော ဝါကစီရာနိ, ဂစ္ဆာမိ အမ္ဗရေ တဒါ.

“At that time, having departed from my own hermitage, shaking my bark garments, I was traveling through the sky.”

‘‘ဝေဒဇာတံ ဇနံ ဒိသွာ, တုဋ္ဌဟဋ္ဌံ ပမောဒိတံ;

ဩရောဟိတွာန ဂဂနာ, မနုဿေ ပုစ္ဆိ တာဝဒေ.

“Seeing the people filled with joy, delighted, and rejoicing, descending from the sky, I asked the people at that very moment.”

‘‘‘တုဋ္ဌဟဋ္ဌော ပမုဒိတော, ဝေဒဇာတော မဟာဇနော;

ကဿ သောဓီယတိ မဂ္ဂေါ, အဉ္ဇသံ ဝဋုမာယန’’’န္တိ.

“‘This great crowd is pleased, joyful, and filled with rapture; for whom is this straight path, this highway, being cleared?’”

မနုဿာ အာဟံသု – ‘‘ဘန္တေ သုမေဓ, န တွံ ဇာနာသိ, ဒီပင်္ကရော ဒသဗလော သမ္မာသမ္ဗုဒ္ဓေါ သမ္ဗောဓိံ ပတွာ ပဝတ္တဝရဓမ္မစက္ကော စာရိကံ စရမာနော အမှာကံ နဂရံ ပတွာ သုဒဿနမဟာဝိဟာရေ ပဋိဝသတိ. မယံ တံ ဘဂဝန္တံ နိမန္တယိမှ, တဿေတံ ဗုဒ္ဓဿ ဘဂဝတော အာဂမနမဂ္ဂံ အလင်္ကရောမာ’’တိ. အထ သုမေဓတာပသော စိန္တေသိ – ‘‘ဗုဒ္ဓေါတိ ခေါ ဃောသမတ္တကမ္ပိ လောကေ ဒုလ္လဘံ, ပဂေဝ ဗုဒ္ဓုပ္ပာဒေါ, မယာပိ ဣမေဟိ မနုဿေဟိ သဒ္ဓိံ ဒသဗလဿ မဂ္ဂံ အလင်္ကရိတုံ ဝဋ္ဋတီ’’တိ. သော တေ မနုဿေ အာဟ – ‘‘သစေ, ဘော, တုမှေ ဧတံ မဂ္ဂံ ဗုဒ္ဓဿ အလင်္ကရောထ, မယှမ္ပိ ဧကံ ဩကာသံ ဒေထ, အဟမ္ပိ တုမှေဟိ သဒ္ဓိံ မဂ္ဂံ အလင်္ကရိဿာမီ’’တိ. တေ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိတွာ ‘‘သုမေဓတာပသော ဣဒ္ဓိမာ’’တိ ဇာနန္တာ ဥဒကဘိန္နောကာသံ သလ္လက္ခေတွာ – ‘‘တွံ ဣမံ ဌာနံ အလင်္ကရောဟီ’’တိ အဒံသု. သုမေဓော ဗုဒ္ဓါရမ္မဏံ ပီတိံ ဂဟေတွာ စိန္တေသိ – ‘‘အဟံ ဣမံ ဩကာသံ ဣဒ္ဓိယာ အလင်္ကရိတုံ ပဟောမိ, ဧဝံ အလင်္ကတော န မံ ပရိတောသေဿတိ, အဇ္ဇ မယာ ကာယဝေယျာဝစ္စံ ကာတုံ ဝဋ္ဋတီ’’တိ ပံသုံ အာဟရိတွာ တသ္မိံ ပဒေသေ ပက္ခိပိ.

The people said, “Venerable Sumedha, do you not know? Dīpaṅkara, the Ten-Powered One, the Perfectly Enlightened One, having attained supreme enlightenment and set in motion the unsurpassed Wheel of Dhamma, is traveling on tour and has arrived at our city. He is dwelling in the Sudassana Great Monastery. We have invited that Blessed One, and we are decorating the path for the arrival of that Buddha, the Blessed One.” Then the ascetic Sumedha thought, “Even the mere sound of the word ‘Buddha’ is rare in the world, how much more so the arising of a Buddha. It is fitting for me, too, to join these people in decorating the path for the Ten-Powered One.” He said to those people, “Sirs, if you are decorating this path for the Buddha, grant me a space as well. I too will join you in decorating the path.” They agreed, saying, “Excellent,” and knowing that the ascetic Sumedha possessed spiritual powers, they noted a waterlogged area and said, “You may decorate this spot.” Sumedha, taking the Buddha as his object and filled with joy, thought, “I am capable of decorating this place with my spiritual power, but decorating it thus will not satisfy me. Today, I must perform physical service.” He brought soil and spread it over that area.

တဿ တသ္မိံ ပဒေသေ အနိဋ္ဌိတေယေဝ ဒီပင်္ကရဒသဗလော မဟာနုဘာဝါနံ ဆဠဘိညာနံ ခီဏာသဝါနံ စတူဟိ သတသဟဿေဟိ ပရိဝုတော ဒေဝတာသု ဒိဗ္ဗဂန္ဓမာလာဒီဟိ ပူဇယန္တာသု ဒိဗ္ဗတုရိယေဟိ ဝဇ္ဇန္တာသု ဒိဗ္ဗသင်္ဂီတေသု ပဝတ္တေန္တေသု မနုဿေသု မာနုသကေဟိ ဂန္ဓမာလာဒီဟိ စေဝ တုရိယေဟိ [Pg.16] စ ပူဇယန္တေသု အနောပမာယ ဗုဒ္ဓလီလာယ မနောသိလာတလေ ဝိဇမ္ဘမာနော သီဟော ဝိယ တံ အလင်္ကတပဋိယတ္တံ မဂ္ဂံ ပဋိပဇ္ဇိ. သုမေဓတာပသော အက္ခီနိ ဥမ္မီလေတွာ အလင်္ကတမဂ္ဂေန အာဂစ္ဆန္တဿ ဒသဗလဿ ဒွတ္တိံသမဟာပုရိသလက္ခဏပဋိမဏ္ဍိတံ အသီတိယာ အနုဗျဉ္ဇနေဟိ အနုရဉ္ဇိတံ ဗျာမပ္ပဘာယ သမ္ပရိဝါရိတံ မဏိဝဏ္ဏဂဂနတလေ နာနပ္ပကာရာ ဝိဇ္ဇုလတာ ဝိယ အာဝေဠာဝေဠဘူတာ စေဝ ယုဂဠယုဂဠဘူတာ စ ဆဗ္ဗဏ္ဏဃနဗုဒ္ဓရသ္မိယော ဝိဿဇ္ဇေန္တံ ရူပသောဘဂ္ဂပ္ပတ္တံ အတ္တဘာဝံ ဩလောကေတွာ – ‘‘အဇ္ဇ မယာ ဒသဗလဿ ဇီဝိတပရိစ္စာဂံ ကာတုံ ဝဋ္ဋတိ, မာ ဘဂဝါ ကလလံ အက္ကမိ, မဏိဖလကသေတုံ ပန အက္ကမန္တော ဝိယ သဒ္ဓိံ စတူဟိ ခီဏာသဝသတသဟဿေဟိ မမ ပိဋ္ဌိံ မဒ္ဒမာနော ဂစ္ဆတု, တံ မေ ဘဝိဿတိ ဒီဃရတ္တံ ဟိတာယ သုခါယာ’’တိ ကေသေ မောစေတွာ အဇိနစမ္မဇဋာမဏ္ဍလဝါကစီရာနိ ကာဠဝဏ္ဏေ ကလလေ ပတ္ထရိတွာ မဏိဖလကသေတု ဝိယ ကလလပိဋ္ဌေ နိပဇ္ဇိ. တေန ဝုတ္တံ –

While the work in his area was still unfinished, Dīpaṅkara, the Ten-Powered One, surrounded by four hundred thousand canker-free Arahants of great power who possessed the six higher knowledges, proceeded along that decorated and prepared path like a lion stretching on a slab of red arsenic, with incomparable Buddha-grace, while deities worshipped with divine perfumes, garlands, and music, and celestial songs were sung, and while human beings worshipped with human perfumes, garlands, and music. The ascetic Sumedha opened his eyes and beheld the person of the Ten-Powered One as he approached along the decorated path—adorned with the thirty-two marks of a great man, embellished with the eighty minor characteristics, surrounded by a fathom-wide aura, emitting the six-colored, dense Buddha-rays in pairs and clusters like diverse lightning flashes in a jewel-colored sky, having attained the pinnacle of beauty. He thought: “Today, it is fitting for me to make a sacrifice of my life for the Ten-Powered One. May the Blessed One not tread upon the mire. Let him walk over my back, crushing it, together with the four hundred thousand canker-free Arahants, as though he were treading on a bridge of jeweled slabs. That will be for my long-term welfare and happiness.” Loosening his hair and spreading his antelope hide, matted locks, and bark garments on the black mire, he lay down upon the muddy ground as if he were a bridge of jeweled slabs. Therefore, it is said:

‘‘တေ မေ ပုဋ္ဌာ ဝိယာကံသု, ‘ဗုဒ္ဓေါ လောကေ အနုတ္တရော;

ဒီပင်္ကရော နာမ ဇိနော, ဥပ္ပဇ္ဇိ လောကနာယကော;

တဿ သောဓီယတိ မဂ္ဂေါ, အဉ္ဇသံ ဝဋုမာယနံ’.

“They, being asked by me, explained, ‘A Buddha, unsurpassed in the world, Dīpaṅkara by name, the Victor, the World-Leader, has arisen. For him this straight path, this highway, is being cleared.’”

‘‘ဗုဒ္ဓေါတိဝစနံ သုတွာန, ပီတိ ဥပ္ပဇ္ဇိ တာဝဒေ;

ဗုဒ္ဓေါ ဗုဒ္ဓေါတိ ကထယန္တော, သောမနဿံ ပဝေဒယိံ.

“Upon hearing the word ‘Buddha,’ joy arose in me at that very moment; saying ‘Buddha, Buddha,’ I experienced gladness.”

‘‘တတ္ထ ဌတွာ ဝိစိန္တေသိံ, တုဋ္ဌော သံဝိဂ္ဂမာနသော;

‘ဣဓ ဗီဇာနိ ရောပိဿံ, ခဏော ဝေ မာ ဥပစ္စဂါ’.

“Standing there, I reflected, joyful, with a mind stirred by spiritual urgency: ‘Here I shall plant the seeds; let not this moment pass me by.’”

‘‘ယဒိ ဗုဒ္ဓဿ သောဓေထ, ဧကောကာသံ ဒဒါထ မေ;

အဟမ္ပိ သောဓယိဿာမိ, အဉ္ဇသံ ဝဋုမာယနံ.

“‘If you are clearing the path for the Buddha, grant me one space; I too shall clear the straight path, the highway.’”

‘‘အဒံသု တေ မမောကာသံ, သောဓေတုံ အဉ္ဇသံ တဒါ;

ဗုဒ္ဓေါ ဗုဒ္ဓေါတိ စိန္တေန္တော, မဂ္ဂံ သောဓေမဟံ တဒါ.

“They gave me a space to clear the straight path then; thinking, ‘Buddha, Buddha,’ I cleared the path at that time.”

‘‘အနိဋ္ဌိတေ မမောကာသေ, ဒီပင်္ကရော မဟာမုနိ;

စတူဟိ သတသဟဿေဟိ, ဆဠဘိညေဟိ တာဒိဟိ;

ခီဏာသဝေဟိ ဝိမလေဟိ, ပဋိပဇ္ဇိ အဉ္ဇသံ ဇိနော.

“While my spot was yet unfinished, the Great Sage Dīpaṅkara, the Victor, proceeded along the straight path with four hundred thousand who were endowed with the six higher knowledges, steadfast, whose cankers were destroyed, and who were stainless.”

‘‘ပစ္စုဂ္ဂမနာ [Pg.17] ဝတ္တန္တိ, ဝဇ္ဇန္တိ ဘေရိယော ဗဟူ;

အာမောဒိတာ နရမရူ, သာဓုကာရံ ပဝတ္တယုံ.

“A welcoming procession was formed, many drums were beaten; delighted, gods and humans raised shouts of approval.”

‘‘ဒေဝါ မနုဿေ ပဿန္တိ, မနုဿာပိ စ ဒေဝတာ;

ဥဘောပိ တေ ပဉ္ဇလိကာ, အနုယန္တိ တထာဂတံ.

“Gods see humans, and humans also see deities; both of them, with hands clasped in reverence, follow the Tathāgata.”

‘‘ဒေဝါ ဒိဗ္ဗေဟိ တုရိယေဟိ, မနုဿာ မာနုသေဟိ စ;

ဥဘောပိ တေ ဝဇ္ဇယန္တာ, အနုယန္တိ တထာဂတံ.

“Gods with divine instruments, and humans with human ones; both of them, playing their instruments, follow the Tathāgata.”

‘‘ဒိဗ္ဗံ မန္ဒာရဝံ ပုပ္ဖံ, ပဒုမံ ပါရိဆတ္တကံ;

ဒိသောဒိသံ ဩကိရန္တိ, အာကာသနဘဂတာ မရူ.

The devas, having come through the sky, scatter in every direction divine mandārava flowers, lotuses, and pārichatta flowers.

‘‘ဒိဗ္ဗံ စန္ဒနစုဏ္ဏဉ္စ, ဝရဂန္ဓဉ္စ ကေဝလံ;

ဒိသောဒိသံ ဩကိရန္တိ, အာကာသနဘဂတာ မရူ.

The devas, having come through the sky, scatter in every direction divine sandalwood powder and only the choicest fragrances.

‘‘စမ္ပကံ သလလံ နီပံ, နာဂပုန္နာဂကေတကံ;

ဒိသောဒိသံ ဥက္ခိပန္တိ, ဘူမိတလဂတာ နရာ.

People on the ground toss upwards in every direction campaka, salala, nīpa, nāga, punnāga, and ketaka flowers.

‘‘ကေသေ မုဉ္စိတွာဟံ တတ္ထ, ဝါကစီရဉ္စ စမ္မကံ;

ကလလေ ပတ္ထရိတွာန, အဝကုဇ္ဇော နိပဇ္ဇဟံ.

Having loosened my hair there, and having spread my bark garment and hide upon the mud, I lay down face downward.

‘‘အက္ကမိတွာန မံ ဗုဒ္ဓေါ, သဟ သိဿေဟိ ဂစ္ဆတု;

မာ နံ ကလလေ အက္ကမိတ္ထ, ဟိတာယ မေ ဘဝိဿတီ’’တိ.

“Let the Buddha, having stepped upon me, proceed with his disciples. May he not step in the mud; this will be for my welfare.”

သော ပန ကလလပိဋ္ဌေ နိပန္နကောဝ ပုန အက္ခီနိ ဥမ္မီလေတွာ ဒီပင်္ကရဒသဗလဿ ဗုဒ္ဓသိရိံ သမ္ပဿမာနော ဧဝံ စိန္တေသိ – ‘‘သစေ အဟံ ဣစ္ဆေယျံ, သဗ္ဗကိလေသေ ဈာပေတွာ သံဃနဝကော ဟုတွာ ရမ္မနဂရံ ပဝိသေယျံ, အညာတကဝေသေန ပန မေ ကိလေသေ ဈာပေတွာ နိဗ္ဗာနပ္ပတ္တိယာ ကိစ္စံ နတ္ထိ, ယံနူနာဟံ ဒီပင်္ကရဒသဗလော ဝိယ ပရမာဘိသမ္ဗောဓိံ ပတွာ ဓမ္မနာဝံ အာရောပေတွာ မဟာဇနံ သံသာရသာဂရာ ဥတ္တာရေတွာ ပစ္ဆာ ပရိနိဗ္ဗာယေယျံ, ဣဒံ မယှံ ပတိရူပ’’န္တိ. တတော အဋ္ဌ ဓမ္မေ သမောဓာနေတွာ ဗုဒ္ဓဘာဝါယ အဘိနီဟာရံ ကတွာ နိပဇ္ဇိ. တေန ဝုတ္တံ –

Then, while still lying on the surface of the mud, he opened his eyes again and, beholding the glorious splendor of the Buddha Dīpaṅkara, the Ten-Powered One, he reflected thus: 'If I so wished, I could burn away all defilements and, as the youngest of the Sangha, enter the city of Ramma. But there is no need for me to burn away my defilements and attain Nibbāna in an unknown guise. What if I, like Dīpaṅkara, the Ten-Powered One, having attained supreme perfect enlightenment and having caused the great populace to board the ship of the Dhamma, should ferry them across the ocean of saṃsāra and afterwards attain final Nibbāna? This would be fitting for me.' Then, having brought together the eight conditions, he made the aspiration for Buddhahood and lay down. Therefore, it was said:

‘‘ပထဝိယံ နိပန္နဿ, ဧဝံ မေ အာသိ စေတသော;

‘ဣစ္ဆမာနော အဟံ အဇ္ဇ, ကိလေသေ ဈာပယေ မမ.

“As I lay on the ground, this thought arose in my mind: ‘If I wished, I could burn away my defilements today.

‘‘‘ကိံ [Pg.18] မေ အညာတဝေသေန, ဓမ္မံ သစ္ဆိကတေနိဓ;

သဗ္ဗညုတံ ပါပုဏိတွာ, ဗုဒ္ဓေါ ဟေဿံ သဒေဝကေ.

“‘What use is it for me to realize the Dhamma here in an unknown guise? Having attained omniscience, I shall become a Buddha for the world with its devas.

‘‘‘ကိံ မေ ဧကေန တိဏ္ဏေန, ပုရိသေန ထာမဒဿိနာ;

သဗ္ဗညုတံ ပါပုဏိတွာ, သန္တာရေဿံ သဒေဝကံ.

“‘What use is it for me, a man of strength and vision, to cross over alone? Having attained omniscience, I shall ferry the world with its devas across.

‘‘‘ဣမိနာ မေ အဓိကာရေန, ကတေန ပုရိသုတ္တမေ;

သဗ္ဗညုတံ ပါပုဏိတွာ, တာရေမိ ဇနတံ ဗဟုံ.

“‘By this qualifying act of mine, made in your presence, O Supreme Man, having attained omniscience, I shall ferry many people across.

‘‘‘သံသာရသောတံ ဆိန္ဒိတွာ, ဝိဒ္ဓံသေတွာ တယော ဘဝေ;

ဓမ္မနာဝံ သမာရုယှ, သန္တာရေဿံ သဒေဝက’’’န္တိ.

“‘Having cut the stream of saṃsāra, having destroyed the three realms of existence, and having boarded the ship of the Dhamma, I shall ferry the world with its devas across.’”

ယသ္မာ ပန ဗုဒ္ဓတ္တံ ပတ္ထေန္တဿ –

For, to one aspiring to Buddhahood—

‘‘မနုဿတ္တံ လိင်္ဂသမ္ပတ္တိ, ဟေတု သတ္ထာရဒဿနံ;

ပဗ္ဗဇ္ဇာ ဂုဏသမ္ပတ္တိ, အဓိကာရော စ ဆန္ဒတာ;

အဋ္ဌဓမ္မသမောဓာနာ, အဘိနီဟာရော သမိဇ္ဈတီ’’တိ.

“Human existence, perfection of gender, the necessary cause, the sight of the Teacher, the going forth, the perfection of qualities, a qualifying act, and strong desire: from the convergence of these eight conditions, the aspiration succeeds.”

မနုဿတ္တဘာဝသ္မိံယေဝ ဟိ ဌတွာ ဗုဒ္ဓတ္တံ ပတ္ထေန္တဿ ပတ္ထနာ သမိဇ္ဈတိ, နာဂဿ ဝါ သုပဏ္ဏဿ ဝါ ဒေဝတာယ ဝါ သက္ကဿ ဝါ ပတ္ထနာ နော သမိဇ္ဈတိ. မနုဿတ္တဘာဝေပိ ပုရိသလိင်္ဂေ ဌိတဿေဝ ပတ္ထနာ သမိဇ္ဈတိ, ဣတ္ထိယာ ဝါ ပဏ္ဍကနပုံသကဥဘတောဗျဉ္ဇနကာနံ ဝါ နော သမိဇ္ဈတိ. ပုရိသဿပိ တသ္မိံ အတ္တဘာဝေ အရဟတ္တပ္ပတ္တိယာ ဟေတုသမ္ပန္နဿေဝ ပတ္ထနာ သမိဇ္ဈတိ, နော ဣတရဿ. ဟေတုသမ္ပန္နဿာပိ ဇီဝမာနဗုဒ္ဓဿေဝ သန္တိကေ ပတ္ထေန္တဿေဝ ပတ္ထနာ သမိဇ္ဈတိ, ပရိနိဗ္ဗုတေ ဗုဒ္ဓေ စေတိယသန္တိကေ ဝါ ဗောဓိမူလေ ဝါ ပတ္ထေန္တဿ န သမိဇ္ဈတိ. ဗုဒ္ဓါနံ သန္တိကေ ပတ္ထေန္တဿပိ ပဗ္ဗဇ္ဇာလိင်္ဂေ ဌိတဿေဝ သမိဇ္ဈတိ, နော ဂိဟိလိင်္ဂေ ဌိတဿ. ပဗ္ဗဇိတဿပိ ပဉ္စာဘိညာအဋ္ဌသမာပတ္တိလာဘိနောယေဝ သမိဇ္ဈတိ, န ဣမာယ ဂုဏသမ္ပတ္တိယာ ဝိရဟိတဿ. ဂုဏသမ္ပန္နေနပိ ယေန အတ္တနော ဇီဝိတံ ဗုဒ္ဓါနံ ပရိစ္စတ္တံ ဟောတိ, တဿေဝ ဣမိနာ အဓိကာရေန အဓိကာရသမ္ပန္နဿ သမိဇ္ဈတိ, န ဣတရဿ. အဓိကာရသမ္ပန္နဿာပိ ယဿ ဗုဒ္ဓကာရကဓမ္မာနံ အတ္ထာယ မဟန္တော ဆန္ဒော စ ဥဿာဟော စ ဝါယာမော စ ပရိယေဋ္ဌိ စ, တဿေဝ သမိဇ္ဈတိ, န ဣတရဿ.

Indeed, the aspiration succeeds only for one who, established in a human existence, aspires to Buddhahood; the aspiration of a nāga, a supaṇṇa, a deity, or Sakka does not succeed. Even in a human existence, the aspiration succeeds only for one established in the male gender; it does not succeed for a woman, a eunuch, an impotent person, or a hermaphrodite. For a man, the aspiration succeeds only if he is endowed with the cause for attaining arahantship in that very existence, not otherwise. For one endowed with the cause, the aspiration succeeds only if he aspires in the presence of a living Buddha; it does not succeed for one who aspires before a cetiya or at the foot of the Bodhi tree of a Buddha who has attained final Nibbāna. For one aspiring in the presence of Buddhas, it succeeds only for one established in the state of a renunciant, not for one in the state of a householder. For a renunciant, it succeeds only for one who has obtained the five supernormal knowledges and the eight meditative attainments, not for one devoid of this perfection of qualities. Even for one endowed with the perfection of qualities, it succeeds only for one who has made a qualifying act by dedicating his life to the Buddhas; thus endowed, it succeeds, not otherwise. Even for one endowed with a qualifying act, it succeeds only for one who has great desire, enthusiasm, effort, and seeking for the sake of the qualities that make a Buddha, not otherwise.

တတြိဒံ [Pg.19] ဆန္ဒမဟန္တတာယ ဩပမ္မံ – သစေ ဟိ ဧဝမဿ ယော သကလစက္ကဝါဠဂဗ္ဘံ ဧကောဒကီဘူတံ အတ္တနော ဗာဟုဗလေန ဥတ္တရိတွာ ပါရံ ဂန္တုံ သမတ္ထော, သော ဗုဒ္ဓတ္တံ ပါပုဏာတိ. ယော ဝါ ပန သကလစက္ကဝါဠဂဗ္ဘံ ဝေဠုဂုမ္ဗသဉ္ဆန္နံ ဝိယူဟိတွာ မဒ္ဒိတွာ ပဒသာ ဂစ္ဆန္တော ပါရံ ဂန္တုံ သမတ္ထော, သော ဗုဒ္ဓတ္တံ ပါပုဏာတိ. ယော ဝါ ပန သကလစက္ကဝါဠဂဗ္ဘံ သတ္တိယော အာကောဋေတွာ နိရန္တရံ သတ္တိဖလသမာကိဏ္ဏံ ပဒသာ အက္ကမမာနော ပါရံ ဂန္တုံ သမတ္ထော, သော ဗုဒ္ဓတ္တံ ပါပုဏာတိ. ယော ဝါ ပန သကလစက္ကဝါဠဂဗ္ဘံ ဝီတစ္စိတင်္ဂါရဘရိတံ ပါဒေဟိ မဒ္ဒမာနော ပါရံ ဂန္တုံ သမတ္ထော, သော ဗုဒ္ဓတ္တံ ပါပုဏာတီတိ. ယော ဧတေသု ဧကမ္ပိ အတ္တနော ဒုက္ကရံ န မညတိ, ‘‘အဟံ ဧတမ္ပိ တရိတွာ ဝါ ဂန္တွာ ဝါ ပါရံ ဂမိဿာမီ’’တိ ဧဝံ မဟန္တေန ဆန္ဒေန စ ဥဿာဟေန စ ဝါယာမေန စ ပရိယေဋ္ဌိယာ စ သမန္နာဂတော ဟောတိ, ဧတဿေဝ ပတ္ထနာ သမိဇ္ဈတိ, န ဣတရဿ. တသ္မာ သုမေဓတာပသော ဣမေ အဋ္ဌ ဓမ္မေ သမောဓာနေတွာဝ ဗုဒ္ဓဘာဝါယ အဘိနီဟာရံ ကတွာ နိပဇ္ဇိ.

Herein is a simile for the greatness of desire: If it were said, “Whoever is able, by the strength of his own arms, to swim across an entire world-system that has become a single mass of water and reach the far shore, he attains Buddhahood.” Or, “Whoever is able, by walking on foot, to traverse an entire world-system covered with bamboo thickets, clearing a path and trampling them down to reach the far shore, he attains Buddhahood.” Or, “Whoever is able, by walking on foot, to traverse an entire world-system strewn with spear blades set up without interval, treading upon them to reach the far shore, he attains Buddhahood.” Or, “Whoever is able, by walking on foot, to traverse an entire world-system filled with smokeless, burning embers, trampling them down to reach the far shore, he attains Buddhahood.” The aspiration succeeds only for one who does not consider even one of these tasks to be too difficult, thinking, “I will swim or walk across even this and reach the far shore,” and is thus endowed with great desire, enthusiasm, effort, and seeking; it does not succeed for another. Therefore, the ascetic Sumedha, having brought together these eight conditions, made his aspiration for Buddhahood and lay down.

ဒီပင်္ကရောပိ ဘဂဝါ အာဂန္တွာ သုမေဓတာပသဿ သီသဘာဂေ ဌတွာ မဏိသီဟပဉ္ဇရံ ဥဂ္ဃာဋေန္တော ဝိယ ပဉ္စဝဏ္ဏပသာဒသမ္ပန္နာနိ အက္ခီနိ ဥမ္မီလေတွာ ကလလပိဋ္ဌေ နိပန္နံ သုမေဓတာပသံ ဒိသွာ ‘‘အယံ တာပသော ဗုဒ္ဓတ္တာယ အဘိနီဟာရံ ကတွာ နိပန္နော, သမိဇ္ဈိဿတိ နု ခေါ ဧတဿ ပတ္ထနာ, ဥဒါဟု နော’’တိ အနာဂတံသဉာဏံ ပေသေတွာ ဥပဓာရေန္တော – ‘‘ဣတော ကပ္ပသတသဟဿာဓိကာနိ စတ္တာရိ အသင်္ချေယျာနိ အတိက္ကမိတွာ အယံ ဂေါတမော နာမ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဉတွာ ဌိတကောဝ ပရိသမဇ္ဈေ ဗျာကာသိ – ‘‘ပဿထ နော တုမှေ ဣမံ ဥဂ္ဂတပံ တာပသံ ကလလပိဋ္ဌေ နိပန္န’’န္တိ? ‘‘ဧဝံ, ဘန္တေ’’တိ. အယံ ဗုဒ္ဓတ္တာယ အဘိနီဟာရံ ကတွာ နိပန္နော, သမိဇ္ဈိဿတိ ဣမဿ ပတ္ထနာ. အယဉှိ ဣတော ကပ္ပသတသဟဿာဓိကာနံ စတုန္နံ အသင်္ခယေယျာနံ မတ္ထကေ ဂေါတမော နာမ ဗုဒ္ဓေါ ဘဝိဿတိ. တသ္မိံ ပနဿ အတ္တဘာဝေ ကပိလဝတ္ထု နာမ နဂရံ နိဝါသော ဘဝိဿတိ, မာယာ နာမ ဒေဝီ မာတာ, သုဒ္ဓေါဒနော နာမ ရာဇာ ပိတာ, အဂ္ဂသာဝကော ဥပတိဿော နာမ ထေရော, ဒုတိယသာဝကော ကောလိတော နာမ, ဗုဒ္ဓုပဋ္ဌာကော အာနန္ဒော နာမ, အဂ္ဂသာဝိကာ ခေမာ နာမ ထေရီ, ဒုတိယသာဝိကာ ဥပ္ပလဝဏ္ဏာ [Pg.20] နာမ ထေရီ ဘဝိဿတိ. အယံ ပရိပက္ကဉာဏော မဟာဘိနိက္ခမနံ ကတွာ မဟာပဓာနံ ပဒဟိတွာ နိဂြောဓရုက္ခမူလေ ပါယာသံ ပဋိဂ္ဂဟေတွာ နေရဉ္ဇရာယ တီရေ ပရိဘုဉ္ဇိတွာ ဗောဓိမဏ္ဍံ အာရုယှ အဿတ္ထရုက္ခမူလေ အဘိသမ္ဗုဇ္ဈိဿတီတိ. တေန ဝုတ္တံ –

The Blessed One Dīpaṅkara also, having arrived, stood at the head of the ascetic Sumedha, and as if opening a jeweled lion-window, with his eyes endowed with the radiance of five colors, he opened them and saw the ascetic Sumedha lying on the muddy ground. Seeing him, he thought: “This ascetic has made an aspiration for Buddhahood and lies here. Will his aspiration succeed or not?” Sending forth his knowledge of the future, he reflected and understood: “After passing beyond four incalculable aeons and a hundred thousand world-cycles from now, this one will become a Buddha named Gotama.” Standing right there in the midst of the assembly, he declared: “Do you see this ascetic of severe austerities lying on the muddy ground?” “Yes, Venerable Sir.” “This one has made an aspiration for Buddhahood and lies here; his aspiration will succeed. For after four incalculable aeons and a hundred thousand world-cycles from now, at their culmination, a Buddha named Gotama will arise. In that existence, his residence will be the city named Kapilavatthu. His mother will be the queen named Māyā, his father the king named Suddhodana. His chief disciple will be the elder Upatissa, his second disciple Kolita. His attendant will be Ānanda. His chief female disciple will be the elder nun Khemā, his second female disciple the elder nun Uppalavaṇṇā. This one, with mature wisdom, will make the great renunciation, strive with great effort, receive milk-rice at the foot of the Nigrodha tree, consume it on the bank of the Nerañjarā River, ascend the seat of enlightenment, and at the foot of the Assattha tree, attain supreme awakening.” Therefore, it is said—

‘‘ဒီပင်္ကရော လောကဝိဒူ, အာဟုတီနံ ပဋိဂ္ဂဟော;

ဥဿီသကေ မံ ဌတွာန, ဣဒံ ဝစနမဗြဝိ.

“Dīpaṅkara, the world-knower, the receiver of offerings, standing at my head, spoke this word:

‘‘‘ပဿထ ဣမံ တာပသံ, ဇဋိလံ ဥဂ္ဂတာပနံ;

အပရိမေယျေ ဣတော ကပ္ပေ, ဗုဒ္ဓေါ လောကေ ဘဝိဿတိ.

‘Behold this ascetic, with matted hair, practicing severe austerities; in an immeasurable aeon from now, a Buddha will arise in the world.

‘‘‘အဟု ကပိလဝှယာ ရမ္မာ, နိက္ခမိတွာ တထာဂတော;

ပဓာနံ ပဒဟိတွာန, ကတွာ ဒုက္ကရကာရိကံ.

‘Having departed from the delightful city named Kapila, the Tathāgata, having undertaken the striving, performed the arduous practice.

‘‘‘အဇပါလရုက္ခမူလေ, နိသီဒိတွာ တထာဂတော;

တတ္ထ ပါယာသံ ပဂ္ဂယှ, နေရဉ္ဇရမုပေဟိတိ.

‘Having sat down at the foot of the Ajapāla tree, the Tathāgata, having accepted the milk-rice there, will approach the Nerañjarā.

‘‘‘နေရဉ္ဇရာယ တီရမှိ, ပါယာသံ အဒ သော ဇိနော;

ပဋိယတ္တဝရမဂ္ဂေန, ဗောဓိမူလမုပေဟိတိ.

‘On the bank of the Nerañjarā, that Victor partook of the milk-rice; by means of the excellent path made ready, he will approach the foot of the Bodhi tree.

‘‘‘တတော ပဒက္ခိဏံ ကတွာ, ဗောဓိမဏ္ဍံ အနုတ္တရော;

အဿတ္ထရုက္ခမူလမှိ, ဗုဇ္ဈိဿတိ မဟာယသော.

‘Then, having circumambulated the Bodhimaṇḍa, the unsurpassed one, of great glory, will awaken at the foot of the Assattha tree.

‘‘‘ဣမဿ ဇနိကာ မာတာ, မာယာ နာမ ဘဝိဿတိ;

ပိတာ သုဒ္ဓေါဒနော နာမ, အယံ ဟေဿတိ ဂေါတမော.

‘His birth-giving mother will be named Māyā; his father will be named Suddhodana; this one will be Gotama.

‘‘‘အနာသဝါ ဝီတရာဂါ, သန္တစိတ္တာ သမာဟိတာ;

ကောလိတော ဥပတိဿော စ, အဂ္ဂါ ဟေဿန္တိ သာဝကာ;

အာနန္ဒော နာမုပဋ္ဌာကော, ဥပဋ္ဌိဿတိ တံ ဇိနံ.

‘Free from taints, devoid of passion, with tranquil minds, concentrated, Kolita and Upatissa will be the foremost disciples. Ānanda by name will be the attendant; he will attend upon that Victor.

‘‘‘ခေမာ ဥပ္ပလဝဏ္ဏာ စ, အဂ္ဂါ ဟေဿန္တိ သာဝိကာ;

အနာသဝါ ဝီတရာဂါ, သန္တစိတ္တာ သမာဟိတာ;

ဗောဓိ တဿ ဘဂဝတော, အဿတ္ထောတိ ပဝုစ္စတီ’’’တိ. (ဗု. ဝံ. ၂.၆၀-၆၈);

‘Khemā and Uppalavaṇṇā will be the foremost female disciples, free from taints, devoid of passion, with tranquil minds, concentrated. The Bodhi tree of that Blessed One is called the Assattha.’”

တံ သုတွာ သုမေဓတာပသော – ‘‘မယှံ ကိရ ပတ္ထနာ သမိဇ္ဈိဿတီ’’တိ သောမနဿပ္ပတ္တော အဟောသိ. မဟာဇနော ဒီပင်္ကရဒသဗလဿ ဝစနံ သုတွာ ‘‘သုမေဓတာပသော ကိရ ဗုဒ္ဓဗီဇံ ဗုဒ္ဓင်္ကုရော’’တိ ဟဋ္ဌတုဋ္ဌော [Pg.21] အဟောသိ. ဧဝဉ္စဿ အဟောသိ – ‘‘ယထာ နာမ မနုဿာ နဒိံ တရန္တာ ဥဇုကေန တိတ္ထေန ဥတ္တရိတုံ အသက္ကောန္တာ ဟေဋ္ဌာတိတ္ထေန ဥတ္တရန္တိ, ဧဝမေဝ မယမ္ပိ ဒီပင်္ကရဒသဗလဿ သာသနေ မဂ္ဂဖလံ အလဘမာနာ အနာဂတေ ယဒါ တွံ ဗုဒ္ဓေါ ဘဝိဿသိ, တဒါ တဝ သမ္မုခါ မဂ္ဂဖလံ သစ္ဆိကာတုံ သမတ္ထာ ဘဝေယျာမာ’’တိ ပတ္ထနံ ဌပယိံသု. ဒီပင်္ကရဒသဗလောပိ ဗောဓိသတ္တံ ပသံသိတွာ အဋ္ဌပုပ္ဖမုဋ္ဌီဟိ ပူဇေတွာ ပဒက္ခိဏံ ကတွာ ပက္ကာမိ. တေပိ စတုသတသဟဿသင်္ခါ ခီဏာသဝါ ဗောဓိသတ္တံ ဂန္ဓေဟိ စ မာလာဟိ စ ပူဇေတွာ ပဒက္ခိဏံ ကတွာ ပက္ကမိံသု. ဒေဝမနုဿာ ပန တထေဝ ပူဇေတွာ ဝန္ဒိတွာ ပက္ကန္တာ.

Hearing this, the ascetic Sumedha was filled with joy, thinking, “My aspiration will indeed be fulfilled.” The great multitude, hearing the words of Dīpaṅkara, the Ten-Powered One, were delighted and thrilled, thinking, “The ascetic Sumedha is indeed the seed of Buddhahood, a Buddha-sprout!” And this thought arose in them: “Just as people who cannot cross a river by the direct ford cross by a lower ford, so too, though we cannot attain the path and its fruits in the dispensation of Dīpaṅkara, the Ten-Powered One, may we in the future, when you become a Buddha, be able to realize the path and its fruits in your presence.” Thus they established their aspiration. Dīpaṅkara, the Ten-Powered One, having praised the Bodhisatta, honored him with eight handfuls of flowers, circumambulated him, and departed. Likewise, the four hundred thousand taint-free ones honored the Bodhisatta with perfumes and garlands, circumambulated him, and departed. The gods and humans, too, honored him in the same way, paid homage, and departed.

ဗောဓိသတ္တော သဗ္ဗေသံ ပဋိက္ကန္တကာလေ သယနာ ဝုဋ္ဌာယ ‘‘ပါရမိယော ဝိစိနိဿာမီ’’တိ ပုပ္ဖရာသိမတ္ထကေ ပလ္လင်္ကံ အာဘုဇိတွာ နိသီဒိ. ဧဝံ နိသိန္နေ ဗောဓိသတ္တေ သကလဒသသဟဿစက္ကဝါဠေ ဒေဝတာ သာဓုကာရံ ဒတွာ ‘‘အယျ သုမေဓတာပသ, ပေါရာဏကဗောဓိသတ္တာနံ ပလ္လင်္ကံ အာဘုဇိတွာ ‘ပါရမိယော ဝိစိနိဿာမာ’တိ နိသိန္နကာလေ ယာနိ ပုဗ္ဗနိမိတ္တာနိ နာမ ပညာယန္တိ, တာနိ သဗ္ဗာနိပိ အဇ္ဇ ပါတုဘူတာနိ, နိဿံသယေန တွံ ဗုဒ္ဓေါ ဘဝိဿသိ. မယမေတံ ဇာနာမ ‘ယဿေတာနိ နိမိတ္တာနိ ပညာယန္တိ, ဧကန္တေန သော ဗုဒ္ဓေါ ဟောတိ’, တွံ အတ္တနော ဝီရိယံ ဒဠှံ ကတွာ ပဂ္ဂဏှာ’’တိ ဗောဓိသတ္တံ နာနပ္ပကာရာဟိ ထုတီဟိ အဘိတ္ထဝိံသု. တေန ဝုတ္တံ –

When all had departed, the Bodhisatta rose from his resting place, thinking, “I will investigate the perfections.” He sat cross-legged upon the heap of flowers. As the Bodhisatta sat thus, the deities of the entire ten-thousandfold world system gave their approval, saying, “Venerable ascetic Sumedha, when the ancient Bodhisattas sat cross-legged thinking, ‘We will investigate the perfections,’ all the omens that appeared then have now appeared. Without a doubt, you will become a Buddha. We know this: ‘For whomever these omens appear, he certainly becomes a Buddha.’ Having made your energy firm, strive onward!” Thus, they praised the Bodhisatta with various praises. Therefore, it is said:

‘‘ဣဒံ သုတွာန ဝစနံ, အသမဿ မဟေသိနော;

အာမောဒိတာ နရမရူ, ဗုဒ္ဓဗီဇံ ကိရ အယံ.

“Having heard this word of the peerless great sage, humans and gods rejoiced, ‘This is indeed a Buddha-seed!’

‘‘ဥက္ကုဋ္ဌိသဒ္ဒါ ဝတ္တန္တိ, အပ္ဖောဋေန္တိ ဟသန္တိ စ;

ကတဉ္ဇလီ နမဿန္တိ, ဒသသဟဿီ သဒေဝကာ.

“Shouts of joy arise, they clap their hands and laugh; with joined palms they pay homage, the ten-thousandfold world with its deities.

‘‘ယဒိမဿ လောကနာထဿ, ဝိရဇ္ဈိဿာမ သာသနံ;

အနာဂတမှိ အဒ္ဓါနေ, ဟေဿာမ သမ္မုခါ ဣမံ.

“If we should miss the dispensation of this Lord of the World, in a future time, we shall be in the presence of this one.

‘‘ယထာ မနုဿာ နဒိံ တရန္တာ, ပဋိတိတ္ထံ ဝိရဇ္ဈိယ;

ဟေဋ္ဌာ တိတ္ထေ ဂဟေတွာန, ဥတ္တရန္တိ မဟာနဒိံ.

“Just as people crossing a river, having missed the direct ford, take a lower ford and cross the great river.

‘‘ဧဝမေဝ မယံ သဗ္ဗေ, ယဒိ မုဉ္စာမိမံ ဇိနံ;

အနာဂတမှိ အဒ္ဓါနေ, ဟေဿာမ သမ္မုခါ ဣမံ.

“Just so, all of us, if we miss this Victor, in a future time, we shall be in the presence of this one.”

‘‘ဒီပင်္ကရော [Pg.22] လောကဝိဒူ, အာဟုတီနံ ပဋိဂ္ဂဟော;

မမ ကမ္မံ ပကိတ္တေတွာ, ဒက္ခိဏံ ပါဒမုဒ္ဓရိ.

“Dīpaṅkara, the Knower of the Worlds, the Recipient of Offerings, having proclaimed my deed, raised his right foot.

‘‘ယေ တတ္ထာသုံ ဇိနပုတ္တာ, သဗ္ဗေ ပဒက္ခိဏမကံသု မံ;

နရာ နာဂါ စ ဂန္ဓဗ္ဗာ, အဘိဝါဒေတွာန ပက္ကမုံ.

“All the Victor’s sons who were there circumambulated me to the right. Humans, nāgas, and gandhabbas, having paid homage, departed.

‘‘ဒဿနံ မေ အတိက္ကန္တေ, သသံဃေ လောကနာယကေ;

ဟဋ္ဌတုဋ္ဌေန စိတ္တေန, အာသနာ ဝုဋ္ဌဟိံ တဒါ.

“When the World-Leader with his Saṅgha had passed from my sight, with a joyful and glad heart, I then arose from my seat.

‘‘သုခေန သုခိတော ဟောမိ, ပါမောဇ္ဇေန ပမောဒိတော;

ပီတိယာ စ အဘိဿန္နော, ပလ္လင်္ကံ အာဘုဇိံ တဒါ.

“Happy with happiness, gladdened with joy, and suffused with rapture, I then sat in the cross-legged posture.

‘‘ပလ္လင်္ကေန နိသီဒိတွာ, ဧဝံ စိန္တေသဟံ တဒါ;

‘ဝသီဘူတော အဟံ ဈာနေ, အဘိညာပါရမိံ ဂတော.

“Seated in the cross-legged posture, I then reflected thus: ‘I am a master of the jhānas and have reached the perfection of the higher knowledges.’

‘‘‘ဒသသဟဿိလောကမှိ, ဣသယော နတ္ထိ မေ သမာ;

အသမော ဣဒ္ဓိဓမ္မေသု, အလဘိံ ဤဒိသံ သုခံ’.

“‘In the ten-thousandfold world-system, there are no seers equal to me; I am unequalled in the qualities of psychic power. I have obtained such bliss.’

‘‘ပလ္လင်္ကာဘုဇနေ မယှံ, ဒသသဟဿာဓိဝါသိနော;

မဟာနာဒံ ပဝတ္တေသုံ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“As I sat in the cross-legged posture, the inhabitants of the ten-thousandfold world-system raised a great cry: ‘Surely, you will become a Buddha!’

‘‘ယာ ပုဗ္ဗေ ဗောဓိသတ္တာနံ, ပလ္လင်္ကဝရမာဘုဇေ;

နိမိတ္တာနိ ပဒိဿန္တိ, တာနိ အဇ္ဇ ပဒိဿရေ.

“‘The signs that appeared for Bodhisattas of the past when they sat in the excellent cross-legged posture, those signs appear today.’

‘‘သီတံ ဗျာပဂတံ ဟောတိ, ဥဏှဉ္စ ဥပသမ္မတိ;

တာနိ အဇ္ဇ ပဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘The cold has departed, and the heat has subsided. Those signs appear today: surely, you will become a Buddha!’

‘‘ဒသသဟဿီ လောကဓာတူ, နိဿဒ္ဒါ ဟောန္တိ နိရာကုလာ;

တာနိ အဇ္ဇ ပဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘The ten-thousandfold world-system becomes silent and untroubled. Those signs appear today: surely, you will become a Buddha!’

‘‘မဟာဝါတာ န ဝါယန္တိ, န သန္ဒန္တိ သဝန္တိယော;

တာနိ အဇ္ဇ ပဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Great winds do not blow, and flowing rivers do not flow. Those signs appear today: surely, you will become a Buddha!’

‘‘ထလဇာ ဒကဇာ ပုပ္ဖာ, သဗ္ဗေ ပုပ္ဖန္တိ တာဝဒေ;

တေပဇ္ဇ ပုပ္ဖိတာ သဗ္ဗေ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘All flowers, whether of the land or the water, blossom at that moment. Today they have all blossomed: surely, you will become a Buddha!’

‘‘လတာ ဝါ ယဒိ ဝါ ရုက္ခာ, ဖလဘာရာ ဟောန္တိ တာဝဒေ;

တေပဇ္ဇ ဖလိတာ သဗ္ဗေ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Creepers and trees, at that moment, become laden with fruit. Today they are all fruit-bearing: surely, you will become a Buddha!’

‘‘အာကာသဋ္ဌာ [Pg.23] စ ဘူမဋ္ဌာ, ရတနာ ဇောတန္တိ တာဝဒေ;

တေပဇ္ဇ ရတနာ ဇောတန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Jewels in the sky and on the earth shine forth at that moment. Today those jewels shine: surely, you will become a Buddha!’

‘‘မာနုသကာ စ ဒိဗ္ဗာ စ, တုရိယာ ဝဇ္ဇန္တိ တာဝဒေ;

တေပဇ္ဇုဘော အဘိရဝန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Both human and divine musical instruments play at that moment. Today both resound: surely, you will become a Buddha!’

‘‘ဝိစိတ္တပုပ္ဖာ ဂဂနာ, အဘိဝဿန္တိ တာဝဒေ;

တေပိ အဇ္ဇ ပဝဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Various flowers rain down from the sky at that moment. Today they also rain down: surely, you will become a Buddha!’

‘‘မဟာသမုဒ္ဒေါ အာဘုဇတိ, ဒသသဟဿီ ပကမ္ပတိ;

တေပဇ္ဇုဘော အဘိရဝန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘The great ocean roars, the ten-thousandfold world-system quakes. Today both resound: surely, you will become a Buddha!’

‘‘နိရယေပိ ဒသသဟဿေ, အဂ္ဂီ နိဗ္ဗန္တိ တာဝဒေ;

တေပဇ္ဇ နိဗ္ဗုတာ အဂ္ဂီ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘In the ten-thousandfold world-system, the fires in the hells are extinguished at that moment. Today those fires are quenched: surely, you will become a Buddha!’

‘‘ဝိမလော ဟောတိ သူရိယော, သဗ္ဗာ ဒိဿန္တိ တာရကာ;

တေပိ အဇ္ဇ ပဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘The sun becomes spotless, all the stars are visible. Today they are also visible: surely, you will become a Buddha!’

‘‘အနောဝဋ္ဌေန ဥဒကံ, မဟိယာ ဥဗ္ဘိဇ္ဇိ တာဝဒေ;

တမ္ပဇ္ဇုဗ္ဘိဇ္ဇတေ မဟိယာ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Without rain, water springs up from the earth at that moment. Today it also springs up from the earth: surely, you will become a Buddha!’

‘‘တာရာဂဏာ ဝိရောစန္တိ, နက္ခတ္တာ ဂဂနမဏ္ဍလေ;

ဝိသာခါ စန္ဒိမာယုတ္တာ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘The hosts of stars and the constellations shine in the dome of the sky; the Visākhā constellation is conjoined with the moon: surely, you will become a Buddha!’

‘‘ဗိလာသယာ ဒရီသယာ, နိက္ခမန္တိ သကာသယာ;

တေပဇ္ဇ အာသယာ ဆုဒ္ဓါ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Those who dwell in holes and those who dwell in chasms emerge from their dwellings. Today their dwellings are abandoned: surely, you will become a Buddha!’

‘‘န ဟောတိ အရတိ သတ္တာနံ, သန္တုဋ္ဌာ ဟောန္တိ တာဝဒေ;

တေပဇ္ဇ သဗ္ဗေ သန္တုဋ္ဌာ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘There is no discontent among beings; they become content at that moment. Today all are content: surely, you will become a Buddha!’

‘‘ရောဂါ တဒုပသမ္မန္တိ, ဇိဃစ္ဆာ စ ဝိနဿတိ;

တာနိပဇ္ဇ ပဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Diseases then subside, and hunger is destroyed. These signs are also manifest today: surely, you will become a Buddha!’

‘‘ရာဂေါ တဒါ တနု ဟောတိ, ဒေါသော မောဟော ဝိနဿတိ;

တေပဇ္ဇ ဝိဂတာ သဗ္ဗေ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Lust then becomes attenuated; hatred and delusion are destroyed. Today they have all vanished: surely, you will become a Buddha!’

‘‘ဘယံ တဒါ န ဘဝတိ, အဇ္ဇပေတံ ပဒိဿတိ;

တေန လိင်္ဂေန ဇာနာမ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Fear does not arise then; today this is also manifest. By this sign we know: surely, you will become a Buddha!’

‘‘ရဇော [Pg.24] နုဒ္ဓံသတိ ဥဒ္ဓံ, အဇ္ဇပေတံ ပဒိဿတိ;

တေန လိင်္ဂေန ဇာနာမ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Dust does not rise upwards; today this is also manifest. By this sign we know: surely, you will become a Buddha!’

‘‘အနိဋ္ဌဂန္ဓော ပက္ကမတိ, ဒိဗ္ဗဂန္ဓော ပဝါယတိ;

သောပဇ္ဇ ဝါယတိ ဂန္ဓော, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Unpleasant odors depart, a divine fragrance wafts. Today that fragrance also wafts: surely, you will become a Buddha!’

‘‘သဗ္ဗေ ဒေဝါ ပဒိဿန္တိ, ဌပယိတွာ အရူပိနော;

တေပဇ္ဇ သဗ္ဗေ ဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘All the devas appear, except for the formless ones. Today they are all visible: surely, you will become a Buddha!’

‘‘ယာဝတာ နိရယာ နာမ, သဗ္ဗေ ဒိဿန္တိ တာဝဒေ;

တေပဇ္ဇ သဗ္ဗေ ဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘However many hells there are, all are visible at that moment. Today they are all visible: surely, you will become a Buddha!’

‘‘ကုဋ္ဋာ ကဝါဋာ သေလာ စ, န ဟောန္တာဝရဏာ တဒါ;

အာကာသဘူတာ တေပဇ္ဇ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘Walls, doors, and mountains are not an obstruction then. Today they have become like open space: surely, you will become a Buddha!’

‘‘စုတီ စ ဥပပတ္တိ စ, ခဏေ တသ္မိံ န ဝိဇ္ဇတိ;

တာနိပဇ္ဇ ပဒိဿန္တိ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသိ.

“‘At that moment, death and rebirth do not exist. These signs are also manifest today: surely, you will become a Buddha!’

‘‘ဒဠှံ ပဂ္ဂဏှ ဝီရိယံ, မာ နိဝတ္တ အဘိက္ကမ;

မယမ္ပေတံ ဝိဇာနာမ, ဓုဝံ ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ. (ဗု. ဝံ. ၂.၇၀-၁၀၇);

“‘Arouse your energy firmly, do not turn back but go forward. We too know this: surely, you will become a Buddha!’”

ဗောဓိသတ္တော ဒီပင်္ကရဒသဗလဿ စ ဒသသဟဿစက္ကဝါဠဒေဝတာနဉ္စ ဝစနံ သုတွာ ဘိယျောသောမတ္တာယ သဉ္ဇာတုဿာဟော ဟုတွာ စိန္တေသိ – ‘‘ဗုဒ္ဓါ နာမ အမောဃဝစနာ, နတ္ထိ ဗုဒ္ဓါနံ ကထာယ အညထတ္တံ. ယထာ ဟိ အာကာသေ ခိတ္တလေဍ္ဍုဿ ပတနံ ဓုဝံ, ဇာတဿ မရဏံ, ရတ္တိက္ခယေ သူရိယုဂ္ဂမနံ, အာသယာ နိက္ခန္တသီဟဿ သီဟနာဒနဒနံ, ဂရုဂဗ္ဘာယ ဣတ္ထိယာ ဘာရမောရောပနံ ဓုဝံ အဝဿမ္ဘာဝီ, ဧဝမေဝ ဗုဒ္ဓါနံ ဝစနံ နာမ ဓုဝံ အမောဃံ, အဒ္ဓါ အဟံ ဗုဒ္ဓေါ ဘဝိဿာမီ’’တိ. တေန ဝုတ္တံ –

Having heard the words of Dīpaṅkara, the One with Ten Powers, and of the deities of the ten-thousandfold world-system, the Bodhisatta, filled with even greater zeal, reflected: “The words of the Buddhas are indeed unfailing; there is no otherwiseness in the words of the Buddhas. Just as the falling of a clod thrown into the sky is certain, as death is certain for one who is born, as the rising of the sun at the end of the night is certain, as the roaring of a lion emerging from its lair is certain, as a woman heavy with child laying down her burden is certain and inevitable—even so, the words of the Buddhas are certain and unfailing. Assuredly, I shall become a Buddha.” Therefore it was said:

‘‘ဗုဒ္ဓဿ ဝစနံ သုတွာ, ဒသသဟဿီန စူဘယံ;

တုဋ္ဌဟဋ္ဌော ပမောဒိတော, ဧဝံ စိန္တေသဟံ တဒါ.

“Having heard the words of the Buddha and of the inhabitants of the ten-thousandfold world-system, both, I, joyful and delighted, then reflected thus:

‘‘အဒွေဇ္ဈဝစနာ ဗုဒ္ဓါ, အမောဃဝစနာ ဇိနာ;

ဝိတထံ နတ္ထိ ဗုဒ္ဓါနံ, ဓုဝံ ဗုဒ္ဓေါ ဘဝါမဟံ.

“‘The Buddhas do not speak with a double tongue; the Victors’ words are not in vain. There is no falsehood in the words of the Buddhas; surely I shall become a Buddha.’

‘‘ယထာ ခိတ္တံ နဘေ လေဍ္ဍု, ဓုဝံ ပတတိ ဘူမိယံ;

တထေဝ ဗုဒ္ဓသေဋ္ဌာနံ, ဝစနံ ဓုဝသဿတံ;

ဝိတထံ နတ္ထိ ဗုဒ္ဓါနံ, ဓုဝံ ဗုဒ္ဓေါ ဘဝါမဟံ.

“‘Just as a clod thrown into the sky surely falls to the ground, so too the words of the supreme Buddhas are certain and eternal. There is no falsehood in the words of the Buddhas; surely I shall become a Buddha.’

‘‘ယထာပိ [Pg.25] သဗ္ဗသတ္တာနံ, မရဏံ ဓုဝသဿတံ;

တထေဝ ဗုဒ္ဓသေဋ္ဌာနံ, ဝစနံ ဓုဝသဿတံ.

“‘Just as death is certain and constant for all beings, so too are the words of the supreme Buddhas certain and constant.’

‘‘ယထာ ရတ္တိက္ခယေ ပတ္တေ, သူရိယုဂ္ဂမနံ ဓုဝံ;

တထေဝ ဗုဒ္ဓသေဋ္ဌာနံ, ဝစနံ ဓုဝသဿတံ.

Just as, when the end of night arrives, the rising of the sun is certain, so too the word of the supreme Buddhas is certain and eternal.

‘‘ယထာ နိက္ခန္တသယနဿ, သီဟဿ နဒနံ ဓုဝံ;

တထေဝ ဗုဒ္ဓသေဋ္ဌာနံ, ဝစနံ ဓုဝသဿတံ.

Just as the roar of a lion emerging from its lair is certain, so too is the word of the supreme Buddhas certain and eternal.

‘‘ယထာ အာပန္နသတ္တာနံ, ဘာရမောရောပနံ ဓုဝံ;

တထေဝ ဗုဒ္ဓသေဋ္ဌာနံ, ဝစနံ ဓုဝသဿတ’’န္တိ. (ဗု. ဝံ. ၂.၁၀၈-၁၁၄);

Just as for a pregnant being, the laying down of her burden is certain, so too is the word of the supreme Buddhas certain and eternal.

သော ‘‘ဓုဝါဟံ ဗုဒ္ဓေါ ဘဝိဿာမီ’’တိ ဧဝံ ကတသန္နိဋ္ဌာနော ဗုဒ္ဓကာရကေ ဓမ္မေ ဥပဓာရေတုံ – ‘‘ကဟံ နု ခေါ ဗုဒ္ဓကာရကာ ဓမ္မာ, ကိံ ဥဒ္ဓံ, ဥဒါဟု အဓော, ဒိသာဝိဒိသာသူ’’တိ အနုက္ကမေန သကလံ ဓမ္မဓာတုံ ဝိစိနန္တော ပေါရာဏကဗောဓိသတ္တေဟိ အာသေဝိတနိသေဝိတံ ပဌမံ ဒါနပါရမိံ ဒိသွာ ဧဝံ အတ္တာနံ ဩဝဒိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ ပဌမံ ဒါနပါရမိံ ပူရေယျာသိ. ယထာ ဟိ နိက္ကုဇ္ဇိတော ဥဒကကုမ္ဘော နိဿေသံ ကတွာ ဥဒကံ ဝမတိယေဝ, န ပစ္စာဟရတိ, ဧဝမေဝ ဓနံ ဝါ ယသံ ဝါ ပုတ္တဒါရံ ဝါ အင်္ဂပစ္စင်္ဂံ ဝါ အနောလောကေတွာ သမ္ပတ္တယာစကာနံ သဗ္ဗံ ဣစ္ဆိတိစ္ဆိတံ နိဿေသံ ကတွာ ဒဒမာနော ဗောဓိမူလေ နိသီဒိတွာ ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ ပဌမံ ဒါနပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

“Surely, I will become a Buddha,” thus resolved, he sought to ascertain the Buddha-making qualities—“Where indeed are the Buddha-making qualities? Are they above, or below, or in the intermediate directions?” Gradually examining the entire realm of phenomena, he first saw the perfection of giving, practiced and cultivated by ancient bodhisattas. Reflecting thus, he admonished himself: “Wise Sumedha, from now on, you should first fulfill the perfection of giving. Just as an overturned water pot pours out all its water completely, without holding any back, so too, without regard for wealth, fame, sons and daughters, or even limbs, you should give everything desired by those who ask, completely and without reserve. Seated at the foot of the Bodhi tree, you will become a Buddha.” Thus, firmly establishing the first perfection of giving, he made his resolve. Therefore, it is said:

‘‘ဟန္ဒ ဗုဒ္ဓကရေ ဓမ္မေ, ဝိစိနာမိ ဣတော စိတော;

ဥဒ္ဓံ အဓော ဒသ ဒိသာ, ယာဝတာ ဓမ္မဓာတုယာ.

“Come now, I will investigate the Buddha-making qualities, searching here and there. Upwards, downwards, in the ten directions, as far as the realm of phenomena extends.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, ပဌမံ ဒါနပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အနုစိဏ္ဏံ မဟာပထံ.

“Searching then, I saw the first perfection of giving, the great path trodden by the great sages of old.”

‘‘ဣမံ တွံ ပဌမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

ဒါနပါရမိတံ ဂစ္ဆ, ယဒိ ဗောဓိံ ပတ္တုမိစ္ဆသိ.

“First, indeed, having made this firm, undertake it; go to the perfection of giving, if you wish to attain awakening.”

‘‘ယထာပိ ကုမ္ဘော သမ္ပုဏ္ဏော, ယဿ ကဿစိ အဓောကတော;

ဝမတေဝုဒကံ နိဿေသံ, န တတ္ထ ပရိရက္ခတိ.

“Just as a pot filled to the brim, overturned by anyone whatsoever, empties out its water completely, nothing is retained there.”

‘‘တထေဝ [Pg.26] ယာစကေ ဒိသွာ, ဟီနမုက္ကဋ္ဌမဇ္ဈိမေ;

ဒဒါဟိ ဒါနံ နိဿေသံ, ကုမ္ဘော ဝိယ အဓောကတော’’တိ. (ဗု. ဝံ. ၂.၁၁၅-၁၁၉);

“Just so, on seeing beggars—low, high, or middling—give the gift completely, like a pot emptied out.”

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော ဒုတိယံ သီလပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ သီလပါရမိမ္ပိ ပူရေယျာသိ. ယထာ ဟိ စမရီ မိဂေါ နာမ ဇီဝိတံ အနောလောကေတွာ အတ္တနော ဝါလမေဝ ရက္ခတိ, ဧဝံ တွမ္ပိ ဣတော ပဋ္ဌာယ ဇီဝိတမ္ပိ အနောလောကေတွာ သီလမေဝ ရက္ခမာနော ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ ဒုတိယံ သီလပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, reflecting further that “one should not stop with just these Buddha-making qualities,” he saw the second perfection, virtue, and thought: “Wise Sumedha, from now on you should also fulfill the perfection of virtue. For just as the chamari deer, without regard for its life, protects only its tail, so too, from now on, without regard for your life, protecting only virtue, you will become a Buddha.” Thus, he firmly resolved on the second perfection of virtue. Therefore, it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Not only these will be Buddha-qualities; others too I shall examine, those qualities that ripen for awakening.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, ဒုတိယံ သီလပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Then, investigating, I saw the second perfection of virtue, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ ဒုတိယံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

သီလပါရမိတံ ဂစ္ဆ, ယဒိ ဗောဓိံ ပတ္တုမိစ္ဆသိ.

“This second one, then, having made it firm, undertake it; go to the perfection of virtue, if you wish to attain awakening.”

‘‘ယထာပိ စမရီ ဝါလံ, ကိသ္မိဉ္စိ ပဋိလဂ္ဂိတံ;

ဥပေတိ မရဏံ တတ္ထ, န ဝိကောပေတိ ဝါလဓိံ.

“Just as a chamari, when its tail is caught on something, meets its death right there, without damaging its tail.”

‘‘တထေဝ စတူသု ဘူမီသု, သီလာနိ ပရိပူရယ;

ပရိရက္ခ သဒါ သီလံ, စမရီ ဝိယ ဝါလဓိ’’န္တိ. (ဗု. ဝံ. ၂.၁၂၀-၁၂၄);

“Just so, fulfill the precepts on the four planes; always protect virtue, like a chamari its tail.”

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော တတိယံ နေက္ခမ္မပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ နေက္ခမ္မပါရမိမ္ပိ ပူရေယျာသိ. ယထာ ဟိ စိရံ ဗန္ဓနာဂါရေ ဝသမာနော ပုရိသော န တတ္ထ သိနေဟံ ကရောတိ, အထ ခေါ ဥက္ကဏ္ဌတိယေဝ, အဝသိတုကာမော ဟောတိ, ဧဝမေဝ တွမ္ပိ သဗ္ဗဘဝေ ဗန္ဓနာဂါရသဒိသေ ကတွာ သဗ္ဗဘဝေဟိ ဥက္ကဏ္ဌိတော မုစ္စိတုကာမော ဟုတွာ နေက္ခမ္မာဘိမုခေါဝ ဟောဟိ. ဧဝံ ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ တတိယံ နေက္ခမ္မပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, reflecting further, “One should not rest content with just these Buddha-making qualities,” he saw the third perfection, renunciation, and thought: “Wise Sumedha, from now on you should also fulfill the perfection of renunciation. Just as a man living a long time in a prison does not develop affection for it but instead yearns for release and wants to get out, so too should you regard all existences as like a prison and, being weary of all existences, wanting to be freed—turn your mind towards renunciation. Thus, you will become a Buddha.” Strengthening his resolve, he firmly established the third perfection of renunciation. Therefore, it is said:

‘‘န [Pg.27] ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Not only these will be Buddha-qualities; others too I shall investigate, those qualities that ripen for awakening.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, တတိယံ နေက္ခမ္မပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Reflecting then, I saw the third perfection, renunciation, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ တတိယံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

နေက္ခမ္မပါရမိတံ ဂစ္ဆ, ယဒိ ဗောဓိံ ပတ္တုမိစ္ဆသိ.

“This third one, then, having made it firm, undertake it; go to the perfection of renunciation, if you wish to attain awakening.”

‘‘ယထာ အန္ဒုဃရေ ပုရိသော, စိရဝုတ္ထော ဒုခဋ္ဋိတော;

န တတ္ထ ရာဂံ ဇနေတိ, မုတ္တိမေဝ ဂဝေသတိ.

“Just as a man in a prison cell, long confined and afflicted, does not generate desire there, but only seeks escape.”

‘‘တထေဝ တွံ သဗ္ဗဘဝေ, ပဿ အန္ဒုဃရံ ဝိယ;

နေက္ခမ္မာဘိမုခေါ ဟောဟိ, ဘဝတော ပရိမုတ္တိယာ’’တိ. (ဗု. ဝံ. ၂.၁၂၅-၁၂၉);

“Just so, you too, see all states of existence as a prison. Turn your mind toward renunciation, for complete release from existence.”

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော စတုတ္ထံ ပညာပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ ပညာပါရမိမ္ပိ ပူရေယျာသိ. ဟီနမဇ္ဈိမုက္ကဋ္ဌေသု ကဉ္စိ အဝဇ္ဇေတွာ သဗ္ဗေပိ ပဏ္ဍိတေ ဥပသင်္ကမိတွာ ပဉှံ ပုစ္ဆေယျာသိ. ယထာ ဟိ ပိဏ္ဍပါတိကော ဘိက္ခု ဟီနာဒိဘေဒေသု ကုလေသု ကိဉ္စိ အဝဇ္ဇေတွာ ပဋိပါဋိယာ ပိဏ္ဍာယ စရန္တော ခိပ္ပံ ယာပနံ လဘတိ, ဧဝံ တွမ္ပိ သဗ္ဗပဏ္ဍိတေ ဥပသင်္ကမိတွာ ပဉှံ ပုစ္ဆန္တော ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ စတုတ္ထံ ပညာပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, realizing that “one should develop more Buddha-making qualities than just these,” he further considered and saw the fourth perfection, wisdom. He thought: “Wise Sumedha, from now on, you must also fulfill the perfection of wisdom. Without disdaining anyone—whether inferior, middling, or superior—you should approach all wise people and ask them questions. Just as an alms-seeking monk, without disdaining any families—whether low, middling, or high—and going from house to house for alms in due order, quickly obtains sustenance, so too, by approaching all wise people and asking questions, you will become a Buddha.” Strengthening his resolve on the fourth perfection, wisdom, he made this determination. Therefore, it is said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Not only these will be Buddha-qualities; others too I shall examine, those qualities that ripen for awakening.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, စတုတ္ထံ ပညာပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Searching then, I saw the fourth perfection of wisdom, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ စတုတ္ထံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

ပညာပါရမိတံ ဂစ္ဆ, ယဒိ ဗောဓိံ ပတ္တုမိစ္ဆသိ.

“This fourth one, then, having made it firm, undertake it; go to the perfection of wisdom, if you wish to attain awakening.”

‘‘ယထာပိ ဘိက္ခု ဘိက္ခန္တော, ဟီနမုက္ကဋ္ဌမဇ္ဈိမေ;

ကုလာနိ န ဝိဝဇ္ဇေန္တော, ဧဝံ လဘတိ ယာပနံ.

“Just as a monk, while seeking alms, not rejecting families—low, high, or middling—thus obtains his sustenance.”

‘‘တထေဝ [Pg.28] တွံ သဗ္ဗကာလံ, ပရိပုစ္ဆံ ဗုဓံ ဇနံ;

ပညာပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၃၀-၁၃၄);

“Just so, always inquiring of wise people; having gone to the perfection of wisdom, you will attain supreme awakening.”

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော ပဉ္စမံ ဝီရိယပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ ဝီရိယပါရမိမ္ပိ ပူရေယျာသိ, ယထာ ဟိ သီဟော မိဂရာဇာ သဗ္ဗိရိယာပထေသု ဒဠှဝီရိယော ဟောတိ, ဧဝံ တွမ္ပိ သဗ္ဗဘဝေသု သဗ္ဗိရိယာပထေသု ဒဠှဝီရိယော အနောလီနဝီရိယော သမာနော ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ ပဉ္စမံ ဝီရိယပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, thinking, “The qualities that make a Buddha cannot be only these,” and investigating further, he saw the fifth perfection, the perfection of energy, and this thought occurred to him: “Wise Sumedha, from now on you must also fulfill the perfection of energy. For just as the lion, the king of beasts, is firm in energy in all postures, so too shall you, in all existences and in all postures, being firm in energy and unflagging in energy, become a Buddha.” Thus, having made the fifth perfection of energy firm, he made his resolution. Therefore, it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Surely these are not all the qualities of a Buddha; I shall search for other qualities as well, those that ripen for awakening.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, ပဉ္စမံ ဝီရိယပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Searching then, I saw the fifth perfection of energy, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ ပဉ္စမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

ဝီရိယပါရမိတံ ဂစ္ဆ, ယဒိ ဗောဓိံ ပတ္တုမိစ္ဆသိ.

“This fifth one, then, having made it firm, undertake it; go to the perfection of energy, if you wish to attain awakening.”

‘‘ယထာပိ သီဟော မိဂရာဇာ, နိသဇ္ဇဋ္ဌာနစင်္ကမေ;

အလီနဝီရိယော ဟောတိ, ပဂ္ဂဟိတမနော သဒါ.

“Just as the lion, the king of beasts, in sitting, standing, or walking, is unflagging in energy, his mind always resolute.”

‘‘တထေဝ တွံ သဗ္ဗဘဝေ, ပဂ္ဂဏှ ဝီရိယံ ဒဠှံ;

ဝီရိယပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၃၅-၁၃၉);

“Just so, in every existence, exert your energy firmly; having gone to the perfection of energy, you will attain supreme awakening.”

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော ဆဋ္ဌံ ခန္တိပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ ခန္တိပါရမိမ္ပိ ပူရေယျာသိ, သမ္မာနနေပိ အဝမာနနေပိ ခမောဝ ဘဝေယျာသိ. ယထာ ဟိ ပထဝိယံ နာမ သုစိမ္ပိ နိက္ခိပန္တိ အသုစိမ္ပိ, န တေန ပထဝီ သိနေဟံ ပဋိဃံ ကရောတိ, ခမတိ သဟတိ အဓိဝါသေတိယေဝ, ဧဝမေဝ တွမ္ပိ သမ္မာနနေပိ အဝမာနနေပိ ခမောဝ သမာနော ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ ဆဋ္ဌံ ခန္တိပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, thinking, “The qualities that make a Buddha cannot be only these,” and investigating further, he saw the sixth perfection, the perfection of patience, and this thought occurred to him: “Wise Sumedha, from now on you must also fulfill the perfection of patience. You must be patient with both honor and dishonor. For just as people cast both pure and impure things upon the earth, yet the earth feels neither affection nor aversion, but simply endures, bears, and tolerates it; even so shall you, being patient with both honor and dishonor, become a Buddha.” Thus, having made the sixth perfection of patience firm, he made his resolution. Therefore, it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Surely these are not all the qualities of a Buddha; I shall search for other qualities as well, those that ripen for awakening.”

‘‘ဝိစိနန္တော [Pg.29] တဒါ ဒက္ခိံ, ဆဋ္ဌမံ ခန္တိပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Searching then, I saw the sixth perfection of patience, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ ဆဋ္ဌမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

တတ္ထ အဒွေဇ္ဈမာနသော, သမ္ဗောဓိံ ပါပုဏိဿသိ.

“This sixth one, then, having made it firm, undertake it; with a mind undivided therein, you will attain supreme awakening.”

‘‘ယထာပိ ပထဝီ နာမ, သုစိမ္ပိ အသုစိမ္ပိ စ;

သဗ္ဗံ သဟတိ နိက္ခေပံ, န ကရောတိ ပဋိဃံ တယာ.

“Just as the earth endures everything cast upon it, both the pure and the impure, and feels no aversion thereby.”

‘‘တထေဝ တွမ္ပိ သဗ္ဗေသံ, သမ္မာနာဝမာနက္ခမော;

ခန္တိပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၄၀-၁၄၄);

“Even so, you too, patient with all honor and dishonor, having gone to the perfection of patience, will attain supreme awakening.”

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော သတ္တမံ သစ္စပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ သစ္စပါရမိမ္ပိ ပူရေယျာသိ, အသနိယာ မတ္ထကေ ပတမာနာယပိ ဓနာဒီနံ အတ္ထာယ ဆန္ဒာဒီနံ ဝသေန သမ္ပဇာနမုသာဝါဒံ နာမ မာ ဘာသိ. ယထာ ဟိ ဩသဓီ တာရကာ နာမ သဗ္ဗဥတူသု အတ္တနော ဂမနဝီထိံ ဇဟိတွာ အညာယ ဝီထိယာ န ဂစ္ဆတိ, သကဝီထိယာဝ ဂစ္ဆတိ, ဧဝမေဝ တွမ္ပိ သစ္စံ ပဟာယ မုသာဝါဒံ နာမ အဝဒန္တောယေဝ ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ သတ္တမံ သစ္စပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, thinking, “The qualities that make a Buddha cannot be only these,” and investigating further, he saw the seventh perfection, the perfection of truthfulness, and this thought occurred to him: “Wise Sumedha, from now on you must also fulfill the perfection of truthfulness. Even if a thunderbolt were falling on your head, you must not knowingly speak a lie for the sake of wealth or out of desire. For just as the morning star, in all seasons, never abandons its own course to travel another path, but keeps to its own course; even so shall you, by never abandoning truth to speak a lie, become a Buddha.” Thus, having made the seventh perfection of truthfulness firm, he made his resolution. Therefore, it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Surely these are not all the qualities of a Buddha; I shall search for other qualities as well, those that ripen for awakening.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, သတ္တမံ သစ္စပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Searching then, I saw the seventh perfection of truthfulness, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ သတ္တမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

တတ္ထ အဒွေဇ္ဈဝစနော, သမ္ဗောဓိံ ပါပုဏိဿသိ.

“This seventh one, then, having made it firm, undertake it; with speech that is not twofold therein, you will attain supreme awakening.”

‘‘ယထာပိ ဩသဓီ နာမ, တုလာဘူတာ သဒေဝကေ;

သမယေ ဥတုဝဿေ ဝါ, န ဝေါက္ကမတိ ဝီထိတော.

“Just as the morning star, a standard for the world with its gods, does not deviate from its path, whether in season or in the rains.”

‘‘တထေဝ တွမ္ပိ သစ္စေသု, မာ ဝေါက္ကမသိ ဝီထိတော;

သစ္စပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၄၅-၁၄၉);

“Even so, you too, in matters of truth, must not deviate from the path; having gone to the perfection of truthfulness, you will attain supreme awakening.”

အထဿ [Pg.30] ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော အဋ္ဌမံ အဓိဋ္ဌာနပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ အဓိဋ္ဌာနပါရမိမ္ပိ ပူရေယျာသိ, ယံ အဓိဋ္ဌာသိ, တသ္မိံ အဓိဋ္ဌာနေ နိစ္စလောဝ ဘဝေယျာသိ. ယထာ ဟိ ပဗ္ဗတော နာမ သဗ္ဗာသု ဒိသာသု ဝါတေဟိ ပဟဋော န ကမ္ပတိ န စလတိ, အတ္တနော ဌာနေယေဝ တိဋ္ဌတိ, ဧဝမေဝ တွမ္ပိ အတ္တနော အဓိဋ္ဌာနေ နိစ္စလော ဟောန္တောဝ ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ အဋ္ဌမံ အဓိဋ္ဌာနပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, thinking, “The qualities that make a Buddha cannot be only these,” and investigating further, he saw the eighth perfection, the perfection of determination, and this thought occurred to him: “Wise Sumedha, from now on you must also fulfill the perfection of determination. In whatever you have determined, you must be immovable. For just as a mountain, though struck by winds from all directions, does not tremble or shake but remains in its own place; even so shall you, by being immovable in your determination, become a Buddha.” Thus, having made the eighth perfection of determination firm, he made his resolution. Therefore, it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

“Surely these are not all the qualities of a Buddha; I shall search for other qualities as well, those that ripen for awakening.”

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, အဋ္ဌမံ အဓိဋ္ဌာနပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

“Searching then, I saw the eighth perfection of determination, cultivated and frequented by the great sages of old.”

‘‘ဣမံ တွံ အဋ္ဌမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

တတ္ထ တွံ အစလော ဟုတွာ, သမ္ဗောဓိံ ပါပုဏိဿသိ.

This eighth one, having made it exceedingly firm and undertaken it well, therein, being unshakeable, you shall attain supreme enlightenment.

‘‘ယထာပိ ပဗ္ဗတော သေလော, အစလော သုပ္ပတိဋ္ဌိတော;

န ကမ္ပတိ ဘုသဝါတေဟိ, သကဋ္ဌာနေဝ တိဋ္ဌတိ.

Just as a mountain of rock, unshakeable and well-established, does not tremble from fierce winds, but stands firm in its own place—

‘‘တထေဝ တွမ္ပိ အဓိဋ္ဌာနေ, သဗ္ဗဒါ အစလော ဘဝ;

အဓိဋ္ဌာနပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၅၀-၁၅၄);

Even so, you too, in your determination, always be unshakeable; having reached the Perfection of Determination, you shall attain supreme enlightenment.

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော နဝမံ မေတ္တာပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ မေတ္တာပါရမိမ္ပိ ပူရေယျာသိ, ဟိတေသုပိ အဟိတေသုပိ ဧကစိတ္တော ဘဝေယျာသိ. ယထာ ဟိ ဥဒကံ နာမ ပါပဇနဿပိ ကလျာဏဇနဿပိ သီတဘာဝံ ဧကသဒိသံ ကတွာ ဖရတိ, ဧဝမေဝ တွမ္ပိ သဗ္ဗေသု သတ္တေသု မေတ္တစိတ္တေန ဧကစိတ္တောဝ ဟောန္တော ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ နဝမံ မေတ္တာပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, as he considered further, thinking, “The qualities that make a Buddha cannot be only these,” he perceived the ninth Perfection, that of Loving-kindness, and it occurred to him: “O Sumedha, wise one, from this time forth you must also fulfill the Perfection of Loving-kindness. You must be of one mind towards both the helpful and the unhelpful. For just as water spreads its coolness equally upon the wicked person and the good person, even so shall you, being of one mind with a heart of loving-kindness towards all beings, become a Buddha.” Thus, having made the ninth Perfection of Loving-kindness firm, he made his determination. Therefore it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

Surely, these alone cannot be the qualities that make a Buddha; I shall search for others too, those qualities that ripen one for enlightenment.

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, နဝမံ မေတ္တာပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

Searching, then, I saw the ninth Perfection of Loving-kindness, frequented and cultivated by the great sages of the past.

‘‘ဣမံ [Pg.31] တွံ နဝမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

မေတ္တာယ အသမော ဟောဟိ, ယဒိ ဗောဓိံ ပတ္တုမိစ္ဆသိ.

This ninth one, having made it firm, do you undertake it well; be without equal in loving-kindness, if you wish to attain enlightenment.

‘‘ယထာပိ ဥဒကံ နာမ, ကလျာဏေ ပါပကေ ဇနေ;

သမံ ဖရတိ သီတေန, ပဝါဟေတိ ရဇောမလံ.

Just as water, indeed, upon good and wicked people alike, spreads its coolness equally and washes away dust and stains—

‘‘တထေဝ တွမ္ပိ ဟိတာဟိတေ, သမံ မေတ္တာယ ဘာဝယ;

မေတ္တာပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၅၅-၁၅၉);

Even so, you too, towards the helpful and the unhelpful, should develop loving-kindness equally; having reached the Perfection of Loving-kindness, you shall attain supreme enlightenment.

အထဿ ‘‘န ဧတ္တကေဟေဝ ဗုဒ္ဓကာရကဓမ္မေဟိ ဘဝိတဗ္ဗ’’န္တိ ဥတ္တရိမ္ပိ ဥပဓာရယတော ဒသမံ ဥပေက္ခာပါရမိံ ဒိသွာ ဧတဒဟောသိ – ‘‘သုမေဓပဏ္ဍိတ, တွံ ဣတော ပဋ္ဌာယ ဥပေက္ခာပါရမိမ္ပိ ပူရေယျာသိ, သုခေပိ ဒုက္ခေပိ မဇ္ဈတ္တောဝ ဘဝေယျာသိ. ယထာ ဟိ ပထဝီ နာမ သုစိမ္ပိ အသုစိမ္ပိ ပက္ခိပမာနေ မဇ္ဈတ္တာဝ ဟောတိ, ဧဝမေဝ တွမ္ပိ သုခဒုက္ခေသု မဇ္ဈတ္တောဝ ဟောန္တော ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ ဒသမံ ဥပေက္ခာပါရမိံ ဒဠှံ ကတွာ အဓိဋ္ဌာသိ. တေန ဝုတ္တံ –

Then, as he considered further, thinking, “The qualities that make a Buddha cannot be only these,” he perceived the tenth Perfection, that of Equanimity, and it occurred to him: “O Sumedha, wise one, from this time forth you must also fulfill the Perfection of Equanimity. You must remain neutral in both pleasure and pain. For just as the earth remains equanimous when both pure and impure things are cast upon it, even so shall you, by remaining neutral in pleasure and pain, become a Buddha.” Thus, having made the tenth Perfection of Equanimity firm, he made his determination. Therefore it was said:

‘‘န ဟေတေ ဧတ္တကာယေဝ, ဗုဒ္ဓဓမ္မာ ဘဝိဿရေ;

အညေပိ ဝိစိနိဿာမိ, ယေ ဓမ္မာ ဗောဓိပါစနာ.

Surely, these alone cannot be the qualities that make a Buddha; I shall search for others too, those qualities that ripen one for enlightenment.

‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, ဒသမံ ဥပေက္ခာပါရမိံ;

ပုဗ္ဗကေဟိ မဟေသီဟိ, အာသေဝိတနိသေဝိတံ.

Searching, then, I saw the tenth Perfection of Equanimity, frequented and cultivated by the great sages of the past.

‘‘ဣမံ တွံ ဒသမံ တာဝ, ဒဠှံ ကတွာ သမာဒိယ;

တုလာဘူတော ဒဠှော ဟုတွာ, သမ္ဗောဓိံ ပါပုဏိဿသိ.

This tenth one, having made it firm, do you undertake it well; being firm and balanced like a scale, you shall attain supreme enlightenment.

‘‘ယထာပိ ပထဝီ နာမ, နိက္ခိတ္တံ အသုစိံ သုစိံ;

ဥပေက္ခတိ ဥဘောပေတေ, ကောပါနုနယဝဇ္ဇိတာ.

Just as the earth, indeed, when the impure and the pure are cast upon it, is equanimous towards both, being devoid of anger and affection—

‘‘တထေဝ တွမ္ပိ သုခဒုက္ခေ, တုလာဘူတော သဒါ ဘဝ;

ဥပေက္ခာပါရမိတံ ဂန္တွာ, သမ္ဗောဓိံ ပါပုဏိဿသီ’’တိ. (ဗု. ဝံ. ၂.၁၆၀-၁၆၄);

Even so, you too, in pleasure and pain, always be like a balance; having reached the Perfection of Equanimity, you shall attain supreme enlightenment.

တတော စိန္တေသိ – ‘‘ဣမသ္မိံ လောကေ ဗောဓိသတ္တေဟိ ပူရေတဗ္ဗာ ဗောဓိပရိပါစနာ ဗုဒ္ဓကာရကဓမ္မာ ဧတ္တကာယေဝ, ဒသ ပါရမိယော ဌပေတွာ အညေ နတ္ထိ. ဣမာပိ ဒသ ပါရမိယော ဥဒ္ဓံ အာကာသေပိ နတ္ထိ, ဟေဋ္ဌာ ပထဝိယမ္ပိ, ပုရတ္ထိမာဒီသု ဒိသာသုပိ နတ္ထိ, မယှံယေဝ ပန ဟဒယဗ္ဘန္တရေ ပတိဋ္ဌိတာ’’တိ. ဧဝံ တာသံ ဟဒယေ ပတိဋ္ဌိတဘာဝံ ဒိသွာ သဗ္ဗာပိ တာ ဒဠှံ ကတွာ အဓိဋ္ဌာယ [Pg.32] ပုနပ္ပုနံ သမ္မသန္တော အနုလောမပဋိလောမံ သမ္မသတိ, ပရိယန္တေ ဂဟေတွာ အာဒိံ ပါပေတိ, အာဒိမှိ ဂဟေတွာ ပရိယန္တံ ပါပေတိ, မဇ္ဈေ ဂဟေတွာ ဥဘတော ကောဋိံ ပါပေတွာ ဩသာပေတိ, ဥဘတော ကောဋီသု ဂဟေတွာ မဇ္ဈံ ပါပေတွာ ဩသာပေတိ. ဗာဟိရကဘဏ္ဍပရိစ္စာဂေါ ဒါနပါရမီ နာမ, အင်္ဂပရိစ္စာဂေါ ဒါနဥပပါရမီ နာမ, ဇီဝိတပရိစ္စာဂေါ ဒါနပရမတ္ထပါရမီ နာမာတိ ဒသ ပါရမိယော ဒသ ဥပပါရမိယော ဒသ ပရမတ္ထပါရမိယောတိ သမတ္တိံသ ပါရမိယော တေလယန္တံ ဝိနိဝဋ္ဋေန္တော ဝိယ မဟာမေရုံ မတ္ထံ ကတွာ စက္ကဝါဠမဟာသမုဒ္ဒံ အာလုဠေန္တော ဝိယ စ သမ္မသတိ. တဿေဝံ ဒသ ပါရမိယော သမ္မသန္တဿ ဓမ္မတေဇေန စတုနဟုတာဓိကဒွိယောဇနသတသဟဿဗဟလာ အယံ မဟာပထဝီ ဟတ္ထိနာ အက္ကန္တနဠကလာပေါ ဝိယ, ပီဠိယမာနံ ဥစ္ဆုယန္တံ ဝိယ စ မဟာဝိရဝံ ဝိရဝမာနာ သင်္ကမ္ပိ သမ္ပကမ္ပိ သမ္ပဝေဓိ. ကုလာလစက္ကံ ဝိယ တေလယန္တစက္ကံ ဝိယ စ ပရိဗ္ဘမိ. တေန ဝုတ္တံ –

Then he reflected: “In this world, the qualities to be fulfilled by Bodhisattas for the maturation of enlightenment, the qualities that make a Buddha, are only these—apart from the ten perfections, there are no others. And these ten perfections do not exist above in the sky, nor below on the earth, nor in the eastern or other directions; rather, they are established only within my own heart.” Seeing them thus established in his heart, he made a firm resolution upon them all and repeatedly contemplated them, reviewing them forwards and backwards. Grasping the end, he brought it to the beginning; grasping the beginning, he brought it to the end. Grasping the middle, he brought it to both ends and concluded; grasping both ends, he brought it to the middle and concluded. The relinquishment of external possessions is called the Perfection of Giving (dānapāramī); the relinquishment of one's limbs is called the Supplementary Perfection of Giving (dānaupapāramī); the relinquishment of one's life is called the Ultimate Perfection of Giving (dānaparamatthapāramī). Thus he contemplated the thirty perfections—the ten perfections, the ten supplementary perfections, and the ten ultimate perfections—revolving them like the wheel of an oil press. As he was thus contemplating the ten perfections, through the power of the Dhamma, this great earth—two hundred and forty thousand leagues thick—trembled, shook, and quaked violently, like a clump of reeds crushed by an elephant, and like a sugarcane mill being pressed, roaring with a great sound. It spun like a potter's wheel and like the wheel of an oil press. Therefore it was said:

‘‘ဧတ္တကာယေဝ တေ လောကေ, ယေ ဓမ္မာ ဗောဓိပါစနာ;

တဒုဒ္ဓံ နတ္ထိ အညတြ, ဒဠှံ တတ္ထ ပတိဋ္ဌဟ.

Only these in the world are the qualities that bring enlightenment to maturity; there is nothing further beyond them. Be firmly established therein.

‘‘ဣမေ ဓမ္မေ သမ္မသတော, သဘာဝရသလက္ခဏေ;

ဓမ္မတေဇေန ဝသုဓာ, ဒသသဟဿီ ပကမ္ပထ.

As he contemplated these qualities—their intrinsic nature, essence, and characteristics—by the power of the Dhamma, the ten-thousandfold world-system trembled.

‘‘စလတိ ရဝတိ ပထဝီ, ဥစ္ဆုယန္တံဝ ပီဠိတံ;

တေလယန္တေ ယထာ စက္ကံ, ဧဝံ ကမ္ပတိ မေဒနီ’’တိ. (ဗု. ဝံ. ၂.၁၆၅-၁၆၇);

The earth shakes and roars, like sugarcane being pressed in a mill; just as the wheel of an oil press revolves, even so does the ground tremble.

မဟာပထဝိယာ ကမ္ပမာနာယ ရမ္မနဂရဝါသိနော သဏ္ဌာတုံ အသက္ကောန္တာ ယုဂန္တဝါတဗ္ဘာဟတာ မဟာသာလာ ဝိယ မုစ္ဆိတာ ပပတိံသု. ဃဋာဒီနိ ကုလာလဘာဇနာနိ ပဝဋ္ဋန္တာနိ အညမညံ ပဟရန္တာနိ စုဏ္ဏဝိစုဏ္ဏာနိ အဟေသုံ. မဟာဇနော ဘီတတသိတော သတ္ထာရံ ဥပသင်္ကမိတွာ ‘‘ကိံ နု ခေါ ဘဂဝါ နာဂါဝဋ္ဋော အယံ, ဘူတယက္ခဒေဝတာသု အညတရာဝဋ္ဋော ဝါတိ န ဟိ မယံ ဧတံ ဇာနာမ, အပိစ ခေါ သဗ္ဗောပိ အယံ မဟာဇနော ဥပဒ္ဒုတော, ကိံ နု ခေါ ဣမဿ လောကဿ ပါပကံ ဘဝိဿတိ, ဥဒါဟု ကလျာဏံ, ကထေထ နော ဧတံ ကာရဏ’’န္တိ အာဟ. အထ သတ္ထာ တေသံ ကထံ သုတွာ ‘‘တုမှေ [Pg.33] မာ ဘာယထ, မာ စိန္တယိတ္ထ, နတ္ထိ ဝေါ ဣတောနိဒါနံ ဘယံ. ယော သော မယာ အဇ္ဇ ‘သုမေဓပဏ္ဍိတော အနာဂတေ ဂေါတမော နာမ ဗုဒ္ဓေါ ဘဝိဿတီ’တိ ဗျာကတော, သော ဣဒါနိ ဒသ ပါရမိယော သမ္မသတိ, တဿ သမ္မသန္တဿ ဝိလောဠေန္တဿ ဓမ္မတေဇေန သကလဒသသဟဿီ လောကဓာတု ဧကပ္ပဟာရေန ကမ္ပတိ စေဝ ရဝတိ စာ’’တိ အာဟ. တေန ဝုတ္တံ –

When the great earth trembled, the inhabitants of Ramma city, unable to stand firm, fell unconscious like great sāla trees struck by the winds at the end of an aeon. Pots and other vessels made by potters rolled about, striking one another and breaking into tiny fragments. The terrified and agitated people approached the Teacher and said, 'What is this, Blessed One? Is this an upheaval caused by nāgas, or an upheaval caused by some ghost, yaksha, or deity? We do not know this. But indeed, all these people are distressed. Will this bring evil to the world, or good? Tell us the reason for this.' Then the Teacher, having heard their words, said, 'Do not be afraid, do not worry. There is no danger for you arising from this. The one whom I declared today as, “the wise Sumedha, who in the future will become the Buddha named Gotama”—he is now reflecting on the ten perfections. As he reflects upon and thoroughly considers them, the entire ten-thousandfold world-system trembles and roars all at once due to the power of the Dhamma.' Thus it was said:

‘‘ယာဝတာ ပရိသာ အာသိ, ဗုဒ္ဓဿ ပရိဝေသနေ;

ပဝေဓမာနာ သာ တတ္ထ, မုစ္ဆိတာ သေသိ ဘူမိယာ.

However great the assembly was at the serving of the Buddha, trembling there, they fainted and lay upon the ground.

‘‘ဃဋာနေကသဟဿာနိ, ကုမ္ဘီနဉ္စ သတာ ဗဟူ;

သဉ္စုဏ္ဏမထိတာ တတ္ထ, အညမညံ ပဃဋ္ဋိတာ.

Many thousands of pots and many hundreds of jars, colliding with one another there, were crushed and shattered.

‘‘ဥဗ္ဗိဂ္ဂါ တသိတာ ဘီတာ, ဘန္တာ ဗျထိတမာနသာ;

မဟာဇနာ သမာဂမ္မ, ဒီပင်္ကရမုပါဂမုံ.

Agitated, distressed, frightened, bewildered, with minds disturbed, the great multitude assembled and approached Dīpaṅkara.

‘‘ကိံ ဘဝိဿတိ လောကဿ, ကလျာဏမထ ပါပကံ;

သဗ္ဗော ဥပဒ္ဒုတော လောကော, တံ ဝိနောဒေဟိ စက္ခုမ.

What will befall the world, good or evil? The whole world is afflicted; dispel this, O One with Vision.

‘‘တေသံ တဒါ သညာပေသိ, ဒီပင်္ကရော မဟာမုနိ;

ဝိဿတ္ထာ ဟောထ မာ ဘာထ, ဣမသ္မိံ ပထဝိကမ္ပနေ.

Then Dīpaṅkara, the Great Sage, made it known to them: 'Be at ease, do not be afraid of this earthquake.'

‘‘ယမဟံ အဇ္ဇ ဗျာကာသိံ, ‘ဗုဒ္ဓေါ လောကေ ဘဝိဿတိ’;

ဧသော သမ္မသတိ ဓမ္မံ, ပုဗ္ဗကံ ဇိနသေဝိတံ.

‘The one whom I today prophesied will be a Buddha in the world—he is contemplating the Dhamma, the ancient practice of the Conquerors.’

‘‘တဿ သမ္မသတော ဓမ္မံ, ဗုဒ္ဓဘူမိံ အသေသတော;

တေနာယံ ကမ္ပိတာ ပထဝီ, ဒသသဟဿီ သဒေဝကေ’’တိ. (ဗု. ဝံ. ၂.၁၆၈-၁၇၄);

‘As he reflects completely upon the Dhamma, the ground for Buddhahood, for that reason this ten-thousandfold world-system, together with its devas, has trembled.’

မဟာဇနော တထာဂတဿ ဝစနံ သုတွာ ဟဋ္ဌတုဋ္ဌော မာလာဂန္ဓဝိလေပနံ အာဒါယ ရမ္မနဂရာ နိက္ခမိတွာ ဗောဓိသတ္တံ ဥပသင်္ကမိတွာ မာလာဂန္ဓာဒီဟိ ပူဇေတွာ ဝန္ဒိတွာ ပဒက္ခိဏံ ကတွာ ရမ္မနဂရမေဝ ပါဝိသိ. ဗောဓိသတ္တောပိ ဒသ ပါရမိယော သမ္မသိတွာ ဝီရိယံ ဒဠှံ ကတွာ အဓိဋ္ဌာယ နိသိန္နာသနာ ဝုဋ္ဌာသိ. တေန ဝုတ္တံ –

The great multitude, having heard the Tathāgata's words, were delighted and joyful. Taking garlands, perfumes, and unguents, they left the city of Ramma, approached the Bodhisatta, honored him with garlands, perfumes, and the like, paid homage, circumambulated him respectfully, and then re-entered the city of Ramma. The Bodhisatta, too, having reflected on the ten perfections, made his energy firm, formed a resolution, and rose from his seat. Therefore, it was said:

‘‘ဗုဒ္ဓဿ ဝစနံ သုတွာ, မနော နိဗ္ဗာယိ တာဝဒေ;

သဗ္ဗေ မံ ဥပသင်္ကမ္မ, ပုနာပိ အဘိဝန္ဒိသုံ.

Having heard the Buddha's word, my mind was at that moment calmed; all approached me and paid homage once more.

‘‘သမာဒိယိတွာ [Pg.34] ဗုဒ္ဓဂုဏံ, ဒဠှံ ကတွာန မာနသံ;

ဒီပင်္ကရံ နမဿိတွာ, အာသနာ ဝုဋ္ဌဟိံ တဒါ’’တိ. (ဗု. ဝံ. ၂.၁၇၅-၁၇၆);

Having undertaken to acquire the qualities of a Buddha, making my mind firm, and having paid homage to Dīpaṅkara, I then rose from my seat.

အထ ဗောဓိသတ္တံ အာသနာ ဝုဋ္ဌဟန္တံ သကလဒသသဟဿစက္ကဝါဠဒေဝတာ သန္နိပတိတွာ ဒိဗ္ဗေဟိ မာလာဂန္ဓေဟိ ပူဇေတွာ ဝန္ဒိတွာ ‘‘အယျ သုမေဓတာပသ, တယာ အဇ္ဇ ဒီပင်္ကရဒသဗလဿ ပါဒမူလေ မဟတီ ပတ္ထနာ ပတ္ထိတာ, သာ တေ အနန္တရာယေန သမိဇ္ဈတု, မာ တေ ဘယံ ဝါ ဆမ္ဘိတတ္တံ ဝါ အဟောသိ, သရီရေ အပ္ပမတ္တကောပိ ရောဂေါ မာ ဥပ္ပဇ္ဇတု, ခိပ္ပံ ပါရမိယော ပူရေတွာ သမ္မာသမ္ဗောဓိံ ပဋိဝိဇ္ဈ. ယထာ ပုပ္ဖူပဂဖလူပဂရုက္ခာ သမယေ ပုပ္ဖန္တိ စေဝ ဖလန္တိ စ, တထေဝ တွမ္ပိ တံ သမယံ အနတိက္ကမိတွာ ခိပ္ပံ သမ္ဗောဓိမုတ္တမံ ဖုသဿူ’’တိအာဒီနိ ထုတိမင်္ဂလာနိ ပယိရုဒါဟံသု. ဧဝဉ္စ ပယိရုဒါဟိတွာ အတ္တနော အတ္တနော ဒေဝဋ္ဌာနမေဝ အဂမံသု. ဗောဓိသတ္တောပိ ဒေဝတာဟိ အဘိတ္ထဝိတော – ‘‘အဟံ ဒသ ပါရမိယော ပူရေတွာ ကပ္ပသတသဟဿာဓိကာနံ စတုန္နံ အသင်္ချေယျာနံ မတ္ထကေ ဗုဒ္ဓေါ ဘဝိဿာမီ’’တိ ဝီရိယံ ဒဠှံ ကတွာ အဓိဋ္ဌာယ နဘံ အဗ္ဘုဂ္ဂန္တွာ ဟိမဝန္တမေဝ အဂမာသိ. တေန ဝုတ္တံ –

Then, as the Bodhisatta was rising from his seat, all the deities of the ten-thousandfold world-system gathered. They honored him with divine flowers and perfumes, paid homage, and said: 'Venerable Sumedha the ascetic, today you have made a great aspiration at the feet of Dīpaṅkara, the One with Ten Powers. May that aspiration of yours be fulfilled without obstacle. May no fear or stupefaction befall you. May not even the slightest illness arise in your body. Quickly fulfill the perfections and attain supreme, perfect enlightenment. Just as trees that bear flowers and fruit blossom and bear fruit in due season, so too may you, not passing beyond that time, swiftly attain the highest enlightenment.' Thus, they uttered praises and blessings. Having uttered these praises, they each returned to their own divine abodes. The Bodhisatta, too, praised by the deities, made his energy firm and, forming a resolution—'Having fulfilled the ten perfections, I will become a Buddha after four incalculable aeons and a hundred thousand more'—rose up into the sky and went to the Himālaya. Therefore, it was said:

‘‘ဒိဗ္ဗံ မာနုသကံ ပုပ္ဖံ, ဒေဝါ မာနုသကာ ဥဘော;

သမောကိရန္တိ ပုပ္ဖေဟိ, ဝုဋ္ဌဟန္တဿ အာသနာ.

Divine flowers and human flowers, both gods and humans shower with flowers upon him as he rises from his seat.

‘‘ဝေဒယန္တိ စ တေ သောတ္ထိံ, ဒေဝါ မာနုသကာ ဥဘော;

မဟန္တံ ပတ္ထိတံ တုယှံ, တံ လဘဿု ယထိစ္ဆိတံ.

Both gods and humans proclaim blessings for you: ‘May you obtain that great thing you have aspired to, just as you desire.’

‘‘သဗ္ဗီတိယော ဝိဝဇ္ဇန္တု, သောကော ရောဂေါ ဝိနဿတု;

မာ တေ ဘဝန္တွန္တရာယာ, ဖုသ ခိပ္ပံ ဗောဓိမုတ္တမံ.

May all calamities be averted, may sorrow and disease perish; may there be no obstacles for you, may you swiftly attain the supreme enlightenment.

‘‘ယထာပိ သမယေ ပတ္တေ, ပုပ္ဖန္တိ ပုပ္ဖိနော ဒုမာ;

တထေဝ တွံ မဟာဝီရ, ဗုဒ္ဓဉာဏေန ပုပ္ဖသု.

Just as flowering trees, when their season arrives, burst into bloom; even so, O great hero, may you blossom with the knowledge of a Buddha.

‘‘ယထာ ယေ ကေစိ သမ္ဗုဒ္ဓါ, ပူရယုံ ဒသ ပါရမီ;

တထေဝ တွံ မဟာဝီရ, ပူရယ ဒသ ပါရမီ.

Just as all the Perfectly Enlightened Ones have fulfilled the ten perfections; so too, O great hero, do you fulfill the ten perfections.

‘‘ယထာ ယေ ကေစိ သမ္ဗုဒ္ဓါ, ဗောဓိမဏ္ဍမှိ ဗုဇ္ဈရေ;

တထေဝ တွံ မဟာဝီရ, ဗုဇ္ဈဿု ဇိနဗောဓိယံ.

Just as all the Perfectly Enlightened Ones awakened at the seat of enlightenment; so too, O great hero, may you awaken to the Conqueror's enlightenment.

‘‘ယထာ [Pg.35] ယေ ကေစိ သမ္ဗုဒ္ဓါ, ဓမ္မစက္ကံ ပဝတ္တယုံ;

တထေဝ တွံ မဟာဝီရ, ဓမ္မစက္ကံ ပဝတ္တယ.

Just as all the Perfectly Enlightened Ones have set in motion the Wheel of the Dhamma; so too, O great hero, do you set in motion the Wheel of the Dhamma.

‘‘ပုဏ္ဏမာယေ ယထာ စန္ဒော, ပရိသုဒ္ဓေါ ဝိရောစတိ;

တထေဝ တွံ ပုဏ္ဏမနော, ဝိရောစ ဒသသဟဿိယံ.

Just as the moon on the full-moon day, perfectly pure, shines forth; so too, with a fulfilled mind, may you shine forth in the ten-thousandfold world-system.

‘‘ရာဟုမုတ္တော ယထာ သူရိယော, တာပေန အတိရောစတိ;

တထေဝ လောကာ မုစ္စိတွာ, ဝိရောစ သိရိယာ တုဝံ.

Just as the sun, freed from Rāhu, shines forth exceedingly with its heat; so too, having been freed from the world, may you shine forth with glory.

‘‘ယထာ ယာ ကာစိ နဒိယော, ဩသရန္တိ မဟောဒဓိံ;

ဧဝံ သဒေဝကာ လောကာ, ဩသရန္တု တဝန္တိကေ.

Just as all rivers flow down into the great ocean; so may the worlds, together with their devas, flow down to your presence.

‘‘တေဟိ ထုတပ္ပသတ္ထော သော, ဒသ ဓမ္မေ သမာဒိယ;

တေ ဓမ္မေ ပရိပူရေန္တော, ပဝနံ ပါဝိသီ တဒါ’’တိ. (ဗု. ဝံ. ၂.၁၇၇-၁၈၇);

Praised and lauded by them, he, having undertaken the ten principles, and while fulfilling those principles, then entered the forest.

သုမေဓကထာ နိဋ္ဌိတာ.

The Discourse on Sumedha is concluded.

ရမ္မနဂရဝါသိနောပိ ခေါ နဂရံ ပဝိသိတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ အဒံသု. သတ္ထာ တေသံ ဓမ္မံ ဒေသေတွာ မဟာဇနံ သရဏာဒီသု ပတိဋ္ဌပေတွာ ရမ္မနဂရာ နိက္ခမိ. တတော ဥဒ္ဓမ္ပိ ယာဝတာယုကံ တိဋ္ဌန္တော သဗ္ဗံ ဗုဒ္ဓကိစ္စံ ကတွာ အနုက္ကမေန အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ. တတ္ထ ယံ ဝတ္တဗ္ဗံ, တံ သဗ္ဗံ ဗုဒ္ဓဝံသေ ဝုတ္တနယေနေဝ ဝိတ္ထာရေတဗ္ဗံ. ဝုတ္တဉှိ တတ္ထ –

The residents of Rammanagara, having entered the city, gave a great offering of alms to the Saṅgha of bhikkhus headed by the Buddha. The Teacher, having taught them the Dhamma and established the great multitude in the refuges and so forth, departed from Rammanagara. Thereafter, for as long as his lifespan lasted, he fulfilled all the duties of a Buddha and, in due course, attained final Nibbāna with the Nibbāna-element that has no remainder of conditioned existence. Whatever should be said concerning that should be understood in detail according to the method spoken in the Buddhavaṃsa. For it is said there:

‘‘တဒါ တေ ဘောဇယိတွာန, သသံဃံ လောကနာယကံ;

ဥပဂစ္ဆုံ သရဏံ တဿ, ဒီပင်္ကရဿ သတ္ထုနော.

Then, having fed the Leader of the World together with the Saṅgha, they went for refuge to that Teacher, Dīpaṅkara.

‘‘သရဏဂမနေ ကဉ္စိ, နိဝေသေသိ တထာဂတော;

ကဉ္စိ ပဉ္စသု သီလေသု, သီလေ ဒသဝိဓေ ပရံ.

Some the Tathāgata established in the going for refuge, some in the five precepts, and others in the tenfold virtue.

‘‘ကဿစိ ဒေတိ သာမညံ, စတုရော ဖလမုတ္တမေ;

ကဿစိ အသမေ ဓမ္မေ, ဒေတိ သော ပဋိသမ္ဘိဒါ.

To some he gives the state of a recluse and the four supreme fruits; to others he gives the unequalled dhammas, the analytical knowledges.

‘‘ကဿစိ [Pg.36] ဝရသမာပတ္တိယော, အဋ္ဌ ဒေတိ နရာသဘော;

တိဿော ကဿစိ ဝိဇ္ဇာယော, ဆဠဘိညာ ပဝေစ္ဆတိ.

To some the bull among men gives the eight excellent attainments; to some he grants the three true knowledges and the six direct knowledges.

‘‘တေန ယောဂေန ဇနကာယံ, ဩဝဒတိ မဟာမုနိ;

တေန ဝိတ္ထာရိကံ အာသိ, လောကနာထဿ သာသနံ.

By that application, the Great Sage instructs the populace; thereby the teaching of the Protector of the World became widespread.

‘‘မဟာဟနူသဘက္ခန္ဓော, ဒီပင်္ကရသနာမကော;

ဗဟူ ဇနေ တာရယတိ, ပရိမောစေတိ ဒုဂ္ဂတိံ.

With a great jaw and shoulders like a bull, the one named Dīpaṅkara ferries many people across and delivers them from the unfortunate realms.

‘‘ဗောဓနေယျံ ဇနံ ဒိသွာ, သတသဟဿေပိ ယောဇနေ;

ခဏေန ဥပဂန္တွာန, ဗောဓေတိ တံ မဟာမုနိ.

Seeing a person ready for awakening, even a hundred thousand yojanas away, the Great Sage approaches in an instant and awakens them.

‘‘ပဌမာဘိသမယေ ဗုဒ္ဓေါ, ကောဋိသတမဗောဓယိ;

ဒုတိယာဘိသမယေ နာထော, နဝုတိကောဋိမဗောဓယိ.

At the first realization, the Buddha awakened a hundred koṭis; at the second realization, the Protector awakened ninety koṭis.

‘‘ယဒါ စ ဒေဝဘဝနမှိ, ဗုဒ္ဓေါ ဓမ္မမဒေသယိ;

နဝုတိကောဋိသဟဿာနံ, တတိယာဘိသမယော အဟု.

And when the Buddha taught the Dhamma in the abode of the devas, the third realization occurred for ninety thousand koṭis.

‘‘သန္နိပါတာ တယော အာသုံ, ဒီပင်္ကရဿ သတ္ထုနော;

ကောဋိသတသဟဿာနံ, ပဌမော အာသိ သမာဂမော.

There were three assemblies of the Teacher Dīpaṅkara; the first gathering was of a hundred thousand koṭis.

‘‘ပုန နာရဒကူဋမှိ, ပဝိဝေကဂတေ ဇိနေ;

ခီဏာသဝါ ဝီတမလာ, သမိံသု သတကောဋိယော.

Again, on the peak of Nārada, when the Conqueror had gone into seclusion, a hundred koṭis of stainless ones, whose taints were destroyed, assembled.

‘‘ယမှိ ကာလေ မဟာဝီရော, သုဒဿနသိလုစ္စယေ;

နဝုတိကောဋိသဟဿေဟိ, ပဝါရေသိ မဟာမုနိ.

At the time when the Great Hero was on the peak of Sudassana, the Great Sage performed the Pavāraṇā ceremony with ninety thousand koṭis.

‘‘အဟံ တေန သမယေန, ဇဋိလော ဥဂ္ဂတာပနော;

အန္တလိက္ခမှိ စရဏော, ပဉ္စာဘိညာသု ပါရဂူ.

At that time, I was a matted-hair ascetic of fierce austerity, one who travelled through the sky, a master of the five direct knowledges.

‘‘ဒသဝီသသဟဿာနံ, ဓမ္မာဘိသမယော အဟု;

ဧကဒွိန္နံ အဘိသမယာ, ဂဏနတော အသင်္ခိယာ.

Thirty thousand had a realization of the Dhamma; the realizations of those in ones and twos were innumerable by calculation.

‘‘ဝိတ္ထာရိကံ ဗာဟုဇညံ, ဣဒ္ဓံ ဖီတံ အဟူ တဒါ;

ဒီပင်္ကရဿ ဘဂဝတော, သာသရံ သုဝိသောဓိတံ.

Widespread, known to many, prosperous, and flourishing was the well-purified teaching of the Blessed One Dīpaṅkara at that time.

‘‘စတ္တာရိ [Pg.37] သတသဟဿာနိ, ဆဠဘိညာ မဟိဒ္ဓိကာ;

ဒီပင်္ကရံ လောကဝိဒုံ ပရိဝါရေန္တိ သဗ္ဗဒါ.

Four hundred thousand with the six direct knowledges and great psychic power always surround Dīpaṅkara, the Knower of the World.

‘‘ယေ ကေစိ တေန သမယေန, ဇဟန္တိ မာနုသံ ဘဝံ;

အပ္ပတ္တမာနသာ သေခါ, ဂရဟိတာ ဘဝန္တိ တေ.

Whoever at that time abandon human existence while they are trainees whose minds have not attained the goal, they become blameworthy.

‘‘သုပုပ္ဖိတံ ပါဝစနံ, အရဟန္တေဟိ တာဒိဘိ;

ခီဏာသဝေဟိ ဝိမလေဟိ, ဥပသောဘတိ သဗ္ဗဒါ.

The well-blossomed teaching always shines, adorned by the Arahants—the steadfast, the stainless, whose taints are destroyed.

‘‘နဂရံ ရမ္မဝတီ နာမ, သုဒေဝေါ နာမ ခတ္တိယော;

သုမေဓာ နာမ ဇနိကာ, ဒီပင်္ကရဿ သတ္ထုနော.

The Teacher Dīpaṅkara's city was named Rammavatī; his Khattiya father was named Sudeva, and his mother was named Sumedhā.

‘‘ဒသဝဿသဟဿာနိ, အဂါရံ အဇ္ဈ သော ဝသိ;

ဟံသာ ကောဉ္စာ မယူရာ စ, တယော ပါသာဒမုတ္တမာ.

“For ten thousand years he lived in a house; his three excellent palaces were named Haṃsā, Koñcā, and Mayūrā.”

‘‘တီဏိ သတသဟဿာနိ, နာရိယော သမလင်္ကတာ;

ပဒုမာ နာမ သာ နာရီ, ဥသဘက္ခန္ဓော အတြဇော.

“He was attended by three hundred thousand well-adorned women; his wife was named Padumā, and his son was Usabhakkhandha.”

‘‘နိမိတ္တေ စတုရော ဒိသွာ, ဟတ္ထိယာနေန နိက္ခမိ;

အနူနဒသမာသာနိ, ပဓာနေ ပဒဟီ ဇိနော.

“Seeing the four omens, he left on an elephant; for not less than ten months the Conqueror applied himself to striving.”

‘‘ပဓာနစာရံ စရိတွာန, အဗုဇ္ဈိ မာနသံ မုနိ;

ဗြဟ္မုနာ ယာစိတော သန္တော, ဒီပင်္ကရော မဟာမုနိ.

“Having practiced the life of striving, the sage awakened his mind; entreated by Brahmā, the Great Sage Dīpaṅkara.”

‘‘ဝတ္တိ စက္ကံ မဟာဝီရော, နန္ဒာရာမေ သိရီဃရေ;

နိသိန္နော သိရီသမူလမှိ, အကာသိ တိတ္ထိယမဒ္ဒနံ.

“The Great Hero set the Wheel of Dhamma in motion in Nandārāma, at the glorious dwelling; seated at the foot of the sirīsa tree, he crushed the sectarians.”

‘‘သုမင်္ဂလော စ တိဿော စ, အဟေသုံ အဂ္ဂသာဝကာ;

သာဂတော နာမုပဋ္ဌာကော, ဒီပင်္ကရဿ သတ္ထုနော.

Sumaṅgala and Tissa were the chief disciples; the attendant of the Teacher Dīpaṅkara was named Sāgata.

သုနန္ဒာ စ‘‘နန္ဒာ စေဝ သုနန္ဒာ စ, အဟေသုံ အဂ္ဂသာဝိကာ;

ဗောဓိ တဿ ဘဂဝတော, ပိပ္ဖလီတိ ပဝုစ္စတိ.

Nandā and Sunandā were the chief female disciples; the Bodhi tree of that Blessed One is called the Pipphalī.

‘‘တပုဿဘလ္လိကာ နာမ, အဟေသုံ အဂ္ဂုပဋ္ဌကာ;

သိရိမာ ကောဏာ ဥပဋ္ဌိကာ, ဒီပင်္ကရဿ သတ္ထုနော.

“Tapussa and Bhallika were his foremost male supporters; Sirimā and Koṇā were the female supporters of the Teacher Dīpaṅkara.”

‘‘အသီတိဟတ္ထမုဗ္ဗေဓော, ဒီပင်္ကရော မဟာမုနိ;

သောဘတိ ဒီပရုက္ခောဝ, သာလရာဇာဝ ဖုလ္လိတော.

The Great Sage Dīpaṅkara was eighty cubits in height; he shone like a lamp-tree, like a blossoming king of sāla trees.

‘‘ပဘာ [Pg.38] ဝိဓာဝတိ တဿ, သမန္တာ ဒွါဒသ ယောဇနေ;

သတသဟဿဝဿာနိ, အာယု တဿ မဟေသိနော;

တာဝတာ တိဋ္ဌမာနော သော, တာရေသိ ဇနတံ ဗဟုံ.

His radiance spread all around for twelve yojanas. The lifespan of that great seer was a hundred thousand years; remaining for that long, he ferried a great multitude across.

‘‘ဇောတယိတွာန သဒ္ဓမ္မံ, သန္တာရေတွာ မဟာဇနံ;

ဇလိတွာ အဂ္ဂိခန္ဓောဝ, နိဗ္ဗုတော သော သသာဝကော.

Having illuminated the true Dhamma, having ferried the great multitude across, having blazed like a mass of fire, he, with his disciples, was extinguished.

‘‘သာ စ ဣဒ္ဓိ သော စ ယသော, တာနိ စ ပါဒေသု စက္ကရတနာနိ;

သဗ္ဗံ တမန္တရဟိတံ, နနု ရိတ္တာ သဗ္ဗသင်္ခါရာတိ.

That psychic power and that glory, and those jewel-wheels on his feet—all that has disappeared. Surely, all conditioned formations are empty!

‘‘ဒီပင်္ကရော ဇိနော သတ္ထာ, နန္ဒာရာမမှိ နိဗ္ဗုတော;

တတ္ထေတဿ ဇိနထူပေါ, ဆတ္တိံသုဗ္ဗေဓယောဇနော’’တိ. (ဗု. ဝံ. ၃.၁-၃၁);

“Dīpaṅkara, the Victor, the Teacher, passed into Nibbāna in Nandārāma; there his stupa stands, thirty-six yojanas in height.”

ကောဏ္ဍညော ဗုဒ္ဓေါ

Koṇḍañña the Buddha

ဒီပင်္ကရဿ ပန ဘဂဝတော အပရဘာဂေ ဧကံ အသင်္ချေယျံ အတိက္ကမိတွာ ကောဏ္ဍညော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ အဟေသုံ. ပဌမသန္နိပါတေ ကောဋိသတသဟဿံ, ဒုတိယေ ကောဋိသဟဿံ, တတိယေ နဝုတိကောဋိယော. တဒါ ဗောဓိသတ္တော ဝိဇိတာဝီ နာမ စက္ကဝတ္တီ ဟုတွာ ကောဋိသတသဟဿဿ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ အဒါသိ. သတ္ထာ ဗောဓိသတ္တံ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကရိတွာ ဓမ္မံ ဒေသေသိ. သော သတ္ထု ဓမ္မကထံ သုတွာ ရဇ္ဇံ နိယျာတေတွာ ပဗ္ဗဇိ. သော တီဏိ ပိဋကာနိ ဥဂ္ဂဟေတွာ အဋ္ဌ သမာပတ္တိယော စ ပဉ္စ အဘိညာယော စ ဥပ္ပာဒေတွာ အပရိဟီနဇ္ဈာနော ဗြဟ္မလောကေ နိဗ္ဗတ္တိ. ကောဏ္ဍညဗုဒ္ဓဿ ပန ရမ္မဝတီ နာမ နဂရံ, သုနန္ဒော နာမ ခတ္တိယော ပိတာ, သုဇာတာ နာမ ဒေဝီ မာတာ, ဘဒ္ဒေါ စ သုဘဒ္ဒေါ စ ဒွေ အဂ္ဂသာဝကာ, အနုရုဒ္ဓေါ နာမုပဋ္ဌာကော, တိဿာ စ ဥပတိဿာ စ ဒွေ အဂ္ဂသာဝိကာ, သာလကလျာဏိရုက္ခော ဗောဓိ, အဋ္ဌာသီတိဟတ္ထုဗ္ဗေဓံ သရီရံ, ဝဿသတသဟဿံ အာယုပ္ပမာဏံ အဟောသိ.

After the Blessed One Dīpaṅkara, when one incalculable aeon had passed, a Teacher named Koṇḍañña arose. He too had three assemblies of disciples. In the first assembly, there were one hundred thousand koṭis; in the second, a thousand koṭis; and in the third, ninety koṭis. At that time, the Bodhisatta was a universal monarch named Vijitāvī, who offered a great alms-giving to the Sangha of bhikkhus led by the Buddha, numbering one hundred thousand koṭis. The Teacher predicted of the Bodhisatta, "He will become a Buddha," and then taught the Dhamma. Hearing the Teacher's discourse on the Dhamma, the Bodhisatta handed over his kingdom and went forth. He mastered the three Piṭakas, produced the eight meditative attainments and the five higher knowledges, and, with his jhāna undiminished, was reborn in the Brahma-world. The city of the Buddha Koṇḍañña was named Rammavatī, his father was the khattiya Sunanda, and his mother the queen Sujātā. His two chief disciples were Bhadda and Subhadda, his attendant was named Anuruddha, and his two chief female disciples were Tissā and Upatissā. His Bodhi tree was the Sālakalyāṇī tree, his body was eighty-eight cubits in height, and his lifespan was one hundred thousand years.

‘‘ဒီပင်္ကရဿ အပရေန, ကောဏ္ဍညော နာမ နာယကော;

အနန္တတေဇော အမိတယသော, အပ္ပမေယျော ဒုရာသဒေါ’’.

After Dīpaṅkara, there was the leader named Koṇḍañña, of endless energy and boundless fame, immeasurable and difficult to approach.

တဿ အပရဘာဂေ ဧကံ အသင်္ချေယျံ အတိက္ကမိတွာ ဧကသ္မိံ ကပ္ပေယေဝ စတ္တာရော ဗုဒ္ဓါ နိဗ္ဗတ္တိံသု – မင်္ဂလော, သုမနော, ရေဝတော, သောဘိတောတိ. မင်္ဂလဿ ဘဂဝတော တီသု သာဝကသန္နိပါတေသု ပဌမသန္နိပါတေ ကောဋိသတသဟဿံ [Pg.39] ဘိက္ခူ အဟေသုံ, ဒုတိယေ ကောဋိသတသဟဿံ, တတိယေ နဝုဋိကောဋိယော. ဝေမာတိကဘာတာ ကိရဿ အာနန္ဒကုမာရော နာမ နဝုတိကောဋိသင်္ခါယ ပရိသာယ သဒ္ဓိံ ဓမ္မဿဝနတ္ထာယ သတ္ထု သန္တိကံ အဂမာသိ. သတ္ထာ တဿ အနုပုဗ္ဗိကထံ ကထေသိ. သော သဒ္ဓိံ ပရိသာယ သဟ ပဋိသမ္ဘိဒါဟိ အရဟတ္တံ ပါပုဏိ. သတ္ထာ တေသံ ကုလပုတ္တာနံ ပုဗ္ဗစရိတံ ဩလောကေန္တော ဣဒ္ဓိမယပတ္တစီဝရဿ ဥပနိဿယံ ဒိသွာ ဒက္ခိဏဟတ္ထံ ပသာရေတွာ ‘‘ဧထ ဘိက္ခဝေါ’’တိ အာဟ. သဗ္ဗေ တင်္ခဏညေဝ ဣဒ္ဓိမယပတ္တစီဝရဓရာ သဋ္ဌိဝဿိကထေရာ ဝိယ အာကပ္ပသမ္ပန္နာ ဟုတွာ သတ္ထာရံ ဝန္ဒိတွာ ပရိဝါရယိံသု. အယမဿ တတိယော သာဝကသန္နိပါတော အဟောသိ.

After him, when one incalculable aeon had passed, in one single aeon, four Buddhas arose: Maṅgala, Sumana, Revata, and Sobhita. The Blessed One Maṅgala had three assemblies of disciples. At the first assembly, there were one hundred thousand koṭis of bhikkhus; at the second, one thousand koṭis; and at the third, ninety koṭis. It is said that his half-brother, Prince Ānanda by name, went to the Teacher with a retinue of ninety koṭis to listen to the Dhamma. The Teacher gave him a gradual discourse. Together with his retinue, he attained arahantship along with the analytical knowledges. As the Teacher observed the past deeds of these noble sons, he saw the supporting condition for miraculously created bowls and robes. Extending his right hand, he said, 'Come, bhikkhus.' Instantly, all of them, wearing miraculously created bowls and robes, became endowed with the deportment of elders of sixty rains. They paid homage to the Teacher and surrounded him. This was his third assembly of disciples.

ယထာ ပန အညေသံ ဗုဒ္ဓါနံ သမန္တာ အသီတိဟတ္ထပ္ပမာဏာယေဝ သရီရပ္ပဘာ အဟောသိ, န ဧဝံ တဿ. တဿ ပန ဘဂဝတော သရီရပ္ပဘာ နိစ္စကာလံ ဒသသဟဿိလောကဓာတုံ ဖရိတွာ အဋ္ဌာသိ. ရုက္ခပထဝီပဗ္ဗတသမုဒ္ဒါဒယော အန္တမသော ဥက္ခလိယာဒီနိ ဥပါဒါယ သုဝဏ္ဏပဋ္ဋပရိယောနဒ္ဓါ ဝိယ အဟေသုံ. အာယုပ္ပမာဏံ ပနဿ နဝုတိဝဿသဟဿာနိ အဟောသိ. ဧတ္တကံ ကာလံ စန္ဒိမသူရိယာဒယော အတ္တနော ပဘာယ ဝိရောစိတုံ နာသက္ခိံသု, ရတ္တိန္ဒိဝပရိစ္ဆေဒေါ န ပညာယိတ္ထ. ဒိဝါ သူရိယာလောကေန ဝိယ သတ္တာ နိစ္စံ ဗုဒ္ဓါလောကေနေဝ ဝိစရိံသု. သာယံ ပုပ္ဖိတကုသုမာနံ ပါတော စ ရဝနကသကုဏာဒီနဉ္စ ဝသေန လောကော ရတ္တိန္ဒိဝပရိစ္ဆေဒံ သလ္လက္ခေသိ.

Whereas the bodily radiance of other Buddhas extended only eighty cubits all around, it was not so for him. The bodily radiance of that Blessed One constantly pervaded the ten-thousand-fold world system. Trees, the earth, mountains, oceans, and even down to cooking pots and the like, appeared as if covered with golden plates. His lifespan was ninety thousand years. For that entire period, the sun and moon could not shine forth with their own light, and the distinction between night and day was not discerned. Beings moved about constantly by the Buddha's light, as if by the light of the sun. The world discerned the distinction between night and day only by the blooming of flowers in the evening and the sounds of birds and the like at dawn.

ကိံ ပန အညေသံ ဗုဒ္ဓါနံ အယမာနုဘာဝေါ နတ္ထီတိ? နော နတ္ထိ. တေပိ ဟိ အာကင်္ခမာနာ ဒသသဟဿိလောကဓာတုံ ဝါ တတော ဝါ ဘိယျော အာဘာယ ဖရေယျုံ. မင်္ဂလဿ ပန ဘဂဝတော ပုဗ္ဗပတ္ထနာဝသေန အညေသံ ဗျာမပ္ပဘာ ဝိယ သရီရပ္ပဘာ နိစ္စမေဝ ဒသသဟဿိလောကဓာတုံ ဖရိတွာ အဋ္ဌာသိ. သော ကိရ ဗောဓိသတ္တစရိယစရဏကာလေ ဝေဿန္တရသဒိသေ အတ္တဘာဝေဌိတော သပုတ္တဒါရော ဝင်္ကပဗ္ဗတသဒိသေ ပဗ္ဗတေ ဝသိ. အထေကော ခရဒါဌိကော နာမ ယက္ခော မဟာပုရိသဿ ဒါနဇ္ဈာသယတံ သုတွာ ဗြာဟ္မဏဝဏ္ဏေန ဥပသင်္ကမိတွာ မဟာသတ္တံ ဒွေ ဒါရကေ ယာစိ. မဟာသတ္တော ‘‘ဒဒါမိ, ဗြာဟ္မဏ, ပုတ္တကေ’’တိ ဝတွာ ဟဋ္ဌပဟဋ္ဌော ဥဒကပရိယန္တံ မဟာပထဝိံ ကမ္ပေန္တော ဒွေပိ ဒါရကေ အဒါသိ. ယက္ခော စင်္ကမနကောဋိယံ အာလမ္ဗနဖလကံ နိဿာယ ဌတွာ ပဿန္တဿေဝ မဟာသတ္တဿ မုလာလကလာပံ ဝိယ ဒါရကေ [Pg.40] ခါဒိ. မဟာပုရိသဿ ယက္ခံ ဩလောကေတွာ မုခေ ဝိဝဋမတ္တေ အဂ္ဂိဇာလံ ဝိယ လောဟိတဓာရံ ဥဂ္ဂိရမာနံ တဿ မုခံ ဒိသွာပိ ကေသဂ္ဂမတ္တမ္ပိ ဒေါမနဿံ န ဥပ္ပဇ္ဇိ. ‘‘သုဒိန္နံ ဝတ မေ ဒါန’’န္တိ စိန္တယတော ပနဿ သရီရေ မဟန္တံ ပီတိသောမနဿံ ဥဒပါဒိ. သော ‘‘ဣမဿ မေ ဒါနဿ နိဿန္ဒေန အနာဂတေ ဣမိနာဝ နီဟာရေန သရီရတော ရသ္မိယော နိက္ခမန္တူ’’တိ ပတ္ထနံ အကာသိ. တဿ တံ ပတ္ထနံ နိဿာယ ဗုဒ္ဓဘူတဿ သရီရတော ရသ္မိယော နိက္ခမိတွာ ဧတ္တကံ ဌာနံ ဖရိံသု.

What then, do other Buddhas not have this power? It is not that they do not. For they too, if they wished, could pervade the ten-thousand-fold world system or even more with their radiance. However, due to the Blessed One Maṅgala's previous aspiration, his bodily radiance, unlike the fathom-long radiance of others, constantly pervaded the ten-thousand-fold world system. It is said that during his practice of the bodhisatta conduct, in an existence similar to that of Vessantara, he lived on a mountain resembling Mount Vaṅka with his wife and children. Then, a yakkha named Kharadāṭhika, having heard of the Great Being's disposition for generosity, approached him in the guise of a brahmin and begged for his two children. The Great Being, saying, 'I give you my children, brahmin,' joyful and elated, shaking the great earth to its watery boundary, gave away both children. The yakkha, leaning against a support board at the end of the walking path, devoured the children right before the Great Being's eyes as if they were a bundle of lotus roots. Even upon seeing the yakkha's mouth—which, as soon as it opened, spewed forth a stream of blood like a flame—not even a hair's breadth of dejection arose in the Great Being. Rather, as he reflected, 'Truly, my gift was well given,' great joy and gladness arose in his body. He then made this aspiration: 'As the fruit of this gift of mine, in the future may rays of light emanate from my body in this very manner.' Relying on that aspiration, when he became a Buddha, rays of light emanated from his body and pervaded that great an extent.

အပရမ္ပိဿ ပုဗ္ဗစရိယံ အတ္ထိ. သော ကိရ ဗောဓိသတ္တကာလေ ဧကဿ ဗုဒ္ဓဿ စေတိယံ ဒိသွာ ‘‘ဣမဿ ဗုဒ္ဓဿ မယာ ဇီဝိတံ ပရိစ္စဇိတုံ ဝဋ္ဋတီ’’တိ ဒဏ္ဍကဒီပိကာဝေဌနနိယာမေန သကလသရီရံ ဝေဌာပေတွာ ရတနမတ္တမကုဠံ သတသဟဿဂ္ဃနိကံ သုဝဏ္ဏပါတိံ သပ္ပိဿ ပူရာပေတွာ တတ္ထ သဟဿဝဋ္ဋိယော ဇာလေတွာ တံ သီသေနာဒါယ သကလသရီရံ ဇာလာပေတွာ စေတိယံ ပဒက္ခိဏံ ကရောန္တော သကလရတ္တိံ ဝီတိနာမေတိ. ဧဝံ ယာဝ အရုဏုဂ္ဂမနာ ဝါယမန္တဿာပိဿ လောမကူပမတ္တမ္ပိ ဥသုမံ န ဂဏှိ. ပဒုမဂဗ္ဘံ ပဝိဋ္ဌကာလော ဝိယ အဟောသိ. ဓမ္မော ဟိ နာမေသ အတ္တာနံ ရက္ခန္တံ ရက္ခတိ. တေနာဟ ဘဂဝါ –

There was also another past deed of his. It is said that during his time as a bodhisatta, upon seeing a cetiya of a Buddha, he thought, 'It is fitting for me to sacrifice my life for this Buddha.' Having had his entire body wrapped in the manner of a torch-stand, and having had a jewel-bud-like golden bowl worth a hundred thousand filled with ghee, he lit a thousand wicks therein, took it upon his head, set his whole body ablaze, and passed the entire night circumambulating the cetiya. Even as he strove thus until the rising of the dawn, the heat did not affect him even to the extent of a hair-pore. It was as if he had entered the heart of a lotus. For the Dhamma, indeed, protects one who protects oneself. Therefore, the Blessed One said:

‘‘ဓမ္မော ဟဝေ ရက္ခတိ ဓမ္မစာရိံ, ဓမ္မော သုစိဏ္ဏော သုခမာဝဟာတိ;

ဧသာနိသံသော ဓမ္မေ သုစိဏ္ဏေ, န ဒုဂ္ဂတိံ ဂစ္ဆတိ ဓမ္မစာရီ’’တိ. (ထေရဂါ. ၃၀၃;

ဇာ. ၁.၁၀.၁၀၂) –

The Dhamma, indeed, protects one who practices the Dhamma; the Dhamma, well practiced, brings happiness. This is the benefit of the Dhamma well practiced: one who practices the Dhamma does not go to a bad destination.

ဣမဿပိ ကမ္မဿ နိဿန္ဒေန တဿ ဘဂဝတော သရီရောဘာသော ဒသသဟဿိလောကဓာတုံ ဖရိတွာ အဋ္ဌာသိ.

As a consequence of this action, the radiance of that Blessed One's body pervaded the ten-thousand-world system and remained.

တဒါ အမှာကံ ဗောဓိသတ္တော သုရုစိ နာမ ဗြာဟ္မဏော ဟုတွာ ‘‘သတ္ထာရံ နိမန္တေဿာမီ’’တိ ဥပသင်္ကမိတွာ မဓုရဓမ္မကထံ သုတွာ ‘‘သွေ မယှံ ဘိက္ခံ ဂဏှထ, ဘန္တေ’’တိ အာဟ. ‘‘ဗြာဟ္မဏ, ကိတ္တကေဟိ တေ ဘိက္ခူဟိ အတ္ထော’’တိ? ‘‘ကိတ္တကာ ပန ဝေါ, ဘန္တေ, ပရိဝါရဘိက္ခူ’’တိ အာဟ. တဒါ သတ္ထု ပဌမသန္နိပါတောယေဝ ဟောတိ, တသ္မာ ‘‘ကောဋိသတသဟဿ’’န္တိ အာဟ. ‘‘ဘန္တေ, သဗ္ဗေဟိပိ သဒ္ဓိံ မယှံ ဘိက္ခံ ဂဏှထာ’’တိ. သတ္ထာ အဓိဝါသေသိ. ဗြာဟ္မဏော သွာတနာယ နိမန္တေတွာ ဂေဟံ ဂစ္ဆန္တော စိန္တေသိ – ‘‘အဟံ ဧတ္တကာနံ [Pg.41] ဘိက္ခူနံ ယာဂုဘတ္တဝတ္ထာဒီနိ ဒါတုံ သက္ကောမိ, နိသီဒနဋ္ဌာနံ ပန ကထံ ဘဝိဿတီ’’တိ?

At that time, our Bodhisatta, being a brahmin named Suruci, thought, "I will invite the Teacher." He approached him, listened to a sweet Dhamma discourse, and said, "Venerable sir, please accept my offering of food tomorrow." The Teacher asked, "Brahmin, for how many bhikkhus do you require it?" He replied, "Venerable sir, how many bhikkhus are in your retinue?" At that time, it was the Teacher’s very first assembly; therefore, he said, "One hundred thousand koṭis." The brahmin said, "Venerable sir, please accept my offering of food together with all of them." The Teacher consented. Having invited them for the following day, the brahmin, as he went home, thought: "I am able to give gruel, rice, robes, and so forth to so many bhikkhus, but how will there be a place for them to sit?"

တဿ သာ စိန္တာ စတုရာသီတိယောဇနသဟဿမတ္ထကေ ဌိတဿ ဒေဝရညော ပဏ္ဍုကမ္ဗလသိလာသနဿ ဥဏှဘာဝံ ဇနေသိ. သက္ကော ‘‘ကော နု ခေါ မံ ဣမမှာ ဌာနာ စာဝေတုကာမော’’တိ ဒိဗ္ဗစက္ခုနာ ဩလောကေန္တော မဟာပုရိသံ ဒိသွာ ‘‘သုရုစိ နာမ ဗြာဟ္မဏော ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ နိမန္တေတွာ နိသီဒနဋ္ဌာနတ္ထာယ စိန္တေသိ, မယာပိ တတ္ထ ဂန္တွာ ပုညကောဋ္ဌာသံ ဂဟေတုံ ဝဋ္ဋတီ’’တိ ဝဍ္ဎကိဝဏ္ဏံ နိမ္မိနိတွာ ဝါသိဖရသုဟတ္ထော မဟာပုရိသဿ ပုရတော ပါတုရဟောသိ. ‘‘အတ္ထိ နု ခေါ ကဿစိ ဘတိယာ ကတ္တဗ္ဗကိစ္စ’’န္တိ အာဟ. မဟာပုရိသော တံ ဒိသွာ ‘‘ကိံ ကမ္မံ ကရိဿသီ’’တိ အာဟ. ‘‘မမ အဇာနနသိပ္ပံ နာမ နတ္ထိ, ဂေဟံ ဝါ မဏ္ဍပံ ဝါ ယော ယံ ကာရေတိ, တဿ တံ ကာတုံ ဇာနာမီ’’တိ. ‘‘တေန ဟိ မယှံ ကမ္မံ အတ္ထီ’’တိ. ‘‘ကိံ, အယျာ’’တိ? ‘‘သွာတနာယ မေ ကောဋိသတသဟဿဘိက္ခူ နိမန္တိတာ. တေသံ နိသီဒနမဏ္ဍပံ ကရိဿသီ’’တိ? ‘‘အဟံ နာမ ကရေယျံ သစေ မေ ဘတိံ ဒါတုံ သက္ခိဿထာ’’တိ. ‘‘သက္ခိဿာမိ, တာတာ’’တိ. ‘‘သာဓု ကရိဿာမီ’’တိ ဂန္တွာ ဧကံ ပဒေသံ ဩလောကေသိ. ဒွါဒသတေရသယောဇနပ္ပမာဏော ပဒေသော ကသိဏမဏ္ဍလံ ဝိယ သမတလော အဟောသိ. သော ‘‘ဧတ္တကေ ဌာနေ သတ္တရတနမယော မဏ္ဍပေါ ဥဋ္ဌဟတူ’’တိ စိန္တေတွာ ဩလောကေသိ. တာဝဒေဝ ပထဝိံ ဘိန္ဒိတွာ မဏ္ဍပေါ ဥဋ္ဌဟိ. တဿ သောဝဏ္ဏမယေသု ထမ္ဘေသု ရဇတမယာ ဃဋကာ အဟေသုံ, ရဇတမယေသု သောဝဏ္ဏမယာ, မဏိမယေသု ထမ္ဘေသု ပဝါဠမယာ, ပဝါဠမယေသု မဏိမယာ, သတ္တရတနမယေသု ထမ္ဘေသု သတ္တရတနမယာ ဃဋကာ အဟေသုံ. တတော ‘‘မဏ္ဍပဿ အန္တရန္တရေ ကိင်္ကဏိကဇာလံ ဩလမ္ဗတူ’’တိ ဩလောကေသိ. သဟ ဩလောကနေနေဝ ဇာလံ ဩလမ္ဗိ. ယဿ မန္ဒဝါတေရိတဿ ပဉ္စင်္ဂိကဿေဝ တူရိယဿ မဓုရသဒ္ဒေါ နိစ္ဆရတိ. ဒိဗ္ဗသင်္ဂီတိဝတ္တနကာလော ဝိယ အဟောသိ. ‘‘အန္တရန္တရာ ဂန္ဓဒါမမာလာဒါမာနိ ဩလမ္ဗန္တူ’’တိ စိန္တေန္တဿ မာလာဒါမာနိ ဩလမ္ဗိံသု. ‘‘ကောဋိသတသဟဿသင်္ခါနံ ဘိက္ခူနံ အာသနာနိ စ အာဓာရကာနိ စ ပထဝိံ ဘိန္ဒိတွာ ဥဋ္ဌဟန္တူ’’တိ စိန္တေသိ, တာဝဒေဝ ဥဋ္ဌဟိံသု. ‘‘ကောဏေ ကောဏေ ဧကေကာ ဥဒကစာဋိယော ဥဋ္ဌဟန္တူ’’တိ စိန္တေသိ, ဥဒကစာဋိယော ဥဋ္ဌဟိံသု.

That thought of his caused the Paṇḍukambala stone seat of Sakka, the king of devas, situated on a peak eighty-four thousand yojanas high, to become warm. Sakka, wondering, 'Who now wishes to dislodge me from this place?' looked with his divine eye and saw the Great Being. 'A brahmin named Suruci has invited the Saṅgha of bhikkhus headed by the Buddha and is concerned about a place for them to sit. It is fitting for me to go there and receive a share of the merit,' he thought. Having created the form of a carpenter, with an adze and axe in hand, he appeared before the Great Being. 'Is there any work to be done for hire?' he asked. The Great Being, seeing him, said, 'What kind of work can you do?' 'There is no craft unknown to me. Whether a house or a pavilion, whatever one has me build, I know how to build it for them,' he said. 'In that case, I have work for you.' 'What is it, sir?' 'For tomorrow, one hundred thousand koṭis of bhikkhus have been invited by me. Will you build a seating pavilion for them?' 'I would indeed build it, if you are able to give me my wages.' 'I will be able, my dear.' 'Good, I will build it,' he said, and going, he surveyed a place. A region twelve to thirteen yojanas in extent became as level as a kasiṇa disc. He thought, 'In this much space, let a pavilion made of the seven precious gems arise,' and he looked. At that very moment, splitting the earth, the pavilion arose. On its golden pillars were silver ornaments; on the silver pillars, golden ones; on the jeweled pillars, coral ones; on the coral pillars, jeweled ones; and on the pillars made of the seven precious gems were ornaments made of the seven precious gems. Then he looked, thinking, 'Between the spaces of the pavilion, let a net of small bells hang.' With his very look, the net hung down. When stirred by a gentle breeze, a sweet sound issued from it, just like that of a five-piece orchestra. It was as if it were the time for the playing of divine music. As he thought, 'Between the spaces, let garlands of scents and wreaths of flowers hang,' the garlands and wreaths hung down. He thought, 'Let seats and stands for the one hundred thousand koṭis of bhikkhus arise, splitting the earth,' and at that very moment, they arose. He thought, 'In each and every corner, let a water jar arise,' and the water jars arose.

သော [Pg.42] ဧတ္တကံ မာပေတွာ ဗြာဟ္မဏဿ သန္တိကံ ဂန္တွာ ‘‘ဧဟိ, အယျ, တဝ မဏ္ဍပံ ဩလောကေတွာ မယှံ ဘတိံ ဒေဟီ’’တိ အာဟ. မဟာပုရိသော ဂန္တွာ မဏ္ဍပံ ဩလောကေသိ. ဩလောကေန္တဿေဝ စ သကလသရီရံ ပဉ္စဝဏ္ဏာယ ပီတိယာ နိရန္တရံ ဖုဋံ အဟောသိ. အထဿ မဏ္ဍပံ ဩလောကေတွာ ဧတဒဟောသိ – ‘‘နာယံ မဏ္ဍပေါ မနုဿဘူတေန ကတော, မယှံ ပန အဇ္ဈာသယံ မယှံ ဂုဏံ အာဂမ္မ အဒ္ဓါ သက္ကဘဝနံ ဥဏှံ ဘဝိဿတိ. တတော သက္ကေန ဒေဝရညာ အယံ မဏ္ဍပေါ ကာရိတော ဘဝိဿတီ’’တိ. ‘‘န ခေါ ပန မေ ယုတ္တံ ဧဝရူပေ မဏ္ဍပေ ဧကဒိဝသံယေဝ ဒါနံ ဒါတုံ, သတ္တာဟံ ဒဿာမီ’’တိ စိန္တေသိ. ဗာဟိရကဒါနဉှိ တတ္တကမ္ပိ သမာနံ ဗောဓိသတ္တာနံ တုဋ္ဌိံ ကာတုံ န သက္ကောတိ, အလင်္ကတသီသံ ပန ဆိန္ဒိတွာ အဉ္ဇိတအက္ခီနိ ဥပ္ပာဋေတွာ ဟဒယမံသံ ဝါ ဥဗ္ဗဋ္ဋေတွာ ဒိန္နကာလေ ဗောဓိသတ္တာနံ စာဂံ နိဿာယ တုဋ္ဌိ နာမ ဟောတိ. အမှာကမ္ပိ ဟိ ဗောဓိသတ္တဿ သိဝိရာဇဇာတကေ ဒေဝသိကံ ပဉ္စကဟာပဏသတသဟဿာနိ ဝိဿဇ္ဇေတွာ စတူသု ဒွါရေသု နဂရမဇ္ဈေ စ ဒါနံ ဒေန္တဿ တံ ဒါနံ စာဂတုဋ္ဌိံ ဥပ္ပာဒေတုံ နာသက္ခိ. ယဒါ ပနဿ ဗြာဟ္မဏဝဏ္ဏေန အာဂန္တွာ သက္ကော ဒေဝရာဇာ အက္ခီနိ ယာစိ, တဒါ တာနိ ဥပ္ပာဋေတွာ ဒဒမာနဿေဝ ဟာသော ဥပ္ပဇ္ဇိ, ကေသဂ္ဂမတ္တမ္ပိ စိတ္တံ အညထတ္တံ နာဟောသိ. ဧဝံ ဒိန္နဒါနံ နိဿာယ ဗောဓိသတ္တာနံ တိတ္တိ နာမ နတ္ထိ. တသ္မာ သောပိ မဟာပုရိသော ‘‘သတ္တာဟံ မယာ ကောဋိသတသဟဿသင်္ခါနံ ဘိက္ခူနံ ဒါနံ ဒါတုံ ဝဋ္ဋတီ’’တိ စိန္တေတွာ တသ္မိံ မဏ္ဍပေ နိသီဒါပေတွာ သတ္တာဟံ ဂဝပါနံ နာမ အဒါသိ. ဂဝပါနန္တိ မဟန္တေ မဟန္တေ ကောလမ္ဗေ ခီရဿ ပူရေတွာ ဥဒ္ဓနေသု အာရောပေတွာ ဃနပါကပက္ကေ ခီရေ ထောကေ တဏ္ဍုလေ ပက္ခိပိတွာ ပက္ကမဓုသက္ကရစုဏ္ဏသပ္ပီဟိ အဘိသင်္ခတဘောဇနံ ဝုစ္စတိ. မနုဿာယေဝ ပန ပရိဝိသိတုံ နာသက္ခိံသု. ဒေဝါပိ ဧကန္တရိကာ ဟုတွာ ပရိဝိသိံသု. ဒွါဒသတေရသယောဇနပ္ပမာဏံ ဌာနမ္ပိ ဘိက္ခူ ဂဏှိတုံ နပ္ပဟောသိယေဝ, တေ ပန ဘိက္ခူ အတ္တနော အာနုဘာဝေန နိသီဒိံသု. ပရိယောသာနဒိဝသေ ပန သဗ္ဗဘိက္ခူနံ ပတ္တာနိ ဓောဝါပေတွာ ဘေသဇ္ဇတ္ထာယ သပ္ပိနဝနီတတေလမဓုဖာဏိတာနံ ပူရေတွာ တိစီဝရေဟိ သဒ္ဓိံ အဒါသိ, သံဃနဝကဘိက္ခုနာ လဒ္ဓစီဝရသာဋကာ သတသဟဿဂ္ဃနိကာ အဟေသုံ.

Having thus created the pavilion, he went to the brahmin and said, 'Come, sir, look at your pavilion and then give me my wages.' The Great Being went and inspected the pavilion. As he looked, his entire body was instantly suffused with uninterrupted five-fold joy. Then, having inspected the pavilion, he thought, 'This pavilion was not made by a human being. Surely, on account of my resolve and my virtue, the abode of Sakka must have become hot. Therefore, Sakka, the king of devas, must have had this pavilion built.' 'But it is not fitting for me to give alms in such a pavilion for just one day. I will give for seven days,' he resolved. For even such an amount of external gifts cannot bring satisfaction to Bodhisattas; only when one cuts off one’s adorned head, plucks out one’s anointed eyes, or tears out one’s heart-flesh to give—only then, on account of the Bodhisattas’ generosity, does satisfaction arise. Indeed, even for our own Bodhisatta in the Sivirāja Jātaka, when he gave daily five hundred thousand coins in charity at the four city gates and in the city center, that gift could not produce the satisfaction of generosity. But when Sakka, the king of devas, came in the guise of a brahmin and asked for his eyes, and he plucked them out to give—even as he was giving, laughter arose in him, and his mind did not waver even a hair’s breadth. Thus, from gifts given in this way, there is no such thing as satiety for Bodhisattas. Therefore, that Great Being thought, 'It is fitting for me to give alms to a hundred thousand koṭis of bhikkhus for seven days,' and having seated them in that pavilion, he gave a gift called 'gavapāna' for seven days. Gavapāna refers to a meal prepared by filling very large pots with milk, placing them on hearths, boiling the milk until thick, adding a little rice, and preparing it with cooked honey, powdered sugar, and ghee. Humans alone were unable to serve. The devas also, serving alternately, distributed the food. The space, measuring twelve or thirteen yojanas, was not even sufficient for the bhikkhus to occupy, yet those bhikkhus sat by their own power. On the final day, after having all the bhikkhus’ bowls washed, he filled them with ghee, fresh butter, oil, honey, and molasses for medicine, and gave them along with their three robes. The robes and cloths received by the most junior bhikkhu of the Sangha were worth a hundred thousand.

သတ္ထာ အနုမောဒနံ ကရောန္တော – ‘‘အယံ ပုရိသော ဧဝရူပံ မဟာဒါနံ အဒါသိ, ကော နု ခေါ ဘဝိဿတီ’’တိ ဥပဓာရေန္တော – ‘‘အနာဂတေ ကပ္ပသတသဟဿာဓိကာနံ [Pg.43] ဒွိန္နံ အသင်္ချေယျာနံ မတ္ထကေ ဂေါတမော နာမ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဒိသွာ မဟာပုရိသံ အာမန္တေတွာ ‘‘တွံ ဧတ္တကံ နာမ ကာလံ အတိက္ကမိတွာ ဂေါတမော နာမ ဗုဒ္ဓေါ ဘဝိဿသီ’’တိ ဗျာကာသိ. မဟာပုရိသော ဗျာကရဏံ သုတွာ ‘‘အဟံ ကိရ ဗုဒ္ဓေါ ဘဝိဿာမိ, ကော မေ ဃရာဝါသေန အတ္ထော, ပဗ္ဗဇိဿာမီ’’တိ စိန္တေတွာ တထာရူပံ သမ္ပတ္တိံ ခေဠပိဏ္ဍံ ဝိယ ပဟာယ သတ္ထု သန္တိကေ ပဗ္ဗဇိတွာ ဗုဒ္ဓဝစနံ ဥဂ္ဂဏှိတွာ အဘိညာယော စ သမာပတ္တိယော စ နိဗ္ဗတ္တေတွာ အာယုပရိယောသာနေ ဗြဟ္မလောကေ နိဗ္ဗတ္တိ.

The Teacher, expressing his appreciation, reflected: 'This man has given such a great gift; who might he become?' Examining closely, he saw: 'In the future, at the head of two incalculables and one hundred thousand kappas, a Buddha named Gotama will arise.' Seeing this, he addressed the Great Being: 'After such a period of time has passed, you will become a Buddha named Gotama.' Hearing the prophecy, the Great Being thought: 'It seems I am to become a Buddha! What use is household life to me? I shall go forth.' Thus, abandoning such prosperity as if it were a lump of spittle, he went forth in the Teacher's presence. Having learned the word of the Buddha, he brought forth the supernormal knowledges and meditative attainments, and at the end of his life, was reborn in the Brahma world.

မင်္ဂလော ဗုဒ္ဓေါ

The Buddha Maṅgala

မင်္ဂလဿ ပန ဘဂဝတော နဂရံ ဥတ္တရံ နာမ အဟောသိ, ပိတာပိ ဥတ္တရော နာမ ခတ္တိယော, မာတာပိ ဥတ္တရာ နာမ ဒေဝီ, သုဒေဝေါ စ ဓမ္မသေနော စ ဒွေ အဂ္ဂသာဝကာ, ပါလိတော နာမုပဋ္ဌာကော, သီဝလီ စ အသောကာ စ ဒွေ အဂ္ဂသာဝိကာ, နာဂရုက္ခော ဗောဓိ, အဋ္ဌာသီတိဟတ္ထုဗ္ဗေဓံ သရီရံ အဟောသိ. နဝုတိ ဝဿသဟဿာနိ ဌတွာ ပရိနိဗ္ဗုတေ ပန တသ္မိံ ဧကပ္ပဟာရေနေဝ ဒသ စက္ကဝါဠသဟဿာနိ ဧကန္ဓကာရာနိ အဟေသုံ. သဗ္ဗစက္ကဝါဠေသု မနုဿာနံ မဟန္တံ အာရောဒနပရိဒေဝနံ အဟောသိ.

For the Blessed One Maṅgala, the city was named Uttara, his father was the khattiya Uttara, and his mother was the queen Uttarā. Sudeva and Dhammasena were his two chief disciples, Pālita was his attendant, Sīvalī and Asokā were his two chief female disciples, the Nāga tree was his Bodhi, and his body was eighty-eight cubits in height. Having lived for ninety thousand years, upon his Parinibbāna, in a single instant, ten thousand world-systems were plunged into utter darkness. Throughout all the world-systems, there was great weeping and lamentation among humans.

‘‘ကောဏ္ဍညဿ အပရေန, မင်္ဂလော နာမ နာယကော;

တမံ လောကေ နိဟန္တွာန, ဓမ္မောက္ကမဘိဓာရယီ’’တိ. (ဗု. ဝံ. ၅.၁);

"After Koṇḍañña, the Guide named Maṅgala, having dispelled the darkness in the world, held aloft the torch of the Dhamma."

သုမနော ဗုဒ္ဓေါ

The Buddha Sumana

ဧဝံ ဒသသဟဿိလောကဓာတုံ အန္ဓကာရံ ကတွာ ပရိနိဗ္ဗုတဿ တဿ ဘဂဝတော အပရဘာဂေ သုမနော နာမ သတ္ထာ လောကေ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ကောဋိသတသဟဿဘိက္ခူ အဟေသုံ. ဒုတိယေ ကဉ္စနပဗ္ဗတမှိ နဝုတိကောဋိသဟဿာနိ, တတိယေ အသီတိကောဋိသဟဿာနိ. တဒါ မဟာသတ္တော အတုလော နာမ နာဂရာဇာ အဟောသိ မဟိဒ္ဓိကော မဟာနုဘာဝေါ. သော ‘‘ဗုဒ္ဓေါ ဥပ္ပန္နော’’တိ သုတွာ ဉာတိသံဃပရိဝုတော နာဂဘဝနာ နိက္ခမိတွာ ကောဋိသတသဟဿဘိက္ခုပရိဝါရဿ တဿ ဘဂဝတော ဒိဗ္ဗတူရိယေဟိ ဥပဟာရံ ကာရေတွာ မဟာဒါနံ ပဝတ္တေတွာ ပစ္စေကံ ဒုဿယုဂါနိ ဒတွာ သရဏေသု ပတိဋ္ဌာသိ. သောပိ နံ သတ္ထာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော နဂရံ မေခလံ နာမ အဟောသိ, သုဒတ္တော နာမ [Pg.44] ရာဇာ ပိတာ, သိရိမာ နာမ မာတာ ဒေဝီ, သရဏော စ ဘာဝိတတ္တော စ ဒွေ အဂ္ဂသာဝကာ, ဥဒေနော နာမုပဋ္ဌာကော, သောဏာ စ ဥပသောဏာ စ ဒွေ အဂ္ဂသာဝိကာ, နာဂရုက္ခော ဗောဓိ, နဝုတိဟတ္ထုဗ္ဗေဓံ သရီရံ အဟောသိ, နဝုတိယေဝ ဝဿသဟဿာနိ အာယုပ္ပမာဏံ အဟောသိ.

Thus, after that Blessed One had attained Parinibbāna, plunging the ten-thousandfold world-system into darkness, a Teacher named Sumana subsequently arose in the world. He too had three assemblies of disciples. In the first assembly, there were a hundred thousand koṭis of bhikkhus. In the second, on the Golden Mountain, there were ninety thousand koṭis, and in the third, eighty thousand koṭis. At that time, the Great Being was a nāga king named Atula, of great psychic power and great might. Hearing that 'a Buddha has arisen,' he left his nāga abode surrounded by his host of relatives and, after having an offering made with divine musical instruments for that Blessed One, who was attended by a hundred thousand koṭis of bhikkhus, he set a great almsgiving in motion. He presented pairs of cloths to each one and became established in the refuges. That Teacher also declared concerning him: 'In the future you will become a Buddha.' The city of that Blessed One was named Mekhala. His father was King Sudatta, his mother Queen Sirimā. His two chief disciples were Saraṇa and Bhāvitatta. His attendant was named Udena. His two chief female disciples were Soṇā and Upasoṇā. His Bodhi was a nāga tree. His body was ninety cubits in height, and his lifespan was ninety thousand years.

‘‘မင်္ဂလဿ အပရေန, သုမနော နာမ နာယကော;

သဗ္ဗဓမ္မေဟိ အသမော, သဗ္ဗသတ္တာနမုတ္တမော’’တိ. (ဗု. ဝံ. ၆.၁);

After Maṅgala, there was the leader named Sumana, unequalled in all qualities, supreme among all beings.

ရေဝတော ဗုဒ္ဓေါ

The Buddha Revata

တဿ အပရဘာဂေ ရေဝတော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ဂဏနာ နတ္ထိ, ဒုတိယေ ကောဋိသတသဟဿဘိက္ခူ အဟေသုံ, တထာ တတိယေ. တဒါ ဗောဓိသတ္တော အတိဒေဝေါ နာမ ဗြာဟ္မဏော ဟုတွာ သတ္ထု ဓမ္မဒေသနံ သုတွာ သရဏေသု ပတိဋ္ဌာယ သိရသိ အဉ္ဇလိံ ဌပေတွာ တဿ သတ္ထုနော ကိလေသပ္ပဟာနေ ဝဏ္ဏံ သုတွာ ဥတ္တရာသင်္ဂေန ပူဇံ အကာသိ. သောပိ နံ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ပန ဘဂဝတော နဂရံ သုဓညဝတီ နာမ အဟောသိ, ပိတာ ဝိပုလော နာမ ခတ္တိယော, မာတာ ဝိပုလာ နာမ, ဝရုဏော စ ဗြဟ္မဒေဝေါ စ ဒွေ အဂ္ဂသာဝကာ, သမ္ဘဝေါ နာမုပဋ္ဌာကော, ဘဒ္ဒါ စ သုဘဒ္ဒါ စ ဒွေ အဂ္ဂသာဝိကာ, နာဂရုက္ခော ဗောဓိ, သရီရံ အသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, အာယု သဋ္ဌိ ဝဿသဟဿာနီတိ.

In a later period, a Teacher named Revata arose. He also had three assemblies of disciples. In the first assembly, the number was beyond reckoning. In the second, there were one hundred thousand koṭis of bhikkhus, and likewise in the third. At that time, the Bodhisatta was a brahmin named Atideva. Having heard the Teacher’s discourse on the Dhamma and having become established in the refuges, he placed his joined hands on his head. And hearing praise for the Teacher's abandonment of defilements, he made an offering of his upper robe. That Teacher also made a prophecy concerning him: 'He will become a Buddha.' The city of that Blessed One was named Sudhaññavatī. His father was the khattiya named Vipula, and his mother was named Vipulā. His two chief disciples were Varuṇa and Brahmadeva. His attendant was named Sambhava. His two chief female disciples were Bhaddā and Subhaddā. His Bodhi tree was a Nāga tree. His body was eighty cubits in height, and his lifespan was sixty thousand years.

‘‘သုမနဿ အပရေန, ရေဝတော နာမ နာယကော;

အနူပမော အသဒိသော, အတုလော ဥတ္တမော ဇိနော’’တိ. (ဗု. ဝံ. ၇.၁);

After Sumana, there was the leader named Revata, peerless, unequalled, incomparable, the supreme Conqueror.

သောဘိတော ဗုဒ္ဓေါ

The Buddha Sobhita

တဿ အပရဘာဂေ သောဘိတော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ကောဋိသတံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ နဝုတိကောဋိယော, တတိယေ အသီတိကောဋိယော. တဒါ ဗောဓိသတ္တော အဇိတော နာမ ဗြာဟ္မဏော ဟုတွာ သတ္ထု ဓမ္မဒေသနံ သုတွာ သရဏေသု ပတိဋ္ဌာယ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ အဒါသိ. သောပိ နံ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ပန ဘဂဝတော နဂရံ သုဓမ္မံ နာမ အဟောသိ, ပိတာ သုဓမ္မော နာမ ရာဇာ, မာတာပိ သုဓမ္မာ နာမ ဒေဝီ, အသမော စ သုနေတ္တော စ ဒွေ အဂ္ဂသာဝကာ, အနောမော နာမုပဋ္ဌာကော, နကုလာ စ သုဇာတာ စ ဒွေ အဂ္ဂသာဝိကာ, နာဂရုက္ခော ဗောဓိ[Pg.45], အဋ္ဌပဏ္ဏာသဟတ္ထုဗ္ဗေဓံ သရီရံ အဟောသိ, နဝုတိ ဝဿသဟဿာနိ အာယုပ္ပမာဏန္တိ.

In the period after him, a Teacher named Sobhita arose. He also had three assemblies of disciples. In the first assembly, there were one hundred koṭis of bhikkhus; in the second, ninety koṭis; and in the third, eighty koṭis. At that time, the Bodhisatta was a brahmin named Ajita. Having heard the Teacher’s discourse on the Dhamma, he became established in the refuges and gave a great offering to the Saṅgha of bhikkhus with the Buddha at its head. That Teacher also made a prophecy concerning him: 'He will become a Buddha.' The city of that Blessed One was named Sudhamma. His father was the king named Sudhamma, and his mother was the queen named Sudhammā. His two chief disciples were Asama and Sunetta, his attendant was named Anoma, and his two chief female disciples were Nakulā and Sujātā. His Bodhi tree was a Nāga tree, his body was fifty-eight cubits in height, and his lifespan was ninety thousand years.

‘‘ရေဝတဿ အပရေန, သောဘိတော နာမ နာယကော;

သမာဟိတော သန္တစိတ္တော, အသမော အပ္ပဋိပုဂ္ဂလော’’တိ. (ဗု. ဝံ. ၈.၁);

After Revata, there was the leader named Sobhita, composed, with a tranquil mind, unequalled, and without a peer.

အနောမဒဿီ ဗုဒ္ဓေါ

The Buddha Anomadassī

တဿ အပရဘာဂေ ဧကံ အသင်္ခယေယျံ အတိက္ကမိတွာ ဧကသ္မိံ ကပ္ပေ တယော ဗုဒ္ဓါ နိဗ္ဗတ္တိံသု အနောမဒဿီ, ပဒုမော, နာရဒေါတိ. အနောမဒဿိဿ ဘဂဝတော တယော သာဝကသန္နိပါတာ. ပဌမေ အဋ္ဌ ဘိက္ခုသတသဟဿာနိ အဟေသုံ, ဒုတိယေ သတ္တ, တတိယေ ဆ. တဒါ ဗောဓိသတ္တော ဧကော ယက္ခသေနာပတိ အဟောသိ မဟိဒ္ဓိကော မဟာနုဘာဝေါ, အနေကကောဋိသတသဟဿာနံ ယက္ခာနံ အဓိပတိ. သော ‘‘ဗုဒ္ဓေါ ဥပ္ပန္နော’’တိ သုတွာ အာဂန္တွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ အဒါသိ. သောပိ နံ သတ္ထာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. အနောမဒဿိဿ ပန ဘဂဝတော စန္ဒဝတီ နာမ နဂရံ အဟောသိ, ယသဝါ နာမ ရာဇာ ပိတာ, ယသောဓရာ နာမ မာတာ ဒေဝီ, နိသဘော စ အနောမော စ ဒွေ အဂ္ဂသာဝကာ, ဝရုဏော နာမုပဋ္ဌာကော, သုန္ဒရီ စ သုမနာ စ ဒွေ အဂ္ဂသာဝိကာ, အဇ္ဇုနရုက္ခော ဗောဓိ, အဋ္ဌပညာသဟတ္ထုဗ္ဗေဓံ သရီရံ အဟောသိ, ဝဿသတသဟဿံ အာယုပ္ပမာဏန္တိ.

In a later period, after one incalculable aeon had passed, three Buddhas arose in one kappa: Anomadassī, Paduma, and Nārada. The Blessed One Anomadassī had three assemblies of disciples. In the first, there were eight hundred thousand bhikkhus; in the second, seven hundred thousand; and in the third, six hundred thousand. At that time, the Bodhisatta was a commander of the yakkhas, of great psychic power and great might, the lord over many hundred-thousand koṭis of yakkhas. Hearing, 'A Buddha has arisen,' he approached and gave a great offering to the Saṅgha of bhikkhus with the Buddha at its head. That Teacher also made a prophecy concerning him: 'In the future, he will become a Buddha.' The city of the Blessed One Anomadassī was named Candavatī. His father was the king named Yasavā, and his mother was the queen named Yasodharā. His two chief disciples were Nisabha and Anoma. His attendant was named Varuṇa. His two chief female disciples were Sundarī and Sumanā. His Bodhi tree was the Ajjuna tree. His body was fifty-eight cubits in height, and his lifespan was one hundred thousand years.

‘‘သောဘိတဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

အနောမဒဿီ အမိတယသော, တေဇဿီ ဒုရတိက္ကမော’’တိ. (ဗု. ဝံ. ၉.၁);

After Sobhita, there was the Fully Enlightened One, supreme among bipeds, Anomadassī, of immeasurable glory, majestic, and difficult to surpass.

ပဒုမော ဗုဒ္ဓေါ

The Buddha Paduma

တဿ အပရဘာဂေ ပဒုမော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ကောဋိသတသဟဿံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ တီဏိ သတသဟဿာနိ, တတိယေ အဂါမကေ အရညေ မဟာဝနသဏ္ဍဝါသီနံ ဘိက္ခူနံ ဒွေ သတသဟဿာနိ. တဒါ ဗောဓိသတ္တော သီဟော ဟုတွာ သတ္ထာရံ နိရောဓသမာပတ္တိံ သမာပန္နံ ဒိသွာ ပသန္နစိတ္တော ဝန္ဒိတွာ ပဒက္ခိဏံ ကတွာ ပီတိသောမနဿဇာတော တိက္ခတ္တုံ သီဟနာဒံ နဒိတွာ သတ္တာဟံ ဗုဒ္ဓါရမ္မဏံ ပီတိံ အဝိဇဟိတွာ ပီတိသုခေနေဝ ဂေါစရာယ အပက္ကမိတွာ ဇီဝိတပရိစ္စာဂံ ကတွာ ဘဂဝန္တံ ပယိရုပါသမာနော အဋ္ဌာသိ. သတ္ထာ သတ္တာဟစ္စယေန နိရောဓာ ဝုဋ္ဌိတော သီဟံ [Pg.46] ဩလောကေတွာ ‘‘ဘိက္ခုသံဃေပိ စိတ္တံ ပသာဒေတွာ သံဃံ ဝန္ဒိဿတီ’’တိ ‘‘ဘိက္ခုသံဃော အာဂစ္ဆတူ’’တိ စိန္တေသိ. ဘိက္ခူ တာဝဒေဝ အာဂမိံသု. သီဟောပိ ဘိက္ခုသံဃေ စိတ္တံ ပသာဒေတိ. သတ္ထာ တဿ မနံ ဩလောကေတွာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. ပဒုမဿ ပန ဘဂဝတော စမ္ပကံ နာမ နဂရံ အဟောသိ, အသမော နာမ ရာဇာ ပိတာ, မာတာ အသမာ နာမ ဒေဝီ, သာလော စ ဥပသာလော စ ဒွေ အဂ္ဂသာဝကာ, ဝရုဏော နာမုပဋ္ဌာကော, ရာမာ စ သုရာမာ စ ဒွေ အဂ္ဂသာဝိကာ, သောဏရုက္ခော နာမ ဗောဓိ, အဋ္ဌပဏ္ဏာသဟတ္ထုဗ္ဗေဓံ သရီရံ အဟောသိ, အာယု ဝဿသတသဟဿန္တိ.

In a later period, a Teacher named Paduma arose. He also had three assemblies of disciples. In the first assembly, there were one hundred thousand koṭis of bhikkhus; in the second, three hundred thousand; and in the third, two hundred thousand bhikkhus dwelling in a great forest grove, far from any village. At that time, the Bodhisatta was a lion. Seeing the Teacher entered upon the attainment of cessation, with a mind full of faith, he paid homage, circumambulated him, and, filled with joyous rapture, roared the lion’s roar three times. For seven days, not abandoning the rapture that had the Buddha as its object, and without departing for his feeding ground, he stood attending upon the Blessed One, having made a sacrifice of his life, sustained only by the bliss of that rapture. After seven days, the Teacher arose from cessation, and seeing the lion, he thought: 'Inspiring faith in the Saṅgha of bhikkhus as well, he will pay homage to the Saṅgha.' He then resolved: 'Let the Saṅgha of bhikkhus come.' The bhikkhus arrived at that very moment. The lion also inspired faith in the Saṅgha of bhikkhus. The Teacher, discerning the lion's mind, made a prophecy: 'In the future, he will become a Buddha.' The city of the Blessed One Paduma was named Campaka. His father was the king named Asama, and his mother was the queen named Asamā. His two chief disciples were Sāla and Upasāla. His attendant was named Varuṇa. His two chief female disciples were Rāmā and Surāmā. His Bodhi tree was the Soṇa tree. His body was fifty-eight cubits in height, and his lifespan was one hundred thousand years.

‘‘အနောမဒဿိဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

ပဒုမော နာမ နာမေန, အသမော အပ္ပဋိပုဂ္ဂလော’’တိ. (ဗု. ဝ. ၁၀.၁);

After Anomadassī, there was the Fully Enlightened One, supreme among bipeds, Paduma by name, who was unequalled and without a peer.

နာရဒေါ ဗုဒ္ဓေါ

The Buddha Nārada

တဿ အပရဘာဂေ နာရဒေါ နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ကောဋိသတသဟဿံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ နဝုတိကောဋိသဟဿာနိ, တတိယေ အသီတိကောဋိသဟဿာနိ. တဒါ ဗောဓိသတ္တော ဣသိပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတွာ ပဉ္စသု အဘိညာသု အဋ္ဌသု စ သမာပတ္တီသု စိဏ္ဏဝသီ ဟုတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ဒတွာ လောဟိတစန္ဒနေန ပူဇံ အကာသိ. သောပိ နံ သတ္ထာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ပန ဘဂဝတော ဓညဝတီ နာမ နဂရံ အဟောသိ, သုဒေဝေါ နာမ ခတ္တိယော ပိတာ, အနောမာ နာမ မာတာ ဒေဝီ, ဘဒ္ဒသာလော စ ဇိတမိတ္တော စ ဒွေ အဂ္ဂသာဝကာ, ဝါသေဋ္ဌော နာမုပဋ္ဌာကော, ဥတ္တရာ စ ဖဂ္ဂုနီ စ ဒွေ အဂ္ဂသာဝိကာ, မဟာသောဏရုက္ခော နာမ ဗောဓိ, သရီရံ အဋ္ဌာသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, နဝုတိ ဝဿသဟဿာနိ အာယူတိ.

Subsequently, a Teacher named Nārada arose. He too had three assemblies of disciples. In the first assembly, there were one trillion bhikkhus; in the second, nine trillion; and in the third, eight trillion. At that time, the Bodhisatta, having gone forth as an ascetic, having attained mastery in the five higher knowledges and the eight attainments, having given a great almsgiving to the Saṅgha of bhikkhus headed by the Buddha, made an offering of red sandalwood. That Teacher also predicted of him, "In the future, he will become a Buddha." For that Blessed One, the city was named Dhaññavatī, his father was the Khattiya Sudeva, his mother was Queen Anomā, his two chief disciples were Bhaddasāla and Jitamitta, his attendant was named Vāseṭṭha, his two chief female disciples were Uttarā and Phaggunī, his Bodhi tree was called Mahāsoṇa, his body was eighty-eight cubits in height, and his lifespan was ninety thousand years.

‘‘ပဒုမဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

နာရဒေါ နာမ နာမေန, အသမော အပ္ပဋိပုဂ္ဂလော’’တိ. (ဗု. ဝံ. ၁၁.၁);

After Paduma, the Fully Enlightened One, supreme among bipeds, was Nārada by name, incomparable and without peer.

ပဒုမုတ္တရော ဗုဒ္ဓေါ

Padumuttara the Buddha

နာရဒဗုဒ္ဓဿ ပန အပရဘာဂေ ဣတော သတသဟဿကပ္ပမတ္ထကေ ဧကသ္မိံ ကပ္ပေ ဧကောဝ ပဒုမုတ္တရော နာမ ဗုဒ္ဓေါ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမေ သန္နိပါတေ ကောဋိသတသဟဿံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ [Pg.47] ဝေဘာရပဗ္ဗတေ နဝုတိကောဋိသဟဿာနိ, တတိယေ အသီတိကောဋိသဟဿာနိ. တဒါ ဗောဓိသတ္တော ဇဋိလော နာမ မဟာရဋ္ဌိယော ဟုတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃသ သစီဝရံ ဒါနံ အဒါသိ. သောပိ နံ သတ္ထာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. ပဒုမုတ္တရဿ ပန ဘဂဝတော ကာလေ တိတ္ထိယာ နာမ နာဟေသုံ. သဗ္ဗဒေဝမနုဿာ ဗုဒ္ဓမေဝ သရဏံ အဂမံသု. တဿ နဂရံ ဟံသဝတီ နာမ အဟောသိ, ပိတာ အာနန္ဒော နာမ ခတ္တိယော, မာတာ သုဇာတာ နာမ ဒေဝီ, ဒေဝလော စ သုဇာတော စ ဒွေ အဂ္ဂသာဝကာ, သုမနော နာမုပဋ္ဌာကော, အမိတာ စ အသမာ စ ဒွေ အဂ္ဂသာဝိကာ, သာလရုက္ခော ဗောဓိ, သရီရံ အဋ္ဌပဏ္ဏာသဟတ္ထုဗ္ဗေဓံ အဟောသိ, သရီရပ္ပဘာ သမန္တတော ဒွါဒသယောဇနာနိ ဂဏှိ, ဝဿသတသဟဿံ အာယူတိ.

In the period after Nārada Buddha, one hundred thousand aeons after this one, in a single aeon, only one Buddha, named Padumuttara, arose. He too had three gatherings of disciples. In the first gathering, there were one hundred thousand koṭis of monks; in the second, on Vebhāra Mountain, nine hundred thousand koṭis; and in the third, eight hundred thousand koṭis. At that time, the Bodhisatta was a great wealthy man named Jaṭila, who gave a gift of robes to the Saṅgha headed by the Buddha. That Teacher also prophesied to him, "In the future, you will become a Buddha." During the time of the Blessed One Padumuttara, there were no sectarians. All gods and humans took refuge in the Buddha alone. His city was named Haṃsavatī, his father was the khattiya named Ānanda, his mother was Queen Sujātā, his two chief disciples were Devala and Sujāta, his attendant was Sumana, his two chief female disciples were Amitā and Asamā, his Bodhi tree was the Sāla tree, his body was fifty-eight cubits in height, the radiance of his body extended twelve yojanas all around, and his lifespan was one hundred thousand years.

‘‘နာရဒဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

ပဒုမုတ္တရော နာမ ဇိနော, အက္ခောဘော သာဂရူပမော’’တိ. (ဗု. ဝံ. ၁၂.၁);

After Nārada, the Fully Enlightened One, best of bipeds, Padumuttara by name, the Conqueror, unshakeable, like unto the ocean.

သုမေဓော ဗုဒ္ဓေါ

Sumedha the Buddha

တဿ အပရဘာဂေ တိံသ ကပ္ပသဟဿာနိ အတိက္ကမိတွာ သုမေဓော စ သုဇာတော စာတိ ဧကသ္မိံ ကပ္ပေ ဒွေ ဗုဒ္ဓါ နိဗ္ဗတ္တိံသု. သုမေဓဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ သုဒဿနနဂရေ ကောဋိသတံ ခီဏာသဝါ အဟေသုံ, ဒုတိယေ နဝုတိကောဋိယော, တတိယေ အသီတိကောဋိယော. တဒါ ဗောဓိသတ္တော ဥတ္တရော နာမ မာဏဝေါ ဟုတွာ နိဒဟိတွာ ဌပိတံယေဝ အသီတိကောဋိဓနံ ဝိဿဇ္ဇေတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ဒတွာ ဓမ္မံ သုတွာ သရဏေသု ပတိဋ္ဌာယ နိက္ခမိတွာ ပဗ္ဗဇိ. သောပိ နံ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. သုမေဓဿ ဘဂဝတော သုဒဿနံ နာမ နဂရံ အဟောသိ, သုဒတ္တော နာမ ရာဇာ ပိတာ, မာတာပိ သုဒတ္တာ နာမ ဒေဝီ, သရဏော စ သဗ္ဗကာမော စ ဒွေ အဂ္ဂသာဝကာ, သာဂရော နာမုပဋ္ဌာကော, ရာမာ စ သုရာမာ စ ဒွေ အဂ္ဂသာဝိကာ, မဟာနီပရုက္ခော ဗောဓိ, သရီရံ အဋ္ဌာသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, အာယု နဝုတိ ဝဿသဟဿန္တိ.

After him, thirty thousand aeons having passed, in one aeon two Buddhas, Sumedha and Sujāta, arose. Sumedha too had three assemblies of disciples. In the first assembly, in the city of Sudassana, there were one hundred koṭis of arahants; in the second, ninety koṭis; and in the third, eighty koṭis. At that time, the Bodhisatta was a youth named Uttara. Having given away eighty koṭis of stored wealth, he gave a great alms-giving to the Saṅgha headed by the Buddha. Having heard the Dhamma and established himself in the refuges, he went forth from home. That Teacher also prophesied to him, "In the future, you will become a Buddha." The city of the Blessed One Sumedha was named Sudassana, his father was King Sudatta, his mother was Queen Sudattā, his chief disciples were Saraṇa and Sabbakāma, his attendant was Sāgara, his chief female disciples were Rāmā and Surāmā, his Bodhi tree was the great Nīpa tree, his body was eighty-eight cubits tall, and his lifespan was ninety thousand years.

‘‘ပဒုမုတ္တရဿ အပရေန, သုမေဓော နာမ နာယကော;

ဒုရာသဒေါ ဥဂ္ဂတေဇော, သဗ္ဗလောကုတ္တမော မုနီ’’တိ. (ဗု. ဝံ. ၁၃.၁);

After Padumuttara was the leader named Sumedha, difficult to assail, of fierce power, the supreme sage in all the world.

သုဇာတော ဗုဒ္ဓေါ

Sujāta the Buddha

တဿ [Pg.48] အပရဘာဂေ သုဇာတော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ သဋ္ဌိ ဘိက္ခုသတသဟဿာနိ အဟေသုံ, ဒုတိယေ ပညာသံ, တတိယေ စတ္တာလီသံ. တဒါ ဗောဓိသတ္တော စက္ကဝတ္တိရာဇာ ဟုတွာ ‘‘ဗုဒ္ဓေါ ဥပ္ပန္နော’’တိ သုတွာ ဥပသင်္ကမိတွာ ဓမ္မံ သုတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ သဒ္ဓိံ သတ္တဟိ ရတနေဟိ စတုမဟာဒီပရဇ္ဇံ ဒတွာ သတ္ထု သန္တိကေ ပဗ္ဗဇိ. သကလရဋ္ဌဝါသိနော ရဋ္ဌုပ္ပာဒံ ဂဟေတွာ အာရာမိကကိစ္စံ သာဓေန္တာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ နိစ္စံ မဟာဒါနံ အဒံသု. သောပိ နံ သတ္ထာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော နဂရံ သုမင်္ဂလံ နာမ အဟောသိ, ဥဂ္ဂတော နာမ ရာဇာ ပိတာ, ပဘာဝတီ နာမ မာတာ, သုဒဿနော စ သုဒေဝေါ စ ဒွေ အဂ္ဂသာဝကာ, နာရဒေါ နာမုပဋ္ဌာကော, နာဂါ စ နာဂသမာလာ စ ဒွေ အဂ္ဂသာဝိကာ, မဟာဝေဠုရုက္ခော ဗောဓိ. သော ကိရ မန္ဒစ္ဆိဒ္ဒေါ ဃနက္ခန္ဓော ဥပရိ နိဂ္ဂတာဟိ မဟာသာခါဟိ မောရပိဉ္ဆကလာပေါ ဝိယ ဝိရောစိတ္ထ. တဿ ဘဂဝတော သရီရံ ပဏ္ဏာသဟတ္ထုဗ္ဗေဓံ အဟောသိ, အာယု နဝုတိ ဝဿသဟဿန္တိ.

In a later period, a Teacher named Sujāta arose. He too had three assemblies of disciples. In the first assembly, there were six million bhikkhus; in the second, five million; and in the third, four million. At that time, the Bodhisatta, having become a wheel-turning monarch, heard, "A Buddha has arisen." He approached him, listened to the Dhamma, and having given the sovereignty over the four great continents, together with the seven treasures, to the Saṅgha of bhikkhus headed by the Buddha, went forth in the Teacher's presence. The inhabitants of the entire kingdom, taking the revenue of the kingdom, constantly gave great offerings to the Saṅgha of bhikkhus headed by the Buddha while performing the duties of monastery attendants. That Teacher also prophesied of him, "In the future, you will become a Buddha." The Blessed One's city was named Sumaṅgala, his father was King Uggata, his mother was Pabhāvatī, his two chief disciples were Sudassana and Sudeva, his attendant was Nārada, his two chief female disciples were Nāgā and Nāgasamālā, and his Bodhi tree was the great Veḷu tree. It is said that it had few hollows and a solid trunk, and with its great branches growing upwards, it shone like a peacock's tail-fan. The body of that Blessed One was fifty cubits in height, and his lifespan was ninety thousand years.

‘‘တတ္ထေဝ မဏ္ဍကပ္ပမှိ, သုဇာတော နာမ နာယကော;

သီဟဟနူသဘက္ခန္ဓော, အပ္ပမေယျော ဒုရာသဒေါ’’တိ. (ဗု. ဝံ. ၁၄.၁);

In that very Maṇḍa kappa, there was the leader named Sujāta, with jaws like a lion, shoulders like a bull, immeasurable, difficult to assail.

ပိယဒဿီ ဗုဒ္ဓေါ

Piyadassī the Buddha

တဿ အပရဘာဂေ ဣတော အဋ္ဌာရသကပ္ပသတမတ္ထကေ ဧကသ္မိံ ကပ္ပေ ပိယဒဿီ, အတ္ထဒဿီ, ဓမ္မဒဿီတိ တယော ဗုဒ္ဓါ နိဗ္ဗတ္တိံသု. ပိယဒဿိဿပိ ဘဂဝတော တယော သာဝကသန္နိပါတာ. ပဌမေ ကောဋိသတသဟဿံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ နဝုတိကောဋိယော, တတိယေ အသီတိကောဋိယော. တဒါ ဗောဓိသတ္တော ကဿပေါ နာမ မာဏဝေါ တိဏ္ဏံ ဝေဒါနံ ပါရင်္ဂတော ဟုတွာ သတ္ထု ဓမ္မဒေသနံ သုတွာ ကောဋိသတသဟဿဓနပရိစ္စာဂေန သံဃာရာမံ ကာရေတွာ သရဏေသု စ သီလေသု စ ပတိဋ္ဌာသိ. အထ နံ သတ္ထာ ‘‘အဋ္ဌာရသကပ္ပသတစ္စယေန ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော အနောမံ နာမ နဂရံ အဟောသိ, ပိတာ သုဒိန္နော နာမ ရာဇာ, မာတာ စန္ဒာ နာမ, ပါလိတော စ သဗ္ဗဒဿီ စ ဒွေ အဂ္ဂသာဝကာ, သောဘိတော နာမုပဋ္ဌာကော, သုဇာတာ စ ဓမ္မဒိန္နာ စ ဒွေ အဂ္ဂသာဝိကာ, ကကုဓရုက္ခော ဗောဓိ, သရီရံ အသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, နဝုတိ ဝဿသဟဿံ အာယူတိ.

Subsequently, one hundred and eighteen kappas from the present one, in a single kappa, three Buddhas arose: Piyadassī, Atthadassī, and Dhammadassī. The Blessed One Piyadassī also had three assemblies of disciples. In the first, there were one hundred thousand crores of monks; in the second, ninety crores; and in the third, eighty crores. At that time, the Bodhisatta was a young brahmin named Kassapa, who had mastered the three Vedas. Having heard the Teacher's Dhamma discourse, he had a monastery built with the donation of one hundred thousand crores of wealth, and became established in the refuges and the moral precepts. Then the Teacher prophesied to him, "One hundred and eighteen kappas hence, you will become a Buddha." The Blessed One's city was named Anoma, his father King Sudinna, his mother Candā, his two chief disciples Pālita and Sabbadassī, his attendant Sobhita, his two chief female disciples Sujātā and Dhammadinnā, his Bodhi tree the Kakudha tree, his body was eighty cubits in height, and his lifespan was ninety thousand years.

‘‘သုဇာတဿ [Pg.49] အပရေန, သယမ္ဘူ လောကနာယကော;

ဒုရာသဒေါ အသမသမော, ပိယဒဿီ မဟာယသော’’တိ. (ဗု. ဝံ. ၁၅.၁);

"After Sujāta, the Self-existent, leader of the world, hard to approach, unequalled, Piyadassī of great renown."

အတ္ထဒဿီ ဗုဒ္ဓေါ

The Buddha Atthadassī

တဿ အပရဘာဂေ အတ္ထဒဿီ နာမ ဘဂဝါ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမေ အဋ္ဌနဝုတိ ဘိက္ခုသတသဟဿာနိ အဟေသုံ, ဒုတိယေ အဋ္ဌာသီတိသတသဟဿာနိ, တထာ တတိယေ. တဒါ ဗောဓိသတ္တော သုသီမော နာမ မဟိဒ္ဓိကော တာပသော ဟုတွာ ဒေဝလောကတော မန္ဒာရဝပုပ္ဖစ္ဆတ္တံ အာဟရိတွာ သတ္ထာရံ ပူဇေသိ, သောပိ နံ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော သောဘနံ နာမ နဂရံ အဟောသိ, သာဂရော နာမ ရာဇာ ပိတာ, သုဒဿနာ နာမ မာတာ, သန္တော စ ဥပသန္တော စ ဒွေ အဂ္ဂသာဝကာ, အဘယော နာမုပဋ္ဌာကော, ဓမ္မာ စ သုဓမ္မာ စ ဒွေ အဂ္ဂသာဝိကာ, စမ္ပကရုက္ခော ဗောဓိ, သရီရံ အသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, သရီရပ္ပဘာ သမန္တတော သဗ္ဗကာလံ ယောဇနမတ္တံ ဖရိတွာ အဋ္ဌာသိ, အာယု ဝဿသတသဟဿန္တိ.

Subsequently, the Blessed One named Atthadassī arose in the world. He too had three assemblies of disciples. In the first, there were ninety-eight hundred thousand monks; in the second, eighty-eight hundred thousand; and likewise in the third. At that time, the Bodhisatta was an ascetic of great spiritual power named Susīma. Having brought a parasol of mandārava flowers from the deva realm, he paid homage to the Teacher. The Teacher also prophesied concerning him, “In the future, you will become a Buddha.” That Blessed One’s city was named Sobhana, his father was King Sāgara, and his mother was named Sudassanā. Santo and Upasanto were the two chief disciples, Abhaya was the attendant, and Dhammā and Sudhammā were the two chief female disciples. His Bodhi tree was the Campaka tree. His body was eighty cubits in height, and the radiance from his body constantly spread for a yojana in all directions. His lifespan was one hundred thousand years.

‘‘တတ္ထေဝ မဏ္ဍကပ္ပမှိ, အတ္ထဒဿီ နရာသဘော;

မဟာတမံ နိဟန္တွာန, ပတ္တော သမ္ဗောဓိမုတ္တမ’’န္တိ. (ဗု. ဝံ. ၁၆.၁);

"In that very Maṇḍa kappa, Atthadassī, bull among men, having dispelled the great darkness, attained supreme enlightenment."

ဓမ္မဒဿီ ဗုဒ္ဓေါ

The Buddha Dhammadassī

တဿ အပရဘာဂေ ဓမ္မဒဿီ နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမေ ကောဋိသတံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ နဝုတိကောဋိယော, တတိယေ အသီတိကောဋိယော. တဒါ ဗောဓိသတ္တော သက္ကော ဒေဝရာဇာ ဟုတွာ ဒိဗ္ဗဂန္ဓပုပ္ဖေဟိ စ ဒိဗ္ဗတူရိယေဟိ စ ပူဇံ အကာသိ, သောပိ နံ သတ္ထာ ‘‘အနာဂတေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော သရဏံ နာမ နဂရံ အဟောသိ, ပိတာ သရဏော နာမ ရာဇာ, မာတာ သုနန္ဒာ နာမ ဒေဝီ, ပဒုမော စ ဖုဿဒေဝေါ စ ဒွေ အဂ္ဂသာဝကာ, သုနေတ္တော နာမုပဋ္ဌာကော, ခေမာ စ သဗ္ဗနာမာ စ ဒွေ အဂ္ဂသာဝိကာ, ရတ္တင်္ကုရရုက္ခော ဗောဓိ, ‘‘ဗိမ္ဗိဇာလော’’တိပိ ဝုစ္စတိ, သရီရံ ပနဿ အသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, ဝဿသတသဟဿံ အာယူတိ.

Subsequently, the Teacher named Dhammadassī arose in the world. He too had three assemblies of disciples. In the first, there were one hundred koṭis of monks; in the second, ninety koṭis; and in the third, eighty koṭis. At that time, the Bodhisatta was Sakka, king of the devas, and he made offerings with divine perfumes, flowers, and celestial music. That Teacher also prophesied concerning him, “In the future, you will become a Buddha.” That Blessed One’s city was named Saraṇa, his father was King Saraṇa, and his mother was Queen Sunandā. Paduma and Phussadeva were the two chief disciples, Sunetta was the attendant, and Khemā and Sabbanāmā were the two chief female disciples. His Bodhi tree was the Rattaṅkura tree, which is also called the Bimbijāla. His body was eighty cubits in height, and his lifespan was one hundred thousand years.

‘‘တတ္ထေဝ မဏ္ဍကပ္ပမှိ, ဓမ္မဒဿီ မဟာယသော;

တမန္ဓကာရံ ဝိဓမိတွာ, အတိရောစတိ သဒေဝကေ’’တိ. (ဗု. ဝံ. ၁၇.၁);

"In that very Maṇḍa kappa, Dhammadassī of great renown, having dispelled that darkness, outshines the world with its devas."

သိဒ္ဓတ္ထော ဗုဒ္ဓေါ

The Buddha Siddhattha

တဿ [Pg.50] အပရဘာဂေ ဣတော စတုနဝုတိကပ္ပမတ္ထကေ ဧကသ္မိံ ကပ္ပေ ဧကောဝ သိဒ္ဓတ္ထော နာမ သမ္မာသမ္ဗုဒ္ဓေါ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ကောဋိသတံ ဘိက္ခူ အဟေသုံ, ဒုတိယေ နဝုတိကောဋိယော, တတိယေ အသီတိကောဋိယော. တဒါ ဗောဓိသတ္တော ဥဂ္ဂတေဇော အဘိညာဗလသမ္ပန္နော မင်္ဂလော နာမ တာပသော ဟုတွာ မဟာဇမ္ဗုဖလံ အာဟရိတွာ တထာဂတဿ အဒါသိ. သတ္ထာ တံ ဖလံ ပရိဘုဉ္ဇိတွာ ‘‘စတုနဝုတိကပ္ပမတ္ထကေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော နဂရံ ဝေဘာရံ နာမ အဟောသိ, ပိတာ ဇယသေနော နာမ ရာဇာ, မာတာ သုဖဿာ နာမ ဒေဝီ, သမ္ဗလော စ သုမိတ္တော စ ဒွေ အဂ္ဂသာဝကာ, ရေဝတော နာမုပဋ္ဌာကော, သီဝလာ စ သုရာမာ စ ဒွေ အဂ္ဂသာဝိကာ, ကဏိကာရရုက္ခော ဗောဓိ, သရီရံ သဋ္ဌိဟတ္ထုဗ္ဗေဓံ အဟောသိ, ဝဿသတသဟဿံ အာယူတိ.

Subsequently, ninety-four kappas from the present one, in a single kappa, only one Perfectly Enlightened One named Siddhattha arose in the world. He too had three assemblies of disciples. In the first assembly, there were one hundred koṭis of monks; in the second, ninety koṭis; and in the third, eighty koṭis. At that time, the Bodhisatta was an ascetic named Maṅgala, possessed of great power and endowed with the strength of the supernormal faculties. He brought a great Jambu fruit and gave it to the Tathāgata. The Teacher, having consumed the fruit, prophesied, “Ninety-four kappas from now, he will become a Buddha.” That Blessed One’s city was named Vebhāra, his father was King Jayasena, and his mother was Queen Suphassā. Sampala and Sumitta were the two chief disciples, Revata was the attendant, and Sīvalā and Surāmā were the two chief female disciples. His Bodhi tree was the Kaṇikāra tree, his body was sixty cubits in height, and his lifespan was one hundred thousand years.

‘‘ဓမ္မဒဿိဿ အပရေန, သိဒ္ဓတ္ထော လောကနာယကော;

နိဟနိတွာ တမံ သဗ္ဗံ, သူရိယော အဗ္ဘုဂ္ဂတော ယထာ’’တိ. (ဗု. ဝံ. ၁၈.၁);

"After Dhammadassī came Siddhattha, the leader of the world, who dispelled all darkness, just as the rising sun."

တိဿော ဗုဒ္ဓေါ

The Buddha Tissa

တဿ အပရဘာဂေ ဣတော ဒွါနဝုတိကပ္ပမတ္ထကေ တိဿော ဖုဿောတိ ဧကသ္မိံ ကပ္ပေ ဒွေ ဗုဒ္ဓါ နိဗ္ဗတ္တိံသု. တိဿဿ ဘဂဝတော တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ဘိက္ခူနံ ကောဋိသတံ အဟောသိ, ဒုတိယေ နဝုတိကောဋိယော, တတိယေ အသီတိကောဋိယော. တဒါ ဗောဓိသတ္တော မဟာဘောဂေါ မဟာယသော သုဇာတော နာမ ခတ္တိယော ဟုတွာ ဣသိပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတွာ မဟိဒ္ဓိကဘာဝံ ပတွာ ‘‘ဗုဒ္ဓေါ ဥပ္ပန္နော’’တိ သုတွာ ဒိဗ္ဗမန္ဒာရဝပဒုမပါရိစ္ဆတ္တကပုပ္ဖာနိ အာဒါယ စတုပရိသမဇ္ဈေ ဂစ္ဆန္တံ တထာဂတံ ပူဇေသိ, အာကာသေ ပုပ္ဖဝိတာနံ အကာသိ. သောပိ နံ သတ္ထာ ‘‘ဣတော ဒွေနဝုတိကပ္ပမတ္ထကေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော ခေမံ နာမ နဂရံ အဟောသိ, ပိတာ ဇနသန္ဓော နာမ ခတ္တိယော, မာတာ ပဒုမာ နာမ ဒေဝီ, ဗြဟ္မဒေဝေါ စ ဥဒယော စ ဒွေ အဂ္ဂသာဝကာ, သုမနော နာမုပဋ္ဌာကော, ဖုဿာ စ သုဒတ္တာ စ ဒွေ အဂ္ဂသာဝိကာ, အသနရုက္ခော ဗောဓိ, သရီရံ သဋ္ဌိဟတ္ထုဗ္ဗေဓံ အဟောသိ, ဝဿသတသဟဿံ အာယူတိ.

In a later period, ninety-two aeons from now, in one aeon, two Buddhas, Tissa and Phussa, arose. The Blessed One Tissa had three assemblies of disciples. In the first assembly, there were one billion monks; in the second, nine hundred million; and in the third, eight hundred million. At that time, the Bodhisatta, possessing great wealth and fame, was a khattiya named Sujāta. Having gone forth into the ascetic life, he attained great psychic power. Hearing that a Buddha had arisen, he took divine mandārava, paduma, and pāricchattaka flowers and honored the Tathāgata as he went amidst the fourfold assembly, creating a floral canopy in the sky. That Teacher also made a prophecy concerning him: 'Ninety-two aeons from now, he will become a Buddha.' That Blessed One’s city was named Khema, his father was the khattiya Janasandha, his mother was Queen Padumā, his two chief disciples were Brahmadeva and Udaya, his attendant was named Sumana, his two chief female disciples were Phussā and Sudattā, his Bodhi tree was the Asana tree, his body was sixty cubits in height, and his lifespan was one hundred thousand years.

‘‘သိဒ္ဓတ္ထဿ အပရေန, အသမော အပ္ပဋိပုဂ္ဂလော;

အနန္တတေဇော အမိတယသော, တိဿော လောကဂ္ဂနာယကော’’တိ. (ဗု. ဝံ. ၁၉.၁);

After Siddhattha, the incomparable one, without equal, of boundless radiance and immeasurable glory, Tissa, the foremost leader of the world.

ဖုဿော ဗုဒ္ဓေါ

The Buddha Phussa

တဿ [Pg.51] အပရဘာဂေ ဖုဿော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ သဋ္ဌိ ဘိက္ခုသတသဟဿာနိ အဟေသုံ, ဒုတိယေ ပဏ္ဏာသ, တတိယေ ဒွတ္တိံသ. တဒါ ဗောဓိသတ္တော ဝိဇိတာဝီ နာမ ခတ္တိယော ဟုတွာ မဟာရဇ္ဇံ ပဟာယ သတ္ထု သန္တိကေ ပဗ္ဗဇိတွာ တီဏိ ပိဋကာနိ ဥဂ္ဂဟေတွာ မဟာဇနဿ ဓမ္မကထံ ကထေသိ, သီလပါရမိဉ္စ ပူရေသိ. သောပိ နံ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော ကာသိ နာမ နဂရံ အဟောသိ, ဇယသေနော နာမ ရာဇာ ပိတာ, သိရိမာ နာမ မာတာ, သုရက္ခိတော စ ဓမ္မသေနော စ ဒွေ အဂ္ဂသာဝကာ, သဘိယော နာမုပဋ္ဌာကော, စာလာ စ ဥပစာလာ စ ဒွေ အဂ္ဂသာဝိကာ, အာမလကရုက္ခော ဗောဓိ, သရီရံ အဋ္ဌပဏ္ဏာသဟတ္ထုဗ္ဗေဓံ အဟောသိ, နဝုတိ ဝဿသဟဿာနိ အာယူတိ.

In a later period, a Teacher named Phussa arose. He too had three assemblies of disciples. In the first assembly, there were six million monks; in the second, five million; and in the third, three million two hundred thousand. At that time, the Bodhisatta was a khattiya named Vijitāvī, who renounced his great kingdom and went forth in the presence of the Teacher. Having mastered the three Piṭakas, he preached the Dhamma to the great multitude and fulfilled the perfection of virtue. That Teacher also made a prophecy concerning him: 'He will become a Buddha.' The Blessed One’s city was named Kāsī, his father was King Jayasena, and his mother was Sirimā. His two chief disciples were Surakkhita and Dhammasena, his attendant was named Sabhiya, and his two chief female disciples were Cālā and Upacālā. His Bodhi tree was the Āmalaka tree. His body was fifty-eight cubits in height, and his lifespan was ninety thousand years.

‘‘တတ္ထေဝ မဏ္ဍကပ္ပမှိ, အဟု သတ္ထာ အနုတ္တရော;

အနူပမော အသမသမော, ဖုဿော လောကဂ္ဂနာယကော’’တိ. (ဗု. ဝံ. ၂၀.၁);

In that very Maṇḍa aeon, there arose the unsurpassed Teacher, Phussa, the incomparable, the unequaled, the foremost leader of the world.

ဝိပဿီ ဗုဒ္ဓေါ

The Buddha Vipassī

တဿ အပရဘာဂေ ဣတော ဧကနဝုတိကပ္ပေ ဝိပဿီ နာမ ဘဂဝါ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ အဋ္ဌသဋ္ဌိ ဘိက္ခုသတသဟဿံ အဟောသိ, ဒုတိယေ ဧကသတသဟဿံ, တတိယေ အသီတိသဟဿာနိ. တဒါ ဗောဓိသတ္တော မဟိဒ္ဓိကော မဟာနုဘာဝေါ အတုလော နာမ နာဂရာဇာ ဟုတွာ သတ္တရတနခစိတံ သောဝဏ္ဏမယံ မဟာပီဌံ ဘဂဝတော အဒါသိ. သောပိ နံ ‘‘ဣတော ဧကနဝုတိကပ္ပေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော ဗန္ဓုမတီ နာမ နဂရံ အဟောသိ, ဗန္ဓုမာ နာမ ရာဇာ ပိတာ, ဗန္ဓုမတီ နာမ မာတာ, ခဏ္ဍော စ တိဿော စ ဒွေ အဂ္ဂသာဝကာ, အသောကော နာမုပဋ္ဌာကော, စန္ဒာ စ စန္ဒမိတ္တာ စ ဒွေ အဂ္ဂသာဝိကာ, ပါဋလိရုက္ခော ဗောဓိ, သရီရံ အသီတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, သရီရပ္ပဘာ သဒါ သတ္တ ယောဇနာနိ ဖရိတွာ အဋ္ဌာသိ, အသီတိ ဝဿသဟဿာနိ အာယူတိ.

In a later period, ninety-one aeons from now, the Blessed One named Vipassī arose. He too had three assemblies of disciples. In the first assembly, there were six million eight hundred thousand bhikkhus; in the second, one hundred thousand; and in the third, eighty thousand. At that time, the Bodhisatta, a nāga king of great psychic power and great might named Atula, gave the Blessed One a great golden throne encrusted with the seven kinds of jewels. That Teacher also made a prophecy concerning him: 'Ninety-one aeons from now, he will become a Buddha.' The Blessed One’s city was named Bandhumatī, his father was King Bandhumā, and his mother was Bandhumatī. His two chief disciples were Khaṇḍa and Tissa, his attendant was named Asoka, and his two chief female disciples were Candā and Candamittā. His Bodhi tree was the Pāṭali tree. His body was eighty cubits in height, the radiance of his body always spread for seven yojanas, and his lifespan was eighty thousand years.

‘‘ဖုဿဿ စ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

ဝိပဿီ နာမ နာမေန, လောကေ ဥပ္ပဇ္ဇိ စက္ခုမာ’’တိ. (ဗု. ဝံ. ၂၁.၁);

After Phussa, the Perfectly Enlightened One, supreme among bipeds, the one with the Eye, named Vipassī, arose in the world.

သိခီ ဗုဒ္ဓေါ

The Buddha Sikhī

တဿ [Pg.52] အပရဘာဂေ ဣတော ဧကတ္တိံသကပ္ပေ သိခီ စ ဝေဿဘူစာတိ ဒွေ ဗုဒ္ဓါ အဟေသုံ. သိခိဿာပိ ဘဂဝတော တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ ဘိက္ခုသတသဟဿံ အဟောသိ, ဒုတိယေ အသီတိသဟဿာနိ, တတိယေ သတ္တတိသဟဿာနိ. တဒါ ဗောဓိသတ္တော အရိန္ဒမော နာမ ရာဇာ ဟုတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ သစီဝရံ မဟာဒါနံ ပဝတ္တေတွာ သတ္တရတနပဋိမဏ္ဍိတံ ဟတ္ထိရတနံ ဒတွာ ဟတ္ထိပ္ပမာဏံ ကတွာ ကပ္ပိယဘဏ္ဍံ အဒါသိ. သောပိ နံ သတ္ထာ ‘‘ဣတော ဧကတ္တိံသကပ္ပေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ပန ဘဂဝတော အရုဏဝတီ နာမ နဂရံ အဟောသိ, အရုဏော နာမ ခတ္တိယော ပိတာ, ပဘာဝတီ နာမ မာတာ, အဘိဘူ စ သမ္ဘဝေါ စ ဒွေ အဂ္ဂသာဝကာ, ခေမင်္ကရော နာမုပဋ္ဌာကော, သခိလာ စ ပဒုမာ စ ဒွေ အဂ္ဂသာဝိကာ, ပုဏ္ဍရီကရုက္ခော ဗောဓိ, သရီရံ သတ္တတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, သရီရပ္ပဘာ ယောဇနတ္တယံ ဖရိတွာ အဋ္ဌာသိ, သတ္တတိ ဝဿသဟဿာနိ အာယူတိ.

In a later period, thirty-one aeons from now, two Buddhas arose: Sikhī and Vessabhū. The Blessed One Sikhī also had three assemblies of disciples. The first assembly consisted of one hundred thousand bhikkhus, the second of eighty thousand, and the third of seventy thousand. At that time, the Bodhisatta was King Arindama. He gave a great gift, including robes, to the Saṅgha of bhikkhus with the Buddha at its head. Having given an elephant-jewel adorned with the seven kinds of jewels, he also gave allowable requisites of a measure equal to the elephant. That Teacher then made a prophecy concerning him: 'Thirty-one aeons from now, you will become a Buddha.' Now, that Blessed One’s city was named Aruṇavatī; his father was the khattiya Aruṇa, and his mother was Pabhāvatī. Abhibhū and Sambhava were his two chief disciples, Khemaṅkara was his attendant, and Sakhilā and Padumā were his two chief female disciples. The Puṇḍarīka tree was his Bodhi tree. His body was seventy cubits in height, the radiance of his body spread for three yojanas, and his lifespan was seventy thousand years.

‘‘ဝိပဿိဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

သိခိဝှယော အာသိ ဇိနော, အသမော အပ္ပဋိပုဂ္ဂလော’’တိ. (ဗု. ဝံ. ၂၂.၁);

After Vipassī, the Perfectly Enlightened One, supreme among bipeds, the Conqueror named Sikhī came to be, unequaled, without peer.

ဝေဿဘူ ဗုဒ္ဓေါ

The Buddha Vessabhū

တဿ အပရဘာဂေ ဝေဿဘူ နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ တယော သာဝကသန္နိပါတာ. ပဌမသန္နိပါတေ အသီတိ ဘိက္ခုသဟဿာနိ အဟေသုံ, ဒုတိယေ သတ္တတိ, တတိယေ သဋ္ဌိ. တဒါ ဗောဓိသတ္တော သုဒဿနော နာမ ရာဇာ ဟုတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ သစီဝရံ မဟာဒါနံ ဒတွာ တဿ သန္တိကေ ပဗ္ဗဇိတွာ အာစာရဂုဏသမ္ပန္နော ဗုဒ္ဓရတနေ စိတ္တီကာရပီတိဗဟုလော အဟောသိ. သောပိ နံ ဘဂဝါ ‘‘ဣတော ဧကတ္တိံသကပ္ပေ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ပန ဘဂဝတော အနောမံ နာမ နဂရံ အဟောသိ, သုပ္ပတီတော နာမ ရာဇာ ပိတာ, ယသဝတီ နာမ မာတာ, သောဏော စ ဥတ္တရော စ ဒွေ အဂ္ဂသာဝကာ, ဥပသန္တော နာမုပဋ္ဌာယော, ရာမာ စ သုရာမာ စ ဒွေ အဂ္ဂသာဝိကာ, သာလရုက္ခော ဗောဓိ, သရီရံ သဋ္ဌိဟတ္ထုဗ္ဗေဓံ အဟောသိ, သဋ္ဌိ ဝဿသဟဿာနိ အာယူတိ.

After him, the Teacher named Vessabhū arose in the world. He too had three assemblies of disciples. In the first assembly, there were eighty thousand bhikkhus; in the second, seventy thousand; and in the third, sixty thousand. At that time, the Bodhisatta, having become a king named Sudassana, gave a great gift including robes to the Saṅgha of bhikkhus with the Buddha at its head. Having gone forth in his presence, endowed with virtuous conduct, he had great joy and reverence for the Buddha-jewel. That Blessed One also made a prediction concerning him: “Thirty-one kappas from now, he will become a Buddha.” Now, for that Blessed One, the city was named Anoma, the father was King Suppatīta, and the mother was named Yasavatī. The two chief disciples were Soṇa and Uttara. The attendant was named Upasanta. The two chief female disciples were Rāmā and Surāmā. The Bodhi was a Sāla tree. His body was sixty cubits in height, and his lifespan was sixty thousand years.

‘‘တတ္ထေဝ မဏ္ဍကပ္ပမှိ, အသမော အပ္ပဋိပုဂ္ဂလော;

ဝေဿဘူ နာမ နာမေန, လောကေ ဥပ္ပဇ္ဇိ သော ဇိနော’’တိ. (ဗု. ဝံ. ၂၃.၁);

“Right there in the Maṇḍa kappa, unequaled, without a peer, Vessabhū by name, that Conqueror arose in the world.”

ကကုသန္ဓော ဗုဒ္ဓေါ

The Buddha Kakusandha

တဿ [Pg.53] အပရဘာဂေ ဣမသ္မိံ ကပ္ပေ စတ္တာရော ဗုဒ္ဓါ နိဗ္ဗတ္တာ ကကုသန္ဓော, ကောဏာဂမနော, ကဿပေါ, အမှာကံ ဘဂဝါတိ. ကကုသန္ဓဿ ဘဂဝတော ဧကောဝ သာဝကသန္နိပါတော, တတ္ထ စတ္တာလီသ ဘိက္ခုသဟဿာနိ အဟေသုံ. တဒါ ဗောဓိသတ္တော ခေမော နာမ ရာဇာ ဟုတွာ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ သပတ္တစီဝရံ မဟာဒါနဉ္စေဝ အဉ္ဇနာဒိဘေသဇ္ဇာနိ စ ဒတွာ သတ္ထု ဓမ္မဒေသနံ သုတွာ ပဗ္ဗဇိ. သောပိ နံ သတ္ထာ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. ကကုသန္ဓဿ ပန ဘဂဝတော ခေမံ နာမ နဂရံ အဟောသိ, အဂ္ဂိဒတ္တော နာမ ဗြာဟ္မဏော ပိတာ, ဝိသာခါ နာမ ဗြာဟ္မဏီ မာတာ, ဝိဓုရော စ သဉ္ဇီဝေါ စ ဒွေ အဂ္ဂသာဝကာ, ဗုဒ္ဓိဇော နာမုပဋ္ဌာကော, သာမာ စ စမ္ပာ စ ဒွေ အဂ္ဂသာဝိကာ, မဟာသိရီသရုက္ခော ဗောဓိ, သရီရံ စတ္တာလီသဟတ္ထုဗ္ဗေဓံ အဟောသိ, စတ္တာလီသ ဝဿသဟဿာနိ အာယူတိ.

After him, in this kappa, four Buddhas have arisen: Kakusandha, Koṇāgamana, Kassapa, and our Blessed One. For the Blessed One Kakusandha, there was only one assembly of disciples, wherein there were forty thousand bhikkhus. At that time, the Bodhisatta, having become a king named Khema, gave a great gift including bowls and robes, and medicines such as eye-ointment, to the Saṅgha of bhikkhus with the Buddha at its head. Having heard the Teacher’s discourse on the Dhamma, he went forth. That Teacher also made a prediction concerning him: “He will become a Buddha.” Now, for the Blessed One Kakusandha, the city was named Khema, the father was the brahmin Aggidatta, and the mother was the brahmin lady Visākhā. The two chief disciples were Vidhura and Sañjīva. The attendant was named Buddhija. The two chief female disciples were Sāmā and Campā. The Bodhi was the great Sirīsa tree. His body was forty cubits in height, and his lifespan was forty thousand years.

‘‘ဝေဿဘုဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

ကကုသန္ဓော နာမ နာမေန, အပ္ပမေယျော ဒုရာသဒေါ’’တိ. (ဗု. ဝံ. ၂၄.၁);

“After Vessabhū, the Sambuddha, supreme among bipeds, Kakusandha by name, immeasurable and unassailable.”

ကောဏာဂမနော ဗုဒ္ဓေါ

The Buddha Koṇāgamana

တဿ အပရဘာဂေ ကောဏာဂမနော နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ ဧကောဝ သာဝကသန္နိပါတော, တတ္ထ တိံသ ဘိက္ခုသဟဿာနိ အဟေသုံ. တဒါ ဗောဓိသတ္တော ပဗ္ဗတော နာမ ရာဇာ ဟုတွာ အမစ္စဂဏပရိဝုတော သတ္ထု သန္တိကံ ဂန္တွာ ဓမ္မဒေသနံ သုတွာ ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ နိမန္တေတွာ မဟာဒါနံ ပဝတ္တေတွာ ပတ္တုဏ္ဏစီနပဋကောသေယျကမ္ဗလဒုကူလာနိ စေဝ သုဝဏ္ဏပဋိကဉ္စ ဒတွာ သတ္ထု သန္တိကေ ပဗ္ဗဇိ. သောပိ နံ သတ္ထာ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော သောဘဝတီ နာမ နဂရံ အဟောသိ, ယညဒတ္တော နာမ ဗြာဟ္မဏော ပိတာ, ဥတ္တရာ နာမ ဗြာဟ္မဏီ မာတာ, ဘိယျသော စ ဥတ္တရော စ ဒွေ အဂ္ဂသာဝကာ, သောတ္ထိဇော နာမုပဋ္ဌာကော, သမုဒ္ဒါ စ ဥတ္တရာ စ ဒွေ အဂ္ဂသာဝိကာ, ဥဒုမ္ဗရရုက္ခော ဗောဓိ, သရီရံ တိံသဟတ္ထုဗ္ဗေဓံ အဟောသိ, တိံသ ဝဿသဟဿာနိ အာယူတိ.

After him, the Teacher named Koṇāgamana arose. He too had a single assembly of disciples, wherein there were thirty thousand bhikkhus. At that time, the Bodhisatta, having become a king named Pabbata, surrounded by a retinue of ministers, went to the Teacher. Having heard the discourse on the Dhamma, he invited the Saṅgha of bhikkhus with the Buddha at its head, arranged a great offering, and gave cloths of wool, cloth from China, silk cloth, woolen blankets, and fine linen, as well as golden thread, and then went forth in the Teacher’s presence. That Teacher also made a prediction concerning him: “He will become a Buddha.” For that Blessed One, the city was named Sobhavatī, the father was the brahmin Yaññadatta, and the mother was the brahmin lady Uttarā. The two chief disciples were Bhiyyasa and Uttara. The attendant was named Sotthija. The two chief female disciples were Samuddā and Uttarā. The Bodhi was the Udumbara tree. His body was thirty cubits in height, and his lifespan was thirty thousand years.

‘‘ကကုသန္ဓဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

ကောဏာဂမနော နာမ ဇိနော, လောကဇေဋ္ဌော နရာသဘော’’တိ. (ဗု. ဝံ. ၂၅.၁);

“After Kakusandha, the Sambuddha, supreme among bipeds, Koṇāgamana by name, the Victor, chief in the world, a bull among men.”

ကဿပေါ ဗုဒ္ဓေါ

The Buddha Kassapa

တဿ [Pg.54] အပရဘာဂေ ကဿပေါ နာမ သတ္ထာ ဥဒပါဒိ. တဿာပိ ဧကောဝ သာဝကသန္နိပါတော, တတ္ထ ဝီသတိ ဘိက္ခုသဟဿာနိ အဟေသုံ. တဒါ ဗောဓိသတ္တော ဇောတိပါလော နာမ မာဏဝေါ ဟုတွာ တိဏ္ဏံ ဝေဒါနံ ပါရဂူ ဘူမိယဉ္စေဝ အန္တလိက္ခေ စ ပါကဋော ဃဋိကာရဿ ကုမ္ဘကာရဿ မိတ္တော အဟောသိ. သော တေန သဒ္ဓိံ သတ္ထာရံ ဥပသင်္ကမိတွာ ဓမ္မကထံ သုတွာ ပဗ္ဗဇိတွာ အာရဒ္ဓဝီရိယော တီဏိ ပိဋကာနိ ဥဂ္ဂဟေတွာ ဝတ္တာဝတ္တသမ္ပတ္တိယာ ဗုဒ္ဓသာသနံ သောဘေသိ. သောပိ နံ သတ္ထာ ‘‘ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. တဿ ဘဂဝတော ဇာတနဂရံ ဗာရာဏသီ နာမ အဟောသိ, ဗြဟ္မဒတ္တော နာမ ဗြာဟ္မဏော ပိတာ, ဓနဝတီ နာမ ဗြာဟ္မဏီ မာတာ, တိဿော စ ဘာရဒွါဇော စ ဒွေ အဂ္ဂသာဝကာ, သဗ္ဗမိတ္တော နာမုပဋ္ဌာကော, အနုဠာ စ ဥရုဝေဠာ စ ဒွေ အဂ္ဂသာဝိကာ, နိဂြောဓရုက္ခော ဗောဓိ, သရီရံ ဝီသတိဟတ္ထုဗ္ဗေဓံ အဟောသိ, ဝီသတိ ဝဿသဟဿာနိ အာယူတိ.

After him, the Teacher named Kassapa arose. He too had a single assembly of disciples, wherein there were twenty thousand bhikkhus. At that time, the Bodhisatta, having become a young man named Jotipāla, was a master of the three Vedas, famous on earth and in the sky, and a friend of the potter Ghaṭikāra. Together with him, he approached the Teacher, and having heard the discourse on the Dhamma, he went forth. With aroused effort, having learned the three Piṭakas, he adorned the Buddha’s Dispensation through his accomplishment in the observances. That Teacher also made a prediction concerning him: “He will become a Buddha.” For that Blessed One, his native city was named Bārāṇasī. The father was the brahmin Brahmadatta, and the mother was the brahmin lady Dhanavatī. The two chief disciples were Tissa and Bhāradvāja. The attendant was named Sabbamitta. The two chief female disciples were Anuḷā and Uruvelā. The Bodhi was the Nigrodha tree. His body was twenty cubits in height, and his lifespan was twenty thousand years.

‘‘ကောဏာဂမနဿ အပရေန, သမ္ဗုဒ္ဓေါ ဒွိပဒုတ္တမော;

ကဿပေါ နာမ ဂေါတ္တေန, ဓမ္မရာဇာ ပဘင်္ကရော’’တိ. (ဗု. ဝံ. ၂၆.၁);

“After Koṇāgamana, the Sambuddha, supreme among bipeds, Kassapa by clan, the King of Dhamma, the Light-Maker.”

ယသ္မိံ ပန ကပ္ပေ ဒီပင်္ကရဒသဗလော ဥဒပါဒိ, တသ္မိံ အညေပိ တယော ဗုဒ္ဓါ အဟေသုံ. တေသံ သန္တိကေ ဗောဓိသတ္တဿ ဗျာကရဏံ နတ္ထိ, တသ္မာ တေ ဣဓ န ဒဿိတာ. အဋ္ဌကထာယံ ပန တဏှင်္ကရတော ပဋ္ဌာယ သဗ္ဗေပိ ဗုဒ္ဓေ ဒဿေတုံ ဣဒံ ဝုတ္တံ –

Now, in the kappa in which Dīpaṅkara of the Ten Powers arose, there were also three other Buddhas. In their presence, there was no prediction for the Bodhisatta; therefore, they are not shown here. In the commentary, however, to show all the Buddhas beginning from Taṇhaṅkara, this is said:

‘‘တဏှင်္ကရော မေဓင်္ကရော, အထောပိ သရဏင်္ကရော;

ဒီပင်္ကရော စ သမ္ဗုဒ္ဓေါ, ကောဏ္ဍညော ဒွိပဒုတ္တမော.

“Taṇhaṅkara, Medhaṅkara, and also Saraṇaṅkara; and Dīpaṅkara the Sambuddha, Koṇḍañña, supreme among bipeds.”

‘‘မင်္ဂလော စ သုမနော စ, ရေဝတော သောဘိတော မုနိ;

အနောမဒဿီ ပဒုမော, နာရဒေါ ပဒုမုတ္တရော.

“Maṅgala and Sumana, Revata and Sobhita the Sage; Anomadassī, Paduma, Nārada, and Padumuttara.”

‘‘သုမေဓော စ သုဇာတော စ, ပိယဒဿီ မဟာယသော;

အတ္ထဒဿီ ဓမ္မဒဿီ, သိဒ္ဓတ္ထော လောကနာယကော.

“Sumedha and Sujāta, Piyadassī of great fame; Atthadassī and Dhammadassī, Siddhattha, leader of the world.”

‘‘တိဿော ဖုဿော စ သမ္ဗုဒ္ဓေါ, ဝိပဿီ သိခီ ဝေဿဘူ;

ကကုသန္ဓော ကောဏာဂမနော, ကဿပေါ စာပိ နာယကော.

“Tissa and Phussa, the Sambuddhas; Vipassī, Sikhī, and Vessabhū; Kakusandha, Koṇāgamana, and Kassapa also, the leader.”

‘‘ဧတေ အဟေသုံ သမ္ဗုဒ္ဓါ, ဝီတရာဂါ သမာဟိတာ;

သတရံသီဝ ဥပ္ပန္နာ, မဟာတမဝိနောဒနာ;

ဇလိတွာ အဂ္ဂိခန္ဓာဝ, နိဗ္ဗုတာ တေ သသာဝကာ’’တိ.

These were the Fully Awakened Ones, free from passion, composed; arisen like the sun with a hundred rays, dispellers of great darkness. Having blazed like a mass of fire, they, together with their disciples, were utterly extinguished.

ဂေါတမော ဗုဒ္ဓေါ

The Buddha Gotama

တတ္ထ [Pg.55] အမှာကံ ဗောဓိသတ္တော ဒီပင်္ကရာဒီနံ စတုဝီသတိယာ ဗုဒ္ဓါနံ သန္တိကေ အဓိကာရံ ကရောန္တော ကပ္ပသတသဟဿာဓိကာနိ စတ္တာရိ အသင်္ချေယျာနိ အာဂတော. ကဿပဿ ပန ဘဂဝတော ဩရဘာဂေ ဌပေတွာ ဣမံ သမ္မာသမ္ဗုဒ္ဓံ အညော ဗုဒ္ဓေါ နာမ နတ္ထိ. ဣတိ ဒီပင်္ကရာဒီနံ စတုဝီသတိယာ ဗုဒ္ဓါနံ သန္တိကေ လဒ္ဓဗျာကရဏော ပန ဗောဓိသတ္တော ယေနေန –

Therein, our Bodhisatta, making his aspiration in the presence of the twenty-four Buddhas beginning with Dīpaṅkara, passed through four incalculable aeons and one hundred thousand kappas. Now, in the period subsequent to the Blessed Kassapa, setting aside this Perfectly Enlightened One, there is no other so-called Buddha. Thus, for the Bodhisatta who received the prediction in the presence of the twenty-four Buddhas beginning with Dīpaṅkara, it is by means of the following:

‘‘မနုဿတ္တံ လိင်္ဂသမ္ပတ္တိ, ဟေတု သတ္ထာရဒဿနံ;

ပဗ္ဗဇ္ဇာ ဂုဏသမ္ပတ္တိ, အဓိကာရော စ ဆန္ဒတာ;

အဋ္ဌဓမ္မသမောဓာနာ, အဘိနီဟာရော သမိဇ္ဈတီ’’တိ. (ဗု. ဝံ. ၂.၅၉) –

Human existence, possession of the male gender, the necessary cause, seeing the Teacher; the state of a renunciant, attainment of special qualities, foundational merit, and strong desire; through the combination of these eight factors, the great aspiration succeeds.

ဣမေ အဋ္ဌ ဓမ္မေ သမောဓာနေတွာ ဒီပင်္ကရပါဒမူလေ ကတာဘိနီဟာရေန ‘‘ဟန္ဒ ဗုဒ္ဓကရေ ဓမ္မေ, ဝိစိနာမိ ဣတော စိတော’’တိ ဥဿာဟံ ကတွာ ‘‘ဝိစိနန္တော တဒါ ဒက္ခိံ, ပဌမံ ဒါနပါရမိ’’န္တိ ဒါနပါရမိတာဒယော ဗုဒ္ဓကာရကဓမ္မာ ဒိဋ္ဌာ, ပူရေန္တောယေဝ ယာဝ ဝေဿန္တရတ္တဘာဝေါ အာဂမိ. အာဂစ္ဆန္တော စ ယေ တေ ကတာဘိနီဟာရာနံ ဗောဓိသတ္တာနံ အာနိသံသာ သံဝဏ္ဏိတာ –

Having combined these eight qualities, and by the aspiration made at the feet of Dīpaṅkara, he made the effort, thinking, 'Come now, I shall investigate, from here and there, the qualities that make a Buddha.' While investigating, he then saw the perfection of giving first. Thus, the qualities that make a Buddha, beginning with the perfection of giving, were seen. Fulfilling them, he came right up to his existence as Vessantara. And as he proceeded, the benefits for Bodhisattas who have made the great aspiration are described as follows:

‘‘ဧဝံ သဗ္ဗင်္ဂသမ္ပန္နာ, ဗောဓိယာ နိယတာ နရာ;

သံသရံ ဒီဃမဒ္ဓါနံ, ကပ္ပကောဋိသတေဟိပိ.

Thus, endowed with all factors, these persons destined for awakening wander through the long course of saṃsāra, even for hundreds of crores of kappas.

‘‘အဝီစိမှိ နုပ္ပဇ္ဇန္တိ, တထာ လောကန္တရေသု စ;

နိဇ္ဈာမတဏှာ ခုပ္ပိပါသာ, န ဟောန္တိ ကာလကဉ္ဇိကာ.

They are not reborn in the Avīci hell, nor in the Lokantarika hells; they do not become Nijjhāmataṇhika or Khuppipāsā petas, nor Kālakāñcika asuras.

‘‘န ဟောန္တိ ခုဒ္ဒကာ ပါဏာ, ဥပ္ပဇ္ဇန္တာပိ ဒုဂ္ဂတိံ;

ဇာယမာနာ မနုဿေသု, ဇစ္စန္ဓာ န ဘဝန္တိ တေ.

Even when reborn in a woeful state, they do not become small creatures; when born among humans, they are not blind from birth.

‘‘သောတဝေကလ္လတာ နတ္ထိ, န ဘဝန္တိ မူဂပက္ခိကာ;

ဣတ္ထိဘာဝံ န ဂစ္ဆန္တိ, ဥဘတောဗျဉ္ဇနပဏ္ဍကာ.

There is no deafness, nor do they become mute or paralyzed; they do not take on a female form, nor are they hermaphrodites or eunuchs.

‘‘န ဘဝန္တိ ပရိယာပန္နာ, ဗောဓိယာ နိယတာ နရာ;

မုတ္တာ အာနန္တရိကေဟိ, သဗ္ဗတ္ထ သုဒ္ဓဂေါစရာ.

Those persons destined for awakening do not fall under the sway of unwholesome states; freed from the deeds with immediate result, their resort is pure everywhere.

‘‘မိစ္ဆာဒိဋ္ဌိံ န သေဝန္တိ, ကမ္မကိရိယဒဿနာ;

ဝသမာနာပိ သဂ္ဂေသု, အသညံ နုပပဇ္ဇရေ.

Seeing the truth of kamma and its results, they do not resort to wrong views; even while dwelling in the heavens, they are not reborn in the realm of the non-percipient.

‘‘သုဒ္ဓါဝါသေသု ဒေဝေသု, ဟေတု နာမ န ဝိဇ္ဇတိ;

နေက္ခမ္မနိန္နာ သပ္ပုရိသာ, ဝိသံယုတ္တာ ဘဝါဘဝေ;

စရန္တိ လောကတ္ထစရိယာယော, ပူရေန္တိ သဗ္ဗပါရမီ’’တိ.

For them, no cause for rebirth among the deities of the Pure Abodes is found; these noble persons are inclined to renunciation, detached from any kind of existence; they practice for the welfare of the world, fulfilling all the perfections.

တေ [Pg.56] အာနိသံသေ အဓိဂန္တွာဝ အာဂတော. ပါရမိယော ပူရေန္တဿ စဿ အကိတ္တိဗြာဟ္မဏကာလေ, သင်္ခဗြာဟ္မဏကာလေ, ဓနဉ္စယရာဇကာလေ, မဟာသုဒဿနရာဇကာလေ, မဟာဂေါဝိန္ဒကာလေ, နိမိမဟာရာဇကာလေ, စန္ဒကုမာရကာလေ, ဝိသယှသေဋ္ဌိကာလေ, သိဝိရာဇကာလေ, ဝေဿန္တရရာဇကာလေတိ ဒါနပါရမိတာယ ပူရိတတ္တဘာဝါနံ ပရိမာဏံ နာမ နတ္ထိ. ဧကန္တေန ပနဿ သသပဏ္ဍိတဇာတကေ –

He came having realized these benefits. As he was fulfilling the perfections, there is no measure to the states of existence in which the perfection of giving was fulfilled—such as in the time of the Brahmin Akitti, the Brahmin Saṅkha, King Dhanañjaya, King Mahāsudassana, Mahāgovinda, the great King Nimi, Prince Canda, the merchant Visayha, King Sivi, and King Vessantara. In particular, in the Sasapaṇḍita Jātaka:

‘‘ဘိက္ခာယ ဥပဂတံ ဒိသွာ, သကတ္တာနံ ပရိစ္စဇိံ;

ဒါနေန မေ သမော နတ္ထိ, ဧသာ မေ ဒါနပါရမီ’’တိ. (စရိယာ. ၁.တဿုဒ္ဒါန) –

Seeing one who had come for alms, I gave away my own body; there is none equal to me in giving. This is my perfection of giving.

ဧဝံ အတ္တပရိစ္စာဂံ ကရောန္တဿ ဒါနပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. တထာ သီလဝနာဂရာဇကာလေ, စမ္ပေယျနာဂရာဇကာလေ, ဘူရိဒတ္တနာဂရာဇကာလေ, ဆဒ္ဒန္တနာဂရာဇကာလေ, ဇယဒ္ဒိသရာဇပုတ္တကာလေ, အလီနသတ္တုကုမာရကာလေတိ သီလပါရမိတာယ ပူရိတတ္တဘာဝါနံ ပရိမာဏံ နာမ နတ္ထိ. ဧကန္တေန ပနဿ သင်္ခပါလဇာတကေ –

Thus, by making the sacrifice of his own body, the perfection of giving became what is called the highest perfection. Likewise, in the time of the Nāga king Sīlava, the Nāga king Campeyya, the Nāga king Bhūridatta, the Nāga king Chaddanta, Prince Jayaddisa, and Prince Alīnasattu, there is no measure to the states of existence in which the perfection of virtue was fulfilled. In particular, in the Saṅkhapāla Jātaka:

‘‘သူလေဟိ ဝိဇ္ဈယန္တောပိ, ကောဋ္ဋိယန္တောပိ သတ္တိဘိ;

ဘောဇပုတ္တေ န ကုပ္ပာမိ, ဧသာ မေ သီလပါရမီ’’တိ. (စရိယာ. ၂.၉၁) –

Though they pierce me with stakes and strike me with spears, I am not angry with the sons of Bhoja; this is my perfection of virtue.

ဧဝံ အတ္တပရိစ္စာဂံ ကရောန္တဿ သီလပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. တထာ သောမနဿကုမာရကာလေ, ဟတ္ထိပါလကုမာရကာလေ, အယောဃရပဏ္ဍိတကာလေတိ မဟာရဇ္ဇံ ပဟာယ နေက္ခမ္မပါရမိတာယ ပူရိတတ္တဘာဝါနံ ပရိမာဏံ နာမ နတ္ထိ. ဧကန္တေန ပနဿ စူဠသုတသောမဇာတကေ –

Thus, by making the sacrifice of his own body, the perfection of virtue became what is called the highest perfection. Likewise, in the time of Prince Somanassa, Prince Hatthipāla, and Ayoghara the Wise, having abandoned great kingship, there is no measure to the states of existence in which the perfection of renunciation was fulfilled. In particular, in the Cūḷasutasoma Jātaka:

‘‘မဟာရဇ္ဇံ ဟတ္ထဂတံ, ခေဠပိဏ္ဍံဝ ဆဍ္ဍယိံ;

စဇတော န ဟောတိ လဂ္ဂနံ, ဧသာ မေ နေက္ခမ္မပါရမီ’’တိ. –

The great kingdom that had come into my hand, I cast away like a lump of spittle; in abandoning it, there is no attachment. This is my perfection of renunciation.

ဧဝံ နိဿင်္ဂတာယ ရဇ္ဇံ ဆဍ္ဍေတွာ နိက္ခမန္တဿ နေက္ခမ္မပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. တထာ ဝိဓုရပဏ္ဍိတကာလေ, မဟာဂေါဝိန္ဒပဏ္ဍိတကာလေ, ကုဒ္ဒါလပဏ္ဍိတကာလေ, အရကပဏ္ဍိတကာလေ, ဗောဓိပရိဗ္ဗာဇကကာလေ, မဟောသဓပဏ္ဍိတကာလေတိ ပညာပါရမိတာယ ပူရိတတ္တဘာဝါနံ ပရိမာဏံ နာမ နတ္ထိ. ဧကန္တေန ပနဿ သတ္တုဘသ္တဇာတကေ သေနကပဏ္ဍိတကာလေ –

Thus, for one who cast away the kingdom without attachment and went forth, the perfection of renunciation became what is called the highest perfection. Likewise, in the time of Vidhura the Wise, Mahāgovinda the Wise, Kuddāla the Wise, Araka the Wise, the Bodhi Wanderer, and Mahosadha the Wise, there is no measure to the states of existence in which the perfection of wisdom was fulfilled. In particular, in the Sattubhasta Jātaka, in the time of Senaka the Wise:

‘‘ပညာယ [Pg.57] ဝိစိနန္တောဟံ, ဗြာဟ္မဏံ မောစယိံ ဒုခါ;

ပညာယ မေ သမော နတ္ထိ, ဧသာ မေ ပညာပါရမီ’’တိ. –

Investigating with wisdom, I freed the brahmin from suffering; there is none equal to me in wisdom. This is my perfection of wisdom.

အန္တောဘသ္တဂတံ သပ္ပံ ဒဿေန္တဿ ပညာပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. တထာ ဝီရိယပါရမိတာဒီနမ္ပိ ပူရိတတ္တဘာဝါနံ ပရိမာဏံ နာမ နတ္ထိ. ဧကန္တေန ပနဿ မဟာဇနကဇာတကေ –

For him who showed the snake that had gone inside the bag, the perfection of wisdom became what is called the highest perfection. Likewise, for the perfection of energy and the others, there is no measure to the states of existence in which they were fulfilled. In particular, in the Mahājanaka Jātaka:

‘‘အတီရဒဿီ ဇလမဇ္ဈေ, ဟတာ သဗ္ဗေဝ မာနုသာ;

စိတ္တဿ အညထာ နတ္ထိ, ဧသာ မေ ဝီရိယပါရမီ’’တိ. –

In the middle of the ocean, seeing no shore, all the other people had perished; yet there was no wavering in my mind. This is my perfection of energy.

ဧဝံ မဟာသမုဒ္ဒံ တရန္တဿ ဝီရိယပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. ခန္တိဝါဒိဇာတကေ –

Thus, for him crossing the great ocean, the perfection of energy became what is called the highest perfection. In the Khantivādī Jātaka:

‘‘အစေတနံဝ ကောဋ္ဋေန္တေ, တိဏှေန ဖရသုနာ မမံ;

ကာသိရာဇေ န ကုပ္ပာမိ, ဧသာ မေ ခန္တိပါရမီ’’တိ. –

Though he struck me with a sharp axe as if I were inanimate, I was not angry with the king of Kāsī. This is my perfection of patience.

ဧဝံ အစေတနဘာဝေန ဝိယ မဟာဒုက္ခံ အဓိဝါသေန္တဿ ခန္တိပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. မဟာသုတသောမဇာတကေ –

Thus, by enduring great suffering as if inanimate, the perfection of patience became what is called the highest perfection. In the Mahāsutasoma Jātaka:

‘‘သစ္စဝါစံ အနုရက္ခန္တော, စဇိတွာ မမ ဇီဝိတံ;

မောစေသိံ ဧကသတံ ခတ္တိယေ, ဧသာ မေ သစ္စပါရမီ’’တိ. –

Protecting my truthful speech, giving up my own life, I freed one hundred and one khattiyas. This is my perfection of truth.

ဧဝံ ဇီဝိတံ စဇိတွာ သစ္စမနုရက္ခန္တဿ သစ္စပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. မူဂပက္ခဇာတကေ –

Thus, having given up life while protecting the truth, the perfection of truth came to be the ultimate perfection. In the Mūgapakkha Jātaka—

‘‘မာတာပိတာ န မေ ဒေဿာ, နပိ ဒေဿံ မဟာယသံ;

သဗ္ဗညုတံ ပိယံ မယှံ, တသ္မာ ဝတမဓိဋ္ဌဟိ’’န္တိ. (စရိယာ. ၃.၆၅) –

"Neither mother nor father is hateful to me, nor is great fame hateful; Omniscience is dear to me, therefore I undertook the vow."

ဧဝံ ဇီဝိတမ္ပိ စဇိတွာ ဝတံ အဓိဋ္ဌဟန္တဿ အဓိဋ္ဌာနပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. သုဝဏ္ဏသာမဇာတကေ –

Thus, having renounced even life itself while undertaking a vow, the perfection of resolve came to be the ultimate perfection. In the Suvaṇṇasāma Jātaka—

‘‘န မံ ကောစိ ဥတ္တသတိ, နပိဟံ ဘာယာမိ ကဿစိ;

မေတ္တာဗလေနုပတ္ထဒ္ဓေါ, ရမာမိ ပဝနေ တဒါ’’တိ. (စရိယာ. ၃.၁၁၃) –

"No one frightens me, nor do I fear anyone; supported by the power of loving-kindness, I then delighted in the great forest."

ဧဝံ ဇီဝိတမ္ပိ အနောလောကေတွာ မေတ္တာယန္တဿ မေတ္တာပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. လောမဟံသဇာတကေ –

Thus, not even considering his own life, for one who cultivated loving-kindness, the perfection of loving-kindness came to be the ultimate perfection. In the Lomahaṃsa Jātaka—

‘‘သုသာနေ [Pg.58] သေယျံ ကပ္ပေမိ, ဆဝဋ္ဌိကံ ဥပနိဓာယဟံ;

ဂါမဏ္ဍလာ ဥပါဂန္တွာ, ရူပံ ဒဿေန္တိနပ္ပက’’န္တိ. (စရိယာ. ၃.၁၁၉) –

"I make my bed in the charnel ground, using a corpse's bone as a headrest; village boys approach and perform innumerable acts."

ဧဝံ ဂါမဒါရကေသု နိဋ္ဌုဘနာဒီဟိ စေဝ မာလာဂန္ဓူပဟာရာဒီဟိ စ သုခဒုက္ခံ ဥပ္ပာဒေန္တေသုပိ ဥပေက္ခံ အနတိဝတ္တေန္တဿ ဥပေက္ခာပါရမိတာ ပရမတ္ထပါရမီ နာမ ဇာတာ. အယမေတ္ထ သင်္ခေပေါ. ဝိတ္ထာရတော ပနေသ အတ္ထော စရိယာပိဋကတော ဂဟေတဗ္ဗောတိ. ဧဝံ ပါရမိယော ပူရေတွာ ဝေဿန္တရတ္တဘာဝေ ဌိတော –

Thus, even when village children caused pleasure and pain through spitting and so on, and through offerings of garlands, perfumes, and so on, for one who did not transgress equanimity, the perfection of equanimity came to be the ultimate perfection. This is the summary here. The meaning of this, however, should be understood in detail from the Cariyāpiṭaka. Having thus fulfilled the perfections, he was established in the Vessantara existence.

‘‘အစေတနာယံ ပထဝီ, အဝိညာယ သုခံ ဒုခံ;

သာပိ ဒါနဗလာ မယှံ, သတ္တက္ခတ္တုံ ပကမ္ပထာ’’တိ. (စရိယာ. ၁.၁၂၄) –

"This earth, being without volition and not knowing pleasure or pain, even it trembled seven times by the power of my giving."

ဧဝံ မဟာပထဝိကမ္ပနာဒီနိ မဟာပုညာနိ ကရိတွာ အာယုပရိယောသာနေ တတော စုတော တုသိတဘဝနေ နိဗ္ဗတ္တိ. ဣတိ ဒီပင်္ကရပါဒမူလတော ပဋ္ဌာယ ယာဝ အယံ တုသိတပုရေ နိဗ္ဗတ္တိ, ဧတ္တကံ ဌာနံ ဒူရေနိဒါနံ နာမာတိ ဝေဒိတဗ္ဗံ.

Having thus performed great meritorious deeds, such as causing the great earth to tremble, at the end of his life, he passed away from there and was reborn in the Tusita realm. Thus, from the time at the feet of Dīpaṅkara until this rebirth in the city of Tusita, this portion is to be understood as the Distant Narrative.

ဒူရေနိဒါနကထာ နိဋ္ဌိတာ.

The Discourse on the Distant Narrative is concluded.

၂. အဝိဒူရေနိဒါနကထာ

2. The Discourse on the Not-So-Distant Narrative

တုသိတပုရေ ဝသန္တေယေဝ ပန ဗောဓိသတ္တေ ဗုဒ္ဓကောလာဟလံ နာမ ဥဒပါဒိ. လောကသ္မိဉှိ တီဏိ ကောလာဟလာနိ မဟန္တာနိ ဥပ္ပဇ္ဇန္တိ ကပ္ပကောလာဟလံ, ဗုဒ္ဓကောလာဟလံ, စက္ကဝတ္တိကောလာဟလန္တိ. တတ္ထ ‘‘ဝဿသတသဟဿစ္စယေန ကပ္ပုဋ္ဌာနံ ဘဝိဿတီ’’တိ လောကဗျူဟာ နာမ ကာမာဝစရဒေဝါ မုတ္တသိရာ ဝိကိဏ္ဏကေသာ ရုဒမုခါ အဿူနိ ဟတ္ထေဟိ ပုဉ္ဆမာနာ ရတ္တဝတ္ထနိဝတ္ထာ အတိဝိယ ဝိရူပဝေသဓာရိနော ဟုတွာ မနုဿပထေ ဝိစရန္တာ ဧဝံ အာရောစေန္တိ – ‘‘မာရိသာ, ဣတော ဝဿသတသဟဿစ္စယေန ကပ္ပုဋ္ဌာနံ ဘဝိဿတိ, အယံ လောကော ဝိနဿိဿတိ, မဟာသမုဒ္ဒေါပိ သုဿိဿတိ, အယဉ္စ မဟာပထဝီ သိနေရု စ ပဗ္ဗတရာဇာ ဥဍ္ဍယှိဿန္တိ ဝိနဿိဿန္တိ, ယာဝ ဗြဟ္မလောကာ လောကဝိနာသော ဘဝိဿတိ, မေတ္တံ မာရိသာ, ဘာဝေထ, ကရုဏံ, မုဒိတံ, ဥပေက္ခံ မာရိသာ, ဘာဝေထ, မာတရံ [Pg.59] ဥပဋ္ဌဟထ, ပိတရံ ဥပဋ္ဌဟထ, ကုလေ ဇေဋ္ဌာပစာယိနော ဟောထာ’’တိ. ဣဒံ ကပ္ပကောလာဟလံ နာမ. ‘‘ဝဿသဟဿစ္စယေန ပန သဗ္ဗုညုဗုဒ္ဓေါ လောကေ ဥပ္ပဇ္ဇိဿတီ’’တိ လောကပါလဒေဝတာ ‘‘ဣတော, မာရိသာ, ဝဿသဟဿစ္စယေန သဗ္ဗညုဗုဒ္ဓေါ လောကေ ဥပ္ပဇ္ဇိဿတီ’’တိ ဥဂ္ဃောသေန္တိယော အာဟိဏ္ဍန္တိ. ဣဒံ ဗုဒ္ဓကောလာဟလံ နာမ. ‘‘ဝဿသတဿစ္စယေန စက္ကဝတ္တိရာဇာ ဥပ္ပဇ္ဇိဿတီ’’တိ ဒေဝတာယော ‘‘ဣတော မာရိသာ ဝဿသတစ္စယေန စက္ကဝတ္တိရာဇာ လောကေ ဥပ္ပဇ္ဇိဿတီ’’တိ ဥဂ္ဃောသေန္တိယော အာဟိဏ္ဍန္တိ. ဣဒံ စက္ကဝတ္တိကောလာဟလံ နာမ. ဣမာနိ တီဏိ ကောလာဟလာနိ မဟန္တာနိ ဟောန္တိ.

While the Bodhisatta was dwelling in the city of Tusita, the clamor known as the Buddha-clamor arose. For in the world, three great clamors arise: the eon-clamor, the Buddha-clamor, and the wheel-turning monarch-clamor. Therein, it is said: 'After a hundred thousand years, the end of the eon will occur.' Deities of the sense-sphere realm called Lokabyūhā, with their hair unbound and disheveled, with weeping faces, wiping their tears with their hands, dressed in red garments, and having a very distraught appearance, wander along the paths of humans and announce thus: 'Sirs, after a hundred thousand years from now, the end of the eon will occur. This world will be destroyed, the great ocean will dry up, and this great earth and Sineru, the king of mountains, will be burned up and destroyed. The destruction of the world will extend up to the Brahma-world. Sirs, cultivate loving-kindness, cultivate compassion, sympathetic joy, and equanimity. Attend to your mother, attend to your father, and be respectful to the elders in your family.' This is called the eon-clamor. Furthermore, it is said: 'After a thousand years, an all-knowing Buddha will arise in the world.' The guardian deities of the world wander about, proclaiming: 'Sirs, after a thousand years from now, an all-knowing Buddha will arise in the world.' This is called the Buddha-clamor. It is said: 'After a hundred years, a wheel-turning monarch will arise.' The deities wander about, proclaiming: 'Sirs, after a hundred years from now, a wheel-turning monarch will arise in the world.' This is called the wheel-turning monarch-clamor. These three clamors are great.

တေသု ဗုဒ္ဓကောလာဟလသဒ္ဒံ သုတွာ သကလဒသသဟဿစက္ကဝါဠဒေဝတာ ဧကတော သန္နိပတိတွာ ‘‘အသုကော နာမ သတ္တော ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဉတွာ တံ ဥပသင်္ကမိတွာ အာယာစန္တိ. အာယာစမာနာ စ ပုဗ္ဗနိမိတ္တေသု ဥပ္ပန္နေသု အာယာစန္တိ. တဒါ ပန သဗ္ဗာပိ တာ ဧကေကစက္ကဝါဠေ စာတုမဟာရာဇသက္ကသုယာမသန္တုသိတသုနိမ္မိတဝသဝတ္တိမဟာဗြဟ္မေဟိ သဒ္ဓိံ ဧကစက္ကဝါဠေ သန္နိပတိတွာ တုသိတဘဝနေ ဗောဓိသတ္တဿ သန္တိကံ ဂန္တွာ ‘‘မာရိသ, တုမှေဟိ ဒသ ပါရမိယော ပူရေန္တေဟိ န သက္ကသမ္ပတ္တိံ, န မာရဗြဟ္မစက္ကဝတ္တိသမ္ပတ္တိံ ပတ္ထေန္တေဟိ ပူရိတာ, လောကနိတ္ထရဏတ္ထာယ ပန သဗ္ဗညုတံ ပတ္ထေန္တေဟိ ပူရိတာ, သော ဝေါ ဒါနိ ကာလော, မာရိသ, ဗုဒ္ဓတ္တာယ, သမယော, မာရိသ, ဗုဒ္ဓတ္တာယာ’’တိ ယာစိံသု.

Hearing the sound of the Buddha-clamor among them, the deities of the entire ten-thousand-world-system gather together in one place. Knowing that 'a certain being will become a Buddha,' they approach him and make their request. And in making their request, they do so when the preliminary signs have appeared. Then, all of them, together with the Four Great Kings, Sakka, Suyāma, Santusita, Sunimmita, Vasavatti, and the great Brahmās from each world-system, assemble in one world-system, go to the presence of the Bodhisatta in the Tusita realm, and entreat him: 'Sir, when you were fulfilling the ten perfections, you did not fulfill them aspiring for the state of Sakka, nor for the state of Māra, Brahmā, or a wheel-turning monarch; rather, you fulfilled them aspiring for omniscience for the sake of the world's deliverance. Now is your time, Sir, for Buddhahood; it is the moment, Sir, for Buddhahood.'

အထ မဟာသတ္တော ဒေဝတာနံ ပဋိညံ အဒတွာဝ ကာလဒီပဒေသကုလဇနေတ္တိအာယုပရိစ္ဆေဒဝသေန ပဉ္စမဟာဝိလောကနံ နာမ ဝိလောကေသိ. တတ္ထ ‘‘ကာလော နု ခေါ, အကာလော နု ခေါ’’တိ ပဌမံ ကာလံ ဝိလောကေသိ. တတ္ထ ဝဿသတသဟဿတော ဥဒ္ဓံ ဝဍ္ဎိတအာယုကာလော ကာလော နာမ န ဟောတိ. ကသ္မာ? တဒါ ဟိ သတ္တာနံ ဇာတိဇရာမရဏာနိ န ပညာယန္တိ. ဗုဒ္ဓါနဉ္စ ဓမ္မဒေသနာ တိလက္ခဏမုတ္တာ နာမ နတ္ထိ. တေသံ ‘‘အနိစ္စံ ဒုက္ခံ အနတ္တာ’’တိ ကထေန္တာနံ ‘‘ကိံ နာမေတံ ကထေန္တီ’’တိ နေဝ သောတဗ္ဗံ န သဒ္ဓါတဗ္ဗံ မညန္တိ, တတော အဘိသမယော န ဟောတိ, တသ္မိံ အသတိ အနိယျာနိကံ သာသနံ ဟောတိ. တသ္မာ သော အကာလော. ဝဿသတတော ဦနအာယုကာလောပိ ကာလော နာမ န ဟောတိ. ကသ္မာ? တဒါ ဟိ သတ္တာ ဥဿန္နကိလေသာ ဟောန္တိ, ဥဿန္နကိလေသာနဉ္စ ဒိန္နော ဩဝါဒေါ [Pg.60] ဩဝါဒဋ္ဌာနေ န တိဋ္ဌတိ, ဥဒကေ ဒဏ္ဍရာဇိ ဝိယ ခိပ္ပံ ဝိဂစ္ဆတိ. တသ္မာ သောပိ အကာလော. ဝဿသတသဟဿတော ပန ပဋ္ဌာယ ဟေဋ္ဌာ, ဝဿသတတော ပဋ္ဌာယ ဥဒ္ဓံ အာယုကာလော ကာလော နာမ. တဒါ စ ဝဿသတာယုကာလော, အထ မဟာသတ္တော ‘‘နိဗ္ဗတ္တိတဗ္ဗကာလော’’တိ ကာလံ ပဿိ.

Then, without giving his pledge to the deities, the Great Being surveyed what are called the five great observations, by way of determining the time, the continent, the region, the family, and the mother and her lifespan. Therein, he first observed the time: 'Is it the right time, or not the right time?' A time when the lifespan has increased beyond a hundred thousand years is not the right time. Why? Because then, birth, aging, and death are not apparent to beings. And the Buddhas' teaching is not one that is apart from the three characteristics. When they are told 'impermanent, suffering, non-self,' they think, 'What is this they are saying?' and consider it not worth listening to, nor worth believing. Consequently, there is no realization. When that is absent, the teaching does not lead to deliverance. Therefore, that is not the right time. A time when the lifespan is less than a hundred years is also not the right time. Why? Because then beings are overwhelmed by defilements, and advice given to those overwhelmed by defilements does not stand in the place of advice; it quickly disappears like a line drawn with a stick on water. Therefore, that too is not the right time. But a lifespan from a hundred thousand years downward, and from a hundred years upward, is the right time. At that time, the lifespan was a hundred years. Thus, the Great Being saw: 'It is the time for my birth.'

တတော ဒီပံ ဝိလောကေန္တော သပရိဝါရေ စတ္တာရော ဒီပေ ဩလောကေတွာ ‘‘တီသု ဒီပေသု ဗုဒ္ဓါ န နိဗ္ဗတ္တန္တိ, ဇမ္ဗုဒီပေယေဝ နိဗ္ဗတ္တန္တီ’’တိ ဒီပံ ပဿိ.

Then, surveying the continent, having looked over the four continents with their surrounding islands, he saw the continent, concluding: 'Buddhas do not arise in the three continents; they arise only in Jambudīpa.'

တတော ‘‘ဇမ္ဗုဒီပေါ နာမ မဟာ, ဒသယောဇနသဟဿပရိမာဏော, ကတရသ္မိံ နု ခေါ ပဒေသေ ဗုဒ္ဓါ နိဗ္ဗတ္တန္တီ’’တိ ဩကာသံ ဝိလောကေန္တော မဇ္ဈိမဒေသံ ပဿိ. မဇ္ဈိမဒေသော နာမ ‘‘ပုရတ္ထိမာယ ဒိသာယ ဂဇင်္ဂလံ နာမ နိဂမော, တဿ ပရေန မဟာသာလာ, တတော ပရာ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ပုရတ္ထိမဒက္ခိဏာယ ဒိသာယ သလ္လဝတီ နာမ နဒီ, တတော ပရာ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ဒက္ခိဏာယ ဒိသာယ သေတကဏ္ဏိကံ နာမ နိဂမော, တတော ပရာ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ပစ္ဆိမာယ ဒိသာယ ထူဏံ နာမ ဗြာဟ္မဏဂါမော, တတော ပရာ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ. ဥတ္တရာယ ဒိသာယ ဥသီရဒ္ဓဇော နာမ ပဗ္ဗတော, တတော ပရာ ပစ္စန္တိမာ ဇနပဒါ, ဩရတော မဇ္ဈေ’’တိ ဧဝံ ဝိနယေ (မဟာဝ. ၂၅၉) ဝုတ္တော ပဒေသော. သော အာယာမတော တီဏိ ယောဇနသတာနိ, ဝိတ္ထာရတော အဍ္ဎတေယျာနိ, ပရိက္ခေပတော နဝ ယောဇနသတာနီတိ ဧတသ္မိံ ပဒေသေ ဗုဒ္ဓါ, ပစ္စေကဗုဒ္ဓါ, အဂ္ဂသာဝကာ, အသီတိ မဟာသာဝကာ, စက္ကဝတ္တိရာဇာနော, အညေ စ မဟေသက္ခာ ခတ္တိယဗြာဟ္မဏဂဟပတိမဟာသာလာ ဥပ္ပဇ္ဇန္တိ. ဣဒဉ္စေတ္ထ ကပိလဝတ္ထု နာမ နဂရံ, တတ္ထ မယာ နိဗ္ဗတ္တိတဗ္ဗန္တိ နိဋ္ဌံ အဂမာသိ.

Then, surveying the region, thinking, 'Jambudīpa is indeed vast, ten thousand yojanas in extent; in what particular region do Buddhas arise?', he saw the Middle Country. The Middle Country is the region described in the Vinaya (Mahāvagga 259) thus: 'To the east is the town named Gajaṅgala; beyond that are the great sāl trees; beyond that are the border regions; within this is the middle. To the southeast is the river named Sallavatī; beyond that are the border regions; within this is the middle. To the south is the town named Setakaṇṇika; beyond that are the border regions; within this is the middle. To the west is the brahmin village named Thūṇa; beyond that are the border regions; within this is the middle. To the north is the mountain named Usīraddhaja; beyond that are the border regions; within this is the middle.' This region is three hundred yojanas in length, two hundred and fifty in breadth, and nine hundred in circumference. In this region, Buddhas, Paccekabuddhas, chief disciples, the eighty great disciples, wheel-turning monarchs, and other powerful Khattiyas, Brahmins, and householders of great wealth arise. 'And in this region is the city named Kapilavatthu; there I must be born'—thus he came to a final decision.

တတော ကုလံ ဝိလောကေန္တော ‘‘ဗုဒ္ဓါ နာမ ဝေဿကုလေ ဝါ သုဒ္ဒကုလေ ဝါ န နိဗ္ဗတ္တန္တိ. လောကသမ္မတေ ပန ခတ္တိယကုလေ ဝါ ဗြာဟ္မဏကုလေ ဝါတိ ဒွီသုယေဝ ကုလေသု နိဗ္ဗတ္တန္တိ. ဣဒါနိ စ ခတ္တိယကုလံ လောကသမ္မတံ, တတ္ထ နိဗ္ဗတ္တိဿာမိ. သုဒ္ဓေါဒနော နာမ ရာဇာ မေ ပိတာ ဘဝိဿတီ’’တိ ကုလံ ပဿိ.

Then, surveying the family, he concluded: 'Buddhas are not born in the merchant family or the servant-class family. They are born only in one of two families esteemed by the world: the Khattiya family or the Brahmin family. And now, the Khattiya family is esteemed by the world; there I shall be born. King Suddhodana shall be my father.' Thus, he saw the family.

တတော [Pg.61] မာတရံ ဝိလောကေန္တော ‘‘ဗုဒ္ဓမာတာ နာမ လောလာ သုရာဓုတ္တာ န ဟောတိ, ကပ္ပသတသဟဿံ ပန ပူရိတပါရမီ ဇာတိတော ပဋ္ဌာယ အခဏ္ဍပဉ္စသီလာယေဝ ဟောတိ. အယဉ္စ မဟာမာယာ နာမ ဒေဝီ ဧဒိသီ, အယံ မေ မာတာ ဘဝိဿတိ. ကိတ္တကံ ပနဿာ အာယူတိ ဒသန္နံ မာသာနံ ဥပရိ သတ္တ ဒိဝသာနီ’’တိ ပဿိ.

Then, surveying the mother, he concluded: 'The mother of a Buddha is not fickle or addicted to liquor. Rather, having fulfilled the perfections for a hundred thousand aeons, from birth onwards she has kept the five precepts unbroken. And this Queen Mahāmāyā is such a one; she will be my mother.' He saw her lifespan, thinking: 'How much lifespan does she have?' 'Ten months and seven days.'

ဣတိ ဣမံ ပဉ္စမဟာဝိလောကနံ ဝိလောကေတွာ ‘‘ကာလော မေ, မာရိသာ, ဗုဒ္ဓဘာဝါယာ’’တိ ဒေဝတာနံ သင်္ဂဟံ ကရောန္တော ပဋိညံ ဒတွာ ‘‘ဂစ္ဆထ, တုမှေ’’တိ တာ ဒေဝတာ ဥယျောဇေတွာ တုသိတဒေဝတာဟိ ပရိဝုတော တုသိတပုရေ နန္ဒနဝနံ ပါဝိသိ. သဗ္ဗဒေဝလောကေသု ဟိ နန္ဒနဝနံ အတ္ထိယေဝ. တတ္ထ နံ ဒေဝတာ ‘‘ဣတော စုတော သုဂတိံ ဂစ္ဆ, ဣတော စုတော သုဂတိံ ဂစ္ဆာ’’တိ ပုဗ္ဗေ ကတကုသလကမ္မောကာသံ သာရယမာနာ ဝိစရန္တိ. သော ဧဝံ ဒေဝတာဟိ ကုသလံ သာရယမာနာဟိ ပရိဝုတော တတ္ထ ဝိစရန္တောယေဝ စဝိတွာ မဟာမာယာယ ဒေဝိယာ ကုစ္ဆိသ္မိံ ပဋိသန္ဓိံ ဂဏှိ.

Having thus surveyed these five great observations, showing favor to the deities, he gave his pledge, saying: 'Good sirs, the time has come for my Buddhahood.' Dismissing those deities with the words, 'You may go,' he, surrounded by the Tusita deities, entered the Nandana Grove in the Tusita realm. For in all deva-worlds there is indeed a Nandana Grove. There, the deities wander about, reminding him of the opportunity afforded by his past meritorious deeds, saying, 'Departing from here, go to a happy destination! Departing from here, go to a happy destination!' Thus, surrounded by deities who were reminding him of his merit, while wandering there he passed away and took conception in the womb of Queen Mahāmāyā.

တဿ အာဝိဘာဝတ္ထံ အယံ အနုပုဗ္ဗိကထာ – တဒါ ကိရ ကပိလဝတ္ထုနဂရေ အာသာဠှိနက္ခတ္တံ သံဃုဋ္ဌံ အဟောသိ, မဟာဇနော နက္ခတ္တံ ကီဠတိ. မဟာမာယာပိ ဒေဝီ ပုရေ ပုဏ္ဏမာယ သတ္တမဒိဝသတော ပဋ္ဌာယ ဝိဂတသုရာပါနံ မာလာဂန္ဓဝိဘူတိသမ္ပန္နံ နက္ခတ္တကီဠံ အနုဘဝမာနာ သတ္တမေ ဒိဝသေ ပါတောဝ ဥဋ္ဌာယ ဂန္ဓောဒကေန နှာယိတွာ စတ္တာရိ သတသဟဿာနိ ဝိဿဇ္ဇေတွာ မဟာဒါနံ ဒတွာ သဗ္ဗာလင်္ကာရဝိဘူသိတာ ဝရဘောဇနံ ဘုဉ္ဇိတွာ ဥပေါသထင်္ဂါနိ အဓိဋ္ဌာယ အလင်္ကတပဋိယတ္တံ သိရိဂဗ္ဘံ ပဝိသိတွာ သိရိသယနေ နိပန္နာ နိဒ္ဒံ ဩက္ကမမာနာ ဣမံ သုပိနံ အဒ္ဒသ – စတ္တာရော ကိရ နံ မဟာရာဇာနော သယနေနေဝ သဒ္ဓိံ ဥက္ခိပိတွာ ဟိမဝန္တံ နေတွာ သဋ္ဌိယောဇနိကေ မနောသိလာတလေ သတ္တယောဇနိကဿ မဟာသာလရုက္ခဿ ဟေဋ္ဌာ ဌပေတွာ ဧကမန္တံ အဋ္ဌံသု. အထ နေသံ ဒေဝိယော အာဂန္တွာ ဒေဝိံ အနောတတ္တဒဟံ နေတွာ မနုဿမလဟရဏတ္ထံ နှာပေတွာ ဒိဗ္ဗဝတ္ထံ နိဝါသာပေတွာ ဂန္ဓေဟိ ဝိလိမ္ပာပေတွာ ဒိဗ္ဗပုပ္ဖာနိ ပိဠန္ဓာပေတွာ တတော အဝိဒူရေ ဧကော ရဇတပဗ္ဗတော အတ္ထိ, တဿ အန္တော ကနကဝိမာနံ အတ္ထိ, တတ္ထ ပါစီနသီသကံ ဒိဗ္ဗသယနံ ပညာပေတွာ နိပဇ္ဇာပေသုံ. အထ ဗောဓိသတ္တော သေတဝရဝါရဏော ဟုတွာ တတော အဝိဒူရေ ဧကော သုဝဏ္ဏပဗ္ဗတော အတ္ထိ, တတ္ထ ဝိစရိတွာ တတော ဩရုယှ ရဇတပဗ္ဗတံ အဘိရုဟိတွာ ဥတ္တရဒိသတော အာဂမ္မ ရဇတဒါမဝဏ္ဏာယ သောဏ္ဍာယ သေတပဒုမံ ဂဟေတွာ ကောဉ္စနာဒံ နဒိတွာ ကနကဝိမာနံ [Pg.62] ပဝိသိတွာ မာတုသယနံ တိက္ခတ္တုံ ပဒက္ခိဏံ ကတွာ ဒက္ခိဏပဿံ ဖာလေတွာ ကုစ္ဆိံ ပဝိဋ္ဌသဒိသော အဟောသီတိ. ဧဝံ ဥတ္တရာသာဠှနက္ခတ္တေန ပဋိသန္ဓိံ ဂဏှိ.

This is the story in due order of his manifestation: At that time, it is said, in the city of Kapilavatthu, the Āsāḷha festival was being celebrated, and the great multitude was enjoying the festival. Queen Mahāmāyā, too, had been enjoying the festival from the seventh day before the full moon, abstaining from intoxicants and adorned with garlands, perfumes, and finery. On the seventh day, she rose early, bathed in scented water, gave a great almsgiving, spending four hundred thousand, adorned herself with all ornaments, ate excellent food, undertook the Uposatha precepts, and entered her adorned and prepared royal chamber. Lying on the royal couch, as she fell asleep, she saw this dream: It is said that four great kings lifted her up along with her couch, carried her to the Himalayas, and placed her on a sixty-yojana manosilā slab beneath a seven-yojana great sāla tree, and stood to one side. Then their consorts came, took the queen to Lake Anotatta, bathed her to remove human impurities, clothed her in divine garments, anointed her with perfumes, and adorned her with divine flowers. Not far from there was a silver mountain, and inside it was a golden palace. There, they prepared a divine couch with its head to the east and laid her down. Then the Bodhisatta, having become a magnificent white elephant, wandered on a golden mountain not far from there. Descending from there, he ascended the silver mountain, and coming from the north, holding a white lotus with his silver-colored trunk, trumpeting a koñca cry, he entered the golden palace, circumambulated his mother’s couch three times, and appeared to enter her womb by opening her right side. Thus he took conception under the Uttarāsāḷha constellation.

ပုနဒိဝသေ ပဗုဒ္ဓါ ဒေဝီ တံ သုပိနံ ရညော အာရောစေသိ. ရာဇာ စတုသဋ္ဌိမတ္တေ ဗြာဟ္မဏပါမောက္ခေ ပက္ကောသာပေတွာ ဂေါမယဟရိတူပလိတ္တာယ လာဇာဒီဟိ ကတမင်္ဂလသက္ကာရာယ ဘူမိယာ မဟာရဟာနိ အာသနာနိ ပညာပေတွာ တတ္ထ နိသိန္နာနံ ဗြာဟ္မဏာနံ သပ္ပိမဓုသက္ခရာဘိသင်္ခတဿ ဝရပါယာသဿ သုဝဏ္ဏရဇတပါတိယော ပူရေတွာ သုဝဏ္ဏရဇတပါတီဟိယေဝ ပဋိကုဇ္ဇိတွာ အဒါသိ, အညေဟိ စ အဟတဝတ္ထကပိလဂါဝိဒါနာဒီဟိ တေ သန္တပ္ပေသိ. အထ နေသံ သဗ္ဗကာမေဟိ သန္တပ္ပိတာနံ ဗြာဟ္မဏာနံ သုပိနံ အာရောစာပေတွာ ‘‘ကိံ ဘဝိဿတီ’’တိ ပုစ္ဆိ. ဗြာဟ္မဏာ အာဟံသု – ‘‘မာ စိန္တယိ, မဟာရာဇ, ဒေဝိယာ တေ ကုစ္ဆိမှိ ဂဗ္ဘော ပတိဋ္ဌိတော, သော စ ခေါ ပုရိသဂဗ္ဘော, န ဣတ္ထိဂဗ္ဘော, ပုတ္တော တေ ဘဝိဿတိ, သော သစေ အဂါရံ အဇ္ဈာဝသိဿတိ, ရာဇာ ဘဝိဿတိ စက္ကဝတ္တီ. သစေ အဂါရာ နိက္ခမ္မ ပဗ္ဗဇိဿတိ, ဗုဒ္ဓေါ ဘဝိဿတိ လောကေ ဝိဝဋစ္ဆဒေါ’’တိ.

The next day, the queen awoke and related that dream to the king. The king summoned sixty-four prominent brahmins, prepared the ground—smeared with fresh cow dung and made auspicious with parched rice and other offerings—and had luxurious seats prepared for them. When the brahmins were seated there, he filled golden and silver bowls with the finest milk-rice, prepared with ghee, honey, and sugar, and covering them with golden and silver bowls, he gave it to them. He also gratified them with other gifts such as new cloth and tawny cows. Then, having gratified those brahmins with all their desires, he had the dream recounted to them and asked, "What will happen?" The brahmins said: "Do not worry, great king. A conception has been established in your queen’s womb, and it is indeed a male conception, not a female. A son will be born to you. If he lives a household life, he will become a Wheel-turning Monarch. But if he leaves home to go forth into homelessness, he will become a Buddha, one whose veil is lifted in the world."

ဗောဓိသတ္တဿ ပန မာတုကုစ္ဆိမှိ ပဋိသန္ဓိဂ္ဂဟဏက္ခဏေယေဝ ဧကပ္ပဟာရေနေဝ သကလဒသသဟဿီ လောကဓာတု သင်္ကမ္ပိ သမ္ပကမ္ပိ သမ္ပဝေဓိ. ဒွတ္တိံသ ပုဗ္ဗနိမိတ္တာနိ ပါတုရဟေသုံ – ဒသသု စက္ကဝါဠသဟဿေသု အပ္ပမာဏော ဩဘာသော ဖရိ. တဿ တံ သိရိံ ဒဋ္ဌုကာမာ ဝိယ အန္ဓာ စက္ခူနိ ပဋိလဘိံသု, ဗဓိရာ သဒ္ဒံ သုဏိံသု, မူဂါ သမာလပိံသု, ခုဇ္ဇာ ဥဇုဂတ္တာ အဟေသုံ, ပင်္ဂုလာ ပဒသာ ဂမနံ ပဋိလဘိံသု, ဗန္ဓနဂတာ သဗ္ဗသတ္တာ အန္ဒုဗန္ဓနာဒီဟိ မုစ္စိံသု, သဗ္ဗနိရယေသု အဂ္ဂီ နိဗ္ဗာယိံသု, ပေတ္တိဝိသယေသု ခုပ္ပိပါသာ ဝူပသမိံသု, တိရစ္ဆာနာနံ ဘယံ နာဟောသိ, သဗ္ဗသတ္တာနံ ရောဂေါ ဝူပသမိ, သဗ္ဗသတ္တာ ပိယံဝဒါ အဟေသုံ, မဓုရေနာကာရေန အဿာ ဟသိံသု, ဝါရဏာ ဂဇ္ဇိံသု, သဗ္ဗတူရိယာနိ သကံ သကံ နိန္နာဒံ မုဉ္စိံသု, အဃဋ္ဋိတာနိယေဝ မနုဿာနံ ဟတ္ထူပဂါဒီနိ အာဘရဏာနိ ဝိရဝိံသု, သဗ္ဗာ ဒိသာ ဝိပ္ပသန္နာ အဟေသုံ, သတ္တာနံ သုခံ ဥပ္ပာဒယမာနော မုဒုသီတလော ဝါတော ဝါယိ, အကာလမေဃော ဝဿိ, ပထဝိတောပိ ဥဒကံ ဥဗ္ဘိဇ္ဇိတွာ ဝိဿန္ဒိ, ပက္ခိနော အာကာသဂမနံ ဝိဇဟိံသု, နဒိယော အသန္ဒမာနာ အဋ္ဌံသု, မဟာသမုဒ္ဒေါ မဓုရောဒကော အဟောသိ, သဗ္ဗတ္ထကမေဝ ပဉ္စဝဏ္ဏေဟိ ပဒုမေဟိ [Pg.63] သဉ္ဆန္နတလော အဟောသိ, ထလဇဇလဇာဒီနိ သဗ္ဗပုပ္ဖာနိ ပုပ္ဖိံသု, ရုက္ခာနံ ခန္ဓေသု ခန္ဓပဒုမာနိ, သာခါသု သာခါပဒုမာနိ, လတာသု လတာပဒုမာနိ ပုပ္ဖိံသု, ဃနသိလာတလာနိ ဘိန္ဒိတွာ ဥပရူပရိ သတပတ္တာနိ ဟုတွာ ဒဏ္ဍပဒုမာနိ နာမ နိက္ခမိံသု, အာကာသေ ဩလမ္ဗကပဒုမာနိ နာမ နိဗ္ဗတ္တိံသု, သမန္တတော ပုပ္ဖဝဿာနိ ဝဿိံသု. အာကာသေ ဒိဗ္ဗတူရိယာနိ ဝဇ္ဇိံသု, သကလဒသသဟဿီ လောကဓာတု ဝဋ္ဋေတွာ ဝိဿဋ္ဌမာလာဂုဠော ဝိယ, ဥပ္ပီဠေတွာ ဗဒ္ဓမာလာကလာပေါ ဝိယ, အလင်္ကတပဋိယတ္တမာလာသနံ ဝိယ စ ဧကမာလာမာလိနီ ဝိပ္ဖုရန္တဝါဠဗီဇနီ ပုပ္ဖဓူပဂန္ဓပရိဝါသိတာ ပရမသောဘဂ္ဂပ္ပတ္တာ အဟောသိ.

At the very moment the Bodhisatta took conception in his mother’s womb, the entire ten-thousandfold world system trembled, quaked, and shook violently with a single tremor. Thirty-two precursory signs appeared: an immeasurable radiance spread throughout the ten thousand world-systems. The blind regained their sight as if desiring to see his splendor. The deaf heard sounds. The mute spoke. The hunchbacked became straight. The lame regained the ability to walk on foot. All beings in bondage were freed from their fetters, such as chains. The fires in all hells were extinguished. The hunger and thirst of the departed spirits subsided. Animals were free from fear. The sickness of all beings subsided. All beings became pleasant-speaking. Horses neighed with sweet sounds. Elephants trumpeted. All musical instruments emitted their own sounds. Ornaments worn by people, such as those on their hands, jingled without being struck. All directions became clear. A soft, cool breeze blew, producing happiness in beings. Unseasonal rain fell. Water welled up from the earth and flowed forth. Birds stopped their flight in the sky. Rivers ceased flowing. The great ocean became sweet-watered. Everywhere indeed the ground was covered with five-colored lotuses. All flowers—land-born and water-born—bloomed. On the trunks of trees, trunk-lotuses; on branches, branch-lotuses; on vines, vine-lotuses bloomed. Breaking through dense rock surfaces, stem-lotuses called daṇḍapadumā, with hundreds of petals one above the other, emerged. In the sky, hanging lotuses called olambakapadumā appeared. Showers of flowers rained down from all sides. Divine instruments resounded in the heavens. The entire ten-thousandfold world system—like a scattered ball of garlands, a tightly bound bouquet, or an adorned and prepared floral seat—became as if adorned with a single garland, with glittering fans waving, pervaded by the scent of flowers and incense, and attained supreme splendor.

ဧဝံ ဂဟိတပဋိသန္ဓိကဿ ဗောဓိသတ္တဿ ပဋိသန္ဓိဂ္ဂဟဏကာလတော ပဋ္ဌာယ ဗောဓိသတ္တဿ စေဝ ဗောဓိသတ္တမာတုယာ စ ဥပဒ္ဒဝနိဝါရဏတ္ထံ ခဂ္ဂဟတ္ထာ စတ္တာရော ဒေဝပုတ္တာ အာရက္ခံ ဂဏှိံသု. ဗောဓိသတ္တဿ မာတုယာ ပုရိသေသု ရာဂစိတ္တံ နုပ္ပဇ္ဇိ, လာဘဂ္ဂယသဂ္ဂပ္ပတ္တာ စ အဟောသိ သုခိနီ အကိလန္တကာယာ. ဗောဓိသတ္တဉ္စ အန္တောကုစ္ဆိဂတံ ဝိပ္ပသန္နေ မဏိရတနေ အာဝုတပဏ္ဍုသုတ္တံ ဝိယ ပဿတိ. ယသ္မာ စ ဗောဓိသတ္တေန ဝသိတကုစ္ဆိ နာမ စေတိယဂဗ္ဘသဒိသာ ဟောတိ, န သက္ကာ အညေန သတ္တေန အာဝသိတုံ ဝါ ပရိဘုဉ္ဇိတုံ ဝါ, တသ္မာ ဗောဓိသတ္တမာတာ သတ္တာဟဇာတေ ဗောဓိသတ္တေ ကာလံ ကတွာ တုသိတပုရေ နိဗ္ဗတ္တိ. ယထာ စ အညာ ဣတ္ထိယော ဒသမာသေ အပ္ပတွာပိ အတိက္ကမိတွာပိ နိသိန္နာပိ နိပန္နာပိ ဝိဇာယန္တိ, န ဧဝံ ဗောဓိသတ္တမာတာ. သာ ပန ဗောဓိသတ္တံ ဒသမာသေ ကုစ္ဆိနာ ပရိဟရိတွာ ဌိတာဝ ဝိဇာယတိ. အယံ ဗောဓိသတ္တမာတုဓမ္မတာ.

From the time the Bodhisatta thus took conception, four devaputtas, sword in hand, took up guard to prevent harm to both the Bodhisatta and his mother. No lustful thought towards men arose in the Bodhisatta’s mother; she had attained the highest gain and fame, and was joyful and free from bodily fatigue. She saw the Bodhisatta within her womb as if a pale yellow thread were enclosed in a clear, pure gem. And because a womb dwelt in by a Bodhisatta is like a shrine chamber, it is not possible for any other being to dwell therein or make use of it. Therefore, seven days after the Bodhisatta was born, his mother passed away and was reborn in the Tusita realm. And whereas other women give birth before or after ten months, or while sitting or lying down, the Bodhisatta’s mother did not. Rather, she carried the Bodhisatta in her womb for ten months and gave birth while standing. This is the nature of a Bodhisatta’s mother.

မဟာမာယာပိ ဒေဝီ ပတ္တေန တေလံ ဝိယ ဒသမာသေ ကုစ္ဆိနာ ဗောဓိသတ္တံ ပရိဟရိတွာ ပရိပုဏ္ဏဂဗ္ဘာ ဉာတိဃရံ ဂန္တုကာမာ သုဒ္ဓေါဒနမဟာရာဇဿ အာရောစေသိ – ‘‘ဣစ္ဆာမဟံ, ဒေဝ, ကုလသန္တကံ ဒေဝဒဟနဂရံ ဂန္တု’’န္တိ. ရာဇာ ‘‘သာဓူ’’တိ သမ္ပဋိစ္ဆိတွာ ကပိလဝတ္ထုတော ယာဝ ဒေဝဒဟနဂရာ မဂ္ဂံ သမံ ကာရေတွာ ကဒလိပုဏ္ဏဃဋဓဇပဋာကာဒီဟိ အလင်္ကာရေဟိ အလင်္ကာရာပေတွာ ဒေဝိံ သောဝဏ္ဏသိဝိကာယ နိသီဒါပေတွာ အမစ္စသဟဿေန ဥက္ခိပါပေတွာ မဟန္တေန ပရိဝါရေန ပေသေသိ. ဒွိန္နံ ပန နဂရာနံ အန္တရေ ဥဘယနဂရဝါသီနမ္ပိ လုမ္ဗိနီဝနံ နာမ မင်္ဂလသာလဝနံ အတ္ထိ. တသ္မိံ သမယေ မူလတော ပဋ္ဌာယ ယာဝ အဂ္ဂသာခါ သဗ္ဗံ ဧကပါလိဖုလ္လံ အဟောသိ, သာခန္တရေဟိ [Pg.64] စေဝ ပုပ္ဖန္တရေဟိ စ ပဉ္စဝဏ္ဏာ ဘမရဂဏာ နာနပ္ပကာရာ စ သကုဏသံဃာ မဓုရဿရေန ဝိကူဇန္တာ ဝိစရန္တိ. သကလံ လုမ္ဗိနီဝနံ စိတ္တလတာဝနသဒိသံ, မဟာနုဘာဝဿ ရညော သုသဇ္ဇိတအာပါနမဏ္ဍလံ ဝိယ အဟောသိ. ဒေဝိယာ တံ ဒိသွာ သာလဝနေ ကီဠိတုကာမတာ ဥဒပါဒိ. အမစ္စာ ဒေဝိံ ဂဟေတွာ သာလဝနံ ပဝိသိံသု. သာ မင်္ဂလသာလမူလံ ဥပဂန္တွာ သာလသာခံ ဂဏှိတုကာမာ အဟောသိ, သာလသာခါ သုသေဒိတဝေတ္တဂ္ဂံ ဝိယ ဩဏမိတွာ ဒေဝိယာ ဟတ္ထသမီပံ ဥပဂဉ္ဆိ. သာ ဟတ္ထံ ပသာရေတွာ သာခံ အဂ္ဂဟေသိ. တာဝဒေဝ စ ဒေဝိယာ ကမ္မဇဝါတာ စလိံသု, အထဿာ သာဏိံ ပရိက္ခိပါပေတွာ မဟာဇနော ပဋိက္ကမိ, သာလသာခံ ဂဟေတွာ တိဋ္ဌမာနာယ ဧဝ စဿာ ဂဗ္ဘဝုဋ္ဌာနံ အဟောသိ. တင်္ခဏညေဝ စတ္တာရော ဝိသုဒ္ဓစိတ္တာ မဟာဗြဟ္မာနော သုဝဏ္ဏဇာလံ အာဒါယ သမ္ပတ္တာ. တေ တေန သုဝဏ္ဏဇာလေန ဗောဓိသတ္တံ သမ္ပဋိစ္ဆိတွာ မာတု ပုရတော ဌတွာ ‘‘အတ္တမနာ, ဒေဝိ, ဟောဟိ, မဟေသက္ခော တေ ပုတ္တော ဥပ္ပန္နော’’တိ အာဟံသု.

Queen Mahāmāyā, having carried the Bodhisatta in her womb for ten months like oil in a bowl, and being full-term, wished to go to her relatives’ home and informed King Suddhodana: "I wish, O king, to go to the city of Devadaha, which belongs to my family." The king consented, saying, "Very well," and had the road leveled from Kapilavatthu to the city of Devadaha, and adorned it with banana trees, full water pots, flags, banners, and other decorations. He seated the queen in a golden palanquin, had her carried by a thousand ministers, and sent her off with a great retinue. Between the two cities, there was an auspicious sāla grove called Lumbinī Grove, belonging to the inhabitants of both cities. At that time, from root to topmost branch, all the trees were in full bloom with a single flush of flowers. Among the branches and among the flowers, swarms of five-colored bees and flocks of various birds moved about, singing sweetly. The entire Lumbinī Grove was like the Cittalatā Grove, like a well-prepared pleasure pavilion of a mighty king. Upon seeing it, the queen desired to sport in the sāla grove. The ministers took the queen and entered the sāla grove. She approached the foot of an auspicious sāla tree and wished to grasp a sāla branch. The sāla branch, bending down like a well-steamed rattan tip, came within reach of the queen’s hand. She stretched out her hand and took hold of the branch. At that very moment, the pangs of labor arose in the queen. Then, having had a screen placed around her, the great multitude withdrew. While she stood holding the sāla branch, her delivery took place. At that very instant, four Great Brahmās with pure minds arrived, bearing a golden net. They received the Bodhisatta with that golden net and, standing before his mother, said: "Rejoice, O queen, a son of great power is born to you."

ယထာ ပန အညေ သတ္တာ မာတုကုစ္ဆိတော နိက္ခမန္တာ ပဋိကူလေန အသုစိနာ မက္ခိတာ နိက္ခမန္တိ, န ဧဝံ ဗောဓိသတ္တော. သော ပန ဓမ္မာသနတော ဩတရန္တော ဓမ္မကထိကော ဝိယ, နိဿေဏိတော ဩတရန္တော ပုရိသော ဝိယ စ ဒွေ ဟတ္ထေ ဒွေ စ ပါဒေ ပသာရေတွာ ဌိတကောဝ မာတုကုစ္ဆိသမ္ဘဝေန ကေနစိ အသုစိနာ အမက္ခိတော သုဒ္ဓေါ ဝိသဒေါ ကာသိကဝတ္ထေ နိက္ခိတ္တမဏိရတနံ ဝိယ ဇောတေန္တော မာတုကုစ္ဆိတော နိက္ခမိ. ဧဝံ သန္တေပိ ဗောဓိသတ္တဿ စ ဗောဓိသတ္တမာတုယာ စ သက္ကာရတ္ထံ အာကာသတော ဒွေ ဥဒကဓာရာ နိက္ခမိတွာ ဗောဓိသတ္တဿ စ ဗောဓိသတ္တမာတုယာ စ သရီရေ ဥတုံ ဂါဟာပေသုံ.

Whereas other beings emerge from their mother’s womb smeared with repulsive and impure matter, it was not so for the Bodhisatta. He, like a preacher of the Dhamma descending from the Dhamma seat or a man descending a staircase, stretched out both hands and feet, and emerged from his mother's womb standing, unsoiled by any impurity, pure, clear, and shining like a jewel placed on Kāsi cloth. Even so, to honor the Bodhisatta and his mother, two streams of water issued from the sky and provided a temperate bathing for their bodies.

အထ နံ သုဝဏ္ဏဇာလေန ပဋိဂ္ဂဟေတွာ ဌိတာနံ ဗြဟ္မာနံ ဟတ္ထတော စတ္တာရော မဟာရာဇာနော မင်္ဂလသမ္မတာယ သုခသမ္ဖဿာယ အဇိနပ္ပဝေဏိယာ ဂဏှိံသု, တေသံ ဟတ္ထတော မနုဿာ ဒုကူလစုမ္ဗဋကေန ဂဏှိံသု, မနုဿာနံ ဟတ္ထတော မုစ္စိတွာ ပထဝိယံ ပတိဋ္ဌာယ ပုရတ္ထိမဒိသံ ဩလောကေသိ, အနေကာနိ စက္ကဝါဠသဟဿာနိ ဧကင်္ဂဏာနိ အဟေသုံ. တတ္ထ ဒေဝမနုဿာ ဂန္ဓမာလာဒီဟိ ပူဇယမာနာ ‘‘မဟာပုရိသ, ဣဓ တုမှေဟိ သဒိသော အညော နတ္ထိ, ကုတေတ္ထ ဥတ္တရိတရော’’တိ အာဟံသု. ဧဝံ စတဿော ဒိသာ[Pg.65], စတဿော အနုဒိသာ စ ဟေဋ္ဌာ, ဥပရီတိ ဒသပိ ဒိသာ အနုဝိလောကေတွာ အတ္တနာ သဒိသံ ကဉ္စိ အဒိသွာ ‘‘အယံ ဥတ္တရာဒိသာ’’တိ သတ္တပဒဝီတိဟာရေန အဂမာသိ မဟာဗြဟ္မုနာ သေတစ္ဆတ္တံ ဓာရယမာနေန, သုယာမေန ဝါဠဗီဇနိံ, အညာဟိ စ ဒေဝတာဟိ သေသရာဇကကုဓဘဏ္ဍဟတ္ထာဟိ အနုဂမ္မမာနော. တတော သတ္တမပဒေ ဌိတော ‘‘အဂ္ဂေါဟမသ္မိ လောကဿာ’’တိအာဒိကံ အာသဘိံ ဝါစံ နိစ္ဆာရေန္တော သီဟနာဒံ နဒိ.

Then, from the hands of the Brahmas who stood having received him with a golden net, the four great kings took him with an auspicious and pleasant-to-the-touch antelope-hide rug. From their hands, humans received him with a roll of fine linen. Released from the hands of humans, he stood firm on the ground and looked towards the eastern direction. Many thousands of world-systems became a single open space. There, gods and humans, worshipping with perfumes and garlands, said, “Great being, there is none like you here, how then could there be one who is superior?” Thus, having surveyed the four directions, the four intermediate directions, below, and above—all ten directions—and seeing no one equal to himself, he took seven steps towards the northern direction, while the Great Brahma held a white parasol, Suyāma a yak-tail whisk, and other deities followed with the remaining royal insignia in their hands. Standing at the seventh step, he uttered a noble utterance, roaring a lion’s roar: “I am the chief in the world...”

ဗောဓိသတ္တော ဟိ တီသု အတ္တဘာဝေသု မာတုကုစ္ဆိတော နိက္ခန္တမတ္တောဝ ဝါစံ နိစ္ဆာရေသိ မဟောသဓတ္တဘာဝေ, ဝေဿန္တရတ္တဘာဝေ, ဣမသ္မိံ အတ္တဘာဝေ စာတိ. မဟောသဓတ္တဘာဝေ ကိရဿ မာတုကုစ္ဆိတော နိက္ခမန္တဿေဝ သက္ကော ဒေဝရာဇာ အာဂန္တွာ စန္ဒနသာရံ ဟတ္ထေ ဌပေတွာ ဂတော. သော တံ မုဋ္ဌိယံ ကတွာဝ နိက္ခန္တော. အထ နံ မာတာ ‘‘တာတ, ကိံ ဂဟေတွာ အာဂတောသီ’’တိ ပုစ္ဆိ. ‘‘ဩသဓံ, အမ္မာ’’တိ. ဣတိ ဩသဓံ ဂဟေတွာ အာဂတတ္တာ ‘‘ဩသဓဒါရကော’’တွေဝဿ နာမံ အကံသု. တံ ဩသဓံ ဂဟေတွာ စာဋိယံ ပက္ခိပိံသု, အာဂတာဂတာနံ အန္ဓဗဓိရာဒီနံ တဒေဝ သဗ္ဗရောဂဝူပသမာယ ဘေသဇ္ဇံ အဟောသိ. တတော ‘‘မဟန္တံ ဣဒံ ဩသဓံ, မဟန္တံ ဣဒံ ဩသဓ’’န္တိ ဥပ္ပန္နဝစနံ ဥပါဒါယ ‘‘မဟောသဓော’’တွေဝဿ နာမံ ဇာတံ. ဝေဿန္တရတ္တဘာဝေ ပန မာတုကုစ္ဆိတော နိက္ခမန္တော ဒက္ခိဏဟတ္ထံ ပသာရေတွာဝ ‘‘အတ္ထိ နု ခေါ, အမ္မ, ကိဉ္စိ ဂေဟသ္မိံ, ဒါနံ ဒဿာမီ’’တိ ဝဒန္တော နိက္ခမိ. အထဿ မာတာ ‘‘သဓနေ ကုလေ နိဗ္ဗတ္တောသိ, တာတာ’’တိ ပုတ္တဿ ဟတ္ထံ အတ္တနော ဟတ္ထတလေ ကတွာ သဟဿတ္ထဝိကံ ဌပါပေသိ. ဣမသ္မိံ ပန အတ္တဘာဝေ ဣမံ သီဟနာဒံ နဒီတိ ဧဝံ ဗောဓိသတ္တော တီသု အတ္တဘာဝေသု မာတုကုစ္ဆိတော နိက္ခန္တမတ္တောဝ ဝါစံ နိစ္ဆာရေသိ. ယထာ စ ပဋိသန္ဓိဂ္ဂဟဏက္ခဏေ တထာ ဇာတိက္ခဏေပိဿ ဒွတ္တိံသ ပုဗ္ဗနိမိတ္တာနိ ပါတုရဟေသုံ. ယသ္မိံ ပန သမယေ အမှာကံ ဗောဓိသတ္တော လုမ္ဗိနီဝနေ ဇာတော, တသ္မိံယေဝ သမယေ ရာဟုလမာတာဒေဝီ, အာနန္ဒတ္ထေရော,ဆန္နော အမစ္စော, ကာဠုဒါယီ အမစ္စော, ကဏ္ဍကော အဿရာဇာ, မဟာဗောဓိရုက္ခော, စတဿော နိဓိကုမ္ဘိယော စ ဇာတာ. တတ္ထ ဧကာ နိဓိကုမ္ဘီ ဂါဝုတပ္ပမာဏာ, ဧကာ အဍ္ဎယောဇနပ္ပမာဏာ, ဧကာ တိဂါဝုတပ္ပမာဏာ, ဧကာ ယောဇနပ္ပမာဏာ. ဂမ္ဘီရတော ပထဝီပရိယန္တာ ဧဝ အဟောသီတိ. ဣမေ သတ္တ သဟဇာတာ နာမ.

For the Bodhisatta, in three existences, uttered speech as soon as he emerged from his mother’s womb: in the existence as Mahosadha, in the existence as Vessantara, and in this existence. In the existence as Mahosadha, it is said that as soon as he emerged from his mother’s womb, Sakka, the king of gods, came and placed heartwood of sandalwood in his hand before departing. He clenched it in his fist as he was born. Then his mother asked, "Dear one, what have you brought?" "Medicine, mother," he replied. Because he came holding medicine, they named him "Osadhadāraka" (Medicine-Boy). They took that medicine and placed it in a jar, and it became the remedy for all ailments for those who came, such as the blind and the deaf. Then, based on the saying that arose, "This medicine is great, this medicine is great!" the name "Mahosadha" (Great Medicine) came to be his. In the existence as Vessantara, as he emerged from his mother’s womb, he stretched out his right hand and said, "Mother, is there anything in the house? I will give a gift." Then his mother, placing his hand in her own palm, said, "You are born in a wealthy family, dear one," and had a bag of a thousand coins placed in his hand. In this existence, however, he uttered this lion’s roar. Thus, in three existences, the Bodhisatta uttered speech as soon as he emerged from his mother’s womb. And just as at the moment of his conception, so too at the moment of his birth, the thirty-two premonitory signs appeared. At the very time our Bodhisatta was born in Lumbinī Grove, at that very time Rāhula’s mother the queen, the Elder Ānanda, Channa the courtier, Kāḷudāyī the courtier, Kaṇḍaka the king of horses, the great Bodhi tree, and the four treasure pots were also born. Among the treasure pots, one was a gāvuta in size, one was half a yojana, one was three gāvutas, and one was a yojana. In depth, they reached the very limits of the earth. These seven are called the co-nascent ones.

ဥဘယနဂရဝါသိနော [Pg.66] ဗောဓိသတ္တံ ဂဟေတွာ ကပိလဝတ္ထုနဂရမေဝ အဂမံသု. တံ ဒိဝသံယေဝ စ ‘‘ကပိလဝတ္ထုနဂရေ သုဒ္ဓေါဒနမဟာရာဇဿ ပုတ္တော ဇာတော, အယံ ကုမာရော ဗောဓိမူလေ နိသီဒိတွာ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ တာဝတိံသဘဝနေ ဟဋ္ဌတုဋ္ဌာ ဒေဝသံဃာ စေလုက္ခေပါဒီနိ ပဝတ္တေန္တာ ကီဠိံသု. တသ္မိံ သမယေ သုဒ္ဓေါဒနမဟာရာဇဿ ကုလူပကော အဋ္ဌသမာပတ္တိလာဘီ ကာလဒေဝလော နာမ တာပသော ဘတ္တကိစ္စံ ကတွာ ဒိဝါဝိဟာရတ္ထာယ တာဝတိံသဘဝနံ ဂန္တွာ တတ္ထ ဒိဝါဝိဟာရံ နိသိန္နော တာ ဒေဝတာ တထာ ကီဠမာနာ ဒိသွာ ‘‘ကိံ ကာရဏာ တုမှေ ဧဝံ တုဋ္ဌမာနသာ ကီဠထ, မယှမ္ပေတံ ကာရဏံ ကထေထာ’’တိ ပုစ္ဆိ. ဒေဝတာ အာဟံသု – ‘‘မာရိသ, သုဒ္ဓေါဒနမဟာရာဇဿ ပုတ္တော ဇာတော, သော ဗောဓိမဏ္ဍေ နိသီဒိတွာ ဗုဒ္ဓေါ ဟုတွာ ဓမ္မစက္ကံ ပဝတ္တေဿတိ, ‘တဿ အနန္တံ ဗုဒ္ဓလီဠံ ဒဋ္ဌုံ, ဓမ္မဉ္စ သောတုံ လစ္ဆာမာ’တိ ဣမိနာ ကာရဏေန တုဋ္ဌာမှာ’’တိ. တာပသော တာသံ ဝစနံ သုတွာ ခိပ္ပံ ဒေဝလောကတော ဩရုယှ ရာဇနိဝေသနံ ပဝိသိတွာ ပညတ္တာသနေ နိသိန္နော ‘‘ပုတ္တော ကိရ တေ, မဟာရာဇ, ဇာတော, ပဿိဿာမိ န’’န္တိ အာဟ. ရာဇာ အလင်္ကတပဋိယတ္တံ ကုမာရံ အာဟရာပေတွာ တာပသံ ဝန္ဒာပေတုံ အဘိဟရိ. ဗောဓိသတ္တဿ ပါဒါ ပရိဝတ္တိတွာ တာပသဿ ဇဋာသု ပတိဋ္ဌဟိံသု. ဗောဓိသတ္တဿ ဟိ တေနတ္တဘာဝေန ဝန္ဒိတဗ္ဗယုတ္တကော နာမ အညော နတ္ထိ. သစေ ဟိ အဇာနန္တာ ဗောဓိသတ္တဿ သီသံ တာပသဿ ပါဒမူလေ ဌပေယျုံ, သတ္တဓာ တဿ မုဒ္ဓါ ဖလေယျ. တာပသော ‘‘န မေ အတ္တာနံ နာသေတုံ ယုတ္တ’’န္တိ ဥဋ္ဌာယာသနာ ဗောဓိသတ္တဿ အဉ္ဇလိံ ပဂ္ဂဟေသိ. ရာဇာ တံ အစ္ဆရိယံ ဒိသွာ အတ္တနော ပုတ္တံ ဝန္ဒိ.

The inhabitants of both cities took the Bodhisatta and went to the city of Kapilavatthu. On that very day, in the Tāvatiṃsa heaven, the assembly of gods, delighted and joyful, celebrated by tossing their cloths and so forth, exclaiming, "In the city of Kapilavatthu a son has been born to the great king Suddhodana. This prince, seated at the foot of the Bodhi tree, will become a Buddha." At that time, the ascetic named Kāladevala, who was a frequent visitor to the great king Suddhodana's family and had attained the eight meditative attainments, having finished his meal, went to the Tāvatiṃsa heaven for his daytime abiding. Seated there for his daytime abiding, he saw those deities celebrating thus and asked, "For what reason do you celebrate with such delighted minds? Tell me this reason as well." The deities said, "Venerable Sir, a son has been born to the great king Suddhodana. He, seated at the Bodhi-seat, will become a Buddha and set in motion the Wheel of Dhamma. We are delighted for this reason: 'We shall get to see his boundless Buddha-play and hear the Dhamma.'" Hearing their words, the ascetic quickly descended from the world of the gods, entered the royal residence, and, seated on the prepared seat, said, "Great King, it is said a son has been born to you. I shall see him." The king had the adorned and prepared prince brought and carried him forward to have him pay homage to the ascetic. The Bodhisatta’s feet turned and rested upon the ascetic’s matted locks. For in that existence, there was no other worthy of being revered by the Bodhisatta. If, not knowing, they had placed the Bodhisatta’s head at the ascetic’s feet, the ascetic's head would have split into seven pieces. The ascetic, thinking, "It is not right for me to destroy myself," rose from his seat and raised his hands in reverence to the Bodhisatta. The king, seeing this marvel, paid homage to his own son.

တာပသော အတီတေ စတ္တာလီသ ကပ္ပေ, အနာဂတေ စတ္တာလီသာတိ အသီတိ ကပ္ပေ အနုဿရတိ. ဗောဓိသတ္တဿ လက္ခဏသမ္ပတ္တိံ ဒိသွာ ‘‘ဘဝိဿတိ နု ခေါ ဗုဒ္ဓေါ, ဥဒါဟု နော’’တိ အာဝဇ္ဇေတွာ ဥပဓာရေန္တော ‘‘နိဿံသယေန ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဉတွာ ‘‘အစ္ဆရိယပုရိသော အယ’’န္တိ သိတံ အကာသိ. တတော ‘‘အဟံ ဣမံ အစ္ဆရိယပုရိသံ ဗုဒ္ဓဘူတံ ဒဋ္ဌုံ လဘိဿာမိ နု ခေါ, နော’’တိ ဥပဓာရေန္တော ‘‘န လဘိဿာမိ, အန္တရာယေဝ ကာလံ ကတွာ ဗုဒ္ဓသတေနပိ ဗုဒ္ဓသဟဿေနပိ ဂန္တွာ ဗောဓေတုံ အသက္ကုဏေယျေ အရူပဘဝေ နိဗ္ဗတ္တိဿာမီ’’တိ ဒိသွာ ‘‘ဧဝရူပံ နာမ အစ္ဆရိယပုရိသံ ဗုဒ္ဓဘူတံ ဒဋ္ဌုံ န လဘိဿာမိ, မဟတီ ဝတ မေ ဇာနိ ဘဝိဿတီ’’တိ ပရောဒိ.

The ascetic could recall forty aeons in the past and forty in the future, eighty aeons in all. Seeing the perfection of the Bodhisatta's marks, he considered, "Will he become a Buddha, or not?" Reflecting upon it, he knew, "He will without a doubt become a Buddha!" and he smiled, thinking, "This is a marvelous person." Then, reflecting, "Will I get to see this marvelous person as a Buddha, or not?" he saw, "I will not. I will pass away in the interim and be reborn in the formless realm, where one cannot be enlightened even by a hundred or a thousand Buddhas who might go there." Seeing this, he wept, thinking, "I will not get to see such a marvelous person as a Buddha. Indeed, my loss will be great!"

မနုဿာ [Pg.67] ဒိသွာ ‘‘အမှာကံ အယျော ဣဒါနေဝ ဟသိတွာ ပုန ပရောဒိတွာ ပတိဋ္ဌိတော, ကိံ နု ခေါ, ဘန္တေ, အမှာကံ အယျပုတ္တဿ ကောစိ အန္တရာယော ဘဝိဿတီ’’တိ တံ ပုစ္ဆိံသု. ‘‘နတ္ထေတဿ အန္တရာယော, နိဿံသယေန ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ. ‘‘အထ ကသ္မာ, ဘန္တေ, ပရောဒိတ္ထာ’’တိ? ‘‘ဧဝရူပံ ပုရိသံ ဗုဒ္ဓဘူတံ ဒဋ္ဌုံ န လဘိဿာမိ, ‘မဟတီ ဝတ မေ ဇာနိ ဘဝိဿတီ’တိ အတ္တာနံ အနုသောစန္တော ရောဒါမီ’’တိ အာဟ. တတော သော ‘‘ကိံ နု ခေါ မေ ဉာတကေသု ကောစိ ဧကံ ဗုဒ္ဓဘူတံ ဒဋ္ဌုံ လဘိဿတီ’’တိ ဥပဓာရေန္တော အတ္တနော ဘာဂိနေယျံ နာလကဒါရကံ အဒ္ဒသ. သော ဘဂိနိယာ ဂေဟံ ဂန္တွာ ‘‘ကဟံ တေ ပုတ္တော နာလကော’’တိ? ‘‘အတ္ထိ ဂေဟေ, အယျာ’’တိ. ‘‘ပက္ကောသာဟိ န’’န္တိ ပက္ကောသာပေတွာ အတ္တနော သန္တိကံ အာဂတံ ကုမာရံ အာဟ – ‘‘တာတ, သုဒ္ဓေါဒနမဟာရာဇဿ ကုလေ ပုတ္တော ဇာတော, ဗုဒ္ဓင်္ကုရော ဧသော, ပဉ္စတိံသ ဝဿာနိ အတိက္ကမိတွာ ဗုဒ္ဓေါ ဘဝိဿတိ, တွံ ဧတံ ဒဋ္ဌုံ လဘိဿသိ, အဇ္ဇေဝ ပဗ္ဗဇာဟီ’’တိ. သတ္တာသီတိကောဋိဓနေ ကုလေ နိဗ္ဗတ္တဒါရကောပိ ‘‘န မံ မာတုလော အနတ္ထေ နိယောဇေဿတီ’’တိ စိန္တေတွာ တာဝဒေဝ အန္တရာပဏတော ကာသာယာနိ စေဝ မတ္တိကာပတ္တဉ္စ အာဟရာပေတွာ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ ‘‘ယော လောကေ ဥတ္တမပုဂ္ဂလော, တံ ဥဒ္ဒိဿ မယှံ ပဗ္ဗဇ္ဇာ’’တိ ဗောဓိသတ္တာဘိမုခံ အဉ္ဇလိံ ပဂ္ဂယှ ပဉ္စပတိဋ္ဌိတေန ဝန္ဒိတွာ ပတ္တံ ထဝိကာယ ပက္ခိပိတွာ အံသကူဋေ ဩလဂ္ဂေတွာ ဟိမဝန္တံ ပဝိသိတွာ သမဏဓမ္မံ အကာသိ. သော ပရမာဘိသမ္ဗောဓိပ္ပတ္တံ တထာဂတံ ဥပသင်္ကမိတွာ နာလကပဋိပဒံ ကထာပေတွာ ပုန ဟိမဝန္တံ ပဝိသိတွာ အရဟတ္တံ ပတွာ ဥက္ကဋ္ဌပဋိပဒံ ပဋိပန္နော သတ္တေဝ မာသေ အာယုံ ပါလေတွာ ဧကံ သုဝဏ္ဏပဗ္ဗတံ နိဿာယ ဌိတကောဝ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ.

Seeing him, the people asked, 'Our master just now laughed and then cried. Why, venerable sir, is there some danger to our master's son?' 'There is no danger to him. Without a doubt, he will become a Buddha.' 'Then why did you cry, venerable sir?' 'I will not get to see such a man who has become a Buddha. Grieving for myself, thinking, "Great indeed will be my loss," I cry,' he said. Then, reflecting, 'Will any of my relatives get to see one who will become a Buddha?' he saw his nephew, the boy Nālaka. Going to his sister's house, he asked, 'Where is your son Nālaka?' 'He is in the house, venerable sir.' 'Call him.' Having had him summoned, he said to the boy who had come into his presence: 'Dear one, a son has been born in the family of King Suddhodana. This is a Buddha-sprout. After thirty-five years, he will become a Buddha. You will get to see him. Go forth this very day.' Though born into a family with eighty-seven crores of wealth, the boy thought, 'My uncle would not direct me to what is unbeneficial.' Immediately, he had ochre robes and an earthen bowl brought from the market. Having shaved off his hair and beard, he donned the ochre robes. Raising his joined palms towards the Bodhisatta, he said, 'My going forth is for the sake of the supreme person in the world.' Having paid homage with the five-point prostration, he placed the bowl in a bag, slung it over his shoulder, entered the Himalayas, and practiced the duties of an ascetic. Having approached the Tathāgata after he had attained supreme perfect enlightenment, he had the Nālaka practice taught to him. Then, re-entering the Himalayas, he attained arahantship. Having undertaken the highest practice, he maintained his life for only seven months. While standing leaning against a golden mountain, he attained final Nibbāna with the Nibbāna-element of no remainder.

ဗောဓိသတ္တမ္ပိ ခေါ ပဉ္စမဒိဝသေ သီသံ နှာပေတွာ ‘‘နာမဂ္ဂဟဏံ ဂဏှိဿာမာ’’တိ ရာဇဘဝနံ စတုဇ္ဇာတိယဂန္ဓေဟိ ဝိလိမ္ပေတွာ လာဇပဉ္စမကာနိ ပုပ္ဖာနိ ဝိကိရိတွာ အသမ္ဘိန္နပါယာသံ သမ္ပာဒေတွာ တိဏ္ဏံ ဝေဒါနံ ပါရင်္ဂတေ အဋ္ဌသတံ ဗြာဟ္မဏေ နိမန္တေတွာ ရာဇဘဝနေ နိသီဒါပေတွာ သုဘောဇနံ ဘောဇာပေတွာ မဟာသက္ကာရံ ကတွာ ‘‘ကိံ နု ခေါ ဘဝိဿတီ’’တိ လက္ခဏာနိ ပရိဂ္ဂဟာပေသုံ. တေသု –

On the fifth day, having bathed the Bodhisatta's head, they thought, 'We will hold the name-taking ceremony.' Having had the royal palace anointed with four kinds of perfumes, and scattering flowers with parched grain as the fifth, they prepared unadulterated milk-rice. Having invited one hundred and eight brahmins who had mastered the three Vedas, they seated them in the royal palace, served them excellent food, and having paid them great honor, they had the marks examined, asking, 'What will he become?' Among them—

‘‘ရာမော [Pg.68] ဓဇော လက္ခဏော စာပိ မန္တီ, ယညော သုဘောဇော သုယာမော သုဒတ္တော;

ဧတေ တဒါ အဋ္ဌ အဟေသုံ ဗြာဟ္မဏာ, ဆဠင်္ဂဝါ မန္တံ ဝိယာကရိံသူ’’တိ. (မ. နိ. အဋ္ဌ. ၁.၂၈၄) –

'Rāma, Dhaja, Lakkhaṇa, and also Mantī, Yañña, Subhoja, Suyāma, and Sudatta; these eight were the brahmins at that time, versed in the six auxiliary sciences, who made their pronouncement.'

ဣမေ အဋ္ဌေဝ ဗြာဟ္မဏာ လက္ခဏပရိဂ္ဂါဟကာ အဟေသုံ. ပဋိသန္ဓိဂ္ဂဟဏဒိဝသေ သုပိနောပိ ဧတေဟေဝ ပရိဂ္ဂဟိတော. တေသု သတ္တ ဇနာ ဒွေ အင်္ဂုလိယော ဥက္ခိပိတွာ ဒွိဓာ နံ ဗျာကရိံသု – ‘‘ဣမေဟိ လက္ခဏေဟိ သမန္နာဂတော သစေ အဂါရံ အဇ္ဈာဝသိဿတိ, ရာဇာ ဘဝိဿတိ စက္ကဝတ္တီ, သစေ ပဗ္ဗဇိဿတိ, ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ သဗ္ဗံ စက္ကဝတ္တိရညော သိရိဝိဘဝံ အာစိက္ခိံသု. တေသံ ပန သဗ္ဗဒဟရော ဂေါတ္တတော ကောဏ္ဍညော နာမ မာဏဝေါ ဗောဓိသတ္တဿ ဝရလက္ခဏသမ္ပတ္တိံ ဩလောကေတွာ ‘‘ဣမဿ အဂါရမဇ္ဈေ ဌာနကာရဏံ နတ္ထိ, ဧကန္တေနေသ ဝိဝဋစ္ဆဒေါ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ဧကမေဝ အင်္ဂုလိံ ဥက္ခိပိတွာ ဧကံသဗျာကရဏံ ဗျာကာသိ. အယဉှိ ကတာဓိကာရော ပစ္ဆိမဘဝိကသတ္တော ပညာယ ဣတရေ သတ္တ ဇနေ အဘိဘဝိတွာ ဣမေဟိ လက္ခဏေဟိ သမန္နာဂတဿ ဗောဓိသတ္တဿ ဧကန္တဗုဒ္ဓဘာဝသင်္ခါတံ ဧကမေဝ ဂဟိံ အဒ္ဒသ, တသ္မာ ဧကံ အင်္ဂုလိံ ဥက္ခိပိတွာ ဧဝံ ဗျာကာသိ. အထဿ နာမံ ဂဏှန္တာ သဗ္ဗလောကဿ အတ္ထသိဒ္ဓိကရတ္တာ ‘‘သိဒ္ဓတ္ထော’’တိ နာမံ အကံသု.

These eight brahmins were indeed the interpreters of the marks. Even the dream on the day of conception was interpreted by them. Among them, seven raised two fingers and made a two-fold prediction: 'If one endowed with these marks remains in household life, he will become a wheel-turning monarch; if he goes forth, he will become a Buddha.' They described all the glory and majesty of a wheel-turning monarch. However, the youngest among them, a youth named Koṇḍañña by lineage, having examined the perfection of the Bodhisatta’s excellent marks, raised only one finger and made a certain declaration: 'There is no reason for this one to remain in household life. Without a doubt, he will become a Buddha with the veil uncovered.' For this one, being a being who had made his aspiration and was in his final birth, surpassed the other seven men in wisdom and saw only one destiny for the Bodhisatta endowed with these marks—that of certain Buddhahood. Therefore, raising one finger, he made this declaration. Then, when giving him a name, because he would accomplish the welfare of all the world, they gave him the name 'Siddhattha.'

အထ ခေါ တေ ဗြာဟ္မဏာ အတ္တနော အတ္တနော ဃရာနိ ဂန္တွာ ပုတ္တေ အာမန္တယိံသု – ‘‘တာတာ, အမှေ မဟလ္လကာ, သုဒ္ဓေါဒနမဟာရာဇဿ ပုတ္တံ သဗ္ဗညုတံ ပတ္တံ မယံ သမ္ဘာဝေယျာမ ဝါ နော ဝါ, တုမှေ တသ္မိံ ကုမာရေ သဗ္ဗညုတံ ပတ္တေ တဿ သာသနေ ပဗ္ဗဇေယျာထာ’’တိ. တေ သတ္တပိ ဇနာ ယာဝတာယုကံ ဌတွာ ယထာကမ္မံ ဂတာ, ကောဏ္ဍညမာဏဝေါယေဝ ပန အရောဂေါ အဟောသိ. သော မဟာသတ္တေ ဝုဒ္ဓိမနွာယ မဟာဘိနိက္ခမနံ နိက္ခမိတွာ ပဗ္ဗဇိတွာ အနက္ကမေန ဥရုဝေလံ ဂန္တွာ ‘‘ရမဏီယော ဝတ အယံ ဘူမိဘာဂေါ, အလံ ဝတိဒံ ပဓာနတ္ထိကဿ ကုလပုတ္တဿ ပဓာနာယာ’’တိ စိတ္တံ ဥပ္ပာဒေတွာ တတ္ထ ဝါသံ ဥပဂတေ ‘‘မဟာပုရိသော ပဗ္ဗဇိတော’’တိ သုတွာ တေသံ ဗြာဟ္မဏာနံ ပုတ္တေ ဥပသင်္ကမိတွာ ဧဝမာဟ – ‘‘သိဒ္ဓတ္ထကုမာရော ကိရ [Pg.69] ပဗ္ဗဇိတော, သော နိဿံသယေန ဗုဒ္ဓေါ ဘဝိဿတိ. သစေ တုမှာကံ ပိတရော အရောဂါ အဿု, အဇ္ဇ နိက္ခမိတွာ ပဗ္ဗဇေယျုံ. သစေ တုမှေပိ ဣစ္ဆေယျာထ, ဧထ, မယံ တံ မဟာပုရိသံ အနုပဗ္ဗဇိဿာမာ’’တိ. တေ သဗ္ဗေ ဧကစ္ဆန္ဒာ ဘဝိတုံ နာသက္ခိံသု, တေသု တယော ဇနာ န ပဗ္ဗဇိံသု, ကောဏ္ဍညဗြာဟ္မဏံ ဇေဋ္ဌကံ ကတွာ ဣတရေ စတ္တာရော ပဗ္ဗဇိံသု. တေ ပဉ္စပိ ဇနာ ပဉ္စဝဂ္ဂိယတ္ထေရာ နာမ ဇာတာ.

Then those brahmins, having returned to their own homes, addressed their sons: 'Dear ones, we are old. We may or may not live to see the son of King Suddhodana attain all-knowledge. When that prince attains all-knowledge, you should go forth in his teaching.' Those seven individuals, having lived out their lifespans, passed away according to their kamma. But Koṇḍañña the youth alone remained healthy. When he heard that the Great Being had gone forth—that after making the great renunciation, he had proceeded in due course to Uruvelā and taken up residence there, thinking, 'Indeed, this region is delightful, truly suitable for a clansman intent on exertion'—he approached the sons of those brahmins and said: 'Prince Siddhattha, it is said, has gone forth. Without a doubt, he will become a Buddha. If your fathers were healthy, they would go forth today. If you also wish, come, let us go forth in the footsteps of that Great Being.' They were not all able to be of one mind. Among them, three did not go forth, but the other four, with Koṇḍañña the brahmin as their elder, went forth. Those five individuals became known as the group of five elders.

တဒါ ပန သုဒ္ဓေါဒနရာဇာ – ‘‘ကိံ ဒိသွာ မယှံ ပုတ္တော ပဗ္ဗဇိဿတီ’’တိ ပုစ္ဆိ. ‘‘စတ္တာရိ ပုဗ္ဗနိမိတ္တာနီ’’တိ. ‘‘ကတရဉ္စ ကတရဉ္စာ’’တိ? ‘‘ဇရာဇိဏ္ဏံ, ဗျာဓိတံ, မတံ, ပဗ္ဗဇိတ’’န္တိ. ရာဇာ ‘‘ဣတော ပဋ္ဌာယ ဧဝရူပါနံ မမ ပုတ္တဿ သန္တိကံ ဥပသင်္ကမိတုံ မာ အဒတ္ထ, မယှံ ပုတ္တဿ ဗုဒ္ဓဘာဝေန ကမ္မံ နတ္ထိ, အဟံ မမ ပုတ္တံ ဒွိသဟဿဒီပပရိဝါရာနံ, စတုန္နံ မဟာဒီပါနံ, ဣဿရိယာဓိပစ္စံ စက္ကဝတ္တိရဇ္ဇံ ကရောန္တံ ဆတ္တိံသယောဇနပရိမဏ္ဍလာယ ပရိသာယ ပရိဝုတံ ဂဂနတလေ ဝိစရမာနံ ပဿိတုကာမော’’တိ. ဧဝဉ္စ ပန ဝတွာ ဣမေသံ စတုပ္ပကာရာနံ နိမိတ္တာနံ ကုမာရဿ စက္ခုပထေ အာဂမနနိဝါရဏတ္ထံ စတူသု ဒိသာသု ဂါဝုတေ ဂါဝုတေ အာရက္ခံ ဌပေသိ. တံ ဒိဝသဉ္စ မင်္ဂလဋ္ဌာနေ သန္နိပတိတေသု အသီတိယာ ဉာတိကုလသဟဿေသု ဧကမေကော ဧကမေကံ ပုတ္တံ ပဋိဇာနိ – ‘‘အယံ ဗုဒ္ဓေါ ဝါ ဟောတု ရာဇာ ဝါ, မယံ ဧကမေတံ ပုတ္တံ ဒဿာမ. သစေပိ ဗုဒ္ဓေါ ဘဝိဿတိ, ခတ္တိယသမဏဂဏေဟေဝ ပရိဝါရိတော ဝိစရိဿတိ. သစေပိ ရာဇာ ဘဝိဿတိ, ခတ္တိယကုမာရေဟေဝ ပုရက္ခတပရိဝါရိတော ဝိစရိဿတီ’’တိ. ရာဇာပိ ဗောဓိသတ္တဿ ဥတ္တမရူပသမ္ပန္နာ ဝိဂတသဗ္ဗဒေါသာ ဓာတိယော ပစ္စုပဋ္ဌာပေသိ. ဗောဓိသတ္တော မဟန္တေန ပရိဝါရေန မဟန္တေန သိရိသောဘဂ္ဂေန ဝဍ္ဎတိ.

Then King Suddhodana asked, “Having seen what, will my son go forth?” “The four precursory signs,” they replied. “Which ones?” “An old person, a sick person, a dead person, and a recluse.” The king said, “From now on, do not allow such people to approach my son. My son has no business with Buddhahood. I wish to see my son ruling as a wheel-turning monarch over the four great continents with their two thousand surrounding islands, attended by an assembly thirty-six yojanas in circumference, traveling in the sky.” Having said this, to prevent these four kinds of signs from coming within the prince's sight, he set up guards at a distance of one gāvuta in each of the four directions. On that day, at the auspicious gathering, among the eighty thousand families of relatives who had assembled, each one pledged a son: “Let this one become either a Buddha or a king; we will each give one son. If he becomes a Buddha, he will wander surrounded by ascetics of the warrior class. If he becomes a king, he will wander attended and surrounded by princes of the warrior class.” The king also appointed nurses endowed with supreme beauty and free from all faults to attend upon the Bodhisatta. The Bodhisatta grew up with a great retinue, with great glory and splendor.

အထေကဒိဝသံ ရညော ဝပ္ပမင်္ဂလံ နာမ အဟောသိ. တံ ဒိဝသံ သကလနဂရံ ဒေဝနဂရံ ဝိယ အလင်္ကရောန္တိ, သဗ္ဗေ ဒါသကမ္မကရာဒယော အဟတဝတ္ထနိဝတ္ထာ ဂန္ဓမာလာဒိပဋိမဏ္ဍိတာ ရာဇကုလေ သန္နိပတန္တိ, ရညော ကမ္မန္တေ နင်္ဂလသဟဿံ ယောဇယန္တိ, တသ္မိံ ပန ဒိဝသေ ဧကေနူနအဋ္ဌသတနင်္ဂလာနိ သဒ္ဓိံ ဗလိဗဒ္ဒရသ္မိယောတ္တေဟိ ရဇတပရိက္ခတာနိ ဟောန္တိ. ရညော အာလမ္ဗနနင်္ဂလံ ပန ရတ္တသုဝဏ္ဏပရိက္ခတံ ဟောတိ. ဗလိဗဒ္ဒါနံ သိင်္ဂရသ္မိပတောဒါပိ သုဝဏ္ဏပရိက္ခတာဝ ဟောန္တိ. ရာဇာ မဟာပရိဝါရေန နိက္ခမန္တော [Pg.70] ပုတ္တံ ဂဟေတွာဝ အဂမာသိ. ကမ္မန္တဋ္ဌာနေ ဧကော ဇမ္ဗုရုက္ခော ဗဟလပလာသော သန္ဒစ္ဆာယော အဟောသိ. တဿ ဟေဋ္ဌာ ကုမာရဿ သယနံ ပညာပေတွာ ဥပရိ သုဝဏ္ဏတာရကခစိတဝိတာနံ ဗန္ဓာပေတွာ သာဏိပါကာရေန ပရိက္ခိပါပေတွာ အာရက္ခံ ဌပေတွာ ရာဇာ သဗ္ဗာလင်္ကာရံ အလင်္ကရိတွာ အမစ္စဂဏပရိဝုတော နင်္ဂလကရဏဋ္ဌာနံ အဂမာသိ. တတ္ထ ရာဇာ သုဝဏ္ဏနင်္ဂလံ ဂဏှာတိ, အမစ္စာ ဧကေနူနအဋ္ဌသတရဇတနင်္ဂလာနိ, ကဿကာ သေသနင်္ဂလာနိ. တေ တာနိ ဂဟေတွာ ဣတော စိတော စ ကသန္တိ. ရာဇာ ပန ဩရတော ဝါ ပါရံ ဂစ္ဆတိ, ပါရတော ဝါ ဩရံ အာဂစ္ဆတိ.

Then one day, the king's ploughing festival, called Vappamaṅgala, took place. On that day, the entire city was adorned like a celestial city. All the servants, laborers, and others, dressed in new clothes and adorned with perfumes, garlands, and so forth, gathered at the royal palace. For the king's work, a thousand plows were yoked. On that day, seven hundred and ninety-nine plows, along with the yokes and reins of the oxen, were adorned with silver. The king's ceremonial plow, however, was adorned with red gold. The horns, reins, and goads for the oxen were also adorned with gold. The king, setting out with a great retinue, took his son with him. At the plowing site, there was a rose-apple tree with dense foliage, providing cool shade. Beneath it, a bed was prepared for the prince, and above, a canopy studded with golden stars was hung. It was enclosed with a cloth screen, and guards were stationed. The king, adorned with all his ornaments and accompanied by his ministers, went to the plowing area. There, the king took up the golden plow, the ministers took the seven hundred and ninety-nine silver plows, and the farmers took the remaining plows. Holding them, they plowed hither and thither. The king, however, went from this side to the other, and came from the other side back to this.

ဧတသ္မိံ ဌာနေ မဟာသမ္ပတ္တိ အဟောသိ. ဗောဓိသတ္တံ ပရိဝါရေတွာ နိသိန္နာ ဓာတိယော ‘‘ရညော သမ္ပတ္တိံ ပဿာမာ’’တိ အန္တောသာဏိတော ဗဟိ နိက္ခန္တာ. ဗောဓိသတ္တော ဣတော စိတော စ ဩလောကေန္တော ကဉ္စိ အဒိသွာဝ ဝေဂေန ဥဋ္ဌာယ ပလ္လင်္ကံ အာဘုဇိတွာ အာနာပါနေ ပရိဂ္ဂဟေတွာ ပဌမဇ္ဈာနံ နိဗ္ဗတ္တေသိ. ဓာတိယော ခဇ္ဇဘောဇ္ဇန္တရေ ဝိစရမာနာ ထောကံ စိရာယိံသု. သေသရုက္ခာနံ ဆာယာ ဝီတိဝတ္တာ, တဿ ပန ဇမ္ဗုရုက္ခဿ ဆာယာ ပရိမဏ္ဍလာ ဟုတွာ အဋ္ဌာသိ. ဓာတိယော ‘‘အယျပုတ္တော ဧကကော’’တိ ဝေဂေန သာဏိံ ဥက္ခိပိတွာ အန္တော ပဝိသမာနာ ဗောဓိသတ္တံ သယနေ ပလ္လင်္ကေန နိသိန္နံ တဉ္စ ပါဋိဟာရိယံ ဒိသွာ ဂန္တွာ ရညော အာရောစေသုံ – ‘‘ဒေဝ, ကုမာရော ဧဝံ နိသိန္နော, အညေသံ ရုက္ခာနံ ဆာယာ ဝီတိဝတ္တာ, ဇမ္ဗုရုက္ခဿ ပန ဆာယာ ပရိမဏ္ဍလာ ဌိတာ’’တိ. ရာဇာ ဝေဂေနာဂန္တွာ ပါဋိဟာရိယံ ဒိသွာ ‘‘အယံ တေ, တာတ, ဒုတိယဝန္ဒနာ’’တိ ပုတ္တံ ဝန္ဒိ.

At that place, there was great splendor. The nurses, who were seated surrounding the Bodhisatta, went out from the enclosure, thinking, “Let us see the king's splendor.” The Bodhisatta, looking about and seeing no one, quickly rose, sat cross-legged, took up the mindfulness of breathing, and attained the first jhāna. The nurses, occupied with food and drink, were delayed for a little while. The shadows of the other trees had shifted, but the shadow of that rose-apple tree remained perfectly round. The nurses, thinking, “The young lord is alone,” quickly lifted the curtain and went inside. Seeing the Bodhisatta seated cross-legged on the bed and witnessing this miracle, they went and reported to the king: “Your Majesty, the prince is seated thus. The shadows of the other trees have shifted, but the shadow of the rose-apple tree remains perfectly round.” The king came in haste, saw the miracle, and said, “This, dear son, is my second homage to you,” and he paid homage to his son.

အထ အနုက္ကမေန ဗောဓိသတ္တော သောဠသဝဿုဒ္ဒေသိကော ဇာတော. ရာဇာ ဗောဓိသတ္တဿ တိဏ္ဏံ ဥတူနံ အနုစ္ဆဝိကေ တယော ပါသာဒေ ကာရေသိ – ဧကံ နဝဘူမိကံ, ဧကံ သတ္တဘူမိကံ, ဧကံ ပဉ္စဘူမိကံ, စတ္တာလီသသဟဿာ စ နာဋကိတ္ထိယော ဥပဋ္ဌာပေသိ. ဗောဓိသတ္တော ဒေဝေါ ဝိယ အစ္ဆရာသံဃပရိဝုတော အလင်္ကတနာဋကိတ္ထီဟိ ပရိဝုတော နိပ္ပုရိသေဟိ တူရိယေဟိ ပရိစာရိယမာနော မဟာသမ္ပတ္တိံ အနုဘဝန္တော ဥတုဝါရေန တီသု ပါသာဒေသု ဝိဟာသိ. ရာဟုလမာတာ ပနဿ ဒေဝီ အဂ္ဂမဟေသီ အဟောသိ.

Then, gradually, the Bodhisatta reached the age of sixteen. The king had three palaces built for the Bodhisatta, suitable for the three seasons: one with nine stories, one with seven stories, and one with five stories. He also provided forty thousand dancing women to attend him. The Bodhisatta, like a deva surrounded by a host of celestial nymphs, attended by adorned dancing women, and entertained with music where no men were present, experienced great prosperity, living in the three palaces in rotation according to the seasons. Rāhulamātā, the queen, was his chief consort.

တဿေဝံ မဟာသမ္ပတ္တိံ အနုဘဝန္တဿ ဧကဒိဝသံ ဉာတိသံဃဿ အဗ္ဘန္တရေ အယံ ကထာ ဥဒပါဒိ – ‘‘သိဒ္ဓတ္ထော ကီဠာပသုတောဝ ဝိစရတိ, န ကိဉ္စိ သိပ္ပံ သိက္ခတိ, သင်္ဂါမေ ပစ္စုပဋ္ဌိတေ ကိံ ကရိဿတီ’’တိ? ရာဇာ ဗောဓိသတ္တံ ပက္ကောသာပေတွာ [Pg.71] ‘‘တာတ, တဝ ဉာတကာ ‘သိဒ္ဓတ္ထော ကိဉ္စိ သိပ္ပံ အသိက္ခိတွာ ကီဠာပသုတောဝ ဝိစရတီ’တိ ဝဒန္တိ, ဧတ္ထ ကိံ သတ္တု ပတ္တကာလေ မညသီ’’တိ? ‘‘ဒေဝ, မမ သိပ္ပံ သိက္ခနကိစ္စံ နတ္ထိ, နဂရေ မမ သိပ္ပဒဿနတ္ထံ ဘေရိံ စရာပေထ ‘ဣတော သတ္တမေ ဒိဝသေ ဉာတကာနံ သိပ္ပံ ဒဿေဿာမီ’’’တိ. ရာဇာ တထာ အကာသိ. ဗောဓိသတ္တော အက္ခဏဝေဓိဝါလဝေဓိဓနုဂ္ဂဟေ သန္နိပါတာပေတွာ မဟာဇနဿ မဇ္ဈေ အညေဟိ ဓနုဂ္ဂဟေဟိ အသာဓာရဏံ ဉာတကာနံ ဒွါဒသဝိဓံ သိပ္ပံ ဒဿေသိ. တံ သရဘင်္ဂဇာတကေ အာဂတနယေနေဝ ဝေဒိတဗ္ဗံ. တဒါ တဿ ဉာတိသံဃော နိက္ကင်္ခေါ အဟောသိ.

While he was enjoying such great luxury, one day this discussion arose among his relatives: 'Siddhattha wanders about absorbed in play, learning no skill. What will he do when a battle arises?' The king summoned the Bodhisatta and said, 'Dear son, your relatives say, “Siddhattha wanders about absorbed in play, learning no skill.” What do you think about this, for when an enemy arrives?' 'Sire, I have no need to learn a skill. Have a drum proclaimed throughout the city that on the seventh day from now I will display my skill to my relatives.' The king did so. The Bodhisatta had archers assemble—those skilled in lightning-fast shooting and in splitting hairs—and in the midst of a great crowd, he displayed to his relatives twelve kinds of skills unmatched by other archers. This should be understood in the way that has come in the Sarabhaṅga Jātaka. Then his assembly of relatives was free from doubt.

အထေကဒိဝသံ ဗောဓိသတ္တော ဥယျာနဘူမိံ ဂန္တုကာမော သာရထိံ အာမန္တေတွာ ‘‘ရထံ ယောဇေဟီ’’တိ အာဟ. သော ‘‘သာဓူ’’တိ ပဋိဿုဏိတွာ မဟာရဟံ ဥတ္တမရထံ သဗ္ဗာလင်္ကာရေန အလင်္ကရိတွာ ကုမုဒပတ္တဝဏ္ဏေ စတ္တာရော မင်္ဂလသိန္ဓဝေ ယောဇေတွာ ဗောဓိသတ္တဿ ပဋိဝေဒေသိ. ဗောဓိသတ္တော ဒေဝဝိမာနသဒိသံ ရထံ အဘိရုဟိတွာ ဥယျာနာဘိမုခေါ အဂမာသိ. ဒေဝတာ ‘‘သိဒ္ဓတ္ထကုမာရဿ အဘိသမ္ဗုဇ္ဈနကာလော အာသန္နော, ပုဗ္ဗနိမိတ္တံ ဒဿေဿာမာ’’တိ ဧကံ ဒေဝပုတ္တံ ဇရာဇိဏ္ဏံ ခဏ္ဍဒန္တံ ပလိတကေသံ ဝင်္ကံ ဩဘဂ္ဂသရီရံ ဒဏ္ဍဟတ္ထံ ပဝေဓမာနံ ကတွာ ဒဿေသုံ. တံ ဗောဓိသတ္တော စေဝ သာရထိ စ ပဿန္တိ. တတော ဗောဓိသတ္တော, ‘‘သမ္မ, ကော နာမေသ ပုရိသော, ကေသာပိဿ န ယထာ အညေသ’’န္တိ မဟာပဒါနေ (ဒီ. နိ. ၂.၄၅) အာဂတနယေန သာရထိံ ပုစ္ဆိတွာ တဿ ဝစနံ သုတွာ ‘‘ဓိရတ္ထု ဝတ, ဘော, ဇာတိ, ယတြ ဟိ နာမ ဇာတဿ ဇရာ ပညာယိဿတီ’’တိ သံဝိဂ္ဂဟဒယော တတောဝ ပဋိနိဝတ္တိတွာ ပါသာဒမေဝ အဘိရုဟိ. ရာဇာ ‘‘ကိံ ကာရဏာ မမ ပုတ္တော ခိပ္ပံ ပဋိနိဝတ္တီ’’တိ ပုစ္ဆိ. ‘‘ဇိဏ္ဏပုရိသံ ဒိသွာ, ဒေဝါ’’တိ. ‘‘ဇိဏ္ဏကံ ဒိသွာ ပဗ္ဗဇိဿတီတိ အာဟံသု, ကသ္မာ မံ နာသေထ, သီဃံ ပုတ္တဿ နာဋကာနိ သဇ္ဇေထ, သမ္ပတ္တိံ အနုဘဝန္တော ပဗ္ဗဇ္ဇာယ သတိံ န ကရိဿတီ’’တိ ဝတွာ အာရက္ခံ ဝဍ္ဎေတွာ သဗ္ဗဒိသာသု အဒ္ဓယောဇနေ အဒ္ဓယောဇနေ အာရက္ခံ ဌပေသိ.

Then one day, the Bodhisatta, wishing to go to the pleasure grounds, addressed the charioteer, saying, 'Harness the chariot.' He replied, 'Very well,' and after adorning a magnificent, excellent chariot with all ornaments, he harnessed four auspicious steeds the color of white water lily leaves and informed the Bodhisatta. The Bodhisatta mounted the chariot, which resembled a divine mansion, and set out towards the pleasure grounds. The deities thought, 'The time for Prince Siddhattha's enlightenment is near; we will show him a portent.' They had a deva's son manifest as a man who was aged, decrepit, broken-toothed, gray-haired, bent, with a frail body, trembling and leaning on a staff. Both the Bodhisatta and the charioteer saw him. Then the Bodhisatta, following the manner that has come in the Mahāpadāna, asked the charioteer, 'Good man, who is this person? His hair is not like others'.' Upon hearing his reply, the Bodhisatta, with a heart deeply stirred, exclaimed, 'Shame on birth! For it is evident that old age will appear in one who is born!' He then turned back and ascended the palace. The king asked, 'For what reason has my son returned so quickly?' 'He saw an old man, Your Majesty.' 'They said that upon seeing an old man, he would renounce the world. Why do you destroy me? Quickly prepare entertainments for my son. While experiencing pleasures, he will not set his mind on renunciation.' Having said this, he increased the guard and stationed watchmen every half-league in all directions.

ပုနေကဒိဝသံ ဗောဓိသတ္တော တထေဝ ဥယျာနံ ဂစ္ဆန္တော ဒေဝတာဘိနိမ္မိတံ ဗျာဓိတံ ပုရိသံ ဒိသွာ ပုရိမနယေနေဝ ပုစ္ဆိတွာ သံဝိဂ္ဂဟဒယော နိဝတ္တိတွာ ပါသာဒံ [Pg.72] အဘိရုဟိ. ရာဇာပိ ပုစ္ဆိတွာ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ သံဝိဒဟိတွာ ပုန ဝဍ္ဎေတွာ သမန္တာ တိဂါဝုတပ္ပမာဏေ ပဒေသေ အာရက္ခံ ဌပေသိ. အပရမ္ပိ ဧကဒိဝသံ ဗောဓိသတ္တော တထေဝ ဥယျာနံ ဂစ္ဆန္တော ဒေဝတာဘိနိမ္မိတံ ကာလင်္ကတံ ဒိသွာ ပုရိမနယေနေဝ ပုစ္ဆိတွာ သံဝိဂ္ဂဟဒယော ပုန နိဝတ္တိတွာ ပါသာဒံ အဘိရုဟိ. ရာဇာပိ ပုစ္ဆိတွာ ဟေဋ္ဌာ ဝုတ္တနယေနေဝ သံဝိဒဟိတွာ ပုန ဝဍ္ဎေတွာ သမန္တတော ယောဇနပ္ပမာဏေ ပဒေသေ အာရက္ခံ ဌပေသိ. အပရံ ပနေကဒိဝသံ ဥယျာနံ ဂစ္ဆန္တော တထေဝ ဒေဝတာဘိနိမ္မိတံ သုနိဝတ္ထံ သုပါရုတံ ပဗ္ဗဇိတံ ဒိသွာ ‘‘ကော နာမေသော သမ္မာ’’ဟိ သာရထိံ ပုစ္ဆိ. သာရထိ ကိဉ္စာပိ ဗုဒ္ဓုပ္ပာဒဿ အဘာဝါ ပဗ္ဗဇိတံ ဝါ ပဗ္ဗဇိတဂုဏေ ဝါ န ဇာနာတိ, ဒေဝတာနုဘာဝေန ပန ‘‘ပဗ္ဗဇိတော နာမာယံ, ဒေဝါ’’တိ ဝတွာ ပဗ္ဗဇ္ဇာယ ဂုဏေ ဝဏ္ဏေသိ. ဗောဓိသတ္တော ပဗ္ဗဇ္ဇာယ ရုစိံ ဥပ္ပာဒေတွာ တံ ဒိဝသံ ဥယျာနံ အဂမာသိ. ဒီဃဘာဏကာ ပနာဟု – ‘‘စတ္တာရိပိ နိမိတ္တာနိ ဧကဒိဝသေနေဝ ဒိသွာ အဂမာသီ’’တိ.

Again, one day, the Bodhisatta, while going to the park as before, saw a sick man created by the deities. After questioning in the same manner as before, with a deeply stirred heart he returned and ascended the palace. The king, too, having inquired and arranged matters as previously described, again increased the guard and established protection in the surrounding area of three-quarters of a league. On yet another day, the Bodhisatta, while going to the park as before, saw a dead person created by the deities. After questioning in the same manner as before, with a deeply stirred heart he again returned and ascended the palace. The king, too, having inquired and arranged matters as previously described, again increased the guard and established protection in the surrounding area of one league. Then, on another day, while going to the park as before, he saw a well-clothed and well-robed ascetic created by the deities and asked the charioteer, 'Who is this, good man?' Though the charioteer, due to the absence of a Buddha's arising, knew nothing of ascetics or the virtues of asceticism, yet by the power of the deities, he replied, 'This is called an ascetic, lord,' and praised the virtues of asceticism. The Bodhisatta, developing a liking for asceticism, went to the park that day. The Dīgha reciters, however, say: 'He saw all four signs in a single day and went.'

သော တတ္ထ ဒိဝသဘာဂံ ကီဠိတွာ မင်္ဂလပေါက္ခရဏိယံ နှာယိတွာ အတ္ထင်္ဂတေ သူရိယေ မင်္ဂလသိလာပဋ္ဋေ နိသီဒိ အတ္တာနံ အလင်္ကာရာပေတုကာမော, အထဿ ပရိစာရကပုရိသာ နာနာဝဏ္ဏာနိ ဒုဿာနိ နာနပ္ပကာရာ အာဘရဏဝိကတိယော မာလာဂန္ဓဝိလေပနာနိ စ အာဒါယ သမန္တာ ပရိဝါရေတွာ အဋ္ဌံသု. တသ္မိံ ခဏေ သက္ကဿ နိသိန္နာသနံ ဥဏှံ အဟောသိ. သော ‘‘ကော နု ခေါ မံ ဣမမှာ ဌာနာ စာဝေတုကာမောသီ’’တိ ဥပဓာရေန္တော ဗောဓိသတ္တဿ အလင်္ကာရေတုကာမတံ ဉတွာ ဝိဿကမ္မံ အာမန္တေသိ – ‘‘သမ္မ ဝိဿကမ္မ, သိဒ္ဓတ္ထကုမာရော အဇ္ဇ အဍ္ဎရတ္တသမယေ မဟာဘိနိက္ခမနံ နိက္ခမိဿတိ, အယမဿ ပစ္ဆိမော အလင်္ကာရော, တွံ ဥယျာနံ ဂန္တွာ မဟာပုရိသံ ဒိဗ္ဗာလင်္ကာရေဟိ အလင်္ကရောဟီ’’တိ. သော ‘‘သာဓူ’’တိ ပဋိဿုဏိတွာ ဒေဝါနုဘာဝေန တင်္ခဏညေဝ ဗောဓိသတ္တံ ဥပသင်္ကမိတွာ တဿေဝ ကပ္ပကသဒိသော ဟုတွာ ဒိဗ္ဗဒုဿေန ဗောဓိသတ္တဿ သီသံ ဝေဌေသိ. ဗောဓိသတ္တော ဟတ္ထသမ္ဖဿေနေဝ ‘‘နာမံ မနုဿော, ဒေဝပုတ္တော အယ’’န္တိ အညာသိ. ဝေဌနေန ဝေဌိတမတ္တေ သီသေ မောဠိယံ မဏိရတနာကာရေန ဒုဿသဟဿံ အဗ္ဘုဂ္ဂဉ္ဆိ, ပုန ဝေဌေန္တဿ ဒုဿသဟဿန္တိ ဒသက္ခတ္တုံ ဝေဌေန္တဿ ဒသ ဒုဿသဟဿာနိ အဗ္ဘုဂ္ဂစ္ဆိံသု. ‘‘သီသံ ခုဒ္ဒကံ, ဒုဿာနိ ဗဟူနိ[Pg.73], ကထံ အဗ္ဘုဂ္ဂတာနီ’’တိ န စိန္တေတဗ္ဗံ. တေသု ဟိ သဗ္ဗမဟန္တံ အာမလကပုပ္ဖပ္ပမာဏံ, အဝသေသာနိ ကဒမ္ဗကပုပ္ဖပ္ပမာဏာနိ အဟေသုံ. ဗောဓိသတ္တဿ သီသံ ကိဉ္ဇက္ခဂဝစ္ဆိတံ ဝိယ ကုယျကပုပ္ဖံ အဟောသိ.

He, having sported for a part of the day there, bathed in the auspicious pond, and, as the sun set, sat upon the auspicious stone slab, desiring to have himself adorned. Then his attendants, taking cloths of various colors, diverse kinds of ornaments, garlands, perfumes, and ointments, stood surrounding him on all sides. At that moment, Sakka’s seat became warm. Considering, “Who now wishes to dislodge me from this place?” he perceived the Bodhisatta’s desire to be adorned and addressed Vissakamma: “Friend Vissakamma, today at midnight Prince Siddhattha will go forth on the Great Renunciation. This is his final adornment. Go to the park and adorn the Great Being with divine ornaments.” Agreeing, “Very well,” he, by divine power, instantly approached the Bodhisatta, and, taking the form of his very own barber, wrapped the Bodhisatta’s head with a divine cloth. By the touch of his hand alone, the Bodhisatta knew, “This is no human; this is a son of the gods.” As soon as his head was wrapped with the turban, a thousand cloths rose up on his topknot in the form of a jeweled crest. As he wrapped it again, another thousand cloths rose up, and thus, as he wrapped it ten times, ten thousand cloths rose up. It should not be thought, “The head is small, and the cloths are many; how did they rise up?” For among them, the very largest was the size of an āmalaka flower, and the rest were the size of kadamba flowers. The Bodhisatta’s head became like a kuyyaka flower covered with filaments.

အထဿ သဗ္ဗာလင်္ကာရပဋိမဏ္ဍိတဿ သဗ္ဗတာလာဝစရေသု သကာနိ သကာနိ ပဋိဘာနာနိ ဒဿယန္တေသု, ဗြာဟ္မဏေသု ‘‘ဇယနန္ဒာ’’တိအာဒိဝစနေဟိ, သုတမင်္ဂလိကာဒီသု စ နာနပ္ပကာရေဟိ မင်္ဂလဝစနတ္ထုတိဃောသေဟိ သမ္ဘာဝေန္တေသု သဗ္ဗာလင်္ကာရပဋိမဏ္ဍိတံ တံ ရထဝရံ အဘိရုဟိ. တသ္မိံ သမယေ ‘‘ရာဟုလမာတာ ပုတ္တံ ဝိဇာတာ’’တိ သုတွာ သုဒ္ဓေါဒနမဟာရာဇာ ‘‘ပုတ္တဿ မေ တုဋ္ဌိံ နိဝေဒေထာ’’တိ သာသနံ ပဟိဏိ. ဗောဓိသတ္တော တံ သုတွာ ‘‘ရာဟု ဇာတော, ဗန္ဓနံ ဇာတ’’န္တိ အာဟ. ရာဇာ ‘‘ကိံ မေ ပုတ္တော အဝစာ’’တိ ပုစ္ဆိတွာ တံ ဝစနံ သုတွာ ‘‘ဣတော ပဋ္ဌာယ မေ နတ္တာ ‘ရာဟုလကုမာရော’တွေဝ နာမ ဟောတူ’’တိ အာဟ.

Then, as he was adorned with all ornaments, while the musicians displayed their respective talents, and while the brahmins, reciters of auspicious tidings, and others honored him with various kinds of auspicious words, praises, and acclamations such as, “Victory! Rejoice!”, he mounted that excellent chariot, itself adorned with all ornaments. At that time, King Suddhodana, hearing, “Rāhula’s mother has given birth to a son,” sent a message, saying, “Inform my son of my delight.” Hearing this, the Bodhisatta said, “A rāhu is born, a fetter has arisen.” The king, asking, “What did my son say?” and hearing those words, declared, “Henceforth, let my grandson’s name be ‘Prince Rāhula.’”

ဗောဓိသတ္တောပိ ခေါ ရထဝရံ အာရုယှ အတိမဟန္တေန ယသေန အတိမနောရမေန သိရိသောဘဂ္ဂေန နဂရံ ပါဝိသိ. တသ္မိံ သမယေ ကိသာဂေါတမီ နာမ ခတ္တိယကညာ ဥပရိပါသာဒဝရတလဂတာ နဂရံ ပဒက္ခိဏံ ကုရုမာနဿ ဗောဓိသတ္တဿ ရူပသိရိံ ဒိသွာ ပီတိသောမနဿဇာတာ ဣမံ ဥဒါနံ ဥဒါနေသိ –

The Bodhisatta, for his part, mounting the excellent chariot, entered the city with great glory and with an exceedingly delightful splendor and majesty. At that time, a noble maiden named Kisāgotamī, who had gone to the upper terrace of the excellent palace, saw the glorious beauty of the Bodhisatta as he was circumambulating the city to the right. Joy and gladness having arisen in her, she uttered this inspired utterance:

‘‘နိဗ္ဗုတာ နူန သာ မာတာ, နိဗ္ဗုတော နူန သော ပိတာ;

နိဗ္ဗုတာ နူန သာ နာရီ, ယဿာယံ ဤဒိသော ပတီ’’တိ. (ဓ. သ. အဋ္ဌ. နိဒါနကထာ);

–

“At peace, surely, is that mother, at peace, surely, is that father; at peace, surely, is that woman, who has such a one for a husband.”

ဗောဓိသတ္တော တံ သုတွာ စိန္တေသိ – ‘‘အယံ ဧဝမာဟ – ‘ဧဝရူပံ အတ္တဘာဝံ ပဿန္တိယာ မာတု ဟဒယံ နိဗ္ဗာယတိ, ပိတု ဟဒယံ နိဗ္ဗာယတိ, ပဇာပတိယာ ဟဒယံ နိဗ္ဗာယတီ’တိ. ကိသ္မိံ နု ခေါ နိဗ္ဗုတေ ဟဒယံ နိဗ္ဗုတံ နာမ ဟောတီ’’တိ. အထဿ ကိလေသေသု ဝိရတ္တမနဿ ဧတဒဟောသိ – ‘‘ရာဂဂ္ဂိမှိ နိဗ္ဗုတေ နိဗ္ဗုတံ နာမ ဟောတိ, ဒေါသဂ္ဂိမှိ နိဗ္ဗုတေ နိဗ္ဗုတံ နာမ ဟောတိ, မောဟဂ္ဂိမှိ နိဗ္ဗုတေ နိဗ္ဗုတံ နာမ ဟောတိ, မာနဒိဋ္ဌိအာဒီသု သဗ္ဗကိလေသဒရထေသု နိဗ္ဗုတေသု နိဗ္ဗုတံ နာမ ဟောတီ’’တိ. ‘‘အယံ မေ သုဿဝနံ သာဝေတိ, အဟဉှိ နိဗ္ဗာနံ ဂဝေသန္တော ဝိစရာမိ, အဇ္ဇေဝ မယာ ဃရာဝါသံ ဆဍ္ဍေတွာ နိက္ခမ္မ ပဗ္ဗဇိတွာ နိဗ္ဗာနံ ဂဝေသိတုံ ဝဋ္ဋတိ, အယံ ဣမိဿာ အာစရိယဘာဂေါ ဟောတူ’’တိ [Pg.74] ကဏ္ဌတော ဩမုဉ္စိတွာ ကိသာဂေါတမိယာ သတသဟဿဂ္ဃနကံ မုတ္တာဟာရံ ပေသေသိ. သာ ‘‘သိဒ္ဓတ္ထကုမာရော မယိ ပဋိဗဒ္ဓစိတ္တော ဟုတွာ ပဏ္ဏာကာရံ ပေသေတီ’’တိ သောမနဿဇာတာ အဟောသိ.

Hearing this, the Bodhisatta reflected: “She has said this: ‘Seeing such a being, a mother’s heart is cooled, a father’s heart is cooled, a wife’s heart is cooled.’ When what is extinguished, is the heart then said to be cooled?” Then, as his mind was detached from the defilements, this occurred to him: “When the fire of lust is extinguished, it is called cooling; when the fire of hatred is extinguished, it is called cooling; when the fire of delusion is extinguished, it is called cooling. When all the fevers of the defilements, such as conceit and wrong views, are extinguished, it is called cooling.” “This woman has made me hear a welcome word. For I am one who wanders seeking Nibbāna. This very day it is right for me to renounce the household life, go forth into homelessness, and seek Nibbāna. Let this be her teacher’s fee.” Taking from his neck the pearl necklace worth a hundred thousand, he sent it to Kisāgotamī. She, thinking, “Prince Siddhattha, his heart being attached to me, has sent a gift,” became filled with joy.

ဗောဓိသတ္တောပိ မဟန္တေန သိရိသောဘဂ္ဂေန အတ္တနော ပါသာဒံ အဘိရုဟိတွာ သိရိသယနေ နိပဇ္ဇိ. တာဝဒေဝ စ နံ သဗ္ဗာလင်္ကာရပဋိမဏ္ဍိတာ နစ္စဂီတာဒီသု သုသိက္ခိတာ ဒေဝကညာ ဝိယ ရူပသောဘဂ္ဂပ္ပတ္တာ နာဋကိတ္ထိယော နာနာတူရိယာနိ ဂဟေတွာ သမ္ပရိဝါရေတွာ အဘိရမာပေန္တိယော နစ္စဂီတဝါဒိတာနိ ပယောဇယိံသု. ဗောဓိသတ္တော ကိလေသေသု ဝိရတ္တစိတ္တတာယ နစ္စာဒီသု အနဘိရတော မုဟုတ္တံ နိဒ္ဒံ ဩက္ကမိ. တာပိ ဣတ္ထိယော ‘‘ယဿတ္ထာယ မယံ နစ္စာဒီနိ ပယောဇေမ, သော နိဒ္ဒံ ဥပဂတော, ဣဒါနိ ကိမတ္ထံ ကိလမိဿာမာ’’တိ ဂဟိတဂဟိတာနိ တူရိယာနိ အဇ္ဈောတ္ထရိတွာ နိပဇ္ဇိံသု, ဂန္ဓတေလပ္ပဒီပါ ဈာယန္တိ. ဗောဓိသတ္တော ပဗုဇ္ဈိတွာ သယနပိဋ္ဌေ ပလ္လင်္ကေန နိသိန္နော အဒ္ဒသ တာ ဣတ္ထိယော တူရိယဘဏ္ဍာနိ အဝတ္ထရိတွာ နိဒ္ဒါယန္တိယော – ဧကစ္စာ ပဂ္ဃရိတခေဠာ, ကိလိန္နဂတ္တာ, ဧကစ္စာ ဒန္တေ ခါဒန္တိယော, ဧကစ္စာ ကာကစ္ဆန္တိယော, ဧကစ္စာ ဝိပ္ပလပန္တိယော, ဧကစ္စာ ဝိဝဋမုခီ, ဧကစ္စာ အပဂတဝတ္ထာ ပါကဋဗီဘစ္ဆသမ္ဗာဓဋ္ဌာနာ. သော တာသံ တံ ဝိပ္ပကာရံ ဒိသွာ ဘိယျောသောမတ္တာယ ကာမေသု ဝိရတ္တစိတ္တော အဟောသိ. တဿ အလင်္ကတပဋိယတ္တံ သက္ကဘဝနသဒိသမ္ပိ တံ မဟာတလံ ဝိဝိဓနာနာကုဏပဘရိတံ အာမကသုသာနံ ဝိယ ဥပဋ္ဌာသိ, တယော ဘဝါ အာဒိတ္တဂေဟသဒိသာ ခါဒိံသု – ‘‘ဥပဒ္ဒုတံ ဝတ, ဘော, ဥပဿဋ္ဌံ ဝတ, ဘော’’တိ ဥဒါနံ ပဝတ္တေသိ, အတိဝိယဿ ပဗ္ဗဇ္ဇာယ စိတ္တံ နမိ.

The Bodhisatta, with great splendor and beauty, ascended his palace and lay down on his magnificent bed. At that very moment, women adorned with all ornaments, well-trained in dance and song, having attained beauty and splendor like celestial maidens, surrounded him, holding various musical instruments, and, while entertaining him, performed dances, songs, and instrumental music. The Bodhisatta, his mind being detached from defilements, found no delight in the dances and so forth and fell asleep for a moment. Those women thought, 'He for whose sake we perform these dances and so forth has fallen asleep. Why should we weary ourselves now?' So they laid aside the instruments they were holding and lay down, while the fragrant oil lamps burned. The Bodhisatta, awakening, sat cross-legged on his bed and saw those women sleeping, having cast aside their musical instruments—some drooling saliva, with soiled bodies; some grinding their teeth; some snoring; some babbling; some with mouths gaping open; some with their garments fallen away, their repulsive private parts exposed. Seeing their distorted state, he became even more disenchanted with sensual pleasures. To him, that grand hall, though adorned and prepared like Sakka’s abode, appeared like a charnel ground filled with various kinds of corpses. The three realms of existence appeared to him like a burning house. He uttered the inspired exclamation, 'Alas, how oppressive! Alas, how afflicted!' His mind inclined exceedingly toward renunciation.

သော ‘‘အဇ္ဇေဝ မယာ မဟာဘိနိက္ခမနံ နိက္ခမိတုံ ဝဋ္ဋတီ’’တိ သယနာ ဝုဋ္ဌာယ ဒွါရသမီပံ ဂန္တွာ ‘‘ကော ဧတ္ထာ’’တိ အာဟ. ဥမ္မာရေ သီသံ ကတွာ နိပန္နော ဆန္နော – ‘‘အဟံ, အယျပုတ္တ, ဆန္နော’’တိ အာဟ. ‘‘အဇ္ဇာဟံ မဟာဘိနိက္ခမနံ နိက္ခမိတုကာမော, ဧကံ မေ အဿံ ကပ္ပေဟီ’’တိ အာဟ. သော ‘‘သာဓု, ဒေဝါ’’တိ အဿဘဏ္ဍကံ ဂဟေတွာ အဿသာလံ ဂန္တွာ ဂန္ဓတေလပ္ပဒီပေသု ဇလန္တေသု သုမနပဋ္ဋဝိတာနဿ ဟေဋ္ဌာ ရမဏီယေ ဘူမိဘာဂေ ဌိတံ ကဏ္ဍကံ အဿရာဇာနံ ဒိသွာ ‘‘အဇ္ဇ မယာ ဣမမေဝ ကပ္ပေတုံ ဝဋ္ဋတီ’’တိ ကဏ္ဍကံ ကပ္ပေသိ. သော ကပ္ပိယမာနောဝ အညာသိ ‘‘အယံ ကပ္ပနာ အတိဝိယ ဂါဠှာ, အညေသု ဒိဝသေသု ဥယျာနကီဠာဒိဂမနကာလေ ကပ္ပနာ ဝိယ န ဟောတိ[Pg.75], မယှံ အယျပုတ္တော အဇ္ဇ မဟာဘိနိက္ခမနံ နိက္ခမိတုကာမော ဘဝိဿတီ’’တိ. တတော တုဋ္ဌမာနသော မဟာဟသိတံ ဟသိ, သော သဒ္ဒေါ သကလနဂရံ ပတ္ထရိတွာ ဂစ္ဆေယျ. ဒေဝတာ ပန နံ သန္နိရုမ္ဘိတွာ န ကဿစိ သောတုံ အဒံသု.

He thought, 'Today it is fitting for me to make the great departure.' Rising from his bed, he went to the door and asked, 'Who is there?' Channa, lying with his head on the threshold, replied, 'It is I, young master, Channa.' 'Today I wish to make the great departure,' he said. 'Prepare a horse for me.' 'Very well, lord,' Channa replied. Taking the horse’s gear, he went to the stable. Seeing the royal steed Kaṇḍaka standing in a delightful spot beneath a canopy of jasmine cloth, with fragrant oil lamps burning, he thought, 'Today, it is fitting for me to prepare this very horse.' So he prepared Kaṇḍaka. As he was being prepared, Kaṇḍaka knew, 'This saddling is exceedingly firm; it is not like the saddling on other days when going to the park for pleasure. My young master must intend to make the great departure today.' Then, with a joyful heart, he gave a great neigh, a sound that would have spread throughout the entire city, but the deities restrained it, allowing no one to hear.

ဗောဓိသတ္တောပိ ခေါ ဆန္နံ ပေသေတွာဝ ‘‘ပုတ္တံ တာဝ ပဿိဿာမီ’’တိ စိန္တေတွာ နိသိန္နပလ္လင်္ကတော ဥဋ္ဌာယ ရာဟုလမာတုယာ ဝသနဋ္ဌာနံ ဂန္တွာ ဂဗ္ဘဒွါရံ ဝိဝရိ. တသ္မိံ ခဏေ အန္တောဂဗ္ဘေ ဂန္ဓတေလပ္ပဒီပေါ ဈာယတိ, ရာဟုလမာတာ သုမနမလ္လိကာဒီနံ ပုပ္ဖာနံ အမ္ဗဏမတ္တေန အဘိပ္ပကိဏ္ဏေ သယနေ ပုတ္တဿ မတ္ထကေ ဟတ္ထံ ဌပေတွာ နိဒ္ဒါယတိ. ဗောဓိသတ္တော ဥမ္မာရေ ပါဒံ ဌပေတွာ ဌိတကောဝ ဩလောကေတွာ ‘‘သစာဟံ ဒေဝိယာ ဟတ္ထံ အပနေတွာ မမ ပုတ္တံ ဂဏှိဿာမိ, ဒေဝီ ပဗုဇ္ဈိဿတိ, ဧဝံ မေ ဂမနန္တရာယော ဘဝိဿတိ, ဗုဒ္ဓေါ ဟုတွာဝ အာဂန္တွာ ပုတ္တံ ပဿိဿာမီ’’တိ ပါသာဒတလတော ဩတရိ. ယံ ပန ဇာတကဋ္ဌကထာယံ ‘‘တဒါ သတ္တာဟဇာတော ရာဟုလကုမာရော ဟောတီ’’တိ ဝုတ္တံ, တံ သေသဋ္ဌကထာသု နတ္ထိ, တသ္မာ ဣဒမေဝ ဂဟေတဗ္ဗံ.

Indeed, the Bodhisatta, having just sent Channa, thought, 'First, I shall see my son.' Rising from his seat, he went to Rāhulamātā’s dwelling and opened the door to her chamber. At that moment, inside the chamber, a lamp of fragrant oil was burning. Rāhulamātā lay sleeping on a bed strewn with an ambaṇa-measure of flowers, such as jasmine and mallikā, with her hand placed on her son's head. The Bodhisatta, placing his foot on the threshold, stood and looked, thinking, 'If I remove the queen's hand to take my son, the queen will awaken, and this will become an obstacle to my departure. Only after becoming a Buddha will I return and see my son.' So he descended from the palace terrace. As for what is stated in the Jātaka commentary—'At that time, Prince Rāhula was seven days old'—that is not found in the other commentaries. Therefore, this present account alone should be accepted.

ဧဝံ ဗောဓိသတ္တော ပါသာဒတလာ ဩတရိတွာ အဿသမီပံ ဂန္တွာ ဧဝမာဟ – ‘‘တာတ ကဏ္ဍက, တွံ အဇ္ဇ ဧကရတ္တိံ မံ တာရယ, အဟံ တံ နိဿာယ ဗုဒ္ဓေါ ဟုတွာ သဒေဝကံ လောကံ တာရယိဿာမီ’’တိ. တတော ဥလ္လင်္ဃိတွာ ကဏ္ဍကဿ ပိဋ္ဌိံ အဘိရုဟိ. ကဏ္ဍကော ဂီဝတော ပဋ္ဌာယ အာယာမေန အဋ္ဌာရသဟတ္ထော ဟောတိ, တဒနုစ္ဆဝိကေန ဥဗ္ဗေဓေန သမန္နာဂတော ထာမဇဝသမ္ပန္နော သဗ္ဗသေတော ဓောတသင်္ခသဒိသော. သော သစေ ဟသေယျ ဝါ ပဒသဒ္ဒံ ဝါ ကရေယျ, သဒ္ဒေါ သကလနဂရံ အဝတ္ထရေယျ, တသ္မာ ဒေဝတာ အတ္တနော အာနုဘာဝေန တဿ ယထာ န ကောစိ သုဏာတိ, ဧဝံ ဟသိတသဒ္ဒံ သန္နိရုမ္ဘိတွာ အက္ကမနအက္ကမနပဒဝါရေ ဟတ္ထတလာနိ ဥပနာမေသုံ. ဗောဓိသတ္တော အဿဝရဿ ပိဋ္ဌိဝေမဇ္ဈဂတော ဆန္နံ အဿဿ ဝါလဓိံ ဂါဟာပေတွာ အဍ္ဎရတ္တသမယေ မဟာဒွါရသမီပံ ပတ္တော. တဒါ ပန ရာဇာ ‘‘ဧဝံ မမ ပုတ္တော ယာယ ကာယစိ ဝေလာယ နဂရဒွါရံ ဝိဝရိတွာ နိက္ခမိတုံ န သက္ခိဿတီ’’တိ ဒွီသု ဒွါရကဝါဋေသု ဧကေကံ ပုရိသသဟဿေန ဝိဝရိတဗ္ဗံ ကာရေသိ. ဗောဓိသတ္တော ပန ထာမဗလသမ္ပန္နော ဟတ္ထိဂဏနာယ ကောဋိသဟဿဟတ္ထီနံ ဗလံ ဓာရေသိ, ပုရိသဂဏနာယ ဒသကောဋိသဟဿပုရိသာနံ [Pg.76] ဗလံ ဓာရေသိ. သော စိန္တေသိ – ‘‘သစေ ဒွါရံ န ဝိဝရိယျတိ, အဇ္ဇ ကဏ္ဍကဿ ပိဋ္ဌေ နိသိန္နောဝ ဝါလဓိံ ဂဟေတွာ ဌိတေန ဆန္နေန သဒ္ဓိံယေဝ ကဏ္ဍကံ ဦရုဟိ နိပ္ပီဠေတွာ အဋ္ဌာရသဟတ္ထုဗ္ဗေဓံ ပါကာရံ ဥပ္ပတိတွာ အတိက္ကမိဿာမီ’’တိ. ဆန္နောပိ စိန္တေသိ – ‘‘သစေ ဒွါရံ န ဝိဝရိယျတိ, အဟံ အတ္တနော သာမိကံ အယျပုတ္တံ ခန္ဓေ နိသီဒါပေတွာ ကဏ္ဍကံ ဒက္ခိဏေန ဟတ္ထေန ကုစ္ဆိယံ ပရိက္ခိပန္တော ဥပကစ္ဆန္တရေ ကတွာ ပါကာရံ ဥပ္ပတိတွာ အတိက္ကမိဿာမီ’’တိ. ကဏ္ဍကောပိ စိန္တေသိ – ‘‘သစေ ဒွါရံ န ဝိဝရိယျတိ, အဟံ အတ္တနော သာမိကံ ပိဋ္ဌေ ယထာနိသိန္နမေဝ ဆန္နေန ဝါလဓိံ ဂဟေတွာ ဌိတေန သဒ္ဓိံယေဝ ဥက္ခိပိတွာ ပါကာရံ ဥပ္ပတိတွာ အတိက္ကမိဿာမီ’’တိ. သစေ ဒွါရံ န ဝိဝရေယျ, ယထာစိန္တိတမေဝ တေသု တီသု ဇနေသု အညတရော သမ္ပာဒေယျ. ဒွါရေ ပန အဓိဝတ္ထာ ဒေဝတာ ဒွါရံ ဝိဝရိ.

Thus the Bodhisatta descended from the palace terrace, went to the horse's side, and said: 'Dear Kaṇḍaka, for this one night, carry me across. Relying on you, having become a Buddha, I shall help the world with its gods to cross over.' Then, leaping up, he mounted Kaṇḍaka's back. Kaṇḍaka was eighteen cubits in length from his neck, with a proportionate height, possessed of strength and speed, and was entirely white like a polished conch shell. If he were to neigh or make a sound with his hooves, the noise would spread throughout the entire city. Therefore, the deities, by their own power, suppressed the sound of his neighing and placed their palms at every footstep so that no one would hear. The Bodhisatta, seated in the middle of the noble horse's back, had Channa take hold of the horse's tail, and at midnight, he reached the vicinity of the great gate. Now, at that time, the king, thinking, 'Thus my son will not be able to leave by opening the city gate at any time,' had caused each of the two gate-leaves to be made such that it required a thousand men to open it. The Bodhisatta, however, was endowed with great strength; in terms of elephants, he possessed the power of a thousand koṭis of elephants, and in terms of men, he possessed the power of ten thousand koṭis of men. He thought: 'If the gate is not opened, today, while seated on Kaṇḍaka's back, with Channa standing and holding the tail, I shall press Kaṇḍaka with my thighs and leap over the eighteen-cubit-high city wall to cross beyond.' Channa also thought: 'If the gate is not opened, I shall place my master, the noble prince, on my shoulder, and with my right hand encircling Kaṇḍaka's belly, tuck him under my arm and leap over the city wall to cross beyond.' Kaṇḍaka too thought: 'If the gate is not opened, I shall lift up my master on my back just as he is seated, along with Channa standing and holding the tail, and leap over the city wall to cross beyond.' If the gate had not opened, one of those three would have accomplished it just as they had thought. But the deity dwelling at the gate opened it.

တသ္မိံယေဝ ခဏေ မာရော ပါပိမာ ‘‘ဗောဓိသတ္တံ နိဝတ္တေဿာမီ’’တိ အာဂန္တွာ အာကာသေ ဌိတော အာဟ – ‘‘မာရိသ, မာ နိက္ခမိ, ဣတော တေ သတ္တမေ ဒိဝသေ စက္ကရတနံ ပါတုဘဝိဿတိ, ဒွိသဟဿပရိတ္တဒီပပရိဝါရာနံ စတုန္နံ မဟာဒီပါနံ ရဇ္ဇံ ကာရေဿသိ, နိဝတ္တ, မာရိသာ’’တိ. ‘‘ကောသိ တွ’’န္တိ? ‘‘အဟံ ဝသဝတ္တီ’’တိ. ‘‘မာရ, ဇာနာမဟံ မယှံ စက္ကရတနဿ ပါတုဘာဝံ, အနတ္ထိကောဟံ ရဇ္ဇေန, ဒသသဟဿိလောကဓာတုံ ဥန္နာဒေတွာ ဗုဒ္ဓေါ ဘဝိဿာမီ’’တိ အာဟ. မာရော ‘‘ဣတော ဒါနိ တေ ပဋ္ဌာယ ကာမဝိတက္ကံ ဝါ ဗျာပါဒဝိတက္ကံ ဝါ ဝိဟိံသာဝိတက္ကံ ဝါ စိန္တိတကာလေ ဇာနိဿာမီ’’တိ ဩတာရာပေက္ခော ဆာယာ ဝိယ အနုဂစ္ဆန္တော အနုဗန္ဓိ.

At that very moment, Māra the Evil One, thinking, 'I will turn the Bodhisatta back,' approached and, standing in the air, said: 'Good sir, do not go forth! On the seventh day from now, the Wheel-Treasure will appear to you. You will rule over the four great continents with their retinue of two thousand lesser isles. Turn back, good sir!' 'Who are you?' 'I am Vasavattī.' 'Māra, I know of the appearance of my Wheel-Treasure, but I have no need for kingship. Causing the ten-thousandfold world-system to resound, I will become a Buddha,' he said. Māra, thinking, 'From this day forward, I shall know whenever you think a thought of sensual desire, a thought of ill will, or a thought of cruelty,' began to follow him closely, looking for an opportunity, like an ever-present shadow.

ဗောဓိသတ္တောပိ ဟတ္ထဂတံ စက္ကဝတ္တိရဇ္ဇံ ခေဠပိဏ္ဍံ ဝိယ အနပေက္ခော ဆဍ္ဍေတွာ မဟန္တေန သက္ကာရေန နဂရာ နိက္ခမိ. အာသာဠှိပုဏ္ဏမာယ ဥတ္တရာသာဠှနက္ခတ္တေ ဝတ္တမာနေ, နိက္ခမိတွာ စ ပုန နဂရံ အပလောကေတုကာမော ဇာတော. ဧဝဉ္စ ပနဿ စိတ္တေ ဥပ္ပန္နမတ္တေယေဝ – ‘‘မဟာပုရိသ, န တယာ နိဝတ္တေတွာ ဩလောကနကမ္မံ ကတ’’န္တိ ဝဒမာနာ ဝိယ မဟာပထဝီ ကုလာလစက္ကံ ဝိယ ဆိဇ္ဇိတွာ ပရိဝတ္တိ. ဗောဓိသတ္တော နဂရာဘိမုခေါ ဌတွာ နဂရံ ဩလောကေတွာ တသ္မိံ ပထဝိပ္ပဒေသေ ကဏ္ဍကနိဝတ္တနစေတိယဋ္ဌာနံ ဒဿေတွာ ဂန္တဗ္ဗမဂ္ဂါဘိမုခံ ကဏ္ဍကံ ကတွာ ပါယာသိ မဟန္တေန သက္ကာရေန ဥဠာရေန သိရိသောဘဂ္ဂေန. တဒါ ကိရဿ ဒေဝတာ ပုရတော သဋ္ဌိ ဥက္ကာသဟဿာနိ ဓာရယိံသု, ပစ္ဆတော သဋ္ဌိ[Pg.77], ဒက္ခိဏပဿတော သဋ္ဌိ, ဝါမပဿတော သဋ္ဌီတိ. အပရာ ဒေဝတာ စက္ကဝါဠမုခဝဋ္ဋိယံ အပရိမာဏာ ဥက္ကာ ဓာရယိံသု. အပရာ ဒေဝတာ စ နာဂသုပဏ္ဏာဒယော စ ဒိဗ္ဗေဟိ ဂန္ဓေဟိ မာလာဟိ စုဏ္ဏေဟိ ဓူပေဟိ ပူဇယမာနာ ဂစ္ဆန္တိ, ပါရိစ္ဆတ္တကပုပ္ဖေဟိ စေဝ မန္ဒာရဝပုပ္ဖေဟိ စ ဃနမေဃဝုဋ္ဌိကာလေ ဓာရာဟိ ဝိယ နဘံ နိရန္တရံ အဟောသိ, ဒိဗ္ဗာနိ သံဂီတာနိ ပဝတ္တိံသု, သမန္တတော အဋ္ဌ တူရိယာနိ, သဋ္ဌိ တူရိယာနီတိ အဋ္ဌသဋ္ဌိ တူရိယသတသဟဿာနိ ပဝတ္တယိံသု. တေသံ သဒ္ဒေါ သမုဒ္ဒကုစ္ဆိယံ မေဃဓနိတကာလော ဝိယ, ယုဂန္ဓရကုစ္ဆိယံ သာဂရနိဂ္ဃောသကာလော ဝိယ စ ဝတ္တတိ.

The Bodhisatta, regarding the universal kingship that had come into his hands as if it were a lump of spittle, discarded it without attachment and departed from the city with great ceremony. It was the full moon day of the month of Āsāḷha, while the Uttarāsāḷha constellation was ascendant. Having departed, he became desirous of looking back at the city. And just as this thought arose in his mind, the great earth turned around like a potter's wheel, as if to say, 'Great Being, it is not for you to perform the act of turning back to look.' The Bodhisatta, standing facing the city, gazed upon it and pointed out in that spot the place for the 'Shrine of Kaṇḍaka's Turning Back.' Then, turning Kaṇḍaka towards the path to be taken, he proceeded with great ceremony and magnificent splendor. It is said that at that time, deities held sixty thousand torches before him, sixty thousand behind him, sixty thousand to his right, and sixty thousand to his left. Other deities, along with nāgas, supaṇṇas, and others, went along worshiping him with divine perfumes, garlands, powders, and incense. The sky was filled continuously with Pāricchattaka and Mandārava flowers, like streams of rain during a heavy downpour. Divine music played, and all around, sixty-eight hundred thousand musical instruments sounded. Their sound was like the thunder of clouds in the heart of the ocean, and like the roar of the sea in the heart of Mount Yugandhara.

ဣမိနာ သိရိသောဘဂ္ဂေန ဂစ္ဆန္တော ဗောဓိသတ္တော ဧကရတ္တေနေဝ တီဏိ ရဇ္ဇာနိ အတိက္ကမ္မ တိံသယောဇနမတ္ထကေ အနောမာနဒီတီရံ ပါပုဏိ. ကိံ ပန အဿော တတော ပရံ ဂန္တုံ န သက္ကောတီတိ? နော န သက္ကောတိ. သော ဟိ ဧကံ စက္ကဝါဠဂဗ္ဘံ နာဘိယာ ဌိတစက္ကဿ နေမိဝဋ္ဋိံ မဒ္ဒန္တော ဝိယ အန္တန္တေန စရိတွာ ပုရေပါတရာသမေဝ အာဂန္တွာ အတ္တနော သမ္ပာဒိတံ ဘတ္တံ ဘုဉ္ဇိတုံ သမတ္ထော. တဒါ ပန ဒေဝနာဂသုပဏ္ဏာဒီဟိ အာကာသေ ဌတွာ ဩဿဋ္ဌေဟိ ဂန္ဓမာလာဒီဟိ ယာဝ ဦရုပ္ပဒေသာ သဉ္ဆန္နသရီရံ အာကဍ္ဎိတွာ ဂန္ဓမာလာဇဋံ ဆိန္ဒန္တဿ အတိပပဉ္စော အဟောသိ, တသ္မာ တိံသယောဇနမတ္တမေဝ အဂမာသိ. အထ ဗောဓိသတ္တော နဒီတီရေ ဌတွာ ဆန္နံ ပုစ္ဆိ – ‘‘ကာ နာမ အယံ နဒီ’’တိ? ‘‘အနောမာ နာမ, ဒေဝါ’’တိ. ‘‘အမှာကမ္ပိ ပဗ္ဗဇ္ဇာ အနောမာ ဘဝိဿတီ’’တိ ပဏှိယာ ဃဋ္ဋေန္တော အဿဿ သညံ အဒါသိ. အဿော စ ဥပ္ပတိတွာ အဋ္ဌုသဘဝိတ္ထာရာယ နဒိယာ ပါရိမတီရေ အဋ္ဌာသိ.

With this glorious splendor, the Bodhisatta traveled and in a single night crossed three kingdoms, reaching the bank of the Anomā River at a distance of thirty yojanas. But could the horse not go further than that? It was not that he was unable. For he was capable of traversing an entire world-system, circling its edge as if treading upon the rim of a wheel fixed at its hub, and returning before the morning meal to eat his prepared food. At that time, however, there was a great delay for him cutting through the tangle of perfumes and garlands scattered by gods, nāgas, supaṇṇas, and others standing in the sky, which covered his body up to the thighs. Therefore, he went only thirty yojanas. Then the Bodhisatta, standing on the riverbank, asked Channa, 'What is the name of this river?' 'It is called Anomā, lord.' 'Our renunciation, too, shall be peerless (anomā),' he said, and striking the horse with his heel, he gave it a signal. The horse leaped up and stood on the far bank of the river, which was eight usabhas wide.

ဗောဓိသတ္တော အဿပိဋ္ဌိတော ဩရုယှ ရဇတပဋ္ဋသဒိသေ ဝါဠုကာပုလိနေ ဌတွာ ဆန္နံ အာမန္တေသိ – ‘‘သမ္မ ဆန္န, တွံ မယှံ အာဘရဏာနိ စေဝ ကဏ္ဍကဉ္စ အာဒါယ ဂစ္ဆ, အဟံ ပဗ္ဗဇိဿာမီ’’တိ. ‘‘အဟမ္ပိ, ဒေဝ, ပဗ္ဗဇိဿာမီ’’တိ. ဗောဓိသတ္တော ‘‘န လဗ္ဘာ တယာ ပဗ္ဗဇိတုံ, ဂစ္ဆေဝ တွ’’န္တိ တိက္ခတ္တုံ ပဋိဗာဟိတွာ အာဘရဏာနိ စေဝ ကဏ္ဍကဉ္စ ပဋိစ္ဆာပေတွာ စိန္တေသိ – ‘‘ဣမေ မယှံ ကေသာ သမဏသာရုပ္ပာ န ဟောန္တိ, အညော ဗောဓိသတ္တဿ ကေသေ ဆိန္ဒိတုံ ယုတ္တရူပေါ နတ္ထီ’’တိ. တတော ‘‘သယမေဝ ခဂ္ဂေန ဆိန္ဒိဿာမီ’’တိ ဒက္ခိဏေန ဟတ္ထေန အသိံ ဂဟေတွာ ဝါမဟတ္ထေန မောဠိယာ သဒ္ဓိံ စူဠံ ဂဟေတွာ ဆိန္ဒိ. ကေသာ ဒွင်္ဂုလမတ္တာ ဟုတွာ ဒက္ခိဏတော အာဝဋ္ဋမာနာ သီသံ [Pg.78] အလ္လီယိံသု. တေသံ ယာဝဇီဝံ တဒေဝ ပမာဏံ အဟောသိ, မဿု စ တဒနုရူပံ, ပုန ကေသမဿုဩဟာရဏကိစ္စံ နာမ နာဟောသိ. ဗောဓိသတ္တော သဟ မောဠိယာ စူဠံ ဂဟေတွာ ‘‘သစာဟံ သမ္ဗုဒ္ဓေါ ဘဝိဿာမိ, အာကာသေ တိဋ္ဌတု. နော စေ, ဘူမိယံ ပတတူ’’တိ အန္တလိက္ခေ ခိပိ. သာ စူဠာ ယောဇနပ္ပမာဏံ ဌာနံ အဗ္ဘုဂ္ဂန္တွာ အာကာသေ အဋ္ဌာသိ. သက္ကော ဒေဝရာဇာ ဒိဗ္ဗစက္ခုနာ ဩလောကေတွာ ယောဇနိယရတနစင်္ကောဋကေန သမ္ပဋိစ္ဆိတွာ တာဝတိံသဘဝနေ စူဠာမဏိစေတိယံ နာမ ပတိဋ္ဌာပေသိ.

The Bodhisatta dismounted from the horse and stood on a sandbank like a silver plate. He addressed Channa, "Friend Channa, take my ornaments and Kaṇḍaka and go. I shall go forth." "I too, lord, will go forth," Channa replied. The Bodhisatta refused him three times, saying, "It is not permissible for you to go forth. You must go." After entrusting the ornaments and Kaṇḍaka to him, he reflected, "These locks of mine are not suitable for an ascetic. There is no one else fit to cut the Bodhisatta’s hair." Then he thought, "I shall cut them myself with my sword." Taking the sword in his right hand and grasping his crest together with the topknot with his left hand, he cut it off. The hair, becoming two finger-widths in length, curled to the right and clung to his head. For the rest of his life, it remained that length, and his beard was in conformity with it. Never again was there a need to cut his hair or shave his beard. The Bodhisatta, holding the crest together with the topknot, declared, "If I am to become a fully enlightened Buddha, let this remain in the sky. If not, let it fall to the ground," and hurled it into the air. The crest rose to a height of one yojana and remained suspended in the air. Sakka, the king of the gods, saw it with his divine eye and received it in a jeweled casket one yojana in size. He established it in the Tāvatiṃsa heaven as the Cūḷāmaṇi Cetiya.

‘‘ဆေတွာန မောဠိံ ဝရဂန္ဓဝါသိတံ, ဝေဟာယသံ ဥက္ခိပိ သကျပုင်္ဂဝေါ;

သဟဿနေတ္တော သိရသာ ပဋိဂ္ဂဟိ, ရတနစင်္ကောဋဝရေန ဝါသဝေါ’’တိ. (မ. နိ. အဋ္ဌ. ၁.၂၂၂);

Having cut off his topknot, perfumed with excellent fragrance, the bull of the Sakyans threw it into the sky. The thousand-eyed Vāsava received it on his head with an excellent jeweled casket.

ပုန ဗောဓိသတ္တော စိန္တေသိ – ‘‘ဣမာနိ ကာသိကဝတ္ထာနိ မယှံ န သမဏသာရုပ္ပာနီ’’တိ. အထဿ ကဿပဗုဒ္ဓကာလေ ပုရာဏသဟာယကော ဃဋိကာရမဟာဗြဟ္မာ ဧကံ ဗုဒ္ဓန္တရံ ဇရံ အပ္ပတ္တေန မိတ္တဘာဝေန စိန္တေသိ – ‘‘အဇ္ဇ မေ သဟာယကော မဟာဘိနိက္ခမနံ နိက္ခန္တော, သမဏပရိက္ခာရမဿ ဂဟေတွာ ဂစ္ဆိဿာမီ’’တိ.

Again, the Bodhisatta thought: "These Kasi cloths are not suitable for me as an ascetic." Then, Ghaṭikāra Mahābrahmā, his old friend from the time of Kassapa Buddha, their friendship not having faded over one Buddha-interval, thought: "Today my friend has gone forth on the Great Renunciation; I will take the requisites of an ascetic and go to him."

‘‘တိစီဝရဉ္စ ပတ္တော စ, ဝါသီ သူစိ စ ဗန္ဓနံ;

ပရိဿာဝနေန အဋ္ဌေတေ, ယုတ္တယောဂဿ ဘိက္ခူနော’’တိ. –

The three robes, the bowl, the razor, the needle, and the belt, together with the water strainer—these eight are fitting for a monk devoted to the practice.

ဣမေ အဋ္ဌ ပရိက္ခာရေ အာဟရိတွာ အဒါသိ. ဗောဓိသတော အရဟဒ္ဓဇံ နိဝါသေတွာ ဥတ္တမပဗ္ဗဇိတဝေသံ ဂဏှိတွာ ‘‘ဆန္န, တွံ မမ ဝစနေန မာတာပိတူနံ အာရောဂျံ ဝဒေဟီ’’တိ ဝတွာ ဥယျောဇေသိ. ဆန္နော ဗောဓိသတ္တံ ဝန္ဒိတွာ ပဒက္ခိဏံ ကတွာ ပက္ကာမိ. ကဏ္ဍကော ပန ဆန္နေန သဒ္ဓိံ မန္တယမာနဿ ဗောဓိသတ္တဿ ဝစနံ သုဏန္တောဝ ‘‘နတ္ထိ ဒါနိ မယှံ ပုန သာမိနော ဒဿန’’န္တိ စိန္တေတွာ စက္ခုပထံ ဝိဇဟန္တော သောကံ အဓိဝါသေတုံ အသက္ကောန္တော ဟဒယေန ဖလိတေန ကာလံ ကတွာ တာဝတိံသဘဝနေ ကဏ္ဍကော နာမ ဒေဝပုတ္တော ဟုတွာ နိဗ္ဗတ္တိ. ဆန္နဿ ပဌမံ ဧကောဝ သောကော အဟောသိ, ကဏ္ဍကဿ ပန ကာလကိရိယာယ ဒုတိယေန သောကေန ပီဠိတော ရောဒန္တော ပရိဒေဝန္တော နဂရံ အဂမာသိ.

Bringing these eight requisites, Ghaṭikāra gave them. The Bodhisatta, donning the banner of the Arahants and taking on the supreme appearance of a renunciant, said, "Channa, in my name, inform my mother and father of my well-being," and then dismissed him. Channa paid homage to the Bodhisatta, circumambulated him respectfully, and departed. But Kaṇḍaka, hearing the words of the Bodhisatta as he conversed with Channa, thought, "Now I will not see my master again." As he passed from sight, unable to endure his sorrow, his heart broke, and he died. He was reborn in the Tāvatiṃsa heaven as a deva named Kaṇḍaka. At first, Channa had but a single sorrow; but now, afflicted by a second sorrow at the death of Kaṇḍaka, he went toward the city, weeping and lamenting.

ဗောဓိသတ္တော [Pg.79] ပဗ္ဗဇိတွာ တသ္မိံယေဝ ပဒေသေ အနုပိယံ နာမ အမ္ဗဝနံ အတ္ထိ, တတ္ထ သတ္တာဟံ ပဗ္ဗဇ္ဇာသုခေန ဝီတိနာမေတွာ ဧကဒိဝသေနေဝ တိံသယောဇနမဂ္ဂံ ပဒသာ ဂန္တွာ ရာဇဂဟံ ပါဝိသိ. ပဝိသိတွာ စ သပဒါနံ ပိဏ္ဍာယ စရိ. သကလနဂရံ ဗောဓိသတ္တဿ ရူပဒဿနေနေဝ ဓနပါလကေ ပဝိဋ္ဌေ ရာဇဂဟံ ဝိယ စ, အသုရိန္ဒေ ပဝိဋ္ဌေ ဒေဝနဂရံ ဝိယ စ သင်္ခေါဘံ အဂမာသိ. ရာဇပုရိသာ ဂန္တွာ ‘‘ဒေဝ, ဧဝရူပေါ နာမ သတ္တော နဂရေ ပိဏ္ဍာယ စရတိ, ‘ဒေဝေါ ဝါ မနုဿော ဝါ နာဂေါ ဝါ သုပဏ္ဏော ဝါ အသုကော နာမ ဧသော’တိ န ဇာနာမာ’’တိ အာရောစေသုံ. ရာဇာ ပါသာဒတလေ ဌတွာ မဟာပုရိသံ ဒိသွာ အစ္ဆရိယဗ္ဘုတစိတ္တော ပုရိသေ အာဏာပေသိ – ‘‘ဂစ္ဆထ, ဘဏေ, ဝီမံသထ, သစေ အမနုဿော ဘဝိဿတိ, နဂရာ နိက္ခမိတွာ အန္တရဓာယိဿတိ, သစေ ဒေဝတာ ဘဝိဿတိ, အာကာသေန ဂစ္ဆိဿတိ, သစေ နာဂေါ ဘဝိဿတိ, ပထဝိယံ နိမုဇ္ဇိတွာ ဂမိဿတိ, သစေ မနုဿော ဘဝိဿတိ, ယထာလဒ္ဓံ ဘိက္ခံ ပရိဘုဉ္ဇိဿတီ’’တိ.

After going forth, the Bodhisatta spent seven days enjoying the bliss of renunciation in a mango grove named Anupiya in that very region. Then, in a single day, he walked thirty yojanas on foot and entered Rājagaha. Having entered, he went for alms from house to house in sequence. At the mere sight of the Bodhisatta's form, the entire city was thrown into an uproar, like Rājagaha when the elephant Dhanapālaka entered it, or like the city of the gods when the lord of the asuras entered. The king's men went and reported, "Sire, a being of such appearance is walking for alms in the city. We do not know if he is a god, a human, a nāga, or a supaṇṇa, nor do we know who he is." The king, standing on the palace terrace and seeing the Great Being, his mind filled with wonder and amazement, commanded his men: "Go, sirs, and investigate. If he is a non-human, he will leave the city and disappear. If he is a deity, he will travel through the sky. If he is a nāga, he will dive into the earth and depart. If he is a human, he will consume the alms he has received."

မဟာပုရိသောပိ ခေါ မိဿကဘတ္တံ သံဟရိတွာ ‘‘အလံ မေ ဧတ္တကံ ယာပနာယာ’’တိ ဉတွာ ပဝိဋ္ဌဒွါရေနေဝ နဂရာ နိက္ခမိတွာ ပဏ္ဍဝပဗ္ဗတစ္ဆာယာယံ ပုရတ္ထိမာဘိမုခေါ နိသီဒိတွာ အာဟာရံ ပရိဘုဉ္ဇိတုံ အာရဒ္ဓေါ. အထဿ အန္တာနိ ပရိဝတ္တိတွာ မုခေန နိက္ခမနာကာရပ္ပတ္တာနိ အဟေသုံ. တတော သော တေန အတ္တဘာဝေန ဧဝရူပဿ အာဟာရဿ စက္ခုနာပိ အဒိဋ္ဌပုဗ္ဗတာယ တေန ပဋိကူလာဟာရေန အဋ္ဋီယမာနောပိ ဧဝံ အတ္တနာ ဧဝ အတ္တာနံ ဩဝဒိ – ‘‘သိဒ္ဓတ္ထ, တွံ သုလဘအန္နပါနေ ကုလေ တိဝဿိကဂန္ဓသာလိဘောဇနံ နာနဂ္ဂရသေဟိ ဘုဉ္ဇနဋ္ဌာနေ နိဗ္ဗတ္တိတွာပိ ဧကံ ပံသုကူလိကံ ဒိသွာ ‘ကဒါ နု ခေါ အဟမ္ပိ ဧဝရူပေါ ဟုတွာ ပိဏ္ဍာယ စရိတွာ ဘုဉ္ဇိဿာမိ, ဘဝိဿတိ နု ခေါ မေ သော ကာလော’တိ စိန္တေတွာ နိက္ခန္တော, ဣဒါနိ ကိန္နာမေတံ ကရောသီ’’တိ ဧဝံ အတ္တာနံ ဩဝဒိတွာ နိဗ္ဗိကာရော ဟုတွာ အာဟာရံ ပရိဘုဉ္ဇိ.

Indeed, the Great Man, having collected the mixed alms-food, and knowing, 'This much is sufficient for my sustenance,' departed from the city by the very gate through which he had entered. In the shade of Paṇḍava Mountain, he sat facing east and began to partake of the food. Then his intestines turned over and seemed as if they would emerge from his mouth. Thereupon, though he was distressed by that repulsive food—the likes of which he had never before seen with his own eyes in this existence—he admonished himself in this way: 'Siddhattha, though you were born into a family where food and drink were easily obtained, in a place where you partook of three-year-old fragrant sāli rice with various excellent flavors, upon seeing a single wearer of rag-robes, you thought, "When, indeed, shall I also become like this, wander for alms, and eat? Will that time ever come for me?" and having so thought, you went forth. Now, what is this you are doing?' Having thus admonished himself, he became free of revulsion and partook of the food.

ရာဇပုရိသာ တံ ပဝတ္တိံ ဒိသွာ ဂန္တွာ ရညော အာရောစေသုံ. ရာဇာ ဒူတဝစနံ သုတွာ ဝေဂေန နဂရာ နိက္ခမိတွာ ဗောဓိသတ္တဿ သန္တိကံ ဂန္တွာ ဣရိယာပထသ္မိံယေဝ ပသီဒိတွာ ဗောဓိသတ္တဿ သဗ္ဗံ ဣဿရိယံ နိယျာတေသိ. ဗောဓိသတ္တော ‘‘မယှံ, မဟာရာဇ, ဝတ္ထုကာမေဟိ ဝါ ကိလေသကာမေဟိ ဝါ အတ္ထော နတ္ထိ, အဟံ ပရမာဘိသမ္ဗောဓိံ ပတ္ထယန္တော နိက္ခန္တော’’တိ အာဟ. ရာဇာ အနေကပ္ပကာရံ ယာစန္တောပိ တဿ စိတ္တံ အလဘိတွာ ‘‘အဒ္ဓါ တွံ ဗုဒ္ဓေါ ဘဝိဿသိ[Pg.80], ဗုဒ္ဓဘူတေန ပန တယာ ပဌမံ မမ ဝိဇိတံ အာဂန္တဗ္ဗ’’န္တိ ပဋိညံ ဂဏှိ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန ‘‘ပဗ္ဗဇ္ဇံ ကိတ္တယိဿာမိ, ယထာ ပဗ္ဗဇိ စက္ခုမာ’’တိ ဣမံ ပဗ္ဗဇ္ဇာသုတ္တံ (သု. နိ. ၄၀၇) သဒ္ဓိံ အဋ္ဌကထာယ ဩလောကေတွာ ဝေဒိတဗ္ဗော.

The king's men, seeing this event, went and informed the king. Hearing the messenger's words, the king swiftly departed from the city, went to the Bodhisatta's presence, and, becoming serene simply at his deportment, offered all his sovereignty to the Bodhisatta. The Bodhisatta said, 'Great King, I have no need for sensual pleasures, whether of objects or of defilements. I have gone forth aspiring for supreme, perfect enlightenment.' The king, though he pleaded in many ways, could not win over his mind, and so he received his promise, saying: 'Assuredly, you will become a Buddha. But having become a Buddha, you must first come to my kingdom.' This is the summary here. The full account, however, should be understood by examining the Pabbajjā Sutta (Snp 3.1) together with its commentary, which begins: 'I shall proclaim the going forth, how the One with Vision went forth.'

ဗောဓိသတ္တောပိ ခေါ ရညော ပဋိညံ ဒတွာ အနုပုဗ္ဗေန စာရိကံ စရမာနော အာဠာရဉ္စ ကာလာမံ ဥဒကဉ္စ ရာမပုတ္တံ ဥပသင်္ကမိတွာ သမာပတ္တိယော နိဗ္ဗတ္တေတွာ ‘‘နာယံ မဂ္ဂေါ ဗောဓာယာ’’တိ တမ္ပိ သမာပတ္တိဘာဝနံ အနလင်္ကရိတွာ သဒေဝကဿ လောကဿ အတ္တနော ထာမဝီရိယသန္ဒဿနတ္ထံ မဟာပဓာနံ ပဒဟိတုကာမော ဥရုဝေလံ ဂန္တွာ ‘‘ရမဏီယော ဝတာယံ ဘူမိဘာဂေါ’’တိ တတ္ထေဝ ဝါသံ ဥပဂန္တွာ မဟာပဓာနံ ပဒဟိ. တေပိ ခေါ ကောဏ္ဍညပ္ပမုခါ ပဉ္စဝဂ္ဂိယာ ဂါမနိဂမရာဇဓာနီသု ဘိက္ခာယ စရန္တာ တတ္ထ ဗောဓိသတ္တံ သမ္ပာပုဏိံသု. အထ နံ ဆဗ္ဗဿာနိ မဟာပဓာနံ ပဒဟန္တံ ‘‘ဣဒါနိ ဗုဒ္ဓေါ ဘဝိဿတိ, ဣဒါနိ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ ပရိဝေဏသမ္မဇ္ဇနာဒိကာယ ဝတ္တပဋိပတ္တိယာ ဥပဋ္ဌဟမာနာ သန္တိကာဝစရာ အဟေသုံ. ဗောဓိသတ္တောပိ ခေါ ‘‘ကောဋိပ္ပတ္တံ ဒုက္ကရကာရိကံ ကရိဿာမီ’’တိ ဧကတိလတဏ္ဍုလာဒီဟိပိ ဝီတိနာမေသိ, သဗ္ဗသောပိ အာဟာရုပစ္ဆေဒနံ အကာသိ. ဒေဝတာပိ လောမကူပေဟိ ဩဇံ ဥပသံဟရမာနာ ပက္ခိပိံသု.

The Bodhisatta, indeed, having given his promise to the king, journeyed in due course and approached Āḷāra Kālāma and Udaka Rāmaputta. Having produced the meditative attainments, he concluded, 'This is not the path to enlightenment.' Not prizing even that cultivation of attainments, and desiring to undertake the great striving in order to show his own perfection of strength and energy to the world with its devas, he went to Uruvelā. Thinking, 'Truly, this tract of land is delightful!' he took up residence right there and undertook the great striving. Then the five ascetics headed by Koṇḍañña, while wandering for alms in villages, towns, and royal cities, also came upon the Bodhisatta there. As he was undertaking the great striving for six years, they attended to him with the practice of various duties, such as sweeping the compound, thinking, 'Now he will become a Buddha, now he will become a Buddha,' and they remained in his vicinity. The Bodhisatta, for his part, thinking, 'I will perform the difficult practice to its utmost limit,' sustained himself on single sesame seeds, grains of rice, and the like, and eventually undertook a complete cessation of food. Deities also inserted nutritive essence, gathering it through the pores of his skin.

အထဿ တာယ နိရာဟာရတာယ ပရမကသိရပ္ပတ္တတာယ သုဝဏ္ဏဝဏ္ဏောပိ ကာယော ကာဠဝဏ္ဏော အဟောသိ, ဒွတ္တိံသမဟာပုရိသလက္ခဏာနိ ပဋိစ္ဆန္နာနိ အဟေသုံ. အပ္ပေကဒါ အာနာပါနကဇ္ဈာနံ ဈာယန္တော မဟာဝေဒနာဘိတုန္နော ဝိသညီဘူတော စင်္ကမနကောဋိယံ ပတတိ. အထ နံ ဧကစ္စာ ဒေဝတာ ‘‘ကာလင်္ကတော သမဏော ဂေါတမော’’တိ ဝဒန္တိ. ဧကစ္စာ ‘‘ဝိဟာရောတွေဝေသော အရဟတ’’န္တိ စ အာဟံသု. တတ္ထ ယာသံ ‘‘ကာလင်္ကတော’’တိ သညာ အဟောသိ, တာ ဂန္တွာ သုဒ္ဓေါဒနမဟာရာဇဿ အာရောစေသုံ – ‘‘တုမှာကံ ပုတ္တော ကာလင်္ကတော’’တိ. ‘‘မမ ပုတ္တော ဗုဒ္ဓေါ ဟုတွာ ကာလင်္ကတော, အဟုတွာ’’တိ? ‘‘ဗုဒ္ဓေါ ဘဝိတုံ နာသက္ခိ, ပဓာနဘူမိယံယေဝ ပတိတွာ ကာလင်္ကတော’’တိ. ဣဒံ သုတွာ ရာဇာ – ‘‘နာဟံ သဒ္ဒဟာမိ, မမ [Pg.81] ပုတ္တဿ ဗောဓိံ အပ္ပတွာ ကာလကိရိယာ နာမ နတ္ထီ’’တိ ပဋိက္ခိပိ. ‘‘ကသ္မာ ပန ရာဇာ န သဒ္ဒဟတီ’’တိ? ကာလဒေဝလတာပသဝန္ဒာပနဒိဝသေ ဇမ္ဗုရုက္ခမူလေ စ ပါဋိဟာရိယာနံ ဒိဋ္ဌတ္တာ.

Then, due to that lack of food and his attainment of extreme emaciation, his golden-hued body became dark in color, and the thirty-two marks of a Great Man became concealed. On one occasion, while absorbed in the jhāna of mindfulness of breathing, he was overwhelmed by great pain, lost consciousness, and fell at the end of his walking path. Then certain deities said, 'The ascetic Gotama is dead.' Others said, 'This is but the abiding of the Arahants.' Thereupon, those deities who perceived 'He is dead' went and reported to the great king Suddhodana, 'Your son is dead.' The king asked, 'Did my son die after becoming a Buddha, or without having become one?' They replied, 'He was unable to become a Buddha; he fell on the very ground of his striving and died.' Hearing this, the king rejected it, saying, 'I do not believe it. For my son, there is no such thing as dying without attaining enlightenment.' Why, then, did the king not believe? Because of having seen the miracles on the day he was presented for homage to the ascetic Kāladevala and at the foot of the rose-apple tree.

ပုန ဗောဓိသတ္တေ သညံ ပဋိလဘိတွာ ဥဋ္ဌိတေ တာ ဒေဝတာ ဂန္တွာ ‘‘အရောဂေါ တေ, မဟာရာဇ, ပုတ္တော’’တိ အာရောစေသုံ. ရာဇာ ‘‘ဇာနာမဟံ မမ ပုတ္တဿ အမရဏဘာဝ’’န္တိ ဝဒတိ. မဟာသတ္တဿ ဆဗ္ဗဿာနိ ဒုက္ကရကာရိကံ ကရောန္တဿေဝ အာကာသေ ဂဏ္ဌိကရဏကာလော ဝိယ အဟောသိ. သော ‘‘အယံ ဒုက္ကရကာရိကာ နာမ ဗောဓာယ မဂ္ဂေါ န ဟောတီ’’တိ ဩဠာရိကံ အာဟာရံ အာဟာရေတုံ ဂါမနိဂမေသု ပိဏ္ဍာယ စရိတွာ အာဟာရံ အာဟရိ. အထဿ ဒွတ္တိံသမဟာပုရိသလက္ခဏာနိ ပါကတိကာနိ အဟေသုံ, ကာယောပိ သုဝဏ္ဏဝဏ္ဏော အဟောသိ. ပဉ္စဝဂ္ဂိယာ ဘိက္ခူ ‘‘အယံ ဆဗ္ဗဿာနိ ဒုက္ကရကာရိကံ ကရောန္တောပိ သဗ္ဗညုတံ ပဋိဝိဇ္ဈိတုံ နာသက္ခိ, ဣဒါနိ ဂါမနိဂမာဒီသု ပိဏ္ဍာယ စရိတွာ ဩဠာရိကံ အာဟာရံ အာဟရမာနော ကိံ သက္ခိဿတိ, ဗာဟုလိကော ဧသ ပဓာနဝိဗ္ဘန္တော, သီသံ နှာယိတုကာမဿ ဥဿာဝဗိန္ဒုတက္ကနံ ဝိယ အမှာကံ ဧတဿ သန္တိကာ ဝိသေသတက္ကနံ, ကိံ နော ဣမိနာ’’တိ မဟာပုရိသံ ပဟာယ အတ္တနော အတ္တနော ပတ္တစီဝရံ ဂဟေတွာ အဋ္ဌာရသယောဇနမဂ္ဂံ ဂန္တွာ ဣသိပတနံ ပဝိသိံသု.

When the Bodhisatta regained consciousness and stood up, those deities went and announced, 'Great King, your son is well.' The king said, 'I know my son's state of being beyond death.' For the Great Being, performing the difficult practice for six years was like a time of tying knots in the sky. Realizing, 'This practice of austerities is not the path to enlightenment,' he wandered for alms in villages and towns to partake of substantial food. Then the thirty-two marks of a Great Man reappeared in their natural state, and his body again became the color of gold. The five ascetics thought: 'For six years this one performed difficult austerities and yet was unable to penetrate to omniscience. Now, wandering for alms in villages, towns, and so on, and partaking of substantial food, what will he be able to achieve? He has become indulgent, he has strayed from the striving. For us to expect any distinction from him is like someone who wants to wash his head thinking of a dewdrop. What use is he to us?' Abandoning the Great Man, they took their own bowls and robes, traveled the eighteen-yojana road, and entered Isipatana.

တေန ခေါ ပန သမယေန ဥရုဝေလာယံ သေနာနိဂမေ သေနာနိကုဋုမ္ဗိကဿ ဂေဟေ နိဗ္ဗတ္တာ သုဇာတာ နာမ ဒါရိကာ ဝယပ္ပတ္တာ ဧကသ္မိံ နိဂြောဓရုက္ခေ ပတ္ထနံ အကာသိ – ‘‘သစာဟံ သမဇာတိကံ ကုလဃရံ ဂန္တွာ ပဌမဂဗ္ဘေ ပုတ္တံ လဘိဿာမိ, အနုသံဝစ္ဆရံ တေ သတသဟဿပရိစ္စာဂေန ဗလိကမ္မံ ကရိဿာမီ’’တိ. တဿာ သာ ပတ္ထနာ သမိဇ္ဈိ. သာ မဟာသတ္တဿ ဒုက္ကရကာရိကံ ကရောန္တဿ ဆဋ္ဌေ ဝဿေ ပရိပုဏ္ဏေ ဝိသာခါပုဏ္ဏမာယံ ဗလိကမ္မံ ကာတုကာမာ ဟုတွာ ပုရေတရံယေဝ ဓေနုသဟဿံ လဋ္ဌိမဓုကဝနေ စရာပေတွာ, တာသံ ခီရံ ပဉ္စ ဓေနုသတာနိ ပါယေတွာ, တာသံ ခီရံ အဍ္ဎတိယာနိ စ သတာနီတိ ဧဝံ ယာဝ သောဠသန္နံ ဓေနူနံ ခီရံ အဋ္ဌ ဓေနုယော ပိဝန္တိ, တာဝ ခီရဿ ဗဟလတဉ္စ မဓုရတဉ္စ ဩဇဝန္တတဉ္စ ပတ္ထယမာနာ ခီရပရိဝတ္တနံ နာမ အကာသိ. သာ ဝိသာခါပုဏ္ဏမဒိဝသေ ‘‘ပါတောဝ ဗလိကမ္မံ ကရိဿာမီ’’တိ ရတ္တိယာ ပစ္စူသသမယံ ပစ္စုဋ္ဌာယ တာ အဋ္ဌ ဓေနုယော ဒုဟာပေသိ. ဝစ္ဆကာ ဓေနူနံ [Pg.82] ထနမူလံ န အာဂမံသု, ထနမူလေ ပန နဝဘာဇနေသု ဥပနီတမတ္တေသု အတ္တနော ဓမ္မတာယ ခီရဓာရာ ပဂ္ဃရိံသု. တံ အစ္ဆရိယံ ဒိသွာ သုဇာတာ သဟတ္ထေနေဝ ခီရံ ဂဟေတွာ နဝဘာဇနေ ပက္ခိပိတွာ သဟတ္ထေနေဝ အဂ္ဂိံ ကတွာ ပစိတုံ အာရဘိ.

At that time, in Senānigama village near Uruvelā, a girl named Sujātā, born into the household of the householder Sena, had come of age. She made a vow at a certain banyan tree: 'If I marry into a family of equal status and conceive a son in my first pregnancy, I will make an offering to you worth one hundred thousand every year.' Her wish was fulfilled. When the sixth year of the Great Being’s severe ascetic practice was completed, on the Visākhā full moon day, she desired to make her offering. Some time before, she had a thousand cows graze in a forest of sweet-creeper. She fed the milk of those cows to five hundred cows, the milk of those to two hundred and fifty, and so on, until the milk of sixteen cows was drunk by eight cows. Desiring the richness, sweetness, and vital essence of the milk, she performed what is called the 'transfer of milk.' On the Visākhā full moon day, she rose at dawn, thinking, 'I will make the offering early.' She had those eight cows milked. The calves did not approach the cows’ udders, but as soon as new vessels were brought near the base of the udders, streams of milk flowed out by their own nature. Seeing this marvel, Sujātā herself took the milk, poured it into a new vessel, kindled a fire with her own hands, and began to cook.

တသ္မိံ ပါယာသေ ပစ္စမာနေ မဟန္တာ မဟန္တာ ပုဗ္ဗုဠာ ဥဋ္ဌဟိတွာ ဒက္ခိဏာဝဋ္ဋာ ဟုတွာ သဉ္စရန္တိ. ဧကဖုသိတမ္ပိ ဗဟိ န ဥပ္ပတတိ, ဥဒ္ဓနတော အပ္ပမတ္တကောပိ ဓူမော န ဥဋ္ဌဟတိ. တသ္မိံ သမယေ စတ္တာရော လောကပါလာ အာဂန္တွာ ဥဒ္ဓနေ အာရက္ခံ ဂဏှိံသု, မဟာဗြဟ္မာ ဆတ္တံ ဓာရေသိ, သက္ကော အလာတာနိ သမာနေန္တော အဂ္ဂိံ ဇာလေသိ. ဒေဝတာ ဒွိသဟဿဒီပပရိဝါရေသု စတူသု မဟာဒီပေသု ဒေဝမနုဿာနံ ဥပကပ္ပနဩဇံ အတ္တနော ဒေဝါနုဘာဝေန ဒဏ္ဍကဗဒ္ဓံ မဓုပဋလံ ပီဠေတွာ မဓုံ ဂဏှမာနာ ဝိယ သံဟရိတွာ တတ္ထ ပက္ခိပိံသု. အညေသု ဟိ ကာလေသု ဒေဝတာ ကဗဠေ ကဗဠေ ဩဇံ ပက္ခိပိံသု, သမ္ဗောဓိပ္ပတ္တဒိဝသေ စ ပရိနိဗ္ဗာနဒိဝသေ စ ဥက္ခလိယံယေဝ ပက္ခိပိံသု. သုဇာတာ ဧကဒိဝသေယေဝ တတ္ထ အတ္တနော ပါကဋာနိ အနေကာနိ အစ္ဆရိယာနိ ဒိသွာ ပုဏ္ဏံ နာမ ဒါသိံ အာမန္တေသိ – ‘‘အမ္မ ပုဏ္ဏေ, အဇ္ဇ အမှာကံ ဒေဝတာ အတိဝိယ ပသန္နာ, မယာ ဟိ ဧတ္တကေ ကာလေ ဧဝရူပံ အစ္ဆရိယံ နာမ န ဒိဋ္ဌပုဗ္ဗံ, ဝေဂေန ဂန္တွာ ဒေဝဋ္ဌာနံ ပဋိဇဂ္ဂါဟီ’’တိ. သာ ‘‘သာဓု, အယျေ’’တိ တဿာ ဝစနံ သမ္ပဋိစ္ဆိတွာ တုရိတတုရိတာ ရုက္ခမူလံ အဂမာသိ.

While that milk-rice was cooking, great bubbles arose and moved in a clockwise direction. Not a single drop spattered outside, nor did even a wisp of smoke rise from the hearth. At that time, the Four Great Kings came and stood guard over the hearth, Mahābrahmā held a parasol, and Sakka, tending the firebrands, kindled the fire. The deities, with their divine power, collected the nutritive essence of devas and humans on the four great continents with their two thousand surrounding islands—as if squeezing honey from a honeycomb attached to a stick—and poured it therein. For at other times, the deities would place essence in each morsel, but on the day of His full enlightenment and the day of His Parinibbāna, they placed it directly into the cooking pot. Sujātā, seeing these many manifest wonders on that single day, addressed her maidservant named Puṇṇā: 'Dear Puṇṇā, today our deity is exceedingly pleased. Never before in all this time have I seen such a wonder. Go quickly and prepare the deity’s place.' She replied, 'Very well, mistress,' and, accepting her words, hurried to the foot of the tree.

ဗောဓိသတ္တောပိ ခေါ တသ္မိံ ရတ္တိဘာဂေ ပဉ္စ မဟာသုပိနေ (အ. နိ. ၅.၁၉၆) ဒိသွာ ပရိဂ္ဂဏှန္တော ‘‘နိဿံသယံ အဇ္ဇာဟံ ဗုဒ္ဓေါ ဘဝိဿာမီ’’တိ ကတသန္နိဋ္ဌာနော တဿာ ရတ္တိယာ အစ္စယေန ကတသရီရပဋိဇဂ္ဂနော ဘိက္ခာစာရကာလံ အာဂမယမာနော ပါတောဝ အာဂန္တွာ တသ္မိံ ရုက္ခမူလေ နိသီဒိ, အတ္တနော ပဘာယ သကလံ ရုက္ခမူလံ ဩဘာသယမာနော. အထ ခေါ သာ ပုဏ္ဏာ အာဂန္တွာ အဒ္ဒသ ဗောဓိသတ္တံ ရုက္ခမူလေ ပါစီနလောကဓာတုံ ဩလောကယမာနံ နိသိန္နံ, သရီရတော စဿ နိက္ခန္တာဟိ ပဘာဟိ သကလရုက္ခံ သုဝဏ္ဏဝဏ္ဏံ. ဒိသွာနဿာ ဧတဒဟောသိ – ‘‘အဇ္ဇ အမှာကံ ဒေဝတာ ရုက္ခတော ဩရုယှ သဟတ္ထေနေဝ ဗလိကမ္မံ သမ္ပဋိစ္ဆိတုံ နိသိန္နာ မညေ’’တိ ဥဗ္ဗေဂပ္ပတ္တာ ဟုတွာ ဝေဂေန အာဂန္တွာ သုဇာတာယ ဧတမတ္ထံ အာရောစေသိ.

The Bodhisatta, for his part, having seen the five great dreams during that night and reflecting upon them, made the resolution: 'Without a doubt, today I shall become a Buddha.' At the end of that night, having attended to his bodily needs and while awaiting the time for the alms-round, he went forth early in the morning and sat at the foot of that tree, illuminating the entire base of the tree with his radiance. Then Puṇṇā arrived and saw the Bodhisatta seated at the foot of the tree, gazing toward the eastern world-sphere. With the rays of light emanating from his body, the entire tree became the color of gold. Seeing this, it occurred to her: 'Today, our deity has descended from the tree and is seated, I believe, to receive the offering with his own hands!' Overcome with joy, she returned quickly and reported the matter to Sujātā.

သုဇာတာ [Pg.83] တဿာ ဝစနံ သုတွာ တုဋ္ဌမာနသာ ဟုတွာ ‘‘အဇ္ဇ ဒါနိ ပဋ္ဌာယ မမ ဇေဋ္ဌဓီတုဋ္ဌာနေ တိဋ္ဌာဟီ’’တိ ဓီတု အနုစ္ဆဝိကံ သဗ္ဗာလင်္ကာရံ အဒါသိ. ယသ္မာ ပန ဗုဒ္ဓဘာဝံ ပါပုဏနဒိဝသေ သတသဟဿဂ္ဃနိကာ ဧကာ သုဝဏ္ဏပါတိ လဒ္ဓုံ ဝဋ္ဋတိ, တသ္မာ သာ ‘‘သုဝဏ္ဏပါတိယံ ပါယာသံ ပက္ခိပိဿာမီ’’တိ စိတ္တံ ဥပ္ပာဒေတွာ သတသဟဿဂ္ဃနိကံ သုဝဏ္ဏပါတိံ နီဟရာပေတွာ တတ္ထ ပါယာသံ ပက္ခိပိတုကာမာ ပက္ကဘာဇနံ အာဝဇ္ဇေသိ. သဗ္ဗော ပါယာသော ပဒုမပတ္တတော ဥဒကံ ဝိယ ဝတ္တိတွာ ပါတိယံ ပတိဋ္ဌာသိ, ဧကပါတိပူရမတ္တောဝ အဟောသိ. သာ တံ ပါတိံ အညာယ ပါတိယာ ပဋိကုဇ္ဇိတွာ ဩဒါတဝတ္ထေန ဝေဌေတွာ သယံ သဗ္ဗာလင်္ကာရေဟိ အတ္တဘာဝံ အလင်္ကရိတွာ တံ ပါတိံ အတ္တနော သီသေ ဌပေတွာ မဟန္တေန အာနုဘာဝေန နိဂြောဓရုက္ခမူလံ ဂန္တွာ ဗောဓိသတ္တံ ဒိသွာ ဗလဝသောမနဿဇာတာ ‘‘ရုက္ခဒေဝတာ’’တိ သညာယ ဒိဋ္ဌဋ္ဌာနတော ပဋ္ဌာယ ဩနတောနတာ ဂန္တွာ သီသတော ပါတိံ ဩတာရေတွာ ဝိဝရိတွာ သုဝဏ္ဏဘိင်္ဂါရေန ဂန္ဓပုပ္ဖဝါသိတံ ဥဒကံ ဂဟေတွာ ဗောဓိသတ္တံ ဥပဂန္တွာ အဋ္ဌာသိ. ဃဋိကာရမဟာဗြဟ္မုနာ ဒိန္နော မတ္တိကာပတ္တော ဧတ္တကံ ကာလံ ဗောဓိသတ္တံ အဝိဇဟိတွာ တသ္မိံ ခဏေ အဒဿနံ ဂတော, ဗောဓိသတ္တော ပတ္တံ အပဿန္တော ဒက္ခိဏဟတ္ထံ ပသာရေတွာ ဥဒကံ သမ္ပဋိစ္ဆိ. သုဇာတာ သဟေဝ ပါတိယာ ပါယာသံ မဟာပုရိသဿ ဟတ္ထေ ဌပေသိ, မဟာပုရိသော သုဇာတံ ဩလောကေသိ. သာ အာကာရံ သလ္လက္ခေတွာ ‘‘အယျ, မယာ တုမှာကံ ပရိစ္စတ္တာ, တံ ဂဏှိတွာ ယထာရုစိ ကရောထာ’’တိ ဝန္ဒိတွာ ‘‘ယထာ မယှံ မနောရထော နိပ္ဖန္နော, ဧဝံ တုမှာကမ္ပိ နိပ္ဖဇ္ဇတူ’’တိ ဝတွာ သတသဟဿဂ္ဃနိကမ္ပိ သုဝဏ္ဏပါတိံ ပုရာဏကပဏ္ဏံ ဝိယ ပရိစ္စဇိတွာ အနပေက္ခာဝ ပက္ကာမိ.

Hearing her words, Sujātā, delighted in mind, said, 'From today onwards, you shall hold the place of my eldest daughter,' and gave her all the ornaments appropriate for a daughter. Now, since on the day he was to attain Buddhahood it was fitting that he receive a golden bowl worth a hundred thousand, she thought, 'I will place the milk-rice into a golden bowl.' She had a golden bowl worth a hundred thousand brought out and, wishing to place the milk-rice into it, tilted the cooking vessel. All the milk-rice, like water from a lotus leaf, rolled and settled in the bowl, becoming exactly one bowlful. She covered that bowl with another bowl, wrapped it with a white cloth, and having adorned herself with all her ornaments, she placed the bowl on her head and with great majesty went to the foot of the banyan tree. Seeing the Bodhisatta, she was filled with overwhelming joy and, with the perception that he was a tree deity, she approached from the place she first saw him, bowing lower and lower. Taking the bowl from her head, she uncovered it, and taking water fragrant with scents and flowers in a golden ewer, she approached the Bodhisatta and stood there. The earthenware bowl given by Ghaṭikāra Mahābrahmā, which had not left the Bodhisatta for so long, vanished at that very moment. Not seeing the bowl, the Bodhisatta stretched out his right hand and received the water. Sujātā placed the milk-rice, together with the bowl, into the Great Being’s hand. The Great Being looked at Sujātā. She, discerning his expression, paid homage and said, 'Venerable sir, I have relinquished this to you; take it and do as you please.' Then she said, 'Just as my heart's wish has been fulfilled, may yours also be fulfilled.' And having relinquished the golden bowl worth a hundred thousand as if it were an old leaf, she departed without attachment.

ဗောဓိသတ္တောပိ ခေါ နိသိန္နဋ္ဌာနာ ဝုဋ္ဌာယ ရုက္ခံ ပဒက္ခိဏံ ကတွာ ပါတိံ အာဒါယ နေရဉ္ဇရာယ တီရံ ဂန္တွာ အနေကေသံ ဗောဓိသတ္တသတသဟဿာနံ အဘိသမ္ဗုဇ္ဈနဒိဝသေ ဩတရိတွာ နှာနဋ္ဌာနံ သုပတိဋ္ဌိတံ နာမ အတ္ထိ, တဿာ တီရေ ပါတိံ ဌပေတွာ သုပတိဋ္ဌိတတိတ္ထေ ဩတရိတွာ နှတွာ အနေကဗုဒ္ဓသတသဟဿာနံ နိဝါသနံ အရဟဒ္ဓဇံ နိဝါသေတွာ ပုရတ္ထာဘိမုခေါ နိသီဒိတွာ ဧကဋ္ဌိတာလပက္ကပ္ပမာဏေ ဧကူနပဏ္ဏာသပိဏ္ဍေ ကတွာ သဗ္ဗံ အပ္ပောဒကမဓုပါယာသံ ပရိဘုဉ္ဇိ. သောယေဝဿ ဗုဒ္ဓဘူတသ သတ္တသတ္တာဟံ ဗောဓိမဏ္ဍေ ဝသန္တဿ [Pg.84] ဧကူနပဏ္ဏာသဒိဝသာနိ အာဟာရော အဟောသိ. ဧတ္တကံ ကာလံ အညော အာဟာရော နတ္ထိ, န နှာနံ, န မုခဓောဝနံ, န သရီရဝဠဉ္ဇော, ဈာနသုခေန ဖလသမာပတ္တိသုခေန စ ဝီတိနာမေသိ. တံ ပန ပါယာသံ ဘုဉ္ဇိတွာ သုဝဏ္ဏပါတိံ ဂဟေတွာ ‘‘သစာဟံ အဇ္ဇ ဗုဒ္ဓေါ ဘဝိဿာမိ, အယံ ပါတိ ပဋိသောတံ ဂစ္ဆတု, နော စေ ဘဝိဿာမိ, အနုသောတံ ဂစ္ဆတူ’’တိ ဝတွာ နဒီသောတေ ပက္ခိပိ. သာ သောတံ ဆိန္ဒမာနာ နဒီမဇ္ဈံ ဂန္တွာ မဇ္ဈဋ္ဌာနေနေဝ ဇဝသမ္ပန္နော အဿော ဝိယ အသီတိဟတ္ထမတ္တဋ္ဌာနံ ပဋိသောတံ ဂန္တွာ ဧကသ္မိံ အာဝဋ္ဋေ နိမုဇ္ဇိတွာ ကာဠနာဂရာဇဘဝနံ ဂန္တွာ တိဏ္ဏံ ဗုဒ္ဓါနံ ပရိဘောဂပါတိယော ‘‘ကိလိ ကိလီ’’တိ ရဝံ ကာရယမာနာ ပဟရိတွာ တာသံ သဗ္ဗဟေဋ္ဌိမာ ဟုတွာ အဋ္ဌာသိ. ကာဠော နာဂရာဇာ တ သဒ္ဒံ သုတွာ ‘‘ဟိယျော ဧကော ဗုဒ္ဓေါ နိဗ္ဗတ္တိ, ပုန အဇ္ဇ ဧကော နိဗ္ဗတ္တော’’တိ ဝတွာ အနေကေဟိ ပဒသတေဟိ ထုတိယော ဝဒမာနော ဥဋ္ဌာသိ. တဿ ကိရ မဟာပထဝိယာ ဧကယောဇနတိဂါဝုတပ္ပမာဏံ နဘံ ပူရေတွာ အာရောဟနကာလော အဇ္ဇ ဝါ ဟိယျော ဝါ သဒိသော အဟောသိ.

The Bodhisatta, rising from his seat, circumambulated the tree, and taking the bowl, went to the bank of the Nerañjarā River. There is a bathing ford named Supatiṭṭhita, where many hundreds of thousands of Bodhisattas descend to bathe on the day of their supreme enlightenment. Placing the bowl on the bank, he descended into the Supatiṭṭhita ford, bathed, and put on the banner of Arahantship, the garment worn by many hundreds of thousands of Buddhas. Then, facing east, he sat down and made forty-nine lumps, each the size of a ripe palmyra fruit-stone, and consumed all the sweetened milk-rice with little water. This very meal was his only nourishment for the forty-nine days—the seven weeks he dwelt at the Bodhi-maṇḍa after becoming a Buddha. During that entire time, there was no other food, no bathing, no washing of the face, nor any tending to the body; he passed the time with the bliss of jhāna and the bliss of fruition attainment. After consuming the milk-rice, he took the golden bowl and resolved, 'If today I am to become a Buddha, may this bowl go upstream; if not, may it go downstream.' Having spoken thus, he cast it into the river current. The bowl, cutting through the current, went to the middle of the river and from there, like a swift horse, it traveled upstream for a distance of eighty cubits. Then, in a single whirlpool, it sank and went to the abode of the Nāga King Kāḷa. There it struck the bowls used by the three previous Buddhas, making a 'kili kili' sound, and came to rest beneath them all. Hearing that sound, the Nāga King Kāḷa said, 'Yesterday a Buddha arose; today another has arisen!' and he rose up, uttering praises in many hundreds of verses. It is said his ascent, during which he filled the sky for a distance of one yojana and three gāvutas, was as magnificent today as it was yesterday.

ဗောဓိသတ္တောပိ နဒီတီရမှိ သုပုပ္ဖိတသာလဝနေ ဒိဝါဝိဟာရံ ကတွာ သာယနှသမယံ ပုပ္ဖာနံ ဝဏ္ဋတော မုစ္စနကာလေ ဒေဝတာဟိ အလင်္ကတေန အဋ္ဌူသဘဝိတ္ထာရေန မဂ္ဂေန သီဟော ဝိယ ဝိဇမ္ဘမာနော ဗောဓိရုက္ခာဘိမုခေါ ပါယာသိ. နာဂယက္ခသုပဏ္ဏာဒယော ဒိဗ္ဗေဟိ ဂန္ဓပုပ္ဖာဒီဟိ ပူဇယိံသု, ဒိဗ္ဗသံဂီတာဒီနိ ပဝတ္တယိံသု, ဒသသဟဿီ လောကဓာတု ဧကဂန္ဓာ ဧကမာလာ ဧကသာဓုကာရာ အဟောသိ. တသ္မိံ သမယေ သောတ္ထိယော နာမ တိဏဟာရကော တိဏံ အာဒါယ ပဋိပထေ အာဂစ္ဆန္တော မဟာပုရိသဿ အာကာရံ ဉတွာ အဋ္ဌ တိဏမုဋ္ဌိယော အဒါသိ. ဗောဓိသတ္တော တိဏံ ဂဟေတွာ ဗောဓိမဏ္ဍံ အာရုယှ ဒက္ခိဏဒိသာဘာဂေ ဥတ္တရာဘိမုခေါ အဋ္ဌာသိ. တသ္မိံ ခဏေ ဒက္ခိဏစက္ကဝါဠံ ဩသီဒိတွာ ဟေဋ္ဌာ အဝီစိသမ္ပတ္တံ ဝိယ အဟောသိ. ဥတ္တရစက္ကဝါဠံ ဥလ္လင်္ဃိတွာ ဥပရိ ဘဝဂ္ဂပ္ပတ္တံ ဝိယ အဟောသိ. ဗောဓိသတ္တော ‘‘ဣဒံ သမ္ဗောဓိပါပုဏနဋ္ဌာနံ န ဘဝိဿတိ မညေ’’တိ ပဒက္ခိဏံ ကရောန္တော ပစ္ဆိမဒိသာဘာဂံ ဂန္တွာ ပုရတ္ထိမာဘိမုခေါ အဋ္ဌာသိ, တတော ပစ္ဆိမစက္ကဝါဠံ ဩသီဒိတွာ ဟေဋ္ဌာ အဝီစိသမ္ပတ္တံ ဝိယ အဟောသိ, ပုရတ္ထိမစက္ကဝါဠံ ဥလ္လင်္ဃိတွာ ဥပရိ ဘဝဂ္ဂပ္ပတ္တံ ဝိယ အဟောသိ. ဌိတဋ္ဌိတဋ္ဌာနေ ကိရဿ နေမိဝဋ္ဋိပရိယန္တေ အက္ကန္တံ နာဘိယာ ပတိဋ္ဌိတမဟာသကဋစက္ကံ ဝိယ မဟာပထဝီ ဩနတုန္နတာ [Pg.85] အဟောသိ. ဗောဓိသတ္တော ‘‘ဣဒမ္ပိ သမ္ဗောဓိပါပုဏနဋ္ဌာနံ န ဘဝိဿတိ မညေ’’တိ ပဒက္ခိဏံ ကရောန္တော ဥတ္တရဒိသာဘာဂံ ဂန္တွာ ဒက္ခိဏာဘိမုခေါ အဋ္ဌာသိ. တတော ဥတ္တရစက္ကဝါဠံ ဩသီဒိတွာ ဟေဋ္ဌာ အဝီစိသမ္ပတ္တံ ဝိယ အဟောသိ, ဒက္ခိဏစက္ကဝါဠံ ဥလ္လင်္ဃိတွာ ဥပရိ ဘဝဂ္ဂပ္ပတ္တံ ဝိယ အဟောသိ. ဗောဓိသတ္တော ‘‘ဣဒမ္ပိ သမ္ဗောဓိပါပုဏနဋ္ဌာနံ န ဘဝိဿတိ မညေ’’တိ ပဒက္ခိဏံ ကရောန္တော ပုရတ္ထိမဒိသာဘာဂံ ဂန္တွာ ပစ္ဆိမာဘိမုခေါ အဋ္ဌာသိ. ပုရတ္ထိမဒိသာဘာဂေ ပန သဗ္ဗဗုဒ္ဓါနံ ပလ္လင်္ကဋ္ဌာနံ အဟောသိ, တံ နေဝ ဆမ္ဘတိ, န ကမ္ပတိ. ဗောဓိသတ္တော ‘‘ဣဒံ သဗ္ဗဗုဒ္ဓါနံ အဝိဇဟိတံ အစလဋ္ဌာနံ ကိလေသပဉ္ဇရဝိဒ္ဓံသနဋ္ဌာန’’န္တိ ဉတွာ တာနိ တိဏာနိ အဂ္ဂေ ဂဟေတွာ စာလေသိ, တာဝဒေဝ စုဒ္ဒသဟတ္ထော ပလ္လင်္ကော အဟောသိ. တာနိပိ ခေါ တိဏာနိ တထာရူပေန သဏ္ဌာနေန သဏ္ဌဟိံသု, ယထာရူပံ သုကုသလော စိတ္တကာရော ဝါ ပေါတ္ထကာရော ဝါ အာလိခိတုမ္ပိ သမတ္ထော နတ္ထိ. ဗောဓိသတ္တော ဗောဓိက္ခန္ဓံ ပိဋ္ဌိတော ကတွာ ပုရတ္ထာဘိမုခေါ ဒဠှမာနသော ဟုတွာ –

The Bodhisatta, having spent the day in a well-flowered sāla grove by the riverbank, set out towards the Bodhi tree in the evening as the flowers were falling from their stalks. Striding like a lion, he moved with majestic grace along a path adorned by deities, a path eight usabhas wide. Nāgas, yakkhas, and supaṇṇas honored him with divine fragrances and flowers, while celestial music played. The ten-thousandfold world system became filled with a single fragrance, a single garland, and a single acclamation of praise. At that time, a grass-carrier named Sotthiya, carrying grass, recognized the Great Being’s bearing on the path and offered eight handfuls of grass. The Bodhisatta took the grass and ascended the Bodhi-maṇḍa, standing facing north in the southern sector. At that moment, the southern world-system seemed to sink down as if reaching Avīci, while the northern world-system rose up as if touching the pinnacle of existence. The Bodhisatta thought, 'This may not be the place for attaining enlightenment,' and circumambulated to the western sector, standing facing east. Then the western world-system seemed to sink down as if reaching Avīci, while the eastern world-system rose up as if touching the pinnacle of existence. Wherever he stood, it is said, the great earth rose and fell like a great cartwheel, sinking at the rim and rising at the hub. The Bodhisatta thought, 'This too may not be the place for attaining enlightenment,' and circumambulated to the northern sector, standing facing south. Then the northern world-system seemed to sink down as if reaching Avīci, while the southern world-system rose up as if touching the pinnacle of existence. The Bodhisatta thought, 'This too may not be the place for attaining enlightenment,' and circumambulated to the eastern sector, standing facing west. In the eastern sector, however, was the seat of all Buddhas—unshaken and unmoving. Recognizing it as 'the unshaken, unabandoned place of all Buddhas, the spot for destroying the cage of defilements,' he took the blades of grass by their tips and shook them out. Instantly, a fourteen-cubit seat appeared. The blades of grass arranged themselves in such a pattern that not even the most skilled painter or sculptor could depict it. The Bodhisatta turned his back to the trunk of the Bodhi tree, faced east, and with a firm resolve—

‘‘ကာမံ တစော စ နှာရု စ, အဋ္ဌိ စ အဝသိဿတု;

ဥပသုဿတု နိဿေသံ, သရီရေ မံသလောဟိတံ. (အ. နိ. ၂.၅;

မ. နိ. ၂.၁၈၄) –

"Let skin, sinews, and bone remain; let all the flesh and blood in my body dry up.

‘န တွေဝါဟံ သမ္မာသမ္ဗောဓိံ အပ္ပတွာ ဣမံ ပလ္လင်္ကံ ဘိန္ဒိဿာမီ’’’တိ အသနိသတသန္နိပါတေနပိ အဘေဇ္ဇရူပံ အပရာဇိတပလ္လင်္ကံ အာဘုဇိတွာ နိသီဒိ.

I will not break this cross-legged posture until I have attained perfect self-enlightenment.' Having made this resolution, he sat down, assuming the unconquerable cross-legged posture, unbreakable even by the impact of a hundred thunderbolts.

တသ္မိံ သမယေ မာရော ပါပိမာ – ‘‘သိဒ္ဓတ္ထကုမာရော မယှံ ဝသံ အတိက္ကမိတုကာမော, န ဒါနိဿ အတိက္ကမိတုံ ဒဿာမီ’’တိ မာရဗလဿ သန္တိကံ ဂန္တွာ ဧတမတ္ထံ အာရောစေတွာ မာရဃောသနံ နာမ ဃောသာပေတွာ မာရဗလံ အာဒါယ နိက္ခမိ. သာ မာရသေနာ မာရဿ ပုရတော ဒွါဒသယောဇနာ ဟောတိ, ဒက္ခိဏတော စ ဝါမတော စ ဒွါဒသယောဇနာ, ပစ္ဆတော စက္ကဝါဠပရိယန္တံ ကတွာ ဌိတာ, ဥဒ္ဓံ နဝယောဇနုဗ္ဗေဓာ ဟောတိ, ယဿာ ဥန္နဒန္တိယာ ဥန္နာဒသဒ္ဒေါ ယောဇနသဟဿတော ပဋ္ဌာယ ပထဝိဥန္ဒြိယနသဒ္ဒေါဝိယ သူယတိ. အထ မာရော ဒေဝပုတ္တော ဒိယဍ္ဎယောဇနသတိကံ ဂိရိမေခလံ နာမ ဟတ္ထိံ အဘိရုဟိတွာ ဗာဟုသဟဿံ မာပေတွာ နာနာဝုဓာနိ အဂ္ဂဟေသိ. အဝသေသာယပိ မာရပရိသာယ ဒွေ ဇနာ ဧကသဒိသာ ဧကသဒိသံ အာဝုဓံ ဂဏှန္တာ နာဟေသုံ. နာနာဝဏ္ဏာ နာနပ္ပကာရမုခါ ဟုတွာ နာနာဝုဓာနိ ဂဏှန္တာ ဗောဓိသတ္တံ အဇ္ဈောတ္ထရမာနာ အာဂမံသု.

At that time, Māra the Evil One thought: "Prince Siddhattha wishes to escape from my control. I will not allow him to escape!" He went to the presence of the Māra army, announced this matter, and had the war cry of Māra proclaimed. Taking the Māra army, he set out. That Māra army stretched twelve yojanas in front of Māra, twelve yojanas to the right and left, and behind it extended to the edge of the world-system. It stood nine yojanas high, and as it roared, the sound of its tumult was heard from a thousand yojanas away, like the sound of the earth splitting. Then Māra the deva's son mounted the elephant Girimekhala, one hundred and fifty yojanas in height, and conjured a thousand arms, seizing various weapons. Even among the rest of Māra's followers, no two persons were alike, nor did two persons wield weapons of the same kind. With varied colors and faces of different shapes, brandishing various weapons, they advanced, assailing the Bodhisatta.

ဒသသဟဿစက္ကဝါဠဒေဝတာ [Pg.86] ပန မဟာသတ္တဿ ထုတိယော ဝဒမာနာ အဋ္ဌံသု. သက္ကော ဒေဝရာဇာ ဝိဇယုတ္တရသင်္ခံ ဓမမာနော အဋ္ဌာသိ. သော ကိရ သင်္ခေါ ဝီသဟတ္ထသတိကော ဟောတိ, သကိံ ဝါတံ ဂါဟာပေတွာ ဓမိယမာနော စတ္တာရော မာသေ သဒ္ဒံ ကရိတွာ နိဿဒ္ဒေါ ဟောတိ. မဟာကာဠနာဂရာဇာ အတိရေကပဒသတေန ဝဏ္ဏံ ဝဏ္ဏေန္တောဝ အဋ္ဌာသိ, မဟာဗြဟ္မာ သေတစ္ဆတ္တံ ဓာရယမာနော အဋ္ဌာသိ. မာရဗလေ ပန ဗောဓိမဏ္ဍံ ဥပသင်္ကမန္တေ တေသံ ဧကောပိ ဌာတုံ နာသက္ခိ, သမ္မုခသမ္မုခဋ္ဌာနေနေဝ ပလာယိံသု. ကာဠော နာမ နာဂရာဇာပိ ပထဝိယံ နိမုဇ္ဇိတွာ ပဉ္စယောဇနသတိကံ မဉ္ဇေရိကနာဂဘဝနံ ဂန္တွာ ဥဘောဟိ ဟတ္ထေဟိ မုခံ ပိဒဟိတွာ နိပန္နော. သက္ကော ဒေဝရာဇာပိ ဝိဇယုတ္တရသင်္ခံ ပိဋ္ဌိယံ ကတွာ စက္ကဝါဠမုခဝဋ္ဋိယံ အဋ္ဌာသိ, မဟာဗြဟ္မာ သေတစ္ဆတ္တံ ကောဋိယံ ဂဟေတွာ ဗြဟ္မလောကမေဝ အဂမာသိ. ဧကဒေဝတာပိ ဌာတုံ သမတ္ထာ နာမ နာဟောသိ. မဟာပုရိသော ပန ဧကကောဝ နိသီဒိ.

Meanwhile, the deities of the ten thousand world-systems stood uttering praises of the Great Being. Sakka, the king of gods, stood blowing the Vijayuttara conch shell. That conch, they say, was one hundred and twenty cubits in length. Once filled with wind and blown, it could sound for four months before falling silent. The great Nāga king Mahākāḷa stood extolling him with more than a hundred verses. Mahā Brahmā stood holding aloft a white parasol. But as Māra’s forces approached the Bodhi-maṇḍa, not one of them could stand their ground; they fled in whatever direction they were facing. The Nāga king Kāḷa also plunged into the earth and retreated to his Mañjerika serpent palace, five hundred yojanas in extent, covering his face with both hands as he lay down. Sakka, the king of gods, placed the Vijayuttara conch on his back and stood at the edge of the world-system. Mahā Brahmā, taking the white parasol by its tip, returned to the Brahmā realm. Not a single deity was capable of standing firm. The Great Being alone sat.

မာရောပိ အတ္တနော ပရိသံ အာဟ – ‘‘တာတာ, သုဒ္ဓေါဒနပုတ္တေန သိဒ္ဓတ္ထေန သဒိသော အညော ပုရိသော နာမ နတ္ထိ, မယံ သမ္မုခါ ယုဒ္ဓံ ဒါတုံ န သက္ခိဿာမ, ပစ္ဆာဘာဂေန ဒဿာမာ’’တိ. မဟာပုရိသောပိ တီဏိ ပဿာနိ ဩလောကေတွာ သဗ္ဗဒေဝတာနံ ပလာတတ္တာ သုညာနိ အဒ္ဒသ. ပုန ဥတ္တရပဿေန မာရဗလံ အဇ္ဈောတ္ထရမာနံ ဒိသွာ ‘‘အယံ ဧတ္တကော ဇနော မံ ဧကကံ သန္ဓာယ မဟန္တံ ဝါယာမံ ကရောတိ, ဣမသ္မိံ ဌာနေ မယှံ မာတာ ဝါ ပိတာ ဝါ ဘာတာ ဝါ အညော ဝါ ကောစိ ဉာတကော နတ္ထိ, ဣမာ ပန ဒသ ပါရမိယောဝ မယှံ ဒီဃရတ္တံ ပုဋ္ဌပရိဇနသဒိသာ. တသ္မာ မယာ ပါရမိယောဝ ဗလဂ္ဂံ ကတွာ ပါရမိသတ္ထေနေဝ ပဟရိတွာ ဣမံ ဗလကာယံ ဝိဒ္ဓံသေတုံ ဝဋ္ဋတီ’’တိ ဒသ ပါရမိယော အာဝဇ္ဇမာနော နိသီဒိ.

Māra also addressed his own assembly: 'My dears, there is no other man equal to Siddhattha, the son of Suddhodana. We shall not be able to give battle face to face; we shall attack from the rear.' The Great Being, having surveyed the three directions and seeing them empty because all the deities had fled, then looked to the northern direction. There, he saw Māra's army overwhelming him and thought: 'This vast multitude is exerting great effort against me alone. In this place, I have no mother, father, brother, or any other relative. But these Ten Perfections have for a long time been like a well-nourished retinue to me. Therefore, it is proper for me to make the Perfections my vanguard, and having struck with the weapon of the Perfections, to scatter this host.' Reflecting thus on the Ten Perfections, he remained seated.

အထ ခေါ မာရော ဒေဝပုတ္တော – ‘‘ဝါတေနေဝ သိဒ္ဓတ္ထံ ပလာပေဿာမီ’’တိ ဝါတမဏ္ဍလံ သမုဋ္ဌာပေသိ. တင်္ခဏညေဝ ပုရတ္ထိမာဒိဘေဒါဝါတာ သမုဋ္ဌဟိတွာ အဒ္ဓယောဇနယောဇနဒွိယောဇနတိယောဇနပ္ပမာဏာနိ ပဗ္ဗတကူဋာနိ ပဒါလေတွာ ဝနဂစ္ဆရုက္ခာဒီနိ ဥဒ္ဓံမူလာနိ ကတွာ သမန္တာ ဂါမနိဂမေ စုဏ္ဏဝိစုဏ္ဏေ ကာတုံ သမတ္ထာပိ မဟာပုရိသဿ ပုညတေဇေန ဝိဟတာနုဘာဝါ ဗောဓိသတ္တံ ပတွာ ဗောဓိသတ္တဿ စီဝရကဏ္ဏမတ္တမ္ပိ စာလေတုံ နာသက္ခိံသု. တတော – ‘‘ဥဒကေန [Pg.87] နံ အဇ္ဈောတ္ထရိတွာ မာရေဿာမီ’’တိ မဟာဝဿံ သမုဋ္ဌာပေသိ. တဿာနုဘာဝေန ဥပရူပရိ သတပဋလသဟဿပဋလာဒိဘေဒါ ဝလာဟကာ ဥဋ္ဌဟိတွာ ဝဿိံသု. ဝုဋ္ဌိဓာရာဝေဂေန ပထဝီ ဆိဒ္ဒါဝဆိဒ္ဒါ အဟောသိ. ဝနရုက္ခာဒီနံ ဥပရိဘာဂေန မဟာမေဃော အာဂန္တွာ မဟာသတ္တဿ စီဝရေ ဥဿာဝဗိန္ဒုဂဟဏမတ္တမ္ပိ တေမေတုံ နာသက္ခိ. တတော ပါသာဏဝဿံ သမုဋ္ဌာပေသိ. မဟန္တာနိ မဟန္တာနိ ပဗ္ဗတကူဋာနိ ဓူမာယန္တာနိ ပဇ္ဇလန္တာနိ အာကာသေနာဂန္တွာ ဗောဓိသတ္တံ ပတွာ ဒိဗ္ဗမာလာဂုဠဘာဝံ အာပဇ္ဇိံသု. တတော ပဟရဏဝဿံ သမုဋ္ဌာပေသိ. ဧကတောဓာရာ ဥဘတောဓာရာ အသိသတ္တိခုရပ္ပာဒယော ဓူမာယန္တာ ပဇ္ဇလန္တာ အာကာသေနာဂန္တွာ ဗောဓိသတ္တံ ပတွာ ဒိဗ္ဗပုပ္ဖာနိ အဟေသုံ. တတော အင်္ဂါရဝဿံ သမုဋ္ဌာပေသိ. ကိံသုကဝဏ္ဏာ အင်္ဂါရာ အာကာသေနာဂန္တွာ ဗောဓိသတ္တဿ ပါဒမူလေ ဒိဗ္ဗပုပ္ဖာနိ ဟုတွာ ဝိကိရိံသု. တတော ကုက္ကုဠဝဿံ သမုဋ္ဌာပေသိ. အစ္စုဏှော အဂ္ဂိဝဏ္ဏော ကုက္ကုဠော အာကာသေနာဂန္တွာ ဗောဓိသတ္တဿ ပါဒမူလေ စန္ဒနစုဏ္ဏံ ဟုတွာ နိပတတိ. တတော ဝါလုကာဝဿံ သမုဋ္ဌာပေသိ. အတိသုခုမာ ဝါလုကာ ဓူမာယန္တာ ပဇ္ဇလန္တာ အာကာသေနာဂန္တွာ မဟာသတ္တဿ ပါဒမူလေ ဒိဗ္ဗပုပ္ဖာနိ ဟုတွာ နိပတိံသု. တတော ကလလဝဿံ သမုဋ္ဌာပေသိ, တံ ကလလံ ဓူမာယန္တံ ပဇ္ဇလန္တံ အာကာသေနာဂန္တွာ ဗောဓိသတ္တဿ ပါဒမူလေ ဒိဗ္ဗဝိလေပနံ ဟုတွာ နိပတတိ. တတော ‘‘ဣမိနာ ဘိံသေတွာ သိဒ္ဓတ္ထံ ပလာပေဿာမီ’’တိ အန္ဓကာရံ သမုဋ္ဌာပေသိ. တံ စတုရင်္ဂသမန္နာဂတံ အန္ဓကာရံ ဝိယ မဟာတမံ ဟုတွာ ဗောဓိသတ္တံ ပတွာ သူရိယပ္ပဘာဝိဟတံ ဝိယ အန္ဓကာရံ အန္တရဓာယိ.

Then Māra the devaputta, thinking, 'I will make Siddhattha flee with wind alone,' raised up a great wind. Instantly, winds arose from the east and other directions, splitting mountain peaks measuring half a yojana, one yojana, two yojanas, and three yojanas, uprooting forest groves and trees, and though capable of reducing villages and towns all around to dust and powder, their power was destroyed by the Great Being’s glorious merit. Upon reaching the Bodhisatta, they were not able to stir even the edge of the Bodhisatta's robe. Then, thinking, 'I will overwhelm him with water and kill him,' he raised up a great rain. By his power, clouds arose one above the other in layers of hundreds and thousands and poured down. By the force of the torrents, the earth became pitted with holes. A great cloud came over the tops of the forest trees but was not able to moisten the Great Being’s robe even to the extent of a dewdrop. Then he raised up a rain of rocks. Great mountain peaks, smoking and blazing, came through the sky, but upon reaching the Bodhisatta, they became divine bouquets of flowers. Then he raised up a rain of weapons. Single-edged and double-edged swords, spears, razors, and other weapons, smoking and blazing, came through the sky, but upon reaching the Bodhisatta, they became divine flowers. Then he raised up a rain of embers. Embers the color of kiṃsuka flowers came through the sky and scattered as divine flowers at the Bodhisatta’s feet. Then he raised up a rain of hot ashes. Extremely hot ash, the color of fire, came through the sky but became sandalwood powder at the Bodhisatta’s feet and fell. Then he raised up a rain of sand. Very fine sand, smoking and blazing, came through the sky but became divine flowers at the Great Being’s feet and fell. Then he raised up a rain of mud. That mud, smoking and blazing, came through the sky but became divine ointment at the Bodhisatta’s feet and fell. Then, thinking, 'By this I shall terrify Siddhattha and make him flee,' he raised up darkness. That darkness, becoming a great gloom as if endowed with four parts, upon reaching the Bodhisatta, vanished like darkness dispelled by the sun’s radiance.

ဧဝံ သော မာရော ဣမာဟိ နဝဟိ ဝါတဝဿပါသာဏပဟရဏအင်္ဂါရကုက္ကုဠဝါလုကာကလလန္ဓကာရဝုဋ္ဌီဟိ ဗောဓိသတ္တံ ပလာပေတုံ အသက္ကောန္တော – ‘‘ကိံ, ဘဏေ, တိဋ္ဌထ, ဣမံ သိဒ္ဓတ္ထကုမာရံ ဂဏှထ ဟနထ ပလာပေထာ’’တိ အတ္တနော ပရိသံ အာဏာပေတွာ သယမ္ပိ ဂိရိမေခလဿ ဟတ္ထိနော ခန္ဓေ နိသိန္နော စက္ကာဝုဓံ အာဒါယ ဗောဓိသတ္တံ ဥပသင်္ကမိတွာ ‘‘သိဒ္ဓတ္ထ, ဥဋ္ဌေဟိ ဧတသ္မာ ပလ္လင်္ကာ, နာယံ တုယှံ ပါပုဏာတိ, မယှံ ဧသ ပါပုဏာတီ’’တိ အာဟ. မဟာသတ္တော တဿ ဝစနံ သုတွာ အဝေါစ – ‘‘မာရ, နေဝ တယာ ဒသ ပါရမိယော ပူရိတာ, န ဥပပါရမိယော, န ပရမတ္ထပါရမိယော, နာပိ ပဉ္စ မဟာပရိစ္စာဂါ ပရိစ္စတ္တာ, န ဉာတတ္ထစရိယာ, န လောကတ္ထစရိယာ, န ဗုဒ္ဓတ္ထစရိယာ ပူရိတာ, သဗ္ဗာ တာ မယာယေဝ ပူရိတာ, တသ္မာ နာယံ ပလ္လင်္ကော တုယှံ ပါပုဏာတိ, မယှေဝေသော ပါပုဏာတီ’’တိ.

Thus, that Māra, unable to make the Bodhisatta flee with these nine rains of wind, water, rocks, weapons, embers, hot ashes, sand, mud, and darkness, commanded his own assembly, saying: 'Sirs, why do you stand there? Seize this Prince Siddhattha, kill him, make him flee!' Then, he himself, seated on the back of the elephant Girimekhala and taking up his discus weapon, approached the Bodhisatta and said: 'Siddhattha, arise from this throne! This does not belong to you; it belongs to me.' The Great Being, having heard his words, replied: 'Māra, you have not fulfilled the ten perfections, nor the secondary perfections, nor the ultimate perfections. Nor have you made the five great relinquishments, nor fulfilled the practice for the welfare of your kinsmen, nor the practice for the welfare of the world, nor the practice for the sake of Buddhahood. All these have been fulfilled by me alone. Therefore, this throne does not belong to you; it belongs only to me.'

မာရော [Pg.88] ကုဒ္ဓေါ ကောဓဝေဂံ အသဟန္တော မဟာပုရိသဿ စက္ကာဝုဓံ ဝိဿဇ္ဇေသိ. တံ တဿ ဒသ ပါရမိယော အာဝဇ္ဇေန္တဿေဝ ဥပရိဘာဂေ မာလာဝိတာနံ ဟုတွာ အဋ္ဌာသိ. တံ ကိရ ခုရဓာရံ စက္ကာဝုဓံ အညဒါ ကုဒ္ဓေန ဝိဿဋ္ဌံ ဧကဂ္ဃနပါသာဏတ္ထမ္ဘေ ဝံသကဠီရေ ဝိယ ဆိန္ဒန္တံ ဂစ္ဆတိ. ဣဒါနိ ပန တသ္မိံ မာလာဝိတာနံ ဟုတွာ ဌိတေ အဝသေသာ မာရပရိသာ ‘‘ဣဒါနိ သိဒ္ဓတ္ထော ပလ္လင်္ကတော ဝုဋ္ဌာယ ပလာယိဿတီ’’တိ မဟန္တမဟန္တာနိ သေလကူဋာနိ ဝိဿဇ္ဇေသုံ, တာနိပိ မဟာပုရိသဿ ဒသ ပါရမိယော အာဝဇ္ဇေန္တဿ မာလာဂုဠဘာဝံ အာပဇ္ဇိတွာ ဘူမိယံ ပတိံသု. ဒေဝတာ စက္ကဝါဠမုခဝဋ္ဋိယံ ဌိတာ ဂီဝံ ပသာရေတွာ သီသံ ဥက္ခိပိတွာ ‘‘နဋ္ဌော ဝတ, ဘော, သိဒ္ဓတ္ထကုမာရဿ ရူပဂ္ဂပ္ပတ္တော အတ္တဘာဝေါ, ကိံ နု ခေါ သော ကရိဿတီ’’တိ ဩလောကေန္တိ.

Māra, enraged and unable to endure the force of his anger, hurled his discus weapon at the Great Being. As the Great Being was reflecting on his ten perfections, it became a floral canopy above him and remained there. It is said that this razor-edged discus weapon, when hurled in anger at other times, would cut through a solid stone pillar as if it were a bamboo shoot. But now, as it became a floral canopy and remained there, the rest of Māra’s host, thinking, 'Now Siddhattha will rise from his throne and flee!' hurled immense mountain peaks. These too, as the Great Being reflected on his ten perfections, turned into bouquets of flowers and fell to the ground. The deities, standing at the rim of the universe, stretched their necks, raised their heads, and looked on, thinking: 'Alas, sirs, the person of Prince Siddhattha, which has attained the pinnacle of beauty, is destroyed! What indeed will he do now?'

တတော ဗောဓိသတ္တော ‘‘ပူရိတပါရမီနံ ဗောဓိသတ္တာနံ သမ္ဗုဇ္ဈနဒိဝသေ ပတ္တပလ္လင်္ကော မယှံ ပါပုဏာတီ’’တိ ဝတွာ ဌိတံ မာရံ အာဟ – ‘‘မာရ, တုယှံ ဒါနဿ ဒိန္နဘာဝေ ကော သက္ခီ’’တိ. မာရော ‘‘ဣမေ ဧတ္တကာဝ ဇနာ သက္ခိနော’’တိ မာရဗလာဘိမုခံ ဟတ္ထံ ပသာရေသိ. တသ္မိံ ခဏေ မာရပရိသာယ ‘‘အဟံ သက္ခိ, အဟံ သက္ခီ’’တိ ပဝတ္တသဒ္ဒေါ ပထဝိဥန္ဒြိယနသဒ္ဒသဒိသော အဟောသိ. အထ မာရော မဟာပုရိသံ အာဟ – ‘‘သိဒ္ဓတ္ထ, တုယှံ ဒါနဿ ဒိန္နဘာဝေ ကော သက္ခီ’’တိ. မဟာပုရိသော ‘‘တုယှံ တာဝ ဒါနဿ ဒိန္နဘာဝေ သစေတနာ သက္ခိနော, မယှံ ပန ဣမသ္မိံ ဌာနေ သစေတနော ကောစိ သက္ခိ နာမ နတ္ထိ, တိဋ္ဌတု တာဝ မေ အဝသေသအတ္တဘာဝေသု ဒိန္နဒါနံ, ဝေဿန္တရတ္တဘာဝေ ပန ဌတွာ မယှံ သတ္တသတကမဟာဒါနဿ တာဝ ဒိန္နဘာဝေ အစေတနာပိ အယံ ဃနမဟာပထဝီ သက္ခီ’’တိ စီဝရဂဗ္ဘန္တရတော ဒက္ခိဏဟတ္ထံ အဘိနီဟရိတွာ ‘‘ဝေဿန္တရတ္တဘာဝေ ဌတွာ မယှံ သတ္တသတကမဟာဒါနဿ ဒိန္နဘာဝေ တွံ သက္ခိ, န သက္ခီ’’တိ မဟာပထဝိယာဘိမုခံ ဟတ္ထံ ပသာရေသိ. မဟာပထဝီ ‘‘အဟံ တေ တဒါ သက္ခီ’’တိ ဝိရဝသတေန ဝိရဝသဟဿေန ဝိရဝသတသဟဿေန မာရဗလံ အဝတ္ထရမာနာ ဝိယ ဥန္နဒိ.

Then the Bodhisatta, having declared, 'The throne attained on the day of awakening by Bodhisattas who have fulfilled the perfections comes to me,' addressed Māra, who stood there: 'Māra, who is witness to your giving?' Māra replied, 'These very people are my witnesses,' and stretched out his hand toward his army. At that moment, the sound that arose from Māra’s retinue shouting, 'I am a witness! I am a witness!' was like an echo from the earth. Then Māra said to the Great Being, 'Siddhattha, who is witness to your giving?' The Great Being replied, 'For your giving, there are conscious witnesses. For me, however, in this place there is no conscious witness whatsoever. Let alone the gifts given in my other existences; in my existence as Vessantara, this inanimate, solid, great earth is witness to my giving of the great gift of the seven hundreds.' Drawing his right hand from within his robe, he stretched it toward the great earth and said, 'In my existence as Vessantara, were you a witness to my giving of the great gift of the seven hundreds, or were you not?' The great earth thundered, 'I was your witness then,' with a hundred, a thousand, and a hundred thousand roars, as if overwhelming the army of Māra.

တတော မဟာပုရိသေ ‘‘ဒိန္နံ တေ, သိဒ္ဓတ္ထ, မဟာဒါနံ ဥတ္တမဒါန’’န္တိ ဝေဿန္တရဒါနံ သမ္မသန္တေ ဒိယဍ္ဎယောဇနသတိကော ဂိရိမေခလဟတ္ထီ ဇဏ္ဏုကေဟိ ပထဝိယံ ပတိဋ္ဌာသိ, မာရပရိသာ ဒိသာဝိဒိသာ ပလာယိံသု, ဒွေ ဧကမဂ္ဂေန ဂတာ နာမ နတ္ထိ, သီသာဘရဏာနိ စေဝ နိဝတ္ထဝသနာနိ စ [Pg.89] ဆဍ္ဍေတွာ သမ္မုခသမ္မုခဒိသာဟိယေဝ ပလာယိံသု. တတော ဒေဝသံဃာ ပလာယမာနံ မာရဗလံ ဒိသွာ ‘‘မာရဿ ပရာဇယော ဇာတော, သိဒ္ဓတ္ထကုမာရဿ ဇယော ဇာတော, ဇယပူဇံ ကရိဿာမာ’’တိ ဒေဝတာ ဒေဝတာနံ, နာဂါ နာဂါနံ, သုပဏ္ဏာ သုပဏ္ဏာနံ, ဗြဟ္မာနော ဗြဟ္မာနံ ဃောသေတွာ ဂန္ဓမာလာဒိဟတ္ထာ မဟာပုရိသဿ သန္တိကံ ဗောဓိပလ္လင်္ကံ အာဂမံသု.

Then, as the Great Being was reflecting on the Vessantara gift—'A great gift, a supreme gift, was given by you, Siddhattha'—the elephant Girimekhala, one hundred and fifty yojanas in size, knelt upon the earth. Māra’s retinue fled to the cardinal and intermediate directions; not even two went by the same path. Casting off their head ornaments and garments, they fled in whatever direction they were facing. Then the hosts of devas, seeing Māra’s army in flight, proclaimed, 'Māra is defeated! Prince Siddhattha is victorious! Let us make a victory offering!' Devas announced to devas, nāgas to nāgas, supaṇṇas to supaṇṇas, and brahmās to brahmās, and holding perfumes, garlands, and so forth, they approached the Great Being at the Bodhi-throne.

ဧဝံ ဂတေသု ပန တေသု –

And when they had thus approached—

‘‘ဇယော ဟိ ဗုဒ္ဓဿ သိရီမတော အယံ, မာရဿ စ ပါပိမတော ပရာဇယော;

ဥဂ္ဃောသယုံ ဗောဓိမဏ္ဍေ ပမောဒိတာ, ဇယံ တဒါ ဒေဝဂဏာ မဟေသိနော.

'This is indeed the victory of the glorious Buddha, and the defeat of Māra, the evil one!' The hosts of devas, delighted, then proclaimed the victory of the Great Sage at the Bodhi-maṇḍala.

‘‘ဇယော ဟိ ဗုဒ္ဓဿ သိရီမတော အယံ, မာရဿ စ ပါပိမတော ပရာဇယော;

ဥဂ္ဃောသယုံ ဗောဓိမဏ္ဍေ ပမောဒိတာ, ဇယံ တဒါ နာဂဂဏာ မဟေသိနော.

'This is indeed the victory of the glorious Buddha, and the defeat of Māra, the evil one!' The hosts of nāgas, delighted, then proclaimed the victory of the Great Sage at the Bodhi-maṇḍala.

‘‘ဇယော ဟိ ဗုဒ္ဓဿ သိရီမတော အယံ, မာရဿ စ ပါပိမတော ပရာဇယော;

ဥဂ္ဃောသယုံ ဗောဓိမဏ္ဍေ ပမောဒိတာ, ဇယံ တဒါ သုပဏ္ဏသံဃာပိ မဟေသိနော.

'This is indeed the victory of the glorious Buddha, and the defeat of Māra, the evil one!' Even the hosts of supaṇṇas, delighted, then proclaimed the victory of the Great Sage at the Bodhi-maṇḍala.

‘‘ဇယော ဟိ ဗုဒ္ဓဿ သိရီမတော အယံ, မာရဿ စ ပါပိမတော ပရာဇယော;

ဥဂ္ဃောသယုံ ဗောဓိမဏ္ဍေ ပမောဒိတာ, ဇယံ တဒါ ဗြဟ္မဂဏာ မဟေသိနော’’တိ. –

'This is indeed the victory of the glorious Buddha, and the defeat of Māra, the evil one!' The hosts of brahmās, delighted, then proclaimed the victory of the Great Sage at the Bodhi-maṇḍala.

အဝသေသာ ဒသသု စက္ကဝါဠသဟဿေသု ဒေဝတာ မာလာဂန္ဓဝိလေပနေဟိ ပူဇယမာနာ နာနပ္ပကာရာ စ ထုတိယော ဝဒမာနာ အဋ္ဌံသု. ဧဝံ ဓရမာနေယေဝ သူရိယေ မဟာပုရိသော မာရဗလံ ဝိဓမိတွာ စီဝရူပရိ ပတမာနေဟိ ဗောဓိရုက္ခင်္ကုရေဟိ ရတ္တပဝါဠဒလေဟိ ဝိယ ပူဇိယမာနော ပဌမယာမေ ပုဗ္ဗေနိဝါသံ အနုဿရိတွာ မဇ္ဈိမယာမေ ဒိဗ္ဗစက္ခုံ ဝိသောဓေတွာ ပစ္ဆိမယာမေ ပဋိစ္စသမုပ္ပာဒေ ဉာဏံ ဩတာရေသိ. အထဿ ဒွါဒသပဒိကံ ပစ္စယာကာရံ ဝဋ္ဋဝိဝဋ္ဋဝသေန အနုလောမပဋိလောမတော သမ္မသန္တဿ ဒသသဟဿီ လောကဓာတု ဥဒကပရိယန္တံ ကတွာ ဒွါဒသက္ခတ္တုံ သင်္ကမ္ပိ.

The remaining deities in the ten thousand world-systems stood offering homage with garlands, perfumes, and unguents, and reciting various kinds of praises. Thus, while the sun was still present, the Great Being, having shattered the forces of Māra, was honored with Bodhi tree shoots falling upon his robe like ruby-red leaves. In the first watch of the night, he recollected his past lives; in the middle watch, he purified the divine eye; and in the last watch, he directed his knowledge to Dependent Origination. Then, as he contemplated the twelve-factored causal process in forward and reverse order, by way of the round of existence and its cessation, the ten-thousandfold world-system, up to its watery boundary, trembled twelve times.

မဟာပုရိသေ [Pg.90] ပန ဒသသဟဿိလောကဓာတုံ ဥန္နာဒေတွာ အရုဏုဂ္ဂမနဝေလာယ သဗ္ဗညုတညာဏံ ပဋိဝိဇ္ဈန္တေ သကလာ ဒသသဟဿီ လောကဓာတု အလင်္ကတပဋိယတ္တာ အဟောသိ. ပါစီနစက္ကဝါဠမုခဝဋ္ဋိယံ ဥဿာပိတာနံ ဓဇာနံ ပဋာကာ ပစ္ဆိမစက္ကဝါဠမုခဝဋ္ဋိံ ပဟရန္တိ, တထာ ပစ္ဆိမစက္ကဝါဠမုခဝဋ္ဋိယံ ဥဿာပိတာနံ ဓဇာနံ ပဋာကာ ပါစီနစက္ကဝါဠမုခဝဋ္ဋိံ ပဟရန္တိ, ဒက္ခိဏစက္ကဝါဠမုခဝဋ္ဋိယံ ဥဿာပိတာနံ ဓဇာနံ ပဋာကာ ဥတ္တရစက္ကဝါဠမုခဝဋ္ဋိံ ပဟရန္တိ, ဥတ္တရစက္ကဝါဠမုခဝဋ္ဋိယံ ဥဿာပိတာနံ ဓဇာနံ ပဋာကာ ဒက္ခိဏစက္ကဝါဠမုခဝဋ္ဋိံ ပဟရန္တိ, ပထဝိတလေ ဥဿာပိတာနံ ဓဇာနံ ပဋာကာ ဗြဟ္မလောကံ အာဟစ္စ အဋ္ဌံသု, ဗြဟ္မလောကေ ဗဒ္ဓါနံ ဓဇာနံ ပဋာကာ ပထဝိတလေ ပတိဋ္ဌဟိံသု, ဒသသဟဿေသု စက္ကဝါဠေသု ပုပ္ဖူပဂါ ရုက္ခာ ပုပ္ဖံ ဂဏှိံသု, ဖလူပဂါ ရုက္ခာ ဖလပိဏ္ဍိဘာရသဟိတာ အဟေသုံ. ခန္ဓေသု ခန္ဓပဒုမာနိ ပုပ္ဖိံသု, သာခါသု သာခါပဒုမာနိ, လတာသု လတာပဒုမာနိ, အာကာသေ ဩလမ္ဗကပဒုမာနိ, ဃနသိလာတလာနိ ဘိန္ဒိတွာ ဥပရူပရိ သတပတ္တာနိ ဟုတွာ ဒဏ္ဍကပဒုမာနိ ဥဋ္ဌဟိံသု. ဒသသဟဿီ လောကဓာတု ဝဋ္ဋေတွာ ဝိဿဋ္ဌမာလာဂုဠာ ဝိယ သုသန္ထတပုပ္ဖသန္ထာရော ဝိယ စ ပုပ္ဖာဘိကိဏ္ဏာ အဟောသိ. စက္ကဝါဠန္တရေသု အဋ္ဌယောဇနသဟဿာ လောကန္တရိကနိရယာ သတ္တသူရိယပ္ပဘာဟိပိအနောဘာသိတပုဗ္ဗာ တဒါ ဧကောဘာသာ အဟေသုံ. စတုရာသီတိယောဇနသဟဿဂမ္ဘီရော မဟာသမုဒ္ဒေါ မဓုရောဒကော အဟောသိ, နဒိယော န ပဝတ္တိံသု, ဇစ္စန္ဓာ ရူပါနိ ပဿိံသု, ဇာတိဗဓိရာ သဒ္ဒံ သုဏိံသု, ဇာတိပီဌသပ္ပိနော ပဒသာ ဂစ္ဆိံသု, အန္ဒုဗန္ဓနာဒီနိ ဆိဇ္ဇိတွာ ပတိံသု.

Moreover, when the Great Being, having made the ten-thousandfold world-system resound, was attaining omniscience at dawn, the entire ten-thousandfold world-system was adorned and prepared. The streamers of the banners raised at the eastern edge of the world-sphere struck the western edge of the world-sphere, and those raised at the western edge struck the eastern edge. Those raised at the southern edge struck the northern edge, and those raised at the northern edge struck the southern edge. The streamers of the banners raised on the surface of the earth, striking the Brahma-world, remained suspended, while the streamers of those tied in the Brahma-world settled on the surface of the earth. In the ten-thousand world-spheres, flower-bearing trees bore blossoms, and fruit-bearing trees were laden with clusters of fruit. On the trunks blossomed trunk-lotuses, on the branches branch-lotuses, on the creepers creeper-lotuses, and in the sky hung pendant lotuses. Breaking through the solid rock surfaces, stalk-lotuses arose, becoming hundred-petaled lotuses one above the other. The ten-thousandfold world-system was strewn with flowers, like scattered balls of garlands and like a well-laid floral carpet. The Lokantarika hells between the world-spheres, eight thousand yojanas in extent, which had never before been illuminated even by the light of seven suns, then had a single radiance. The great ocean, eighty-four thousand yojanas deep, became sweet water; rivers ceased to flow; those blind from birth saw forms; those deaf from birth heard sounds; those lame from birth walked on their feet; and bonds and fetters were broken and fell away.

ဧဝံ အပရိမာဏေန သိရိဝိဘဝေန ပူဇိယမာနော မဟာပုရိသော အနေကပ္ပကာရေသု အစ္ဆရိယဓမ္မေသု ပါတုဘူတေသု သဗ္ဗညုတံ ပဋိဝိဇ္ဈိတွာ သဗ္ဗဗုဒ္ဓေဟိ အဝိဇဟိတံ ဥဒါနံ ဥဒါနေသိ –

Thus, being honored with immeasurable glory and majesty, the Great Being, when various kinds of marvelous phenomena had appeared, realized omniscience and uttered the exclamation not abandoned by all Buddhas:

‘‘အနေကဇာတိသံသာရံ, သန္ဓာဝိဿံ အနိဗ္ဗိသံ;

ဂဟကာရံ ဂဝေသန္တော, ဒုက္ခာ ဇာတိ ပုနပ္ပုနံ.

“Through many a birth in saṃsāra have I wandered, seeking, but not finding, the builder of this house. Painful is birth again and again.”

‘‘ဂဟကာရက ဒိဋ္ဌောသိ, ပုန ဂေဟံ န ကာဟသိ;

သဗ္ဗာ တေ ဖာသုကာ ဘဂ္ဂါ, ဂဟကူဋံ ဝိသင်္ခတံ;

ဝိသင်္ခါရဂတံ စိတ္တံ, တဏှာနံ ခယမဇ္ဈဂါ’’တိ. (ဓ. ပ. ၁၅၃-၁၅၄);

“O house-builder, you are seen! You shall not build a house again. All your rafters are broken, your ridgepole is shattered. My mind has attained the unconditioned; the end of craving has been reached.”

ဣတိ [Pg.91] တုသိတဘဝနတော ပဋ္ဌာယ ယာဝ အယံ ဗောဓိမဏ္ဍေ သဗ္ဗညုတပ္ပတ္တိ, ဧတ္တကံ ဌာနံ အဝိဒူရေနိဒါနံ နာမာတိ ဝေဒိတဗ္ဗံ.

Thus, from the Tusita abode up to this attainment of omniscience at the Bodhi-maṇḍala, this much should be understood as the 'Not-Far-Distant Account'.

အဝိဒူရေနိဒါနကထာ နိဋ္ဌိတာ.

The Discourse on the Not-Far-Distant Origin is concluded.

၃. သန္တိကေနိဒါနကထာ

3. The Discourse on the Near Origin

‘‘သန္တိကေနိဒါနံ ပန ‘ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ’. ‘ဝေသာလိယံ ဝိဟရတိ မဟာဝနေ ကူဋာဂါရသာလာယ’န္တိ စ ဧဝံ တသ္မိံ တသ္မိံ ဌာနေယေဝ လဗ္ဘတီ’’တိ ဝုတ္တံ. ကိဉ္စာပိ ဧဝံ ဝုတ္တံ, အထ ခေါ ပန တမ္ပိ အာဒိတော ပဋ္ဌာယ ဧဝံ ဝေဒိတဗ္ဗံ – ဥဒါနဉှိ ဥဒါနေတွာ ဇယပလ္လင်္ကေ နိသိန္နဿ ဘဂဝတော ဧတဒဟောသိ – ‘‘အဟံ ကပ္ပသတသဟဿာဓိကာနိ စတ္တာရိ အသင်္ချေယျာနိ ဣမဿ ပလ္လင်္ကဿ ကာရဏာ သန္ဓာဝိံ, ဧတ္တကံ မေ ကာလံ ဣမဿေဝ ပလ္လင်္ကဿ ကာရဏာ အလင်္ကတသီသံ ဂီဝါယ ဆိန္ဒိတွာ ဒိန္နံ, သုအဉ္ဇိတာနိ အက္ခီနိ ဟဒယမံသဉ္စ ဥပ္ပာဋေဝါ ဒိန္နံ, ဇာလီကုမာရသဒိသာ ပုတ္တာ, ကဏှာဇိနကုမာရိသဒိသာ ဓီတရော, မဒ္ဒီဒေဝိသဒိသာ ဘရိယာယော စ ပရေသံ ဒါသတ္ထာယ ဒိန္နာ. အယံ မေ ပလ္လင်္ကော ဇယပလ္လင်္ကော ထိရပလ္လင်္ကော, ဧတ္ထ မေ နိသိန္နဿ သင်္ကပ္ပာ ပရိပုဏ္ဏာ, န တာဝ ဣတော ဝုဋ္ဌဟိဿာမီ’’တိ အနေကကောဋိသတသဟဿသမာပတ္တိယော သမာပဇ္ဇန္တော သတ္တာဟံ တတ္ထေဝ နိသီဒိ. ယံ သန္ဓာယ ဝုတ္တံ – ‘‘အထ ခေါ ဘဂဝါ သတ္တာဟံ ဧကပလ္လင်္ကေန နိသီဒိ ဝိမုတ္တိသုခပဋိသံဝေဒီ’’တိ (မဟာဝ. ၁; ဥဒါ. ၁).

It is said that the Near Origin is found in such passages as: ‘At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park,’ and ‘He was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof,’ and so on, in those very places. Although it is said thus, still, from the very beginning, it should be understood as follows—for after uttering the Udāna, the Blessed One, seated on the victory dais, thought: ‘For four incalculable periods and more than a hundred thousand aeons, I have wandered for the sake of this dais. For such a long time, for the sake of this very dais, my adorned head has been severed from my neck and given, my well-anointed eyes have been gouged out and given, and my heart flesh has been torn out and given. Sons like Jālīkumāra, daughters like Kaṇhājinakumārī, and wives like Maddīdevī were given to others for servitude. This dais of mine is the victory dais, the steadfast dais. Here, seated, my aspirations are fulfilled. I will not rise from here yet.’ Entering countless hundreds of thousands of meditative attainments, he sat there for seven days. With reference to this, it is said: ‘Then the Blessed One sat for seven days in one posture, experiencing the bliss of liberation.’

အထ ဧကစ္စာနံ ဒေဝတာနံ ‘‘အဇ္ဇာပိ နူန သိဒ္ဓတ္ထဿ ကတ္တဗ္ဗကိစ္စံ အတ္ထိ, ပလ္လင်္ကသ္မိဉှိ အာလယံ န ဝိဇဟတီ’’တိ ပရိဝိတက္ကော ဥဒပါဒိ. သတ္ထာ ဒေဝတာနံ ပရိဝိတက္ကံ ဉတွာ တာသံ ဝိတက္ကဝူပသမတ္ထံ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ယမကပါဋိဟာရိယံ ဒဿေသိ. မဟာဗောဓိမဏ္ဍေ ဟိ ကတပါဋိဟာရိယဉ္စ ဉာတိသမာဂမေ ကတပါဋိဟာရိယဉ္စ ပါထိကပုတ္တသမာဂမေ ကတပါဋိဟာရိယဉ္စ သဗ္ဗံ ကဏ္ဍမ္ဗရုက္ခမူလေ ကတယမကပါဋိဟာရိယသဒိသံ အဟောသိ.

Then, some deities thought: 'Even now, it seems, Siddhattha still has a task to do, for he does not relinquish his attachment to the throne.' Knowing the thought of those deities, the Teacher, to calm their doubt, rose into the sky and displayed the Twin Miracle. Indeed, the miracle performed at the Great Bodhi-maṇḍala, the miracle performed at the gathering of relatives, and the miracle performed in the presence of Pāthikaputta—all were similar to the Twin Miracle performed at the foot of the Kaṇḍamba tree.

ဧဝံ သတ္ထာ ဣမိနာ ပါဋိဟာရိယေန ဒေဝတာနံ ဝိတက္ကံ ဝူပသမေတွာ ပလ္လင်္ကတော ဤသကံ ပါစီနနိဿိတေ ဥတ္တရဒိသာဘာဂေ ဌတွာ ‘‘ဣမသ္မိံ ဝတ [Pg.92] မေ ပလ္လင်္ကေ သဗ္ဗညုတံ ပဋိဝိဒ္ဓ’’န္တိ စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ ပူရိတာနံ ပါရမီနံ ဗလာဓိဂမဋ္ဌာနံ ပလ္လင်္ကံ ဗောဓိရုက္ခဉ္စ အနိမိသေဟိ အက္ခီဟိ ဩလောကယမာနော သတ္တာဟံ ဝီတိနာမေသိ, တံ ဌာနံ အနိမိသစေတိယံ နာမ ဇာတံ. အထ သတ္ထာ ပလ္လင်္ကဿ စ ဌိတဋ္ဌာနဿ စ အန္တရာ စင်္ကမံ မာပေတွာ ပုရတ္ထိမပစ္ဆိမတော အာယတေ ရတနစင်္ကမေ စင်္ကမန္တော သတ္တာဟံ ဝီတိနာမေသိ. တံ ဌာနံ ရတနစင်္ကမစေတိယံ နာမ ဇာတံ.

Thus, having pacified the deities’ doubts with this miracle, the Teacher stood slightly to the northeast of the throne. Reflecting, 'Indeed, on this throne I have penetrated omniscience,' he spent seven days gazing with unblinking eyes at the throne and the Bodhi tree—the place where the fruit of the power of the perfections, fulfilled for four incalculable aeons and a hundred thousand world-cycles, was attained. That place became known as the Unblinking Shrine. Then, the Teacher, having fashioned a promenade between the throne and the standing place, spent seven days pacing back and forth on the jeweled walkway from east to west. That place became known as the Jeweled Walkway Shrine.

စတုတ္ထေ ပန သတ္တာဟေ ဗောဓိတော ပစ္ဆိမုတ္တရဒိသာဘာဂေ ဒေဝတာ ရတနဃရံ မာပယိံသု. တတ္ထ ဘဂဝါ ပလ္လင်္ကေန နိသီဒိတွာ အဘိဓမ္မပိဋကံ ဝိသေသတော စေတ္ထ အနန္တနယသမန္တပဋ္ဌာနံ ဝိစိနန္တော သတ္တာဟံ ဝီတိနာမေသိ. အာဘိဓမ္မိကာ ပနာဟု – ‘‘ရတနဃရံ နာမ န သတ္တရတနမယံ ဂေဟံ, သတ္တန္နံ ပန ပကရဏာနံ သမ္မသိတဋ္ဌာနံ ‘ရတနဃရ’န္တိ ဝုစ္စတီ’’တိ. ယသ္မာ ပနေတ္ထ ဥဘောပေတေ ပရိယာယေန ယုဇ္ဇန္တိ, တသ္မာ ဥဘယမ္ပေတံ ဂဟေတဗ္ဗမေဝ. တတော ပဋ္ဌာယ ပန တံ ဌာနံ ရတနဃရစေတိယံ နာမ ဇာတံ. ဧဝံ သတ္ထာ ဗောဓိသမီပေယေဝ စတ္တာရိ သတ္တာဟာနိ ဝီတိနာမေတွာ ပဉ္စမေ သတ္တာဟေ ဗောဓိရုက္ခမူလာ ယေန အဇပါလနိဂြောဓော တေနုပသင်္ကမိ. တတြာပိ ဓမ္မံ ဝိစိနန္တော ဝိမုတ္တိသုခဉ္စ ပဋိသံဝေဒေန္တော နိသီဒိ.

In the fourth week, the devas created a jewel house in the northwestern direction from the Bodhi tree. There, the Blessed One sat cross-legged and spent seven days contemplating the Abhidhamma Piṭaka, particularly the Paṭṭhāna with its endless methods. The Ābhidhammikas, however, say: “The Jewel House was not a house made of seven jewels, but the place where the seven treatises were reviewed is called the ‘Jewel House’.” Since both explanations are appropriate in their own way, both should be accepted. From that time onward, that place became known as the Ratanaghara Cetiya. Thus, the Teacher spent four weeks near the Bodhi tree. In the fifth week, he went from the foot of the Bodhi tree to the Ajapāla banyan tree. There, too, he sat contemplating the Dhamma and experiencing the bliss of liberation.

တသ္မိံ သမယေ မာရော ပါပိမာ ‘‘ဧတ္တကံ ကာလံ အနုဗန္ဓန္တော ဩတာရာပေက္ခောပိ ဣမဿ န ကိဉ္စိ ခလိတံ အဒ္ဒသံ, အတိက္ကန္တောဒါနိ ဧသ မမ ဝသ’’န္တိ ဒေါမနဿပ္ပတ္တော မဟာမဂ္ဂေ နိသီဒိတွာ သောဠသ ကာရဏာနိ စိန္တေန္တော ဘူမိယံ သောဠသ လေခါ အာကဍ္ဎိ – ‘‘အဟံ ဧသော ဝိယ ဒါနပါရမိံ န ပူရေသိံ, တေနမှိ ဣမိနာ သဒိသော န ဇာတော’’တိ ဧကံ လေခံ အာကဍ္ဎိ. တထာ ‘‘အဟံ ဧသော ဝိယ သီလပါရမိံ…ပေ… နေက္ခမ္မပါရမိံ, ပညာပါရမိံ, ဝီရိယပါရမိံ, ခန္တိပါရမိံ, သစ္စပါရမိံ, အဓိဋ္ဌာနပါရမိံ, မေတ္တာပါရမိံ, ဥပေက္ခာပါရမိံ န ပူရေသိံ, တေနမှိ ဣမိနာ သဒိသော န ဇာတော’’တိ ဒသမံ လေခံ အာကဍ္ဎိ. တထာ ‘‘အဟံ ဧသော ဝိယ အသာဓာရဏဿ ဣန္ဒြိယပရောပရိယတ္တဉာဏဿ ပဋိဝေဓာယ ဥပနိဿယဘူတာ ဒသ ပါရမိယော န ပူရေသိံ, တေနမှိ ဣမိနာ သဒိသော န ဇာတော’’တိ ဧကာဒသမံ လေခံ အာကဍ္ဎိ. တထာ ‘‘အဟံ ဧသော ဝိယ အသာဓာရဏဿ အာသယာနုသယဉာဏဿ…ပေ… မဟာကရုဏာသမာပတ္တိဉာဏဿ, ယမကပါဋိဟာရိယဉာဏဿ, အနာဝရဏဉာဏဿ, သဗ္ဗညုတညာဏဿ ပဋိဝေဓာယ ဥပနိဿယဘူတာ ဒသ [Pg.93] ပါရမိယော န ပူရေသိံ, တေနမှိ ဣမိနာ သဒိသော န ဇာတော’’တိ သောဠသမံ လေခံ အာကဍ္ဎိ. ဧဝံ မာရော ဣမေဟိ ကာရဏေဟိ မဟာမဂ္ဂေ သောဠသ လေခါ အာကဍ္ဎိတွာ နိသီဒိ.

At that time, Māra the Evil One, distressed in mind, thought: “For so long I have been following him, watching for an opening, yet I have seen no fault in him. Now he has gone beyond my control.” Sitting on the great road, he pondered sixteen reasons and drew sixteen lines on the ground: “I did not fulfill the perfection of giving as he did, therefore I am not like him”—thus he drew one line. Similarly: “I did not fulfill the perfection of virtue... the perfection of renunciation, the perfection of wisdom, the perfection of energy, the perfection of patience, the perfection of truth, the perfection of determination, the perfection of loving-kindness, or the perfection of equanimity as he did, therefore I am not like him”—thus he drew the tenth line. Likewise: “I did not fulfill the ten perfections as he did, which serve as the supporting condition for realizing the extraordinary knowledge of the faculties of others, therefore I am not like him”—thus he drew the eleventh line. Similarly: “I did not fulfill the ten perfections as he did, which serve as the supporting condition for realizing the extraordinary knowledge of inclinations and latent tendencies... the knowledge of the great compassion attainment, the knowledge of the twin miracle, unobstructed knowledge, and the knowledge of omniscience, therefore I am not like him”—thus he drew the sixteenth line. In this way, Māra, for these reasons, drew sixteen lines on the great road and sat down.

တသ္မိဉ္စ သမယေ တဏှာ, အရတိ, ရဂါ စာတိ တိဿော မာရဓီတရော (သံ. နိ. ၁.၁၆၁) ‘‘ပိတာ နော န ပညာယတိ, ကဟံ နု ခေါ ဧတရဟီ’’တိ ဩလောကယမာနာ တံ ဒေါမနဿပ္ပတ္တံ ဘူမိံ လေခမာနံ နိသိန္နံ ဒိသွာ ပိတု သန္တိကံ ဂန္တွာ ‘‘ကသ္မာ, တာတ, တွံ ဒုက္ခီ ဒုမ္မနော’’တိ ပုစ္ဆိံသု. ‘‘အမ္မာ, အယံ မဟာသမဏော မယှံ ဝသံ အတိက္ကန္တော, ဧတ္တကံ ကာလံ ဩလောကေန္တော ဩတာရမဿ ဒဋ္ဌုံ နာသက္ခိံ, တေနမှိ ဒုက္ခီ ဒုမ္မနော’’တိ. ‘‘ယဒိ ဧဝံ မာ စိန္တယိတ္ထ, မယမေတံ အတ္တနော ဝသေ ကတွာ အာဒါယ အာဂမိဿာမာ’’တိ အာဟံသု. ‘‘န သက္ကာ, အမ္မာ, ဧသ ကေနစိ ဝသေ ကာတုံ, အစလာယ သဒ္ဓါယ ပတိဋ္ဌိတော ဧသ ပုရိသော’’တိ. ‘‘တာတ, မယံ ဣတ္ထိယော နာမ, ဣဒါနေဝ နံ ရာဂပါသာဒီဟိ ဗန္ဓိတွာ အာနေဿာမ, တုမှေ မာ စိန္တယိတ္ထာ’’တိ ဝတွာ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘ပါဒေ တေ, သမဏ, ပရိစာရေမာ’’တိ အာဟံသု. ဘဂဝါ နေဝ တာသံ ဝစနံ မနသိ အကာသိ, န အက္ခီနိ ဥမ္မီလေတွာ ဩလောကေသိ, အနုတ္တရေ ဥပဓိသင်္ခယေ ဝိမုတ္တိယာ ဝိဝေကသုခညေဝ အနုဘဝန္တော နိသီဒိ.

At that time, Māra’s three daughters—Taṇhā (Craving), Arati (Discontent), and Ragā (Lust)—were looking around, thinking, “Our father is nowhere to be seen. Where could he be now?” Seeing him sitting on the ground, stricken with sorrow and drawing lines, they approached their father and asked, “Father, why are you suffering and distressed?” He replied, “Dear ones, this great ascetic has gone beyond my control. For so long I watched for an opportunity but could not find any opening. That is why I am suffering and distressed.” “If that is the case, do not worry,” they said. “We will bring him under our control and take him away.” “It is impossible, my dears,” he said. “No one can bring him under control. This man is established in unwavering faith.” “Father, we are women. We will bind him right now with the snares of passion and bring him here. Do not worry.” Having said this, they approached the Blessed One and said, “Ascetic, let us attend to your feet.” The Blessed One paid no attention to their words, nor did he open his eyes to look at them. He remained seated, experiencing only the bliss of solitude that comes from liberation in the supreme destruction of the substrates.

ပုန မာရဓီတရော ‘‘ဥစ္စာဝစာ ခေါ ပုရိသာနံ အဓိပ္ပာယာ, ကေသဉ္စိ ကုမာရိကာသု ပေမံ ဟောတိ, ကေသဉ္စိ ပဌမဝယေ ဌိတာသု, ကေသဉ္စိ မဇ္ဈိမဝယေ ဌိတာသု, ကေသဉ္စိ ပစ္ဆိမဝယေ ဌိတာသု, ယံနူန မယံ နာနပ္ပကာရေဟိ ရူပေဟိ ပလောဘေတွာ ဂဏှေယျာမာ’’တိ ဧကမေကာ ကုမာရိကဝဏ္ဏာဒိဝသေန သကံ သကံ အတ္တဘာဝံ အဘိနိမ္မိနိတွာ ကုမာရိကာ, အဝိဇာတာ, သကိံဝိဇာတာ, ဒုဝိဇာတာ, မဇ္ဈိမိတ္ထိယော, မဟိတ္ထိယော စ ဟုတွာ ဆက္ခတ္တုံ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘ပါဒေ တေ, သမဏ, ပရိစာရေမာ’’တိ အာဟံသု. တမ္ပိ ဘဂဝါ န မနသာကာသိ, ယထာ တံ အနုတ္တရေ ဥပဓိသင်္ခယေ ဝိမုတ္တော. ကေစိ ပနာစရိယာ ဝဒန္တိ – ‘‘တာ မဟိတ္ထိဘာဝေန ဥပဂတာ ဒိသွာ ဘဂဝါ – ‘ဧတာ ခဏ္ဍဒန္တာ ပလိတကေသာ ဟောန္တူ’တိ အဓိဋ္ဌာသီ’’တိ. တံ န ဂဟေတဗ္ဗံ. န ဟိ ဘဂဝါ ဧဝရူပံ အဓိဋ္ဌာနံ အကာသိ. ဘဂဝါ ပန ‘‘အပေထ တုမှေ, ကိံ ဒိသွာ ဧဝံ ဝါယမထ, ဧဝရူပံ နာမ အဝီတရာဂါဒီနံ ပုရတော ကာတုံ ဝဋ္ဋတိ. တထာဂတဿ ပန ရာဂေါ ပဟီနော, ဒေါသော ပဟီနော, မောဟော ပဟီနော’’တိ အတ္တနော ကိလေသပ္ပဟာနံ အာရဗ္ဘ –

Again, Māra’s daughters thought: “Men have various inclinations. Some have affection for young maidens, some for women in their early years, some for women in their middle years, and some for women in their later years. What if we were to entice and seize him with various forms?” Then each one created for herself a series of forms: young maidens, women who had not yet given birth, women who had given birth once, women who had given birth twice, middle-aged women, and old women. Six times they approached the Blessed One and said: “Ascetic, let us attend to your feet.” But the Blessed One paid them no mind, as is fitting for one who is liberated through the supreme destruction of the substrates. Now, some teachers say: “Seeing them approach in the form of old women, the Blessed One resolved, ‘May they become toothless and gray-haired!’” This should not be accepted, for the Blessed One made no such resolution. Rather, the Blessed One, referring to his own abandonment of defilements, said: “Be gone from here! What have you seen that you strive so? Such an act is fitting to perform before those who are not free from passion and so on. But for the Tathāgata, passion is abandoned, hatred is abandoned, and delusion is abandoned.”

‘‘ယဿ [Pg.94] ဇိတံ နာဝဇီယတိ, ဇိတမဿ နောယာတိ ကောစိ လောကေ;

တံ ဗုဒ္ဓမနန္တဂေါစရံ, အပဒံ ကေန ပဒေန နေဿထ.

He whose victory is not turned to defeat, whose conquered defilements no one in this world can follow—that Buddha of limitless range, the trackless one, by what track will you lead him?

‘‘ယဿ ဇာလိနီ ဝိသတ္တိကာ, တဏှာ နတ္ထိ ကုဟိဉ္စိ နေတဝေ;

တံ ဗုဒ္ဓမနန္တဂေါစရံ, အပဒံ ကေန ပဒေန နေဿထာ’’တိ. (ဓ. ပ. ၁၇၉-၁၈၀) –

He for whom there is no craving—that entangling, adhesive net—to lead him anywhere; that Buddha of limitless range, the trackless one, by what track will you lead him?

ဣမာ ဓမ္မပဒေ ဗုဒ္ဓဝဂ္ဂေ ဒွေ ဂါထာ ဝဒန္တော ဓမ္မံ ဒေသေသိ. တာ ‘‘သစ္စံ ကိရ နော ပိတာ အဝေါစ, ‘အရဟံ သုဂတော လောကေ, န ရာဂေန သုဝါနယော’’’တိအာဒီနိ (သံ. နိ. ၁.၁၆၁) ဝတွာ ပိတု သန္တိကံ အာဂမိံသု.

Reciting these two verses from the Buddhavagga of the Dhammapada, the Blessed One taught the Dhamma. Then the daughters of Māra, saying, “Indeed, our father spoke the truth: ‘The Arahant, the Sugata in the world, is not easily led by passion,’” and so forth, returned to their father’s presence.

ဘဂဝါပိ တတ္ထေဝ သတ္တာဟံ ဝီတိနာမေတွာ တတော မုစလိန္ဒမူလံ အဂမာသိ. တတ္ထ သတ္တာဟဝဒ္ဒလိကာယ ဥပ္ပန္နာယ သီတာဒိပဋိဗာဟနတ္ထံ မုစလိန္ဒေန နာမ နာဂရာဇေန သတ္တက္ခတ္တုံ ဘောဂေဟိ ပရိက္ခိတ္တော အသမ္ဗာဓာယ ဂန္ဓကုဋိယံ ဝိဟရန္တော ဝိယ ဝိမုတ္တိသုခံ ပဋိသံဝေဒိယမာနော သတ္တာဟံ ဝီတိနာမေတွာ ရာဇာယတနံ ဥပသင်္ကမိတွာ တတ္ထပိ ဝိမုတ္တိသုခံ ပဋိသံဝေဒိယမာနောယေဝ သတ္တာဟံ ဝီတိနာမေသိ. ဧတ္တာဝတာ သတ္တ သတ္တာဟာနိ ပရိပုဏ္ဏာနိ. ဧတ္ထန္တရေ နေဝ မုခဓောဝနံ, န သရီရပဋိဇဂ္ဂနံ, န အာဟာရကိစ္စံ အဟောသိ, ဈာနသုခဖလသုခေနေဝ စ ဝီတိနာမေသိ.

The Blessed One, having also spent seven days there, then went to the foot of the Mucalinda tree. There, as a seven-day rainstorm had arisen, the Nāga king named Mucalinda, in order to ward off the cold and other elements, encircled him seven times with his coils, so that he was like one dwelling in an unconfined fragrant hut. Experiencing the bliss of liberation, he spent seven days. Then, having approached the Rājāyatana tree, he spent seven days there also, experiencing the bliss of liberation. Thus, seven weeks were completed. During this interval, there was no washing of the mouth, no tending to the body, and no taking of food; he passed the time solely with the bliss of jhāna and the bliss of fruition.

အထဿ တသ္မိံ သတ္တသတ္တာဟမတ္ထကေ ဧကူနပညာသတိမေ ဒိဝသေ တတ္ထ နိသိန္နဿ ‘‘မုခံ ဓောဝိဿာမီ’’တိ စိတ္တံ ဥဒပါဒိ. သက္ကော ဒေဝါနမိန္ဒော အဂဒဟရီတကံ အာဟရိတွာ အဒါသိ, သတ္ထာ တံ ပရိဘုဉ္ဇိ, တေနဿ သရီရဝဠဉ္ဇော အဟောသိ. အထဿ သက္ကောယေဝ နာဂလတာဒန္တကဋ္ဌဉ္စေဝ မုခဓောဝနောဒကဉ္စ အဒါသိ. သတ္ထာ တံ ဒန္တကဋ္ဌံ ခါဒိတွာဝ အနောတတ္တဒဟောဒကေန မုခံ ဓောဝိတွာ တတ္ထေဝ ရာဇာယတနမူလေ နိသီဒိ.

Then, at the conclusion of those seven weeks, on the forty-ninth day, as he was sitting there, the thought arose in him: 'I shall wash my mouth.' Sakka, the king of the devas, brought a medicinal myrobalan fruit and gave it to him. The Teacher consumed it, and by that a need for bodily relief arose in him. Then Sakka himself gave him a tooth-stick from the Nāgalatā creeper and water for washing the mouth. The Teacher, having chewed the tooth-stick and washed his mouth with water from Lake Anotatta, sat down right there at the foot of the Rājāyatana tree.

တသ္မိံ သမယေ တပုဿ ဘလ္လိကာ နာမ ဒွေ ဝါဏိဇာ ပဉ္စဟိ သကဋသတေဟိ ဥက္ကလာ ဇနပဒါ မဇ္ဈိမဒေသံ ဂစ္ဆန္တာ ပုဗ္ဗေ အတ္တနော ဉာတိသာလောဟိတာယ ဒေဝတာယ သကဋာနိ သန္နိရုမ္ဘိတွာ သတ္ထု အာဟာရသမ္ပာဒနေ ဥဿာဟိတာ မန္ထဉ္စ [Pg.95] မဓုပိဏ္ဍိကဉ္စ အာဒါယ – ‘‘ပဋိဂ္ဂဏှာတု နော, ဘန္တေ, ဘဂဝါ ဣမံ အာဟာရံ အနုကမ္ပံ ဥပါဒါယာ’’တိ သတ္ထာရံ ဥပနာမေတွာ အဋ္ဌံသု. ဘဂဝါ ပါယာသပဋိဂ္ဂဟဏဒိဝသေယေဝ ပတ္တဿ အန္တရဟိတတ္တာ ‘‘န ခေါ တထာဂတာ ဟတ္ထေသု ပဋိဂ္ဂဏှန္တိ, ကိမှိ နု ခေါ အဟံ ပဋိဂ္ဂဏှေယျ’’န္တိ စိန္တေသိ. အထဿ စိတ္တံ ဉတွာ စတူဟိ ဒိသာဟိ စတ္တာရော မဟာရာဇာနော ဣန္ဒနီလမဏိမယေ ပတ္တေ ဥပနာမေသုံ, ဘဂဝါ တေ ပဋိက္ခိပိ. ပုန မုဂ္ဂဝဏ္ဏသေလမယေ စတ္တာရော ပတ္တေ ဥပနာမေသုံ. ဘဂဝါ စတုန္နမ္ပိ မဟာရာဇာနံ သဒ္ဓါနုရက္ခဏတ္ထာယ စတ္တာရောပိ ပတ္တေ ပဋိဂ္ဂဟေတွာ ဥပရူပရိ ဌပေတွာ ‘‘ဧကော ဟောတူ’’တိ အဓိဋ္ဌာသိ. စတ္တာရောပိ မုခဝဋ္ဋိယံ ပညာယမာနလေခါ ဟုတွာ မဇ္ဈိမပ္ပမာဏေန ဧကတ္တံ ဥပဂမိံသု. ဘဂဝါ တသ္မိံ ပစ္စဂ္ဃေ သေလမယေ ပတ္တေ အာဟာရံ ပဋိဂ္ဂဟေတွာ ပရိဘုဉ္ဇိတွာ အနုမောဒနံ အကာသိ. တေ ဒွေ ဘာတရော ဝါဏိဇာ ဗုဒ္ဓဉ္စ ဓမ္မဉ္စ သရဏံ ဂန္တွာ ဒွေဝါစိကာ ဥပါသကာ အဟေသုံ. အထ နေသံ ‘‘ဧကံ နော, ဘန္တေ, ပရိစရိတဗ္ဗဋ္ဌာနံ ဒေထာ’’တိ ဝဒန္တာနံ ဒက္ခိဏဟတ္ထေန အတ္တနော သီသံ ပရာမသိတွာ ကေသဓာတုယော အဒါသိ. တေ အတ္တနော နဂရေ တာ ဓာတုယော သုဝဏ္ဏသမုဂ္ဂဿ အန္တော ပက္ခိပိတွာ စေတိယံ ပတိဋ္ဌာပေသုံ.

At that time, two merchant brothers named Tapussa and Bhallika, traveling from the Ukkalā country to the Middle Country with five hundred carts, had their carts stopped by a deity who had been a kinsman of theirs in a past life. Encouraged by the deity to provide food for the Teacher, they took roasted grain flour and honey-balls and, having approached the Teacher, they stood and said: 'Venerable sir, may the Blessed One accept this food from us, out of compassion.' The Blessed One, his bowl having disappeared on the very day he accepted the milk-rice, thought: 'Tathāgatas do not accept offerings in their hands. In what, then, should I accept this?' Then, knowing his thought, the Four Great Kings from the four directions offered bowls made of sapphire, but the Blessed One rejected them. Again, they offered four bowls made of stone the color of green gram. The Blessed One, to protect the faith of the four great kings, accepted all four bowls. Having placed them one on top of the other, he resolved, 'Let them become one.' The four bowls, with their lines still visible at the rim, merged into a single one of a medium size. The Blessed One received the food in that new stone bowl, consumed it, and gave his appreciation. Those two merchant brothers went for refuge to the Buddha and the Dhamma and became lay followers with the two-fold formula. Then, as they were saying, 'Venerable sir, give us something to be venerated,' he stroked his own head with his right hand and gave them hair-relics. In their own city, they placed those relics inside a golden casket and established a cetiya.

သမ္မာသမ္ဗုဒ္ဓေါ ပန တတော ဝုဋ္ဌာယ ပုန အဇပါလနိဂြောဓမေဝ ဂန္တွာ နိဂြောဓမူလေ နိသီဒိ. အထဿ တတ္ထ နိသိန္နမတ္တဿေဝ အတ္တနာ အဓိဂတဓမ္မဿ ဂမ္ဘီရတံ ပစ္စဝေက္ခန္တဿ သဗ္ဗဗုဒ္ဓါနံ အာစိဏ္ဏော – ‘‘ကိစ္ဆေန အဓိဂတော ခေါ မျာယံ ဓမ္မော’’တိ ပရေသံ အဒေသေတုကာမတာကာရပ္ပတ္တော ဝိတက္ကော ဥဒပါဒိ. အထ ခေါ ဗြဟ္မာ သဟမ္ပတိ ‘‘နဿတိ ဝတ ဘော လောကော, ဝိနဿတိ ဝတ ဘော လောကော’’တိ ဒသဟိ စက္ကဝါဠသဟဿေဟိ သက္ကသုယာမသန္တုသိတနိမ္မာနရတိဝသဝတ္တိမဟာဗြဟ္မာနော အာဒါယ သတ္ထု သန္တိကံ အာဂန္တွာ ‘‘ဒေသေတု, ဘန္တေ, ဘဂဝါ ဓမ္မ’’န္တိအာဒိနာ နယေန ဓမ္မဒေသနံ အာယာစိ.

The Perfectly Enlightened One, having risen from there, went again to the Ajapāla banyan tree and sat down at its foot. Then, just as he sat there reflecting on the profundity of the Dhamma he had realized, a thought, which is characteristic of all Buddhas, arose in him: 'This Dhamma has been attained by me with difficulty.' This led to an inclination not to teach it to others. Then Brahmā Sahampati, thinking, 'Alas, the world is lost! Alas, the world is undone!', gathered the devas and Mahābrahmās from ten thousand world-systems—including Sakka, Suyāma, Santusita, Nimmānarati, and Vasavatti—and approaching the Teacher, requested the teaching of the Dhamma in the manner beginning, 'Venerable sir, let the Blessed One teach the Dhamma.'

သတ္ထာ တဿ ပဋိညံ ဒတွာ ‘‘ကဿ နု ခေါ အဟံ ပဌမံ ဓမ္မံ ဒေသေယျ’’န္တိ စိန္တေန္တော ‘‘အာဠာရော ပဏ္ဍိတော, သော ဣမံ ဓမ္မံ ခိပ္ပံ အာဇာနိဿတီ’’တိ စိတ္တံ ဥပ္ပာဒေတွာ ပုန ဩလောကေန္တော တဿ သတ္တာဟကာလင်္ကတဘာဝံ ဉတွာ ဥဒကံ အာဝဇ္ဇေသိ. တဿာပိ အဘိဒေါသကာလင်္ကတဘာဝံ ဉတွာ ‘‘ဗဟူပကာရာ ခေါ မေ ပဉ္စဝဂ္ဂိယာ ဘိက္ခူ’’တိ ပဉ္စဝဂ္ဂိယေ အာရဗ္ဘ မနသိ ကတွာ ‘‘ကဟံ နု ခေါ တေ ဧတရဟိ ဝိဟရန္တီ’’တိ အာဝဇ္ဇေန္တော ‘‘ဗာရာဏသိယံ [Pg.96] ဣသိပတနေ မိဂဒါယေ’’တိ ဉတွာ ကတိပါဟံ ဗောဓိမဏ္ဍသာမန္တာယေဝ ပိဏ္ဍာယ စရန္တော ဝိဟရိတွာ ‘‘အာသာဠှိပုဏ္ဏမာယံ ဗာရာဏသိံ ဂန္တွာ ဓမ္မစက္ကံ ပဝတ္တေဿာမီ’’တိ ပက္ခဿ စာတုဒ္ဒသိယံ ပစ္စူသသမယေ ပစ္စုဋ္ဌာယ ပဘာတာယ ရတ္တိယာ ကာလဿေဝ ပတ္တစီဝရမာဒါယ အဋ္ဌာရသယောဇနမဂ္ဂံ ပဋိပန္နော အန္တရာမဂ္ဂေ ဥပကံ နာမ အာဇီဝကံ ဒိသွာ တဿ အတ္တနော ဗုဒ္ဓဘာဝံ အာစိက္ခိတွာ တံ ဒိဝသမေဝ သာယနှသမယေ ဣသိပတနံ သမ္ပာပုဏိ.

The Teacher, having given his assent to Brahmā, considered, 'To whom, indeed, should I first teach the Dhamma?' The thought arose, 'Āḷāra is wise; he will quickly understand this Dhamma.' But reflecting further and knowing that Āḷāra had passed away seven days earlier, he then considered Udaka. Knowing that he too had passed away the previous evening, he thought, 'The group of five monks were of great service to me.' Bringing the group of five to mind and reflecting, 'Where might they be dwelling now?', he knew, 'In the Deer Park at Isipatana in Bārāṇasī.' After dwelling for some days, wandering for alms in the vicinity of the Bodhi-maṇḍa, he resolved, 'On the full moon day of Āsāḷhī, I will go to Bārāṇasī and set in motion the Wheel of Dhamma.' On the fourteenth day of the fortnight, having risen at dawn, when the night grew light, he took his bowl and robe early in the morning and set out on the eighteen-yojana journey. On the way, he saw an Ājīvaka named Upaka and declared to him his own attainment of Buddhahood. That very day, in the evening, he arrived at Isipatana.

ပဉ္စဝဂ္ဂိယာ တထာဂတံ ဒူရတောဝ အာဂစ္ဆန္တံ ဒိသွာ ‘‘အယံ အာဝုသော, သမဏော ဂေါတမော ပစ္စယဗာဟုလ္လာယ အာဝတ္တိတွာ ပရိပုဏ္ဏကာယော ပီဏိန္ဒြိယော သုဝဏ္ဏဝဏ္ဏော ဟုတွာ အာဂစ္ဆတိ. ဣမဿ ဝန္ဒနာဒီနိ န ကရိဿာမ, မဟာကုလပ္ပသုတော ခေါ ပနေသ အာသနာဘိဟာရံ အရဟတိ, တေနဿ အာသနမတ္တံ ပညာပေဿာမာ’’တိ ကတိကံ အကံသု. ဘဂဝါ သဒေဝကဿ လောကဿ စိတ္တာစာရဇာနနသမတ္ထေန ဉာဏေန ‘‘ကိံ နု ခေါ ဣမေ စိန္တယိံသူ’’တိ အာဝဇ္ဇေတွာ စိတ္တံ အညာသိ. အထ တေသု သဗ္ဗဒေဝမနုဿေသု အနောဒိဿကဝသေန ဖရဏသမတ္ထံ မေတ္တစိတ္တံ သင်္ခိပိတွာ ဩဒိဿကဝသေန မေတ္တစိတ္တေန ဖရိ. တေ ဘဂဝတာ မေတ္တစိတ္တေန သံဖုဋ္ဌာ တထာဂတေ ဥပသင်္ကမန္တေ သကာယ ကတိကာယ သဏ္ဌာတုံ အသက္ကောန္တာ ပစ္စုဂ္ဂန္တွာ အဘိဝါဒနာဒီနိ သဗ္ဗကိစ္စာနိ အကံသု. သမ္မာသမ္ဗုဒ္ဓဘာဝံ ပနဿ အဇာနန္တာ ကေဝလံ နာမေန စ အာဝုသောဝါဒေန စ သမုဒါစရိံသု.

Seeing the Tathāgata approaching from afar, the group of five said to one another: "Friends, this ascetic Gotama is coming, having reverted to a life of abundance, with a well-nourished body, robust faculties, and a golden complexion. We will not perform acts of veneration for him. However, being born into a great family, he deserves the offering of a seat. We will prepare just a seat for him." Thus, they made an agreement. The Blessed One, with his knowledge capable of knowing the conduct of the minds of the entire world with its gods, reflected, "What are these ones thinking?" and understood their minds. Then, having concentrated his mind of loving-kindness—which was capable of pervading all gods and humans universally—he directed it specifically toward them. Touched by the Blessed One’s mind of loving-kindness, they were unable to stand by their agreement as the Tathāgata approached. Instead, they went forth to meet him and performed all duties, such as paying homage. However, not knowing his state of Perfect Self-Enlightenment, they addressed him merely by name and with the term "friend."

အထ နေ ဘဂဝါ – ‘‘မာ, ဘိက္ခဝေ, တထာဂတံ နာမေန စ အာဝုသောဝါဒေန စ သမုဒါစရထ. အရဟံ, ဘိက္ခဝေ, တထာဂတော သမ္မာသမ္ဗုဒ္ဓေါ’’တိ အတ္တနော ဗုဒ္ဓဘာဝံ ဉာပေတွာ ပညတ္တဝရဗုဒ္ဓါသနေ နိသိန္နော ဥတ္တရာသာဠှနက္ခတ္တယောဂေ ဝတ္တမာနေ အဋ္ဌာရသဟိ ဗြဟ္မကောဋီဟိ ပရိဝုတော ပဉ္စဝဂ္ဂိယတ္ထေရေ အာမန္တေတွာ တိပရိဝဋ္ဋံ ဒွါဒသာကာရံ ဆဉာဏဝိဇမ္ဘနံ အနုတ္တရံ ဓမ္မစက္ကပ္ပဝတ္တနသုတ္တန္တံ (မဟာဝ. ၁၃ အာဒယော; သံ. နိ. ၅.၁၀၈၁) ဒေသေသိ. တေသု ကောဏ္ဍညတ္ထေရော ဒေသနာနုသာရေန ဉာဏံ ပေသေန္တော သုတ္တပရိယောသာနေ အဋ္ဌာရသဟိ ဗြဟ္မကောဋီဟိ သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ. သတ္ထာ တတ္ထေဝ ဝဿံ ဥပဂန္တွာ ပုနဒိဝသေ ဝပ္ပတ္ထေရံ ဩဝဒန္တော ဝိဟာရေယေဝ နိသီဒိ, သေသာ စတ္တာရောပိ ပိဏ္ဍာယ စရိံသု. ဝပ္ပတ္ထေရော ပုဗ္ဗဏှေယေဝ သောတာပတ္တိဖလံ ပါပုဏိ[Pg.97]. ဧတေနေဝုပါယေန ပုနဒိဝသေ ဘဒ္ဒိယတ္ထေရံ, ပုနဒိဝသေ မဟာနာမတ္ထေရံ, ပုနဒိဝသေ အဿဇိတ္ထေရန္တိ သဗ္ဗေ သောတာပတ္တိဖလေ ပတိဋ္ဌာပေတွာ ပဉ္စမိယံ ပက္ခဿ ပဉ္စပိ ထေရေ သန္နိပါတေတွာ အနတ္တလက္ခဏသုတ္တန္တံ (မဟာဝ. ၂၀ အာဒယော; သံ. နိ. ၃.၅၉) ဒေသေသိ. ဒေသနာပရိယောသာနေ ပဉ္စပိ ထေရာ အရဟတ္တေ ပတိဋ္ဌဟိံသု. အထ သတ္ထာ ယသဿ ကုလပုတ္တဿ ဥပနိဿယံ ဒိသွာ တံ ရတ္တိဘာဂေ နိဗ္ဗိဇ္ဇိတွာ ဂေဟံ ပဟာယ နိက္ခန္တံ ‘‘ဧဟိ ယသာ’’တိ ပက္ကောသိတွာ တသ္မိံယေဝ ရတ္တိဘာဂေ သောတာပတ္တိဖလေ, ပုနဒိဝသေ အရဟတ္တေ ပတိဋ္ဌာပေတွာ, အပရေပိ တဿ သဟာယကေ စတုပညာသဇနေ ဧဟိဘိက္ခုပဗ္ဗဇ္ဇာယ ပဗ္ဗာဇေတွာ အရဟတ္တံ ပါပေသိ.

Then the Blessed One said to them: "Do not, monks, address the Tathāgata by name or with the term 'friend.' The Tathāgata, monks, is an Arahant, a Perfectly Self-Enlightened One." Thus making known his own state of Buddhahood, seated on the excellent, prepared Buddha-seat while the Uttarāsāḷha constellation was in conjunction, surrounded by eighteen koṭis of Brahmās, he addressed the group of five elders and taught the unsurpassed Discourse on the Turning of the Wheel of Dhamma, which has three turnings, twelve aspects, and is the unfolding of the six knowledges. Among them, the elder Koṇḍañña, directing his knowledge in accordance with the teaching, was established in the fruit of stream-entry at the conclusion of the discourse, together with eighteen koṭis of Brahmās. The Teacher entered the rains retreat right there. The next day, while instructing the elder Vappa, he remained seated in the monastery; the other four went for alms. The elder Vappa attained the fruit of stream-entry in the forenoon. By this same method, he established the elder Bhaddiya on the next day, the elder Mahānāma on the day after that, and the elder Assaji on the following day, all in the fruit of stream-entry. Then, on the fifth day of the lunar fortnight, having gathered all five elders, he taught the Discourse on the Characteristic of Not-Self. At the conclusion of the discourse, all five elders were established in Arahantship. Then the Teacher, seeing the supporting condition of the clansman Yasa, who, having become disgusted during the night, had abandoned his home and gone forth, called out to him, "Come, Yasa." He established him in the fruit of stream-entry that very night, and in Arahantship the next day. He also ordained fifty-four of his companions with the "Come, monk" ordination and led them to attain Arahantship.

ဧဝံ လောကေ ဧကသဋ္ဌိယာ အရဟန္တေသု ဇာတေသု သတ္ထာ ဝုဋ္ဌဝဿော ပဝါရေတွာ ‘‘စရထ ဘိက္ခဝေ စာရိက’’န္တိ သဋ္ဌိဘိက္ခူ ဒိသာသု ပေသေတွာ သယံ ဥရုဝေလံ ဂစ္ဆန္တော အန္တရာမဂ္ဂေ ကပ္ပာသိကဝနသဏ္ဍေ တိံသဘဒ္ဒဝဂ္ဂိယကုမာရေ ဝိနေသိ. တေသု သဗ္ဗပစ္ဆိမကော သောတာပန္နော, သဗ္ဗုတ္တမော အနာဂါမီ အဟောသိ. တေပိ သဗ္ဗေ ဧဟိဘိက္ခုဘာဝေနေဝ ပဗ္ဗာဇေတွာ ဒိသာသု ပေသေတွာ ဥရုဝေလံ ဂန္တွာ အဍ္ဎုဍ္ဎပါဋိဟာရိယသဟဿာနိ ဒဿေတွာ ဥရုဝေလကဿပါဒယော သဟဿဇဋိလပရိဝါရေ တေဘာတိကဇဋိလေ ဝိနေတွာ ဧဟိဘိက္ခုဘာဝေန ပဗ္ဗာဇေတွာ ဂယာသီသေ နိသီဒါပေတွာ အာဒိတ္တပရိယာယဒေသနာယ (မဟာဝ. ၅၄) အရဟတ္တေ ပတိဋ္ဌာပေတွာ တေန အရဟန္တသဟဿေန ပရိဝုတော ‘‘ဗိမ္ဗိသာရရညော ဒိန္နပဋိညံ မောစေဿာမီ’’တိ ရာဇဂဟနဂရူပစာရေ လဋ္ဌိဝနုယျာနံ အဂမာသိ. ရာဇာ ဥယျာနပါလဿ သန္တိကာ ‘‘သတ္ထာ အာဂတော’’တိ သုတွာ ဒွါဒသနဟုတေဟိ ဗြာဟ္မဏဂဟပတိကေဟိ ပရိဝုတော သတ္ထာရံ ဥပသင်္ကမိတွာ စက္ကဝိစိတ္တတလေသု သုဝဏ္ဏပဋ္ဋဝိတာနံ ဝိယ ပဘာသမုဒယံ ဝိဿဇ္ဇေန္တေသု တထာဂတဿ ပါဒေသု သိရသာ နိပတိတွာ ဧကမန္တံ နိသီဒိ သဒ္ဓိံ ပရိသာယ.

Thus, when sixty-one Arahants had arisen in the world, the Teacher, having completed the rains retreat and performed the Pavāranā ceremony, sent the sixty monks out to the various directions, saying, "Go forth on tour, monks." He himself, while going to Uruvelā, tamed the thirty young men of the Bhaddavaggiya group in the Kappāsika forest grove along the way. Among them, the very last one became a stream-enterer, and the very highest one became a non-returner. Having ordained them all with the 'Come, monk' ordination and sent them out to the various directions, he went to Uruvelā. There, having displayed one and a half thousand miracles, he tamed the three matted-hair ascetic brothers headed by Uruvelā Kassapa, who had a retinue of a thousand. Having ordained them with the 'Come, monk' ordination, he had them sit at Gayāsīsa and, with the discourse on the Fire Sermon, established them in Arahantship. Surrounded by that thousand of Arahants, thinking, "I shall be released from the promise given to King Bimbisāra," he went to the Laṭṭhivana park in the vicinity of Rājagaha. The king, having heard from the park keeper, "The Teacher has arrived," approached the Teacher, surrounded by twelve nahutas of brahmins and householders. He prostrated with his head at the feet of the Tathāgata—from whose soles, variegated with the wheel-mark, a rising radiance was being emitted like a golden canopy—and sat down to one side together with his retinue.

အထ ခေါ တေသံ ဗြာဟ္မဏဂဟပတိကာနံ ဧတဒဟောသိ – ‘‘ကိံ နု ခေါ မဟာသမဏော ဥရုဝေလကဿပေ ဗြဟ္မစရိယံ စရတိ, ဥဒါဟု ဥရုဝေလကဿပေါ မဟာသမဏေ’’တိ. ဘဂဝါ တေသံ စေတဿာ စေတောပရိဝိတက္ကမညာယ ဥရုဝေလကဿပံ ဂါထာယ အဇ္ဈဘာသိ –

Then this thought arose in those brahmins and householders: "Does the great ascetic live the holy life under Uruvelakassapa, or does Uruvelakassapa live the holy life under the great ascetic?" The Blessed One, knowing with his own mind the thought in their minds, addressed Uruvelakassapa in verse:

‘‘ကိမေဝ [Pg.98] ဒိသွာ ဥရုဝေလဝါသိ, ပဟာသိ အဂ္ဂိံ ကိသကောဝဒါနော;

ပုစ္ဆာမိ တံ ကဿပ ဧတမတ္ထံ, ကထံ ပဟီနံ တဝ အဂ္ဂိဟုတ္တ’’န္တိ. –

"Seeing what, O dweller of Uruvelā, O lean and eloquent one, did you abandon the fire? I ask you this matter, Kassapa: how was your fire-worship abandoned?"

ထေရောပိ ဘဂဝတော အဓိပ္ပာယံ ဝိဒိတွာ –

The Elder, too, having understood the Blessed One's intention, replied:

‘‘ရူပေ စ သဒ္ဒေ စ အထော ရသေ စ, ကာမိတ္ထိယော စာဘိဝဒန္တိ ယညာ;

ဧတံ မလန္တီ ဥပဓီသု ဉတွာ, တသ္မာ န ယိဋ္ဌေ န ဟုတေ အရဉ္ဇိ’’န္တိ. (မဟာဝ. ၅၅) –

"Sacrifices extol forms, sounds, and also tastes, as well as women who are objects of desire. Having understood this to be a defilement amid the attachments of existence, I therefore took no delight in what was sacrificed or offered."

ဣမံ ဂါထံ ဝတွာ အတ္တနော သာဝကဘာဝပ္ပကာသနတ္ထံ တထာဂတဿ ပါဒပိဋ္ဌေ သီသံ ဌပေတွာ ‘‘သတ္ထာ မေ, ဘန္တေ ဘဂဝါ, သာဝကောဟမသ္မီ’’တိ ဝတွာ ဧကတာလံ ဒွိတာလံ တိတာလန္တိ ယာဝ သတ္တတာလပ္ပမာဏံ သတ္တက္ခတ္တုံ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ဩရုယှ တထာဂတံ ဝန္ဒိတွာ ဧကမန္တံ နိသီဒိ. တံ ပါဋိဟာရိယံ ဒိသွာ မဟာဇနော ‘‘အဟော မဟာနုဘာဝါ ဗုဒ္ဓါ, ဧဝဉှိ ထာမဂတဒိဋ္ဌိကော နာမ ‘အရဟာ’တိ မညမာနော ဥရုဝေလကဿပေါပိ ဒိဋ္ဌိဇာလံ ဘိန္ဒိတွာ တထာဂတေန ဒမိတော’’တိ သတ္ထု ဂုဏကထံယေဝ ကထေသိ. ဘဂဝါ ‘‘နာဟံ ဣဒါနိယေဝ ဥရုဝေလကဿပံ ဒမေမိ, အတီတေပိ ဧသ မယာ ဒမိတော’’တိ ဝတွာ ဣမိဿာ အဋ္ဌုပ္ပတ္တိယာ မဟာနာရဒကဿပဇာတကံ (ဇာ. ၂.၂၂.၁၁၅၃ အာဒယော) ကထေတွာ စတ္တာရိ သစ္စာနိ ပကာသေသိ. ရာဇာ ဧကာဒသဟိ နဟုတေဟိ သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ, ဧကနဟုတံ ဥပါသကတ္တံ ပဋိဝေဒေသိ. ရာဇာ သတ္ထု သန္တိကေ နိသိန္နောယေဝ ပဉ္စ အဿာသကေ ပဝေဒေတွာ သရဏံ ဂန္တွာ သွာတနာယ နိမန္တေတွာ ဥဋ္ဌာယာသနာ ဘဂဝန္တံ ပဒက္ခိဏံ ကတွာ ပက္ကမိ.

Having spoken this verse, to declare his discipleship, he placed his head at the Tathāgata's feet and said, 'Venerable sir, the Blessed One is my teacher; I am his disciple.' Then, rising into the air one palm-tree height, two palm-tree heights, three palm-tree heights, up to seven palm-tree heights, seven times, he descended, paid homage to the Tathāgata, and sat down at one side. Seeing this miracle, the great crowd exclaimed, 'Oh, of great power are the Buddhas! For even Uruvela Kassapa, one of such firm views, who considered himself an Arahant, having broken the net of views, has been tamed by the Tathāgata.' They spoke only in praise of the Teacher's virtues. The Blessed One said, 'It is not only now that I tame Uruvela Kassapa; in the past, too, he was tamed by me.' Then, on account of this occasion, he related the Mahānāradakassapa Jātaka and expounded the Four Noble Truths. The king, along with one hundred and ten thousand people, was established in the fruit of stream-entry, and ten thousand declared themselves lay followers. The king, while still seated in the Teacher's presence, announced his five aspirations, took refuge, and invited the Blessed One for the morrow. Then, rising from his seat, he circumambulated the Blessed One and departed.

ပုနဒိဝသေ ယေဟိ စ ဘဂဝါ ဟိယျော ဒိဋ္ဌော, ယေဟိ စ အဒိဋ္ဌော, တေ သဗ္ဗေပိ ရာဇဂဟဝါသိနော အဋ္ဌာရသကောဋိသင်္ခါ မနုဿာ တထာဂတံ ဒဋ္ဌုကာမာ ပါတောဝ ရာဇဂဟတော လဋ္ဌိဝနုယျာနံ အဂမံသု. တိဂါဝုတော မဂ္ဂေါ နပ္ပဟောသိ, သကလလဋ္ဌိဝနုယျာနံ နိရန္တရံ ဖုဋံ အဟောသိ. မဟာဇနော ဒသဗလဿ ရူပသောဘဂ္ဂပ္ပတ္တံ အတ္တဘာဝံ ပဿန္တောပိ တိတ္တိံ ကာတုံ နာသက္ခိ. ဝဏ္ဏဘူမိ နာမေသာ. ဧဝရူပေသု ဟိ ဌာနေသု ဘဂဝတော လက္ခဏာနုဗျဉ္ဇနာဒိပ္ပဘေဒါ [Pg.99] သဗ္ဗာပိ ရူပကာယသိရီ ဝဏ္ဏေတဗ္ဗာ. ဧဝံ ရူပသောဘဂ္ဂပ္ပတ္တံ ဒသဗလဿ သရီရံ ပဿမာနေန မဟာဇနေန နိရန္တရံ ဖုဋေ ဥယျာနေ စ ဂမနမဂ္ဂေ စ ဧကဘိက္ခုဿပိ နိက္ခမနောကာသော နာဟောသိ. တံ ဒိဝသံ ကိရ ဘဂဝတော ဘတ္တံ ဆိန္နံ ဘဝေယျ, တသ္မာ ‘‘တံ မာ အဟောသီ’’တိ သက္ကဿ နိသိန္နာသနံ ဥဏှာကာရံ ဒဿေသိ. သော အာဝဇ္ဇမာနော တံ ကာရဏံ ဉတွာ မာဏဝကဝဏ္ဏံ အဘိနိမ္မိနိတွာ ဗုဒ္ဓဓမ္မသံဃပဋိသံယုတ္တာ ထုတိယော ဝဒမာနော ဒသဗလဿ ပုရတော ဩတရိတွာ ဒေဝါနုဘာဝေန ဩကာသံ ကတွာ –

On the following day, all the residents of Rājagaha—those who had seen the Blessed One the day before and those who had not—eighteen crores in number, desiring to see the Tathāgata, went early in the morning from Rājagaha to Laṭṭhivana Park. The three-gāvuta road was insufficient; the entire Laṭṭhivana Park was completely filled without gaps. The great crowd, even while seeing the beautiful and splendid form of the Ten-Powered One, could not be satisfied. This is called the 'ground for description.' For in such places, all the radiance of the Blessed One's physical form, distinguished by the major and minor marks, should be described. As the great crowd, seeing the body of the Ten-Powered One endowed with such beauty and splendor, filled the park and the path without gaps, there was no space for even a single monk to exit. It is said that on that day, the Blessed One's meal might have been cut off; therefore, so that this would not happen, Sakka's seat showed a sign of heat. Realizing the reason upon reflection, Sakka created the form of a young man and, uttering praises connected with the Buddha, Dhamma, and Sangha, descended before the Ten-Powered One. By his divine power, he made an opening—

‘‘ဒန္တော ဒန္တေဟိ သဟ ပုရာဏဇဋိလေဟိ, ဝိပ္ပမုတ္တော ဝိပ္ပမုတ္တေဟိ;

သိင်္ဂီနိက္ခသဝဏ္ဏော, ရာဇဂဟံ ပါဝိသိ ဘဂဝါ.

"The tamed one with the tamed, together with the former matted-hair ascetics, The liberated one with the liberated; Of the color of refined gold, The Blessed One entered Rājagaha.

‘‘မုတ္တော မုတ္တေဟိ…ပေ….

"Freed with the freed... and so on...

‘‘တိဏ္ဏော တိဏ္ဏေဟိ…ပေ….

"Crossed over with those who have crossed over... and so on...

‘‘သန္တော သန္တေဟိ…ပေ… ရာဇဂဟံ ပါဝိသိ ဘဂဝါ.

"The peaceful one with the peaceful... and so on... the Blessed One entered Rājagaha.

‘‘ဒသဝါသော ဒသဗလော, ဒသဓမ္မဝိဒူ ဒသဘိ စုပေတော;

သော ဒသသတပရိဝါရော, ရာဇဂဟံ ပါဝိသိ ဘဂဝါ’’တိ. (မဟာဝ. ၅၈) –

"Dwelling in ten abodes, with ten powers, knowing ten dhammas, endowed with ten qualities; He, with a retinue of a thousand, the Blessed One, entered Rājagaha."

ဣမာဟိ ဂါထာဟိ သတ္ထု ဝဏ္ဏံ ဝဒမာနော ပုရတော ပါယာသိ. တဒါ မဟာဇနော မာဏဝကဿ ရူပသိရိံ ဒိသွာ ‘‘အတိဝိယ အဘိရူပေါ ဝတာယံ မာဏဝကော, န ခေါ ပန အမှေဟိ ဒိဋ္ဌပုဗ္ဗော’’တိ စိန္တေတွာ ‘‘ကုတော အယံ မာဏဝကော, ကဿ ဝါ အယ’’န္တိ အာဟ. တံ သုတွာ မာဏဝေါ –

With these verses, praising the Teacher, he proceeded forward. Then the great crowd, seeing the young man's beauty and splendor, thought, 'Indeed, this young man is exceedingly handsome, yet we have never seen him before.' Thinking thus, they said, 'From where does this young man come, or whose is he?' Hearing this, the young man—

‘‘ယော ဓီရော သဗ္ဗဓိ ဒန္တော, သုဒ္ဓေါ အပ္ပဋိပုဂ္ဂလော;

အရဟံ သုဂတော လောကေ, တဿာဟံ ပရိစာရကော’’တိ. – ဂါထမာဟ;

"He who is wise, tamed in every way, pure, without a peer; The Arahant, the Sugata in the world—I am his attendant." Thus he spoke the verse.

သတ္ထာ [Pg.100] သက္ကေန ကတောကာသံ မဂ္ဂံ ပဋိပဇ္ဇိတွာ ဘိက္ခုသဟဿပရိဝုတော ရာဇဂဟံ ပါဝိသိ. ရာဇာ ဗုဒ္ဓပ္ပမုခဿ သံဃဿ မဟာဒါနံ ဒတွာ ‘‘အဟံ, ဘန္တေ, တီဏိ ရတနာနိ ဝိနာ ဝသိတုံ န သက္ခိဿာမိ, ဝေလာယ ဝါ အဝေလာယ ဝါ ဘဂဝတော သန္တိကံ အာဂမိဿာမိ, လဋ္ဌိဝနုယျာနဉ္စ နာမ အတိဒူရေ, ဣဒံ ပန အမှာကံ ဝေဠုဝနုယျာနံ နာတိဒူရံ နစ္စာသန္နံ ဂမနာဂမနသမ္ပန္နံ ဗုဒ္ဓါရဟံ သေနာသနံ. ဣဒံ မေ, ဘန္တေ, ဘဂဝါ ပဋိဂ္ဂဏှာတူ’’တိ သုဝဏ္ဏဘိင်္ဂါရေန ပုပ္ဖဂန္ဓဝါသိတံ မဏိဝဏ္ဏံ ဥဒကမာဒါယ ဝေဠုဝနုယျာနံ ပရိစ္စဇန္တော ဒသဗလဿ ဟတ္ထေ ဥဒကံ ပါတေသိ. တသ္မိံ အာရာမေ ပဋိဂ္ဂဟိတေယေဝ ‘‘ဗုဒ္ဓသာသနဿ မူလာနိ ဩတိဏ္ဏာနီ’’တိ မဟာပထဝီ ကမ္ပိ. ဇမ္ဗုဒီပတလသ္မိဉှိ ဌပေတွာ ဝေဠုဝနံ အညံ မဟာပထဝိံ ကမ္ပေတွာ ဂဟိတသေနာသနံ နာမ နတ္ထိ. တမ္ဗပဏ္ဏိဒီပေပိ ဌပေတွာ မဟာဝိဟာရံ အညံ ပထဝိံ ကမ္ပေတွာ ဂဟိတသေနာသနံ နာမ နတ္ထိ. သတ္ထာ ဝေဠုဝနာရာမံ ပဋိဂ္ဂဟေတွာ ရညော အနုမောဒနံ ကတွာ ဥဋ္ဌာယာသနာ ဘိက္ခုသံဃပရိဝုတော ဝေဠုဝနံ အဂမာသိ.

The Teacher, having proceeded along the path for which an opening was made by Sakka, entered Rājagaha surrounded by a thousand bhikkhus. The king, after giving a great offering to the Sangha headed by the Buddha, said, 'Venerable sir, I cannot live without the Three Jewels. I will come to the Blessed One's presence at a proper time or an improper time. Laṭṭhivana Park is too far; however, our Veḷuvana Park is not too far and not too near, and is convenient for coming and going. It is a dwelling worthy of the Buddha. Venerable sir, may the Blessed One accept this from me.' Then, taking water the color of a jewel in a golden pitcher, scented with flowers and perfumes, he relinquished the Veḷuvana Park and poured the water onto the Ten-Powered One's hand. As soon as that park was accepted, the great earth trembled, signifying, 'The roots of the Buddha's dispensation have been established.' Indeed, in Jambudīpa, apart from Veḷuvana, there is no other dwelling whose acceptance caused the great earth to tremble. Similarly, on the island of Tambapaṇṇi, apart from the Great Monastery, there is no other dwelling whose acceptance caused the earth to tremble. The Teacher, having accepted the Veḷuvana Park, gave his discourse of appreciation to the king, rose from his seat, and went to Veḷuvana surrounded by the Sangha of bhikkhus.

တသ္မိံ ခေါ ပန သမယေ သာရိပုတ္တော စ မောဂ္ဂလ္လာနော စာတိ ဒွေ ပရိဗ္ဗာဇကာ ရာဇဂဟံ ဥပနိဿာယ ဝိဟရန္တိ အမတံ ပရိယေသမာနာ. တေသု သာရိပုတ္တော အဿဇိတ္ထေရံ ပိဏ္ဍာယ ပဝိဋ္ဌံ ဒိသွာ ပသန္နစိတ္တော ပယိရုပါသိတွာ ‘‘ယေ ဓမ္မာ ဟေတုပ္ပဘဝါ’’တိအာဒိဂါထံ (မဟာဝ. ၆၀; အပ. ထေရ ၁.၁.၂၈၆) သုတွာ သောတာပတ္တိဖလေ ပတိဋ္ဌာယ အတ္တနော သဟာယကဿ မောဂ္ဂလ္လာနဿပိ တမေဝ ဂါထံ အဘာသိ. သောပိ သောတာပတ္တိဖလေ ပတိဋ္ဌဟိ. တေ ဥဘောပိ သဉ္စယံ ဩလောကေတွာ အတ္တနော ပရိသာယ သဒ္ဓိံ ဘဂဝတော သန္တိကေ ပဗ္ဗဇိံသု. တေသု မောဂ္ဂလ္လာနော သတ္တာဟေန အရဟတ္တံ ပါပုဏိ, သာရိပုတ္တော အဍ္ဎမာသေန. ဥဘောပိ တေ သတ္ထာ အဂ္ဂသာဝကဋ္ဌာနေ ဌပေသိ. သာရိပုတ္တတ္ထေရေန စ အရဟတ္တံ ပတ္တဒိဝသေယေဝ သန္နိပါတံ အကာသိ.

At that time, the two wanderers Sāriputta and Moggallāna were dwelling near Rājagaha, seeking the Deathless. Among them, Sāriputta saw the Elder Assaji entering for alms and, with a pleased mind, approached and attended upon him. Upon hearing the verse beginning with "Those phenomena born from a cause," he became established in the fruit of stream-entry. He then recited the same verse to his companion Moggallāna, who also became established in the fruit of stream-entry. Both of them, having considered Sañjaya, went forth in the presence of the Blessed One along with their assembly. Among them, Moggallāna attained arahantship in seven days, while Sāriputta did so in half a month. The Teacher placed both of them in the position of chief disciples. And on the very day the Elder Sāriputta attained arahantship, the Blessed One held an assembly.

တထာဂတေ ပန တသ္မိညေဝ ဝေဠုဝနုယျာနေ ဝိဟရန္တေ သုဒ္ဓေါဒနမဟာရာဇာ ‘‘ပုတ္တော ကိရ မေ ဆဗ္ဗဿာနိ ဒုက္ကရကာရိကံ စရိတွာ ပရမာဘိသမ္ဗောဓိံ ပတွာ ပဝတ္တဝရဓမ္မစက္ကော ရာဇဂဟံ ဥပနိဿာယ ဝေဠုဝနေ ဝိဟရတီ’’တိ သုတွာ အညတရံ အမစ္စံ အာမန္တေသိ – ‘‘ဧဟိ ဘဏေ, တွံ ပုရိသသဟဿပရိဝါရော ရာဇဂဟံ ဂန္တွာ မမ ဝစနေန ‘ပိတာ တေ သုဒ္ဓေါဒနမဟာရာဇာ ဒဋ္ဌုကာမော’တိ ဝတွာ မမ ပုတ္တံ ဂဏှိတွာ ဧဟီ’’တိ အာဟ. သော [Pg.101] ‘‘ဧဝံ, ဒေဝါ’’တိ ရညော ဝစနံ သိရသာ သမ္ပဋိစ္ဆိတွာ ပုရိသသဟဿပရိဝါရော ခိပ္ပမေဝ သဋ္ဌိယောဇနမဂ္ဂံ ဂန္တွာ ဒသဗလဿ စတုပရိသမဇ္ဈေ နိသီဒိတွာ ဓမ္မဒေသနာဝေလာယံ ဝိဟာရံ ပါဝိသိ. သော ‘‘တိဋ္ဌတု တာဝ ရညာ ပဟိတသာသန’’န္တိ ပရိသပရိယန္တေ ဌိတော သတ္ထု ဓမ္မဒေသနံ သုတွာ ယထာဌိတောဝ သဒ္ဓိံ ပုရိသသဟဿေန အရဟတ္တံ ပတွာ ပဗ္ဗဇ္ဇံ ယာစိ. ဘဂဝါ ‘‘ဧထ ဘိက္ခဝေါ’’တိ ဟတ္ထံ ပသာရေသိ. သဗ္ဗေ တင်္ခဏညေဝ ဣဒ္ဓိမယပတ္တစီဝရဓရာ သဋ္ဌိဝဿိကတ္ထေရာ ဝိယ အဟေသုံ. အရဟတ္တံ ပတ္တကာလတော ပဋ္ဌာယ ပန အရိယာ နာမ မဇ္ဈတ္တာဝ ဟောန္တီတိ, သော ရညာ ပဟိတသာသနံ ဒသဗလဿ န ကထေသိ. ရာဇာ – ‘‘နေဝ ဂတော အာဂစ္ဆတိ, န သာသနံ သုယျတီ’’တိ ‘‘ဧဟိ ဘဏေ, တွံ ဂစ္ဆာ’’တိ ဧတေနေဝ နိယာမေန အညံ အမစ္စံ ပေသေသိ. သောပိ ဂန္တွာ ပုရိမနယေနေဝ သဒ္ဓိံ ပရိသာယ အရဟတ္တံ ပတွာ တုဏှီ အဟောသိ. ပုန ရာဇာ ‘‘ဧဟိ ဘဏေ, တွံ ဂစ္ဆ, တွံ ဂစ္ဆာ’’တိ ဧတေနေဝ နိယာမေန အပရေပိ သတ္တ အမစ္စေ ပေသေသိ. တေ သဗ္ဗေ နဝ ပုရိသသဟဿပရိဝါရာ နဝ အမစ္စာ အတ္တနော ကိစ္စံ နိဋ္ဌာပေတွာ တုဏှီဘူတာ တတ္ထေဝ ဝိဟရိံသု.

While the Tathāgata was dwelling in that same Bamboo Grove, King Suddhodana heard, "My son, it is said, after practicing severe austerities for six years and attaining supreme enlightenment, has set in motion the excellent Wheel of the Dhamma and now resides near Rājagaha in the Bamboo Grove." Hearing this, he addressed a certain minister: "Come, my good man, go to Rājagaha with a retinue of a thousand men. In my name, say, 'Your father, King Suddhodana, wishes to see you,' and bring my son back here." The minister replied, "So be it, Your Majesty," accepted the king's command with bowed head, and swiftly traveled the sixty-league journey with his thousand men. He entered the monastery at the time of the Dhamma discourse, as the Ten-Powered One was seated in the midst of the fourfold assembly. Thinking, "Let the king’s message wait for now," he stood at the edge of the assembly, listened to the Teacher’s discourse, and, just as he stood there, attained arahantship along with his thousand men. He then requested ordination. The Blessed One stretched out his hand and said, "Come, monks." Instantly, they all became like elders of sixty years' standing, clad in robes and carrying alms bowls created by psychic power. From the moment of attaining arahantship, the noble ones are indeed neutral; thus, he did not convey the king’s message to the Ten-Powered One. The king, thinking, "The one who went neither returns, nor is any message heard," sent another minister in the very same manner, saying, "Come, my good man, go." He too went and, in the same way as the first, attained arahantship with his retinue and remained silent. Again, the king sent seven more ministers in the very same manner, saying, "Come, my good man, go, go!" All those nine ministers, with their retinues of nine thousand men, having accomplished their own task, became silent and dwelt right there.

ရာဇာ သာသနမတ္တမ္ပိ အာဟရိတွာ အာစိက္ခန္တံ အလဘိတွာ စိန္တေသိ – ‘‘ဧတ္တကာပိ ဇနာ မယိ သိနေဟာဘာဝေန သာသနမတ္တမ္ပိ န ပစ္စာဟရိံသု, ကော နု ခေါ မေ သာသနံ ကရိဿတီ’’တိ သဗ္ဗံ ရာဇဗလံ ဩလောကေန္တော ကာဠုဒါယိံ အဒ္ဒသ. သော ကိရ ရညော သဗ္ဗတ္ထသာဓကော အဗ္ဘန္တရိကော အတိဝိယ ဝိဿာသိကော အမစ္စော ဗောဓိသတ္တေန သဒ္ဓိံ ဧကဒိဝသေ ဇာတော သဟပံသုကီဠကော သဟာယော. အထ နံ ရာဇာ အာမန္တေသိ – ‘‘တာတ ကာဠုဒါယိ, အဟံ မမ ပုတ္တံ ဒဋ္ဌုကာမော နဝပုရိသသဟဿပရိဝါရေန နဝ အမစ္စေ ပေသေသိံ, တေသု ဧကောပိ အာဂန္တွာ သာသနမတ္တံ အာရောစေန္တော နာမ နတ္ထိ. ဒုဇ္ဇာနော ခေါ ပန မေ ဇီဝိတန္တရာယော, ဇီဝမာနောယေဝါဟံ ပုတ္တံ ဒဋ္ဌုကာမော. သက္ခိဿသိ နု ခေါ မေ ပုတ္တံ ဒဿေတု’’န္တိ? ‘‘သက္ခိဿာမိ, ဒေဝ, သစေ ပဗ္ဗဇိတုံ လဘိဿာမီ’’တိ. ‘‘တာတ, တွံ ပဗ္ဗဇိတော ဝါ အပဗ္ဗဇိတော ဝါ မယှံ ပုတ္တံ ဒဿေဟီ’’တိ. သော ‘‘သာဓု, ဒေဝါ’’တိ ရညော သာသနံ အာဒါယ ရာဇဂဟံ ဂန္တွာ သတ္ထု ဓမ္မဒေသနာဝေလာယ ပရိသပရိယန္တေ ဌိတော ဓမ္မံ သုတွာ သပရိဝါရော အရဟတ္တံ ပတွာ ဧဟိဘိက္ခုဘာဝေန ပဗ္ဗဇိတွာ ဝိဟာသိ.

The king, not receiving even a word in reply from those he had sent, thought: "So many people, due to a lack of affection for me, did not bring back even a word. Who then will carry out my command?" Surveying all his royal forces, he saw Kāḷudāyī. It seems that he was the king’s most trusted minister, deeply intimate and reliable in all matters, born on the same day as the Bodhisatta, a childhood playmate and friend. Then the king addressed him: "Dear Kāḷudāyī, I, desiring to see my son, sent nine ministers with a retinue of nine thousand men, but not even one of them has returned with so much as a word. The danger to my life is hard to know, and while still alive, I wish to see my son. Can you show me my son?" "I can, Your Majesty, if I am allowed to go forth." "Dear one, whether you go forth or not, show me my son." He replied, "Very well, Your Majesty," and taking the king’s command, went to Rājagaha. Standing at the edge of the assembly at the time of the Teacher’s Dhamma discourse, he heard the Dhamma and, together with his retinue, attained arahantship. Then, having gone forth with the "Come, bhikkhu" ordination, he dwelt there.

သတ္ထာ [Pg.102] ဗုဒ္ဓေါ ဟုတွာ ပဌမံ အန္တောဝဿံ ဣသိပတနေ ဝသိတွာ ဝုဋ္ဌဝဿော ပဝါရေတွာ ဥရုဝေလံ ဂန္တွာ တတ္ထ တယော မာသေ ဝသန္တော တေဘာတိကဇဋိလေ ဝိနေတွာ ဘိက္ခုသဟဿပရိဝါရော ဖုဿမာသပုဏ္ဏမာယံ ရာဇဂဟံ ဂန္တွာ ဒွေ မာသေ ဝသိ. ဧတ္တာဝတာ ဗာရာဏသိတော နိက္ခန္တဿ ပဉ္စ မာသာ ဇာတာ, သကလော ဟေမန္တော အတိက္ကန္တော. ကာဠုဒါယိတ္ထေရဿ အာဂတဒိဝသတော သတ္တဋ္ဌဒိဝသာ ဝီတိဝတ္တာ. ထေရော ဖဂ္ဂုဏမာသပုဏ္ဏမာယံ စိန္တေသိ – ‘‘အတိက္ကန္တော ဒါနိ ဟေမန္တော, ဝသန္တသမယော အနုပ္ပတ္တော, မနုဿေဟိ သဿာဒီနိ ဥဒ္ဓရိတွာ သမ္မုခသမ္မုခဋ္ဌာနေဟိ မဂ္ဂါ ဒိန္နာ, ဟရိတတိဏသဉ္ဆန္နာ ပထဝီ, သုပုပ္ဖိတာ ဝနသဏ္ဍာ, ပဋိပဇ္ဇနက္ခမာ မဂ္ဂါ, ကာလော ဒသဗလဿ ဉာတိသင်္ဂဟံ ကာတု’’န္တိ. အထ ဘဂဝန္တံ ဥပသင်္ကမိတွာ –

After becoming the Buddha, the Teacher spent the first rains retreat at Isipatana. At the end of the rains, having held the Pavāraṇā ceremony, he went to Uruvelā. Staying there for three months, he tamed the three matted-hair ascetic brothers and, accompanied by a thousand bhikkhus, went to Rājagaha on the full moon day of Phussa. He stayed there for two months. By then, five months had passed since leaving Bārāṇasī, and the entire winter had passed. Seven or eight days had passed since the arrival of the Venerable Kāḷudāyī. On the full moon day of Phagguna, the Elder thought: “Now the winter has passed, the spring season has arrived. People have harvested their crops and cleared the roads for passage, the earth is covered with green grass, the groves are in full bloom, the roads are fit for travel. It is time for the One of Ten Powers to render aid to his relatives.” Then he approached the Blessed One.

‘‘အင်္ဂါရိနော ဒါနိ ဒုမာ ဘဒန္တေ, ဖလေသိနော ဆဒနံ ဝိပ္ပဟာယ;

တေ အစ္စိမန္တောဝ ပဘာသယန္တိ, သမယော မဟာဝီရ ဘာဂီ ရသာနံ…ပေ…. (ထေရဂါ. ၅၂၇);

“Now the trees, venerable sir, are like embers; seeking fruit, they have shed their foliage. They shine like flames. It is the season, O Great Hero, to be a partaker of the essences… (Theragāthā 527);

‘‘နာတိသီတံ နာတိဥဏှံ, နာတိဒုဗ္ဘိက္ခဆာတကံ;

သဒ္ဒလာ ဟရိတာ ဘူမိ, ဧသ ကာလော မဟာမုနီ’’တိ. –

"It is not too cold, not too hot, not a time of famine or want; the earth is green with young grass. This is the time, O Great Sage."

သဋ္ဌိမတ္တာဟိ ဂါထာဟိ ဒသဗလဿ ကုလနဂရဂမနဝဏ္ဏံ ဝဏ္ဏေသိ. အထ နံ သတ္ထာ – ‘‘ကိံ နု ခေါ, ဥဒါယိ, မဓုရဿရေန ဂမနဝဏ္ဏံ ဝဏ္ဏေသီ’’တိ အာဟ. ‘‘တုမှာကံ, ဘန္တေ, ပိတာ သုဒ္ဓေါဒနမဟာရာဇာ တုမှေ ပဿိတုကာမော, ကရောထ ဉာတကာနံ သင်္ဂဟ’’န္တိ. ‘‘သာဓု, ဥဒါယိ, ကရိဿာမိ ဉာတကာနံ သင်္ဂဟံ, ဘိက္ခုသံဃဿ အာရောစေဟိ, ဂမိယဝတ္တံ ပရိပူရေဿန္တီ’’တိ. ‘‘သာဓု, ဘန္တေ’’တိ ထေရော တေသံ အာရောစေသိ.

With sixty verses, he extolled the journey of the Ten-Powered One to the city of his kinsmen. Then the Teacher said to him, 'Why now, Udāyī, do you praise the journey with such a sweet voice?' 'Venerable Sir, your father, the great king Suddhodana, is desirous of seeing you. Pray, bestow your favor upon your kinsmen.' 'It is well, Udāyī. I shall bestow my favor upon my kinsmen. Inform the Saṅgha of bhikkhus; they shall fulfill the duties for the journey.' 'Very well, Venerable Sir.' Thus, the Elder informed them.

ဘဂဝါ အင်္ဂမဂဓဝါသီနံ ကုလပုတ္တာနံ ဒသဟိ သဟဿေဟိ, ကပိလဝတ္ထုဝါသီနံ ဒသဟိ သဟဿေဟီတိ သဗ္ဗေဟေဝ ဝီသတိသဟဿေဟိ ခီဏာသဝဘိက္ခူဟိ ပရိဝုတော ရာဇဂဟာ နိက္ခမိတွာ ဒိဝသေ ဒိဝသေ ယောဇနံ ဂစ္ဆတိ. ‘‘ရာဇဂဟတော သဋ္ဌိယောဇနံ ကပိလဝတ္ထုံ ဒွီဟိ မာသေဟိ ပါပုဏိဿာမီ’’တိ အတုရိတစာရိကံ ပက္ကာမိ. ထေရောပိ ‘‘ဘဂဝတော နိက္ခန္တဘာဝံ ရညော အာရောစေဿာမီ’’တိ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ရညော နိဝေသနေ ပါတုရဟောသိ. ရာဇာ ထေရံ ဒိသွာ တုဋ္ဌစိတ္တော မဟာရဟေ ပလ္လင်္ကေ နိသီဒါပေတွာ [Pg.103] အတ္တနော ပဋိယာဒိတဿ နာနဂ္ဂရသဘောဇနဿ ပတ္တံ ပူရေတွာ အဒါသိ. ထေရော ဥဋ္ဌာယ ဂမနာကာရံ ဒဿေသိ. ‘‘နိသီဒိတွာ ဘုဉ္ဇ, တာတာ’’တိ. ‘‘သတ္ထု သန္တိကံ ဂန္တွာ ဘုဉ္ဇိဿာမိ, မဟာရာဇာ’’တိ. ‘‘ကဟံ ပန, တာတ, သတ္ထာ’’တိ? ‘‘ဝီသတိသဟဿဘိက္ခုပရိဝါရော တုမှာကံ ဒဿနတ္ထာယ စာရိကံ နိက္ခန္တော, မဟာရာဇာ’’တိ. ရာဇာ တုဋ္ဌမာနသော အာဟ – ‘‘တုမှေ ဣမံ ပရိဘုဉ္ဇိတွာ ယာဝ မမ ပုတ္တော ဣမံ နဂရံ ပါပုဏာတိ, တာဝဿ ဣတောဝ ပိဏ္ဍပါတံ ပရိဟရထာ’’တိ. ထေရော အဓိဝါသေသိ. ရာဇာ ထေရံ ပရိဝိသိတွာ ပတ္တံ ဂန္ဓစုဏ္ဏေန ဥဗ္ဗဋ္ဋေတွာ ဥတ္တမဿ ဘောဇနဿ ပူရေတွာ ‘‘တထာဂတဿ ဒေထာ’’တိ ထေရဿ ဟတ္ထေ ပတိဋ္ဌာပေသိ. ထေရော သဗ္ဗေသံ ပဿန္တာနံယေဝ ပတ္တံ အာကာသေ ခိပိတွာ သယမ္ပိ ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ပိဏ္ဍပါတံ အာဟရိတွာ သတ္ထု ဟတ္ထေ ဌပေသိ. သတ္ထာ တံ ပရိဘုဉ္ဇိ. ဧတေနေဝ ဥပါယေန ထေရော ဒိဝသေ ဒိဝသေ ပိဏ္ဍပါတံ အာဟရိ. သတ္ထာပိ အန္တရာမဂ္ဂေ ရညောယေဝ ပိဏ္ဍပါတံ ပရိဘုဉ္ဇိ. ထေရောပိ ဘတ္တကိစ္စာဝသာနေ ဒိဝသေ ဒိဝသေ ‘‘အဇ္ဇ ဘဂဝါ ဧတ္တကံ အာဂတော, အဇ္ဇ ဧတ္တက’’န္တိ ဗုဒ္ဓဂုဏပဋိသံယုတ္တာယ စ ကထာယ သကလံ ရာဇကုလံ သတ္ထုဒဿနံ ဝိနာယေဝ သတ္ထရိ သဉ္ဇာတပ္ပသာဒံ အကာသိ. တေနေဝ နံ ဘဂဝါ ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ကုလပ္ပသာဒကာနံ ယဒိဒံ ကာဠုဒါယီ’’တိ (အ. နိ. ၁.၂၁၉, ၂၂၅) ဧတဒဂ္ဂေ ဌပေသိ.

The Blessed One, surrounded by twenty thousand bhikkhus whose cankers were destroyed—ten thousand sons of good family from the lands of Aṅga and Magadha, and ten thousand from Kapilavatthu—departed from Rājagaha and traveled one yojana each day. He set out on an unhurried journey, thinking, 'I will reach Kapilavatthu, sixty yojanas from Rājagaha, in two months.' The Elder, thinking, 'I shall inform the king of the Blessed One’s departure,' rose into the air and appeared in the king’s residence. Seeing the Elder, the king, with a delighted heart, had him seated on a magnificent couch and offered him a bowl filled with various choice foods prepared for himself. The Elder rose, indicating his intention to depart. 'Pray, sit and eat, my dear,' said the king. 'I shall eat after going to the Teacher’s presence, great king.' 'But where, my dear, is the Teacher?' 'Surrounded by twenty thousand bhikkhus, he has set out on a journey for the purpose of seeing you, great king.' The king, with a joyful mind, said: 'Do you partake of this, and until my son arrives in this city, pray, carry almsfood for him from here.' The Elder consented. The king served the Elder, and after rubbing the bowl with fragrant powder and filling it with the finest food, he placed it in the Elder’s hands, saying, 'Give this to the Tathāgata.' The Elder, in full view of everyone, tossed the bowl into the sky, rose into the air himself, brought the almsfood, and placed it in the Teacher’s hands. The Teacher partook of it. By this same method, the Elder brought almsfood each day. The Teacher, too, partook only of the king’s almsfood along the way. And the Elder, at the conclusion of the meal each day, would say, 'Today the Blessed One has come this far; today, this far.' And with talk connected to the virtues of the Buddha, he caused the entire royal household to become filled with faith in the Teacher, even without seeing him. For that very reason, the Blessed One placed him in the pre-eminent position, saying: 'Bhikkhus, foremost among my bhikkhu disciples who inspire faith in families is this one, namely, Kāḷudāyī.'

သာကိယာပိ ခေါ အနုပ္ပတ္တေ ဘဂဝတိ ‘‘အမှာကံ ဉာတိသေဋ္ဌံ ပဿိဿာမာ’’တိ သန္နိပတိတွာ ဘဂဝတော ဝသနဋ္ဌာနံ ဝီမံသမာနာ ‘‘နိဂြောဓသက္ကဿ အာရာမော ရမဏီယော’’တိ သလ္လက္ခေတွာ တတ္ထ သဗ္ဗံ ပဋိဇဂ္ဂနဝိဓိံ ကာရေတွာ ဂန္ဓပုပ္ဖဟတ္ထာ ပစ္စုဂ္ဂမနံ ကရောန္တာ သဗ္ဗာလင်္ကာရပဋိမဏ္ဍိတေ ဒဟရဒဟရေ နာဂရဒါရကေ စ နာဂရဒါရိကာယော စ ပဌမံ ပဟိဏိံသု, တတော ရာဇကုမာရေ စ ရာဇကုမာရိကာယော စ, တေသံ အနန္တရာ သာမံ ဂန္ဓပုပ္ဖာဒီဟိ ပူဇယမာနာ ဘဂဝန္တံ ဂဟေတွာ နိဂြောဓာရာမမေဝ အဂမံသု. တတ္ထ ဘဂဝါ ဝီသတိသဟဿခီဏာသဝပရိဝုတော ပညတ္တဝရဗုဒ္ဓါသနေ နိသီဒိ. သာကိယာ နာမ မာနဇာတိကာ မာနတ္ထဒ္ဓါ, တေ ‘‘သိဒ္ဓတ္ထကုမာရော အမှေဟိ ဒဟရတရော, အမှာကံ ကနိဋ္ဌော, ဘာဂိနေယျော, ပုတ္တော, နတ္တာ’’တိ စိန္တေတွာ ဒဟရဒဟရေ ရာဇကုမာရေ အာဟံသု – ‘‘တုမှေ ဝန္ဒထ, မယံ တုမှာကံ ပိဋ္ဌိတော နိသီဒိဿာမာ’’တိ.

Now, when the Blessed One had arrived, the Sākyans, having gathered together thinking, 'We shall see our most excellent kinsman,' sought a dwelling place for the Blessed One. Concluding that 'the park of Nigrodha the Sākyan is delightful,' they had all preparations made there. Carrying perfumes and flowers in their hands, they went out to meet him. First, they sent forth the very young boys and girls of the city, adorned with all their ornaments; then, the young princes and princesses. Following them, they themselves, paying homage with perfumes, flowers, and the like, escorted the Blessed One to the Nigrodhārāma itself. There the Blessed One, surrounded by twenty thousand arahants whose cankers were destroyed, sat down on the excellent Buddha-seat that had been prepared. The Sākyans are a proud clan, stiff with conceit. They thought, 'Prince Siddhattha is younger than we are; he is our younger brother, our nephew, our son, our grandson.' And so they said to the very young princes, 'You should pay homage; we shall sit behind you.'

တေသု [Pg.104] ဧဝံ အဝန္ဒိတွာ နိသိန္နေသု ဘဂဝါ တေသံ အဇ္ဈာသယံ ဩလောကေတွာ ‘‘န မံ ဉာတယော ဝန္ဒန္တိ, ဟန္ဒ ဒါနိ တေ ဝန္ဒာပေဿာမီ’’တိ အဘိညာပါဒကံ စတုတ္ထံ ဈာနံ သမာပဇ္ဇိတွာ တတော ဝုဋ္ဌာယ အာကာသံ အဗ္ဘုဂ္ဂန္တွာ တေသံ သီသေ ပါဒပံသုံ ဩကိရမာနော ဝိယ ကဏ္ဍမ္ဗရုက္ခမူလေ ယမကပါဋိဟာရိယသဒိသံ ပါဋိဟာရိယံ အကာသိ. ရာဇာ တံ အစ္ဆရိယံ ဒိသွာ အာဟ – ‘‘ဘန္တေ, တုမှာကံ ဇာတဒိဝသေ ကာလဒေဝလဿ ဝန္ဒနတ္ထံ ဥပနီတာနံ ဝေါပါဒေ ပရိဝတ္တေတွာ ဗြာဟ္မဏဿ မတ္ထကေ ပတိဋ္ဌိတေ ဒိသွာပိ အဟံ တုမှာကံ ပါဒေ ဝန္ဒိံ, အယံ မေ ပဌမဝန္ဒနာ. ဝပ္ပမင်္ဂလဒိဝသေ စ ဇမ္ဗုစ္ဆာယာယ သိရိသယနေ နိပန္နာနံ ဝေါဇမ္ဗုစ္ဆာယာယ အပရိဝတ္တနံ ဒိသွာပိ ပါဒေ ဝန္ဒိံ, အယံ မေ ဒုတိယဝန္ဒနာ. ဣဒါနိ ပန ဣမံ အဒိဋ္ဌပုဗ္ဗံ ပါဋိဟာရိယံ ဒိသွာပိ အဟံ တုမှာကံ ပါဒေ ဝန္ဒာမိ, အယံ မေ တတိယဝန္ဒနာ’’တိ. ရညာ ပန ဝန္ဒိတေ ဘဂဝန္တံ အဝန္ဒိတွာ ဌာတုံ သမတ္ထော နာမ ဧကသာကိယောပိ နာဟောသိ, သဗ္ဗေ ဝန္ဒိံသုယေဝ.

As they sat thus without paying homage, the Blessed One perceived their disposition and thought, 'My kinsmen do not pay homage to me. Well now, I shall make them pay homage.' Having attained the fourth jhāna, which is the basis for the direct knowledges, and emerging from it, he rose into the air. As if sprinkling the dust from his feet upon their heads, he performed at the foot of the Kaṇḍamba mango tree a miracle similar to the Twin Miracle. Seeing this marvel, the king said: 'Venerable Sir, on the day of your birth, when you were brought to pay homage to the ascetic Kāḷadevala, your feet turned and rested upon the brahmin's head. Seeing this, I paid homage at your feet. This was my first act of homage. And on the day of the Ploughing Festival, while you were lying on the royal couch in the shade of the rose-apple tree, seeing that the shade of the rose-apple tree did not turn away, I paid homage at your feet. This was my second act of homage. Now, seeing this unprecedented miracle, I again pay homage at your feet. This is my third act of homage.' When the king had paid homage, there was not even a single Sākyan who was able to remain without paying homage to the Blessed One; all of them paid homage.

ဣတိ ဘဂဝါ ဉာတယော ဝန္ဒာပေတွာ အာကာသတော ဩတရိတွာ ပညတ္တာသနေ နိသီဒိ. နိသိန္နေ ဘဂဝတိ သိခါပတ္တော ဉာတိသမာဂမော အဟောသိ, သဗ္ဗေ ဧကဂ္ဂစိတ္တာ ဟုတွာ နိသီဒိံသု. တတော မဟာမေဃော ပေါက္ခရဝဿံ ဝဿိ. တမ္ဗဝဏ္ဏံ ဥဒကံ ဟေဋ္ဌာ ဝိရဝန္တံ ဂစ္ဆတိ, တေမိတုကာမောဝ တေမေတိ, အတေမိတုကာမဿ သရီရေ ဧကဗိန္ဒုမတ္တမ္ပိ န ပတတိ. တံ ဒိသွာ သဗ္ဗေ အစ္ဆရိယဗ္ဘုတစိတ္တာ ဇာတာ ‘‘အဟော အစ္ဆရိယံ, အဟော အဗ္ဘုတ’’န္တိ ကထံ သမုဋ္ဌာပေသုံ. သတ္ထာ ‘‘န ဣဒါနေဝ မယှံ ဉာတိသမာဂမေ ပေါက္ခရဝဿံ ဝဿတိ, အတီတေပိ ဝဿီ’’တိ ဣမိဿာ အဋ္ဌုပ္ပတ္တိယာ ဝေဿန္တရဇာတကံ (ဇာ. ၂.၂၂.၁၆၅၅ အာဒယော) ကထေသိ. ဓမ္မကထံ သုတွာ သဗ္ဗေ ဥဋ္ဌာယ ဝန္ဒိတွာ ပက္ကမိံသု. ဧကောပိ ရာဇာ ဝါ ရာဇမဟာမတ္တော ဝါ ‘‘သွေ အမှာကံ ဘိက္ခံ ဂဏှထာ’’တိ ဝတွာ ဂတော နာမ နတ္ထိ.

Thus the Blessed One, having caused his kinsmen to pay homage, descended from the sky and sat upon the prepared seat. When the Blessed One was seated, the gathering of kinsmen reached its pinnacle, and all sat down, unified in mind. Then a great cloud brought forth a lotus-rain. The copper-colored water flowed beneath, making a sound; it wet only those who wished to be wet, while not even a single drop fell upon the bodies of those who did not wish to be wet. Seeing this, all became filled with wonder and amazement, and raised the cry: “Oh, how wonderful! Oh, how astonishing!” The Teacher said, “It is not only now, at this gathering of my kinsmen, that a lotus-rain has fallen; it has fallen in the past as well.” And concerning this occasion, he related the Vessantara Jātaka. Having heard the discourse on the Dhamma, all arose, paid homage, and departed. Not a single king or royal minister departed saying, “Tomorrow, accept our alms-food.”

သတ္ထာ ပုနဒိဝသေ ဝီသတိဘိက္ခုသဟဿပရိဝုတော ကပိလဝတ္ထုံ ပိဏ္ဍာယ ပါဝိသိ. တံ န ကောစိ ဂန္တွာ နိမန္တေသိ, န ပတ္တံ ဝါ အဂ္ဂဟေသိ. ဘဂဝါ ဣန္ဒခီလေ ဌိတောဝ အာဝဇ္ဇေသိ – ‘‘ကထံ နု ခေါ ပုဗ္ဗဗုဒ္ဓါ ကုလနဂရေ ပိဏ္ဍာယ စရိံသု, ကိံ ဥပ္ပဋိပါဋိယာ ဣဿရဇနာနံ ဃရာနိ အဂမံသု, ဥဒါဟု သပဒါနစာရိကံ စရိံသူ’’တိ? တတော ဧကဗုဒ္ဓဿပိ ဥပ္ပဋိပါဋိယာ ဂမနံ အဒိသွာ ‘‘မယာပိ ဒါနိ အယမေဝ တေသံ ဝံသော ပဂ္ဂဟေတဗ္ဗော, အာယတိဉ္စ မမ သာဝကာ [Pg.105] မမညေဝ အနုသိက္ခန္တာ ပိဏ္ဍစာရိကဝတ္တံ ပရိပူရေဿန္တီ’’တိ ကောဋိယံ နိဝိဋ္ဌဂေဟတော ပဋ္ဌာယ သပဒါနံ ပိဏ္ဍာယ စရိ. ‘‘အယျော ကိရ သိဒ္ဓတ္ထကုမာရော ပိဏ္ဍာယ စရတီ’’တိ ဒွိဘူမိကတိဘူမိကာဒီသု ပါသာဒေသု သီဟပဉ္ဇရံ ဝိဝရိတွာ မဟာဇနော ဒဿနဗျာဝဋော အဟောသိ.

On the following day, the Teacher, surrounded by twenty thousand bhikkhus, entered Kapilavatthu for alms-food. No one went to invite him, nor did anyone take his bowl. The Blessed One, standing at the city-gate pillar, reflected: “How, indeed, did the Buddhas of the past walk for alms-food in their ancestral city? Did they proceed out of order to the homes of the powerful, or did they walk for alms sequentially from house to house?” Then, seeing that not a single Buddha had proceeded out of order, he thought, “I, too, must now take up this same lineage of theirs. And in the future, my disciples, following my own example, will fulfill the duty of the alms-round.” Thus, starting from the first house at the edge of the city, he walked for alms-food sequentially from house to house. “The noble Prince Siddhattha is walking for alms-food, it is said!”—thus the great populace, opening the lion-windows in the two- and three-storied mansions, became engaged in watching.

ရာဟုလမာတာပိ ဒေဝီ – ‘‘အယျပုတ္တော ကိရ ဣမသ္မိံယေဝ နဂရေ မဟန္တေန ရာဇာနုဘာဝေန သုဝဏ္ဏသိဝိကာဒီဟိ ဝိစရိတွာ ဣဒါနိ ကေသမဿုံ ဩဟာရေတွာ ကာသာယဝတ္ထနိဝါသနော ကပါလဟတ္ထော ပိဏ္ဍာယ စရတိ, သောဘတိ နု ခေါ’’တိ သီဟပဉ္ဇရံ ဝိဝရိတွာ ဩလောကယမာနာ ဘဂဝန္တံ နာနာဝိရာဂသမုဇ္ဇလာယ သရီရပ္ပဘာယ နဂရဝီထိယော ဩဘာသေတွာ ဗျာမပ္ပဘာပရိက္ခေပသမုပဗျူဠှာယ အသီတာနုဗျဉ္ဇနပ္ပဘာသိတာယ ဒွတ္တိံသမဟာပုရိသလက္ခဏပဋိမဏ္ဍိတာယ အနောပမာယ ဗုဒ္ဓသိရိယာ ဝိရောစမာနံ ဒိသွာ ဥဏှီသတော ပဋ္ဌာယ ယာဝ ပါဒတလာ –

Rāhula’s mother, the queen, also thought: “The noble prince, who once moved about in this very city with great royal majesty in golden palanquins and the like, now, it is said, having shaved off his hair and beard, clothed in saffron robes, and with an alms-bowl in hand, walks for alms-food. I wonder how he appears?” Opening the lion-window and gazing, she saw the Blessed One illuminating the city streets with his bodily radiance, brilliant with manifold hues, arrayed with a surrounding fathom-wide halo, illumined by the eighty minor characteristics, adorned with the thirty-two marks of a Great Man, and shining with incomparable Buddha-splendor. From his cranial protuberance down to the soles of his feet—

‘‘သိနိဒ္ဓနီလမုဒုကုဉ္စိတကေသော, သူရိယနိမ္မလတလာဘိနလာဋော;

ယုတ္တတုင်္ဂမုဒုကာယတနာသော, ရံသိဇာလဝိကသိတော နရသီဟော’’တိ. –

“With glossy, dark-blue, soft, and curling hair; a forehead fine and flawless like the surface of the sun; a well-proportioned, prominent, soft, and long nose; the lion of men, illumined by a net of rays.”

ဧဝမာဒိကာဟိ ဒသဟိ နရသီဟဂါထာဟိ အဘိတ္ထဝိတွာ ‘‘တုမှာကံ ပုတ္တော ပိဏ္ဍာယ စရတီ’’တိ ရညော အာရောစေသိ. ရာဇာ သံဝိဂ္ဂဟဒယော ဟတ္ထေန သာဋကံ သဏ္ဍပေန္တော တုရိတတုရိတော နိက္ခမိတွာ ဝေဂေန ဂန္တွာ ဘဂဝတော ပုရတော ဌတွာ အာဟ – ‘‘ကိန္နု ခေါ, ဘန္တေ, အမှေ လဇ္ဇာပေထ, ကိမတ္ထံ ပိဏ္ဍာယ စရထ, ကိံ ‘ဧတ္တကာနံ ဘိက္ခူနံ န သက္ကာ ဘတ္တံ လဒ္ဓု’န္တိ သညံ ကရိတ္ထာ’’တိ? ‘‘ဝံသစာရိတ္တမေတံ, မဟာရာဇ, အမှာက’’န္တိ. ‘‘နနု, ဘန္တေ, အမှာကံ ဝံသော နာမ မဟာသမ္မတခတ္တိယဝံသော, ဧတ္ထ စ ဧကခတ္တိယောပိ ဘိက္ခာစရကော နာမ နတ္ထီ’’တိ. ‘‘အယံ, မဟာရာဇ, ခတ္တိယဝံသော နာမ တဝ ဝံသော. အမှာကံ ပန ‘ဒီပင်္ကရော ကောဏ္ဍညော…ပေ… ကဿပေါ’တိ အယံ ဗုဒ္ဓဝံသော နာမ. ဧတေ စ အညေ စ အနေကသဟဿသင်္ခါ ဗုဒ္ဓါ ဘိက္ခာစာရေနေဝ ဇီဝိကံ ကပ္ပေသု’’န္တိ အန္တရဝီထိယံ ဌိတောဝ –

Having praised him with the ten ‘Lion of Men’ verses beginning with this one, she informed the king, “Your son is walking for alms-food.” The king, his heart stirred, arranging his outer robe with his hand, went out in great haste, and swiftly approaching the Blessed One, stood before him and said: “Venerable sir, why do you put us to shame? For what reason do you walk for alms-food? Is it that you thought it was not possible to receive food for so many bhikkhus?” “This, great king, is the custom of our lineage.” “But, venerable sir, is not our lineage named the Mahāsammata Khattiya lineage? And in it, there is not a single khattiya who has wandered for alms.” “Great king, this so-called Khattiya lineage is your lineage. But ours is the Buddha lineage, namely: Dīpaṅkara, Koṇḍañña… Kassapa. These and many other thousands of Buddhas have maintained their livelihood by the practice of wandering for alms.” Standing right in the middle of the street, he said:

‘‘ဥတ္တိဋ္ဌေ [Pg.106] နပ္ပမဇ္ဇေယျ, ဓမ္မံ သုစရိတံ စရေ;

ဓမ္မစာရီ သုခံ သေတိ, အသ္မိံ လောကေ ပရမှိ စာ’’တိ. (ဓ. ပ. ၁၆၈) –

“One should be strenuous, one should not be heedless; one should fare well according to the Dhamma. He who fares according to the Dhamma dwells happily, in this world and in the next.”

ဣမံ ဂါထမာဟ. ဂါထာပရိယောသာနေ ရာဇာ သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ.

He spoke this verse. At the conclusion of the verse, the king was established in the fruit of stream-entry.

‘‘ဓမ္မဉ္စရေ သုစရိတံ, န နံ ဒုစ္စရိတံ စရေ;

ဓမ္မစာရီ သုခံ သေတိ, အသ္မိံ လောကေ ပရမှိ စာ’’တိ. (ဓ. ပ. ၁၆၉) –

“One should fare well according to the Dhamma; one should not fare badly. He who fares according to the Dhamma dwells happily, in this world and in the next.”

ဣမံ ဂါထံ သုတွာ သကဒါဂါမိဖလေ ပတိဋ္ဌာသိ, မဟာဓမ္မပါလဇာတကံ (ဇာ. ၁.၁၀.၉၂ အာဒယော) သုတွာ အနာဂါမိဖလေ ပတိဋ္ဌာသိ, မရဏသမယေ သေတစ္ဆတ္တဿ ဟေဋ္ဌာ သိရိသယနေ နိပန္နောယေဝ အရဟတ္တံ ပါပုဏိ. အရညဝါသေန ပဓာနာနုယောဂကိစ္စံ ရညော နာဟောသိ. သော သောတာပတ္တိဖလံ သစ္ဆိကတွာယေဝ ပန ဘဂဝတော ပတ္တံ ဂဟေတွာ သပရိသံ ဘဂဝန္တံ မဟာပါသာဒံ အာရောပေတွာ ပဏီတေန ခါဒနီယေန ဘောဇနီယေန ပရိဝိသိ. ဘတ္တကိစ္စပရိယောသာနေ သဗ္ဗံ ဣတ္ထာဂါရံ အာဂန္တွာ ဘဂဝန္တံ ဝန္ဒိ ဌပေတွာ ရာဟုလမာတရံ. သာ ပန ‘‘ဂစ္ဆ, အယျပုတ္တံ ဝန္ဒာဟီ’’တိ ပရိဇနေန ဝုစ္စမာနာပိ ‘‘သစေ မယှံ ဂုဏော အတ္ထိ, သယမေဝ မမ သန္တိကံ အယျပုတ္တော အာဂမိဿတိ, အာဂတမေဝ နံ ဝန္ဒိဿာမီ’’တိ ဝတွာ န အဂမာသိ.

Having heard this verse, he was established in the fruit of once-returning. After hearing the Mahādhammapāla Jātaka, he was established in the fruit of non-returning. At the time of his death, while lying on the royal couch beneath the white parasol, he attained Arahantship. For the king, there was no need for the task of striving by dwelling in the forest. Then, having realized the fruit of stream-entry, he took the Blessed One's bowl and, leading the Blessed One together with his retinue up to the great palace, served them with exquisite hard and soft foods. At the conclusion of the meal, the entire women's quarters came and paid homage to the Blessed One, with the exception of Rāhula’s mother. Though she was told by her attendants, “Go and pay homage to the noble prince,” she said, “If there is any virtue in me, the noble prince will come to my presence himself. Only when he has come will I pay him homage,” and she did not go.

ဘဂဝါ ရာဇာနံ ပတ္တံ ဂါဟာပေတွာ ဒွီဟိ အဂ္ဂသာဝကေဟိ သဒ္ဓိံ ရာဇဓီတာယ သိရိဂဗ္ဘံ ဂန္တွာ ‘‘ရာဇဓီတာ ယထာရုစိ ဝန္ဒမာနာ န ကိဉ္စိ ဝတ္တဗ္ဗာ’’တိ ဝတွာ ပညတ္တာသနေ နိသီဒိ. သာ ဝေဂေနာဂန္တွာ ဂေါပ္ဖကေသု ဂဟေတွာ ပါဒပိဋ္ဌိယံ သီသံ ပရိဝတ္တေတွာ ယထာဇ္ဈာသယံ ဝန္ဒိ. ရာဇာ ရာဇဓီတာယ ဘဂဝတိ သိနေဟဗဟုမာနာဒိဂုဏသမ္ပတ္တိံ ကထေသိ – ‘‘ဘန္တေ, မမ ဓီတာ ‘တုမှေဟိ ကာသာယာနိ ဝတ္ထာနိ နိဝါသိတာနီ’တိ သုတွာ တတော ပဋ္ဌာယ ကာသာယဝတ္ထနိဝတ္ထာ ဇာတာ, တုမှာကံ ဧကဘတ္တိကဘာဝံ သုတွာ ဧကဘတ္တိကာဝ ဇာတာ, တုမှေဟိ မဟာသယနဿ ဆဍ္ဍိတဘာဝံ သုတွာ ပဋ္ဋိကာမဉ္စကေယေဝ နိပန္နာ, တုမှာကံ မာလာဂန္ဓာဒီဟိ ဝိရတဘာဝံ ဉတွာ ဝိရတမာလာဂန္ဓာဝ ဇာတာ, အတ္တနော ဉာတကေဟိ ‘မယံ ပဋိဇဂ္ဂိဿာမာ’တိ သာသနေ ပေသိတေပိ တေသု ဧကဉာတကမ္ပိ န ဩလောကေသိ, ဧဝံ ဂုဏသမ္ပန္နာ မေ, ဘန္တေ, ဓီတာ’’တိ. ‘‘အနစ္ဆရိယံ, မဟာရာဇ, အယံ ဣဒါနိ တယာ ရက္ခိယမာနာ ရာဇဓီတာ ပရိပက္ကေ ဉာဏေ အတ္တာနံ ရက္ခေယျ, ဧသာ ပုဗ္ဗေ အနာရက္ခာ ပဗ္ဗတပါဒေ ဝိစရမာနာ အပရိပက္ကေပိ ဉာဏေ အတ္တာနံ ရက္ခီ’’တိ ဝတွာ စန္ဒကိန္နရီဇာတကံ (ဇာ. ၁.၁၄.၁၈ အာဒယော) ကထေတွာ ဥဋ္ဌာယာသနာ ပက္ကာမိ.

The Blessed One, having had the king take the bowl, went with his two chief disciples to the princess's splendid chamber. Having said, “The princess may pay homage as she wishes; nothing is to be said,” he sat down on the prepared seat. She hurriedly approached, grasped his ankles, placed her head upon the insteps of his feet, turning it over and over, and paid homage according to her inclination. The king described to the Blessed One the princess's virtues, her great affection and reverence: “Venerable sir, my daughter, upon hearing that you wear ochre robes, has since then worn ochre robes herself. Hearing that you eat only one meal a day, she too has taken to eating one meal a day. Hearing that you have abandoned a great couch, she now lies only on a simple cot. Knowing that you abstain from garlands and perfumes, she too has given them up. Even when her relatives sent word, saying, ‘We will care for her,’ she did not look upon a single one of them. Such is the virtue of my daughter, venerable sir.” “This is not surprising, great king,” he replied. “Now, being protected by you, this princess with her mature wisdom could guard herself. In the past, when she was unprotected and wandered at the foot of a mountain, even with immature wisdom she protected herself.” Having said this, he recounted the Candakinnarī Jātaka, then rose from his seat and departed.

ပုနဒိဝသေ [Pg.107] ပန နန္ဒဿ ရာဇကုမာရဿ အဘိသေကဂေဟပ္ပဝေသနဝိဝါဟမင်္ဂလေသု ဝတ္တမာနေသု တဿ ဂေဟံ ဂန္တွာ ကုမာရံ ပတ္တံ ဂါဟာပေတွာ ပဗ္ဗာဇေတုကာမော မင်္ဂလံ ဝတွာ ဥဋ္ဌာယာသနာ ပက္ကာမိ. ဇနပဒကလျာဏီ ကုမာရံ ဂစ္ဆန္တံ ဒိသွာ ‘‘တုဝဋံ ခေါ, အယျပုတ္တ, အာဂစ္ဆေယျာသီ’’တိ ဝတွာ ဂီဝံ ပသာရေတွာ ဩလောကေသိ. သော ဘဂဝန္တံ ‘‘ပတ္တံ ဂဏှထာ’’တိ ဝတ္တုံ အဝိသဟမာနော ဝိဟာရံယေဝ အဂမာသိ. တံ အနိစ္ဆမာနံယေဝ ဘဂဝါ ပဗ္ဗာဇေသိ. ဣတိ ဘဂဝါ ကပိလဝတ္ထုံ ဂန္တွာ တတိယဒိဝသေ နန္ဒံ ပဗ္ဗာဇေသိ.

On the following day, while the consecration, house-entry, and marriage festivities for Prince Nanda were underway, the Blessed One went to his house, had the prince take the bowl, and, intending to ordain him, spoke words of blessing, rose from his seat, and departed. Janapadakalyāṇī, seeing the prince leaving, called out, “Return quickly, my lord,” and stretched out her neck to look at him. Unable to bring himself to say to the Blessed One, “Please take your bowl,” he went to the monastery. Though unwilling, the Blessed One ordained him. Thus, having gone to Kapilavatthu, the Blessed One ordained Nanda on the third day.

သတ္တမေ ဒိဝသေ ရာဟုလမာတာပိ ကုမာရံ အလင်္ကရိတွာ ဘဂဝတော သန္တိကံ ပေသေသိ – ‘‘ပဿ, တာတ, ဧတံ ဝီသတိသဟဿသမဏပရိဝုတံ သုဝဏ္ဏဝဏ္ဏံ ဗြဟ္မရူပဝဏ္ဏံ သမဏံ, အယံ တေ ပိတာ, ဧတဿ မဟန္တာ နိဓယော အဟေသုံ တျဿ နိက္ခမနကာလတော ပဋ္ဌာယ န ပဿာမ, ဂစ္ဆ, နံ ဒါယဇ္ဇံ ယာစာဟိ – ‘အဟံ, တာတ, ကုမာရော အဘိသေကံ ပတွာ စက္ကဝတ္တီ ဘဝိဿာမိ, ဓနေန မေ အတ္ထော, ဓနံ မေ ဒေဟိ. သာမိကော ဟိ ပုတ္တော ပိတုသန္တကဿာ’’’တိ. ကုမာရော စ ဘဂဝတော သန္တိကံ ဂန္တွာဝ ပိတုသိနေဟံ လဘိတွာ ဟဋ္ဌစိတ္တော ‘‘သုခါ တေ, သမဏ, ဆာယာ’’တိ ဝတွာ အညဉ္စ ဗဟုံ အတ္တနော အနုရူပံ ဝဒန္တော အဋ္ဌာသိ. ဘဂဝါ ကတဘတ္တကိစ္စော အနုမောဒနံ ဝတွာ ဥဋ္ဌာယာသနာ ပက္ကာမိ. ကုမာရောပိ ‘‘ဒါယဇ္ဇံ မေ, သမဏ, ဒေဟိ, ဒါယဇ္ဇံ မေ, သမဏ, ဒေဟီ’’တိ ဘဂဝန္တံ အနုဗန္ဓိ. န ဘဂဝါ ကုမာရံ နိဝတ္တာပေသိ, ပရိဇနောပိ ဘဂဝတာ သဒ္ဓိံ ဂစ္ဆန္တံ နိဝတ္တေတုံ နာသက္ခိ. ဣတိ သော ဘဂဝတာ သဒ္ဓိံ အာရာမမေဝ အဂမာသိ.

On the seventh day, Rāhula’s mother adorned the prince and sent him to the Blessed One, saying: “Look, dear son, at this ascetic surrounded by twenty thousand monks, golden in color, with an appearance like that of Brahmā—he is your father. He had great treasures, but from the time of his departure, we have not seen them. Go, ask him for your inheritance: ‘Father, I am a prince who, having received the consecration, will become a universal monarch. I have need of wealth; give me my wealth. For a son is indeed the master of his father’s property.’” The prince went to the Blessed One and, receiving his father’s affection, with a joyful heart stood there saying, “Pleasant is your shadow, ascetic,” and spoke many other words befitting him. The Blessed One, having finished his meal and spoken the words of appreciation, rose from his seat and departed. The prince also followed the Blessed One, crying, “Give me my inheritance, ascetic! Give me my inheritance, ascetic!” The Blessed One did not make the prince turn back, nor could the attendants stop him from going with the Blessed One. Thus, he went with the Blessed One all the way to the monastery park.

တတော ဘဂဝါ စိန္တေသိ – ‘‘ယံ အယံ ပိတုသန္တကံ ဓနံ ဣစ္ဆတိ, တံ ဝဋ္ဋာနုဂတံ သဝိဃာတံ, ဟန္ဒဿ မေ ဗောဓိမဏ္ဍေ ပဋိလဒ္ဓံ သတ္တဝိဓံ အရိယဓနံ ဒေမိ, လောကုတ္တရဒါယဇ္ဇဿ နံ သာမိကံ ကရောမီ’’တိ အာယသ္မန္တံ သာရိပုတ္တံ အာမန္တေသိ – ‘‘တေန ဟိ, သာရိပုတ္တ, ရာဟုလံ ပဗ္ဗာဇေဟီ’’တိ. ထေရော တံ ပဗ္ဗာဇေသိ. ပဗ္ဗဇိတေ စ ပန ကုမာရေ ရညော အဓိမတ္တံ ဒုက္ခံ ဥပ္ပဇ္ဇိ, တံ အဓိဝါသေတုံ အသက္ကောန္တော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘သာဓု, ဘန္တေ, အယျာ မာတာပိတူဟိ အနနုညာတံ ပုတ္တံ န ပဗ္ဗာဇေယျု’’န္တိ ဝရံ ယာစိ. ဘဂဝါ စ တဿ ဝရံ ဒတွာ ပုနေကဒိဝသေ ရာဇနိဝေသနေ ကတဘတ္တကိစ္စော ဧကမန္တံ နိသိန္နေန ရညာ ‘‘ဘန္တေ, တုမှာကံ ဒုက္ကရကာရိကကာလေ ဧကာ ဒေဝတာ မံ ဥပသင်္ကမိတွာ ‘ပုတ္တော တေ ကာလင်္ကတော’တိ အာဟ, တဿာ ဝစနံ အသဒ္ဒဟန္တော ‘န မယှံ ပုတ္တော သမ္ဗောဓိံ အပ္ပတွာ ကာလံ ကရောတီ’တိ တံ [Pg.108] ပဋိက္ခိပိ’’န္တိ ဝုတ္တေ ‘‘တုမှေ ဣဒါနိ ကိံ သဒ္ဒဟိဿထ, ယေ တုမှေ ပုဗ္ဗေပိ အဋ္ဌိကာနိ ဒဿေတွာ ‘ပုတ္တော တေ မတော’တိ ဝုတ္တေ န သဒ္ဒဟိတ္ထာ’’တိ ဣမိဿာ အဋ္ဌုပ္ပတ္တိယာ မဟာဓမ္မပါလဇာတကံ ကထေသိ. ကထာပရိယောသာနေ ရာဇာ အနာဂါမိဖလေ ပတိဋ္ဌဟိ.

Then the Blessed One thought: “This wealth that he desires as his father’s property is bound to the round of existence and is fraught with vexation. Come, I shall give him the sevenfold noble wealth I attained at the seat of enlightenment and make him master of the supramundane inheritance.” He then addressed the Venerable Sāriputta: “Well then, Sāriputta, ordain Rāhula.” The elder ordained him. But when the prince was ordained, excessive grief arose in the king. Unable to endure it, he approached the Blessed One and requested a boon: “Venerable sir, it would be good if the noble ones would not ordain a son without the permission of his parents.” The Blessed One granted him this boon. Then one day, after the Blessed One had finished his meal at the king's residence, the king, seated to one side, said: “Venerable sir, during the time of your difficult austerities, a deity approached me and said, ‘Your son has died.’ Not believing her words, I rejected them, saying, ‘My son will not die without attaining full enlightenment.’” When this was said, the Blessed One replied: “Why would you believe now? In the past, you did not believe even when shown bones and told, ‘Your son is dead.’” In connection with this incident, he narrated the Mahādhammapāla Jātaka. At the end of the discourse, the king was established in the fruit of non-returning.

ဣတိ ဘဂဝါ ပိတရံ တီသု ဖလေသု ပတိဋ္ဌာပေတွာ ဘိက္ခုသံဃပရိဝုတော ပုနဒေဝ ရာဇဂဟံ ဂန္တွာ သီတဝနေ ဝိဟာသိ. တသ္မိံ သမယေ အနာထပိဏ္ဍိကော ဂဟပတိ ပဉ္စဟိ သကဋသတေဟိ ဘဏ္ဍံ အာဒါယ ရာဇဂဟံ ဂန္တွာ အတ္တနော ပိယသဟာယကဿ သေဋ္ဌိနော ဂေဟံ ဂန္တွာ တတ္ထ ဗုဒ္ဓဿ ဘဂဝတော ဥပ္ပန္နဘာဝံ သုတွာ ဗလဝပစ္စူသေ ဒေဝတာနုဘာဝေန ဝိဝဋေန ဒွါရေန သတ္ထာရံ ဥပသင်္ကမိတွာ ဓမ္မံ သုတွာ သောတာပတ္တိဖလေ ပတိဋ္ဌာယ, ဒုတိယေ ဒိဝသေ ဗုဒ္ဓပ္ပမုခဿ သံဃဿ မဟာဒါနံ ဒတွာ သာဝတ္ထိံ အာဂမနတ္ထာယ သတ္ထု ပဋိညံ ဂဟေတွာ အန္တရာမဂ္ဂေ ပဉ္စစတ္တာလီသယောဇနဋ္ဌာနေ သတသဟဿံ ဒတွာ ယောဇနိကေ ယောဇနိကေ ဝိဟာရံ ကာရေတွာ ဇေတဝနံ ကောဋိသန္ထာရေန အဋ္ဌာရသဟိ ဟိရညကောဋီဟိ ကိဏိတွာ နဝကမ္မံ ပဋ္ဌပေသိ. သော မဇ္ဈေ ဒသဗလဿ ဂန္ဓကုဋိံ ကာရေသိ, တံ ပရိဝါရေတွာ အသီတိယာ မဟာထေရာနံ ပါဋိယေက္ကံ ဧကသန္နိဝေသနေ အာဝါသေ ဧကကုဋိကဒွိကုဋိကဟံသဝဋ္ဋကဒီဃရဿသာလာမဏ္ဍပါဒိဝသေန သေသသေနာသနာနိ ပေါက္ခရဏိစင်္ကမနရတ္တိဋ္ဌာနဒိဝါဋ္ဌာနာနိ စာတိ အဋ္ဌာရသကောဋိပရိစ္စာဂေန ရမဏီယေ ဘူမိဘာဂေ မနောရမံ ဝိဟာရံ ကာရေတွာ ဒသဗလဿ အာဂမနတ္ထာယ ဒူတံ ပါဟေသိ. သတ္ထာ တဿ ဝစနံ သုတွာ မဟာဘိက္ခုသံဃပရိဝါရော ရာဇဂဟာ နိက္ခမိတွာ အနုပုဗ္ဗေန သာဝတ္ထိနဂရံ ပါပုဏိ.

Thus, the Blessed One, having established his father in the three fruits and being surrounded by the community of monks, went again to Rājagaha and dwelt in the Sītavana. At that time, the householder Anāthapiṇḍika, taking merchandise with five hundred carts, went to Rājagaha. He went to the house of his dear friend, the merchant, and there, hearing of the arising of the Blessed One, the Buddha, he approached the Teacher at early dawn through a gate opened by the power of the devas. Having heard the Dhamma, he became established in the fruit of stream-entry. On the second day, he gave a great offering to the Sangha headed by the Buddha and, having obtained the Teacher’s promise to come to Sāvatthī, set out. Along the forty-five-yojana path, he gave one hundred thousand at each yojana and had a monastery built. He purchased the Jeta Grove for eighteen crores of gold by paving the ground with coins and initiated the new construction. In the middle, he had a perfumed chamber built for the One of Ten Powers. Surrounding it, for the eighty great elders, he had individual residences constructed within a single compound, with single-roomed and double-roomed dwellings, halls, pavilions, and so forth, as well as the remaining lodgings, lotus ponds, promenades, places for the night, and places for the day. Thus, by the expenditure of eighteen crores, he had a delightful monastery built on a pleasing tract of land and sent a messenger for the arrival of the One of Ten Powers. The Teacher, having heard his message, departed from Rājagaha surrounded by the great community of monks and, in due course, arrived at the city of Sāvatthī.

မဟာသေဋ္ဌိပိ ခေါ ဝိဟာရမဟံ သဇ္ဇေတွာ တထာဂတဿ ဇေတဝနံ ပဝိသနဒိဝသေ ပုတ္တံ သဗ္ဗာလင်္ကာရပဋိမဏ္ဍိတံ ကတွာ အလင်္ကတပဋိယတ္တေဟေဝ ပဉ္စဟိ ကုမာရသတေဟိ သဒ္ဓိံ ပေသေသိ. သော သပရိဝါရော ပဉ္စဝဏ္ဏဝတ္ထသမုဇ္ဇလာနိ ပဉ္စ ဓဇသတာနိ ဂဟေတွာ ဒသဗလဿ ပုရတော အဟောသိ, တေသံ ပစ္ဆတော မဟာသုဘဒ္ဒါ စူဠသုဘဒ္ဒါတိ ဒွေ သေဋ္ဌိဓီတရော ပဉ္စဟိ ကုမာရိကာသတေဟိ သဒ္ဓိံ ပုဏ္ဏဃဋေ ဂဟေတွာ နိက္ခမိံသု, တာသံ ပစ္ဆတော သေဋ္ဌိဘရိယာ သဗ္ဗာလင်္ကာရပဋိမဏ္ဍိတာ ပဉ္စဟိ မာတုဂါမသတေဟိ သဒ္ဓိံ ပုဏ္ဏပါတိယော ဂဟေတွာ နိက္ခမိ, သဗ္ဗေသံ ပစ္ဆတော မဟာသေဋ္ဌိ [Pg.109] အဟတဝတ္ထနိဝတ္ထော အဟတဝတ္ထနိဝတ္ထေဟေဝ ပဉ္စဟိ သေဋ္ဌိသတေဟိ သဒ္ဓိံ ဘဂဝန္တံ အဗ္ဘုဂ္ဂဉ္ဆိ. ဘဂဝါ ဣမံ ဥပါသကပရိသံ ပုရတော ကတွာ မဟာဘိက္ခုသံဃပရိဝုတော အတ္တနော သရီရပ္ပဘာယ သုဝဏ္ဏရသသေကသိဉ္စနာနိ ဝိယ ဝနန္တရာနိ ကုရုမာနော အနန္တာယ ဗုဒ္ဓလီလာယ အပရိမာဏာယ ဗုဒ္ဓသိရိယာ ဇေတဝနဝိဟာရံ ပါဝိသိ.

The great merchant, having prepared the monastery festival, on the day the Tathāgata was to enter the Jeta Grove, had his son adorned with all ornaments and sent him forth with five hundred similarly adorned and prepared youths. He, with his retinue, holding five hundred banners resplendent with cloths of five colors, went before the One of Ten Powers. Behind them, the merchant’s two daughters, Mahāsubhaddā and Cūḷasubhaddā, came forth with five hundred maidens, carrying full water pots. Behind them, the merchant’s wife, adorned with all ornaments, came forth with five hundred women, carrying full bowls. Behind them all, the great merchant himself, clad in new garments, went forth to welcome the Blessed One, together with five hundred merchants also clad in new garments. The Blessed One, placing this assembly of lay devotees before him, surrounded by the great community of monks, making the forest groves appear as if sprinkled with liquid gold by the radiance of his body, with the infinite grace of a Buddha and the immeasurable splendor of a Buddha, entered the Jetavana monastery.

အထ နံ အနာထပိဏ္ဍိကော အာပုစ္ဆိ – ‘‘ကထာဟံ, ဘန္တေ, ဣမသ္မိံ ဝိဟာရေ ပဋိပဇ္ဇာမီ’’တိ? ‘‘တေန ဟိ, ဂဟပတိ, ဣမံ ဝိဟာရံ အာဂတာနာဂတဿ စာတုဒ္ဒိသဿ ဘိက္ခုသံဃဿ ပတိဋ္ဌာပေဟီ’’တိ. ‘‘သာဓု, ဘန္တေ’’တိ မဟာသေဋ္ဌိ သုဝဏ္ဏဘိင်္ဂါရံ အာဒါယ ဒသဗလဿ ဟတ္ထေ ဥဒကံ ပါတေတွာ ‘‘ဣမံ ဇေတဝနဝိဟာရံ အာဂတာနာဂတဿ စာတုဒ္ဒိသဿ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ ဒမ္မီ’’တိ အဒါသိ. သတ္ထာ ဝိဟာရံ ပဋိဂ္ဂဟေတွာ အနုမောဒနံ ကရောန္တော –

Then Anāthapiṇḍika asked him, 'Venerable sir, how should I act concerning this monastery?' 'In that case, householder, dedicate this monastery to the Sangha of monks of the four quarters, both those who have come and those yet to come.' 'Very well, venerable sir,' said the great merchant. Taking a golden water vessel, he poured water upon the hand of the One of Ten Powers and said, 'I give this Jetavana monastery to the Sangha of monks of the four quarters, both those who have come and those yet to come, with the Buddha at its head,' and so he gave it. The Teacher, having accepted the monastery, gave this expression of appreciation:

‘‘သီတံ ဥဏှံ ပဋိဟန္တိ, တတော ဝါဠမိဂါနိ စ;

သရီသပေ စ မကသေ, သိသိရေ စာပိ ဝုဋ္ဌိယော.

It wards off cold and heat, and furthermore, beasts of prey; And reptiles and mosquitoes, and also the rains of the cold season.

‘‘တတော ဝါတာတပေါ ဃောရော, သဉ္ဇာတော ပဋိဟညတိ;

လေဏတ္ထဉ္စ သုခတ္ထဉ္စ, ဈာယိတုဉ္စ ဝိပဿိတုံ.

Furthermore, the dreadful wind and heat, once arisen, are warded off; For the sake of shelter and for comfort, to meditate and to practice insight.

‘‘ဝိဟာရဒါနံ သံဃဿ, အဂ္ဂံ ဗုဒ္ဓေန ဝဏ္ဏိတံ;

တသ္မာ ဟိ ပဏ္ဍိတော ပေါသော, သမ္ပဿံ အတ္ထမတ္တနော.

The gift of a monastery to the Sangha has been praised by the Buddha as supreme; Therefore, a wise person, seeing his own welfare,

‘‘ဝိဟာရေ ကာရယေ ရမ္မေ, ဝါသယေတ္ထ ဗဟုဿုတေ;

တေသံ အန္နဉ္စ ပါနဉ္စ, ဝတ္ထသေနာသနာနိ စ.

Should have delightful monasteries built, and have the learned dwell therein; To them, food and drink, clothing, and lodgings,

‘‘ဒဒေယျ ဥဇုဘူတေသု, ဝိပ္ပသန္နေန စေတသာ;

တေ တဿ ဓမ္မံ ဒေသေန္တိ, သဗ္ဗဒုက္ခာပနူဒနံ;

ယံ သော ဓမ္မံ ဣဓညာယ, ပရိနိဗ္ဗာတိ အနာသဝေါ’’တိ. (စူဠဝ. ၂၉၅) –

Should be given to the upright with a mind of serene faith. They teach that person the Dhamma that dispels all suffering. Having understood that Dhamma here, being free from the cankers, one attains final Nibbāna.

ဝိဟာရာနိသံသံ ကထေသိ. အနာထပိဏ္ဍိကော ဒုတိယဒိဝသတော ပဋ္ဌာယ ဝိဟာရမဟံ အာရဘိ. ဝိသာခါယ ဝိဟာရမဟော စတူဟိ မာသေဟိ နိဋ္ဌိတော, အနာထပိဏ္ဍိကဿ [Pg.110] ပန ဝိဟာရမဟော နဝဟိ မာသေဟိ နိဋ္ဌာသိ. ဝိဟာရမဟေပိ အဋ္ဌာရသေဝ ကောဋိယော ပရိစ္စာဂံ အဂမံသု. ဣတိ ဧကသ္မိံယေဝ ဝိဟာရေ စတုပဏ္ဏာသကောဋိသင်္ခံ ဓနံ ပရိစ္စဇိ.

He spoke of the benefits of the monastery. From the second day, Anāthapiṇḍika began the monastery festival. Visākhā's monastery festival was completed in four months, but Anāthapiṇḍika's monastery festival was finished in nine months. For the monastery festival also, eighteen crores were expended. Thus, for this one monastery alone, wealth amounting to fifty-four crores was spent.

အတီတေ ပန ဝိပဿိဿ ဘဂဝတော ကာလေ ပုနဗ္ဗသုမိတ္တော နာမ သေဋ္ဌိ သုဝဏ္ဏိဋ္ဌကာသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ ယောဇနပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. သိခိဿ ပန ဘဂဝတော ကာလေ သိရိဝဍ္ဎော နာမ သေဋ္ဌိ သုဝဏ္ဏဖာလသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ တိဂါဝုတပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. ဝေဿဘုဿ ဘဂဝတော ကာလေ သောတ္ထိယော နာမ သေဋ္ဌိ သုဝဏ္ဏဟတ္ထိပဒသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ အဍ္ဎယောဇနပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. ကကုသန္ဓဿ ဘဂဝတော ကာလေ အစ္စုတော နာမ သေဋ္ဌိ သုဝဏ္ဏိဋ္ဌကာသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ ဂါဝုတပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. ကောဏာဂမနဿ ဘဂဝတော ကာလေ ဥဂ္ဂေါ နာမ သေဋ္ဌိ သုဝဏ္ဏကစ္ဆပသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ အဍ္ဎဂါဝုတပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. ကဿပဿ ဘဂဝတော ကာလေ သုမင်္ဂလော နာမ သေဋ္ဌိ သုဝဏ္ဏယဋ္ဌိသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ သောဠသကရီသပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. အမှာကံ ပန ဘဂဝတော ကာလေ အနာထပိဏ္ဍိကော နာမ သေဋ္ဌိ ကဟာပဏကောဋိသန္ထာရေန ကိဏိတွာ တသ္မိံယေဝ ဌာနေ အဋ္ဌကရီသပ္ပမာဏံ သံဃာရာမံ ကာရေသိ. ဣဒံ ကိရ ဌာနံ သဗ္ဗဗုဒ္ဓါနံ အဝိဇဟိတဋ္ဌာနမေဝ.

Furthermore, in the time of the Blessed One Vipassī, a wealthy merchant named Punabbasumitta, having strewn the land with golden bricks, purchased it and had a monastery one yojana in extent built on that very spot. In the time of the Blessed One Sikhī, a wealthy merchant named Sirivaḍḍha, having strewn the land with golden ploughshares, purchased it and had a monastery three gāvutas in extent built on that very spot. In the time of the Blessed One Vessabhū, a wealthy merchant named Sotthiya, having strewn the land with golden elephant footprints, purchased it and had a monastery half a yojana in extent built on that very spot. In the time of the Blessed One Kakusandha, a wealthy merchant named Accuta, having strewn the land with golden bricks, purchased it and had a monastery one gāvuta in extent built on that very spot. In the time of the Blessed One Koṇāgamana, a wealthy merchant named Ugga, having strewn the land with golden tortoises, purchased it and had a monastery half a gāvuta in extent built on that very spot. In the time of the Blessed One Kassapa, a wealthy merchant named Sumaṅgala, having strewn the land with golden staffs, purchased it and had a monastery sixteen karīsas in extent built on that very spot. And in the time of our Blessed One, the wealthy merchant Anāthapiṇḍika, having strewn the land with a crore of kahāpaṇas, purchased it and had a monastery eight karīsas in extent built on that very spot. This place, it is said, is indeed a site never abandoned by all the Buddhas.

ဣတိ မဟာဗောဓိမဏ္ဍေ သဗ္ဗညုတပ္ပတ္တိတော ယာဝ မဟာပရိနိဗ္ဗာနမဉ္စာ ယသ္မိံ ယသ္မိံ ဌာနေ ဘဂဝါ ဝိဟာသိ, ဣဒံ သန္တိကေနိဒါနံ နာမာတိ ဝေဒိတဗ္ဗံ.

Thus, from the attainment of omniscience at the great Bodhimaṇḍa until the great Parinibbāna couch, in whatever place the Blessed One resided, this is to be known as the Santikenidāna.

သန္တိကေနိဒါနကထာ နိဋ္ဌိတာ.

The Account of the Proximate Chronicle is concluded.

နိဒါနကထာ နိဋ္ဌိတာ.

The Introduction is concluded.

ထေရာပဒါနံ

The Legends of the Elders

၁. ဗုဒ္ဓဝဂ္ဂေါ

1. The Chapter on the Buddha

အဗ္ဘန္တရနိဒါနဝဏ္ဏနာ

The Explanation of the Inner Introduction

၅.

5.

‘‘အထ [Pg.111] ဗုဒ္ဓါပဒါနာနိ, သုဏာထ သုဒ္ဓမာနသာ;

တိံသပါရမိသမ္ပုဏ္ဏာ, ဓမ္မရာဇာ အသင်္ခိယာ’’တိ. –

“Now listen with pure minds to the accounts of the Buddhas; fulfilled in the thirty perfections, innumerable are the Kings of Dhamma.”

ဧတ္ထ အထာတိ အဓိကာရန္တရူပဒဿနတ္ထေ နိပါတပဒံ, ဝိဘတ္တိယုတ္တာယုတ္တနိပါတဒွယေသု ဝိဘတ္တိယုတ္တနိပါတပဒံ. အထ ဝါ –

Herein, the word “atha” is a particle in the sense of introducing a new topic. Among the two types of particles—those with and those without inflection—it is a particle with inflection. Or alternatively—

‘‘အဓိကာရေ မင်္ဂလေ စေဝ, နိပ္ဖန္နတ္ထေဝဓာရဏေ;

အနန္တရေပဂမနေ, အထ-သဒ္ဒေါ ပဝတ္တတိ’’.

“In the sense of a topic, of auspiciousness, of completion, and of ascertainment; in immediate sequence and in commencement, the word ‘atha’ occurs.”

တထာ ဟိ –

For thus it is:

‘‘အဓိကိစ္စံ အဓိဋ္ဌာနံ, အဓိအတ္ထံ ဝိဘာသတိ;

သေဋ္ဌဇေဋ္ဌကဘာဝေန, အဓိကာရော ဝိဓီယတေ’’တိ. –

“Having undertaken a resolve, one illuminates the supreme meaning; by virtue of superiority and primacy, a topic is established.”

ဝုတ္တတ္တာ ဗုဒ္ဓါနံ သမတ္တိံသပါရမိဓမ္မာနံ အဓိကိစ္စတော, သေဋ္ဌဇေဋ္ဌတော အဓိကာရဋ္ဌေန အထ-သဒ္ဒေန ယုတ္တမပဒါနာနီတိ. တိဝိဓဗောဓိသတ္တာနံ ပူဇာမင်္ဂလသဘာဝတော ‘‘ပူဇာ စ ပူဇနေယျာနံ, ဧတံ မင်္ဂလမုတ္တမ’’န္တိ ဝစနတော (ခု. ပါ. ၅.၃; သု. နိ. ၂၆၂) မင်္ဂလဋ္ဌေန အထ-သဒ္ဒေန ယုတ္တမပဒါနာနီတိ. ဗုဒ္ဓါဒီနံ ဘဂဝန္တာနံ သမ္ပတ္တိကိစ္စဿ အရဟတ္တမဂ္ဂေန နိပ္ဖန္နတော နိပ္ဖန္နဋ္ဌေန အထ-သဒ္ဒေန ယုတ္တမပဒါနာနီတိ. ဗုဒ္ဓါဒီနံ အရဟတ္တမဂ္ဂါဒိကုသလတော အညကုသလာနံ အဘာဝတော အဝဓာရဏဋ္ဌေန နိဝါရဏဋ္ဌေန အထ-သဒ္ဒေန ယုတ္တမပဒါနာနီတိ. ခုဒ္ဒကပါဌသင်္ဂဟာနန္တရံ သင်္ဂဟိတန္တိ အနန္တရဋ္ဌေန အထ-သဒ္ဒေန ယုတ္တမပဒါနာနီတိ. ဣတော ခုဒ္ဒကပါဌတော ပဋ္ဌာယာတိ အပဂမနဋ္ဌေန အထ-သဒ္ဒေန ယုတ္တမပဒါနာနီတိ.

Because of what has been said, and due to the undertaking, superiority, and primacy of the thirty perfections of the Buddhas, the word “apadānāni” is fittingly used with the word “atha” in the sense of 'authority'. Due to the inherently worshipful and auspicious nature of the three types of Bodhisattas, and because it is said, “And worship of those worthy of worship—this is the highest blessing” (Khp 5; Sn 262), the word “apadānāni” is fittingly used with the word “atha” in the sense of 'auspiciousness'. Because the task of attainment for the Blessed Ones, the Buddhas and others, is completed by the path of Arahantship, the word “apadānāni” is fittingly used with the word “atha” in the sense of 'completion'. Because for the Buddhas and others there are no other wholesome states apart from the wholesome states beginning with the path of Arahantship, the word “apadānāni” is fittingly used with the word “atha” in the sense of 'ascertainment' and 'preclusion'. Because this is compiled immediately after the collection of the Khuddakapāṭha, the word “apadānāni” is fittingly used with the word “atha” in the sense of 'immediacy'. Because it means 'starting from this Khuddakapāṭha', the word “apadānāni” is fittingly used with the word “atha” in the sense of 'commencement'.

ဗုဒ္ဓေါတိ ဧတ္ထ ဗုဇ္ဈိတာ သစ္စာနီတိ ဗုဒ္ဓေါ, ဗောဓေတာ ပဇာယာတိ ဗုဒ္ဓေါ, သဗ္ဗညုတာယ ဗုဒ္ဓေါ, သဗ္ဗဒဿာဝိတာယ ဗုဒ္ဓေါ, အနညနေယျတာယ ဗုဒ္ဓေါ, ဝိသဝိတာယ [Pg.112] ဗုဒ္ဓေါ, ခီဏာသဝသင်္ခါတေန ဗုဒ္ဓေါ, နိရုပက္ကိလေသသင်္ခါတေန ဗုဒ္ဓေါ, ပဗ္ဗဇ္ဇာသင်္ခါတေန ဗုဒ္ဓေါ, အဒုတိယဋ္ဌေန ဗုဒ္ဓေါ, တဏှာပဟာနဋ္ဌေန ဗုဒ္ဓေါ, ဧကာယနမဂ္ဂံ ဂတောတိ ဗုဒ္ဓေါ, ဧကော အနုတ္တရံ သမ္မာသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဗုဒ္ဓေါ, အဗုဒ္ဓိဝိဟတတ္တာ ဗုဒ္ဓိပဋိလာဘာ ဗုဒ္ဓေါ, ဗုဒ္ဓိ ဗုဒ္ဓံ ဗောဓောတိ အနတ္ထန္တရမေတံ. ယထာ နီလာဒိဝဏ္ဏယောဂတော ပဋော ‘‘နီလော ပဋော, ရတ္တော ပဋော’’တိ ဝုစ္စတိ, ဧဝံ ဗုဒ္ဓဂုဏယောဂတော ဗုဒ္ဓေါ. အထ ဝါ ‘‘ဗောဓိ’’ဝုစ္စတိ စတူသု မဂ္ဂေသု ဉာဏံ, တေန ဉာဏေန သကလဒိယဍ္ဎသဟဿကိလေသာရိဂဏေ ခေပေတွာ နိဗ္ဗာနာဓိဂမနတော ဉာဏံ ‘‘ဗောဓီ’’တိ ဝုစ္စတိ. တေန သမ္ပယုတ္တော သမင်္ဂီပုဂ္ဂလော ဗုဒ္ဓေါ. တေနေဝ ဉာဏေန ပစ္စေကဗုဒ္ဓေါပိ သဗ္ဗကိလေသေ ခေပေတွာ နိဗ္ဗာနမဓိဂစ္ဆတိ. ဗုဒ္ဓါနံ ပန စတူသု အသင်္ချေယျေသု ကပ္ပသတသဟဿေသု စ ပါရမိယော ပူရေတွာ ဗောဓိဉာဏဿာဓိဂတတ္တာ စ ဣန္ဒြိယပရောပရိယတ္တဉာဏမဟာကရုဏာသမာပတ္တိဉာဏယမကပါဋိဟီရဉာဏသဗ္ဗညုတညာဏ- အနာဝရဏအာသယာနုသယာဒိအသာဓာရဏဉာဏာနံ သမဓိဂတတ္တာ စ ဧကာယပိ ဓမ္မဒေသနာယ အသင်္ချေယျာသတ္တနိကာယေ ဓမ္မာမတံ ပါယေတွာ နိဗ္ဗာနဿ ပါပနတော စ တဒေဝ ဉာဏံ ဗုဒ္ဓါနမေဝါဓိကဘာဝတော တေသမေဝ သမ္ဗုဒ္ဓါနံ အပဒါနံ ကာရဏံ ဗုဒ္ဓါပဒါနံ. တဉှိ ဒုဝိဓံ ကုသလာကုသလဝသေန. ပစ္စေကဗုဒ္ဓါ ပန န တထာ ကာတုံ သမတ္ထာ, အန္နာဒိပစ္စယဒါယကာနံ သင်္ဂဟံ ကရောန္တာပိ –

Herein, “Buddha” means: because he has understood the truths, he is a Buddha. Because he awakens the people, he is a Buddha. He is a Buddha because of his omniscience, because of his all-seeing nature, because he is not led by another, because he has comprehended the twenty divisions of dependent origination, because he is designated as one whose taints are destroyed, because he is designated as one without defilements, because he is designated as one who has gone forth, because he is without a second, because he has abandoned craving, because he has trodden the sole path. Because he, alone, has fully awakened to the unsurpassed, perfect, complete enlightenment, he is a Buddha. Because he has dispelled non-wisdom and has attained wisdom, he is a Buddha. “Buddhi” (wisdom), “buddha” (awakened), “bodhi” (awakening)—these are not different in meaning. Just as a cloth is called a 'blue cloth' or a 'red cloth' from its connection with the quality of blue and so on, even so is one called 'Buddha' from connection with the quality of wisdom. Or alternatively, 'awakening' (bodhi) is the name for the knowledge in the four paths. Because by that knowledge one destroys the entire host of one and a half thousand defilement-foes and attains Nibbāna, that knowledge is called 'awakening'. A person connected and endowed with that is a 'Buddha'. By that very same knowledge, a Paccekabuddha also destroys all defilements and attains Nibbāna. But for the Buddhas, having fulfilled the perfections over four incalculable aeons and a hundred thousand more, and having attained the knowledge of awakening, and having fully attained the unique knowledges such as the knowledge of the maturity of others' faculties, the knowledge of the attainment of great compassion, the knowledge of the twin miracle, the knowledge of omniscience, the unobstructed knowledge, the knowledge of others' dispositions and latent tendencies, and other unique knowledges, and because through even a single Dhamma discourse they can cause innumerable multitudes of beings to drink the deathless nectar of the Dhamma and lead them to Nibbāna—that very knowledge is pre-eminent for the Buddhas alone. The account (apadāna) or cause (kāraṇa) of those Same Ones, the Fully Enlightened Buddhas, is the Buddhāpadāna. That is twofold, by way of the wholesome and the unwholesome. Paccekabuddhas, however, are not able to act in such a way, even while they show favour to the donors of food and other requisites—

‘‘ဣစ္ဆိတံ ပတ္ထိတံ တုယှံ, ခိပ္ပမေဝ သမိဇ္ဈတု;

ပူရေန္တု စိတ္တသင်္ကပ္ပာ, စန္ဒော ပန္နရသော ယထာ.

“May what you have wished and longed for be quickly fulfilled; may your heart's intentions be fulfilled, like the moon on the fifteenth day.”

‘‘ဣစ္ဆိတံ ပတ္ထိတံ တုယှံ, ခိပ္ပမေဝ သမိဇ္ဈတု;

ပူရေန္တု စိတ္တသင်္ကပ္ပာ, မဏိ ဇောတိရသော ယထာ’’တိ. (ဒီ. နိ. အဋ္ဌ. ၂.၉၅ ပုဗ္ဗူပနိဿယသမ္ပတ္တိကထာ;

အ. နိ. အဋ္ဌ. ၁.၁.၁၉၂;

ဓ. ပ. အဋ္ဌ. ၁.သာမာဝတီဝတ္ထု) –

May what is wished and longed for by you quickly be accomplished; may the intentions of your mind be fulfilled, just as the Jotirasa wish-fulfilling gem.

ဣမာဟိ ဒွီဟိယေဝ ဂါထာဟိ ဓမ္မံ ဒေသေန္တိ. ဒေသေန္တာပိ အသင်္ချေယျသတ္တနိကာယေ ဗောဓေတုံ န သက္ကုဏန္တိ, တသ္မာ န သဗ္ဗညုဗုဒ္ဓသဒိသာ ဟုတွာ ပါဋိဧက္ကံ ဝိသုံ ဗုဒ္ဓါတိ ပစ္စေကဗုဒ္ဓါ. တေသံ အပဒါနံ ကာရဏံ ပစ္စေကဗုဒ္ဓါပဒါနံ.

They teach the Dhamma with just these two verses. Even while teaching, they are unable to enlighten an innumerable host of beings. Therefore, not being like the Omniscient Buddhas, and being enlightened individually and separately, they are called Paccekabuddhas. Their apadāna is the cause; hence, it is the Paccekabuddhāpadāna.

စိရံ [Pg.113] ဌိတာတိ ထေရာ. အထ ဝါ ထိရတရသီလာစာရမဒ္ဒဝါဒိဂုဏေဟိ ယုတ္တာတိ ထေရာ. အထ ဝါ ထိရဝရသီလသမာဓိပညာဝိမုတ္တိဝိမုတ္တိဉာဏဒဿနဂုဏေဟိ ယုတ္တာတိ ထေရာ. အထ ဝါ ထိရတရသင်္ခါတပဏီတာနုတ္တရသန္တိနိဗ္ဗာနမဓိဂတာတိ ထေရာ, ထေရာနံ အပဒါနာနိ ထေရာပဒါနာနိ. တထာ တာဒိဂုဏေဟိ ယုတ္တာတိ ထေရီ, ထေရီနံ အပဒါနာနိ ထေရီပဒါနာနိ. တေသု ဗုဒ္ဓါပဒါနေ ပဉ္စေဝ အပဒါနာနိ, ပဉ္စေဝ သုတ္တန္တာ. တေနာဟု ပေါရာဏာ –

Because they are long-standing, they are Theras (Elders). Or, because they are endowed with virtues such as very firm morality, conduct, and gentleness, they are Theras. Or, because they are endowed with virtues such as firm, excellent morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, they are Theras. Or, because they have attained the very firm, sublime, supreme, peaceful Nibbāna, they are Theras. The apadānas of the Theras are the Therāpadāna. Likewise, because they are endowed with such virtues, they are Therīs (Elder Nuns); the apadānas of the Therīs are the Therīapadāna. Among these, in the Buddhāpadāna, there are only five apadānas and only five suttantas. Therefore, the ancients said:

‘‘ပဉ္စေဝ အပဒါနာနိ, ပဉ္စ သုတ္တာနိ ယဿ စ;

ဣဒံ ဗုဒ္ဓါပဒါနန္တိ, ပဌမံ အနုလောမတော’’တိ.

That which has only five apadānas and five suttas, this is the Buddhāpadāna, the first in sequence.

ပစ္စေကဗုဒ္ဓါပဒါနေပိ ပဉ္စေဝ အပဒါနာနိ, ပဉ္စေဝ သုတ္တန္တာ. တေနာဟု ပေါရာဏာ –

In the Paccekabuddhāpadāna also, there are only five apadānas and only five suttantas. Therefore, the ancients said:

‘‘ပဉ္စေဝ အပဒါနာနိ, ပဉ္စ သုတ္တာနိ ယဿ စ;

ဣဒံ ပစ္စေကဗုဒ္ဓါပဒါနန္တိ, ဒုတိယံ အနုလောမတော’’တိ.

That which has only five apadānas and five suttas, this is the Paccekabuddhāpadāna, the second in sequence.

ထေရာပဒါနေသု ဒသာဓိကပဉ္စသတာပဒါနာနိ, ဝဂ္ဂတော ဧကပညာသ ဝဂ္ဂါ. တေနာဟု ပေါရာဏာ –

In the Therāpadānas, there are five hundred and ten apadānas; by way of chapters, there are fifty-one chapters. Therefore, the ancients said:

‘‘ပဉ္စသတဒသပဒါနာနိ, ဧကပညာသ ဝဂ္ဂတော;

ဣဒံ ထေရာပဒါနန္တိ, တတိယံ အနုလောမတော’’တိ.

Five hundred and ten apadānas, and fifty-one by way of chapters; this is the Therāpadāna, the third in sequence.

ထေရီအပဒါနေသု စတ္တာလီသံ အပဒါနာနိ, ဝဂ္ဂတော စတုရော ဝဂ္ဂါ. တေနာဟု ပေါရာဏာ –

In the Therīapadānas, there are forty apadānas; by way of chapters, there are four chapters. Therefore, the ancients said:

‘‘စတ္တာလီသံပဒါနာနိ, စတုဝဂ္ဂါနိ ယဿ စ;

ဣဒံ ထေရီပဒါနန္တိ, စတုတ္ထံ အနုလောမတော’’တိ.

That which has forty apadānas and four chapters, this is the Therīpadāna, the fourth in sequence.

အပဒါနန္တိ ဧတ္ထ အပဒါန-သဒ္ဒေါ ကာရဏဂဟဏအပဂမနပဋိပါဋိအက္ကောသနာဒီသု ဒိဿတိ. တထာ ဟိ ဧသ ‘‘ခတ္တိယာနံ အပဒါနံ, ဗြာဟ္မဏာနံ အပဒါန’’န္တိအာဒီသု ကာရဏေ ဒိဿတိ, ခတ္တိယာနံ ကာရဏံ ဗြာဟ္မဏာနံ ကာရဏန္တိ အတ္ထော. ‘‘ဥပါသကာနံ အပဒါန’’န္တိအာဒီသု ဂဟဏေ ဒိဿတိ, သံသုဋ္ဌု ဂဟဏန္တိ အတ္ထော. ‘‘ဝါဏိဇာနံ အပဒါနံ, သုဒ္ဒါနံ အပဒါန’’န္တိအာဒီသု အပဂမနေ ဒိဿတိ, တတော တတော တေသံ အပဂမနန္တိ အတ္ထော. ‘‘ပိဏ္ဍပါတိကော [Pg.114] ဘိက္ခု သပဒါနစာရဝသေန ပိဏ္ဍာယ စရတီ’’တိအာဒီသု ပဋိပါဋိယာ ဒိဿတိ, ဃရပဋိပါဋိယာ စရတီတိ အတ္ထော. ‘‘အပဂတာ ဣမေ သာမညာ, အပဂတာ ဣမေ ဗြဟ္မညာတိ အပဒါနေတီ’’တိအာဒီသု အက္ကောသနေ ဒိဿတိ, အက္ကောသတိ ပရိဘာသတီတိ အတ္ထော. ဣဓ ပန ကာရဏေ ဒိဿတိ. တသ္မာ ဗုဒ္ဓါနံ အပဒါနာနိ ဗုဒ္ဓါပဒါနိ, ဗုဒ္ဓကာရဏာနီတိ အတ္ထော. ဂင်္ဂါဝါလုကူပမာနံ အနေကေသံ ဗုဒ္ဓါနံ ဒါနပါရမိတာဒိသမတ္တိံသပါရမိတာ ကာရဏန္တိ ဒဋ္ဌဗ္ဗံ. အထ အဓိကာရာဒီသု ယုတ္တအပဒါနာနိ သုဒ္ဓမာနသာ သုဏာထာတိ သမ္ဗန္ဓော.

Herein, the word 'apadāna' is seen in the senses of cause, taking, departure, sequence, reproach, and so on. For instance, in such phrases as 'the apadāna of the khattiyas, the apadāna of the brāhmaṇas,' it is seen in the sense of cause; the meaning is 'the cause of the khattiyas, the cause of the brāhmaṇas.' In 'the apadāna of the lay disciples,' it is seen in the sense of taking; the meaning is 'a thorough taking.' In 'the apadāna of the merchants, the commoners' apadāna,' it is seen in the sense of departure; the meaning is 'their departure from here and there.' In 'a monk on alms-round wanders for alms following an uninterrupted sequence,' it is seen in the sense of sequence; the meaning is 'he wanders according to the sequence of houses.' In 'he reproaches them, saying, “These are bereft of the quality of an ascetic, these are bereft of the quality of a brahmin,”' it is seen in the sense of reproach; the meaning is 'he reproaches, he reviles.' Here, however, it is seen in the sense of cause. Therefore, the apadānas of the Buddhas are the Buddhāpadānas, meaning the causes of the Buddhas. It should be understood that the cause is the thirty perfections, beginning with the perfection of giving, of the many Buddhas who are as numerous as the sands of the Ganges. Then, the connection is: 'Listen with pure minds to the apadānas connected with the aspiration and so on.'

တတ္ထ သုဒ္ဓမာနသာတိ အရဟတ္တမဂ္ဂဉာဏေန ဒိယဍ္ဎကိလေသသဟဿံ ခေပေတွာ ဌိတတ္တာ သုဒ္ဓမာနသာ ပရိသုဒ္ဓစိတ္တာ သုဒ္ဓဟဒယာ ပဉ္စသတာ ခီဏာသဝါ ဣမသ္မိံ ဓမ္မသဘာယေ သန္နိသိန္နာ သုဏာထ, ဩဟိတသောတာ မနသိ ကရောထာတိ အတ္ထော.

Therein, 'suddhamānasā' (of pure mind) means: because they abide having destroyed the one thousand five hundred defilements with the knowledge of the path to Arahantship, they are of pure mind, of purified heart. The five hundred who have destroyed the taints, seated in this Dhamma assembly, should listen. The meaning is: 'Listen, be attentive, bear it in mind.'

ဧတ္ထ ပန ‘‘အပဒါနာနီ’’တိ အဝတွာ ပစ္စေကဗုဒ္ဓါပဒါနထေရာပဒါနထေရီအပဒါနေသု ဝိဇ္ဇမာနေသုပိ ‘‘အထ ဗုဒ္ဓါပဒါနာနီ’’တိ ဝစနံ ခန္ဓယမကအာယတနဓာတုသစ္စသင်္ခါရအနုသယယမကေသု ဝိဇ္ဇမာနေသုပိ ပဓာနဝသေန အာဒိဝသေန စ ‘‘မူလယမက’’န္တိ ဝစနံ ဝိယ, တေရသသံဃာဒိသေသဒွေအနိယတတိံသနိဿဂ္ဂိယေသု ဝိဇ္ဇမာနေသုပိ ပဓာနဝသေန အာဒိဝသေန စ ‘‘ပါရာဇိကကဏ္ဍော’’တိ ဝစနံ ဝိယ စ ဣဓာပိ ပဓာနဝသေန အာဒိဝသေန စ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

Herein, it should be understood that, although the Paccekabuddhāpadāna, Therāpadāna, and Therīapadāna exist, the statement is 'the Buddhāpadānas' instead of just 'the apadānas.' This is stated on account of its primacy and its position at the beginning. This is like the statement 'Mūlayamaka,' made on account of primacy and position at the beginning, even though the Khandhayamaka, Āyatanayamaka, Dhātuyamaka, Saccayamaka, Saṅkhārayamaka, and Anusayayamaka exist. And it is like the statement 'Pārājikakaṇḍa,' made on account of primacy and position at the beginning, even though the thirteen Saṅghādisesas, the two Aniyatas, and the thirty Nissaggiyas exist. So too here, it should be understood that this was stated on account of its primacy and its position at the beginning.

‘‘သမ္မာသမ္ဗုဒ္ဓါပဒါနာနီ’’တိ ဝတ္တဗ္ဗေ ‘‘ဝဏ္ဏာဂမော…ပေ… ပဉ္စဝိဓံ နိရုတ္တ’’န္တိ နိရုတ္တိနယေန ဝါ ‘‘တေသု ဝုဒ္ဓိလောပါဂမဝိကာရဝိပရီတာဒေသာ စာ’’တိ သုတ္တေန ဝါ တတိယတ္ထဝါစကဿ သမ္မာတိနိပါတပဒဿ, သယံသဒ္ဒတ္ထဝါစကဿ သ-န္တိဥပသဂ္ဂပဒဿ စ လောပံ ကတွာ ကိတန္တဝါစီဗုဒ္ဓသဒ္ဒမေဝ ဂဟေတွာ ဂါထာဗန္ဓသုခတ္ထံ ‘‘ဗုဒ္ဓါပဒါနာနီ’’တိ ဝုတ္တံ. တသ္မာ သမ္မာသမ္ဗုဒ္ဓါပဒါနာနီတိ အတ္ထော.

Although 'Sammāsambuddhāpadānāni' should be said, 'Buddhāpadānāni' is stated for the sake of metrical facility. This is done by eliding the indeclinable particle 'sammā,' which conveys the meaning 'perfectly,' and the prefix 'saṃ-,' which conveys the meaning of the word 'sayaṃ' (self), and taking only the word 'buddha,' which is a primary derivative. This elision is done in accordance with the principles of nirutti, such as 'the five kinds of linguistic analysis, beginning with the addition of a letter,' or by the rule 'among them are lengthening, elision, addition, modification, and inversion.' Therefore, the meaning is 'the apadānas of the Perfectly and Completely Enlightened Ones.'

ဣတိ ဝိသုဒ္ဓဇနဝိလာသိနိယာ အပဒါန-အဋ္ဌကထာယ

Thus in the Visuddhajanavilāsinī, the commentary on the Apadāna,

အဗ္ဘန္တရနိဒါနဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the internal introduction is concluded.

၁. ဗုဒ္ဓအပဒါနဝဏ္ဏနာ

1. Commentary on the Apadāna of the Buddha

ဣဒါနိ [Pg.115] အဗ္ဘန္တရနိဒါနာနန္တရံ အပဒါနဋ္ဌကထံ ကထေတုကာမော –

1. Now, desiring to explain the commentary on the Apadāna immediately after the internal introduction—

‘‘သပဒါနံ အပဒါနံ, ဝိစိတြနယဒေသနံ;

ယံ ခုဒ္ဒကနိကာယသ္မိံ, သင်္ဂါယိံသု မဟေသယော;

တဿ ဒါနိ အနုပ္ပတ္တော, အတ္ထသံဝဏ္ဏနာက္ကမော’’တိ.

The Apadāna, with its narratives, a teaching of diverse methods, which the great seers recited in the Khuddaka Nikāya; now the turn for the explanation of its meaning has arrived.

တတ္ထ ယံ အပဒါနံ တာဝ ‘‘သကလံ ဗုဒ္ဓဝစနံ ဧကဝိမုတ္တိရသ’’န္တိ ဝုတ္တတ္တာ ဧကရသေ သင်္ဂဟံ ဂစ္ဆတိ, ဓမ္မဝိနယဝသေန ဒွိဓာသင်္ဂဟေ ဓမ္မေ သင်္ဂဟံ ဂစ္ဆတိ, ပဌမမဇ္ဈိမပစ္ဆိမဗုဒ္ဓဝစနေသု မဇ္ဈိမဗုဒ္ဓဝစနေ သင်္ဂဟံ ဂစ္ဆတိ, ဝိနယာဘိဓမ္မသုတ္တန္တပိဋကေသု သုတ္တန္တပိဋကေ သင်္ဂဟံ ဂစ္ဆတိ, ဒီဃနိကာယမဇ္ဈိမသံယုတ္တအင်္ဂုတ္တရခုဒ္ဒကနိကာယေသု ပဉ္စသု ခုဒ္ဒကနိကာယေ သင်္ဂဟံ ဂစ္ဆတိ, သုတ္တံ ဂေယျံ ဝေယျာကရဏံ ဂါထာ ဥဒါနံ ဣတိဝုတ္တကံ ဇာတကံ အဗ္ဘုတဓမ္မံ ဝေဒလ္လန္တိ နဝသု သာသနင်္ဂေသု ဂါထာယ သင်္ဂဟိတံ.

Herein, this Apadāna, since it is said, 'The entire word of the Buddha has the one taste of liberation,' is included under the one taste. By way of the twofold classification of Dhamma and Vinaya, it is included in the Dhamma. Among the first, middle, and last words of the Buddha, it is included in the middle word of the Buddha. Among the Vinaya Piṭaka, Abhidhamma Piṭaka, and Suttanta Piṭaka, it is included in the Suttanta Piṭaka. Among the five Nikāyas—Dīgha Nikāya, Majjhima Nikāya, Saṃyutta Nikāya, Aṅguttara Nikāya, and Khuddaka Nikāya—it is included in the Khuddaka Nikāya. Among the nine limbs of the teaching—Sutta, Geyya, Veyyākaraṇa, Gāthā, Udāna, Itivuttaka, Jātaka, Abbhutadhamma, and Vedalla—it is included in the Gāthā.

‘‘ဒွါသီတိ ဗုဒ္ဓတော ဂဏှိံ, ဒွေသဟဿာနိ ဘိက္ခုတော;

စတုရာသီတိသဟဿာနိ, ယေမေ ဓမ္မာ ပဝတ္တိနော’’တိ. –

Eighty-two thousand I received from the Buddha, two thousand from the Bhikkhu; Eighty-four thousand are the Dhammas that are current with me.

ဧဝံ ဝုတ္တစတုရာသီတိသဟဿဓမ္မက္ခန္ဓေသု ကတိပယဓမ္မက္ခန္ဓသင်္ဂဟိတံ ဟောတီတိ.

Thus, it is included in some of the eighty-four thousand aggregates of Dhamma that have been spoken.

ဣဒါနိ တံ အပဒါနံ ဒဿေန္တော ‘‘တိံသပါရမိသမ္ပုဏ္ဏာ, ဓမ္မရာဇာ အသင်္ခိယာ’’တိ အာဟ. တတ္ထ ဒသပါရမိတာဝ ပစ္ဆိမမဇ္ဈိမုက္ကဋ္ဌဝသေန ဒသပါရမီဒသဥပပါရမီဒသပရမတ္ထပါရမီနံ ဝသေန သမတ္တိံသပါရမီ. တာဟိ သံသုဋ္ဌု ပုဏ္ဏာ သမ္ပုဏ္ဏာ သမန္နာဂတာ သမင်္ဂီဘူတာ အဇ္ဈာပန္နာ သံယုတ္တာတိ တိံသပါရမိသမ္ပုဏ္ဏာ. သကလလောကတ္တယဝါသိနေ သတ္တနိကာယေ မေတ္တာကရုဏာမုဒိတာဥပေက္ခာသင်္ခါတာဟိ စတူဟိ ဗြဟ္မဝိဟာရသမာပတ္တီဟိ ဝါ ဖလသမာပတ္တိဝိဟာရေန ဝါ ဧကစိတ္တဘာဝေန အတ္တနော စ ကာယေ ရဉ္ဇေန္တိ အလ္လီယာပေန္တီတိ ရာဇာနော, ဓမ္မေန ရာဇာနော ဓမ္မရာဇာ, ဣတ္ထမ္ဘူတာ ဗုဒ္ဓါ. ဒသသတံ သဟဿံ ဒသသဟဿံ သတသဟဿံ ဒသသတသဟဿံ ကောဋိ ပကောဋိ ကောဋိပ္ပကောဋိ နဟုတံ နိန္နဟုတံ အက္ခောဘိဏိ ဗိန္ဒု အဗ္ဗုဒံ နိရဗ္ဗုဒံ အဟဟံ အဗဗံ အဋဋံ သောဂန္ဓိကံ ဥပ္ပလံ ကုမုဒံ ပုဏ္ဍရိကံ ပဒုမံ ကထာနံ မဟာကထာနံ အသင်္ချေယျာနံ ဝသေန အသင်္ခိယာ သင်္ခါရဟိတာ ဓမ္မရာဇာနော အတီတာ ဝိဂတာ နိရုဒ္ဓါ အဗ္ဘတ္ထံ ဂတာတိ အဓိပ္ပာယော.

Now, to show that account, it is said: 'Fulfilled with thirty perfections, countless are the Kings of Dhamma.' Herein, the ten perfections, by way of the inferior, middle, and superior stages, become thirty perfections: the ten perfections, the ten higher perfections, and the ten supreme perfections. Fully endowed with these, well-fulfilled, complete, possessed, thoroughly equipped, immersed, and united—thus, 'fulfilled with thirty perfections.' They cause the multitudes of beings dwelling in the threefold world to delight in and be attached to their own person through the four divine abidings—loving-kindness, compassion, sympathetic joy, and equanimity—or through abiding in the attainment of fruition with a single state of mind; thus they are kings (rājāno). Kings by Dhamma are Kings of Dhamma; such are the Buddhas. By way of the numbers ten, a hundred, a thousand, ten thousand, a hundred thousand, ten hundred thousand, a koṭi, a pakoṭi, a koṭippakoṭi, a nahuta, a ninnahuta, an akkhobhiṇi, a bindu, an abbuda, a nirabbuda, an ahaha, an ababa, an aṭaṭa, a sogandhika, an uppala, a kumuda, a puṇḍarika, a paduma, a kathāna, a mahākathāna, and an asaṅkhyeyya—thus they are 'countless' (asaṅkhiyā), beyond reckoning. These Kings of Dhamma have passed, departed, ceased, and gone to cessation—this is the intended meaning.

၆. တေသု [Pg.116] အတီတဗုဒ္ဓေသု ကတာဓိကာရဉ္စ အတ္တနာ ဗောဓိသတ္တဘူတေန စက္ကဝတ္တိရညာ ဟုတွာ ကတသမ္ဘာရဉ္စ အာနန္ဒတ္ထေရေန ပုဋ္ဌော ဘဂဝါ ‘‘သမ္ဗောဓိံ ဗုဒ္ဓသေဋ္ဌာန’’န္တိအာဒိမာဟ. ဘော အာနန္ဒ, မမ အပဒါနံ သုဏောဟီတိ အဓိပ္ပာယော. အာနန္ဒ, အဟံ ပုဗ္ဗေ ဗောဓိသမ္ဘာရပူရဏကာလေ စက္ကဝတ္တိရာဇာ ဟုတွာ သေဋ္ဌာနံ ပသဋ္ဌာနံ ပဋိဝိဒ္ဓစတုသစ္စာနံ ဗုဒ္ဓါနံ သမ္ဗောဓိံ စတုသစ္စမဂ္ဂဉာဏံ သဗ္ဗညုတညာဏံ ဝါ သိရသာ အဘိဝါဒယေတိ သမ္ဗန္ဓော. သသံဃေ သာဝကသံဃသဟိတေ လောကနာယကေ လောကဇေဋ္ဌေ ဗုဒ္ဓေ ဒသဟိ အင်္ဂုလီဟိ ဥဘောဟိ ဟတ္ထပုဋေဟိ နမဿိတွာ ဝန္ဒိတွာ သိရသာ သီသေန အဘိဝါဒယေ အာဒရေန ထောမနံ ကတွာ ပဏာမံ ကရောမီတိ အတ္ထော.

6. When questioned by the Elder Ānanda about the aspiration he had made before past Buddhas and the accumulation of requisites he had fulfilled as a bodhisatta who had been a wheel-turning monarch, the Blessed One spoke, beginning with the words, 'The perfect enlightenment of the supreme Buddhas.' The intended meaning is: 'O Ānanda, listen to my account.' 'Ānanda, in the past, during the time of fulfilling the requisites for enlightenment, having become a wheel-turning king, I paid homage with my head to the perfect enlightenment of the supreme, excellent Buddhas who had penetrated the Four Truths—that is, to the knowledge of the path of the Four Truths, or to the omniscient knowledge.' This is the connection. The meaning is: 'Having saluted and venerated the Buddhas—the leaders of the world, the foremost in the world, together with their Saṅgha of disciples—with my ten fingers joined in anjali, I pay homage with my head; having offered praise with reverence, I make my obeisance.'

၇. ယာဝတာ ဗုဒ္ဓခေတ္တေသူတိ ဒသသဟဿစက္ကဝါဠေသု ဗုဒ္ဓခေတ္တေသု, အာကာသဋ္ဌာ အာကာသဂတာ, ဘူမဋ္ဌာ ဘူမိတလဂတာ, ဝေဠုရိယာဒယော သတ္တ ရတနာ အသင်္ခိယာ သင်္ခါရဟိတာ, ယာဝတာ ယတ္တကာ, ဝိဇ္ဇန္တိ. တာနိ သဗ္ဗာနိ မနသာ စိတ္တေန သမာဟရေ, သံ သုဋ္ဌု စိတ္တေန အဓိဋ္ဌဟိတွာ အာဟရိဿာမီတိ အတ္ထော, မမ ပါသာဒဿ သာမန္တာ ရာသိံ ကရောမီတိ အတ္ထော.

7. 'As far as in the Buddha-fields': this means in the Buddha-fields of the ten-thousand world-systems. Whatever seven gems—beryl and so forth—exist, whether situated in the sky or on the surface of the earth, are countless, beyond reckoning. 'Gather them all with the mind': the meaning is, 'Having made a firm resolution with a well-composed mind, I shall bring them.' A further meaning is, 'I shall make a heap of them all around my palace.'

၈. တတ္ထ ရူပိယဘူမိယန္တိ တသ္မိံ အနေကဘူမိမှိ ပါသာဒေ ရူပိယမယံ ရဇတမယံ ဘူမိံ နိမ္မိတန္တိ အတ္ထော. အဟံ ရတနမယံ သတ္တဟိ ရတနေဟိ နိမ္မိတံ အနေကသတဘူမိကံ ပါသာဒံ ဥဗ္ဗိဒ္ဓံ ဥဂ္ဂတံ နဘမုဂ္ဂတံ အာကာသေ ဇောတမာနံ မာပယိန္တိ အတ္ထော.

8. Therein, 'on a silver floor' means: in that many-storied palace, a floor made of gold and silver was created. The meaning is: I caused to be created a palace made of the seven gems, with many hundreds of stories, towering, risen high, reaching up to the sky, and shining in the firmament.

၉. တမေဝ ပါသာဒံ ဝဏ္ဏေန္တော ‘‘ဝိစိတ္တထမ္ဘ’’န္တျာဒိမာဟ. ဝိစိတ္တေဟိ အနေကေဟိ မသာရဂလ္လာဒိဝဏ္ဏေဟိ ထမ္ဘေဟိ ဥဿာပိတံ သုကတံ သုဋ္ဌု ကတံ လက္ခဏယုတ္တံ အာရောဟပရိဏာဟဝသေန သုဋ္ဌု ဝိဘတ္တံ အနေကကောဋိသတဂ္ဃနတောရဏနိမ္မိတတ္တာ မဟာရဟံ. ပုနပိ ကိံ ဝိသိဋ္ဌံ? ကနကမယသံဃာဋံ သုဝဏ္ဏေဟိ ကတတုလာသံဃာဋဝလယေဟိ ယုတ္တံ, တတ္ထ ဥဿာပိတကောန္တေဟိ စ ဆတ္တေဟိ စ မဏ္ဍိတံ သောဘိတံ ပါသာဒန္တိ သမ္ဗန္ဓော.

9. Describing that very palace, he spoke, beginning with the words, 'With variegated pillars.' It was raised with variegated pillars of many colors, such as sapphire and other gems; it was well-made, excellently constructed, endowed with auspicious characteristics, well-proportioned in height and breadth, and of great value on account of being built with archways worth many hundreds of koṭis. Furthermore, what was its special quality? It was fitted with golden joinery and golden rings on the rafters and joints. The connection is thus: a palace adorned and beautified with raised banners and umbrellas.

၁၀. ပုနပိ ပါသာဒဿေဝ သောဘံ ဝဏ္ဏေန္တော ‘‘ပဌမာ ဝေဠုရိယာ ဘူမီ’’တျာဒိမာဟ. တဿ အနေကသတဘူမိပါသာဒဿ သုဘာ ဣဋ္ဌာ ကန္တာ မနာပါ [Pg.117] အဗ္ဘသမာ ဝလာဟကပဋလသဒိသာ ဝိမလာ နိမ္မလာ ဝေဠုရိယမဏိမယာ နီလဝဏ္ဏာ ပဌမာ ဘူမိ အဟောသီတိ အတ္ထော. ဇလဇနဠိနပဒုမေဟိ အာကိဏ္ဏာ သမင်္ဂီဘူတာ ဝရာယ ဥတ္တမာယ ကဉ္စနဘူမိယာ သုဝဏ္ဏဘူမိယာဝ သောဘတီတိ အတ္ထော.

10. Again, describing the beauty of the palace, he spoke, beginning with the words, 'The first floor was of beryl.' The meaning is: the first floor of that palace of many hundreds of stories was beautiful, desirable, lovely, pleasing, like the sky, like a layer of clouds, pure, stainless, made of beryl gems, and blue in color. The meaning is also: strewn and endowed with water-born lotuses and water lilies, it shone like a supreme, excellent floor of gold, a floor of fine gold.

၁၁. တဿေဝ ပါသာဒဿ ကာစိ ဘူမိ ပဝါဠံသာ ပဝါဠကောဋ္ဌာသာ ပဝါဠဝဏ္ဏာ, ကာစိ ဘူမိ လောဟိတကာ လောဟိတဝဏ္ဏာ, ကာစိ ဘူမိ သုဘာ မနောဟရာ ဣန္ဒဂေါပကဝဏ္ဏာဘာ ရသ္မိယော နိစ္ဆရမာနာ, ကာစိ ဘူမိ ဒသ ဒိသာ ဩဘာသတီတိ အတ္ထော.

11. Some floors of that very palace were like coral, with coral sections and coral hues. Some floors were red, with red hues. Some floors were beautiful and charming, emitting rays with the color and splendor of indagopaka insects. Some floors illuminated the ten directions—such is the meaning.

၁၂. တသ္မိံယေဝ ပါသာဒေ နိယျူဟာ နိဂ္ဂတပမုခသာလာ စ သုဝိဘတ္တာ သုဋ္ဌု ဝိဘတ္တာ ကောဋ္ဌာသတော ဝိသုံ ဝိသုံ ကတာ သီဟပဉ္ဇရာ သီဟဒွါရာ စ. စတုရော ဝေဒိကာတိ စတူဟိ ဝေဒိကာဝလယေဟိ ဇာလကဝါဋေဟိ စ မနောရမာ မနအလ္လီယနကာ ဂန္ဓာဝေဠာ ဂန္ဓဒါမာ စ ဩလမ္ဗန္တီတိ အတ္ထော.

12. In that very palace, the turrets and projecting front halls were well-divided, perfectly partitioned, and made separate section by section, with lion-windows and lion-gates. The four railings, with their rows of balustrades and latticed windows, were delightful and captivating. Fragrant garlands and wreaths hung down—such is the meaning.

၁၃. တသ္မိံယေဝ ပါသာဒေ သတ္တရတနဘူသိတာ သတ္တရတနေဟိ သောဘိတာ ကူဋာဂါရာ. ကိံ ဘူတာ? နီလာ နီလဝဏ္ဏာ, ပီတာ ပီတဝဏ္ဏာ သုဝဏ္ဏဝဏ္ဏာ, လောဟိတကာ လောဟိတကဝဏ္ဏာ ရတ္တဝဏ္ဏာ, ဩဒါတာ ဩဒါတဝဏ္ဏာ သေတဝဏ္ဏာ, သုဒ္ဓကာဠကာ အမိဿကာဠဝဏ္ဏာ, ကူဋာဂါရဝရူပေတာ ကူဋာဂါရဝရေဟိ ကဏ္ဏိကကူဋာဂါရဝရေဟိ ဥပေတော သမန္နာဂတော သော ပါသာဒေါတိ အတ္ထော.

13. In that very palace were pinnacle houses adorned with the seven jewels, beautified by the seven gems. What were they like? Blue, of blue color; yellow, of yellow color, of golden hue; red, of red color, of crimson hue; white, of white color, of pure white hue; deep black, of unmixed black color. That palace was endowed with and possessed of the finest pinnacle houses, with the finest central pinnacle-houses—such is the meaning.

၁၄. တသ္မိံယေဝ ပါသာဒေ ဩလောကမယာ ဥဒ္ဓမ္မုခါ ပဒုမာ သုပုပ္ဖိတာ ပဒုမာ သောဘန္တိ, သီဟဗျဂ္ဃာဒီဟိ ဝါဠမိဂဂဏေဟိ စ ဟံသကောဉ္စမယူရာဒိပက္ခိသမူဟေဟိ စ သောဘိတော သော ပါသာဒေါတိ အတ္ထော. အတိဥစ္စော ဟုတွာ နဘမုဂ္ဂတတ္တာ နက္ခတ္တတာရကာဟိ အာကိဏ္ဏော စန္ဒသူရေဟိ စန္ဒသူရိယရူပေဟိ စ မဏ္ဍိတော သော ပါသာဒေါတိ အတ္ထော.

14. In that very palace, lotuses facing upwards, fully bloomed, were beautiful. That palace was adorned with groups of fierce animals such as lions and tigers, and with flocks of birds such as swans, herons, and peacocks—such is the meaning. Being very high and reaching up to the sky, it was filled with constellations and stars, and adorned with the moon and sun and with lunar and solar shapes—such is the meaning.

၁၅. သော ဧဝ စက္ကဝတ္တိဿ ပါသာဒေါ ဟေမဇာလေန သုဝဏ္ဏဇာလေန သဉ္ဆန္နာ, သောဏ္ဏကိင်္ကဏိကာယုတော သုဝဏ္ဏကိင်္ကဏိကဇာလေဟိ ယုတော သမန္နာဂတောတိ အတ္ထော. မနောရမာ မနလ္လီယနကာ သောဏ္ဏမာလာ သုဝဏ္ဏပုပ္ဖပန္တိယော ဝါတဝေဂေန ဝါတပ္ပဟာရေန ကူဇန္တိ သဒ္ဒံ ကရောန္တီတိ အတ္ထော.

15. That palace of the wheel-turning monarch was covered with nets of gold and latticework of gold, and endowed with golden bells, and possessed of networks of golden bells—such is the meaning. Delightful and pleasing to the mind, golden garlands and rows of golden flowers, by the force of the wind, by the striking of the wind, rustled and made a sound—such is the meaning.

၁၆. မဉ္ဇေဋ္ဌကံ [Pg.118] မဉ္ဇိဋ္ဌဝဏ္ဏံ, လောဟိတကံ လောဟိတဝဏ္ဏံ, ပီတကံ ပီတဝဏ္ဏံ, ဟရိပိဉ္ဇရံ ဇမ္ဗောနဒသုဝဏ္ဏဝဏ္ဏံ ပဉ္ဇရဝဏ္ဏဉ္စ ဓဇံ နာနာရင်္ဂေဟိ အနေကေဟိ ဝဏ္ဏေဟိ, သမ္ပီတံ ရဉ္ဇိတံ ဓဇံ, ဥဿိတံ တသ္မိံ ပါသာဒေ ဥဿာပိတံ. ဓဇမာလိနီတိ လိင်္ဂဝိပလ္လာသဝသေန ဝုတ္တံ, ဓဇမာလာယုတ္တော သော ပါသာဒေါတိ အတ္ထော.

16. The banners were of madder-red color, of red color, of yellow color, and of tawny color like jambūnada gold and cage-colored. The banners, dyed and adorned with many various colors, were raised, hoisted high on that palace. 'Adorned with a garland of banners' is said due to a change of gender; the meaning is that the palace was endowed with a garland of banners.

၁၇. တသ္မိံ ပါသာဒေ အတ္ထရဏာဒယော ဝဏ္ဏေန္တော ‘‘န နံ ဗဟူ’’တျာဒိမာဟ. တတ္ထ နံ ပါသာဒံ ဗဟူဟိ အဝိဇ္ဇမာနံ နာမ နတ္ထီတိ အတ္ထော, နာနာသယနဝိစိတ္တာ အနေကေဟိ အတ္ထရဏေဟိ ဝိစိတ္တာ သောဘိတာ မဉ္စပီဌာဒိသယနာ အနေကသတာ အနေကသတသင်္ချာ, ကိံ ဘူတာ? ဖလိကာ ဖလိကမဏိမယာ ဖလိကာဟိ ကတာ, ရဇတာမယာ ရဇတေဟိ ကတာ, မဏိမယာ နီလမဏီဟိ ကတာ, လောဟိတင်္ဂါ ရတ္တဇာတိမဏီဟိ ကတာ, မသာရဂလ္လမယာ ကဗရဝဏ္ဏမဏီဟိ ကတာ, သဏှကာသိကသန္ထတာ သဏှေဟိ သုခုမေဟိ ကာသိကဝတ္ထေဟိ အတ္ထတာ.

17. Describing the coverings and so on in that palace, he said, 'Not just a few.' Here, the meaning is that in that palace there was nothing that was unavailable. Adorned with various couches, beautified with many coverings, were many hundreds of couches, such as beds and chairs. What were they like? Crystal ones made of crystal gems, silver ones made of silver, gem ones made of blue gems, ruby-red ones made of red gems, masāragalla ones made of variegated-colored gems, spread with soft Kāsi fabrics, that is, spread with soft and fine cloths from Kāsi.

၁၈. ပါဝုရာတိ ပါဝုရဏာ. ကီဒိသာ? ကမ္ဗလာ လောမသုတ္တေဟိ ကတာ, ဒုကူလာ ဒုကူလပဋေဟိ ကတာ, စီနာ စီနပဋေဟိ ကတာ, ပတ္တုဏ္ဏာ ပတ္တုဏ္ဏဒေသေ ဇာတပဋေဟိ ကတာ, ပဏ္ဍု ပဏ္ဍုဝဏ္ဏာ, ဝိစိတ္တတ္ထရဏံ အနေကေဟိ အတ္ထရဏေဟိ ပါဝုရဏေဟိ စ ဝိစိတ္တံ, သဗ္ဗံ သယနံ, မနသာ စိတ္တေန, အဟံ ပညပေသိန္တိ အတ္ထော.

18. 'Coverings' means outer cloths. What kind? Blankets made of woolen threads, fine cloths made of dukūla fabric, Chinese cloths made of Chinese fabric, pattuṇṇa cloths made of fabric from the Pattuṇṇa country, and pale yellow ones of a pale yellow color. 'Variegated with coverings' means variegated with many spreads and outer cloths. 'The entire bed, I arrange with my mind'—such is the meaning.

၁၉. တဒေဝ ပါသာဒံ ဝဏ္ဏေန္တော ‘‘တာသု တာသွေဝ ဘူမီသူ’’တိအာဒိမာဟ. တတ္ထ ရတနကူဋလင်္ကတန္တိ ရတနမယကူဋေဟိ ရတနကဏ္ဏိကာဟိ အလင်္ကတံ သောဘိတန္တိ အတ္ထော. မဏိဝေရောစနာ ဥက္ကာတိ ဝေရောစနမဏီဟိ ရတ္တမဏီဟိ ကတာ, ဥက္ကာ ဒဏ္ဍပဒီပါ. ဓာရယန္တာ သုတိဋ္ဌရေတိ အာကာသေ သုဋ္ဌု ဓာရယန္တာ ဂဏှန္တာ အနေကသတဇနာ သုဋ္ဌု တိဋ္ဌန္တီတိ အတ္ထော.

19. Describing that very palace, he said, 'On those very floors...' Here, 'adorned with gem-pinnacles' means adorned and beautified with pinnacles made of gems and with gem-finials—such is the meaning. 'Torches of radiant gems' means torches—that is, staff-lamps—made of radiant gems, of red gems. 'Holding them, they stood firm' means many hundreds of people, holding them well aloft in the sky, stood very firmly—such is the meaning.

၂၀. ပုန တဒေဝ ပါသာဒံ ဝဏ္ဏေန္တော ‘‘သောဘန္တိ ဧသိကာထမ္ဘာ’’တိအာဒိမာဟ. တတ္ထ ဧသိကာထမ္ဘာ နာမ နဂရဒွါရေ သောဘနတ္ထာယ နိခါတာ [Pg.119] ထမ္ဘာ, သုဘာ ဣဋ္ဌာ, ကဉ္စနတောရဏာ သုဝဏ္ဏမယာ, ဇမ္ဗောနဒါ ဇမ္ဗောနဒသုဝဏ္ဏမယာ စ, သာရမယာ ခဒိရရုက္ခသာရမယာ စ ရဇတမယာ စ တောရဏာ သောဘန္တိ, ဧသိကာ စ တောရဏာ စ တံ ပါသာဒံ သောဘယန္တီတိ အတ္ထော.

20. Again, describing that very palace, he said, 'The pillars and gateposts are beautiful.' Here, 'pillars and gateposts' refers to the pillars erected at the city gates for the sake of beauty; they were beautiful and pleasing. The archways were beautiful, being made of gold, of jambūnada gold, of khadira heartwood, and of silver. The pillars and the archways adorned that palace—such is the meaning.

၂၁. တသ္မိံ ပါသာဒေ သုဝိဘတ္တာ အနေကာ သန္ဓီ ကဝါဋေဟိ စ အဂ္ဂဠေဟိ စ စိတ္တိတာ သောဘိတာ သန္ဓိပရိက္ခေပါ သောဘယန္တီတိ အတ္ထော, ဥဘတောတိ တဿ ပါသာဒဿ ဥဘောသု ပဿေသု, ပုဏ္ဏဃဋာ အနေကေဟိ ပဒုမေဟိ အနေကေဟိ စ ဥပ္ပလေဟိ, သံယုတာ ပုဏ္ဏာ တံ ပါသာဒံ သောဘယန္တီတိ အတ္ထော.

21. In that palace, the well-divided surrounding junctures, decorated with numerous door-panels and bolts, were beautiful—such is the meaning. 'On both sides' means on both sides of that palace. Full pots, filled with and containing many lotuses and water lilies, adorned that palace—such is the meaning.

၂၂-၂၃. ဧဝံ ပါသာဒဿ သောဘံ ဝဏ္ဏေတွာ ရတနမယံ ပါသာဒဉ္စ သက္ကာရသမ္မာနဉ္စ ပကာသေန္တော ‘‘အတီတေ သဗ္ဗဗုဒ္ဓေ စာ’’တိအာဒိမာဟ. တတ္ထ အတီတေတိ အတိက္ကန္တေ ဝိဂတေ ကာလေ ဇာတေ ဘူတေ, သသံဃေ သာဝကသမူဟသဟိတေ, သဗ္ဗေ လောကနာယကေ ဗုဒ္ဓေ သဘာဝေန ပကတိဝဏ္ဏေန ရူပေန သဏ္ဌာနေန စ, သသာဝကေ သာဝကသဟိတေ, ဗုဒ္ဓေ နိမ္မိနိတွာ ယေန ဒွါရေန ပါသာဒေါ ပဝိသိတဗ္ဗော ဟောတိ, တေန ဒွါရေန ပဝိသိတွာ သသာဝကာ သဗ္ဗေ ဗုဒ္ဓါ သဗ္ဗသောဏ္ဏမယေ သကလသုဝဏ္ဏမယေ, ပီဌေ နိသိန္နာ အရိယမဏ္ဍလာ အရိယသမူဟာ အဟေသုန္တိ အတ္ထော.

22-23. Having thus described the splendor of the palace, and proclaiming the jeweled palace and the honor and respect shown, he said, 'In the past, all Buddhas...' Here, 'in the past' means in a time that has passed, gone by, arisen, and occurred. Having manifested all the Buddhas, the leaders of the world, together with the Saṅgha, accompanied by the community of disciples, in their natural state, their natural color, form, and stature, together with their disciples, and having entered the palace by whichever door it was to be entered, all the Buddhas with their disciples were seated on a throne made entirely of gold, completely golden, a noble assembly, a community of noble ones—such is the meaning.

၂၄-၂၅. ဧတရဟိ ဝတ္တမာနေ ကာလေ အနုတ္တရာ ဥတ္တရဝိရဟိတာ ယေ စ ဗုဒ္ဓါ အတ္ထိ သံဝိဇ္ဇန္တိ, တေ စ ပစ္စေကဗုဒ္ဓေ အနေကသတေ သယမ္ဘူ သယမေဝ ဘူတေ အညာစရိယရဟိတေ, အပရာဇိတေ ခန္ဓကိလေသာဘိသင်္ခါရမစ္စုဒေဝပုတ္တမာရေဟိ အပရာဇိတေ, ဇယမာပန္နေ သန္တပ္ပေသိန္တိ အတ္ထော. ဘဝနံ မယှံ ပါသာဒံ အတီတကာလေ စ ဝတ္တမာနကာလေ စ, သဗ္ဗေ ဗုဒ္ဓါ သမာရုဟုံ သံ သုဋ္ဌု အာရုဟိံသူတိ အတ္ထော.

24-25. Now, in the present time, those unsurpassed Buddhas who exist and are known—that is, without superior—and also the many hundreds of Paccekabuddhas—self-arisen, that is, arisen by themselves, without other teachers, unconquered by the Māras of the aggregates, defilements, conditioned formations, death, and the deva's son—I have satisfied those who have attained victory; such is the meaning. 'My dwelling, my palace, in both past and present times, all the Buddhas have ascended well'—such is the meaning.

၂၆. ယေ ဒိဗ္ဗာ ဒိဝိ ဘဝါ ဒိဗ္ဗာ ဒေဝလောကေ ဇာတာ, ယေ စ ဗဟူ ကပ္ပရုက္ခာ အတ္ထိ. ယေ စ မာနုသာ မနုဿေ ဇာတာ ယေ စ ဗဟူ ကပ္ပရုက္ခာ အတ္ထိ, တတော သဗ္ဗံ ဒုဿံ သမာဟန္တွာ သံ သုဋ္ဌု အာဟရိတွာ တေစီဝရာနိ ကာရေတွာ တေ ပစ္စေကဗုဒ္ဓေ တိစီဝရေဟိ အစ္ဆာဒေမီတိ သမ္ဗန္ဓော.

26. Those divine beings, existing in heaven, born in the deva world, and the many wish-fulfilling trees that exist there; and those humans, born among humans, and the many wish-fulfilling trees that exist there—from them, having gathered all the cloth, having brought it well, and having had the three robes made, 'I clothe those Paccekabuddhas with the three robes'—such is the connection.

၂၇. ဧဝံ [Pg.120] တိစီဝရေဟိ အစ္ဆာဒေတွာ ပါရုပါပေတွာ တေသံ နိသိန္နာနံ ပစ္စေကဗုဒ္ဓါနံ သမ္ပန္နံ မဓုရံ ခဇ္ဇံ ခါဒိတဗ္ဗံ ပူဝါဒိ ကိဉ္စိ, မဓုရံ ဘောဇ္ဇံ ဘုဉ္ဇိတဗ္ဗံ အာဟာရဉ္စ, မဓုရံ သာယနီယံ လေဟနီယဉ္စ, သမ္ပန္နံ မဓုရံ ပိဝိတဗ္ဗံ အဋ္ဌပါနဉ္စ, ဘောဇနံ ဘုဉ္ဇိတဗ္ဗံ အာဟာရဉ္စ, သုဘေ သုန္ဒရေ မဏိမယေ သေလမယေ ပတ္တေ သံ သုဋ္ဌု ပူရေတွာ အဒါသိံ ပဋိဂ္ဂဟာပေသိန္တိ အတ္ထော.

27. Thus, having clothed and draped them with the triple robe, to those Paccekabuddhas who were seated, I offered excellent and sweet hard food to be eaten—such as cakes and so forth; excellent and sweet soft food and nourishment to be consumed; excellent and sweet things to be savored and licked; and excellent and sweet beverages to be drunk, including the eight kinds of drinks, and food to be consumed as nourishment. Having completely filled beautiful, lovely bowls made of gems and stone, I gave them, causing them to accept—such is the meaning.

၂၈. သဗ္ဗေ တေ အရိယမဏ္ဍလာ သဗ္ဗေ တေ အရိယသမူဟာ, ဒိဗ္ဗစက္ခု သမာ ဟုတွာ မဋ္ဌာတိ ဒိဗ္ဗစက္ခုသမင်္ဂိနော ဟုတွာ မဋ္ဌာ ကိလေသေဟိ ရဟိတတ္တာ သိလိဋ္ဌာ သောဘမာနာ စီဝရသံယုတာ တိစီဝရေဟိ သမင်္ဂီဘူတာ မဓုရသက္ခရာဟိ စ တေလေန စ မဓုဖာဏိတေဟိ စ ပရမန္နေန ဥတ္တမေန အန္နေန စ မယာ တပ္ပိတာ အပ္ပိတာ ပရိပူရိတာ အဟေသုန္တိ အတ္ထော.

28. All those noble circles, all those noble assemblies, having become endowed with the divine eye, were radiant; being free from defilements, they were polished and shone brightly. Well-clad in robes, complete with the triple robe, they were satisfied, served, and fully contented by me with sweetmeats, oil, honey, molasses, and the most excellent food—such is the meaning.

၂၉. တေ ဧဝံ သန္တပ္ပိတာ အရိယမဏ္ဍလာ ရတနဂဗ္ဘံ သတ္တဟိ ရတနေဟိ နိမ္မိတဂဗ္ဘံ ဂေဟံ, ပဝိသိတွာ ဂုဟာသယာ ဂုဟာယံ သယမာနာ, ကေသရီဝ ကေသရသီဟာ ဣဝ, မဟာရဟမှိ သယနေ အနဂ္ဃေ မဉ္စေ, သီဟသေယျမကပ္ပယုံ ယထာ သီဟော မိဂရာဇာ ဒက္ခိဏပဿေန သယန္တော ပါဒေ ပါဒံ အစ္စာဓာယ ဒက္ခိဏဟတ္ထံ သီသူပဓာနံ ကတွာ ဝါမဟတ္ထံ ဥဇုကံ ဌပေတွာ ဝါလဓိံ အန္တရသတ္ထိယံ ကတွာ နိစ္စလော သယတိ, ဧဝံ သေယျံ ကပ္ပယုံ ကရိံသူတိ အတ္ထော.

29. Those noble circles, thus satisfied, entered a jeweled chamber, a dwelling fashioned with the seven kinds of gems. Having entered, they lay down as if in a cave, like maned lions, upon a priceless couch of great worth. They assumed the lion's posture: just as the lion, king of beasts, lies on his right side, placing one foot upon the other, making his right hand a pillow for his head, placing his left hand straight, and tucking his tail between his thighs, he lies motionless. In this manner, they arranged their lying down—such is the meaning.

၃၀. တေ ဧဝံ သီဟသေယျံ ကပ္ပေတွာ သမ္ပဇာနာ သတိသမ္ပဇညသမ္ပန္နာ. သမုဋ္ဌာယ သံ သုဋ္ဌု ဥဋ္ဌဟိတွာ သယနေ ပလ္လင်္ကမာဘုဇုံ ဦရုဗဒ္ဓါသနံ ကရိံသူတိ အတ္ထော.

30. Having thus assumed the lion's posture, they were fully aware and endowed with mindfulness and clear comprehension. Rising well, they sat cross-legged on the couch, adopting the thigh-bound posture—such is the meaning.

၃၁. ဂေါစရံ သဗ္ဗဗုဒ္ဓါနန္တိ သဗ္ဗေသံ အတီတာနာဂတာနံ ဗုဒ္ဓါနံ ဂေါစရံ အာရမ္မဏဘူတံ ဈာနရတိသမပ္ပိတာ ဈာနရတိယာ သံ သုဋ္ဌု အပ္ပိတာ သမင်္ဂီဘူတာ အဟေသုန္တိ အတ္ထော, အညေ ဓမ္မာနိ ဒေသေန္တီတိ တေသု ပစ္စေကဗုဒ္ဓေသု အညေ ဧကစ္စေ ဓမ္မေ ဒေသေန္တိ, အညေ ဧကစ္စေ ဣဒ္ဓိယာ ပဌမာဒိဇ္ဈာနကီဠာယ ကီဠန္တိ ရမန္တိ.

31. The range of all Buddhas—meaning the objective domain for all past and future Buddhas—they were well immersed in the joy of jhāna, fully united with jhānic delight—such is the meaning. Others taught the Dhamma—meaning among those Paccekabuddhas, some taught the Dhamma, while others, some, by psychic power, played and delighted in the play of the first jhāna and so on.

၃၂. အညေ ဧကစ္စေ အဘိညာ ပဉ္စ အဘိညာယော ဝသိဘာဝိတာ ဝသီကရိံသု, ပဉ္စသု အဘိညာသု အာဝဇ္ဇနသမာပဇ္ဇနဝုဋ္ဌာနအဓိဋ္ဌာနပစ္စဝေက္ခဏသင်္ခါတာဟိ ပဉ္စဝသိတာဟိ ဝသီဘာဝံ ဣတာ ဂတာ ပတ္တာ အဘိညာယော[Pg.121], အပ္ပေန္တိ သမာပဇ္ဇန္တိ. အညေ ဧကစ္စေ အနေကသဟဿိယော ဝိကုဗ္ဗနာနိ ဧကောပိ ဟုတွာ ဗဟုဓာ ဟောတိ, ဗဟုဓာပိ ဟုတွာ ဧကော ဟောတီတိ ဧဝမာဒီနိ ဣဒ္ဓိဝိကုဗ္ဗနာနိ ဝိကုဗ္ဗန္တိ ကရောန္တီတိ အတ္ထော.

32. Others, some, having developed mastery over the five higher knowledges, brought them under their control. They attained mastery over the higher knowledges, having reached the state of mastery through the five masteries pertaining to the higher knowledges—namely, adverting, attaining, emerging, determining, and reviewing; they apply and enter into them. Others, some, perform many thousands of psychic transformations, such as being one and becoming many, or being many and becoming one—such is the meaning.

၃၃. ဗုဒ္ဓါပိ ဗုဒ္ဓေတိ ဧဝံ သန္နိပတိတေသု ပစ္စေကဗုဒ္ဓေသု သဗ္ဗညုတညာဏဿ ဝိသယံ အာရမ္မဏဘူတံ ပဉှံ ဗုဒ္ဓါ ဗုဒ္ဓေ ပုစ္ဆန္တီတိ အတ္ထော. တေ ဗုဒ္ဓါ အတ္ထဂမ္ဘီရတာယ ဂမ္ဘီရံ နိပုဏံ သုခုမံ, ဌာနံ ကာရဏံ, ပညာယ ဝိနိဗုဇ္ဈရေ ဝိသေသေန နိရဝသေသတော ဗုဇ္ဈန္တိ.

33. 'Buddhas also ask Buddhas' means: among the thus assembled Paccekabuddhas, Buddhas ask other Buddhas a question that is the object and domain of omniscient knowledge—such is the meaning. Those Buddhas, due to the profundity of the meaning, discern with wisdom, specially and without remainder, the deep, subtle, and refined basis and cause.

၃၄. တဒါ မမ ပါသာဒေ သန္နိပတိတာ သာဝကာပိ ဗုဒ္ဓေ ပဉှံ ပုစ္ဆန္တိ, ဗုဒ္ဓါ သာဝကေ သိဿေ ပဉှံ ပုစ္ဆန္တိ, တေ ဗုဒ္ဓါ စ သာဝကာ စ အညမညံ ပဉှံ ပုစ္ဆိတွာ အညမညံ ဗျာကရောန္တိ ဝိဿဇ္ဇေန္တိ.

34. At that time, the disciples gathered in my palace also asked questions of the Buddhas, and the Buddhas asked questions of the disciples, the pupils. Those Buddhas and disciples, having questioned one another, answered and explained to each other.

၃၅. ပုန တေ သဗ္ဗေ ဧကတော ဒဿေန္တော ‘‘ဗုဒ္ဓါ ပစ္စေကဗုဒ္ဓါ စာ’’တိအာဒိမာဟ. တတ္ထ ဗုဒ္ဓါ သမ္မာသမ္ဗုဒ္ဓါ, ပစ္စေကဗုဒ္ဓါ စ သာဝကာ စ သိဿာ ပရိစာရကာ နိဿိတကာ ဧတေ သဗ္ဗေ, သကာယ သကာယ ရတိယာ ရမမာနာ သလ္လီနာ မမ ပါသာဒေ အဘိရမန္တီတိ အတ္ထော.

35. Again, showing them all together, he said, 'Buddhas and Paccekabuddhas,' and so on. Therein, 'Buddhas' means the Perfectly Self-Enlightened Ones; and the Paccekabuddhas, disciples, pupils, attendants, and dependents—all these, delighting in their own respective joys, secluded, greatly rejoice in my palace—such is the meaning.

၃၆. ဧဝံ တသ္မိံ ဝေဇယန္တပါသာဒေ ပစ္စေကဗုဒ္ဓါနံ အာစာရသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ အတ္တနော အာနုဘာဝံ ဒဿေန္တော သော တိလောကဝိဇယော စက္ကဝတ္တိရာဇာ ‘‘ဆတ္တာ တိဋ္ဌန္တု ရတနာ’’တိအာဒိမာဟ. တတ္ထ ရတနာ သတ္တရတနမယာ, ဆတ္တာ ကဉ္စနာဝေဠပန္တိကာ သုဝဏ္ဏဇာလေဟိ ဩလမ္ဗိတာ တိဋ္ဌန္တု. မုတ္တာဇာလပရိက္ခိတ္တာ မုတ္တာဇာလေဟိ ပရိဝါရိတာ, သဗ္ဗေ ဆတ္တာ မမ မတ္ထကေ မုဒ္ဓနိ, ဓာရေန္တူတိ စိန္တိတမတ္တေယေဝ ဆတ္တာ ပါတုဘူတာ ဟောန္တီတိ အတ္ထော.

36. Having thus shown the accomplishment in conduct of the Paccekabuddhas in that Vejayanta Palace, now displaying his own majesty, that conqueror of the three worlds, the universal monarch, said, 'Let the jeweled parasols stand,' and so on. Therein, 'jeweled' means made of the seven precious substances. Let the parasols, with golden bamboo rims and hung with golden nets, stand. Encircled by pearl nets, let all the parasols be held above my head. Merely upon this thought, the parasols appeared—such is the meaning.

၃၇. သောဏ္ဏတာရကစိတ္တိတာ သုဝဏ္ဏတာရကာဟိ ဒဒ္ဒလ္လမာနာ စေလဝိတာနာ ဘဝန္တု နိဗ္ဗတ္တန္တု. ဝိစိတ္တာ အနေကဝဏ္ဏာ, မလျဝိတတာ ပုပ္ဖပတ္ထဋာ, သဗ္ဗေ အနေကဝိတာနာ, မတ္ထကေ နိသီဒနဋ္ဌာနဿ ဥပရိဘာဂေ ဓာရေန္တူတိ အတ္ထော.

37. Let cloth canopies, adorned with and glittering with golden stars, come into being and arise. Variegated with many colors, spread with garlands and strewn with flowers—let all these various canopies be held above the seating place, over my head—such is the meaning.

၃၈-၄၀. မလျဒါမေဟိ အနေကသုဂန္ဓပုပ္ဖဒါမေဟိ ဝိတတာ ပရိကိဏ္ဏာ, ဂန္ဓဒါမေဟိ စန္ဒနကုင်္ကုမတဂရာဒိသုဂန္ဓဒါမေဟိ, သောဘိတာ ပေါက္ခရဏီတိ သမ္ဗန္ဓော[Pg.122]. ဒုဿဒါမေဟိ ပတ္တုဏ္ဏစီနာဒိအနဂ္ဃဒုဿဒါမေဟိ, ပရိကိဏ္ဏာ သတ္တရတနဒါမေဟိ ဘူသိတာ အလင်္ကတာ ပေါက္ခရဏီ, ပုပ္ဖာဘိကိဏ္ဏာ စမ္ပကသဠလသောဂန္ဓိကာဒိသုဂန္ဓပုပ္ဖေဟိ အဘိကိဏ္ဏာ သုဋ္ဌု ဝိစိတ္တာ သောဘိတာ. ပုနရပိ ကိံ ဘူတာ ပေါက္ခရဏီ? သုရဘိဂန္ဓသုဂန္ဓေဟိ ဘူသိတာ ဝါသိတာ. သမန္တတော ဂန္ဓပဉ္စင်္ဂုလလင်္ကတာ ပဉ္စဟိ အင်္ဂုလေဟိ လိမ္ပိတဂန္ဓေဟိ အလင်္ကတာ, ဟေမစ္ဆဒနဆာဒိတာ သုဝဏ္ဏဆဒနေဟိ သုဝဏ္ဏဝိတာနေဟိ ဆာဒိတာ, ပါသာဒဿ စာတုဒ္ဒိသာ ပေါက္ခရဏိယော ပဒုမေဟိ စ ဥပ္ပလေဟိ စ သုဋ္ဌု သန္ထတာ ပတ္ထဋာ သုဝဏ္ဏရူပေ သုဝဏ္ဏဝဏ္ဏာ, ခါယန္တု, ပဒ္မရေဏုရဇုဂ္ဂတာ ပဒုမရေဏူဟိ ဓူလီဟိ စ အာကိဏ္ဏာ ပေါက္ခရဏိယော သောဘန္တူတိ အတ္ထော.

The lotus pond is spread and strewn with garlands of many fragrant flowers, and adorned with garlands of fragrant substances like sandalwood, saffron, and tagara—this is the connection. It is strewn with garlands of priceless cloths like fine wool and Chinese silk, and embellished and adorned with garlands of the seven precious substances. It is beautifully radiant, strewn with fragrant flowers like champaka, salala, and sogandhika. Furthermore, what is this lotus pond like? It is perfumed and scented with delightful fragrances. It is adorned all around with scented five-finger-mark decorations and covered with golden canopies. On the four sides of the palace, the lotus ponds are densely covered and spread with lotuses and water lilies, shining with golden forms and golden colors. Covered with lotus pollen and dust, may the lotus ponds be radiant—such is the meaning.

၄၁. မမ ဝေဇယန္တပါသာဒဿ သမန္တတော ပါဒပါ စမ္ပကာဒယော ရုက္ခာ သဗ္ဗေ ပုပ္ဖန္တု ဧတေ ပုပ္ဖရုက္ခာ. သယမေဝ ပုပ္ဖာ မုဉ္စိတွာ ဝိဂဠိတွာ ဂန္တွာ ဘဝနံ ဩကိရုံ, ဩကိဏ္ဏာ ပါသာဒဿ ဥပရိ ကရောန္တူတိ အတ္ထော.

41. Around my Vejayanta Palace, may all the trees—such as campakas and others—bloom. May these flowering trees, of their own accord, shed their blossoms, which then fall and strew themselves over the palace, covering its top.

၄၂. တတ္ထ တသ္မိံ မမ ဝေဇယန္တပါသာဒေ သိခိနော မယူရာ နစ္စန္တူ, ဒိဗ္ဗဟံသာ ဒေဝတာဟံသာ, ပကူဇရေ သဒ္ဒံ ကရောန္တု, ကရဝီကာ စ မဓုရသဒ္ဒါ ကောကိလာ ဂါယန္တု ဂီတဝါကျံ ကရောန္တု, အပရေ အနုတ္တာ စ ဒိဇသံဃာ ပက္ခိနော သမူဟာ ပါသာဒဿ သမန္တတော မဓုရရဝံ ရဝန္တူတိ အတ္ထော.

42. There, in my Vejayanta Palace, may peacocks dance; may divine swans, celestial swans, warble and make sounds; may sweet-voiced karavīkas and cuckoos sing, making musical utterances; and may other fearless flocks of birds around the palace utter sweet cries.

၄၃. ပါသာဒဿ သမန္တကော သဗ္ဗာ အာတတဝိတတာဒယော ဘေရိယော ဝဇ္ဇန္တု ဟညန္တု, သဗ္ဗာ တာ အနေကတန္တိယော ဝီဏာ ရသန္တု သဒ္ဒံ ကရောန္တု, သဗ္ဗာ အနေကပ္ပကာရာ သင်္ဂီတိယော ပါသာဒဿ သမန္တတော ဝတ္တန္တု ပဝတ္တန္တု ဂါယန္တူတိ အတ္ထော.

43. Around the palace, may all the drums—such as those covered on one side or both—be sounded and beaten. May all the various many-stringed instruments, like lutes, resound and make music. May all kinds of musical performances proceed and be sung all around the palace.

၄၄-၅. ယာဝတာ ယတ္တကေ ဌာနေ ဗုဒ္ဓခေတ္တမှိ ဒသသဟဿိစက္ကဝါဠေ တတော ပရေ စက္ကဝါဠေ, ဇောတိသမ္ပန္နာ ပဘာသမ္ပန္နာ အစ္ဆိန္နာ မဟန္တာ သမန္တတော ရတနာမယာ သတ္တဟိ ရတနေဟိ ကတာ ခစိတာ သောဏ္ဏပလ္လင်္ကာ သုဝဏ္ဏပလ္လင်္ကာ တိဋ္ဌန္တု, ပါသာဒဿ သမန္တတော ဒီပရုက္ခာ ပဒီပဓာရဏာ တေလရုက္ခာ ဇလန္တု, ပဒီပေဟိ ပဇ္ဇလန္တု, ဒသသဟဿိပရမ္ပရာ ဒသသဟဿီနံ ပရမ္ပရာ ဒသသဟဿိယော ဧကပဇ္ဇောတာ ဧကပဒီပါ ဝိယ ဘဝန္တု ဥဇ္ဇောတန္တူတိ အတ္ထော.

To whatever extent, in whatever place within the Buddha-field, in the ten-thousandfold world-system and in the world-system beyond that, may radiant, luminous, unbroken, and great jeweled thrones—made and inlaid with the seven precious gems, golden couches and golden thrones—stand firm everywhere. Around the palace, may lamp-trees, lamp-holders, and oil-trees blaze brightly, illuminated by lamps. May the succession of ten-thousandfold world-systems become like a single blaze, like a single lamp, and shine forth.

၄၆. နစ္စဂီတေသု [Pg.123] ဆေကာ ဂဏိကာ နစ္စိတ္ထိယော စ လာသိကာ မုခေန သဒ္ဒကာရိကာ စ ပါသာဒဿ သမန္တတော နစ္စန္တု, အစ္ဆရာဂဏာ ဒေဝိတ္ထိသမူဟာ နစ္စန္တု, နာနာရင်္ဂါ အနေကဝဏ္ဏာ နာနာရင်္ဂမဏ္ဍလာ ပါသာဒဿ သမန္တတော နစ္စန္တု, ပဒိဿန္တု ပါကဋာ ဟောန္တူတိ အတ္ထော.

46. May the courtesans skilled in dance and song, the dancing women, female dancers, and those who make sounds with their mouths dance all around the palace. May hosts of celestial nymphs and assemblies of goddesses dance. May assemblies of various appearances and countless hues dance all around the palace; may they appear and become manifest.

၄၇. တဒါ အဟံ တိလောကဝိဇယော နာမ စက္ကဝတ္တိရာဇာ ဟုတွာ သကလစက္ကဝါဠေ ဒုမဂ္ဂေ ရုက္ခဂ္ဂေ ပဗ္ဗတဂ္ဂေ ဟိမဝန္တစက္ကဝါဠပဗ္ဗတာဒီနံ အဂ္ဂေ သိနေရူပဗ္ဗတမုဒ္ဓနိ စ သဗ္ဗဋ္ဌာနေသု ဝိစိတ္တံ အနေကဝဏ္ဏဝိစိတ္တံ ပဉ္စဝဏ္ဏိကံ နီလပီတာဒိပဉ္စဝဏ္ဏံ သဗ္ဗံ ဓဇံ ဥဿာပေမီတိ အတ္ထော.

47. At that time, having become the universal monarch named Tilokavijaya, I raised diverse, multi-colored, and five-colored banners—of blue, yellow, and other colors—everywhere: throughout the entire world-system, on the tops of trees, on the peaks of mountains such as the Himavanta and the Cakkavāḷa range, and on the summit of Mount Sineru.

၄၈. နရာ လောကန္တရာ နရာ စ နာဂလောကတော နာဂါ စ ဒေဝလောကတော ဂန္ဓဗ္ဗာ စ ဒေဝါ စ သဗ္ဗေ ဥပေန္တု ဥပဂစ္ဆန္တု, တေ နရာဒယော နမဿန္တာ မမ နမက္ကာရံ ကရောန္တာ ပဉ္ဇလိကာ ကတဟတ္ထပုဋာ မမ ဝေဇယန္တံ ပါသာဒံ ပရိဝါရယုန္တိ အတ္ထော.

48. May humans, including those from the interstices of the worlds, Nāgas from the Nāga world, and Gandharvas and Devas from the Deva world, all approach. May those humans and others, paying homage and with hands raised in añjali, surround my Vejayanta Palace.

၄၉. ဧဝံ သော တိလောကဝိဇယော စက္ကဝတ္တိရာဇာ ပါသာဒဿ စ အတ္တနော စ အာနုဘာဝံ ဝဏ္ဏေတွာ ဣဒါနိ အတ္တနာ သမ္ပတ္တိကတပုညဖလံ သမာဒပေန္တော ‘‘ယံ ကိဉ္စိ ကုသလံ ကမ္မ’’န္တိအာဒိမာဟ. ယံ ကိဉ္စိ ကုသလကမ္မသင်္ခါတံ ကိရိယံ ကတ္တဗ္ဗံ အတ္ထိ, တံ သဗ္ဗံ မမ မယာ ကာယေန ဝါ ဝါစာယ ဝါ မနသာ ဝါ တီဟိ ဒွါရေဟိ ကတံ တိဒသေ သုကတံ သုဋ္ဌု ကတံ, တာဝတိံသဘဝနေ ဥပ္ပဇ္ဇနာရဟံ ကတန္တိ အတ္ထော.

49. Thus, having praised the majesty of the palace and of himself, the universal monarch Tilokavijaya, now dedicating the fruition of the merit he had accomplished, said, 'Whatever wholesome deed...' and so on. Whatever wholesome action there is to be done, all of it has been performed by me through body, speech, or mind—the three doors. It is well-done, excellently done, made worthy of arising in the Tāvatiṃsa realm.

၅၀. ပုန သမာဒပေန္တော ‘‘ယေ သတ္တာ သညိနော’’တိအာဒိမာဟ. တတ္ထ ယေ သတ္တာ မနုဿာ ဝါ ဒေဝါ ဝါ ဗြဟ္မာနော ဝါ သညိနော သညာသဟိတာ အတ္ထိ, ယေ စ သတ္တာ အသညိနော သညာရဟိတာ အသညာ သတ္တာ သန္တိ, တေ သဗ္ဗေ သတ္တာ မယှံ မယာ ကတံ ပုညဖလံ, ဘာဂီ ဘဝန္တု ပုညဝန္တာ ဟောန္တူတိ အတ္ထော.

50. Further encouraging, he said, 'Whatever beings are conscious,' and so on. Herein, whatever beings—whether humans, devas, or brahmās—are conscious, that is, possessed of perception, and whatever beings are non-conscious, that is, devoid of perception, may all those beings become partakers of the fruit of the merit I have made; may they become meritorious.

၅၁. ပုနပိ သမာဒပေန္တော ဗောဓိသတ္တော ‘‘ယေသံ ကတ’’န္တိအာဒိမာဟ. မယာ ကတံ ပုညံ ယေဟိ နရနာဂဂန္ဓဗ္ဗဒေဝေဟိ သုဝိဒိတံ ဉာတံ, တေသံ မယာ ဒိန္နံ ပုညဖလံ, တသ္မိံ မယာ ကတေ ပုညေ ဒိန္နဘာဝံ ယေ နရာဒယော န ဇာနန္တိ, ဒေဝါ ဂန္တွာ တေသံ တံ နိဝေဒယုံ အာရောစယုန္တိ အတ္ထော.

51. Again encouraging, the Bodhisatta said, 'To those by whom...' and so on. The merit I have made is well-known to those humans, Nāgas, Gandharvas, and Devas. To them I have given the fruit of this merit. As for those humans and others who do not know that it has been given, may the Devas go and announce it to them.

၅၂. သဗ္ဗလောကမှိ [Pg.124] ယေ သတ္တာ အာဟာရနိဿိတာ ဇီဝန္တိ, တေ သဗ္ဗေ သတ္တာ မနုညံ ဘောဇနံ သဗ္ဗံ မမ စေတသာ မမ စိတ္တေန လဘန္တု, မမ ပုညိဒ္ဓိယာ လဘန္တူတိ အတ္ထော.

52. Whatever beings in the entire world live sustained by food, may all those beings obtain all manner of delightful nourishment through my intention, through my mind, and by the spiritual power of my merit.

၅၃. မနသာ ပသန္နေန စိတ္တေန ယံ ဒါနံ မယာ ဒိန္နံ တသ္မိံ ဒါနေ စိတ္တေန ပသာဒံ အာဝဟိံ ဥပ္ပာဒေသိံ. သဗ္ဗသမ္ဗုဒ္ဓါ စ ပစ္စေကာ ပဋိဧက္ကာ ဇိနသာဝကာ စ မယာ စက္ကဝတ္တိရညာ ပူဇိတာ.

53. With a confident mind, I gave this gift. In that act of giving, I produced and generated confidence in my heart. All the Perfectly Enlightened Buddhas, the Paccekabuddhas, and the disciples of the Victor have been honored by me, the universal monarch.

၅၄. သုကတေန တေန ကမ္မေန သဒ္ဒဟိတွာ ကတေန ကုသလကမ္မေန, စေတနာပဏိဓီဟိ စ စိတ္တေန ကတပတ္ထနာဟိ စ, မာနုသံ ဒေဟံ မနုဿသရီရံ, ဇဟိတွာ ဆဍ္ဍေတွာ, အဟံ တာဝတိံသံ ဒေဝလောကံ အဂစ္ဆိံ အဂမာသိံ, သုတ္တပ္ပဗုဒ္ဓေါ ဝိယ တတ္ထ ဥပ္ပဇ္ဇိန္တိ အတ္ထော.

54. By that well-done deed, by that wholesome action performed with faith, and by the volitions and aspirations made with the mind, having abandoned the human body, I went to the Tāvatiṃsa deva-world, arising there as if awakened from sleep.

၅၅. တတော တိလောကဝိဇယော စက္ကဝတ္တိရာဇာ ကာလင်္ကတော, တတော ပဋ္ဌာယ အာဂတေ ဒုဝေ ဘဝေ ဒွေ ဇာတိယော ပဇာနာမိ ဒေဝတ္တေ ဒေဝတ္တဘာဝေ မာနုသေ မနုဿတ္တဘာဝေ စ, တတော ဇာတိဒွယတော အညံ ဂတိံ အညံ ဥပပတ္တိံ န ဇာနာမိ န ပဿာမိ, မနသာ စိတ္တေန ပတ္ထနာဖလံ ပတ္ထိတပတ္ထနာဖလန္တိ အတ္ထော.

55. From the time that I was the universal monarch Tilokavijaya and passed away, from then onwards, I have known only two existences, two kinds of birth: the divine state of being a deva and the human state of being a human. Beyond these two kinds of birth, I know no other destination, no other rebirth. This is the fruit of my aspiration, the fruit of the resolution made with my mind.

၅၆. ဒေဝါနံ အဓိကော ဟောမီတိ ယဒိ ဒေဝေသု ဇာတော, အာယုဝဏ္ဏဗလတေဇေဟိ ဒေဝါနံ အဓိကော ဇေဋ္ဌော သေဋ္ဌော အဟောသိန္တိ အတ္ထော. ယဒိ မနုဿေသု ဇာတော, မနုဇာဓိပေါ မနုဿာနံ အဓိပတိ ဣဿရော ဘဝါမိ, တထာ ရာဇဘူတော အဘိရူပေန ရူပသမ္ပတ္တိယာ စ လက္ခဏေန အာရောဟပရိဏာဟာဒိလက္ခဏေန စ သမ္ပန္နော သမ္ပုဏ္ဏော ဥပ္ပန္နုပ္ပန္နဘဝေ ပညာယ ပရမတ္ထဇာနနပညာယ အသမော သမရဟိတော, မယာ သဒိသော ကောစိ နတ္ထီတိ အတ္ထော.

56. If born among the devas, I was superior to them in lifespan, beauty, strength, and radiance—the foremost and the best. If born among humans, I became the sovereign lord of men, their master and ruler. Likewise, as a king, I was endowed with a handsome form, complete with beauty and the marks of a great man, such as height and proportion. In every successive existence, I was endowed with a wisdom that knows the ultimate truth, a wisdom by which I was unequaled and without a peer; there was no one equal to me.

၅၇. မယာ ကတပုညသမ္ဘာရေန ပုညဖလေန ဥပ္ပန္နုပ္ပန္နဘဝေ သေဋ္ဌံ ပသဋ္ဌံ မဓုရံ ဝိဝိဓံ အနေကပ္ပကာရံ ဘောဇနဉ္စ အနပ္ပကံ ဗဟုသတ္တရတနဉ္စ ဝိဝိဓာနိ, အနေကပ္ပကာရာနိ ပတ္တုဏ္ဏကောသေယျာဒိဝတ္ထာနိ စ နဘာ အာကာသတော မံ မမ သန္တိကံ ခိပ္ပံ သီဃံ ဥပေန္တိ ဥပဂစ္ဆန္တိ.

57. By the accumulation of merit I have performed and by its fruit, in each successive existence, excellent, praised, sweet, and various kinds of food, an abundance of the seven jewels, and diverse kinds of clothing such as woollen and silk garments, quickly come to me from the sky.

၅၈-၆၆. ပထဗျာ [Pg.125] ပထဝိယာ ပဗ္ဗတေ စ အာကာသေ စ ဥဒကေ စ ဝနေ စ ယံ ယံ ယတ္ထ ယတ္ထ ဟတ္ထံ ပသာရေမိ နိက္ခိပါမိ, တတော တတော ဒိဗ္ဗာ ဘက္ခာ ဒိဗ္ဗာ အာဟာရာ မံ မမ သန္တိကံ ဥပေန္တိ ဥပဂစ္ဆန္တိ, ပါတုဘဝန္တီတိ အတ္ထော. တထာ ယထာက္ကမံ သဗ္ဗေ ရတနာ. သဗ္ဗေ စန္ဒနာဒယော ဂန္ဓာ. သဗ္ဗေ ယာနာ ဝါဟနာ. သဗ္ဗေ စမ္ပကနာဂပုန္နာဂါဒယော မာလာ ပုပ္ဖာ. သဗ္ဗေ အလင်္ကာရာ အာဘရဏာ. သဗ္ဗာ ဒိဗ္ဗကညာ. သဗ္ဗေ မဓုသက္ခရာ. သဗ္ဗေ ပူပါဒယော ခဇ္ဇာ ခါဒိတဗ္ဗာ မံ မမ သန္တိကံ ဥပေန္တိ ဥပဂစ္ဆန္တိ.

58-66. Wherever I stretch out my hand—on the earth, on a mountain, in the sky, in the water, or in the forest—from that very place, divine foods and divine sustenance appear and come to me. Likewise, in due order, all jewels; all fragrances such as sandalwood; all vehicles and conveyances; all garlands and flowers such as champak, nāga, and punnāga; all ornaments and adornments; all divine maidens; all honey and sugar; and all cakes and other edible delicacies come to me.

၆၇-၆၈. သမ္ဗောဓိဝရပတ္တိယာတိ ဥတ္တမစတုမဂ္ဂဉာဏပတ္တိယာ ပါပုဏနတ္ထာယ. မယာ ယံ ဥတ္တမဒါနံ ကတံ ပူရိတံ, တေန ဥတ္တမဒါနေန သေလသင်္ခါတံ ပဗ္ဗတံ သကလံ ဧကနိန္နာဒံ ကရောန္တော ဗဟလံ ဂိရံ ပုထုလံ ဃောသံ ဂဇ္ဇေန္တော, သဒေဝကံ လောကံ သကလံ မနုဿဒေဝလောကံ ဟာသယန္တော သောမနဿပ္ပတ္တံ ကရောန္တော လောကေ သကလလောကတ္တယေ ဝိဝဋ္ဋစ္ဆဒေါ ဗုဒ္ဓေါ အဟံ ဘဝါမီတိ အတ္ထော.

67-68. 'For the attainment of supreme enlightenment' means for the purpose of reaching the supreme knowledge of the four paths. By the supreme gift that was given and fulfilled by me, through that supreme gift, making the entire mountain known as Sela resound with a single sound, uttering a dense and immense roar, causing the entire world with its gods—the world of humans and devas—to rejoice and attain gladness, may I become the Buddha, with coverings removed, in all three worlds.

၆၉. ဒိသာ ဒသဝိဓာ လောကေတိ စက္ကဝါဠလောကေ ဒသဝိဓာ ဒသကောဋ္ဌာသာ ဒိသာ ဟောန္တိ, တတ္ထ ကောဋ္ဌာသေ ယာယတော ယာယန္တဿ ဂစ္ဆန္တဿ အန္တကံ နတ္ထီတိ အတ္ထော, စက္ကဝတ္တိကာလေ တသ္မိံ မယာ ဂတဂတဋ္ဌာနေ ဒိသာဘာဂေ ဝါ ဗုဒ္ဓခေတ္တာ ဗုဒ္ဓဝိသယာ အသင်္ခိယာ သင်္ခါရဟိတာ.

69. 'The ten directions in the world' means that in the world-system, there are ten kinds of directions, ten divisions. In those divisions, for one who travels, there is no end. During that time as a wheel-turning monarch, in whatever place I went or in any region, the Buddha-fields and Buddha-domains were innumerable, beyond counting.

၇၀. ပဘာ ပကိတ္တိတာတိ တဒါ စက္ကဝတ္တိရာဇကာလေ မယှံ ပဘာ စက္ကရတနမဏိရတနာဒီနံ ပဘာ အာလောကာ ယမကာ ယုဂဠယုဂဠာ ဟုတွာ ရံသိဝါဟနာ ရံသိံ မုဉ္စမာနာ ပကိတ္တိတာ ပါကဋာ, ဧတ္ထန္တရေ ဒသသဟဿိစက္ကဝါဠန္တရေ ရံသိဇာလံ ရံသိသမူဟံ, အာလောကော ဝိပုလော ဗဟုတရော ဘဝေ အဟောသီတိ အတ္ထော.

70. 'The radiance was proclaimed' means that at that time, as a wheel-turning monarch, my radiance and the radiance and light of the wheel-treasure, the gem-treasure, and so forth, becoming pairs upon pairs and emitting rays, were proclaimed and made manifest. Within this ten-thousandfold world-system, a net of rays, a multitude of rays—the light—became vast and most abundant.

၇၁. ဧတ္တကေ လောကဓာတုမှီတိ ဒသသဟဿိစက္ကဝါဠေသု သဗ္ဗေ ဇနာ မံ ပဿန္တု ဒက္ခန္တူတိ အတ္ထော. သဗ္ဗေ ဒေဝါ ယာဝ ဗြဟ္မနိဝေသနာ ယာဝ ဗြဟ္မလောကာ မံ အနုဝတ္တန္တု အနုကူလာ ဘဝန္တု.

71. 'In this world-element' means: In the ten-thousandfold world-systems, may all beings see me. May all the devas, up to the abode of Brahmā, follow me and be favorable.

၇၂. ဝိသိဋ္ဌမဓုနာဒေနာတိ [Pg.126] ဝိသဋ္ဌေန မဓုရေန နာဒေန, အမတဘေရိမာဟနိန္တိ အမတဘေရိံ ဒေဝဒုန္ဒုဘိံ ပဟရိံ, ဧတ္ထန္တရေ ဧတသ္မိံ ဒသသဟဿိစက္ကဝါဠဗ္ဘန္တရေ သဗ္ဗေ ဇနာ မန မဓုရံ ဂိရံ သဒ္ဒံ သုဏန္တု မနသိ ကရောန္တု.

72. 'With a distinguished, sweet sound' means with a distinct and sweet sound. 'I struck the drum of the deathless' means I struck the drum of the deathless, the celestial drum. Within this ten-thousandfold world-system, may all beings hear my sweet voice and sound, and take it to heart.

၇၃. ဓမ္မမေဃေန ဝဿန္တေ ဓမ္မဒေသနာမယေန နာဒေန တဗ္ဗောဟာရပရမတ္ထဂမ္ဘီရမဓုရသုခုမတ္ထဝဿေ ဝဿန္တေ ဝဿမာနေ သမ္မာသမ္ဗုဒ္ဓါနုဘာဝေန သဗ္ဗေ ဘိက္ခုဘိက္ခုနီအာဒယော အနာသဝါ နိက္ကိလေသာ ဟောန္တု ဘဝန္တု. ယေတ္ထ ပစ္ဆိမကာ သတ္တာတိ ဧတ္ထ ဧတေသု ရာသိဘူတေသု စတူသု ပရိသသတ္တေသု ယေ သတ္တာ ပစ္ဆိမကာ ဂုဏဝသေန ဟေဋ္ဌိမကာ, တေ သဗ္ဗေ သောတာပန္နာ ဘဝန္တူတိ အဓိပ္ပာယော.

73. 'When the cloud of the Dhamma rains down' means: when, by the power of the Perfectly Enlightened One, the rain of meaning—which is of both conventional and ultimate truth, profound, sweet, and subtle—pours down with the sound of the Dhamma teaching, may all monks, nuns, and others become taintless and free from defilements. 'And those beings who are last' means: among these assembled beings of the four assemblies, may all those who are last, that is, lowest in terms of virtue, become stream-enterers—this is the intention.

၇၄. တဒါ တိလောကဝိဇယစက္ကဝတ္တိရာဇကာလေ ဒါတဗ္ဗကံ ဒါတဗ္ဗယုတ္တကံ, ဒါနံ ကတွာ, အသေသတော နိဿေသေန, သီလံ သီလပါရမိံ, ပူရေတွာ နေက္ခမ္မေ နေက္ခမ္မပါရမိတာယ, ပါရမိံ ကောဋိံ ပတွာ, ဥတ္တမံ သမ္ဗောဓိံ စတုမဂ္ဂဉာဏံ, ပတ္တော ဘဝါမိ ဘဝေယျံ.

74. At that time, as the wheel-turning monarch Tilokavijaya, having given gifts that were fit to be given, having fulfilled the perfection of virtue completely and without remainder, and by the perfection of renunciation having reached the culmination of the perfections, may I attain supreme enlightenment, the knowledge of the four paths.

၇၅. ပဏ္ဍိတေ ပညဝန္တေ မေဓာဝိနော ပရိပုစ္ဆိတွာ ‘‘ကိံ, ဘန္တေ, ကတ္တဗ္ဗံ? ကိံ န ကတ္တဗ္ဗံ? ကိံ ကုသလံ? ကိံ အကုသလံ? ကိံ ကတွာ သဂ္ဂမောက္ခဒွယဿ ဘာဂီ ဟောတီ’’တိ ပုစ္ဆိတွာ, ဧဝံ ပညာပါရမိံ ပူရေတွာတိ အတ္ထော. ကတွာ ဝီရိယမုတ္တမန္တိ ဥတ္တမံ သေဋ္ဌံ ဌာနနိသဇ္ဇာဒီသု အဝိစ္ဆိန္နံ ဝီရိယံ ကတွာ, ဝီရိယပါရမိံ ပူရေတွာတိ အတ္ထော. သကလဝိရုဒ္ဓဇနေဟိ ကတအနာဒရာဓိဝါသနာခန္တိယာ ပါရမိံ ကောဋိံ ဂန္တွာ ခန္တိပါရမိံ ပူရေတွာ ဥတ္တမံ သမ္ဗောဓိံ ဥတ္တမံ သမ္ဗုဒ္ဓတ္တံ ပတ္တော ဘဝါမိ ဘဝေယျံ.

75. Having repeatedly questioned the learned, the wise, and the intelligent, asking: 'Venerable sirs, what should be done? What should not be done? What is wholesome? What is unwholesome? Having done what does one become a partaker of both heaven and liberation?'—thus having questioned, I fulfilled the perfection of wisdom. 'Having made supreme effort' means: having made supreme, excellent, and uninterrupted effort in standing, sitting, and so on, I fulfilled the perfection of energy. By patience in enduring the disrespect shown by all hostile people, having reached the culmination of the perfections, I fulfilled the perfection of patience. May I attain supreme enlightenment, supreme Buddhahood.

၇၆. ကတွာ ဒဠှမဓိဋ္ဌာနန္တိ ‘‘မမ သရီရဇီဝိတေသု ဝိနဿန္တေသုပိ ပုညကမ္မတော န ဝိရမိဿာမီ’’တိ အစလဝသေန ဒဠှံ အဓိဋ္ဌာနပါရမိံ ကတွာ ‘‘သီသေ ဆိဇ္ဇမာနေပိ မုသာဝါဒံ န ကထေဿာမီ’’တိ သစ္စပါရမိတာယ ကောဋိံ ပူရိယ ပူရေတွာ ‘‘သဗ္ဗေ သတ္တာ သုခီ အဝေရာ’’တိအာဒိနာ မေတ္တာပါရမိတာယ ကောဋိံ ပတွာ ဥတ္တမံ သမ္ဗောဓိံ ပတ္တောတိ အတ္ထော.

76. 'Having made a firm determination' means: having made the perfection of determination firm and unwavering with the thought, 'Even if my body and life are being destroyed, I will not desist from meritorious deeds'; having fulfilled the perfection of truth to its culmination with the thought, 'Even if my head is being cut off, I will not speak a falsehood'; and having reached the culmination of the perfection of loving-kindness with the thought, 'May all beings be happy and free from enmity,' and so on, I attained supreme enlightenment.

၇၇. သဇီဝကာဇီဝကဝတ္ထူနံ လာဘေ စ တေသံ အလာဘေ စ ကာယိကစေတသိကသုခေ စေဝ တထာ ဒုက္ခေ စ သာဒရဇနေဟိ ကတေ, သမ္မာနေ [Pg.127] စေဝ ဩမာနေ, စ သဗ္ဗတ္ထ သမကော သမာနမာနသော ဥပေက္ခာပါရမိံ ပူရေတွာ ဥတ္တမံ သမ္ဗောဓိံ ပတ္တော ပါပုဏေယျန္တိ အတ္ထော.

77. In gain and loss of possessions, both animate and inanimate; in bodily and mental pleasure and likewise in pain; in honor and dishonor shown by others—in all circumstances, being balanced and of even mind, I fulfilled the perfection of equanimity and so would attain supreme enlightenment.

၇၈. ကောသဇ္ဇံ ကုသီတဘာဝံ, ဘယတော ဘယဝသေန ‘‘အပါယဒုက္ခဘာဂီ’’တိ ဒိသွာ ဉတွာ အကောသဇ္ဇံ အကုသီတဘာဝံ အလီနဝုတ္တိံ, ဝီရိယံ ခေမတော ခေမဝသေန ‘‘နိဗ္ဗာနဂါမီ’’တိ ဒိသွာ ဉတွာ အာရဒ္ဓဝီရိယာ ဟောထ ဘဝထ. ဧသာ ဗုဒ္ဓါနုသာသနီ ဧသာ ဗုဒ္ဓါနံ အနုသိဋ္ဌိ.

78. Having seen and known laziness, the state of indolence, as fearful, thinking, 'This makes one a partaker of suffering in the lower realms'; and having seen and known diligence—the state of non-indolence, an unshrinking disposition, and energy—as safe, thinking, 'This leads to Nibbāna,' you should be of aroused energy. This is the instruction, this is the admonition of the Buddhas.

၇၉. ဝိဝါဒံ ဘယတော ဒိသွာတိ ဝိဝါဒံ ကလဟံ ဘယတော ဒိသွာ ‘‘အပါယဘာဂီ’’တိ ဒိသွာ ဉတွာ အဝိဝါဒံ ဝိဝါဒတော ဝိရမဏံ ‘‘နိဗ္ဗာနပ္ပတ္တီ’’တိ, ခေမတော ဒိသွာ ဉတွာ သမဂ္ဂါ ဧကဂ္ဂစိတ္တာ သခိလာ သိလိဋ္ဌာ မေတ္တာယ ဓုရဂတာယ သောဘမာနာ ဟောထာတိ အတ္ထော. ဧသာ ကထာ မန္တနာ ဥဒီရဏာ ဗုဒ္ဓါနံ အနုသာသနီ ဩဝါဒဒါနံ.

79. Seeing dispute and quarrel as fearful—knowing that they are a portion of the states of loss—and seeing non-dispute, refraining from dispute, as the attainment of Nibbāna, seeing it as safe—having seen and known this, be harmonious, of one mind, friendly and amiable, shining with loving-kindness taken as the foremost. This is the speech, counsel, utterance, the instruction and advice of the Buddhas.

၈၀. ပမာဒံ ဌာနနိသဇ္ဇာဒီသု သတိဝိပ္ပဝါသေန ဝိဟရဏံ ဘယတော ‘‘နိဗ္ဗတ္တနိဗ္ဗတ္တဋ္ဌာနေသု ဒုက္ခိတဒုရူပအပ္ပန္နပါနတာဒိသံဝတ္တနကံ အပါယာဒိဂမနဉ္စာ’’တိ ဒိသွာ ဉတွာ, အပ္ပမာဒံ သဗ္ဗကိရိယာသု သတိယာ ဝိဟရဏံ, ခေမတော ဝဍ္ဎိတော ‘‘နိဗ္ဗာနသမ္ပာပုဏန’’န္တိ ဒိသွာ ပစ္စက္ခတော ဉတွာ အဋ္ဌင်္ဂိကံ မဂ္ဂံ သမ္မာဒိဋ္ဌိ သမ္မာသင်္ကပ္ပော သမ္မာဝါစာ သမ္မာကမ္မန္တော သမ္မာအာဇီဝေါ သမ္မာဝါယာမော သမ္မာသတိ သမ္မာသမာဓီတိ အဋ္ဌအဝယဝံ သမ္မာသမ္ဗောဓိယာ မဂ္ဂံ အဓိဂမူပါယံ ဘာဝေထ ဝဍ္ဎေထ မနသိ ကရောထ, ဧသာ ကထာ ဘာသနာ ဥဒီရဏာ ဗုဒ္ဓါနုသာသနီ ဗုဒ္ဓါနံ အနုသိဋ္ဌီတိ အတ္ထော.

80. Seeing heedlessness—dwelling devoid of mindfulness in standing, sitting, and so on—as fearful, knowing that in every place of rebirth it is conducive to being miserable, ugly, having little food and drink, and going to the states of loss; and seeing heedfulness—dwelling with mindfulness in all activities—as safe and conducive to growth, knowing directly that it is the attainment of Nibbāna, develop, cultivate, and bring to mind the Eightfold Path—Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration—the eight-membered path, the means for attaining Perfect Self-Awakening. This is the speech, discourse, utterance, the instruction of the Buddhas, the advice of the Buddhas.

၈၁. သမာဂတာ ဗဟူ ဗုဒ္ဓါတိ အနေကသတသဟဿသင်္ချာ ပစ္စေကဗုဒ္ဓါ သမာဂတာ ရာသိဘူတာ, သဗ္ဗသော သဗ္ဗပ္ပကာရေန အရဟန္တာ စ ခီဏာသဝါ အနေကသတသဟဿာ သမာဂတာ ရာသိဘူတာ. တသ္မာ တေ ဗုဒ္ဓေ စ အရဟန္တေ စ ဝန္ဒမာနေ ဝန္ဒနာရဟေ နမဿထ အင်္ဂပစ္စင်္ဂနမက္ကာရေန နမဿထ ဝန္ဒထ.

81. ‘Many Buddhas have gathered’ means that many hundreds of thousands of Paccekabuddhas have gathered, assembled in a mass. Likewise, in every way, Arahants whose taints are destroyed, many hundreds of thousands, have gathered, assembled in a mass. Therefore, pay homage to those Buddhas and Arahants who are worthy of veneration; pay homage and venerate them with full prostration.

၈၂. ဧဝံ ဣမိနာ မယာ ဝုတ္တပ္ပကာရေန အစိန္တိယာ စိန္တေတုံ အသက္ကုဏေယျာ, ဗုဒ္ဓါ, ဗုဒ္ဓဓမ္မာတိ ဗုဒ္ဓေဟိ ဒေသိတာ စတ္တာရော သတိပဋ္ဌာနာ…ပေ… အဋ္ဌင်္ဂိကော [Pg.128] မဂ္ဂေါ, ပဉ္စက္ခန္ဓာ, ဟေတုပစ္စယော အာရမ္မဏပစ္စယောတိအာဒယော ဓမ္မာ, ဗုဒ္ဓါနံ ဝါ သဘာဝါ အစိန္တိယာ စိန္တေတုံ အသက္ကုဏေယျာ, အစိန္တိယေ စိန္တာဝိသယာတိက္ကန္တေ ပသန္နာနံ ဒေဝမနုဿာနံ ဝိပါကော ဒေဝမနုဿသမ္ပတ္တိနိဗ္ဗာနသမ္ပတ္တိသင်္ခါတော စိန္တေတုံ အသက္ကုဏေယျော သင်္ချာတိက္ကန္တော ဟောတိ ဘဝတိ.

82. Thus, in the way I have explained, the inconceivable things, impossible to conceive, are the Buddhas; the Buddha-Dhamma taught by the Buddhas—the four foundations of mindfulness… the Noble Eightfold Path, the five aggregates, the causal condition, the object condition, and so on—these phenomena; or the intrinsic nature of the Buddhas is inconceivable, impossible to conceive. For those with faith in the inconceivable, which transcends the sphere of thought, the result, reckoned as the attainment of human and divine prosperity and the attainment of Nibbāna, is inconceivable, transcending calculation.

ဣတိ ဧတ္တာဝတာ စ ယထာ အဒ္ဓါနဂါမိနော ‘‘မဂ္ဂံ နော အာစိက္ခာ’’တိ ပုဋ္ဌေန ‘‘ဝါမံ မုဉ္စိတွာ ဒက္ခိဏံ ဂဏှထာ’’တိ ဝုတ္တေ တေန မဂ္ဂေန ဂါမနိဂမရာဇဓာနီသု ကတ္တဗ္ဗကိစ္စံ နိဋ္ဌာပေတွာ ပုန မုဉ္စိတေန အပရေန ဝါမမဂ္ဂေန ဂတာပိ ဂါမနိဂမာဒီသု ကတ္တဗ္ဗကိစ္စံ နိဋ္ဌာပေန္တိ, ဧဝမေဝ ဗုဒ္ဓါပဒါနံ ကုသလာပဒါနဝသေန နိဋ္ဌာပေတွာ တဒေဝ အကုသလာပဒါနဝသေန ဝိတ္ထာရေတုံ ဣဒံ ပဉှကမ္မံ –

Thus far, it is like this: when travelers on a long journey ask, ‘Show us the path,’ and are told, ‘Abandon the left and take the right,’ they go by that path and complete their tasks in villages, towns, and royal capitals. Then, even if they go by the other left path that was to be abandoned, they still complete their tasks in the villages, towns, and so on. In the same way, having concluded the account of the Buddha by way of his wholesome deeds, this questioning serves to elaborate on that same account by way of his unwholesome deeds:

‘‘ဒုက္ကရဉ္စ အဗ္ဘက္ခာနံ, အဗ္ဘက္ခာနံ ပုနာပရံ;

အဗ္ဘက္ခာနံ သိလာဝေဓော, သကလိကာပိ စ ဝေဒနာ.

“And the arduous practice, and slander, and another slander again; slander, the piercing by a rock, and also the pain from a splinter.

‘‘နာဠာဂိရိ သတ္တစ္ဆေဒေါ, သီသဒုက္ခံ ယဝခါဒနံ;

ပိဋ္ဌိဒုက္ခမတီသာရော, ဣမေ အကုသလကာရဏာ’’တိ.

“Nāḷāgiri, the cut by a knife, headache, eating barley, back pain, dysentery—these are the results of unwholesome deeds.”

အတ္ထ ပဌမပဉှေ – ဒုက္ကရန္တိ ဆဗ္ဗဿာနိ ဒုက္ကရကာရိကာ. အတီတေ ကဿပသမ္မာသမ္ဗုဒ္ဓကာလေ ဗောဓိသတ္တော ဇောတိပါလော နာမ ဗြာဟ္မဏမာဏဝေါ ဟုတွာ နိဗ္ဗတ္တော ဗြာဟ္မဏဇာတိဝသေန သာသနေ အပ္ပသန္နော တဿ ဘဂဝတော ပိလောတိကကမ္မနိဿန္ဒေန ‘‘ကဿပေါ ဘဂဝါ’’တိ သုတွာ ‘‘ကုတော မုဏ္ဍကဿ သမဏဿ ဗောဓိ, ဗောဓိ ပရမဒုလ္လဘာ’’တိ အာဟ. သော တေန ကမ္မနိဿန္ဒေန အနေကဇာတိသတေသု နရကာဒိဒုက္ခမနုဘဝိတွာ တဿေဝ ဘဂဝတော အနန္တရံ တေနေဝ လဒ္ဓဗျာကရဏေန ကမ္မေန ဇာတိသံသာရံ ခေပေတွာ ပရိယောသာနေ ဝေဿန္တရတ္တဘာဝံ ပတွာ တတော စုတော တုသိတဘဝနေ နိဗ္ဗတ္တော. ဒေဝတာယာစနေန တတော စဝိတွာ သကျကုလေ နိဗ္ဗတ္တော ဉာဏဿ ပရိပါကတ္တာ သကလဇမ္ဗုဒီပရဇ္ဇံ ပဟာယ အနောမာနဒီတီရေ သုနိသိတေနာသိနာ သမကုဋကေသကလာပံ ဆိန္ဒိတွာ ဗြဟ္မုနာ အာနီတေ ဣဒ္ဓိမယေ ကပ္ပဿ သဏ္ဌာနကာလေ ပဒုမဂဗ္ဘေ နိဗ္ဗတ္တေ အဋ္ဌ ပရိက္ခာရေ ပဋိဂ္ဂဟေတွာ ပဗ္ဗဇိတွာ ဗောဓိဉာဏဒဿနဿ တာဝ အပရိပက္ကတ္တာ [Pg.129] ဗုဒ္ဓဘာဝါယ မဂ္ဂါမဂ္ဂံ အဇာနိတွာ ဆဗ္ဗဿာနိ ဥရုဝေလဇနပဒေ ဧကာဟာရဧကာလောပဧကပုဂ္ဂလဧကမဂ္ဂဧကာသနဘောဇနဝသေန အဋ္ဌိစမ္မနဟာရုသေသံ နိမ္မံသရုဓိရပေတရူပသဒိသသရီရော ပဓာနသုတ္တေ (သု. နိ. ၄၂၇ အာဒယော) ဝုတ္တနယေနေဝ ပဓာနံ မဟာဝီရိယံ ဒုက္ကရကာရိကံ အကာသိ. သော ဣမံ ဒုက္ကရကာရိကံ ‘‘သမ္ဗောဓိယာ မဂ္ဂံ န ဟောတီ’’တိ စိန္တေတွာ ဂါမနိဂမရာဇဓာနီသု ပဏီတာဟာရံ ပရိဘုဉ္ဇိတွာ ပီဏိန္ဒြိယော ပရိပုဏ္ဏဒွတ္တိံသမဟာပုရိသလက္ခဏော ကမေန ဗောဓိမဏ္ဍမုပဂန္တွာ ပဉ္စ မာရေ ဇိနိတွာ ဗုဒ္ဓေါ ဇာတောတိ.

Now, in the first question: ‘arduous’ refers to the six years of arduous practice. In the past, during the time of the Perfectly Self-Enlightened Buddha Kassapa, the Bodhisatta was born as a young brahmin named Jotipāla. Due to his brahmin birth, he was not confident in the Dispensation. As a consequence of a verbal offense, upon hearing ‘Kassapa is the Blessed One,’ he said, ‘Whence is awakening for this shaven-headed ascetic? Awakening is extremely difficult to attain!’ Due to that karmic consequence, he experienced suffering in hell and other states for many hundreds of lifetimes. After that very Blessed One, having received a prediction from him, and by that kamma, he exhausted the cycle of rebirths and in his final existence attained the state of Vessantara. Passing away from there, he was reborn in the Tusita heaven. At the request of the deities, he passed away from there and was reborn in the Sakyan clan. Due to the maturity of his knowledge, he renounced the kingship of all Jambudīpa. On the bank of the river Anomā, he cut off his topknot with its diadem with a well-sharpened sword. He accepted the eight requisites—which had arisen from the heart of a lotus at the time of the world-formation and were brought by Brahmā through psychic power—and went forth into homelessness. As his vision of the knowledge of awakening was not yet mature, not knowing the path and non-path to the state of a Buddha, for six years in the region of Uruvelā he undertook the arduous practice of great effort, as described in the Padhāna Sutta, by way of having one meal, one mouthful, being alone, taking one path, and eating in one session. His body, with only bones, skin, and sinews remaining, without flesh and blood, resembled the form of a hungry ghost. Thinking, ‘This arduous practice is not the path to perfect awakening,’ he consumed choice food in villages, towns, and royal cities. With his faculties nourished and endowed with the thirty-two marks of a great man, he gradually approached the seat of awakening, conquered the five Māras, and became a Buddha.

‘‘အဝစာဟံ ဇောတိပါလော, သုဂတံ ကဿပံ တဒါ;

ကုတော နု ဗောဓိ မုဏ္ဍဿ, ဗောဓိ ပရမဒုလ္လဘာ.

“I, Jotipāla, said to the Well-Gone One, Kassapa, at that time: ‘Whence, indeed, is awakening for a shaven-headed one? Awakening is supremely difficult to attain.’

‘‘တေန ကမ္မဝိပါကေန, အစရိံ ဒုက္ကရံ ဗဟုံ;

ဆဗ္ဗဿာနုရုဝေလာယံ, တတော ဗောဓိမပါပုဏိံ.

“By the ripening of that kamma, I undertook much arduous practice for six years at Uruvelā; after that, I attained awakening.

‘‘နာဟံ ဧတေန မဂ္ဂေန, ပါပုဏိံ ဗောဓိမုတ္တမံ;

ကုမ္မဂ္ဂေန ဂဝေသိဿံ, ပုဗ္ဗကမ္မေန ဝါရိတော.

“I did not attain the supreme awakening by this path. Hindered by past kamma, I sought by a wrong path.

‘‘ပုညပါပပရိက္ခီဏော, သဗ္ဗသန္တာပဝဇ္ဇိတော;

အသောကော အနုပါယာသော, နိဗ္ဗာယိဿမနာသဝေါ’’တိ. (အပ. ထေရ ၁.၃၉.၉၂-၉၅);

“With merit and demerit exhausted, having abandoned all torment, sorrowless, without distress, I, being taintless, will attain final Nibbāna.”

ဒုတိယပဉှေ – အဗ္ဘက္ခာနန္တိ အဘိ အက္ခာနံ ပရိဘာသနံ. အတီတေ ကိရ ဗောဓိသတ္တော သုဒ္ဒကုလေ ဇာတော အပါကဋော အပ္ပသိဒ္ဓေါ မုနာဠိ နာမ ဓုတ္တော ဟုတွာ ပဋိဝသတိ. တဒါ မဟိဒ္ဓိကော မဟာနုဘာဝေါ သုရဘိ နာမ ပစ္စေကဗုဒ္ဓေါ ကေနစိ ကရဏီယေန တဿ သမီပဋ္ဌာနံ ပါပုဏိ. သော တံ ဒိသွာဝ ‘‘ဒုဿီလော ပါပဓမ္မော အယံ သမဏော’’တိအာဒိနာ အဗ္ဘာစိက္ခိ. သော တေန အကုသလနိဿန္ဒေန နရကာဒီသု အနေကဝဿသဟဿာနိ ဒုက္ခမနုဘဝိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ယဒါ တိတ္ထိယာ ပဌမတရံ ဘဂဝတော တုသိတဘဝနေ ဝသနသမယေ စ ပါကဋာ ဟုတွာ သကလဇနံ ဝဉ္စေတွာ ဒွါသဋ္ဌိဒိဋ္ဌိယော ဒီပေတွာ ဝိစရန္တိ, တဒါ တုသိတပုရာ စဝိတွာ သကျရာဇကုလေ နိဗ္ဗတ္တိတွာ ကမေန ဗုဒ္ဓေါ ဇာတော. တိတ္ထိယာ သူရိယုဂ္ဂမနေ ခဇ္ဇောပနကာ ဝိယ ဝိဟတလာဘသက္ကာရာ ဘဂဝတိ အာဃာတံ ဗန္ဓိတွာ ဝိစရန္တိ. တသ္မိံ သမယေ ရာဇဂဟသေဋ္ဌိ ဂင်္ဂါယ ဇာလံ ဗန္ဓိတွာ ကီဠန္တော ရတ္တစန္ဒနဃဋိကံ ဒိသွာ အမှာကံ ဂေဟေ စန္ဒနာနိ ဗဟူနိ, ဣမံ ဘမံ အာရောပေတွာ တေန ဘမကာရေဟိ [Pg.130] ပတ္တံ လိခါပေတွာ ဝေဠုပရမ္ပရာယ လဂ္ဂေတွာ ‘‘ယေ ဣမံ ပတ္တံ ဣဒ္ဓိယာ အာဂန္တွာ ဂဏှန္တိ, တေသံ ဘတ္တိကော ဘဝိဿာမီ’’တိ ဘေရိံ စရာပေသိ.

In the second question—'abbhakkhāna' means accusation, slander. In the past, it is said, the Bodhisatta was born in a humble family, unknown and unrefined, living as a rogue named Munāḷi. At that time, a powerful and majestic Paccekabuddha named Surabhi arrived near him for some purpose. Upon seeing him, Munāḷi accused him, saying, "This ascetic is immoral, of evil character," and so forth. Due to the outflow of that unwholesome kamma, he suffered in hell and other realms for many thousands of years. In this final existence, when the heretics—having first become prominent at the time when the Blessed One was dwelling in the Tusita heaven, and having deceived all people and propagated sixty-two wrong views—were wandering about, then, having passed away from the Tusita city, he was reborn in the Sakyan royal family. Gradually, he became the Buddha. The heretics, like fireflies at sunrise, deprived of gains and honors, harbored resentment toward the Blessed One and wandered about. At that time, the wealthy merchant of Rājagaha, while playing with a net in the Ganges, saw a block of red sandalwood. Thinking, "We have much sandalwood in our house," he had a bowl carved from it by turners and hung it on a line of bamboos, proclaiming with a drumbeat: "Whoever can come by psychic power and take this bowl shall have me as their supporter."

တဒါ တိတ္ထိယာ ‘‘နဋ္ဌမှာ ဒါနိ နဋ္ဌမှာ ဒါနီ’’တိ မန္တေတွာ နိဂဏ္ဌော နာဋပုတ္တော သကပရိသံ ဧဝမာဟ – ‘‘အဟံ ဝေဠုသမီပံ ဂန္တွာ အာကာသေ ဥလ္လင်္ဂနာကာရံ ကရောမိ, ‘တုမှေ ဆဝဒါရုမယံ ပတ္တံ ပဋိစ္စ မာ ဣဒ္ဓိံ ကရောထာ’တိ မံ ခန္ဓေ ဂဟေတွာ ဝါရေထာ’’တိ, တေ တထာ ဂန္တွာ တထာ အကံသု.

Then the heretics, conspiring amongst themselves, said, "We are ruined, now we are ruined!" Nigaṇṭha Nāṭaputta addressed his own followers thus: "I will go near the bamboo grove and make a show of levitating in the air. You should restrain me by grabbing my shoulders, saying, 'Do not perform psychic powers on account of this bowl made of corpse-wood.'" They went there and did just that.

တဒါ ပိဏ္ဍောလဘာရဒွါဇော စ မောဂ္ဂလ္လာနော စ တိဂါဝုတေ သေလပဗ္ဗတမတ္ထကေ ဌတွာ ပိဏ္ဍပါတဂဏှနတ္ထာယ စီဝရံ ပါရုပန္တာ တံ ကောလာဟလံ သုဏိံသု. တေသု မောဂ္ဂလ္လာနော ပိဏ္ဍောလဘာရဒွါဇံ ‘‘တွံ အာကာသေန ဂန္တွာ တံ ပတ္တံ ဂဏှာဟီ’’တိ အာဟ. သော ‘‘ဘန္တေ, တုမှေယေဝ ဘဂဝတာ ဣဒ္ဓိမန္တာနံ အဂ္ဂဋ္ဌာနေ ဌပိတာ, တုမှေဝ ဂဏှထာ’’တိ အာဟ. တထာပိ ‘‘မယာ အာဏတ္တော တွမေဝ ဂဏှာဟီ’’တိ အာဏတ္တော အတ္တနာ ဌိတံ တိဂါဝုတံ သေလပဗ္ဗတံ ပါဒတလေ လဂ္ဂေတွာ ဥက္ခလိယာ ပိဓာနံ ဝိယ သကလရာဇဂဟနဂရံ ဆာဒေသိ, တဒါ နဂရဝါသိနော ဖဠိကပဗ္ဗတေ အာဝုတံ ရတ္တသုတ္တမိဝ တံ ထေရံ ပဿိတွာ ‘‘ဘန္တေ ဘာရဒွါဇ, အမှေ ရက္ခထာ’’တိ ဥဂ္ဃောသယိံသု, ဘီတာ သုပ္ပာဒီနိ သီသေ အကံသု. တဒါ ထေရော တံ ပဗ္ဗတံ ဌိတဋ္ဌာနေ ဝိဿဇ္ဇေတွာ ဣဒ္ဓိယာ ဂန္တွာ တံ ပတ္တံ အဂ္ဂဟေသိ, တဒါ နဂရဝါသိနော မဟာကောလာဟလမကံသု.

At that time, Venerable Piṇḍola Bhāradvāja and Venerable Moggallāna, standing atop a three-gāvuta rocky mountain, were putting on their robes to receive alms when they heard that commotion. Among them, Moggallāna said to Piṇḍola Bhāradvāja, "You go through the air and take that bowl." He replied, "Venerable sir, you are the one the Blessed One has declared foremost among those with psychic powers—you should take it." Still, Moggallāna insisted, "I command you—you take it." Thus commanded, the elder, standing on the three-gāvuta rocky mountain, pressed it down with the sole of his foot as if placing a lid on a pot, and covered the entire city of Rājagaha. Then the city’s inhabitants, seeing the elder upon the crystal mountain like a red thread strung upon it, cried out, "Venerable Bhāradvāja, protect us!" Terrified, they placed winnowing baskets and other such things on their heads. At that moment, the elder released the mountain back to its original place, went forth with his psychic power, and took the bowl. Then the city’s people raised a great uproar.

ဘဂဝါ ဝေဠုဝနာရာမေ နိသိန္နော တံ သဒ္ဒံ သုတွာ ‘‘ကိံ ဧသော သဒ္ဒေါ’’တိ အာနန္ဒံ ပုစ္ဆိ. ‘‘ဘာရဒွါဇေန, ဘန္တေ, ပတ္တဿ ဂဟိတတ္တာ သန္တုဋ္ဌာ နဂရဝါသိနော ဥက္ကုဋ္ဌိသဒ္ဒမကံသူ’’တိ အာဟ. တဒါ ဘဂဝါ အာယတိံ ပရူပဝါဒမောစနတ္ထံ တံ ပတ္တံ အာဟရာပေတွာ ဘေဒါပေတွာ အဉ္ဇနုပပိသနံ ကတွာ ဘိက္ခူနံ ဒါပေသိ, ဒါပေတွာ စ ပန ‘‘န, ဘိက္ခဝေ, ဣဒ္ဓိဝိကုဗ္ဗနာ ကာတဗ္ဗာ, ယော ကရေယျ, အာပတ္တိ ဒုက္ကဋဿာ’’တိ (စူဠဝ. ၂၅၂ ထောကံ ဝိသဒိသံ) သိက္ခာပဒံ ပညာပေသိ.

The Blessed One, seated in the Bamboo Grove, heard that sound and asked Venerable Ānanda, "What is that sound?" "Venerable sir, the townspeople are delighted because Bhāradvāja has taken the bowl, and they are making a loud clamor," he replied. Then, to prevent future criticism from others, the Blessed One had that bowl brought, broken into pieces, ground into powder for eye-ointment, and distributed among the monks. After distributing it, he laid down this training rule: "Monks, a display of psychic power is not to be performed. Whoever should do so commits an offense of wrong-doing."

တတော တိတ္ထိယာ ‘‘သမဏေန ကိရ ဂေါတမေန သာဝကာနံ သိက္ခာပဒံ ပညတ္တံ, တေ ဇီဝိတဟေတုပိ တံ နာတိက္ကမန္တိ, မယံ ဣဒ္ဓိပါဋိဟာရိယံ ကရိဿာမာ’’တိ တတ္ထ တတ္ထ ရာသိဘူတာ ကောလာဟလမကံသု. အထ ရာဇာ ဗိမ္ဗိသာရော တံ သုတွာ ဘဂဝတော သန္တိကံ ဂန္တွာ ဝန္ဒိတွာ ဧကမန္တံ နိသိန္နော ဘဂဝန္တမေဝမာဟ [Pg.131] – ‘‘တိတ္ထိယာ, ဘန္တေ, ‘ဣဒ္ဓိပါဋိဟာရိယံ ကရိဿာမာ’တိ ဥဂ္ဃောသေန္တီ’’တိ. ‘‘အဟမ္ပိ, မဟာရာဇ, ကရိဿာမီ’’တိ. ‘‘နနု, ဘန္တေ, ဘဂဝတာ သာဝကာနံ သိက္ခာပဒံ ပညတ္တ’’န္တိ. ‘‘တမေဝ, မဟာရာဇ, ပုစ္ဆိဿာမိ, တဝုယျာနေ အမ္ဗဖလာဒီနိ ခါဒန္တာနံ ‘ဧတ္တကော ဒဏ္ဍော’တိ ဒဏ္ဍံ ဌပေန္တော တဝါပိ ဧကတော ကတွာ ဌပေသီ’’တိ. ‘‘န မယှံ, ဘန္တေ, ဒဏ္ဍော’’တိ. ‘‘ဧဝံ, မဟာရာဇ, န မယှံ သိက္ခာပဒံ ပညတ္တံ အတ္ထီ’’တိ. ‘‘ကတ္ထ, ဘန္တေ, ပါဋိဟာရိယံ ဘဝိဿတီ’’တိ? ‘‘သာဝတ္ထိယာ သမီပေ ကဏ္ဍမ္ဗရုက္ခမူလေ, မဟာရာဇာ’’တိ. ‘‘သာဓု, ဘန္တေ, တံ ပဿိဿာမာ’’တိ. တတော တိတ္ထိယာ ‘‘ကဏ္ဍမ္ဗရုက္ခမူလေ ကိရ ပါဋိဟာရိယံ ဘဝိဿတီ’’တိ သုတွာ နဂရဿ သာမန္တာ အမ္ဗရုက္ခေ ဆေဒါပေသုံ, နာဂရာ မဟာအင်္ဂဏဋ္ဌာနေ မဉ္စာတိမဉ္စံ အဋ္ဋာဒယော ဗန္ဓိံသု, သကလဇမ္ဗုဒီပဝါသိနော ရာသိဘူတာ ပုရတ္ထိမဒိသာယမေဝ ဒွါဒသယောဇနာနိ ဖရိတွာ အဋ္ဌံသု. သေသဒိသာသုပိ တဒနုရူပေနာကာရေန သန္နိပတိံသု.

Then the heretics said, "It is said that the ascetic Gotama has laid down a training rule for his disciples, and they do not transgress it even for the sake of their lives. We will perform a miracle of psychic power." They gathered in groups here and there, making a great uproar. Then King Bimbisāra, hearing this, went to the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: "Venerable sir, the heretics are proclaiming, 'We will perform a miracle of psychic power.'" "I too, great king, will perform one." "But, venerable sir, has the Blessed One not laid down a training rule for his disciples?" "Great king, I will ask you this in return: in your royal park, when you establish a penalty for those who eat mangoes and other fruits, do you establish it for yourself as well?" "No, venerable sir, that penalty is not for me." "Even so, great king, no training rule has been laid down for me." "Where, venerable sir, will the miracle take place?" "At the foot of the Kaṇḍamba tree near Sāvatthī, great king." "Good, venerable sir, we shall see it." Then the heretics, hearing that the miracle would take place at the foot of the Kaṇḍamba tree, had all the mango trees around the city cut down. The citizens set up platforms upon platforms and watchtowers in the great courtyard. People from all over Jambudīpa gathered in crowds, filling twelve yojanas to the east alone. In the other directions as well, they assembled in a similar manner.

ဘဂဝါပိ ကာလေ သမ္ပတ္တေ အာသာဠှိပုဏ္ဏမာသိယံ ပါတောဝ ကတ္တဗ္ဗကိစ္စံ နိဋ္ဌာပေတွာ တံ ဌာနံ ဂန္တွာ နိသီဒိ. တသ္မိံ ခဏေ ကဏ္ဍော နာမ ဥယျာနပါလော ကိပိလ္လိကပုဋေ သုပက္ကံ အမ္ဗဖလံ ဒိသွာ ‘‘သစာဟံ ဣမံ ရညော ဒဒေယျံ, ကဟာပဏာဒိသာရံ လဘေယျံ, ဘဂဝတော ဥပနာမိတေ ပန ဣဓလောကပရလောကေသု သမ္ပတ္တိ ဘဝိဿတီ’’တိ ဘဂဝတော ဥပနာမေသိ. ဘဂဝါ တံ ပဋိဂ္ဂဟေတွာ အာနန္ဒတ္ထေရံ အာဏာပေသိ – ‘‘ဣမံ ဖလံ မဒ္ဒိတွာ ပါနံ ဒေဟီ’’တိ. ထေရော တထာ အကာသိ. ဘဂဝါ အမ္ဗရသံ ပိဝိတွာ အမ္ဗဋ္ဌိံ ဥယျာနပါလဿ ဒတွာ ‘‘ဣမံ ရောပေဟီ’’တိ အာဟ. သော ဝါလုကံ ဝိယူဟိတွာ တံ ရောပေသိ, အာနန္ဒတ္ထေရော ကုဏ္ဍိကာယ ဥဒကံ အာသိဉ္စိ. တသ္မိံ ခဏေ အမ္ဗင်္ကုရော ဥဋ္ဌဟိတွာ မဟာဇနဿ ပဿန္တဿေဝ သာခါဝိဋပပုပ္ဖဖလပလ္လဝဘရိတော ပညာယိတ္ထ. ပတိတံ အမ္ဗဖလံ ခါဒန္တာ သကလဇမ္ဗုဒီပဝါသိနော ခယံ ပါပေတုံ နာသက္ခိံသု.

At the appropriate time, the Blessed One, having completed his morning duties on the Āsāḷha full-moon day, went to that place and sat down. At that moment, a park keeper named Kaṇḍa saw a fully ripe mango fruit in an anthill and thought, "If I offer this to the king, I might receive money or other valuables. But if I offer it to the Blessed One, I will attain prosperity in this life and the next." So he presented it to the Blessed One. The Blessed One accepted it and instructed Venerable Ānanda, "Crush this fruit and prepare a drink." The Elder did so. The Blessed One drank the mango juice and gave the seed to the park keeper, saying, "Plant this." He cleared away the sand and planted it, while Venerable Ānanda poured water from a water pot. At that very moment, a mango sprout arose and, right before the eyes of the great crowd, appeared laden with branches, boughs, flowers, fruits, and leaves. The people of the entire Jambudīpa, eating the fallen mangoes, were unable to exhaust them.

အထ ဘဂဝါ ပုရတ္ထိမစက္ကဝါဠတော ယာဝ ပစ္ဆိမစက္ကဝါဠံ, တာဝ ဣမသ္မိံ စက္ကဝါဠေ မဟာမေရုမုဒ္ဓနိ ရတနစင်္ကမံ မာပေတွာ အနေကပရိသာဟိ သီဟနာဒံ နဒါပေန္တော ဓမ္မပဒဋ္ဌကထာယံ ဝုတ္တနယေန မဟာဣဒ္ဓိပါဋိဟာရိယံ ကတွာ တိတ္ထိယေ မဒ္ဒိတွာ တေ ဝိပ္ပကာရံ ပါပေတွာ ပါဋိဟီရာဝသာနေ ပုရိမဗုဒ္ဓါစိဏ္ဏဝသေန တာဝတိံသဘဝနံ ဂန္တွာ တတ္ထ ဝဿံဝုဋ္ဌော နိရန္တရံ တေမာသံ [Pg.132] အဘိဓမ္မံ ဒေသေတွာ မာတုပ္ပမုခါနံ အနေကဒေဝတာနံ သောတာပတ္တိမဂ္ဂါဓိဂမနံ ကတွာ, ဝုဋ္ဌဝဿော ဒေဝေါရောဟနံ ကတွာ အနေကဒေဝဗြဟ္မဂဏပရိဝုတော သင်္ကဿပုရဒွါရံ ဩရုယှ လောကာနုဂ္ဂဟံ အကာသိ. တဒါ ဘဂဝတော လာဘသက္ကာရော ဇမ္ဗုဒီပမဇ္ဈောတ္ထရမာနော ပဉ္စမဟာဂင်္ဂါ ဝိယ အဟောသိ.

Then the Blessed One, having fashioned a jeweled promenade on the summit of Mount Meru in this world-sphere, as vast as the distance from the eastern to the western world-sphere, causing a lion's roar to resound among many assemblies, as described in the Dhammapada Commentary, performed the great miracle of psychic power, crushed the heretics, led them to discomfiture, and at the conclusion of the miracle, following the custom of former Buddhas, went to the Tāvatiṃsa heaven. There, having spent the rains retreat, he continuously taught the Abhidhamma for three months, enabling many deities, headed by his mother, to attain the path of stream-entry. After the rains, he performed the descent from the deva world, surrounded by a multitude of devas and brahmās, and descended at the gate of Saṅkassa city, bringing benefit to the world. At that time, the Blessed One's gain and honor overflowed throughout Jambudīpa like the five great rivers.

အထ တိတ္ထိယာ ပရိဟီနလာဘသက္ကာရာ ဒုက္ခီ ဒုမ္မနာ ပတ္တက္ခန္ဓာ အဓောမုခါ နိသီဒိံသု. တဒါ တေသံ ဥပါသိကာ စိဉ္စမာဏဝိကာ နာမ အတိဝိယ ရူပဂ္ဂပ္ပတ္တာ တေ တထာ နိသိန္နေ ဒိသွာ ‘‘ကိံ, ဘန္တေ, ဧဝံဒုက္ခီ ဒုမ္မနာ နိသိန္နာ’’တိ ပုစ္ဆိ. ‘‘ကိံ ပန တွံ, ဘဂိနိ, အပ္ပောဿုက္ကာသီ’’တိ? ‘‘ကိံ, ဘန္တေ’’တိ? ‘‘ဘဂိနိ, သမဏဿ ဂေါတမဿ ဥပ္ပာဒကာလတော ပဋ္ဌာယ မယံ ဟတလာဘသက္ကာရာ, နဂရဝါသိနော အမှေ န ကိဉ္စိ မညန္တီ’’တိ. ‘‘မယာ ဧတ္ထ ကိံ ကာတဗ္ဗ’’န္တိ? ‘‘တယာ သမဏဿ ဂေါတမဿ အဝဏ္ဏံ ဥပ္ပာဒေတုံ ဝဋ္ဋတီ’’တိ. သာ ‘‘န မယှံ ဘာရော’’တိ ဝတွာ တတ္ထ ဥဿာဟံ ကရောန္တီ ဝိကာလေ ဇေတဝနဝိဟာရံ ဂန္တွာ တိတ္ထိယာနံ ဥပဿယေ ဝသိတွာ ပါတော နဂရဝါသီနံ ဂန္ဓာဒီနိ ဂဟေတွာ ဘဂဝန္တံ ဝန္ဒနတ္ထာယ ဂမနသမယေ ဇေတဝနာ ဝိယ နိက္ခန္တာ, ‘‘ကတ္ထ သယိတာ’’တိ ပုဋ္ဌာ ‘‘ကိံ တုမှာကံ မမ သယိတဋ္ဌာနေနာ’’တိ ဝတွာ ပက္ကာမိ. သာ ကမေန ဂစ္ဆန္တေ ကာလေ ပုစ္ဆိတာ ‘‘သမဏေနာဟံ ဂေါတမေန ဧကဂန္ဓကုဋိယံ သယိတွာ နိက္ခန္တာ’’တိ အာဟ. တံ ဗာလပုထုဇ္ဇနာ သဒ္ဒဟိံသု, ပဏ္ဍိတာ သောတာပန္နာဒယော န သဒ္ဒဟိံသု. ဧကဒိဝသံ သာ ဒါရုမဏ္ဍလံ ဥဒရေ ဗန္ဓိတွာ ဥပရိ ရတ္တပဋံ ပရိဒဟိတွာ ဂန္တွာ သရာဇိကာယ ပရိသာယ ဓမ္မဒေသနတ္ထာယ နိသိန္နံ ဘဂဝန္တံ ဧဝမာဟ – ‘‘ဘော သမဏ, တွံ ဓမ္မံ ဒေသေသိ, တုယှံ ပဋိစ္စ ဥပ္ပန္နဒါရကဂဗ္ဘိနိယာ မယှံ လသုဏမရိစာဒီနိ န ဝိစာရေသီ’’တိ? ‘‘တထာဘာဝံ, ဘဂိနိ, တွဉ္စေဝ ပဇာနာသိ, အဟဉ္စာ’’တိ. သာ ‘‘ဧဝမေဝ မေထုနသံသဂ္ဂသမယံ ဒွေယေဝ ဇာနန္တိ, န အညေ’’တိ အာဟ.

Then the heretics, deprived of gain and honor, sat down miserable, dejected, with drooping shoulders and downcast faces. At that time, their female lay follower named Ciñcamāṇavikā, who was exceedingly beautiful, saw them sitting thus and asked, “Why, sirs, are you sitting so miserable and dejected?” “Why, sister, are you so unconcerned?” “What is it, sirs?” “Sister, ever since the ascetic Gotama appeared, we have lost all gain and honor; the city-dwellers pay us no heed.” “What can I do about this?” “You ought to slander the ascetic Gotama.” She said, “That is no burden for me,” and exerting herself in this matter, would go towards Jetavana monastery in the evening and stay at the heretics' lodging. Then, in the morning, at the time when the city-dwellers were going to pay homage to the Blessed One, she would emerge as if from Jetavana. When asked, “Where did you spend the night?” she replied, “What is it to you where I spent the night?” and departed. As time passed, when questioned, she said, “I have come out after sleeping in the single perfumed chamber with the ascetic Gotama.” The foolish ordinary people believed her, but the wise, the stream-enterers and others, did not. One day, she tied a wooden disc to her belly, covered it with a red cloth, and went to the Blessed One, who was seated to teach the Dhamma to an assembly that included the king, and said, “Ascetic, you preach the Dhamma, but you do not arrange for the garlic, pepper, and so on for me, who am pregnant with a child on account of you.” He replied, “Sister, only you and I know the truth of this matter.” She said, “Indeed, at the time of sexual union, only the two know, no others.”

တသ္မိံ ခဏေ သက္ကဿ ပဏ္ဍုကမ္ဗလသိလာသနံ ဥဏှာကာရံ ဒဿေသိ. သက္ကော အာဝဇ္ဇေန္တော တံ ကာရဏံ ဉတွာ ဒွေ ဒေဝပုတ္တေ အာဏာပေသိ – ‘‘တုမှေသု ဧကော မူသိကဝဏ္ဏံ မာပေတွာ တဿာ ဒါရုမဏ္ဍလဿ ဗန္ဓနံ ဆိန္ဒတု, ဧကော ဝါတမဏ္ဍလံ သမုဋ္ဌာပေတွာ ပါရုတပဋံ ဥဒ္ဓံ ခိပတူ’’တိ. တေ ဂန္တွာ တထာ အကံသု. ဒါရုမဏ္ဍလံ ပတမာနံ တဿာ ပါဒပိဋ္ဌိံ ဘိန္ဒိ. ဓမ္မသဘာယံ သန္နိပတိတာ ပုထုဇ္ဇနာ သဗ္ဗေ ‘‘အရေ, ဒုဋ္ဌစောရိ, တွံ ဧဝရူပဿ လောကတ္တယသာမိနော [Pg.133] ဧဝရူပံ အဗ္ဘက္ခာနံ အကာသီ’’တိ ဥဋ္ဌဟိတွာ ဧကေကမုဋ္ဌိပဟာရံ ဒတွာ သဘာယ နီဟရိံသု, ဒဿနာတိက္ကန္တာယ ပထဝီ ဝိဝရမဒါသိ. တသ္မိံ ခဏေ အဝီစိတော ဇာလာ ဥဋ္ဌဟိတွာ ကုလဒတ္တိကေန ရတ္တကမ္ဗလေနေဝ တံ အစ္ဆာဒေတွာ အဝီစိမှိ ပက္ခိပိ, ဘဂဝတော လာဘသက္ကာရော အတိရေကတရော အဟောသိ. တေန ဝုတ္တံ –

At that moment, Sakka's Paṇḍukambala stone seat showed signs of heat. Sakka, reflecting and understanding the reason, commanded two devaputtas: "One of you, create the form of a mouse and cut the binding of that wooden disc. The other, raise a whirlwind and throw the covering cloth upwards." They went and did as instructed. As the wooden disc fell, it broke the top of her foot. The ordinary people gathered in the Dhamma hall all rose up, shouting, "Ah, wicked thief! You made such a false accusation against such a lord of the three worlds!" Each struck her a blow with their fist and expelled her from the assembly. As she passed beyond sight, the earth gave an opening. At that moment, flames rose from Avīci and, like a red blanket given by one's family, enveloped her and cast her into Avīci. The Blessed One’s gain and honor became even greater. Thus it was said:

‘‘သဗ္ဗာဘိဘုဿ ဗုဒ္ဓဿ, နန္ဒော နာမာသိ သာဝကော;

တံ အဗ္ဘက္ခာယ နိရယေ, စိရံ သံသရိတံ မယာ.

“The Buddha, the All-Conqueror, had a disciple named Nanda. Because I falsely accused him, I wandered long in hell.

‘‘ဒသဝဿသဟဿာနိ, နိရယေ သံသရိံ စိရံ;

မနုဿဘာဝံ လဒ္ဓါဟံ, အဗ္ဘက္ခာနံ ဗဟုံ လဘိံ.

“For ten thousand years I wandered long in hell. Having attained a human state, I received much false accusation.

‘‘တေန ကမ္မာဝသေသေန, စိဉ္စမာဏဝိကာ မမံ;

အဗ္ဘာစိက္ခိ အဘူတေန, ဇနကာယဿ အဂ္ဂတော’’တိ. (အပ. ထေရ ၁.၃၉.၇၀-၇၂);

“By the remnant of that kamma, Ciñcamāṇavikā falsely accused me with an untruth before the multitude.”

တတိယပဉှေ – အဗ္ဘက္ခာနန္တိ အဘိ အက္ခာနံ အက္ကောသနံ. အတီတေ ကိရ ဗောဓိသတ္တော အပါကဋဇာတိယံ ဥပ္ပန္နော မုနာဠိ နာမ ဓုတ္တော ဟုတွာ ဒုဇ္ဇနသံသဂ္ဂဗလေန သုရဘိံ နာမ ပစ္စေကဗုဒ္ဓံ ‘‘ဒုဿီလော ပါပဓမ္မော အယံ ဘိက္ခူ’’တိ အက္ကောသိ. သော တေန အကုသလေန ဝစီကမ္မေန ဗဟူနိ ဝဿသဟဿာနိ နိရယေ ပစ္စိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ဒသပါရမိတာသံသိဒ္ဓိဗလေန ဗုဒ္ဓေါ ဇာတော လာဘဂ္ဂယသဂ္ဂပ္ပတ္တော အဟောသိ. ပုန တိတ္ထိယာ ဥဿာဟဇာတာ – ‘‘ကထံ နု ခေါ သမဏဿ ဂေါတမဿ အယသံ ဥပ္ပာဒေဿာမာ’’တိ ဒုက္ခီ ဒုမ္မနာ နိသီဒိံသု. တဒါ သုန္ဒရီ နာမေကာ ပရိဗ္ဗာဇိကာ တေ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ ဌိတာ တုဏှီဘူတေ ကိဉ္စိ အဝဒန္တေ ဒိသွာ ‘‘ကိံ မယှံ ဒေါသော’’တိ ပုစ္ဆိ. ‘‘သမဏေန ဂေါတမေန အမှေ ဝိဟေဌိယမာနေ တွံ အပ္ပောဿုက္ကာ ဝိဟရိဿသိ, ဣဒံ တဝ ဒေါသော’’တိ. ‘‘ဧဝမဟံ တတ္ထ ကိံ ကရိဿာမီ’’တိ? ‘‘တွံ သမဏဿ ဂေါတမဿ အဝဏ္ဏံ ဥပ္ပာဒေတုံ သက္ခိဿသီ’’တိ? ‘‘သက္ခိဿာမိ, အယျာ’’တိ ဝတွာ တတော ပဋ္ဌာယ ဝုတ္တနယေန ဒိဋ္ဌဒိဋ္ဌာနံ ‘‘သမဏေန ဂေါတမေန ဧကဂန္ဓကုဋိယံ သယိတွာ နိက္ခန္တာ’’တိ ဝတွာ အက္ကောသတိ ပရိဘာသတိ. တိတ္ထိယာပိ ‘‘ပဿထ, ဘော, သမဏဿ ဂေါတမဿ ကမ္မ’’န္တိ အက္ကောသန္တိ ပရိဘာသန္တိ. ဝုတ္တဉှေတံ –

In the third question—abbhakkhāna means accusation, insult. In the past, it is said, the Bodhisatta was born in an obscure birth and became a rogue named Munāḷi. Through the influence of bad company, he insulted a Paccekabuddha named Surabhi, saying, “This monk is immoral, of wicked principles.” Because of that unwholesome verbal kamma, he suffered in hell for many thousands of years. In this final existence, through the power of accomplishing the ten perfections, he was born as the Buddha, attaining the highest gain and renown. Again, the heretics, seized with eagerness, thought, “How can we bring dishonor upon the ascetic Gotama?” and sat down distressed and dejected. At that time, a female wanderer named Sundarī approached them, paid homage, and stood. Seeing them silent and saying nothing, she asked, “What offense is there of mine?” They replied, “While we are being harmed by the ascetic Gotama, you remain unconcerned—this is your offense.” She said, “What then shall I do in this matter?” They asked, “Can you bring discredit upon the ascetic Gotama?” She answered, “I can, noble ones.” From then on, in the manner previously described, she went about saying to those she met, “I have slept with the ascetic Gotama in a single perfumed hut and then left,” thus abusing and slandering him. The heretics also joined in, saying, “See, friends, the deeds of the ascetic Gotama!” and they too abused and reviled him. As it has been said—

‘‘မုနာဠိ နာမဟံ ဓုတ္တော, ပုဗ္ဗေ အညာသု ဇာတိသု;

ပစ္စေကဗုဒ္ဓံ သုရဘိံ, အဗ္ဘာစိက္ခိံ အဒူသကံ.

“I was a rogue named Munāḷi in past births. I falsely accused the Paccekabuddha Surabhi, who was innocent.

‘‘တေန [Pg.134] ကမ္မဝိပါကေန, နိရယေ သံသရိံ စိရံ;

ဗဟူ ဝဿသဟဿာနိ, ဒုက္ခံ ဝေဒေသိ ဝေဒနံ.

“By the kamma-result of that deed, I wandered long in hell. For many thousands of years I felt painful suffering.

‘‘တေန ကမ္မာဝသေသေန, ဣဓ ပစ္ဆိမကေ ဘဝေ;

အဗ္ဘက္ခာနံ မယာ လဒ္ဓံ, သုန္ဒရိကာယ ကာရဏာ’’တိ. (အပ. ထေရ ၁.၃၉.၆၇-၆၉);

“By the remnant of that kamma, in this last existence I received false accusation because of Sundarikā.”

စတုတ္ထပဉှေ – အဗ္ဘက္ခာနံ အဘိ ဝိသေသေန အက္ကောသနံ ပရိဘာသနံ. အတီတေ ကိရ ဗောဓိသတ္တော ဗြာဟ္မဏကုလေ ဥပ္ပန္နော ဗဟုဿုတော ဗဟူဟိ သက္ကတော ပူဇိတော တာပသပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတွာ ဟိမဝန္တေ ဝနမူလဖလာဟာရော ဗဟုမာဏဝေ မန္တေ ဝါစေန္တော ဝါသံ ကပ္ပေသိ. ဧကော ပဉ္စာဘိညာအဋ္ဌသမာပတ္တိလာဘီ တာပသော တဿ သန္တိကံ အဂမာသိ. သော တံ ဒိသွာဝ ဣဿာပကတော တံ အဒူသကံ ဣသိံ ‘‘ကာမဘောဂီ ကုဟကော အယံ ဣသီ’’တိ အဗ္ဘာစိက္ခိ, အတ္တနော သိဿေ စ အာဟ – ‘‘အယံ ဣသိ ဧဝရူပေါ အနာစာရကော’’တိ. တေပိ တထေဝ အက္ကောသိံသု ပရိဘာသိံသု. သော တေန အကုသလကမ္မဝိပါကေန ဝဿသဟဿာနိ နိရယေ ဒုက္ခမနုဘဝိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ဗုဒ္ဓေါ ဟုတွာ လာဘဂ္ဂယသဂ္ဂပ္ပတ္တော အာကာသေ ပုဏ္ဏစန္ဒော ဝိယ ပါကဋော ဇာတော. တထေဝ တိတ္ထိယာ အဗ္ဘက္ခာနေနပိ အသန္တုဋ္ဌာ ပုနပိ သုန္ဒရိယာ အဗ္ဘက္ခာနံ ကာရေတွာ သုရာဓုတ္တေ ပက္ကောသာပေတွာ လဉ္ဇံ ဒတွာ ‘‘တုမှေ သုန္ဒရိံ မာရေတွာ ဇေတဝနဒွါရသမီပေ မာလာကစဝရေန ဆာဒေထာ’’တိ အာဏာပေသုံ. တေ တထာ ကရိံသု. တတော တိတ္ထိယာ ‘‘သုန္ဒရိံ န ပဿာမာ’’တိ ရညော အာရောစေသုံ. ရာဇာ ‘‘ပရိယေသထာ’’တိ အာဟ. တေ အတ္တနာ ပါတိတဋ္ဌာနတော ဂဟေတွာ မဉ္စကံ အာရောပေတွာ ရညော ဒဿေတွာ ‘‘ပဿထ, ဘော, သမဏဿ ဂေါတမဿ သာဝကာနံ ကမ္မ’’န္တိ ဘဂဝတော ဘိက္ခုသံဃဿ စ သကလနဂရေ အဝဏ္ဏံ ဥဂ္ဃောသေန္တာ ဝိစရိံသု. သုန္ဒရိံ အာမကသုသာနေ အဋ္ဋကေ ဌပေသုံ. ရာဇာ ‘‘သုန္ဒရိမာရကေ ပရိယေသထာ’’တိ အာဏာပေသိ. တဒါ ဓုတ္တာ သုရံ ပိဝိတွာ ‘‘တွံ သုန္ဒရိံ မာရေသိ, တွံ မာရေသီ’’တိ ကလဟံ ကရိံသု. ရာဇပုရိသာ တေ ဓုတ္တေ ဂဟေတွာ ရညော ဒဿေသုံ. ရာဇာ ‘‘ကိံ, ဘဏေ, တုမှေဟိ သုန္ဒရီ မာရိတာ’’တိ? ‘‘အာမ, ဒေဝါ’’တိ. ‘‘ကေဟိ အာဏတ္တာ’’တိ? ‘‘တိတ္ထိယေဟိ, ဒေဝါ’’တိ. ရာဇာ တိတ္ထိယေ အာဟရာပေတွာ ဗန္ဓာပေတွာ ‘‘ဂစ္ဆထ, ဘဏေ, ‘ဗုဒ္ဓဿ အဝဏ္ဏတ္ထာယ အမှေဟိ သယမေဝ သုန္ဒရီ မာရာပိတာ, ဘဂဝါ တဿ သာဝကာ စ အကာရကာ’တိ ဥဂ္ဃောသထာ’’တိ အာဟ. တေ တထာ အကံသု[Pg.135]. သကလနဂရဝါသိနော နိက္ကင်္ခါ အဟေသုံ. ရာဇာ တိတ္ထိယေ စ ဓုတ္တေ စ မာရာပေတွာ ဆဍ္ဍာပေတိ. တတော ဘဂဝတော ဘိယျောသောမတ္တာယ လာဘသက္ကာရော ဝဍ္ဎိ. တေန ဝုတ္တံ –

In the fourth question—abbhakkhāna means especially abuse and slander. In the past, it is said, the Bodhisatta was born into a brahmin family, highly learned, honored, and revered by many. Having gone forth into the ascetic life, he lived in the Himalayas, subsisting on forest roots and fruits, teaching mantras to many young students. Once, an ascetic who had attained the five higher knowledges and the eight meditative attainments came to him. Upon seeing him, he became overcome by envy and falsely accused that innocent sage, saying, “This ascetic indulges in sensual pleasures and is a fraud!” He also told his own disciples, “This ascetic is of such immoral conduct.” They too abused and slandered him. Due to the kamma-result of that unwholesome kamma, he suffered in hell for thousands of years. In this final existence, having become the Buddha, he attained the highest gain and renown, shining forth like the full moon in the sky. Then, the heretics, dissatisfied even with false accusations, again had Sundarī falsely accused. They summoned drunkards, gave them bribes, and ordered, “Kill Sundarī and cover her body with garlands and rubbish near the gate of Jetavana.” They did so. Then the heretics reported to the king, “We do not see Sundarī.” The king said, “Search for her.” They took her from the place where they had thrown her down, placed her on a bier, and showed her to the king, saying, “See, sire, the deeds of the disciples of the ascetic Gotama!” They went around the entire city, proclaiming disrepute against the Blessed One and the community of monks. They left Sundarī’s body on a scaffold in the charnel ground. The king ordered, “Search for Sundarī’s murderers.” Then, drunkards, intoxicated, quarreled among themselves, saying, “You killed Sundarī! You killed her!” The king’s men seized them and brought them before the king. The king asked, “Did you kill Sundarī?” “Yes, lord.” “On whose orders?” “The heretics, lord.” The king had the heretics brought and bound, then commanded, “Go, proclaim, ‘We ourselves had Sundarī killed to slander the Buddha. The Blessed One and his disciples are innocent!’” They did so. All the city’s inhabitants were freed from doubt. The king had the heretics and drunkards executed and their bodies discarded. From then on, the Blessed One’s gain and honor increased even more. Therefore, it is said—

‘‘ဗြာဟ္မဏော သုတဝါ အာသိံ, အဟံ သက္ကတပူဇိတော;

မဟာဝနေ ပဉ္စသတေ, မန္တေ ဝါစေမိ မာဏဝေ.

“I was a learned brahmin, honored and revered. In the great forest I taught mantras to five hundred young brahmins.

‘‘တတ္ထာဂတော ဣသိ ဘီမော, ပဉ္စာဘိညော မဟိဒ္ဓိကော;

တဉ္စာဟံ အာဂတံ ဒိသွာ, အဗ္ဘာစိက္ခိံ အဒူသကံ.

“There came a sage named Bhima, with five higher knowledges and great power. Having seen him come, I falsely accused him, though he was innocent.

‘‘တတောဟံ အဝစံ သိဿေ, ကာမဘောဂီ အယံ ဣသိ;

မယှမ္ပိ ဘာသမာနဿ, အနုမောဒိံသု မာဏဝါ.

“Then I said to my disciples, ‘This sage is a sensualist.’ While I was speaking, the young brahmins approved.

‘‘တတော မာဏဝကာ သဗ္ဗေ, ဘိက္ခမာနံ ကုလေ ကုလေ;

မဟာဇနဿ အာဟံသု, ကာမဘောဂီ အယံ ဣသိ.

“Then all the young brahmins, begging from house to house, said to the great multitude, ‘This sage is a sensualist.’

‘‘တေန ကမ္မဝိပါကေန, ပဉ္စဘိက္ခုသတာ ဣမေ;

အဗ္ဘက္ခာနံ လဘုံ သဗ္ဗေ, သုန္ဒရိကာယ ကာရဏာ’’တိ. (အပ. ထေရ ၁.၃၉.၇၃-၇၇);

“By the kamma-result of that deed, these five hundred monks all received false accusation because of Sundarikā.”

ပဉ္စမေ ပဉှေ – သိလာဝေဓောတိ အာဟတစိတ္တော သိလံ ပဝိဇ္ဈိ. အတီတေ ကိရ ဗောဓိသတ္တော စ ကနိဋ္ဌဘာတာ စ ဧကပိတုပုတ္တာ အဟေသုံ. တေ ပိတု အစ္စယေန ဒါသေ ပဋိစ္စ ကလဟံ ကရောန္တာ အညမညံ ဝိရုဒ္ဓါ အဟေသုံ. ဗောဓိသတ္တော အတ္တနော ဗလဝဘာဝေန ကနိဋ္ဌဘာတရံ အဇ္ဈောတ္ထရိတွာ တဿုပရိ ပါသာဏံ ပဝိဇ္ဈေသိ. သော တေန ကမ္မဝိပါကေန နရကာဒီသု အနေကဝဿသဟဿာနိ ဒုက္ခမနုဘဝိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ဗုဒ္ဓေါ ဇာတော. ဒေဝဒတ္တော ရာဟုလကုမာရဿ မာတုလော ပုဗ္ဗေ သေရိဝါဏိဇကာလေ ဗောဓိသတ္တေန သဒ္ဓိံ ဝါဏိဇော အဟောသိ, တေ ဧကံ ပဋ္ဋနဂါမံ ပတွာ ‘‘တွံ ဧကဝီထိံ ဂဏှာဟိ, အဟမ္ပိ ဧကဝီထိံ ဂဏှာမီ’’တိ ဒွေပိ ပဝိဋ္ဌာ. တေသု ဒေဝဒတ္တဿ ပဝိဋ္ဌဝီထိယံ ဇိဏ္ဏသေဋ္ဌိဘရိယာ စ နတ္တာ စ ဒွေယေဝ အဟေသုံ, တေသံ မဟန္တံ သုဝဏ္ဏထာလကံ မလဂ္ဂဟိတံ ဘာဇနန္တရေ ဌပိတံ ဟောတိ, တံ သုဝဏ္ဏထာလကဘာဝံ အဇာနန္တီ ‘‘ဣမံ ထာလကံ ဂဟေတွာ ပိဠန္ဓနံ ဒေထာ’’တိ အာဟ. သော တံ ဂဟေတွာ သူစိယာ လေခံ ကဍ္ဎိတွာ သုဝဏ္ဏထာလကဘာဝံ ဉတွာ ‘‘ထောကံ ဒတွာ ဂဏှိဿာမီ’’တိ စိန္တေတွာ ဂတော. အထ ဗောဓိသတ္တံ ဒွါရသမီပံ အာဂတံ ဒိသွာ ‘‘နတ္တာ, အယျေ[Pg.136], မယှံ ကစ္ဆပုဋံ ပိဠန္ဓနံ ဒေထာ’’တိ. သာ တံ ပက္ကောသာပေတွာ နိသီဒါပေတွာ တံ ထာလကံ ဒတွာ ‘‘ဣမံ ဂဟေတွာ မယှံ နတ္တာယ ကစ္ဆပုဋံ ပိဠန္ဓနံ ဒေထာ’’တိ. ဗောဓိသတ္တော တံ ဂဟေတွာ သုဝဏ္ဏထာလကဘာဝံ ဉတွာ ‘‘တေန ဝဉ္စိတာ’’တိ ဉတွာ အတ္တနော ပသိဗ္ဗကာယ ဌပိတအဋ္ဌကဟာပဏေ အဝသေသဘဏ္ဍဉ္စ ဒတွာ ကစ္ဆပုဋံ ပိဠန္ဓနံ ကုမာရိကာယ ဟတ္ထေ ပိဠန္ဓာပေတွာ အဂမာသိ. သော ဝါဏိဇော ပုနာဂန္တွာ ပုစ္ဆိ. ‘‘တာတ, တွံ န ဂဏှိတ္ထ, မယှံ ပုတ္တော ဣဒဉ္စိဒဉ္စ ဒတွာ တံ ဂဟေတွာ ဂတော’’တိ. သော တံ သုတွာဝ ဟဒယေန ဖာလိတေန ဝိယ ဓာဝိတွာ အနုဗန္ဓိ. ဗောဓိသတ္တော နာဝံ အာရုယှ ပက္ခန္ဒိ. သော ‘‘တိဋ္ဌ, မာ ပလာယိ မာ ပလာယီ’’တိ ဝတွာ ‘‘နိဗ္ဗတ္တနိဗ္ဗတ္တဘဝေ တံ နာသေတုံ သမတ္ထော ဘဝေယျ’’န္တိ ပတ္ထနံ အကာသိ.

In the fifth question—`silāpaviddho` refers to one who, with a mind struck by anger, hurled a stone. It is said that in a past life, the Bodhisatta and his younger brother were sons of the same father. After their father's passing, they quarreled over the slaves and became hostile toward each other. The Bodhisatta, due to his superior strength, overpowered his younger brother and threw a stone upon him. As a result of that kamma, he suffered in hell and other realms for many thousands of years before being born as the Buddha in this final existence. Devadatta, the maternal uncle of Prince Rāhula, was a merchant in a previous life, at the same time as the Seriva merchant. He and the Bodhisatta arrived at a market town, and both entered, saying, “You take one street, and I will take one street.” In the street where Devadatta entered, there were only an old merchant’s wife and her granddaughter. They had a large golden bowl, covered in grime, placed among other vessels. Not recognizing it as a golden bowl, the old woman said, “Take this bowl and give us some ornaments.” He took it, scratched a line on it with a needle, and realizing it was a golden bowl, thought, “I will take it by giving a little,” and left. Then, seeing the Bodhisatta come near the door, the granddaughter said to her grandmother, “Grandmother, please have him give me an ornament.” The grandmother had him called, had him seated, gave him the bowl, and said, “Take this and give my granddaughter an ornament.” The Bodhisatta took it, recognized it as a golden bowl, and knowing, “They have been deceived by him,” he gave the eight kahāpaṇas he had in his bag and the rest of his merchandise, had the ornament fastened on the girl's hand, and departed. The other merchant returned and asked about it. She replied, “Dear sir, you would not take it. That good man gave us this and that, took it, and went.” Hearing this, his heart felt as if it had burst; he ran and pursued him. The Bodhisatta boarded a boat and set off. The other merchant shouted, “Stop! Do not flee, do not flee!” and made an aspiration, saying, “In every life I am reborn, may I be able to destroy him!”

သော ပတ္ထနာဝသေန အနေကေသု ဇာတိသတသဟဿေသု အညမညံ ဝိဟေဌေတွာ ဣမသ္မိံ အတ္တဘာဝေ သကျကုလေ နိဗ္ဗတ္တိတွာ ကမေန ဘဂဝတိ သဗ္ဗညုတံ ပတွာ ရာဇဂဟေ ဝိဟရန္တေ အနုရုဒ္ဓါဒီဟိ သဒ္ဓိံ ဘဂဝတော သန္တိကံ ဂန္တွာ ပဗ္ဗဇိတွာ ဈာနလာဘီ ဟုတွာ ပါကဋော ဘဂဝန္တံ ဝရံ ယာစိ – ‘‘ဘန္တေ, သဗ္ဗော ဘိက္ခုသံဃော ပိဏ္ဍပါတိကာဒီနိ တေရသ ဓုတင်္ဂါနိ သမာဒိယတု, သကလော ဘိက္ခုသံဃော မမ ဘာရော ဟောတူ’’တိ. ဘဂဝါ န အနုဇာနိ. ဒေဝဒတ္တော ဝေရံ ဗန္ဓိတွာ ပရိဟီနဇ္ဈာနော ဘဂဝန္တံ မာရေတုကာမော ဧကဒိဝသံ ဝေဘာရပဗ္ဗတပါဒေ ဌိတဿ ဘဂဝတော ဥပရိ ဌိတော ပဗ္ဗတကူဋံ ပဝိဒ္ဓေသိ. ဘဂဝတော အာနုဘာဝေန အပရော ပဗ္ဗတကူဋော တံ ပတမာနံ သမ္ပဋိစ္ဆိ. တေသံ ဃဋ္ဋနေန ဥဋ္ဌိတာ ပပဋိကာ အာဂန္တွာ ဘဂဝတော ပါဒပိဋ္ဌိယံ ပဟရိ. တေန ဝုတ္တံ –

By the power of that aspiration, after harming each other for many hundreds of thousands of lifetimes, he was reborn in this existence in the Sakyan clan. In due course, when the Blessed One had attained omniscience and was dwelling in Rājagaha, Devadatta, along with Anuruddha and others, went to the Blessed One’s presence, went forth, and having attained jhāna, became well-known. He requested a boon from the Blessed One: 'Venerable sir, may the entire Saṅgha of monks undertake the thirteen ascetic practices, such as the alms-food practice. May the entire Saṅgha of monks be my responsibility.' The Blessed One did not consent. Devadatta, forming an enmity and having fallen away from his jhāna, desired to kill the Blessed One. One day, while the Blessed One was standing at the foot of Vebhāra Mountain, Devadatta, standing above, hurled down a great rock. By the Blessed One’s power, another great rock intercepted the falling one. A splinter arising from their collision flew and struck the top of the Blessed One’s foot. Therefore, it was said:

‘‘ဝေမာတုဘာတရံ ပုဗ္ဗေ, ဓနဟေတု ဟနိံ အဟံ;

ပက္ခိပိံ ဂိရိဒုဂ္ဂသ္မိံ, သိလာယ စ အပိံသယိံ.

'Formerly, for the sake of wealth, I killed my step-brother; I cast him into a mountain abyss and crushed him with a stone.'

‘‘တေန ကမ္မဝိပါကေန, ဒေဝဒတ္တော သိလံ ခိပိ;

အင်္ဂုဋ္ဌံ ပိံသယီ ပါဒေ, မမ ပါသာဏသက္ခရာ’’တိ. (အပ. ထေရ ၁.၃၉.၇၈-၇၉);

'Through the result of that kamma, Devadatta hurled a stone; a stone splinter crushed the great toe of my foot.'

ဆဋ္ဌပဉှေ – သကလိကာဝေဓောတိ သကလိကာယ ဃဋ္ဋနံ. အတီတေ ကိရ ဗောဓိသတ္တော ဧကသ္မိံ ကုလေ နိဗ္ဗတ္တော ဒဟရကာလေ မဟာဝီထိယံ ကီဠမာနော ဝီထိယံ ပိဏ္ဍာယ စရမာနံ ပစ္စေကဗုဒ္ဓံ ဒိသွာ ‘‘အယံ မုဏ္ဍကော သမဏော ကုဟိံ ဂစ္ဆတီ’’တိ ပါသာဏသကလိကံ ဂဟေတွာ တဿ ပါဒပိဋ္ဌိယံ ခိပိ[Pg.137]. ပါဒပိဋ္ဌိစမ္မံ ဆိန္ဒိတွာ ရုဟိရံ နိက္ခမိ. သော တေန ပါပကမ္မေန အနေကဝဿသဟဿာနိ နိရယေ မဟာဒုက္ခံ အနုဘဝိတွာ ဗုဒ္ဓဘူတောပိ ကမ္မပိလောတိကဝသေန ပါဒပိဋ္ဌိယံ ပါသာဏသကလိကဃဋ္ဋနေန ရုဟိရုပ္ပာဒံ လဘိ. တေန ဝုတ္တံ –

In the sixth question—`sakalikāvedho` means being struck by a splinter. It is said that in a past life, the Bodhisatta was born into a certain family. As a child, while playing on a main street, he saw a Paccekabuddha walking for alms on that street and thought, 'Where is this shaven-headed ascetic going?' Taking a stone shard, he threw it at the top of the Paccekabuddha’s foot. The skin on the top of the foot was cut, and blood flowed. Due to that evil kamma, he experienced great suffering in hell for many thousands of years. Even after becoming a Buddha, due to the remaining effect of that kamma, blood was produced when the top of his foot was struck by a stone shard. Therefore, it was said:

‘‘ပုရေဟံ ဒါရကော ဟုတွာ, ကီဠမာနော မဟာပထေ;

ပစ္စေကဗုဒ္ဓံ ဒိသွာန, မဂ္ဂေ သကလိကံ ခိပိံ.

'Formerly, when I was a boy playing on the great road, upon seeing a Paccekabuddha, I threw a shard upon the path.'

‘‘တေန ကမ္မဝိပါကေန, ဣဓ ပစ္ဆိမကေ ဘဝေ;

ဝဓတ္ထံ မံ ဒေဝဒတ္တော, အဘိမာရေ ပယျောဇယီ’’တိ. (အပ. ထေရ ၁.၃၉.၈၀-၈၁);

'Through the result of that kamma, here in my final existence, Devadatta, seeking to slay me, instigated an attack.'

သတ္တမပဉှေ – နာဠာဂိရီတိ ဓနပါလကော ဟတ္ထီ မာရဏတ္ထာယ ပေသိတော. အတီတေ ကိရ ဗောဓိသတ္တော ဟတ္ထိဂေါပကော ဟုတွာ နိဗ္ဗတ္တော ဟတ္ထိံ အာရုယှ ဝိစရမာနော မဟာပထေ ပစ္စေကဗုဒ္ဓံ ဒိသွာ ‘‘ကုတော အာဂစ္ဆတိ အယံ မုဏ္ဍကော’’တိ အာဟတစိတ္တော ခိလဇာတော ဟတ္ထိနာ အာသာဒေသိ. သော တေန ကမ္မေန အပါယေသု အနေကဝဿသဟဿာနိ ဒုက္ခံ အနုဘဝိတွာ ပစ္ဆိမတ္တဘာဝေ ဗုဒ္ဓေါ ဇာတော. ဒေဝဒတ္တော အဇာတသတ္တုရာဇာနံ သဟာယံ ကတွာ ‘‘တွံ, မဟာရာဇ, ပိတရံ ဃာတေတွာ ရာဇာ ဟောဟိ, အဟံ ဗုဒ္ဓံ မာရေတွာ ဗုဒ္ဓေါ ဘဝိဿာမီ’’တိ သညာပေတွာ ဧကဒိဝသံ ရညော အနုညာတာယ ဟတ္ထိသာလံ ဂန္တွာ – ‘‘သွေ တုမှေ နာဠာဂိရိံ သောဠသသုရာဃဋေ ပါယေတွာ ဘဂဝတော ပိဏ္ဍာယ စရဏဝေလာယံ ပေသေထာ’’တိ ဟတ္ထိဂေါပကေ အာဏာပေသိ. သကလနဂရံ မဟာကောလာဟလံ အဟောသိ, ‘‘ဗုဒ္ဓနာဂေန ဟတ္ထိနာဂဿ ယုဒ္ဓံ ပဿိဿာမာ’’တိ ဥဘတော ရာဇဝီထိယံ မဉ္စာတိမဉ္စံ ဗန္ဓိတွာ ပါတောဝ သန္နိပတိံသု. ဘဂဝါပိ ကတသရီရပဋိဇဂ္ဂနော ဘိက္ခုသံဃပရိဝုတော ရာဇဂဟံ ပိဏ္ဍာယ ပါဝိသိ. တသ္မိံ ခဏေ ဝုတ္တနိယာမေနေဝ နာဠာဂိရိံ ဝိဿဇ္ဇေသုံ. သော ဝီထိစစ္စရာဒယော ဝိဓမေန္တော အာဂစ္ဆတိ. တဒါ ဧကာ ဣတ္ထီ ဒါရကံ ဂဟေတွာ ဝီထိတော ဝီထိံ ဂစ္ဆတိ, ဟတ္ထီ တံ ဣတ္ထိံ ဒိသွာ အနုဗန္ဓိ. ဘဂဝါ ‘‘နာဠာဂိရိ, န တံ ဟနတ္ထာယ ပေသိတော, ဣဓာဂစ္ဆာဟီ’’တိ အာဟ. သော တံ သဒ္ဒံ သုတွာ ဘဂဝန္တာဘိမုခေါ ဓာဝိ. ဘဂဝါ အပရိမာဏေသု စက္ကဝါဠေသု အနန္တသတ္တေသု ဖရဏာရဟံ မေတ္တံ ဧကသ္မိံယေဝ နာဠာဂိရိမှိ ဖရိ. သော ဘဂဝတော မေတ္တာယ ဖုဋော [Pg.138] နိဗ္ဘယော ဟုတွာ ဘဂဝတော ပါဒမူလေ နိပတိ. ဘဂဝါ တဿ မတ္ထကေ ဟတ္ထံ ဌပေသိ. တဒါ ဒေဝဗြဟ္မာဒယော အစ္ဆရိယဗ္ဘုတဇာတစိတ္တာ ပုပ္ဖပရာဂါဒီဟိ ပူဇေသုံ. သကလနဂရေ ဇဏ္ဏုကမတ္တာ ဓနရာသယော အဟေသုံ. ရာဇာ ‘‘ပစ္ဆိမဒွါရေ ဓနာနိ နဂရဝါသီနံ ဟောန္တု, ပုရတ္ထိမဒွါရေ ဓနာနိ ရာဇဘဏ္ဍာဂါရေ ဟောန္တူ’’တိ ဘေရိံ စရာပေသိ. သဗ္ဗေ တထာ ကရိံသု. တဒါ နာဠာဂိရိ ဓနပါလော နာမ အဟောသိ. ဘဂဝါ ဝေဠုဝနာရာမံ အဂမာသိ. တေန ဝုတ္တံ –

In the seventh question: Nāḷāgiri, also known as Dhanapālaka, the elephant, was sent for the purpose of killing. It is said that in a past life, the Bodhisatta was born as an elephant keeper. While riding an elephant and traveling along the main road, he saw a Paccekabuddha and, with a hostile and obstinate mind, thought, 'From where does this shaveling come?' and urged the elephant against him. On account of that deed, he experienced suffering in the states of woe for many thousands of years. In his final existence, he became a Buddha. Devadatta, having made an ally of King Ajātasattu, informed him, saying, 'You, great king, kill your father and become king; I shall kill the Buddha and become a Buddha.' One day, with the king's permission, he went to the elephant stable and commanded the elephant keepers: 'Tomorrow, make Nāḷāgiri drink sixteen pots of liquor and release him at the time when the Blessed One is walking for alms.' The entire city was in a great uproar. Saying, 'We shall see the battle between the Nāga Buddha and the nāga elephant,' they constructed platforms upon platforms on both sides of the royal road and assembled early in the morning. The Blessed One, having attended to his person, surrounded by the community of monks, entered Rājagaha for alms. At that moment, they released Nāḷāgiri as instructed. He came forward, destroying streets, crossroads, and so on. At that time, a woman, holding a child, was going from one street to another. Seeing that woman, the elephant pursued her. The Blessed One said, 'Nāḷāgiri, you were not sent to harm her. Come here.' Hearing that sound, he ran towards the Blessed One. The Blessed One pervaded Nāḷāgiri alone with loving-kindness fit to extend over the immeasurable beings in innumerable world-systems. Touched by the Blessed One's loving-kindness, he became fearless and fell at the Blessed One's feet. The Blessed One placed his hand upon its head. Then the gods, Brahmās, and others, their minds filled with wonder and amazement, paid homage with celestial flowers, powders, and so on. Throughout the city, there appeared heaps of wealth as high as the knee. The king had a drum beaten, proclaiming: 'Let the wealth at the western gate belong to the city-dwellers, and let the wealth at the eastern gate go to the royal treasury.' All did so accordingly. Then Nāḷāgiri came to be known as Dhanapāla. The Blessed One went to the Veḷuvana monastery. Therefore, it was said:

‘‘ဟတ္ထာရောဟော ပုရေ အာသိံ, ပစ္စေကမုနိမုတ္တမံ;

ပိဏ္ဍာယ ဝိစရန္တံ တံ, အာသာဒေသိံ ဂဇေနဟံ.

'Formerly, I was an elephant rider. With an elephant, I assailed that supreme solitary sage while he was wandering for alms.'

‘‘တေန ကမ္မဝိပါကေန, ဘန္တော နာဠာဂိရီ ဂဇော;

ဂိရိဗ္ဗဇေ ပုရဝရေ, ဒါရုဏော သမုပါဂမီ’’တိ. (အပ. ထေရ ၁.၃၉.၈၂-၈၃);

'By the ripening of that deed, the fierce elephant Nāḷāgiri approached in Giribbaja, that excellent city.'

အဋ္ဌမပဉှေ – သတ္ထစ္ဆေဒေါတိ သတ္ထေန ဂဏ္ဍဖာလနံ ကုဌာရာယ သတ္ထေန ဆေဒေါ. အတီတေ ကိရ ဗောဓိသတ္တော ပစ္စန္တဒေသေ ရာဇာ အဟောသိ. သော ဒုဇ္ဇနသံသဂ္ဂဝသေန ပစ္စန္တဒေသေ ဝါသဝသေန စ ဓုတ္တော သာဟသိကော ဧကဒိဝသံ ခဂ္ဂဟတ္ထော ပတ္တိကောဝ နဂရေ ဝိစရန္တော နိရာပရာဓေ ဇနေ ခဂ္ဂေန ဖာလေန္တော အဂမာသိ. သော တေန ပါပကမ္မဝိပါကေန ဗဟူနိ ဝဿသဟဿာနိ နိရယေ ပစ္စိတွာ တိရစ္ဆာနာဒီသု ဒုက္ခမနုဘဝိတွာ ပက္ကာဝသေသေန ပစ္ဆိမတ္တဘာဝေ ဗုဒ္ဓဘူတောပိ ဟေဋ္ဌာ ဝုတ္တနယေန ဒေဝဒတ္တေန ခိတ္တပါသာဏသက္ခလိကပဟာရေန ဥဋ္ဌိတဂဏ္ဍော အဟောသိ. ဇီဝကော မေတ္တစိတ္တေန တံ ဂဏ္ဍံ ဖာလေသိ. ဝေရိစိတ္တဿ ဒေဝဒတ္တဿ ရုဟိရုပ္ပာဒကမ္မံ အနန္တရိကံ အဟောသိ, မေတ္တစိတ္တဿ ဇီဝကဿ ဂဏ္ဍဖာလနံ ပုညမေဝ အဟောသိ. တေန ဝုတ္တံ –

In the eighth question: 'A wound from a blade' means the lancing of a boil with a knife. It is said that in a past life, the Bodhisatta was a king in a border region. Through association with wicked people and by living in a border region, he became a rogue and a man of violence. One day, sword in hand, he went about the city on foot, cleaving innocent people with his sword. Due to the ripening of that evil deed, he was tormented in hell for many thousands of years and experienced suffering in the animal realm and other states. By the remnant of that karma, in his final existence, even after becoming a Buddha, a boil arose from the blow of a stone splinter thrown by Devadatta, as described below. Jīvaka lanced that boil with a mind of loving-kindness. For Devadatta, who had a mind of hate, the act of causing the Buddha's blood to flow was a deed with immediate retribution. For Jīvaka, who had a mind of loving-kindness, lancing the boil was purely meritorious. Therefore, it was said:

‘‘ရာဇာဟံ ပတ္တိကော အာသိံ, သတ္တိယာ ပုရိသေ ဟနိံ;

တေန ကမ္မဝိပါကေန, နိရယေ ပစ္စိသံ ဘုသံ.

'I was a king who went on foot, and with a blade I slew men; by the ripening of that deed, I was severely tormented in hell.'

‘‘ကမ္မုနော တဿ သေသေန, ဣဒါနိ သကလံ မမ;

ပါဒေ ဆဝိံ ပကပ္ပေသိ, န ဟိ ကမ္မံ ဝိနဿတီ’’တိ. (အပ. ထေရ ၁.၃၉.၈၄-၈၅);

'By the remnant of that deed, a blade was now applied to the skin of my foot; truly, a deed is never lost.'

နဝမေ ပဉှေ – ‘‘သီသဒုက္ခန္တိ သီသာဗာဓော သီသဝေဒနာ. အတီတေ ကိရ ဗောဓိသတ္တော ကေဝဋ္ဋဂါမေ ကေဝဋ္ဋော ဟုတွာ နိဗ္ဗတ္တိ. သော ဧကဒိဝသံ ကေဝဋ္ဋပုရိသေဟိ [Pg.139] သဒ္ဓိံ မစ္ဆမာရဏဋ္ဌာနံ ဂန္တွာ မစ္ဆေ မာရေန္တေ ဒိသွာ တတ္ထ သောမနဿံ ဥပ္ပာဒေသိ, သဟဂတာပိ တထေဝ သောမနဿံ ဥပ္ပာဒယိံသု. သော တေန အကုသလကမ္မေန စတုရာပါယေ ဒုက္ခမနုဘဝိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ တေဟိ ပုရိသေဟိ သဒ္ဓိံ သကျရာဇကုလေ နိဗ္ဗတ္တိတွာ ကမေန ဗုဒ္ဓတ္တံ ပတ္တောပိ သယံ သီသာဗာဓံ ပစ္စနုဘောသိ. တေ စ သကျရာဇာနော ဓမ္မပဒဋ္ဌကထာယံ (ဓ. ပ. အဋ္ဌ. ၁.ဝိဍဍူဘဝတ္ထု) ဝုတ္တနယေန ဝိဍဍူဘသင်္ဂါမေ သဗ္ဗေ ဝိနာသံ ပါပုဏိံသု. တေန ဝုတ္တံ –

In the ninth question: 'Pain in the head' means a headache, an affliction of the head. It is said that in a past life, the Bodhisatta was born as a fisherman in a fishing village. One day, having gone with other fishermen to a place where fish were killed, upon seeing them killing the fish, he took delight in it. On account of that unwholesome deed, after experiencing suffering in the four states of woe, in this final existence he was born together with those men into the Sakyan royal clan. And although in due course he attained Buddhahood, he himself experienced an affliction of the head. And those Sakyan kings, in the manner described in the Dhammapada Commentary story of Viḍaḍūbha, all met with destruction in the war with Viḍaḍūbha. Therefore, it was said:

‘‘အဟံ ကေဝဋ္ဋဂါမသ္မိံ, အဟုံ ကေဝဋ္ဋဒါရကော;

မစ္ဆကေ ဃာတိတေ ဒိသွာ, ဇနယိံ သောမနဿကံ.

'In a fishing village, I was a fisherman's boy; seeing the little fish being slain, I gave rise to a feeling of delight.'

‘‘တေန ကမ္မဝိပါကေန, သီသဒုက္ခံ အဟူ မမ;

သဗ္ဗေ သက္ကာ စ ဟညိံသု, ယဒါ ဟနိ ဝိဋဋူဘော’’တိ. (အပ. ထေရ ၁.၃၉.၈၆-၈၇);

'By the ripening of that deed, I suffered a pain in the head; and all the Sakyans were slain when Viḍaḍūbha slaughtered them.'

ဒသမပဉှေ – ယဝခါဒနန္တိ ဝေရဉ္ဇာယံ ယဝတဏ္ဍုလခါဒနံ. အတီတေ ကိရ ဗောဓိသတ္တော အညတရသ္မိံ ကုလေ နိဗ္ဗတ္တော ဇာတိဝသေန စ အန္ဓဗာလဘာဝေန စ ဖုဿဿ ဘဂဝတော သာဝကေ မဓုရန္နပါနေ သာလိဘောဇနာဒယော စ ဘုဉ္ဇမာနေ ဒိသွာ ‘‘အရေ မုဏ္ဍကသမဏာ, ယဝံ ခါဒထ, မာ သာလိဘောဇနံ ဘုဉ္ဇထာ’’တိ အက္ကောသိ. သော တေန အကုသလကမ္မဝိပါကေန အနေကဝဿသဟဿာနိ စတုရာပါယေ ဒုက္ခမနုဘဝိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ကမေန ဗုဒ္ဓတ္တံ ပတွာ လောကသင်္ဂဟံ ကရောန္တော ဂါမနိဂမရာဇဓာနီသု စရိတွာ ဧကသ္မိံ သမယေ ဝေရဉ္ဇဗြာဟ္မဏဂါမသမီပေ သာခါဝိဋပသမ္ပန္နံ ပုစိမန္ဒရုက္ခမူလံ ပါပုဏိ. ဝေရဉ္ဇဗြာဟ္မဏော ဘဂဝန္တံ ဥပသင်္ကမိတွာ အနေကပရိယာယေန ဘဂဝန္တံ ဇိနိတုံ အသက္ကောန္တော သောတာပန္နော ဟုတွာ ‘‘ဘန္တေ, ဣဓေဝ ဝဿံ ဥပဂန္တုံ ဝဋ္ဋတီ’’တိ အာရောစေသိ. ဘဂဝါ တုဏှီဘာဝေန အဓိဝါသေသိ. အထ ပုနဒိဝသတော ပဋ္ဌာယ မာရော ပါပိမာ သကလဝေရဉ္ဇဗြာဟ္မဏဂါမဝါသီနံ မာရာဝဋ္ဋနံ အကာသိ. ပိဏ္ဍာယ ပဝိဋ္ဌဿ ဘဂဝတော မာရာဝဋ္ဋနဝသေန ဧကောပိ ကဋစ္ဆုဘိက္ခာမတ္တံ ဒါတာ နာဟောသိ. ဘဂဝါ တုစ္ဆပတ္တောဝ ဘိက္ခုသံဃပရိဝုတော ပုနာဂဉ္ဆိ. တသ္မိံ ဧဝံ အာဂတေ တတ္ထေဝ နိဝုဋ္ဌာ အဿဝါဏိဇာ တံ ဒိဝသံ ဒါနံ ဒတွာ တတော ပဋ္ဌာယ ဘဂဝန္တံ ပဉ္စသတဘိက္ခုပရိဝါရံ နိမန္တေတွာ ပဉ္စန္နံ အဿသတာနံ ဘတ္တတော ဝိဘာဂံ ကတွာ ယဝံ ကောဋ္ဋေတွာ ဘိက္ခူနံ ပတ္တေသု ပက္ခိပိံသု[Pg.140]. သကလဿ သဟဿစက္ကဝါဠဒေဝတာ သုဇာတာယ ပါယာသပစနဒိဝသေ ဝိယ ဒိဗ္ဗောဇံ ပက္ခိပိံသု. ဘဂဝါ ပရိဘုဉ္ဇိ, ဧဝံ တေမာသံ ယဝံ ပရိဘုဉ္ဇိ. တေမာသစ္စယေန မာရာဝဋ္ဋနေ ဝိဂတေ ပဝါရဏာဒိဝသေ ဝေရဉ္ဇော ဗြာဟ္မဏော သရိတွာ မဟာသံဝေဂပ္ပတ္တော ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ဒတွာ ဝန္ဒိတွာ ခမာပေသိ. တေန ဝုတ္တံ –

In the tenth question – "Eating barley" refers to eating barley grains in Verañjā. In the past, it is said that the Bodhisatta was born into a certain family and, due to his birth and ignorant foolishness, when he saw the disciples of the Blessed One Phussa enjoying sweet food and drink, and meals of fine rice, he scolded them, saying, "Hey, shaven-headed recluses, eat barley; do not eat fine rice!" Due to that unwholesome karmic result, he experienced suffering in the four lower realms for many thousands of years. In this last existence, gradually attaining Buddhahood, while working for the welfare of the world, he traveled through villages, towns, and royal cities. At one time, he arrived at the foot of a pucimanda tree with many branches and leaves near the brahmin village of Verañjā. The brahmin of Verañjā approached the Blessed One and, unable to defeat him through various means, became a stream-enterer and invited the Blessed One, saying, "Venerable Sir, it is fitting for you to spend the rains retreat here." The Blessed One consented by his silence. From the next day onward, Māra the Evil One subjected all the inhabitants of the brahmin village of Verañjā to his influence. When the Blessed One went for alms, due to Māra’s influence, not even a single person gave so much as a ladleful of alms-food. The Blessed One returned with an empty bowl, accompanied by the Sangha of bhikkhus. At that time, some horse-traders residing there, having given alms that day, thereafter invited the Blessed One and his five hundred bhikkhus. They took a portion from the food of five hundred horses, pounded the barley, and placed it in the bhikkhus’ bowls. The deities of the entire thousandfold world-system, as on the day of Sujātā’s cooking of milk-rice, placed divine essence in it. The Blessed One partook of it and thus ate barley for three months. At the end of the three months, when Māra’s influence had ceased, on the day of the Pavāraṇā ceremony, Verañja the brahmin, remembering, was struck with a profound sense of urgency. He offered a great donation to the Sangha of bhikkhus headed by the Buddha, paid homage, and begged for forgiveness. Therefore, it is said—

‘‘ဖုဿဿာဟံ ပါဝစနေ, သာဝကေ ပရိဘာသယိံ;

ယဝံ ခါဒထ ဘုဉ္ဇထ, မာ စ ဘုဉ္ဇထ သာလယော.

"In the dispensation of Phussa, I reviled the disciples, saying: 'Eat barley, consume it, but do not eat fine rice.'

‘‘တေန ကမ္မဝိပါကေန, တေမာသံ ခါဒိတံ ယဝံ;

နိမန္တိတော ဗြာဟ္မဏေန, ဝေရဉ္ဇာယံ ဝသိံ တဒါ’’တိ. (အပ. ထေရ ၁.၃၉.၈၈-၈၉);

"By the result of that deed, for three months I ate barley; invited by the brahmin, I dwelt in Verañjā at that time."

ဧကာဒသမပဉှေ – ပိဋ္ဌိဒုက္ခန္တိ ပိဋ္ဌိအာဗာဓော. အတီတေ ကိရ ဗောဓိသတ္တော ဂဟပတိကုလေ နိဗ္ဗတ္တော ထာမသမ္ပန္နော ကိဉ္စိ ရဿဓာတုကော အဟောသိ. တေန သမယေန ဧကော မလ္လယုဒ္ဓယောဓော သကလဇမ္ဗုဒီပေ ဂါမနိဂမရာဇဓာနီသု မလ္လယုဒ္ဓေ ဝတ္တမာနေ ပုရိသေ ပါတေတွာ ဇယပ္ပတ္တော ကမေန ဗောဓိသတ္တဿ ဝသနနဂရံ ပတွာ တသ္မိမ္ပိ ဇနေ ပါတေတွာ ဂန္တုမာရဒ္ဓေါ. တဒါ ဗောဓိသတ္တော ‘‘မယှံ ဝသနဋ္ဌာနေ ဧသ ဇယံ ပတွာ ဂစ္ဆတီ’’တိ တတ္ထ နဂရမဏ္ဍလမာဂမ္မ အပ္ပောဋေတွာ အာဂစ္ဆ မယာ သဒ္ဓိံ ယုဇ္ဈိတွာ ဂစ္ဆာတိ. သော ဟသိတွာ ‘‘အဟံ မဟန္တေ ပုရိသေ ပါတေသိံ, အယံ ရဿဓာတုကော ဝါမနကော မမ ဧကဟတ္ထဿာပိ နပ္ပဟောတီ’’တိ အပ္ပောဋေတွာ နဒိတွာ အာဂစ္ဆိ. တေ ဥဘောပိ အညမညံ ဟတ္ထံ ပရာမသိံသု, ဗောဓိသတ္တော တံ ဥက္ခိပိတွာ အာကာသေ ဘမိတွာ ဘူမိယံ ပါတေန္တော ခန္ဓဋ္ဌိံ ဘိန္ဒိတွာ ပါတေသိ. သကလနဂရဝါသိနော ဥက္ကုဋ္ဌိံ ကရောန္တာ အပ္ပောဋေတွာ ဝတ္ထာဘရဏာဒီဟိ ဗောဓိသတ္တံ ပူဇေသုံ. ဗောဓိသတ္တော တံ မလ္လယောဓံ ဥဇုံ သယာပေတွာ ခန္ဓဋ္ဌိံ ဥဇုကံ ကတွာ ‘‘ဂစ္ဆ ဣတော ပဋ္ဌာယ ဧဝရူပံ မာ ကရောသီ’’တိ ဝတွာ ဥယျောဇေသိ. သော တေန ကမ္မဝိပါကေန နိဗ္ဗတ္တနိဗ္ဗတ္တဘဝေ သရီရသီသာဒိ ဒုက္ခမနုဘဝိတွာ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ဗုဒ္ဓဘူတောပိ ပိဋ္ဌိရုဇာဒိဒုက္ခမနုဘောသိ. တသ္မာ ကဒါစိ ပိဋ္ဌိဒုက္ခေ ဥပ္ပန္နေ သာရိပုတ္တမောဂ္ဂလ္လာနေ ‘‘ဣတော ပဋ္ဌာယ ဓမ္မံ ဒေသေထာ’’တိ ဝတွာ သယံ သုဂတစီဝရံ ပညာပေတွာ သယတိ, ကမ္မပိလောတိကံ နာမ ဗုဒ္ဓမပိ န မုဉ္စတိ. ဝုတ္တဉှေတံ –

In the eleventh question – "back pain" means a back ailment. It is said that in the past the Bodhisatta was born into a householder’s family, endowed with strength but of somewhat short physique. At that time, a wrestling champion, having thrown down men and achieved victory in wrestling matches held in villages, towns, and royal capitals throughout Jambudīpa, gradually arrived at the Bodhisatta’s city and, having thrown down people there too, began to depart. Then the Bodhisatta thought, "He is leaving after achieving victory in my place of residence," and so he went to the city square, clapped his hands, and said, "Come, fight with me before you go." The wrestler laughed and said, "I have thrown down mighty men—this short, dwarf-like fellow is not even a match for one of my hands!" Clapping his hands and roaring, he came forward. The two of them grasped each other’s hands; the Bodhisatta lifted him up, whirled him in the air, and as he threw him to the ground, he broke his backbone and felled him. The entire city’s inhabitants made a loud shout of triumph, clapped their hands, and honored the Bodhisatta with clothes, ornaments, and other things. The Bodhisatta laid the wrestler out straight, straightened his backbone, and said, "Go, and from now on, do not do such a thing again," before sending him away. Due to the karmic result of that deed, in every subsequent rebirth he experienced suffering in his body, head, and other parts. Even in this final existence, after becoming a Buddha, he endured suffering such as back pain. Therefore, whenever back pain arose, he would say to Sāriputta and Moggallāna, "From now on, you teach the Dhamma," and then he would spread out his Sugata robe and lie down. The karmic consequence does not release even a Buddha. For it is said:

‘‘နိဗ္ဗုဒ္ဓေ [Pg.141] ဝတ္တမာနမှိ, မလ္လပုတ္တံ နိဟေဌယိံ;

တေန ကမ္မဝိပါကေန, ပိဋ္ဌိဒုက္ခံ အဟူ မမာ’’တိ. (အပ. ထေရ ၁.၃၉.၉၀);

"In an era without a Buddha, I crushed a wrestler; due to the result of that karma, back pain arose for me."

ဒွါဒသမပဉှေ – အတိသာရောတိ လောဟိတပက္ခန္ဒိကာဝိရေစနံ. အတီတေ ကိရ ဗောဓိသတ္တော ဂဟပတိကုလေ နိဗ္ဗတ္တော ဝေဇ္ဇကမ္မေန ဇီဝိကံ ကပ္ပေသိ. သော ဧကံ သေဋ္ဌိပုတ္တံ ရောဂေန ဝိစ္ဆိတံ တိကိစ္ဆန္တော ဘေသဇ္ဇံ ကတွာ တိကိစ္ဆိတွာ တဿ ဒေယျဓမ္မဒါနေ ပမာဒမာဂမ္မ အပရံ ဩသဓံ ဒတွာ ဝမနဝိရေစနံ အကာသိ. သေဋ္ဌိ ဗဟုဓနံ အဒါသိ. သော တေန ကမ္မဝိပါကေန နိဗ္ဗတ္တနိဗ္ဗတ္တဘဝေ လောဟိတပက္ခန္ဒိကာဗာဓေန ဝိစ္ဆိတော အဟောသိ. ဣမသ္မိမ္ပိ ပစ္ဆိမတ္တဘာဝေ ပရိနိဗ္ဗာနသမယေ စုန္ဒေန ကမ္မာရပုတ္တေန ပစိတသူကရမဒ္ဒဝဿ သကလစက္ကဝါဠဒေဝတာဟိ ပက္ခိတ္တဒိဗ္ဗောဇေန အာဟာရေန သဟ ဘုတ္တက္ခဏေ လောဟိတပက္ခန္ဒိကာဝိရေစနံ အဟောသိ. ကောဋိသတသဟဿာနံ ဟတ္ထီနံ ဗလံ ခယမဂမာသိ. ဘဂဝါ ဝိသာခပုဏ္ဏမာယံ ကုသိနာရာယံ ပရိနိဗ္ဗာနတ္ထာယ ဂစ္ဆန္တော အနေကေသု ဌာနေသု နိသီဒန္တော ပိပါသိတော ပါနီယံ ပိဝိတွာ မဟာဒုက္ခေန ကုသိနာရံ ပတွာ ပစ္စူသသမယေ ပရိနိဗ္ဗာယိ. ကမ္မပိလောတိကံ ဧဝရူပံ လောကတ္တယသာမိမ္ပိ န ဝိဇဟတိ. တေန ဝုတ္တံ –

In the twelfth question: atisāra means bloody dysentery with purging. It is said that in a past existence, the Bodhisatta was born into a householder’s family and made his living by practicing medicine. While treating a merchant’s son who was afflicted by a disease, he prepared medicine and treated him. But due to negligence regarding the payment due to him, he administered another remedy and caused vomiting and purging. The merchant gave him much wealth. Because of the result of that kamma, in every life he was reborn, he was afflicted by the ailment of bloody dysentery. Even in this final existence, at the time of his Parinibbāna, when Cunda the smith's son offered him the prepared sūkaramaddava, together with food into which divine essence had been placed by the deities of the entire universe, at the very moment of eating, bloody dysentery with purging arose. The strength of a hundred thousand koṭis of elephants diminished. The Blessed One, on the full-moon day of Visākha, set out for Kusinārā to attain Parinibbāna. Sitting down in many places along the way, being thirsty and having drunk water, he reached Kusinārā with great suffering, and at dawn he attained Parinibbāna. The consequence of kamma does not spare even such a Lord of the three worlds. Therefore, it is said:

‘‘တိကိစ္ဆကော အဟံ အာသိံ, သေဋ္ဌိပုတ္တံ ဝိရေစယိံ;

တေန ကမ္မဝိပါကေန, ဟောတိ ပက္ခန္ဒိကာ မမာတိ.

"I was a physician; I purged the merchant’s son. Because of that karmic result, dysentery arose for me."

‘‘ဧဝံ ဇိနော ဝိယာကာသိ, ဘိက္ခုသံဃဿ အဂ္ဂတော;

သဗ္ဗာဘိညာဗလပ္ပတ္တော, အနောတတ္တေ မဟာသရေ’’တိ. (အပ. ထေရ ၁.၃၉.၉၁, ၉၆);

"Thus the Conqueror explained, at the head of the Sangha of bhikkhus, having attained the power of all higher knowledges, by the great Anotatta Lake."

ဧဝံ ပဋိညာတပဉှာနံ, မာတိကာဌပနဝသေန အကုသလာပဒါနံ သမတ္တံ နာမ ဟောတီတိ ဝုတ္တံ ဣတ္ထံ သုဒန္တိ ဣတ္ထံ ဣမိနာ ပကာရေန ဟေဋ္ဌာ ဝုတ္တနယေန. သုဒန္တိ နိပါတော ပဒပူရဏတ္ထေ အာဂတော. ဘဂဝါ ဘာဂျသမ္ပန္နော ပူရိတပါရမိမဟာသတ္တော –

Thus it is said that, by way of establishing a matrix for the declared questions, the section on unwholesome deeds is complete. As for the phrase itthaṃ sudaṃ, itthaṃ means 'in this manner', according to the method stated previously. The particle sudaṃ is merely an expletive. The Blessed One, endowed with fortune, the great being who has fulfilled the perfections—

‘‘ဘာဂျဝါ ဘဂ္ဂဝါ ယုတ္တော, ဘဂေဟိ စ ဝိဘတ္တဝါ;

ဘတ္တဝါ ဝန္တဂမနော, ဘဝေသု ဘဂဝါ တတော’’တိ. –

"He is fortunate, he has broken (the defilements), and is endowed with excellences, which he has analyzed; He has frequented (noble qualities), and has rejected journeying on in existences; therefore, he is the Blessed One."

ဧဝမာဒိဂုဏယုတ္တော ဒေဝါတိဒေဝေါ သက္ကာတိသက္ကော ဗြဟ္မာတိဗြဟ္မာ ဗုဒ္ဓါတိဗုဒ္ဓေါ သော မဟာကာရုဏိကော ဘဂဝါ အတ္တနော ဗုဒ္ဓစရိယံ ဗုဒ္ဓကာရဏံ [Pg.142] သမ္ဘာဝယမာနော ပါကဋံ ကုရုမာနော ဗုဒ္ဓါပဒါနိယံ နာမ ဗုဒ္ဓကာရဏပကာသကံ နာမ ဓမ္မပရိယာယံ ဓမ္မဒေသနံ သုတ္တံ အဘာသိတ္ထ ကထေသီတိ.

Thus endowed with such qualities—the God beyond gods, the Sakka beyond Sakkas, the Brahmā beyond Brahmās, the Buddha beyond Buddhas—that greatly compassionate Blessed One, developing his own Buddha-conduct and the causes of Buddhahood, making them manifest, spoke this discourse, this teaching, this sutta, called 'The Apadāna of the Buddha,' which reveals the causes of Buddhahood.

ဣတိ ဝိသုဒ္ဓဇနဝိလာသိနိယာ အပဒါန-အဋ္ဌကထာယ

Thus in the Visuddhajanavilāsinī, the commentary to the Apadāna.

ဗုဒ္ဓအပဒါနသံဝဏ္ဏနာ သမတ္တာ.

The Elucidation of the Buddha’s Apadāna is completed.

၂.ပစ္စေကဗုဒ္ဓအပဒါနဝဏ္ဏနာ

2. Exposition of the Apadāna of the Paccekabuddhas

တတော အနန္တရံ အပဒါနံ သင်္ဂါယန္တော ‘‘ပစ္စေကဗုဒ္ဓါပဒါနံ, အာဝုသော အာနန္ဒ, ဘဂဝတာ ကတ္ထ ပညတ္တ’’န္တိ ပုဋ္ဌော ‘‘အထ ပစ္စေကဗုဒ္ဓါပဒါနံ သုဏာထာ’’တိ အာဟ. တေသံ အပဒါနတ္ထော ဟေဋ္ဌာ ဝုတ္တောယေဝ.

Then, immediately after, while reciting the Apadāna, he was asked, "Friend Ānanda, where was the Paccekabuddhāpadāna set forth by the Blessed One?" He replied, "Then listen to the Paccekabuddhāpadāna." The meaning of their Apadāna has already been explained previously.

၈၃. ‘‘သုဏာထာ’’တိ ဝုတ္တပဒံ ဥပ္ပတ္တိနိဗ္ဗတ္တိဝသေန ပကာသေန္တော ‘‘တထာဂတံ ဇေတဝနေ ဝသန္တ’’န္တိအာဒိမာဟ. တတ္ထ ဇေတကုမာရဿ နာမဝသေန တထာသညိတေ ဝိဟာရေ စတူဟိ ဣရိယာပထဝိဟာရေဟိ ဒိဗ္ဗဗြဟ္မအရိယဝိဟာရေဟိ ဝါ ဝသန္တံ ဝိဟရန္တံ ယထာ ပုရိမကာ ဝိပဿိအာဒယော ဗုဒ္ဓါ သမတ္တိံသပါရမိယော ပူရေတွာ အာဂတာ, တထာ အမှာကမ္ပိ ဘဂဝါ အာဂတောတိ တထာဂတော. တံ တထာဂတံ ဇေတဝနေ ဝသန္တန္တိ သမ္ဗန္ဓော. ဝေဒေဟမုနီတိ ဝေဒေဟရဋ္ဌေ ဇာတာ ဝေဒေဟီ, ဝေဒေဟိယာ ပုတ္တော ဝေဒေဟိပုတ္တော. မောနံ ဝုစ္စတိ ဉာဏံ, တေန ဣတော ဂတော ပဝတ္တောတိ မုနိ. ဝေဒေဟိပုတ္တော စ သော မုနိ စေတိ ‘‘ဝေဒေဟိပုတ္တမုနီ’’တိ ဝတ္တဗ္ဗေ ‘‘ဝဏ္ဏာဂမော’’တိအာဒိနာ နိရုတ္တိနယေန ဣ-ကာရဿ အတ္တံ ပုတ္တ-သဒ္ဒဿ စ လောပံ ကတွာ ‘‘ဝေဒေဟမုနီ’’တိ ဝုတ္တံ. ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ သတိမန္တာနံ ဓိတိမန္တာနံ ဂတိမန္တာနံ ဗဟုဿုတာနံ ဥပဋ္ဌာကာနံ ယဒိဒံ အာနန္ဒော’’တိ (အ. နိ. ၁.၂၁၉-၂၂၃) ဧတဒဂ္ဂေ ဌပိတော အာယသ္မာ အာနန္ဒော နတင်္ဂေါ နမနကာယင်္ဂေါ အဉ္ဇလိကော ဟုတွာ ‘‘ဘန္တေ, ပစ္စေကဗုဒ္ဓါ နာမ ကီဒိသာ ဟောန္တီ’’တိ အပုစ္ဆီတိ သမ္ဗန္ဓော. တေ ပစ္စေကဗုဒ္ဓါ ကေဟိ ဟေတုဘိ ကေဟိ ကာရဏေဟိ ဘဝန္တိ ဥပ္ပဇ္ဇန္တိ. ဝီရာတိ ဘဂဝန္တံ အာလပတိ.

83. Explaining the word 'Listen' by way of its origin and occurrence, he began with the words, 'the Tathāgata dwelling in Jeta’s Grove.' Here, in the monastery so named after Prince Jeta, dwelling in the four postures or in the divine, brahma, and noble abodes: just as the former Buddhas like Vipassī came, having fulfilled the thirty perfections, so too has our Blessed One come—thus, he is the Tathāgata. The connection is with 'that Tathāgata dwelling in Jeta’s Grove.' As for Vedehamuni: one born in the Videha country is a Videhī; her son is a vedehiputta. Knowledge is called mona; he has gone forth (`ito`) by means of it, thus he is a muni. Since he is both a vedehiputta and a muni, while it should be said vedehiputtamuni, according to the rules of etymology, by shortening the vowel 'ī' and eliding the word putta, it is said as vedehamuni. The venerable Ānanda, who was placed in the foremost position thus: 'Foremost, bhikkhus, among my bhikkhu disciples who are mindful, resolute, steadfast, learned, and attendants, is this Ānanda,' asked, 'Venerable sir, what are Paccekabuddhas like?'—this is the connection. By what causes, by what reasons do those Paccekabuddhas come into being and arise? By 'O Hero,' he addresses the Blessed One.

၈၄-၈၅. တတော ပရံ ဝိဿဇ္ဇိတာကာရံ ဒဿေန္တော ‘‘တဒါဟ သဗ္ဗညုဝရော မဟေသီ’’တိအာဒိမာဟ. သဗ္ဗံ အတီတာဒိဘေဒံ ဟတ္ထာမလကံ ဝိယ ဇာနာတီတိ [Pg.143] သဗ္ဗညူ, သဗ္ဗညူ စ သော ဝရော ဥတ္တမော စေတိ သဗ္ဗညုဝရော. မဟန္တံ သီလက္ခန္ဓံ, သမာဓိက္ခန္ဓံ, ပညာက္ခန္ဓံ, ဝိမုတ္တိက္ခန္ဓံ, မဟန္တံ ဝိမုတ္တိဉာဏဒဿနက္ခန္ဓံ ဧသတိ ဂဝေသတီတိ မဟေသိ. အာနန္ဒဘဒ္ဒံ မဓုရေန သရေန တဒါ တသ္မိံ ပုစ္ဆိတကာလေ အာဟ ကထေသီတိ သမ္ဗန္ဓော. ဘော အာနန္ဒ, ယေ ပစ္စေကဗုဒ္ဓါ ပုဗ္ဗဗုဒ္ဓေသု ပုဗ္ဗေသု အတီတဗုဒ္ဓေသု ကတာဓိကာရာ ကတပုညသမ္ဘာရာ ဇိနသာသနေသု အလဒ္ဓမောက္ခာ အပ္ပတ္တနိဗ္ဗာနာ. တေ သဗ္ဗေ ပစ္စေကဗုဒ္ဓါ ဓီရာ ဣဓ ဣမသ္မိံ လောကေ သံဝေဂမုခေန ဧကပုဂ္ဂလံ ပဓာနံ ကတွာ ပစ္စေကဗုဒ္ဓါ ဇာတာတိ အတ္ထော. သုတိက္ခပညာ သုဋ္ဌု တိက္ခပညာ. ဝိနာပိ ဗုဒ္ဓေဟိ ဗုဒ္ဓါနံ ဩဝါဒါနုသာသနီဟိ ရဟိတာ အပိ. ပရိတ္တကေနပိ အပ္ပမတ္တကေနပိ အာရမ္မဏေန ပစ္စေကဗောဓိံ ပဋိဧက္ကံ ဗောဓိံ သမ္မာသမ္ဗုဒ္ဓါနန္တရံ ဗောဓိံ အနုပါပုဏန္တိ ပဋိဝိဇ္ဈန္တိ.

Then, showing the manner of answering, he began with the words, 'Then the All-Knowing Supreme One, the Great Seer, spoke.' He who knows everything, differentiated as past and so on, as if it were a myrobalan fruit on his palm, is 'All-Knowing' (`sabbaññū`); and because he is All-Knowing and supreme (`varo`), he is the 'All-Knowing Supreme One' (`sabbaññuvaro`). He who seeks (`esati`), who searches for (`gavesati`) the great (`mahantaṃ`) aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the great aggregate of the knowledge and vision of liberation, is a 'Great Seer' (`mahesi`). The connection is: at that time, when questioned, he spoke to the good Ānanda with a sweet voice. 'O Ānanda, those Paccekabuddhas who, in the presence of previous, past Buddhas, had made their aspiration and accumulated a store of merit, yet did not attain liberation or reach Nibbāna in the dispensations of the Conquerors—all those wise ones, here in this world, prompted by spiritual urgency, strive as individuals and are born as Paccekabuddhas.' This is the meaning. Sutikkhapaññā means 'with exceedingly sharp wisdom'. Even without the Buddhas—that is, devoid of the advice and instruction of the Buddhas—through even a slight, a minor object, they attain and penetrate Paccekabodhi—that is, individual enlightenment, the enlightenment that follows a Perfectly Self-Enlightened One.

၈၆. သဗ္ဗမှိ လောကမှိ သကလသ္မိံ လောကတ္တယေ မမံ ဌပေတွာ မံ ဝိဟာယ ပစေကဗုဒ္ဓေဟိ သမောဝ သဒိသော ဧဝ နတ္ထိ, တေသံ မဟာမုနီနံ ပစ္စေကဗုဒ္ဓါနံ ဣမံ ဝဏ္ဏံ ဣမံ ဂုဏံ ပဒေသမတ္တံ သင်္ခေပမတ္တံ အဟံ တုမှာကံ သာဓု သာဓုကံ ဝက္ခာမိ ကထေဿာမီတိ အတ္ထော.

86. In all the world, in the entirety of the triple world, setting me aside, or leaving me out of it, there is indeed no one equal to the Paccekabuddhas. I will well and truly declare to you something of this description, this virtue of those great sages, the Paccekabuddhas, even if only a small portion, only a summary—this is the meaning.

၈၇. အနာစရိယကာ ဟုတွာ သယမေဝ ဗုဒ္ဓါနံ အတ္တနာဝ ပဋိဝိဒ္ဓါနံ ဣသီနံ အန္တရေ မဟာဣသီနံ မဓူဝခုဒ္ဒံ ခုဒ္ဒကမဓုပဋလံ ဣဝ သာဓူနိ မဓုရာနိ ဝါကျာနိ ဥဒါနဝစနာနိ အနုတ္တရံ ဥတ္တရဝိရဟိတံ ဘေသဇံ ဩသဓံ နိဗ္ဗာနံ ပတ္ထယန္တာ ဣစ္ဆန္တာ သဗ္ဗေ တုမှေ သုပသန္နစိတ္တာ သုပ္ပသန္နမနာ သုဏာထ မနသိ ကရောထာတိ အတ္ထော.

87. Listen to the good and sweet words, the inspired utterances, which are like a small honeycomb, of those sages, those great sages who, without a teacher, became enlightened by themselves, having penetrated the truth on their own. All of you, desiring and seeking the supreme, unsurpassed medicine, Nibbāna, with very clear minds and very serene hearts, listen and attend carefully—this is the meaning.

၈၈-၈၉. ပစ္စေကဗုဒ္ဓါနံ သမာဂတာနန္တိ ရာသိဘူတာနံ ဥပ္ပန္နာနံ ပစ္စေကဗုဒ္ဓါနံ. အရိဋ္ဌော, ဥပရိဋ္ဌော, တဂရသိခိ, ယသဿီ, သုဒဿနော, ပိယဒဿီ, ဂန္ဓာရော, ပိဏ္ဍောလော, ဥပါသဘော, နိထော, တထော, သုတဝါ, ဘာဝိတတ္တော, သုမ္ဘော, သုဘော, မေထုလော, အဋ္ဌမော, သုမေဓော, အနီဃော, သုဒါဌော, ဟိင်္ဂု, ဟိင်္ဂေါ, ဒွေဇာလိနော, အဋ္ဌကော, ကောသလော, သုဗာဟု, ဥပနေမိသော, နေမိသော, သန္တစိတ္တော, သစ္စော, တထော, ဝိရဇော, ပဏ္ဍိတော, ကာလော, ဥပကာလော, ဝိဇိတော, ဇိတော, အင်္ဂေါ, ပင်္ဂေါ, ဂုတ္တိဇ္ဇိတော, ပဿီ, ဇဟီ, ဥပဓိံ, ဒုက္ခမူလံ, အပရာဇိတော, သရဘင်္ဂေါ, လောမဟံသော[Pg.144], ဥစ္စင်္ဂမာယော, အသိတော, အနာသဝေါ, မနောမယော, မာနစ္ဆိဒေါ, ဗန္ဓုမာ, တဒါဓိမုတ္တော, ဝိမလော, ကေတုမာ, ကောတုမ္ဗရင်္ဂေါ, မာတင်္ဂေါ, အရိယော, အစ္စုတော, အစ္စုတဂါမိ, ဗျာမကော, သုမင်္ဂလော, ဒိဗ္ဗိလော စာတိအာဒီနံ ပစ္စေကဗုဒ္ဓသတာနံ ယာနိ အပဒါနာနိ ပရမ္ပရံ ပစ္စေကံ ဗျာကရဏာနိ ယော စ အာဒီနဝေါ ယဉ္စ ဝိရာဂဝတ္ထုံ အနလ္လီယနကာရဏံ ယထာ စ ယေန ကာရဏေန ဗောဓိံ အနုပါပုဏိံသု စတုမဂ္ဂဉာဏံ ပစ္စက္ခံ ကရိံသု. သရာဂဝတ္ထုသူတိ သုဋ္ဌု အလ္လီယိတဗ္ဗဝတ္ထူသု ဝတ္ထုကာမကိလေသကာမေသု ဝိရာဂသညီ ဝိရတ္တသညဝန္တော ရတ္တမှိ လောကမှိ အလ္လီယနသဘာဝလောကေ ဝိရတစိတ္တာ အနလ္လီယနမနာ ဟိတွာ ပပဉ္စေတိ ရာဂေါ ပပဉ္စံ ဒေါသော ပပဉ္စံ သဗ္ဗကိလေသာ ပပဉ္စာတိ ပပဉ္စသင်္ခါတေ ကိလေသေ ဟိတွာ ဇိယ ဖန္ဒိတာနီတိ ဖန္ဒိတာနိ ဒွါသဋ္ဌိ ဒိဋ္ဌိဂတာနိ ဇိနိတွာ တထေဝ တေန ကာရဏေန ဧဝံ ဗောဓိံ အနုပါပုဏိံသု ပစ္စေကဗောဓိဉာဏံ ပစ္စက္ခံ ကရိံသူတိ အတ္ထော.

88-89. 'Paccekabuddhānaṃ samāgatānaṃ' means the Paccekabuddhas who have gathered, who have arisen in groups. Ariṭṭha, Upariṭṭha, Tagarasikhi, Yasassī, Sudassana, Piyadassī, Gandhāra, Piṇḍola, Upāsabha, Nitha, Tatha, Sutavā, Bhāvitatto, Sumbha, Subha, Methula, Aṭṭhama, Sumedha, Anīgha, Sudāṭha, Hiṅgu, Hiṅgo, Dvejālī, Aṭṭhaka, Kosala, Subāhu, Upanemisa, Nemisa, Santacitta, Sacca, Tatha, Viraja, Paṇḍita, Kāla, Upakāla, Vijita, Jita, Aṅga, Paṅga, Guttijjita, Passī, Jahī, Upadhiṃ, Dukkhamūlaṃ, Aparājita, Sarabhaṅga, Lomahaṃsa, Uccaṅgamāya, Asita, Anāsava, Manomaya, Mānacchida, Bandhumā, Tadādhimutta, Vimala, Ketumā, Kotumbaraṅga, Mātaṅga, Ariya, Accuta, Accutagāmī, Byāmaka, Sumaṅgala, Dibbila and so on—of these hundreds of Paccekabuddhas, there are their life stories, successive individual explanations, the dangers, the basis for their dispassion, the reason for non-clinging, and how and by what reason they attained enlightenment. They directly realized the knowledge of the four paths. 'Sarāgavatthusūti' means regarding objects that are very suitable for clinging, objects of sensual desire and defilements of sensual desire, one perceives dispassion, having the perception of detachment. In a world attached, in a world whose nature is to cling, their minds were detached, with minds not clinging, having abandoned proliferation. Lust is proliferation, hatred is proliferation, all defilements are proliferation—having abandoned the defilements known as proliferation, having conquered the sixty-two kinds of wavering views, in that way, by that reason, they attained enlightenment, directly realized the knowledge of Paccekabodhi—this is the meaning.

၉၀-၉၁. သဗ္ဗေသု ဘူတေသု နိဓာယ ဒဏ္ဍန္တိ တဇ္ဇနဖာလနဝဓဗန္ဓနံ နိဓာယ ဌပေတွာ တေသံ သဗ္ဗသတ္တာနံ အန္တရေ အညတရံ ကဉ္စိ ဧကမ္ပိ သတ္တံ အဝိဟေဌယံ အဝိဟေဌယန္တော အဒုက္ခာပေန္တော မေတ္တေန စိတ္တေန ‘‘သဗ္ဗေ သတ္တာ သုခိတာ ဟောန္တူ’’တိ မေတ္တာသဟဂတေန စေတသာ ဟိတာနုကမ္ပီ ဟိတေန အနုကမ္ပနသဘာဝေါ. အထ ဝါ သဗ္ဗေသု ဘူတေသု နိဓာယ ဒဏ္ဍန္တိ သဗ္ဗေသူတိ သဗ္ဗေန သဗ္ဗံ သဗ္ဗထာ သဗ္ဗံ အသေသံ နိဿေသံ ပရိယာဒိယနဝစနမေတံ. ဘူတေသူတိ ဘူတာ ဝုစ္စန္တိ တသာ စ ထာဝရာ စ. ယေသံ တသိဏာ တဏှာ အပ္ပဟီနာ, ယေသဉ္စ ဘယဘေရဝါ အပ္ပဟီနာ, တေ တသာ. ကိံ ကာရဏာ ဝုစ္စန္တိ တသာ? တသန္တိ ဥတ္တသန္တိ ပရိတသန္တိ ဘာယန္တိ သန္တာသံ အာပဇ္ဇန္တိ, တံ ကာရဏာ ဝုစ္စန္တိ တသာ. ယေသံ တသိဏာ တဏှာ ပဟီနာ, ယေသဉ္စ ဘယဘေရဝါ ပဟီနာ, တေ ထာဝရာ. ကိံ ကာရဏာ ဝုစ္စန္တိ ထာဝရာ? ထိရန္တိ န တသန္တိ န ဥတ္တသန္တိ န ပရိတသန္တိ န ဘာယန္တိ န သန္တာသံ အာပဇ္ဇန္တိ, တံ ကာရဏာ ဝုစ္စန္တိ ထာဝရာ.

90-91. 'Having laid down the rod towards all beings'—that is, having laid down and set aside threatening, striking, killing, and binding—not harming, not afflicting, not causing suffering to any being whatsoever among all beings, with a mind of loving-kindness, thinking, 'May all beings be happy,' with a heart imbued with loving-kindness, being sympathetic for their welfare, having a nature of compassion for their welfare. Or, 'having laid down the rod towards all beings'—'all' means entirely, completely, in every way, without remainder, without exception; this is a word implying totality. 'Beings' refers to the trembling and the steadfast. Those whose craving and thirst are not abandoned, and whose fears and terrors are not abandoned, are called trembling. Why are they called trembling? Because they tremble, are greatly afraid, are terrified, are fearful, and fall into panic—that is why they are called trembling. Those whose craving and thirst are abandoned, and whose fears and terrors are abandoned, are called steadfast. Why are they called steadfast? Because they are firm, do not tremble, are not greatly afraid, are not terrified, do not fear, and do not fall into panic—that is why they are called steadfast.

တယော ဒဏ္ဍာ – ကာယဒဏ္ဍော, ဝစီဒဏ္ဍော, မနောဒဏ္ဍောတိ. တိဝိဓံ ကာယဒုစ္စရိတံ ကာယဒဏ္ဍော, စတုဗ္ဗိဓံ ဝစီဒုစ္စရိတံ ဝစီဒဏ္ဍော, တိဝိဓံ မနောဒုစ္စရိတံ မနောဒဏ္ဍော. သဗ္ဗေသု သကလေသု ဘူတေသု သတ္တေသု တံ တိဝိဓံ ဒဏ္ဍံ နိဓာယ နိဒဟိတွာ ဩရောပယိတွာ သမောရောပယိတွာ နိက္ခိပိတွာ [Pg.145] ပဋိပ္ပဿမ္ဘေတွာ ဟိံသနတ္ထံ အဂဟေတွာတိ သဗ္ဗေသု ဘူတေသု နိဓာယ ဒဏ္ဍံ. အဝိဟေဌယံ အညတရမ္ပိ တေသန္တိ ဧကမေကမ္ပိ သတ္တံ ပါဏိနာ ဝါ လေဍ္ဍုနာ ဝါ ဒဏ္ဍေန ဝါ သတ္ထေန ဝါ အန္ဒုယာ ဝါ ရဇ္ဇုယာ ဝါ အဝိဟေဌယန္တော, သဗ္ဗေပိ သတ္တေ ပါဏိနာ ဝါ လေဍ္ဍုနာ ဝါ ဒဏ္ဍေန ဝါ သတ္ထေန ဝါ အန္ဒုယာ ဝါ ရဇ္ဇုယာ ဝါ အဝိဟေဌယံ အဝိဟေဌယန္တော အညတရမ္ပိ တေသံ. န ပုတ္တမိစ္ဆေယျ ကုတော သဟာယန္တိ နာတိ ပဋိက္ခေပေါ. ပုတ္တန္တိ စတ္တာရော ပုတ္တာ အတြဇော ပုတ္တော, ခေတ္တဇော, ဒိန္နကော, အန္တေဝါသိကော ပုတ္တော. သဟာယန္တိ သဟာယော ဝုစ္စတိ ယေန သဟ အာဂမနံ ဖာသု, ဂမနံ ဖာသု, ဌာနံ ဖာသု, နိသဇ္ဇာ ဖာသု, အာလပနံ ဖာသု, သလ္လပနံ ဖာသု, သမုလ္လပနံ ဖာသု. န ပုတ္တမိစ္ဆေယျ ကုတော သဟာယန္တိ ပုတ္တမ္ပိ န ဣစ္ဆေယျ န သာဒိယေယျ န ပတ္ထေယျ န ပိဟယေယျ နာဘိဇပ္ပေယျ, ကုတော မိတ္တံ ဝါ သန္ဒိဋ္ဌံ ဝါ သမ္ဘတ္တံ ဝါ သဟာယံ ဝါ ဣစ္ဆေယျ သာဒိယေယျ ပတ္ထေယျ ပိဟယေယျ အဘိဇပ္ပေယျာတိ န ပုတ္တမိစ္ဆေယျ ကုတော သဟာယံ. ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပောတိ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ပဗ္ဗဇ္ဇာသင်္ခါတေန ဧကော, အဒုတိယဋ္ဌေန ဧကော, တဏှာယ ပဟာနဋ္ဌေန ဧကော, ဧကန္တဝီတရာဂေါတိ ဧကော, ဧကန္တဝီတဒေါသောတိ ဧကော, ဧကန္တဝီတမောဟောတိ ဧကော, ဧကန္တနိက္ကိလေသောတိ ဧကော, ဧကာယနမဂ္ဂံ ဂတောတိ ဧကော, ဧကော အနုတ္တရံ ပစ္စေကသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဧကော.

There are three kinds of violence: bodily violence, verbal violence, and mental violence. Threefold bodily misconduct is bodily violence, fourfold verbal misconduct is verbal violence, and threefold mental misconduct is mental violence. Having laid aside, put down, relinquished, abandoned, and completely pacified that threefold violence towards all beings and creatures, not taking it up for the purpose of harm—this is 'having laid aside violence towards all beings.' 'Not harming even one of them' means not harming a single being with hand, clod, stick, knife, cord, or rope; not harming any being at all with hand, clod, stick, knife, cord, or rope. 'He would not wish for a son, how then a companion?'—'not' is a negation. 'Son' refers to four kinds of sons: a son born of oneself, a son born in one's domain, an adopted son, and a disciple. 'Companion' refers to one with whom coming is pleasant, going is pleasant, standing is pleasant, sitting is pleasant, speaking is pleasant, conversing is pleasant, and discussing is pleasant. 'He would not wish for a son, how then a companion?' means he would not wish for, delight in, long for, yearn for, or crave a son; how then would he wish for, delight in, long for, yearn for, or crave a friend, an acquaintance, an associate, or a companion? Thus, 'he would not wish for a son, how then a companion?' Regarding 'One should wander alone like a rhinoceros horn,' that Paccekasambuddha is 'one' in the sense of renunciation, 'one' in the sense of being without a second, 'one' in the sense of having abandoned craving, 'one' as being completely free from passion, 'one' as being completely free from aversion, 'one' as being completely free from delusion, 'one' as being completely free from defilements, 'one' as having gone on the one-way path, and 'one' as having fully awakened to the unsurpassed, solitary full enlightenment.

ကထံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ပဗ္ဗဇ္ဇာသင်္ခါတေန ဧကော? သော ဟိ ပစ္စေကသမ္ဗုဒ္ဓေါ သဗ္ဗံ ဃရာဝါသပလိဗောဓံ ဆိန္ဒိတွာ, ပုတ္တဒါရပလိဗောဓံ ဆိန္ဒိတွာ, ဉာတိပလိဗောဓံ, မိတ္တာမစ္စပလိဗောဓံ, သန္နိဓိပလိဗောဓံ ဆိန္ဒိတွာ ကေသမဿုံ ဩဟာရေတွာ ကာသာယာနိ ဝတ္ထာနိ အစ္ဆာဒေတွာ အဂါရသ္မာ နိက္ခမ္မ အနဂါရိယံ ပဗ္ဗဇိတွာ အကိဉ္စနဘာဝံ ဥပဂန္တွာ ဧကောဝ စရတိ ဝိဟရတိ ဣရိယတိ ဝတ္တတိ ပါလေတိ ယပေတိ ယာပေတီတိ ဧဝံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ပဗ္ဗဇ္ဇာသင်္ခါတေန ဧကော.

How is that Paccekasambuddha 'one' in the sense of renunciation? That Paccekasambuddha, having cut off every household encumbrance, having cut off the encumbrance of children and wife, the encumbrance of relatives, the encumbrance of friends and associates, and the encumbrance of possessions; having removed his hair and beard, having donned the saffron robes, having gone forth from the home life into homelessness, having attained a state of possessing nothing, wanders alone, dwells alone, maintains his posture alone, carries on alone, sustains himself alone, and lives alone. In this way, that Paccekasambuddha is 'one' in the sense of renunciation.

ကထံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ အဒုတိယဋ္ဌေန ဧကော? သော ဧဝံ ပဗ္ဗဇိတော သမာနော ဧကော အရညဝနပတ္ထာနိ ပန္တာနိ သေနာသနာနိ ပဋိသေဝတိ အပ္ပသဒ္ဒါနိ အပ္ပနိဂ္ဃောသာနိ ဝိဇနဝါတာနိ မနုဿရာဟဿေယျကာနိ ပဋိသလ္လာနသာရုပ္ပာနိ. သော ဧကော တိဋ္ဌတိ, ဧကော ဂစ္ဆတိ, ဧကော နိသီဒတိ, ဧကော သေယျံ ကပ္ပေတိ, ဧကော ဂါမံ ပိဏ္ဍာယ ပဝိသတိ, ဧကော ပဋိက္ကမတိ, ဧကော ရဟော [Pg.146] နိသီဒတိ, ဧကော စင်္ကမတိ, ဧကော စရတိ ဝိဟရတိ ဣရိယတိ ဝတ္တတိ ပါလေတိ ယပေတိ ယာပေတီတိ ဧဝံ သော အဒုတိယဋ္ဌေန ဧကော.

How is that Paccekasambuddha 'one' in the sense of being without a second? Having thus gone forth, he resorts to secluded lodging places in the forest and wilderness that are quiet, with little noise, free from the presence of people, concealed from humans, and suitable for solitary retreat. He stands alone, he walks alone, he sits alone, he makes his bed alone, he enters the village for alms alone, he returns alone, he sits in seclusion alone, he walks in meditation alone; he wanders, dwells, maintains his posture, carries on, sustains himself, and lives alone. In this way, he is 'one' in the sense of being without a second.

ကထံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ တဏှာယ ပဟာနဋ္ဌေန ဧကော? သော ဧကော အဒုတိယော အပ္ပမတ္တော အာတာပီ ပဟိတတ္တော ဝိဟရန္တော မဟာပဓာနံ ပဒဟန္တော မာရံ သသေနကံ နမုစိံ ကဏှံ ပမတ္တဗန္ဓုံ ဝိဓမေတွာ စ တဏှာဇာလိနိံ ဝိသရိတံ ဝိသတ္တိကံ ပဇဟိ ဝိနောဒေသိ ဗျန္တိံ အကာသိ အနဘာဝံ ဂမေသိ.

How is that Paccekasambuddha 'one' in the sense of having abandoned craving? He, being one, without a second, diligent, ardent, and resolute, while dwelling and exerting great effort, having vanquished Māra with his army—Namuci, the Dark One, the kinsman of the heedless—also abandoned, removed, brought to an end, and caused to disappear the net of craving, which is widespread and ensnaring.

‘‘တဏှာဒုတိယော ပုရိသော, ဒီဃမဒ္ဓါန သံသရံ;

ဣတ္ထဘာဝညထာဘာဝံ, သံသာရံ နာတိဝတ္တတိ.

A person with craving as a companion wanders long through saṃsāra; from this state to another state, he does not transcend saṃsāra.

‘‘ဧတမာဒီနဝံ ဉတွာ, တဏှံ ဒုက္ခဿ သမ္ဘဝံ;

ဝီတတဏှော အနာဒါနော, သတော ဘိက္ခု ပရိဗ္ဗဇေ’’တိ. (ဣတိဝု. ၁၅, ၁၀၅;

မဟာနိ. ၁၉၁) –

Knowing this danger—that craving is the origin of suffering—a mindful bhikkhu, free from craving and without grasping, should wander forth.

ဧဝံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ တဏှာယ ပဟာနဋ္ဌေန ဧကော.

In this way, that Paccekasambuddha is 'one' in the sense of having abandoned craving.

ကထံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ဧကန္တဝီတရာဂေါတိ ဧကော? ရာဂဿ ပဟီနတ္တာ ဧကန္တဝီတရာဂေါတိ ဧကော, ဒေါသဿ ပဟီနတ္တာ ဧကန္တဝီတဒေါသောတိ ဧကော, မောဟဿ ပဟီနတ္တာ ဧကန္တဝီတမောဟောတိ ဧကော, ကိလေသာနံ ပဟီနတ္တာ ဧကန္တနိက္ကိလေသောတိ ဧကော, ဧဝံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ဧကန္တဝီတရာဂေါတိ ဧကော.

How is that Paccekasambuddha 'one' as being completely free from passion? He is 'one' as being completely free from passion because passion has been abandoned; he is 'one' as being completely free from aversion because aversion has been abandoned; he is 'one' as being completely free from delusion because delusion has been abandoned; he is 'one' as being completely free from defilements because the defilements have been abandoned. In this way, that Paccekasambuddha is 'one' as being completely free from passion.

ကထံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ဧကာယနမဂ္ဂံ ဂတောတိ ဧကော? ဧကာယနမဂ္ဂေါ ဝုစ္စတိ စတ္တာရော သတိပဋ္ဌာနာ, စတ္တာရော သမ္မပ္ပဓာနာ, စတ္တာရော ဣဒ္ဓိပါဒါ, ပဉ္စိန္ဒြိယာနိ, ပဉ္စ ဗလာနိ, သတ္တ ဗောဇ္ဈင်္ဂါ, အရိယော အဋ္ဌင်္ဂိကော မဂ္ဂေါ.

How is that Paccekasambuddha 'one' as having gone on the one-way path? The one-way path is said to be the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five spiritual faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

‘‘ဧကာယနံ ဇာတိခယန္တဒဿီ, မဂ္ဂံ ပဇာနာတိ ဟိတာနုကမ္ပီ;

ဧတေန မဂ္ဂေန တရိံသု ပုဗ္ဗေ, တရိဿန္တိ ယေ စ တရန္တိ ဩဃ’’န္တိ. (သံ. နိ. ၅.၃၈၄;

မဟာနိ. ၁၉၁) –

The one who sees the end of birth, compassionate for the welfare of others, understands the one-way path. By this path, they crossed over in the past, and by it, they who are crossing and will cross, cross the flood.

ဧဝံ သော ဧကာယနမဂ္ဂံ ဂတောတိ ဧကော.

In this way, he is 'one' as having gone on the one-way path.

ကထံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ဧကော အနုတ္တရံ ပစ္စေကသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဧကော? ဗောဓိ ဝုစ္စတိ စတူသု မဂ္ဂေသု ဉာဏံ (မဟာနိ. ၁၉၁; စူဠနိ. ခဂ္ဂဝိသာဏသုတ္တနိဒ္ဒေသ ၁၂၁). ပညာ ပညိန္ဒြိယံ ပညာဗလံ [Pg.147] ဓမ္မဝိစယသမ္ဗောဇ္ဈင်္ဂေါ ဝီမံသာ ဝိပဿနာ သမ္မာဒိဋ္ဌိ. သော ပစ္စေကသမ္ဗုဒ္ဓေါ တေန ပစ္စေကဗောဓိဉာဏေန ‘‘သဗ္ဗေ သင်္ခါရာ အနိစ္စာ’’တိ ဗုဇ္ဈိ, ‘‘သဗ္ဗေ သင်္ခါရာ ဒုက္ခာ’’တိ ဗုဇ္ဈိ, ‘‘သဗ္ဗေ ဓမ္မာ အနတ္တာ’’တိ ဗုဇ္ဈိ. ‘‘အဝိဇ္ဇာပစ္စယာ သင်္ခါရာ’’တိ ဗုဇ္ဈိ, ‘‘သင်္ခါရပစ္စယာ ဝိညာဏ’’န္တိ ဗုဇ္ဈိ, ‘‘ဝိညာဏပစ္စယာ နာမရူပ’’န္တိ ဗုဇ္ဈိ, ‘‘နာမရူပပစ္စယာ သဠာယတန’’န္တိ ဗုဇ္ဈိ, ‘‘သဠာယတနပစ္စယာ ဖဿော’’တိ ဗုဇ္ဈိ, ‘‘ဖဿပစ္စယာ ဝေဒနာ’’တိ ဗုဇ္ဈိ, ‘‘ဝေဒနာပစ္စယာ တဏှာ’’တိ ဗုဇ္ဈိ, ‘‘တဏှာပစ္စယာ ဥပါဒါန’’န္တိ ဗုဇ္ဈိ, ‘‘ဥပါဒါနပစ္စယာ ဘဝေါ’’တိ ဗုဇ္ဈိ, ‘‘ဘဝပစ္စယာ ဇာတီ’’တိ ဗုဇ္ဈိ, ‘‘ဇာတိပစ္စယာ ဇရာမရဏ’’န္တိ ဗုဇ္ဈိ. ‘‘အဝိဇ္ဇာနိရောဓာ သင်္ခါရနိရောဓော’’တိ ဗုဇ္ဈိ, ‘‘သင်္ခါရနိရောဓာ ဝိညာဏနိရောဓော’’တိ ဗုဇ္ဈိ…ပေ… ‘‘ဘဝနိရောဓာ ဇာတိနိရောဓော’’တိ ဗုဇ္ဈိ, ‘‘ဇာတိနိရောဓာ ဇရာမရဏနိရောဓော’’တိ ဗုဇ္ဈိ. ‘‘ဣဒံ ဒုက္ခ’’န္တိ ဗုဇ္ဈိ, ‘‘အယံ ဒုက္ခသမုဒယော’’တိ ဗုဇ္ဈိ, ‘‘အယံ ဒုက္ခနိရောဓော’’တိ ဗုဇ္ဈိ, ‘‘အယံ ဒုက္ခနိရောဓဂါမိနိပဋိပဒါ’’တိ ဗုဇ္ဈိ. ‘‘ဣမေ အာသဝါ’’တိ ဗုဇ္ဈိ, ‘‘အယံ အာသဝသမုဒယော’’တိ ဗုဇ္ဈိ…ပေ… ‘‘ပဋိပဒါ’’တိ ဗုဇ္ဈိ, ‘‘ဣမေ ဓမ္မာ အဘိညေယျာ’’တိ ဗုဇ္ဈိ, ‘‘ဣမေ ဓမ္မာ ပဟာတဗ္ဗာ’’တိ ဗုဇ္ဈိ, ‘‘ဣမေ ဓမ္မာ သစ္ဆိကာတဗ္ဗာ’’တိ ဗုဇ္ဈိ, ‘‘ဣမေ ဓမ္မာ ဘာဝေတဗ္ဗာ’’တိ ဗုဇ္ဈိ. ဆန္နံ ဖဿာယတနာနံ သမုဒယဉ္စ အတ္ထင်္ဂမဉ္စ အဿာဒဉ္စ အာဒီနဝဉ္စ နိဿရဏဉ္စ ဗုဇ္ဈိ, ပဉ္စန္နံ ဥပါဒါနက္ခန္ဓာနံ သမုဒယဉ္စ…ပေ… နိဿရဏဉ္စ ဗုဇ္ဈိ, စတုန္နံ မဟာဘူတာနံ သမုဒယဉ္စ အတ္ထင်္ဂမဉ္စ အဿာဒဉ္စ အာဒီနဝဉ္စ နိဿရဏဉ္စ ဗုဇ္ဈိ, ‘‘ယံ ကိဉ္စိ သမုဒယဓမ္မံ, သဗ္ဗံ တံ နိရောဓဓမ္မ’’န္တိ ဗုဇ္ဈိ.

How is that Paccekabuddha 'one' in the sense of having awakened to the unsurpassed solitary enlightenment? Thus, he is 'one.' Enlightenment is called knowledge in the four paths. It is wisdom, the faculty of wisdom, the power of wisdom, the enlightenment factor of investigation of phenomena, examination, insight, and right view. That Paccekabuddha, through that knowledge of solitary enlightenment, understood: "All conditioned things are impermanent"; he understood: "All conditioned things are suffering"; he understood: "All phenomena are not-self." He understood: "With ignorance as a condition, formations arise." He understood: "With formations as a condition, consciousness arises." He understood: "With consciousness as a condition, name-and-form arises." He understood: "With name-and-form as a condition, the six sense bases arise." He understood: "With the six sense bases as a condition, contact arises." He understood: "With contact as a condition, feeling arises." He understood: "With feeling as a condition, craving arises." He understood: "With craving as a condition, clinging arises." He understood: "With clinging as a condition, becoming arises." He understood: "With becoming as a condition, birth arises." He understood: "With birth as a condition, aging-and-death arise." He understood: "With the cessation of ignorance comes the cessation of formations." He understood: "With the cessation of formations comes the cessation of consciousness..." and so on until... He understood: "With the cessation of becoming comes the cessation of birth." He understood: "With the cessation of birth comes the cessation of aging-and-death." He understood: "This is suffering." He understood: "This is the origin of suffering." He understood: "This is the cessation of suffering." He understood: "This is the path leading to the cessation of suffering." He understood: "These are the taints." He understood: "This is the origin of the taints..." and so on until... "the path." He understood: "These phenomena are to be fully known." He understood: "These phenomena are to be abandoned." He understood: "These phenomena are to be realized." He understood: "These phenomena are to be developed." He understood the arising, passing away, gratification, danger, and escape in the case of the six sense bases for contact; he understood the arising... and so on until... and escape in the case of the five aggregates subject to clinging; he understood the arising, passing away, gratification, danger, and escape in the case of the four great elements; he understood: "Whatever is subject to arising is all subject to cessation."

အထ ဝါ ယံ ဗုဇ္ဈိတဗ္ဗံ အနုဗုဇ္ဈိတဗ္ဗံ ပဋိဗုဇ္ဈိတဗ္ဗံ သမ္ဗုဇ္ဈိတဗ္ဗံ အဓိဂန္တဗ္ဗံ ဖဿိတဗ္ဗံ သစ္ဆိကာတဗ္ဗံ, သဗ္ဗံ တံ တေန ပစ္စေကဗောဓိဉာဏေန ဗုဇ္ဈိ အနုဗုဇ္ဈိ ပဋိဗုဇ္ဈိ သမ္ဗုဇ္ဈိ အဓိဂဉ္ဆိ ဖဿေသိ သစ္ဆာကာသီတိ, ဧဝံ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ဧကော အနုတ္တရံ ပစ္စေကသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဧကော.

Or, whatever is to be understood, to be repeatedly understood, to be penetratively understood, to be fully understood, to be attained, to be experienced, and to be realized—all that he understood, repeatedly understood, penetratively understood, fully understood, attained, experienced, and realized through that knowledge of solitary enlightenment. Thus, that Paccekabuddha is 'one' in the sense of having awakened to the unsurpassed solitary enlightenment; thus, he is 'one.'

စရေတိ အဋ္ဌ စရိယာယော (စူဠနိ. ခဂ္ဂဝိသာဏသုတ္တနိဒ္ဒေသ ၁၂၁) – ဣရိယာပထစရိယာ, အာယတနစရိယာ, သတိစရိယာ, သမာဓိစရိယာ, ဉာဏစရိယာ, မဂ္ဂစရိယာ, ပတ္တိစရိယာ, လောကတ္ထစရိယာ. ဣရိယာပထစရိယာတိ စတူသု ဣရိယာပထေသု, အာယတနစရိယာတိ ဆသု အဇ္ဈတ္တိကဗာဟိရေသု အာယတနေသု, သတိစရိယာတိ စတူသု သတိပဋ္ဌာနေသု, သမာဓိစရိယာတိ စတူသု ဈာနေသု, ဉာဏစရိယာတိ စတူသု အရိယသစ္စေသု, မဂ္ဂစရိယာတိ စတူသု အရိယမဂ္ဂေသု, ပတ္တိစရိယာတိ စတူသု [Pg.148] သာမညဖလေသု, လောကတ္ထစရိယာတိ တထာဂတေသု အရဟန္တေသု သမ္မာသမ္ဗုဒ္ဓေသု, ပဒေသတော ပစ္စေကသမ္ဗုဒ္ဓေသု, ပဒေသတော သာဝကေသု.

To 'fare' refers to eight kinds of conduct: conduct of deportment, conduct of the sense bases, conduct of mindfulness, conduct of concentration, conduct of knowledge, conduct of the path, conduct of attainment, and conduct for the welfare of the world. Herein, 'conduct of deportment' refers to the four postures. 'Conduct of the sense bases' refers to the six internal and external sense bases. 'Conduct of mindfulness' refers to the four foundations of mindfulness. 'Conduct of concentration' refers to the four jhānas. 'Conduct of knowledge' refers to the four noble truths. 'Conduct of the path' refers to the four noble paths. 'Conduct of attainment' refers to the four fruits of recluseship. 'Conduct for the welfare of the world' is found in the Tathāgatas, Arahants, and Perfectly Enlightened Ones; in part in the Paccekabuddhas; and in part in the disciples.

ဣရိယာပထစရိယာ စ ပဏိဓိသမ္ပန္နာနံ, အာယတနစရိယာ စ ဣန္ဒြိယေသု ဂုတ္တဒွါရာနံ, သတိစရိယာ စ အပ္ပမာဒဝိဟာရီနံ, သမာဓိစရိယာ စ အဓိစိတ္တမနုယုတ္တာနံ, ဉာဏစရိယာ စ ဗုဒ္ဓိသမ္ပန္နာနံ, မဂ္ဂစရိယာ စ သမ္မာပဋိပန္နာနံ, ပတ္တိစရိယာ စ အဓိဂတဖလာနံ, လောကတ္ထစရိယာ စ တထာဂတာနံ အရဟန္တာနံ သမ္မာသမ္ဗုဒ္ဓါနံ, ပဒေသတော ပစ္စေကသမ္ဗုဒ္ဓါနံ, ပဒေသတော သာဝကာနံ. ဣမာ အဋ္ဌ စရိယာယော.

The conduct of deportment is for those accomplished in aspiration. The conduct of the sense bases is for those with guarded sense-doors. The conduct of mindfulness is for those who dwell diligently. The conduct of concentration is for those devoted to the higher mind. The conduct of knowledge is for those endowed with wisdom. The conduct of the path is for those practicing rightly. The conduct of attainment is for those who have attained the fruits. The conduct for the welfare of the world is for the Tathāgatas, Arahants, and Perfectly Enlightened Ones; in part for the Paccekabuddhas; and in part for the disciples. These are the eight kinds of conduct.

အပရာပိ အဋ္ဌ စရိယာယော – အဓိမုစ္စန္တော သဒ္ဓါယ စရတိ, ပဂ္ဂဏှန္တော ဝီရိယေန စရတိ, ဥပဋ္ဌပေန္တော သတိယာ စရတိ, အဝိက္ခေပံ ကရောန္တော သမာဓိနာ စရတိ, ပဇာနန္တော ပညာယ စရတိ, ဝိဇာနန္တော ဝိညာဏစရိယာယ စရတိ, ဧဝံ ပဋိပန္နဿ ကုသလာ ဓမ္မာ အာယတနန္တိ အာယတနစရိယာယ စရတိ. ဧဝံ ပဋိပန္နော ဝိသေသမဓိဂစ္ဆတီတိ ဝိသေသစရိယာယ စရတိ. ဣမာ အဋ္ဌ စရိယာယော.

There are another eight kinds of conduct. One fares with faith, being resolved. One fares with energy, exerting oneself. One fares with mindfulness, being well-established. One fares with concentration, bringing about non-distraction. One fares with wisdom, understanding. One fares with the conduct of consciousness, discerning. For one who has so practiced, wholesome states become a basis; thus, one fares with the conduct of the basis. One who has so practiced attains distinction; thus, one fares with the conduct of distinction. These are the eight kinds of conduct.

အပရာပိ အဋ္ဌ စရိယာယော – ဒဿနစရိယာ စ သမ္မာဒိဋ္ဌိယာ, အဘိနိရောပနစရိယာ စ သမ္မာသင်္ကပ္ပဿ, ပရိဂ္ဂဟစရိယာ စ သမ္မာဝါစာယ, သမုဋ္ဌာနစရိယာ စ သမ္မာကမ္မန္တဿ, ဝေါဒါနစရိယာ စ သမ္မာအာဇီဝဿ, ပဂ္ဂဟစရိယာ စ သမ္မာဝါယာမဿ, ဥပဋ္ဌာနစရိယာ စ သမ္မာသတိယာ, အဝိက္ခေပစရိယာ စ သမ္မာသမာဓိဿ. ဣမာ အဋ္ဌ စရိယာယော.

There are yet another eight kinds of conduct: the conduct of vision in right view, the conduct of application in right intention, the conduct of comprehension in right speech, the conduct of origination in right action, the conduct of purification in right livelihood, the conduct of exertion in right effort, the conduct of establishment in right mindfulness, and the conduct of non-distraction in right concentration. These are the eight kinds of conduct.

ခဂ္ဂဝိသာဏကပ္ပောတိ ယထာ ခဂ္ဂဿ နာမ ဝိသာဏံ ဧကမေဝ ဟောတိ, အဒုတိယံ, ဧဝမေဝ သော ပစ္စေကသမ္ဗုဒ္ဓေါ တက္ကပ္ပော တဿဒိသော တပ္ပဋိဘာဂေါ. ယထာ အတိလောဏံ ဝုစ္စတိ လောဏကပ္ပော, အတိတိတ္တကံ ဝုစ္စတိ တိတ္တကပ္ပော, အတိမဓုရံ ဝုစ္စတိ မဓုရကပ္ပော, အတိဥဏှံ ဝုစ္စတိ အဂ္ဂိကပ္ပော, အတိသီတံ ဝုစ္စတိ ဟိမကပ္ပော, မဟာဥဒကက္ခန္ဓော ဝုစ္စတိ သမုဒ္ဒကပ္ပော, မဟာဘိညာဗလပ္ပတ္တော သာဝကော ဝုစ္စတိ သတ္ထုကပ္ပောတိ. ဧဝမေဝ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ခဂ္ဂဝိသာဏကပ္ပော, ခဂ္ဂဝိသာဏသဒိသော ခဂ္ဂဝိသာဏပဋိဘာဂေါ ဧကော အဒုတိယော မုတ္တဗန္ဓနော သမ္မာ လောကေ စရတိ ဝိဟရတိ ဣရိယတိ ဝတ္တတိ ပါလေတိ ယပေတိ ယာပေတီတိ ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော. တေနာဟု ပစ္စေကသမ္ဗုဒ္ဓါ –

The Rhinoceros Horn-like: Just as the rhinoceros’s horn is single, without a second, so too is the Paccekasambuddha—he is like that, similar to it, comparable to it. Just as something overly salty is called salt-like, something overly bitter is called bitter-like, something overly sweet is called sweet-like, something overly hot is called fire-like, something overly cold is called ice-like, a great mass of water is called ocean-like, and a disciple who has attained great supernormal knowledge and power is called teacher-like—so too is the Paccekasambuddha called rhinoceros horn-like, like a rhinoceros horn, comparable to a rhinoceros horn, solitary, without a second, freed from bonds, rightly conducting himself, dwelling, moving, acting, maintaining, and sustaining himself in the world. Thus he wanders alone like a rhinoceros horn. Therefore, the Paccekasambuddhas said:

‘‘သဗ္ဗေသု [Pg.149] ဘူတေသု နိဓာယ ဒဏ္ဍံ, အဝိဟေဌယံ အညတရမ္ပိ တေသံ;

န ပုတ္တမိစ္ဆေယျ ကုတော သဟာယံ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having laid aside the rod with regard to all beings, not harming even a single one of them, one should not desire a son, much less a companion. Let him wander alone like a rhinoceros horn.

‘‘သံသဂ္ဂဇာတဿ ဘဝန္တိ သ္နေဟာ, သ္နေဟနွယံ ဒုက္ခမိဒံ ပဟောတိ;

အာဒီနဝံ သ္နေဟဇံ ပေက္ခမာနော;

ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Affection arises in one who associates with others; from affection, this suffering arises. Seeing the drawback born of affection, let him wander alone like a rhinoceros horn.

‘‘မိတ္တေ သုဟဇ္ဇေ အနုကမ္ပမာနော, ဟာပေတိ အတ္ထံ ပဋိဗဒ္ဓစိတ္တော;

ဧတံ ဘယံ သန္ထဝေ ပေက္ခမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Sympathizing with friends and companions, one with an attached mind loses one’s goal. Seeing this danger in intimacy, let him wander alone like a rhinoceros horn.

‘‘ဝံသော ဝိသာလောဝ ယထာ ဝိသတ္တော, ပုတ္တေသု ဒါရေသု စ ယာ အပေက္ခာ;

ဝံသေ ကဠီရောဝ အသဇ္ဇမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

As a spreading bamboo is entangled, so is the attachment to children and spouse. Like a bamboo shoot, unentangled, let him wander alone like a rhinoceros horn.

‘‘မိဂေါ အရညမှိ ယထာ အဗဒ္ဓေါ, ယေနိစ္ဆကံ ဂစ္ဆတိ ဂေါစရာယ;

ဝိညူ နရော သေရိတံ ပေက္ခမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

As a deer in the forest, unbound, goes wherever it wishes for pasture, so a wise man, seeing his independence, should wander alone like a rhinoceros horn.

‘‘အာမန္တနာ ဟောတိ သဟာယမဇ္ဈေ, ဝါသေ စ ဌာနေ ဂမနေ စာရိကာယ;

အနဘိဇ္ဈိတံ သေရိတံ ပေက္ခမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

There is consultation among companions, in dwelling, standing, going, and wandering. Seeing the uncoveted freedom, let him wander alone like a rhinoceros horn.

‘‘ခိဍ္ဍာ ရတီ ဟောတိ သဟာယမဇ္ဈေ, ပုတ္တေသု ပေမံ ဝိပုလဉ္စ ဟောတိ;

ပိယဝိပ္ပယောဂံ ဝိဇိဂုစ္ဆမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

There is sport and delight among companions, and abundant affection for children. Disgusted with separation from loved ones, let him wander alone like a rhinoceros horn.

‘‘စာတုဒ္ဒိသော [Pg.150] အပ္ပဋိဃော စ ဟောတိ, သန္တုဿမာနော ဣတရီတရေန;

ပရိဿယာနံ သဟိတာ အဆမ္ဘီ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

He is without opposition in the four directions, content with whatever comes his way, enduring hardships, unfrightened. Let him wander alone like a rhinoceros horn.

‘‘ဒုဿင်္ဂဟာ ပဗ္ဗဇိတာပိ ဧကေ, အထော ဂဟဋ္ဌာ ဃရမာဝသန္တာ;

အပ္ပောဿုက္ကော ပရပုတ္တေသု ဟုတွာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Some renunciants are hard to associate with, and also householders living at home. Being unconcerned with others’ children, let him wander alone like a rhinoceros horn.

‘‘ဩရောပယိတွာ ဂိဟိဗျဉ္ဇနာနိ, သဉ္ဆိန္နပတ္တော ယထာ ကောဝိဠာရော;

ဆေတွာန ဝီရော ဂိဟိဗန္ဓနာနိ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having cast off the emblems of a householder, like a koviḷāra tree with its leaves shed, the hero, having cut the bonds of a householder, should wander alone like a rhinoceros horn.

‘‘သစေ လဘေထ နိပကံ သဟာယံ, သဒ္ဓိံ စရံ သာဓုဝိဟာရိဓီရံ;

အဘိဘုယျ သဗ္ဗာနိ ပရိဿယာနိ, စရေယျ တေနတ္တမနော သတီမာ.

If one should find a sagacious companion, one who lives virtuously and is steadfast, one should wander with him, joyful and mindful, overcoming all dangers.

‘‘နော စေ လဘေထ နိပကံ သဟာယံ, သဒ္ဓိံ စရံ သာဓုဝိဟာရိဓီရံ;

ရာဇာဝ ရဋ္ဌံ ဝိဇိတံ ပဟာယ, ဧကော စရေ မာတင်္ဂရညေဝ နာဂေါ.

If one should not find a sagacious companion, one who lives virtuously and is steadfast, then like a king abandoning a conquered kingdom, one should wander alone like a Mātanga elephant in the forest.

‘‘အဒ္ဓါ ပသံသာမ သဟာယသမ္ပဒံ, သေဋ္ဌာ သမာ သေဝိတဗ္ဗာ သဟာယာ;

ဧတေ အလဒ္ဓါ အနဝဇ္ဇဘောဇီ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Indeed, we praise the excellence of companionship; companions who are better or equal are to be cultivated. Not obtaining these, partaking of blameless food, one should wander alone like a rhinoceros horn.

‘‘ဒိသွာ သုဝဏ္ဏဿ ပဘဿရာနိ, ကမ္မာရပုတ္တေန သုနိဋ္ဌိတာနိ;

သံဃဋ္ဋမာနာနိ ဒုဝေ ဘုဇသ္မိံ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having seen the shining golden bracelets, well-fashioned by a smith’s son, clashing together, two on one arm, let him wander alone like a rhinoceros horn.

‘‘ဧဝံ [Pg.151] ဒုတီယေန သဟာ မမဿ, ဝါစာဘိလာပေါ အဘိသဇ္ဇနာ ဝါ;

ဧတံ ဘယံ အာယတိံ ပေက္ခမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Thus, with a second person, there would be conversation or vexation for me. Seeing this danger in the future, let him wander alone like a rhinoceros horn.

‘‘ကာမာ ဟိ စိတြာ မဓုရာ မနောရမာ, ဝိရူပရူပေန မထေန္တိ စိတ္တံ;

အာဒီနဝံ ကာမဂုဏေသု ဒိသွာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

For sensual pleasures are diverse, sweet, and delightful; they churn the mind with their varied forms. Having seen the danger in the strands of sensual pleasure, let him wander alone like a rhinoceros horn.

‘‘ဤတီ စ ဂဏ္ဍော စ ဥပဒ္ဒဝေါ စ, ရောဂေါ စ သလ္လဉ္စ ဘယဉ္စ မေတံ;

ဧတံ ဘယံ ကာမဂုဏေသု ဒိသွာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

For this is a calamity, a boil, a misfortune, a sickness, a dart, and a fear. Seeing this fear in the strands of sensual pleasure, let him wander alone like a rhinoceros horn.

‘‘သီတဉ္စ ဥဏှဉ္စ ခုဒံ ပိပါသံ, ဝါတာတပေ ဍံသသရီသပေ စ;

သဗ္ဗာနိပေတာနိ အဘိဗ္ဘဝိတွာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Cold and heat, hunger and thirst, wind and sun, gadflies and serpents—having overcome all these, let him wander alone like a rhinoceros horn.

‘‘နာဂေါဝ ယူထာနိ ဝိဝဇ္ဇယိတွာ, သဉ္ဇာတခန္ဓော ပဒုမီ ဥဠာရော;

ယထာဘိရန္တံ ဝိဟရံ အရညေ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Like a majestic, lotus-like elephant with a well-developed body, having forsaken the herd, dwelling in the forest as it pleases, let him wander alone like a rhinoceros horn.

‘‘အဋ္ဌာနတံ သင်္ဂဏိကာရတဿ, ယံ ဖဿယေ သာမယိကံ ဝိမုတ္တိံ;

အာဒိစ္စဗန္ဓုဿ ဝစော နိသမ္မ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

It is impossible for one who delights in company to experience even temporary liberation. Having heeded the word of the Kinsman of the Sun, let him wander alone like a rhinoceros horn.

‘‘ဒိဋ္ဌီဝိသူကာနိ ဥပါတိဝတ္တော, ပတ္တော နိယာမံ ပဋိလဒ္ဓမဂ္ဂေါ;

ဥပ္ပန္နဉာဏောမှိ အနညနေယျော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having transcended the contortions of views, having attained the fixed course, having gained the path, I am one in whom knowledge has arisen, not to be led by another. Let him wander alone like a rhinoceros horn.

‘‘နိလ္လောလုပေါ [Pg.152] နိက္ကုဟော နိပ္ပိပါသော, နိမ္မက္ခ နိဒ္ဓန္တကသာဝမောဟော;

နိရာသယော သဗ္ဗလောကေ ဘဝိတွာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Without greed, without deceit, without thirst, without hypocrisy, with the stains of delusion dispelled, having become without longing in the whole world, let him wander alone like a rhinoceros horn.

‘‘ပါပံ သဟာယံ ပရိဝဇ္ဇယေထ, အနတ္ထဒဿိံ ဝိသမေ နိဝိဋ္ဌံ;

သယံ န သေဝေ ပသုတံ ပမတ္တံ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

One should shun an evil companion, one who sees what is unbeneficial, who is settled in what is wrong. One should not oneself associate with one who is indulgent and heedless. Let him wander alone like a rhinoceros horn.

‘‘ဗဟုဿုတံ ဓမ္မဓရံ ဘဇေထ, မိတ္တံ ဥဠာရံ ပဋိဘာနဝန္တံ;

အညာယ အတ္ထာနိ ဝိနေယျ ကင်္ခံ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

One should associate with a friend who is learned, a bearer of the Dhamma, noble and eloquent. Having understood the meanings and dispelled doubt, let him wander alone like a rhinoceros horn.

‘‘ခိဍ္ဍံ ရတိံ ကာမသုခဉ္စ လောကေ, အနလင်္ကရိတွာ အနပေက္ခမာနော;

ဝိဘူသဋ္ဌာနာ ဝိရတော သစ္စဝါဒီ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Not delighting in sport, amusement, and sensual pleasure in the world, being unadorned and unconcerned, abstaining from occasions for adornment, speaking the truth, let him wander alone like a rhinoceros horn.

‘‘ပုတ္တဉ္စ ဒါရံ ပိတရဉ္စ မာတရံ, ဓနာနိ ဓညာနိ စ ဗန္ဓဝါနိ;

ဟိတွာန ကာမာနိ ယထောဓိကာနိ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Leaving behind child and spouse, father and mother, wealth and grain, and relatives, abandoning sensual pleasures to their full extent, let him wander alone like a rhinoceros horn.

‘‘သင်္ဂေါ ဧသော ပရိတ္တမေတ္ထ သောချံ, အပ္ပဿာဒေါ ဒုက္ခမေဝေတ္ထ ဘိယျော;

ဂဠော ဧသော ဣတိ ဉတွာ မတိမာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

This is an attachment; little happiness is here, of little taste, and suffering is all the more. Knowing this is a boil, the wise one should wander alone like a rhinoceros horn.

‘‘သန္ဒာလယိတွာန သံယောဇနာနိ, ဇာလံဝ ဘေတွာ သလိလမ္ဗုစာရီ,အဂ္ဂီဝ ဒဍ္ဎံ အနိဝတ္တမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having shattered the fetters, like a fish breaking through a net, like a fire not returning to what is burnt, let him wander alone like a rhinoceros horn.

‘‘ဩက္ခိတ္တစက္ခူ [Pg.153] န စ ပါဒလောလော, ဂုတ္တိန္ဒြိယော ရက္ခိတမာနသာနော;

အနဝဿုတော အပရိဍယှမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

With downcast eyes and not restless of foot, with faculties guarded and mind protected, unassailed by defilements and unconsumed by passion, one should wander alone like a rhinoceros horn.

‘‘ဩဟာရယိတွာ ဂိဟိဗျဉ္ဇနာနိ, သဉ္ဆန္နပတ္တော ယထာ ပါရိဆတ္တော;

ကာသာယဝတ္ထော အဘိနိက္ခမိတွာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having cast off the marks of a householder, like a coral tree that has shed its leaves, clad in the saffron robe, having gone forth, one should wander alone like a rhinoceros horn.

‘‘ရသေသု ဂေဓံ အကရံ အလောလော, အနညပေါသီ သပဒါနစာရီ;

ကုလေ ကုလေ အပ္ပဋိဗဒ္ဓစိတ္တော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Not greedy for tastes, not covetous, not supporting another, going on alms-round from house to house in order, with mind unattached to any family, one should wander alone like a rhinoceros horn.

‘‘ပဟာယ ပဉ္စာဝရဏာနိ စေတသော, ဥပက္ကိလေသေ ဗျပနုဇ္ဇ သဗ္ဗေ;

အနိဿိတော ဆေဇ္ဇ သိနေဟဒေါသံ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having abandoned the five hindrances of the mind, having dispelled all the underlying defilements, unattached, one should sever the blemish of affection and wander alone like a rhinoceros horn.

‘‘ဝိပိဋ္ဌိကတွာန သုခဉ္စ ဒုက္ခံ, ပုဗ္ဗေဝ သောမနဿဒေါမနဿံ;

လဒ္ဓါနုပေက္ခံ သမထံ ဝိသုဒ္ဓံ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having put aside pleasure and pain, and even so former joy and sorrow, having gained the pure tranquility of equanimity, one should wander alone like a rhinoceros horn.

‘‘အာရဒ္ဓဝီရိယော ပရမတ္ထပတ္တိယာ, အလီနစိတ္တော အကုသီတဝုတ္တိ;

ဒဠှနိက္ကမော ထာမဗလူပပန္နော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

With energy aroused for attaining the ultimate goal, with mind unflagging and conduct unslothful, firm in exertion, endowed with stamina and strength, one should wander alone like a rhinoceros horn.

‘‘ပဋိသလ္လာနံ ဈာနမရိဉ္စမာနော, ဓမ္မေသု နိစ္စံ အနုဓမ္မစာရီ;

အာဒီနဝံ သမ္မသိတာ ဘဝေသု, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Not neglecting seclusion and jhāna, constantly practicing in conformity with the Dhamma, having comprehended the danger in states of existence, one should wander alone like a rhinoceros horn.

‘‘တဏှက္ခယံ [Pg.154] ပတ္ထယမပ္ပမတ္တော, အနေဠမူဂေါ သုတဝါ သတီမာ;

သင်္ခါတဓမ္မော နိယတော ပဓာနဝါ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Aspiring to the destruction of craving, heedful, not dull-witted, learned, and mindful, with the Dhamma comprehended, resolute and energetic, one should wander alone like a rhinoceros horn.

‘‘သီဟောဝ သဒ္ဒေသု အသန္တသန္တော, ဝါတောဝ ဇာလမှိ အသဇ္ဇမာနော;

ပဒုမံဝ တောယေန အလိမ္ပမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Like a lion not startled by sounds, like the wind not caught in a net, like a lotus not stained by water, one should wander alone like a rhinoceros horn.

‘‘သီဟော ယထာ ဒါဌဗလီ ပသယှ, ရာဇာ မိဂါနံ အဘိဘုယျ စာရီ;

သေဝေထ ပန္တာနိ သေနာသနာနိ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Like a lion, strong of fang, who wanders having forcefully overcome other beasts, the king of animals, so should one frequent remote lodgings and wander alone like a rhinoceros horn.

‘‘မေတ္တံ ဥပေက္ခံ ကရုဏံ ဝိမုတ္တိံ, အာသေဝမာနော မုဒိတဉ္စ ကာလေ;

သဗ္ဗေန လောကေန အဝိရုဇ္ဈမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Cultivating loving-kindness, equanimity, compassion, liberation, and sympathetic joy at the proper time, not being in conflict with anyone in the world, one should wander alone like a rhinoceros horn.

‘‘ရာဂဉ္စ ဒေါသဉ္စ ပဟာယ မောဟံ, သန္ဒာလယိတွာန သံယောဇနာနိ;

အသန္တသံ ဇီဝိတသင်္ခယမှိ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော.

Having abandoned lust, hatred, and delusion, having shattered the fetters, not trembling at the exhaustion of life, one should wander alone like a rhinoceros horn.

‘‘ဘဇန္တိ သေဝန္တိ စ ကာရဏတ္ထာ, နိက္ကာရဏာ ဒုလ္လဘာ အဇ္ဇ မိတ္တာ;

အတ္တတ္ထပညာ အသုစီမနုဿာ, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော’’တိ.

People associate and serve for a reason; friends without a motive are rare these days. Humans are impure, wise only for their own gain; one should wander alone like a rhinoceros horn.

တတ္ထ သဗ္ဗေသု ဘူတေသူတိ ခဂ္ဂဝိသာဏပစ္စေကဗုဒ္ဓါပဒါနသုတ္တံ. ကာ ဥပ္ပတ္တိ? သဗ္ဗသုတ္တာနံ စတုဗ္ဗိဓာ ဥပ္ပတ္တိ – အတ္တဇ္ဈာသယတော, ပရဇ္ဈာသယတော, အဋ္ဌုပ္ပတ္တိတော, ပုစ္ဆာဝသိတောတိ. တတ္ထ ခဂ္ဂဝိသာဏသုတ္တဿ အဝိသေသေန ပုစ္ဆာဝသိတော ဥပ္ပတ္တိ. ဝိသေသေန ပန ယသ္မာ ဧတ္ထ ကာစိ ဂါထာ တေန [Pg.155] တေန ပစ္စေကဗုဒ္ဓေန ပုဋ္ဌေန ဝုတ္တာ, ကာစိ အပုဋ္ဌေန အတ္တနာ အဓိဂတမဂ္ဂနယာနုရူပံ ဥဒါနံယေဝ ဥဒါနေန္တေန, တသ္မာ ကာယစိ ဂါထာယ ပုစ္ဆာဝသိတော, ကာယစိ အတ္တဇ္ဈာသယတော ဥပ္ပတ္တိ. တတ္ထ ယာ အယံ အဝိသေသေန ပုစ္ဆာဝသိတော ဥပ္ပတ္တိ, သာ အာဒိတော ပဘုတိ ဧဝံ ဝေဒိတဗ္ဗာ –

Therein, regarding the phrase 'towards all beings,' is the Khaggavisāṇa Paccekabuddha Apadāna Sutta. What is its origin? The origin of all suttas is fourfold: from one's own inclination, from another's inclination, from an occurrence, and from a question. Among these, the origin of the Khaggavisāṇa Sutta is, in general, from a question. Specifically, however, since some verses herein were spoken by this or that Paccekabuddha when questioned, while others were uttered unasked as a spontaneous exclamation in accordance with the path they had realized, therefore, the origin of some verses is from a question, and of others, from their own inclination. Therein, this origin which is, in general, from a question, should be understood from the very beginning as follows:

ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ. အထ ခေါ အာယသ္မတော အာနန္ဒဿ ရဟောဂတဿ ပဋိသလ္လီနဿ ဧဝံ စေတသော ပရိဝိတက္ကော ဥဒပါဒိ – ‘‘ဗုဒ္ဓါနံ ပတ္ထနာ စ အဘိနီဟာရော စ ဒိဿတိ, တထာ သာဝကာနံ, ပစ္စေကဗုဒ္ဓါနံ န ဒိဿတိ, ယံနူနာဟံ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ပုစ္ဆေယျ’’န္တိ? သော ပဋိသလ္လာနာ ဝုဋ္ဌိတော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ယထာက္ကမေန ဧတမတ္ထံ ပုစ္ဆိ. အထဿ ဘဂဝါ ပုဗ္ဗယောဂါဝစရသုတ္တံ အဘာသိ –

On one occasion, the Blessed One was dwelling at Sāvatthī. Then, while the Venerable Ānanda was in solitude, in seclusion, this reflection arose in his mind: 'The aspiration and resolve of the Buddhas are seen, and likewise of the disciples, but those of the Paccekabuddhas are not seen. What if I were to approach the Blessed One and ask about this matter?' Then, having emerged from seclusion, he approached the Blessed One and asked him about this matter in detail. Then the Blessed One spoke to him the Pubbayogāvacara Sutta:

‘‘ပဉ္စိမေ, အာနန္ဒ, အာနိသံသာ ပုဗ္ဗယောဂါဝစရေ ဒိဋ္ဌေဝ ဓမ္မေ ပဋိကစ္စေဝ အညံ အာရာဓေတိ. နော စေ ဒိဋ္ဌေဝ ဓမ္မေ ပဋိကစ္စေဝ အညံ အာရာဓေတိ, အထ မရဏကာလေ အညံ အာရာဓေတိ. အထ ဒေဝပုတ္တော သမာနော အညံ အာရာဓေတိ. အထ ဗုဒ္ဓါနံ သမ္မုခီဘာဝေ ခိပ္ပာဘိညော ဟောတိ. အထ ပစ္ဆိမေ ကာလေ ပစ္စေကသမ္ဗုဒ္ဓေါ ဟောတီ’’တိ.

Ānanda, there are these five benefits for one engaged in preliminary practice. In this very life, at the outset, one attains final knowledge. If one does not attain final knowledge in this very life at the outset, then at the time of death one attains final knowledge. If not, then having become a deva, one attains final knowledge. If not, then in the presence of the Buddhas, one becomes one of quick insight. If not, then in a later time, one becomes a Paccekasambuddha.

ဧဝံ ဝတွာ ပုန အာဟ –

Having said this, he spoke again:

‘‘ပစ္စေကသမ္ဗုဒ္ဓါ နာမ, အာနန္ဒ, အဘိနီဟာရသမ္ပန္နာ ပုဗ္ဗယောဂါဝစရာ ဟောန္တိ, တသ္မာ ပစ္စေကဗုဒ္ဓဗုဒ္ဓသာဝကာနံ သဗ္ဗေသံ ပတ္ထနာ စ အဘိနီဟာရော စ ဣစ္ဆိတဗ္ဗော’’တိ.

Paccekasambuddhas, Ānanda, are those accomplished in resolve and who undertook preliminary practice. Therefore, for all—Paccekabuddhas, Buddhas, and their disciples—aspiration and resolve are to be wished for.

သော အာဟ – ‘‘ဗုဒ္ဓါနံ, ဘန္တေ, ပတ္ထနာ ကီဝ စိရံ ဝဋ္ဋတီ’’တိ. ဗုဒ္ဓါနံ, အာနန္ဒ, ဟေဋ္ဌိမပရိစ္ဆေဒေန စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ, မဇ္ဈိမပရိစ္ဆေဒေန အဋ္ဌ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ, ဥပရိမပရိစ္ဆေဒေန သောဠသ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ. ဧတေ စ ဘေဒါ ပညာဓိကသဒ္ဓါဓိကဝီရိယာဓိကာနံ ဝသေန ဉာတဗ္ဗာ. ပညာဓိကာနဉှိ သဒ္ဓါ မန္ဒာ ဟောတိ, ပညာ တိက္ခာ. သဒ္ဓါဓိကာနံ ပညာ မဇ္ဈိမာ ဟောတိ, သဒ္ဓါ တိက္ခာ. ဝီရိယာဓိကာနံ သဒ္ဓါ ပညာ မန္ဒာ ဟောတိ, ဝီရိယံ တိက္ခန္တိ. အပ္ပတွာ ပန စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ ဒိဝသေ ဒိဝသေ ဝေဿန္တရဒါနသဒိသံ ဒါနံ ဒေန္တောပိ တဒနုရူပေ သီလာဒိပါရမိဓမ္မေ အာစိနန္တောပိ အန္တရာ [Pg.156] ဗုဒ္ဓေါ ဘဝိဿတီတိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ကသ္မာ? ဉာဏံ ဂဗ္ဘံ န ဂဏှာတိ, ဝေပုလ္လံ နာပဇ္ဇတိ, ပရိပါကံ န ဂစ္ဆတီတိ. ယထာ နာမ တိမာသစတုမာသပဉ္စမာသစ္စယေန နိပ္ဖဇ္ဇနကံ သဿံ တံ တံ ကာလံ အပ္ပတွာ ဒိဝသေ ဒိဝသေ သတက္ခတ္တုံ သဟဿက္ခတ္တုံ ကေဠာယန္တောပိ ဥဒကေန သိဉ္စန္တောပိ အန္တရာ ပက္ခေန ဝါ မာသေန ဝါ နိပ္ဖာဒေဿတီတိ နေတံ ဌာနံ ဝိဇ္ဇတိ. ကသ္မာ? သဿံ ဂဗ္ဘံ န ဂဏှာတိ, ဝေပုလ္လံ နာပဇ္ဇတိ, ပရိပါကံ န ဂစ္ဆတီတိ. ဧဝမေဝံ အပ္ပတွာ စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ အန္တရာ ဗုဒ္ဓေါ ဘဝိဿတီတိ နေတံ ဌာနံ ဝိဇ္ဇတိ. တသ္မာ ယထာဝုတ္တမေဝ ကာလံ ပါရမိပူရဏံ ကာတဗ္ဗံ ဉာဏပရိပါကတ္ထာယ. ဧတ္တကေနာပိ စ ကာလေန ဗုဒ္ဓတ္တံ ပတ္ထယတော အဘိနီဟာရကရဏေ အဋ္ဌ သမ္ပတ္တိယော ဣစ္ဆိတဗ္ဗာ. အယဉှိ –

He said: "Venerable sir, for how long is the aspiration of the Buddhas effective?" "Ānanda, for Buddhas, by the lowest reckoning, it is four incalculable ages and a hundred thousand aeons; by the middle reckoning, eight incalculable ages and a hundred thousand aeons; by the highest reckoning, sixteen incalculable ages and a hundred thousand aeons. And these distinctions should be understood in terms of those whose wisdom is predominant, whose faith is predominant, and whose energy is predominant. For those whose wisdom is predominant, faith is weak, but wisdom is keen. For those whose faith is predominant, wisdom is moderate, but faith is keen. For those whose energy is predominant, both faith and wisdom are weak, but energy is keen. However, without having reached four incalculable ages and a hundred thousand aeons, even if one were to give gifts like Vessantara's donation day by day, and accumulate the perfections of morality and so forth accordingly, it is not possible that a Buddha would arise in the meantime. Why? Because the knowledge does not conceive, does not attain abundance, and does not reach maturity. Just as a crop that comes to fruition after three, four, or five months, without having reached that particular time, even if one were to tend it and water it a hundred or a thousand times day by day, it is not possible that it would be brought to fruition in the meantime, whether in half a month or a month. Why? Because the crop does not conceive, does not attain abundance, and does not reach maturity. In the same way, without having reached four incalculable ages and a hundred thousand aeons, it is not possible that a Buddha would arise in the meantime. Therefore, the fulfillment of the perfections must be done for the stated period, for the sake of the maturation of knowledge. And for one who aspires to Buddhahood for such a long time and makes the initial resolution, eight accomplishments should be desired. These are—

‘‘မနုဿတ္တံ လိင်္ဂသမ္ပတ္တိ, ဟေတု သတ္ထာရဒဿနံ;

ပဗ္ဗဇ္ဇာ ဂုဏသမ္ပတ္တိ, အဓိကာရော စ ဆန္ဒတာ;

အဋ္ဌဓမ္မသမောဓာနာ, အဘိနီဟာရော သမိဇ္ဈတိ’’. (ဗု. ဝံ. ၂.၅၉);

Human existence, perfection of gender, a suitable cause, seeing the Teacher; going forth, attainment of qualities, a great deed, and desire; when these eight conditions are combined, the aspiration succeeds.

အဘိနီဟာရောတိ မူလပဏိဓာနဿေတံ အဓိဝစနံ. တတ္ထ မနုဿတ္တန္တိ မနုဿဇာတိ. အညတြ ဟိ မနုဿဇာတိယာ အဝသေသဇာတီသု ဒေဝဇာတိယမ္ပိ ဌိတဿ ပဏိဓိ န ဣဇ္ဈတိ, တတ္ထ ဌိတေန ပန ဗုဒ္ဓတ္တံ ပတ္ထယန္တေန ဒါနာဒီနိ ပုညကမ္မာနိ ကတွာ မနုဿတ္တံယေဝ ပတ္ထေတဗ္ဗံ, တတ္ထ ဌတွာ ပဏိဓိ ကာတဗ္ဗော. ဧဝဉှိ သမိဇ္ဈတိ. လိင်္ဂသမ္ပတ္တီတိ ပုရိသဘာဝေါ. မာတုဂါမနပုံသကဥဘတောဗျဉ္ဇနကာနဉှိ မနုဿဇာတိယံ ဌိတာနမ္ပိ ပဏိဓိ န ဣဇ္ဈတိ. တတ္ထ ဌိတေန ပန ဗုဒ္ဓတ္တံ ပတ္ထေန္တေန ဒါနာဒီနိ ပုညကမ္မာနိ ကတွာ ပုရိသဘာဝေါယေဝ ပတ္ထေတဗ္ဗော, တတ္ထ ဌတွာ ပဏိဓိ ကာတဗ္ဗော. ဧဝဉှိ သမိဇ္ဈတိ. ဟေတူတိ အရဟတ္တဿ ဥပနိဿယသမ္ပတ္တိ. ယော ဟိ တသ္မိံ အတ္တဘာဝေ ဝါယမန္တော အရဟတ္တံ ပါပုဏိတုံ သမတ္ထော, တဿ ပဏိဓိ သမိဇ္ဈတိ, နော ဣတရဿ ယထာ သုမေဓပဏ္ဍိတဿ. သော ဟိ ဒီပင်္ကရပါဒမူလေ ပဗ္ဗဇိတွာ တေနတ္တဘာဝေန အရဟတ္တံ ပါပုဏိတုံ သမတ္ထော အဟောသိ. သတ္ထာရဒဿနန္တိ ဗုဒ္ဓါနံ သမ္မုခါဒဿနံ. ဧဝဉှိ ဣဇ္ဈတိ, နော အညထာ ယထာ သုမေဓပဏ္ဍိတဿ. သော ဟိ ဒီပင်္ကရံ သမ္မုခါ ဒိသွာ ပဏိဓိံ အကာသိ. ပဗ္ဗဇ္ဇာတိ အနဂါရိယဘာဝေါ. သော စ ခေါ သာသနေ ဝါ ကမ္မဝါဒိကိရိယဝါဒိတာပသပရိဗ္ဗာဇကနိကာယေ ဝါ ဝဋ္ဋတိ ယထာ သုမေဓပဏ္ဍိတဿ. သော ဟိ သုမေဓော နာမ တာပသော ဟုတွာ ပဏိဓိံ အကာသိ. ဂုဏသမ္ပတ္တီတိ ဈာနာဒိဂုဏပဋိလာဘော[Pg.157]. ပဗ္ဗဇိတဿပိ ဟိ ဂုဏသမ္ပန္နဿေဝ ဣဇ္ဈတိ, နော ဣတရဿ ယထာ သုမေဓပဏ္ဍိတဿ. သော ဟိ ပဉ္စာဘိညော စ အဋ္ဌသမာပတ္တိလာဘီ စ ဟုတွာ ပဏိဓေသိ. အဓိကာရောတိ အဓိကကာရော, ပရိစ္စာဂေါတိ အတ္ထော. ဇီဝိတာဒိပရိစ္စာဂဉှိ ကတွာ ပဏိဒဟတောယေဝ ဣဇ္ဈတိ, နော ဣတရဿ ယထာ သုမေဓပဏ္ဍိတဿ. သော ဟိ –

"Abhinīhāra" is a designation for the fundamental aspiration. Here, "human existence" means the human species. For apart from the human species, the aspiration does not succeed in other species, even the divine species. But one who, being in those species, aspires to Buddhahood should perform meritorious deeds such as generosity and aspire specifically for human existence. Having attained that, the aspiration should be made. Only thus does it succeed. "Perfection of gender" means the male state. For those born in the human species as females, neuters, or hermaphrodites, their aspirations do not succeed. But one who, being in those states, aspires to Buddhahood should perform meritorious deeds such as generosity and aspire specifically for the male state. Having attained that, the aspiration should be made. Only thus does it succeed. "Cause" means the attainment of the supporting condition for Arahantship. For the aspiration of one who, striving in that very existence, is capable of attaining Arahantship succeeds, not that of another, as in the case of the wise Sumedha. For he, having gone forth at the feet of Dīpaṅkara, was capable of attaining Arahantship in that very existence. "Seeing the Teacher" means seeing a Buddha face to face. Only thus does it succeed, not otherwise, as in the case of the wise Sumedha. For he, having seen Dīpaṅkara face to face, made his aspiration. "Going forth" means the homeless life. And that is suitable either within the Dispensation or in the schools of ascetics and wanderers who affirm kamma and action, as in the case of the wise Sumedha. For Sumedha became an ascetic and made his aspiration. "Attainment of qualities" means gaining qualities such as jhāna. For even among those gone forth, the aspiration only succeeds for one endowed with qualities, not for another, as in the case of the wise Sumedha. For he, having become a possessor of the five supernormal knowledges and the eight attainments, made his aspiration. "Adhikāra" means an extraordinary act, the meaning being sacrifice. For the aspiration only succeeds for one who, after making a sacrifice of life and the like, makes the aspiration, not for another, as in the case of the wise Sumedha. For he—

‘‘အက္ကမိတွာန မံ ဗုဒ္ဓေါ, သဟ သိဿေဟိ ဂစ္ဆတု;

မာ နံ ကလလေ အက္ကမိတ္ထ, ဟိတာယ မေ ဘဝိဿတီ’’တိ. (ဗု. ဝံ. ၂.၅၃);

Having stepped upon me, let the Buddha go with his disciples. Let him not step in the mud; this will be for my welfare.

ဧဝံ အတ္တပရိစ္စာဂံ ကတွာ ပဏိဓေသိ. ဆန္ဒတာတိ ကတ္တုကမျတာ. သာ ယဿ ဗလဝတီ ဟောတိ, တဿ ဣဇ္ဈတိ ပဏိဓိ. သာ စ သစေ ကောစိ ဝဒေယျ ‘‘ကော စတ္တာရိ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ နိရယေ ပစ္စိတွာ ဗုဒ္ဓတ္တံ ဣစ္ဆတီ’’တိ. တံ သုတွာ ယော ‘‘အဟ’’န္တိ ဝတ္တုံ ဥဿဟတိ, တဿ ဗလဝတီတိ ဝေဒိတဗ္ဗာ. တထာ ယဒိ ကောစိ ဝဒေယျ ‘‘ကော သကလစက္ကဝါဠံ ဝီတစ္စိကာနံ အင်္ဂါရာနံ ပူရံ အက္ကမိတွာ ဗုဒ္ဓတ္တံ ဣစ္ဆတိ, ကော သကလစက္ကဝါဠံ သတ္တိသူလေဟိ အာကိဏ္ဏံ အက္ကမန္တော အတိက္ကမိတွာ ဗုဒ္ဓတ္တံ ဣစ္ဆတိ, ကော သကလစက္ကဝါဠံ သမတိတ္တိကံ ဥဒကပုဏ္ဏံ ဥတ္တရိတွာ ဗုဒ္ဓတ္တံ ဣစ္ဆတိ, ကော သကလစက္ကဝါဠံ နိရန္တရံ ဝေဠုဂုမ္ဗသဉ္ဆန္နံ မဒ္ဒန္တော အတိက္ကမိတွာ ဗုဒ္ဓတ္တံ ဣစ္ဆတီ’’တိ, တံ သုတွာ ယော ‘‘အဟ’’န္တိ ဝတ္တုံ ဥဿဟတိ, တဿ ဗလဝတီတိ ဝေဒိတဗ္ဗာ. ဧဝရူပေန စ ကတ္တုကမျတာဆန္ဒေန သမန္နာဂတော သုမေဓပဏ္ဍိတော ပဏိဓေသီတိ.

Having thus made the sacrifice of himself, he aspired. "Chandatā" means the desire to act. For one in whom this is strong, their aspiration succeeds. And if someone were to say, “Who, after having been tormented in hell for four incalculable aeons and a hundred thousand aeons, would desire Buddhahood?”—upon hearing this, whoever dares to say, “I,” should be understood as having a strong desire. Similarly, if someone were to say, “Who would tread across the entire world-system filled with glowing embers to desire Buddhahood? Who would tread across and go beyond the entire world-system strewn with spears and stakes to desire Buddhahood? Who would cross over the entire world-system filled with water up to the brim to desire Buddhahood? Who would tread across and go beyond the entire world-system continuously covered with a dense mass of bamboo to desire Buddhahood?”—upon hearing this, whoever dares to say, “I,” should be understood as having a strong desire. Endowed with such a desire to act, the wise Sumedha made his aspiration.

ဧဝံ သမိဒ္ဓါဘိနီဟာရော စ ဗောဓိသတ္တော ဣမာနိ အဋ္ဌာရသ အဘဗ္ဗဋ္ဌာနာနိ န ဥပေတိ. သော ဟိ တတော ပဘုတိ န ဇစ္စန္ဓော ဟောတိ န ဇစ္စပဓိရော, န ဥမ္မတ္တကော, န ဧဠမုဂေါ, န ပီဌသပ္ပိ, န မိလက္ခေသု ဥပ္ပဇ္ဇတိ, န ဒါသိယာ ကုစ္ဆိမှိ နိဗ္ဗတ္တတိ, န နိယတမိစ္ဆာဒိဋ္ဌိကော ဟောတိ, နာဿ လိင်္ဂံ ပရိဝတ္တတိ, န ပဉ္စာနန္တရိယကမ္မာနိ ကရောတိ, န ကုဋ္ဌီ ဟောတိ, န တိရစ္ဆာနယောနိယံ ဝဋ္ဋကတော ပစ္ဆိမတ္တဘာဝေါ ဟတ္ထိတော အဓိကတ္တဘာဝေါ ဟောတိ, န ခုပ္ပိပါသိကနိဇ္ဈာမတဏှိကပေတေသု ဥပ္ပဇ္ဇတိ, န ကာလကဉ္စိကာသုရေသု, န အဝီစိနိရယေ, န လောကန္တရိကေသု ဥပ္ပဇ္ဇတိ. ကာမာဝစရေသု ပန န မာရော ဟောတိ, ရူပါဝစရေသု န အသညီဘဝေ, န သုဒ္ဓါဝါသေသု ဥပ္ပဇ္ဇတိ, န အရူပဘဝေသု, န အညံ စက္ကဝါဠံ သင်္ကမတိ.

Thus, with his aspiration fulfilled, the Bodhisatta does not fall into these eighteen unsuitable states. For from that time onward, he is not born blind, not born deaf, not insane, not a stammering mute, not a cripple, not born among barbarians, not born in a slave’s womb, not one of fixed wrong view, his sex does not change, he does not commit the five deeds with immediate result, he is not a leper, he is not reborn in the animal realm with a body smaller than a quail or larger than an elephant, not born among the hungry ghosts afflicted by hunger and thirst or those consumed by craving, not among the Kālakañjika asuras, not in the Avīci hell, and not in the inter-world hells. In the sense-sphere realms, he is not Māra; in the form-sphere realms, he is not in the unconscious realm, not born in the Pure Abodes, not in the formless realms, and does not transmigrate to another world-system.

ယာ [Pg.158] စိမာ ဥဿာဟော စ ဥမ္မင်္ဂေါ စ အဝတ္ထာနဉ္စ ဟိတစရိယာ စာတိ စတဿော ဗုဒ္ဓဘူမိယော, တာဟိ သမန္နာဂတော ဟောတိ. တတ္ထ –

He is endowed with these four Buddha-grounds: striving, insight, steadfastness, and beneficent conduct. Herein:

‘‘ဥဿာဟော ဝီရိယံ ဝုတ္တံ, ဥမ္မင်္ဂေါ ပညာ ပဝုစ္စတိ;

အဝတ္ထာနံ အဓိဋ္ဌာနံ, ဟိတစရိယာ မေတ္တာဘာဝနာ’’တိ. –

“Striving is said to be energy, insight is said to be wisdom; steadfastness is determination, and beneficent conduct is the cultivation of loving-kindness.”

ဝေဒိတဗ္ဗာ. ယေ စ ဣမေ နေက္ခမ္မဇ္ဈာသယော, ပဝိဝေကဇ္ဈာသယော, အလောဘဇ္ဈာသယော, အဒေါသဇ္ဈာသယော, အမောဟဇ္ဈာသယော, နိဿရဏဇ္ဈာသယောတိ ဆ အဇ္ဈာသယာ ဗောဓိပရိပါကာယ သံဝတ္တန္တိ, ယေဟိ သမန္နာဂတတ္တာ နေက္ခမ္မဇ္ဈာသယာ စ ဗောဓိသတ္တာ ကာမေသု ဒေါသဒဿာဝိနော, ပဝိဝေကဇ္ဈာသယာ စ ဗောဓိသတ္တာ သင်္ဂဏိကာယ ဒေါသဒဿာဝိနော, အလောဘဇ္ဈာသယာ စ ဗောဓိသတ္တာ လောဘေ ဒေါသဒဿာဝိနော, အဒေါသဇ္ဈာသယာ စ ဗောဓိသတ္တာ ဒေါသေ ဒေါသဒဿာဝိနော, အမောဟဇ္ဈာသယာ စ ဗောဓိသတ္တာ မောဟေ ဒေါသဒဿာဝိနော, နိဿရဏဇ္ဈာသယာ စ ဗောဓိသတ္တာ သဗ္ဗဘဝေသု ဒေါသဒဿာဝိနောတိ ဝုစ္စန္တိ, တေဟိ စ သမန္နာဂတော ဟောတိ.

This should be understood. These six dispositions—the disposition toward renunciation, the disposition toward seclusion, the disposition toward non-greed, the disposition toward non-aversion, the disposition toward non-delusion, and the disposition toward release—conduce to the ripening of enlightenment. Because they are endowed with these, Bodhisattas with a disposition toward renunciation see the drawback in sensual pleasures; those with a disposition toward seclusion see the drawback in socializing; those with a disposition toward non-greed see the drawback in greed; those with a disposition toward non-aversion see the drawback in aversion; those with a disposition toward non-delusion see the drawback in delusion; and those with a disposition toward release are said to see the drawback in all states of existence. And he is endowed with them.

ပစ္စေကဗုဒ္ဓါနံ ပန ကီဝ စိရံ ပတ္ထနာ ဝဋ္ဋတီတိ? ပစ္စေကဗုဒ္ဓါနံ ဒွေ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ, တတော ဩရံ န သက္ကာ, ပုဗ္ဗေ ဝုတ္တနယေနေဝေတ္ထ ကာရဏံ ဝေဒိတဗ္ဗံ. ဧတ္တကေနာပိ စ ကာလေန ပစ္စေကဗုဒ္ဓတ္တံ ပတ္ထယတော အဘိနီဟာရကရဏေ ပဉ္စ သမ္ပတ္တိယော ဣစ္ဆိတဗ္ဗာ. တေသဉှိ –

But for how long is the aspiration of Paccekabuddhas valid? For Paccekabuddhas, it is two incalculable aeons and a hundred thousand aeons; less than that is not possible. The reason here should be understood in the same manner as stated earlier. Even when aspiring to Paccekabuddhahood for such a period, five accomplishments are to be desired for the making of the resolve. For them:

‘‘မနုဿတ္တံ လိင်္ဂသမ္ပတ္တိ, ဝိဂတာသဝဒဿနံ;

အဓိကာရော စ ဆန္ဒတာ, ဧတေ အဘိနီဟာရကာရဏာ’’.

“Human existence, attainment of the male sex, seeing one free from taints, a foundation of merit, and strong desire—these are the causes for the resolve.”

တတ္ထ ဝိဂတာသဝဒဿနန္တိ ဗုဒ္ဓပစ္စေကဗုဒ္ဓဗုဒ္ဓသာဝကာနံ ယဿ ကဿစိ ဒဿနန္တိ အတ္ထော. သေသံ ဝုတ္တနယမေဝ.

Here, “seeing one free from taints” means seeing any Buddha, Paccekabuddha, or a Buddha’s disciple. The rest is in the same manner as explained.

အထ ‘‘သာဝကာနံ ပတ္ထနာ ကိတ္တကံ ဝဋ္ဋတီ’’တိ? ဒွိန္နံ အဂ္ဂသာဝကာနံ ဧကံ အသင်္ချေယျံ ကပ္ပသတသဟဿဉ္စ, အသီတိမဟာသာဝကာနံ ကပ္ပသတသဟဿမေဝ. တထာ ဗုဒ္ဓဿ မာတာပိတူနံ ဥပဋ္ဌာကဿ ပုတ္တဿ စာတိ, တတော ဩရံ န သက္ကာ, တတ္ထ ကာရဏံ ဝုတ္တနယမေဝ. ဣမေသံ ပန သဗ္ဗေသမ္ပိ အဓိကာရော စ ဆန္ဒတာတိ ဒွင်္ဂသမန္နာဂတောယေဝ အဘိနီဟာရော ဟောတိ.

Then, “For how long is the aspiration of disciples valid?” For the two chief disciples, it is one incalculable aeon and one hundred thousand aeons; for the eighty great disciples, it is one hundred thousand aeons. Similarly for the Buddha’s parents, his attendant, and his son; less than that is not possible. The reason there is in the same manner as explained. For all of these, the resolve is constituted by being endowed with just two factors: a foundation of merit and strong desire.

ဧဝံ ဣမာယ ပတ္ထနာယ ဣမိနာ စ အဘိနီဟာရေန ယထာဝုတ္တပ္ပဘေဒံ ကာလံ ပါရမိယော ပူရေတွာ ဗုဒ္ဓါ လောကေ ဥပ္ပဇ္ဇန္တာ ခတ္တိယကုလေ ဝါ ဗြာဟ္မဏကုလေ ဝါ ဥပ္ပဇ္ဇန္တိ, ပစ္စေကဗုဒ္ဓါ ခတ္တိယဗြာဟ္မဏဂဟပတိကုလာနံ အညတရသ္မိံ, အဂ္ဂသာဝကာ [Pg.159] ပန ဗုဒ္ဓါ ဝိယ ခတ္တိယဗြာဟ္မဏကုလေသွေဝ. သဗ္ဗဗုဒ္ဓါ သံဝဋ္ဋမာနေ ကပ္ပေ န ဥပ္ပဇ္ဇန္တိ, ဝိဝဋ္ဋမာနေ ကပ္ပေ ဥပ္ပဇ္ဇန္တိ, တထာ ပစ္စေကဗုဒ္ဓါ. တေ ပန ဗုဒ္ဓါနံ ဥပ္ပဇ္ဇနကာလေ န ဥပ္ပဇ္ဇန္တိ. ဗုဒ္ဓါ သယဉ္စ ဗုဇ္ဈန္တိ, ပရေ စ ဗောဓေန္တိ. ပစ္စေကဗုဒ္ဓါ သယမေဝ ဗုဇ္ဈန္တိ, န ပရေ ဗောဓေန္တိ. အတ္ထရသမေဝ ပဋိဝိဇ္ဈန္တိ, န ဓမ္မရသံ. န ဟိ တေ လောကုတ္တရဓမ္မံ ပညတ္တိံ အာရောပေတွာ ဒေသေတုံ သက္ကောန္တိ, မူဂေန ဒိဋ္ဌသုပိနော ဝိယ ဝနစရကေန နဂရေ သာယိတဗျဉ္ဇနရသော ဝိယ စ နေသံ ဓမ္မာဘိသမယော ဟောတိ. သဗ္ဗံ ဣဒ္ဓိသမာပတ္တိပဋိသမ္ဘိဒါပဘေဒံ ပါပုဏန္တိ. ဂုဏဝိသိဋ္ဌတာယ ဗုဒ္ဓါနံ ဟေဋ္ဌာ သာဝကာနံ ဥပရိ ဟောန္တိ, န အညေ ပဗ္ဗာဇေတွာ အာဘိသမာစာရိကံ သိက္ခာပေန္တိ, ‘‘စိတ္တသလ္လေခေါ ကာတဗ္ဗော, ဝေါသာနံ နာပဇ္ဇိတဗ္ဗ’’န္တိ ဣမိနာ ဥဒ္ဒေသေန ဥပေါသထံ ကရောန္တိ, အဇ္ဇ ဥပေါသထောတိ ဝစနမတ္တေန ဝါ, ဥပေါသထံ ကရောန္တာ စ ဂန္ဓမာဒနေ မဉ္ဇူသကရုက္ခမူလေ ရတနမာဠေ သန္နိပတိတွာ ကရောန္တီတိ. ဧဝံ ဘဂဝါ အာယသ္မတော အာနန္ဒဿ ပစ္စေကဗုဒ္ဓါနံ သဗ္ဗာကာရပရိပူရံ ပတ္ထနဉ္စ အဘိနီဟာရဉ္စ ကထေတွာ ဣဒါနိ ဣမာယ ပတ္ထနာယ ဣမိနာ စ အဘိနီဟာရေန သမုဒါဂတေ တေ တေ ပစ္စေကဗုဒ္ဓေ ကထေတုံ ‘‘သဗ္ဗေသု ဘူတေသု နိဓာယ ဒဏ္ဍ’’န္တိအာဒိနာ နယေန ဣမံ ခဂ္ဂဝိသာဏသုတ္တံ အဘာသိ. အယံ တာဝ အဝိသေသေန ပုစ္ဆာဝသိတော ခဂ္ဂဝိသာဏသုတ္တဿ ဥပ္ပတ္တိ.

Thus, by this aspiration and this resolve, having fulfilled the perfections over the periods of time described, Buddhas arise in the world either in a warrior-noble family or a brahmin family. Paccekabuddhas arise in any one of the warrior-noble, brahmin, or householder families, while the chief disciples, like the Buddhas, arise only in warrior-noble or brahmin families. All Buddhas do not arise during a contracting aeon, but arise during an expanding aeon; the same is true for Paccekabuddhas. However, they do not arise at a time when Buddhas appear. Buddhas awaken themselves and enlighten others. Paccekabuddhas awaken themselves but do not enlighten others. They penetrate only the essence of the meaning, not the essence of the teaching. For they are unable to teach by applying concepts to the supramundane Dhamma; their realization of the Dhamma is like a mute’s dream or like a forest-dweller tasting the flavors of food in a city. They attain all distinctions of psychic powers, meditative attainments, and analytical knowledges. In terms of superior qualities, they are below the Buddhas but above the disciples. They do not ordain others and train them in the proper conduct. They observe the Uposatha with this brief exhortation: “Purification of mind should be practiced; one should not fall into decline.” Or they observe the Uposatha simply by uttering the words, “Today is Uposatha,” gathering on Mount Gandhamādana at the foot of a mañjūsaka tree or on a jeweled terrace. Thus, the Blessed One, having explained to Venerable Ānanda the aspiration and resolve of Paccekabuddhas, complete in every way, now spoke this Khaggavisāṇa Sutta, beginning with “Having laid aside the rod against all beings,” to describe those various Paccekabuddhas who had arisen through such aspiration and resolve. This, then, is the general account of the origin of the Khaggavisāṇa Sutta, which arose from a question.

ဣဒါနိ ဝိသေသေန ဝတ္တဗ္ဗာ. တတ္ထ ဣမိဿာ တာဝ ဂါထာယ ဧဝံ ဥပ္ပတ္တိ ဝေဒိတဗ္ဗာ – အယံ ကိရ ပစ္စေကဗုဒ္ဓေါ ပစ္စေကဗောဓိသတ္တဘူမိံ ဩဂါဟန္တော ဒွေ အသင်္ချေယျာနိ ကပ္ပသတသဟဿဉ္စ ပါရမိယော ပူရေတွာ ကဿပဿ ဘဂဝတော သာသနေ ပဗ္ဗဇိတွာ အာရညိကော ဟုတွာ ဂတပစ္စာဂတဝတ္တံ ပူရေန္တော သမဏဓမ္မံ အကာသိ. ဧတံ ကိရ ဝတ္တံ အပရိပူရေတွာ ပစ္စေကဗောဓိံ ပါပုဏန္တော နာမ နတ္ထိ. ကိံ ပနေတံ ဂတပစ္စာဂတဝတ္တံ နာမ? ဟရဏပစ္စာဟရဏန္တိ. တံ ယထာ ဝိဘူတံ ဟောတိ, တထာ ကထေဿာမ.

Now, this should be told in detail. In this context, the origin of this verse should first be understood thus: it is said that this Paccekabuddha, entering upon the stage of a Paccekabodhisatta, fulfilled the perfections for two incalculable aeons and a hundred thousand aeons. Then, having gone forth in the Dispensation of the Blessed One Kassapa, he became a forest-dweller and, while fulfilling the practice of going and returning, he performed the duties of a recluse. It is said that there is no one who attains Paccekabodhi without having fulfilled this practice. What, then, is this practice of going and returning? It is the carrying and bringing back. We will explain this clearly as it is.

ဣဓ ဧကစ္စော ဘိက္ခု ဟရတိ န ပစ္စာဟရတိ, ဧကစ္စော ပစ္စာဟရတိ န ဟရတိ, ဧကစ္စော နေဝ ဟရတိ န ပစ္စာဟရတိ, ဧကစ္စော ဟရတိ စ ပစ္စာဟရတိ စ. တတ္ထ ယော ဘိက္ခု ပဂေဝ ဝုဋ္ဌာယ စေတိယင်္ဂဏဗောဓိယင်္ဂဏဝတ္တံ ကတွာ ဗောဓိရုက္ခေ ဥဒကံ အာသိဉ္စိတွာ ပါနီယဃဋံ ပူရေတွာ ပါနီယမာဠေ ဌပေတွာ အာစရိယဝတ္တံ ဥပဇ္ဈာယဝတ္တံ ကတွာ ဒွေအသီတိ ခန္ဓကဝတ္တာနိ စ စုဒ္ဒသ မဟာဝတ္တာနိ သမာဒါယ ဝတ္တတိ. သော သရီရပရိကမ္မံ ကတွာ သေနာသနံ ပဝိသိတွာ ယာဝ ဘိက္ခာစာရဝေလာ, တာဝ ဝိဝိတ္တာသနေ ဝီတိနာမေတွာ ဝေလံ [Pg.160] ဉတွာ နိဝါသေတွာ ကာယဗန္ဓနံ ဗန္ဓိတွာ ဥတ္တရာသင်္ဂံ ကတွာ သံဃာဋိံ ခန္ဓေ ကရိတွာ ပတ္တံ အံသေ အာလဂ္ဂေတွာ ကမ္မဋ္ဌာနံ မနသိ ကရောန္တော စေတိယင်္ဂဏံ ဂန္တွာ စေတိယဉ္စ ဗောဓိဉ္စ ဝန္ဒိတွာ ဂါမသမီပေ စီဝရံ ပါရုပိတွာ ပတ္တံ အာဒါယ ဂါမံ ပိဏ္ဍာယ ပဝိသတိ. ဧဝံ ပဝိဋ္ဌော စ လာဘီ ဘိက္ခု ပုညဝါ ဥပါသကေဟိ သက္ကတော ဂရုကတော ဥပဋ္ဌာကကုလေ ဝါ ပဋိက္ကမနသာလာယံ ဝါ ပဋိက္ကမိတွာ ဥပါသကေဟိ တံ တံ ပဉှံ ပုစ္ဆိယမာနော တေသံ ပဉှဝိဿဇ္ဇနေန ဓမ္မဒေသနာဝိက္ခေပေန စ တံ မနသိကာရံ ဆဍ္ဍေတွာ နိက္ခမတိ. ဝိဟာရံ အာဂတောပိ ဘိက္ခူဟိ ပဉှံ ပုဋ္ဌော ကထေတိ, ဓမ္မံ ဘဏတိ, တံ တံ ဗျာပါရဉ္စ အာပဇ္ဇတိ. ပစ္ဆာဘတ္တမ္ပိ ပုရိမယာမမ္ပိ မဇ္ဈိမယာမမ္ပိ ဧဝံ ဘိက္ခူဟိ သဒ္ဓိံ ပပဉ္စေတွာ ကာယဒုဋ္ဌုလ္လာဘိဘူတော ပစ္ဆိမယာမေပိ သယတိ, နေဝ ကမ္မဋ္ဌာနံ မနသိ ကရောတိ. အယံ ဝုစ္စတိ ‘‘ဟရတိ န ပစ္စာဟရတီ’’တိ.

Herein, one monk takes but does not bring back; another brings back but does not take; another neither takes nor brings back; and another both takes and brings back. Among them, there is a monk who, having risen early, performs the duties of the stupa-courtyard and the Bodhi-tree-courtyard, pours water at the Bodhi tree, fills the water pot and places it on the water-stand, performs his duties towards his teacher and preceptor, and undertakes and practices the eighty-two duties of the Khandhakas and the fourteen great duties. Having attended to his bodily needs, he enters his dwelling and passes the time in a secluded seat until it is time for the alms-round. Knowing the time, he puts on his under-robe, fastens his waistband, puts on his upper-robe, places his outer-robe on his shoulder, hangs his bowl from his shoulder, and while attending to his meditation subject, goes to the stupa-courtyard, venerates the stupa and the Bodhi tree, puts on his robe near the village, takes his bowl, and enters the village for alms. Having entered thus, this monk, who receives offerings and is meritorious, is honored and respected by the lay devotees. Having gone to a supporter's house or a dining hall, being asked various questions by the lay devotees, he abandons that mental attention through answering their questions and the distraction of giving a Dhamma discourse, and then departs. Even upon returning to the monastery, when asked questions by the monks, he speaks, recites the Dhamma, and gets involved in various affairs. After the meal, and also during the first and middle watches of the night, he thus engages in proliferation with the monks; overwhelmed by bodily coarseness, he also sleeps during the last watch of the night, and does not attend to his meditation subject at all. This one is called 'he who takes but does not bring back.'

ယော ပန ဗျာဓိဗဟုလော ဟောတိ, ဘုတ္တာဟာရော ပစ္စူသသမယေ န သမ္မာ ပရိဏမတိ. ပဂေဝ ဝုဋ္ဌာယ ယထာဝုတ္တံ ဝတ္တံ ကာတုံ န သက္ကောတိ ကမ္မဋ္ဌာနံ ဝါ မနသိ ကာတုံ, အညဒတ္ထု ယာဂုံ ဝါ ခဇ္ဇကံ ဝါ ဘေသဇ္ဇံ ဝါ ဘတ္တံ ဝါ ပတ္ထယမာနော ကာလဿေဝ ပတ္တစီဝရမာဒါယ ဂါမံ ပဝိသတိ. တတ္ထ ယာဂုံ ဝါ ခဇ္ဇကံ ဝါ ဘေသဇ္ဇံ ဝါ ဘတ္တံ ဝါ လဒ္ဓါ ပတ္တံ နီဟရိတွာ ဘတ္တကိစ္စံ နိဋ္ဌာပေတွာ ပညတ္တာသနေ နိသိန္နော ကမ္မဋ္ဌာနံ မနသိ ကရိတွာ ဝိသေသံ ပတွာ ဝါ အပတွာ ဝါ ဝိဟာရံ အာဂန္တွာ တေနေဝ မနသိကာရေန ဝိဟရတိ. အယံ ဝုစ္စတိ ‘‘ပစ္စာဟရတိ န ဟရတီ’’တိ. ဧဒိသာ ဟိ ဘိက္ခူ ယာဂုံ ပိဝိတွာ ဝိပဿနံ ဝဍ္ဎေတွာ ဗုဒ္ဓသာသနေ အရဟတ္တံ ပတ္တာ ဂဏနပထံ ဝီတိဝတ္တာ, သီဟဠဒီပေယေဝ တေသု တေသု ဂါမေသု အာသနသာလာယံ တံ အာသနံ နတ္ထိ, ယတ္ထ ဘိက္ခူ နိသိန္နာ ယာဂုံ ပိဝိတွာ အရဟတ္တံ အပ္ပတ္တာ.

Furthermore, there is one who is frequently ill; the food he has eaten does not digest properly by dawn. Having risen early, he is unable to perform the aforesaid duties or to attend to his meditation subject. Instead, desiring gruel, hard food, medicine, or a meal, he takes his bowl and robe early and enters the village. There, having received gruel, hard food, medicine, or a meal, he takes his bowl away, finishes his meal, and sitting on a prepared seat, attends to his meditation subject. Then, whether he attains a special state or not, he returns to the monastery and dwells with that same mental attention. This one is called 'he who brings back but does not take.' Indeed, such monks who, after drinking gruel, developed insight and attained Arahantship in the Buddha's Dispensation are beyond calculation. In the island of Sri Lanka itself, in the dining halls of its various villages, there is not a single seat where a monk sat, drank gruel, and failed to attain Arahantship.

ယော ပန ပမာဒဝိဟာရီ ဟောတိ နိက္ခိတ္တဓုရော, သဗ္ဗဝတ္တာနိ ဘိန္ဒိတွာ ပဉ္စဝိဓစေတောခိလဝိနိဗန္ဓနဗဒ္ဓစိတ္တော ဝိဟရန္တော ကမ္မဋ္ဌာနမနသိကာရမနနုယုတ္တော ဂါမံ ပိဏ္ဍာယ ပဝိသိတွာ ဂိဟီဟိ သဒ္ဓိံ ကထာပပဉ္စေန ပပဉ္စိတော တုစ္ဆကောဝ နိက္ခမတိ. အယံ ဝုစ္စတိ ‘‘နေဝ ဟရတိ န ပစ္စာဟရတီ’’တိ.

Furthermore, there is one who dwells heedlessly, who has laid down his burden, who lives having broken all duties, his mind bound by the five kinds of mental barrenness and the bonds of the mind. Uncommitted to the practice of attending to his meditation subject, he enters the village for alms and, having engaged in the proliferation of talk with householders, he departs empty. This one is called 'he who neither takes nor brings back.'

ယော ပန ပဂေဝ ဝုဋ္ဌာယ ပုရိမနယေနေဝ သဗ္ဗဝတ္တာနိ ပရိပူရေတွာ ယာဝ ဘိက္ခာစာရဝေလာ, တာဝ ပလ္လင်္ကံ အာဘုဇိတွာ ကမ္မဋ္ဌာနံ မနသိ ကရောတိ. ကမ္မဋ္ဌာနံ နာမ ဒုဝိဓံ – သဗ္ဗတ္ထကဉ္စ ပါရိဟာရိယဉ္စ. တတ္ထ သဗ္ဗတ္ထကံ နာမ မေတ္တာ စ မရဏာနုဿတိ စ. တဉှိ သဗ္ဗတ္ထ အတ္ထယိတဗ္ဗံ ဣစ္ဆိတဗ္ဗန္တိ ‘‘သဗ္ဗတ္ထက’’န္တိ ဝုစ္စတိ. မေတ္တာ နာမ အာဝါသာဒီသု သဗ္ဗတ္ထ ဣစ္ဆိတဗ္ဗာ. အာဝါသေသု [Pg.161] ဟိ မေတ္တာဝိဟာရီ ဘိက္ခု သဗြဟ္မစာရီနံ ပိယော ဟောတိ မနာပေါ, တေန ဖာသု အသံဃဋ္ဌော ဝိဟရတိ. ဒေဝတာသု မေတ္တာဝိဟာရီ ဒေဝတာဟိ ရက္ခိတဂေါပိတော သုခံ ဝိဟရတိ. ရာဇရာဇမဟာမတ္တာဒီသု မေတ္တာဝိဟာရီ တေဟိ မမာယိတော သုခံ ဝိဟရတိ. ဂါမနိဂမာဒီသု မေတ္တာဝိဟာရီ သဗ္ဗတ္ထ ဘိက္ခာစရိယာဒီသု မနုဿေဟိ သက္ကတော ဂရုကတော သုခံ ဝိဟရတိ. မရဏာနုဿတိဘာဝနာယ ဇီဝိတနိကန္တိံ ပဟာယ အပ္ပမတ္တော ဝိဟရတိ.

Furthermore, there is one who, having risen early, fulfills all duties in the aforementioned way, and until it is time for the alms-round, sits with his legs crossed and attends to his meditation subject. A meditation subject is of two kinds: that for all occasions and that to be constantly maintained. Among these, the meditation subject for all occasions refers to loving-kindness and mindfulness of death. Because this should be sought after and desired in all circumstances, it is called 'for all occasions.' Loving-kindness should be desired everywhere, in monasteries and so forth. For a monk dwelling with loving-kindness in a monastery becomes dear and agreeable to his companions in the holy life; thereby he dwells at ease and without conflict. Dwelling with loving-kindness towards deities, he is protected and guarded by them and dwells in happiness. Dwelling with loving-kindness towards kings, royal ministers, and so forth, he is cherished by them and dwells in happiness. Dwelling with loving-kindness in villages, towns, and so forth, he is respected and honored by people everywhere in matters such as the alms-round, and dwells in happiness. Through the development of mindfulness of death, he abandons craving for life and dwells heedfully.

ယံ ပန သဒါ ပရိဟရိတဗ္ဗံ စရိယာနုကူလေန ဂဟိတံ. တံ ဒသာသုဘကသိဏာနုဿတီသု အညတရံ, စတုဓာတုဝဝတ္ထာနမေဝ ဝါ, တံ သဒါ ပရိဟရိတဗ္ဗတော ရက္ခိတဗ္ဗတော ဘာဝေတဗ္ဗတော စ ‘‘ပါရိဟာရိယ’’န္တိ ဝုစ္စတိ, မူလကမ္မဋ္ဌာနန္တိပိ တဒေဝ. အတ္ထကာမာ ဟိ ကုလပုတ္တာ သာသနေ ပဗ္ဗဇိတွာ ဒသပိ ဝီသမ္ပိ တိံသမ္ပိ စတ္တာလီသမ္ပိ ပညာသမ္ပိ သတမ္ပိ ဧကတော ဝသန္တာ ကတိကဝတ္တံ ကတွာ ဝိဟရန္တိ – ‘‘အာဝုသော, တုမှေ န ဣဏဋ္ဋာ န ဘယဋ္ဋာ န ဇီဝိကာပကတာ ပဗ္ဗဇိတာ, ဒုက္ခာ မုစ္စိတုကာမာ ပနေတ္ထ ပဗ္ဗဇိတာ. တသ္မာ ဂမနေ ဥပ္ပန္နကိလေသေ ဂမနေယေဝ နိဂ္ဂဏှထ, ဌာနေ, နိသဇ္ဇာယ, သယနေ ဥပ္ပန္နကိလေသေ သယနေယေဝ နိဂ္ဂဏှထာ’’တိ.

Now, that meditation subject which should always be maintained, taken up in accordance with one's temperament, is any one among the ten foulness meditations, the kasiṇa meditations, and the recollections, or indeed the analysis of the four elements. It is called 'pārihāriya' because it should always be maintained, protected, and developed. That itself is also the 'root meditation subject'. For indeed, sons of good family who, desiring the goal, have gone forth in this Dispensation—whether ten, twenty, thirty, forty, fifty, or even a hundred living together—make a binding agreement and dwell thus: 'Friends, you have not gone forth on account of debt, nor on account of fear, nor for the sake of livelihood; you have gone forth here desiring to be freed from suffering. Therefore, when a defilement arises while walking, you must suppress it right there while walking; when a defilement arises while standing, sitting, or lying down, you must suppress it right there while standing, sitting, or lying down.'

တေ ဧဝံ ကတိကဝတ္တံ ကတွာ ဘိက္ခာစာရံ ဂစ္ဆန္တာ အဍ္ဎဥသဘဥသဘအဍ္ဎဂါဝုတဂါဝုတန္တရေသု ပါသာဏာ ဟောန္တိ, တာယ သညာယ ကမ္မဋ္ဌာနံ မနသိကရောန္တာဝ ဂစ္ဆန္တိ. သစေ ကဿစိ ဂမနေ ကိလေသော ဥပ္ပဇ္ဇတိ, သော တတ္ထေဝ နံ နိဂ္ဂဏှာတိ. တထာ အသက္ကောန္တော တိဋ္ဌတိ, အထဿ ပစ္ဆတော အာဂစ္ဆန္တောပိ တိဋ္ဌတိ. သော ‘‘အယံ ဘိက္ခု တုယှံ ဥပ္ပန္နံ ဝိတက္ကံ ဇာနာတိ, အနနုစ္ဆဝိကံ တေ ဧတ’’န္တိ အတ္တာနံ ပဋိစောဒေတွာ ဝိပဿနံ ဝဍ္ဎေတွာ တတ္ထေဝ အရိယဘူမိံ ဩက္ကမတိ. တထာ အသက္ကောန္တော နိသီဒတိ. အထဿ ပစ္ဆတော အာဂစ္ဆန္တောပိ နိသီဒတီတိ. သောယေဝ နယော အရိယဘူမိံ ဩက္ကမိတုံ အသက္ကောန္တောပိ တံ ကိလေသံ ဝိက္ခမ္ဘေတွာ ကမ္မဋ္ဌာနံ မနသိကရောန္တောဝ ဂစ္ဆတိ, န ကမ္မဋ္ဌာနဝိပ္ပယုတ္တေန စိတ္တေန ပါဒံ ဥဒ္ဓရတိ. ဥဒ္ဓရတိ စေ, ပဋိနိဝတ္တိတွာ ပုရိမပဒေသေယေဝ တိဋ္ဌတိ. အာလိန္ဒကဝါသီ မဟာဖုဿဒေဝတ္ထေရော ဝိယ.

Having made such a binding agreement, they go on alms round. Along the way, there are stones at intervals of half an usabha, an usabha, half a gāvuta, or a gāvuta. With that marker, they continue walking while attending to their meditation subject. If any defilement arises in someone while walking, they suppress it right there. If unable to do so, they stop. Then, those coming from behind also stop. That monk thinks, "This monk knows the thought that has arisen in you; it is unbecoming for you." Rebuking himself, he develops insight and right there attains the noble plane. If unable to do so, he sits down. Then, those coming from behind also sit down. In the same way, even if unable to attain the noble plane, he suppresses that defilement and continues walking while attending to his meditation subject. He does not lift a foot with a mind separated from the meditation subject. If he does lift it, he turns back and stands right in the former place—like the Elder Mahāphussadeva, the dweller of Ālindaka.

သော ကိရ ဧကူနဝီသတိဝဿာနိ ဂတပစ္စာဂတဝတ္တံ ပူရေန္တော ဧဝံ ဝိဟာသိ. မနုဿာပိ သုဒံ အန္တရာမဂ္ဂေ ကသန္တာ စ ဝပန္တာ စ မဒ္ဒန္တာ စ ကမ္မာနိ ကရောန္တာ စ ထေရံ တထာ ဂစ္ဆန္တံ ဒိသွာ ‘‘အယံ ထေရော ပုနပ္ပုနံ နိဝတ္တိတွာ [Pg.162] ဂစ္ဆတိ, ကိံ နု ခေါ မဂ္ဂမူဠှော, ဥဒါဟု ကိဉ္စိ ပမုဋ္ဌော’’တိ သမုလ္လပန္တိ. သော တံ အနာဒိယိတွာ ကမ္မဋ္ဌာနယုတ္တေန စိတ္တေနေဝ သမဏဓမ္မံ ကရောန္တော ဝီသတိဝဿဗ္ဘန္တရေ အရဟတ္တံ ပါပုဏိ. အရဟတ္တပတ္တဒိဝသေယေဝဿ စင်္ကမနကောဋိယံ အဓိဝတ္ထာ ဒေဝတာ အင်္ဂုလီဟိ ဒီပံ ဥဇ္ဇာလေတွာ အဋ္ဌာသိ, စတ္တာရောပိ မဟာရာဇာနော သက္ကော စ ဒေဝါနမိန္ဒော ဗြဟ္မာ စ သဟမ္ပတိ ဥပဋ္ဌာနံ အာဂမိံသု. တဉ္စ ဩဘာသံ ဒိသွာ ဝနဝါသီ မဟာတိဿတ္ထေရော တံ ဒုတိယဒိဝသေ ပုစ္ဆိ – ‘‘ရတ္တိဘာဂေ အာယသ္မတော သန္တိကေ ဩဘာသော အဟောသိ, ကိံ သော’’တိ? ထေရော ဝိက္ခေပံ ကရောန္တော ‘‘ဩဘာသော နာမ ဒီပေါဘာသောပိ ဟောတိ မဏိဩဘာသောပီ’’တိ ဧဝမာဒိမာဟ. သော ‘‘ပဋိစ္ဆာဒေထ တုမှေ’’တိ နိဗဒ္ဓေါ ‘‘အာမာ’’တိ ပဋိဇာနိတွာ အာရောစေသိ.

It is said that for nineteen years he lived thus, fulfilling the practice of going and returning. People, too, while plowing, sowing, threshing, and doing other work along the road, seeing the elder going back and forth like this, would remark: "This elder keeps turning back as he goes—is he lost on the path, or has he perhaps forgotten something?" Ignoring them, practicing the recluse's duties with a mind yoked to his meditation subject, he attained arahantship within twenty years. On the very day he attained arahantship, a deity dwelling at the end of his walking path lit a lamp with her fingers and stood there. The Four Great Kings, Sakka the lord of the devas, and Brahmā Sahampati also came to attend upon him. Seeing that radiance, the forest-dwelling Elder Mahātissa asked him the next day: "Venerable sir, there was a radiance near you during the night—what was it?" The elder, attempting to be evasive, said: "Radiance can be the light of a lamp or the glow of a gem," and so on. When pressed—"You are concealing it!"—he finally admitted, "Yes," and then explained.

ကာဠဝလ္လိမဏ္ဍပဝါသီ မဟာနာဂတ္ထေရော ဝိယ စ. သောပိ ကိရ ဂတပစ္စာဂတဝတ္တံ ပူရေန္တော ‘‘ပဌမံ တာဝ ဘဂဝတော မဟာပဓာနံ ပူဇေဿာမီ’’တိ သတ္တ ဝဿာနိ ဌာနစင်္ကမမေဝ အဓိဋ္ဌာသိ, ပုန သောဠသ ဝဿာနိ ဂတပစ္စာဂတဝတ္တံ ပူရေတွာ အရဟတ္တံ ပါပုဏိ. ဧဝံ ကမ္မဋ္ဌာနမနုယုတ္တစိတ္တေနေဝ ပါဒံ ဥဒ္ဓရန္တော ဝိပ္ပယုတ္တေန စိတ္တေန ဥဒ္ဓဋေ ပဋိနိဝတ္တန္တော ဂါမသမီပံ ဂန္တွာ ‘‘ဂါဝီ နု ခေါ ပဗ္ဗဇိတော နု ခေါ’’တိ အာသင်္ကနီယပ္ပဒေသေ ဌတွာ သံဃာဋိံ ပါရုပိတွာ ပတ္တံ ဂဟေတွာ ဂါမဒွါရံ ပတွာ ကစ္ဆကန္တရတော ဥဒကံ ဂဟေတွာ ဂဏ္ဍူသံ ကတွာ ဂါမံ ပဝိသတိ ‘‘ဘိက္ခံ ဝါ ဒါတုံ ဝန္ဒိတုံ ဝါ ဥပဂတေ မနုဿေ ‘ဒီဃာယုကာ ဟောထာ’တိ ဝစနမတ္တေနာပိ မာ မေ ကမ္မဋ္ဌာနဝိက္ခေပေါ အဟောသီ’’တိ. သစေ ပန နံ ‘‘အဇ္ဇ, ဘန္တေ, ကိံ သတ္တမီ, ဥဒါဟု အဋ္ဌမီ’’တိ ဒိဝသံ ပုစ္ဆန္တိ, ဥဒကံ ဂိလိတွာ အာရောစေတိ. သစေ ဒိဝသပုစ္ဆကာ န ဟောန္တိ, နိက္ခမနဝေလာယံ ဂါမဒွါရေ နိဋ္ဌုဘိတွာဝ ယာတိ.

And like the Elder Mahānāga, the dweller in the Kāḷavalli Pavilion. It is said that he, fulfilling the practice of going and returning, resolved, "First, I will honor the Blessed One’s great striving," and for seven years undertook only standing and walking. Then, after fulfilling the practice of going and returning for another sixteen years, he attained arahantship. Thus, lifting his foot only with a mind connected to his meditation subject, if he lifted it with a disconnected mind, he would turn back. Having gone to the vicinity of the village, he would stand in a place where one might doubt, "Is that a cow or a renunciant?" Then, having put on his outer robe and taken his bowl, he would arrive at the village gate. Taking water from a fold of his robe, he would hold a mouthful and enter the village, thinking: "May my meditation subject not be disturbed even by the mere words, 'May you live long,' from people who approach to give alms or to pay homage." But if they asked him about the day, "Venerable sir, is it the seventh today, or the eighth?" he would swallow the water and inform them. If there was no one asking about the day, on leaving he would spit it out at the village gate and go.

သီဟဠဒီပေ ကလမ္ဗတိတ္ထဝိဟာရေ ဝဿူပဂတာ ပညာသ ဘိက္ခူ ဝိယ စ. တေ ကိရ ဝဿူပနာယိကဥပေါသထဒိဝသေ ကတိကဝတ္တံ အကံသု – ‘‘အရဟတ္တံ အပ္ပတွာ န အညမညံ အာလပိဿာမာ’’တိ. ဂါမဉ္စ ပိဏ္ဍာယ ပဝိသန္တာ ဂါမဒွါရေ ဥဒကဂဏ္ဍူသံ ကတွာ ပဝိသိံသု, ဒိဝသေ ပုစ္ဆိတေ ဥဒကံ ဂိလိတွာ အာရောစေသုံ, အပုစ္ဆိတေ ဂါမဒွါရေ နိဋ္ဌုဘိတွာ ဝိဟာရံ အာဂမံသု. တတ္ထ မနုဿာ နိဋ္ဌုဘနဋ္ဌာနံ ဒိသွာ ဇာနိံသု – ‘‘အဇ္ဇ ဧကော အာဂတော, အဇ္ဇ ဒွေ’’တိ. ဧဝဉ္စ စိန္တေသုံ – ‘‘ကိံ နု ခေါ ဧတေ အမှေဟေဝ သဒ္ဓိံ န သလ္လပန္တိ[Pg.163], ဥဒါဟု အညမညမ္ပိ, ယဒိ အညမညမ္ပိ န သလ္လပန္တိ, အဒ္ဓါ ဝိဝါဒဇာတာ ဘဝိဿန္တိ, ဟန္ဒ နေသံ အညမညံ ခမာပေဿာမာ’’တိ. သဗ္ဗေ ဝိဟာရံ အဂမံသု. တတ္ထ ပညာသာယ ဘိက္ခူသု ဝဿံ ဥပဂတေသု ဒွေ ဘိက္ခူ ဧကောကာသေ နာဒ္ဒသံသု. တတော တေသု ယော စက္ခုမာ ပုရိသော, သော ဧဝမာဟ – ‘‘န, ဘော, ကလဟကာရကာနံ ဝသနောကာသော ဤဒိသော ဟောတိ, သုသမ္မဋ္ဌံ စေတိယင်္ဂဏံ ဗောဓိယင်္ဂဏံ, သုနိက္ခိတ္တာ သမ္မဇ္ဇနိယော, သူပဋ္ဌပိတံ ပါနီယပရိဘောဇနီယ’’န္တိ, တေ တတော နိဝတ္တာ. တေပိ ဘိက္ခူ အန္တောဝဿေယေဝ ဝိပဿနံ ဝဍ္ဎေတွာ အရဟတ္တံ ပတွာ မဟာပဝါရဏာယ ဝိသုဒ္ဓိပဝါရဏံ ပဝါရေသုံ.

And like the fifty bhikkhus who had entered the rains-residence at the Kalambatittha Monastery on the island of Sīhaḷa. It is said that on the Uposatha day for entering the rains-residence, they made an agreement: "Until we attain arahantship, we will not speak to one another." When entering the village for alms, they would take a mouthful of water at the village gate and enter. If asked about the day, they would swallow the water and answer; if not asked, they would spit it out at the village gate and return to the monastery. There, seeing the place of spitting, the people knew: "Today one has come, today two." And they thought: "Why is it that these bhikkhus do not converse with us, or even with one another? If they do not speak even among themselves, surely they must have had a dispute. Come, let us get them to ask forgiveness of one another." They all went to the monastery. There, among the fifty bhikkhus who had entered the rains, they did not see even two bhikkhus in one place together. Then the man among them with vision said: "Sirs, the dwelling place of quarrelers is not like this. The cetiya-courtyard and the Bodhi-courtyard are well-swept, the brooms are neatly put away, and the drinking water and water for use are well-prepared." So they turned back. Those bhikkhus, too, having developed insight right within the rains-residence, attained arahantship and at the great Pavāraṇā they performed the Pavāraṇā of purity.

ဧဝံ ကာဠဝလ္လိမဏ္ဍပဝါသီ မဟာနာဂတ္ထေရော ဝိယ ကလမ္ဗတိတ္ထဝိဟာရေ ဝဿူပဂတာ ဘိက္ခူ ဝိယ စ ကမ္မဋ္ဌာနယုတ္တေနေဝ စိတ္တေန ပါဒံ ဥဒ္ဓရန္တော ဂါမသမီပံ ဂန္တွာ ဥဒကဂဏ္ဍူသံ ကတွာ ဝီထိယော သလ္လက္ခေတွာ ယတ္ထ သုရာသောဏ္ဍဓုတ္တာဒယော ကလဟကာရကာ စဏ္ဍဟတ္ထိအဿာဒယော ဝါ နတ္ထိ, တံ ဝီထိံ ပဋိပဇ္ဇတိ. တတ္ထ စ ပိဏ္ဍာယ စရန္တော န တုရိတတုရိတော ဇဝေန ဂစ္ဆတိ, ဇဝနပိဏ္ဍပါတိကဓုတင်္ဂံ နာမ နတ္ထိ, ဝိသမဘူမိဘာဂပ္ပတ္တံ ပန ဥဒကဘရိတသကဋမိဝ နိစ္စလော ဟုတွာ ဂစ္ဆတိ. အနုဃရံ ပဝိဋ္ဌော စ ဒါတုကာမံ ဝါ အဒါတုကာမံ ဝါ သလ္လက္ခေတုံ တဒနုရူပံ ကာလံ အာဂမေန္တော ဘိက္ခံ ဂဟေတွာ ပတိရူပေ ဩကာသေ နိသီဒိတွာ ကမ္မဋ္ဌာနံ မနသိကရောန္တော အာဟာရေ ပဋိက္ကူလသညံ ဥပဋ္ဌပေတွာ အက္ခဗ္ဘဉ္ဇနဝဏာလေပနပုတ္တမံသူပမာဝသေန ပစ္စဝေက္ခန္တော အဋ္ဌင်္ဂသမန္နာဂတံ အာဟာရံ အာဟာရေတိ နေဝ ဒဝါယ န မဒါယ…ပေ… ဘုတ္တာဝီ စ ဥဒကကိစ္စံ ကတွာ မုဟုတ္တံ ဘတ္တကိလမထံ ဝိနောဒေတွာ ယထာ ပုရေဘတ္တံ, ဧဝံ ပစ္ဆာဘတ္တံ, ပုရိမယာမံ ပစ္ဆိမယာမဉ္စ ကမ္မဋ္ဌာနံ မနသိ ကရောတိ. အယံ ဝုစ္စတိ ‘‘ဟရတိ စ ပစ္စာဟရတိ စာ’’တိ. ဧဝမေတံ ဟရဏပစ္စာဟရဏံ ဂတပစ္စာဂတဝတ္တန္တိ ဝုစ္စတိ.

Thus, like the Elder Mahānāga, the dweller in the Kāḷavallimaṇḍapa, and like the bhikkhus who had entered the rains-residence at the Kalambatittha Monastery, lifting his foot only with a mind devoted to his meditation subject, he goes to the vicinity of the village. Having taken a mouthful of water and observed the streets, he takes a street where there are no drunkards, gamblers, troublemakers, or fierce elephants, horses, and so on. While walking for alms, he does not go very hurriedly, with speed, for there is no ascetic practice called 'the fast alms-goer's practice.' But when he comes to an uneven part of the ground, he goes steadily like a cart full of water. Having entered a house, he waits for a suitable time to discern whether they wish to give or not. Having received almsfood, he sits down in a suitable place and, attending to his meditation subject, he establishes the perception of repulsiveness in regard to food, reflecting on it by way of the similes of axle-grease, dressing a wound, and a son's flesh. He partakes of the food endowed with eight factors: not for amusement, not for intoxication… Having eaten, he performs his duties with water, dispels the meal's fatigue for a moment, and then, just as before the meal, so after the meal, and during the first and last watches of the night, he attends to his meditation subject. This is called 'he carries and carries back.' Thus this carrying and carrying back is called the practice of going and returning.

ဧတံ ပူရေန္တော ယဒိ ဥပနိဿယသမ္ပန္နော ဟောတိ, ပဌမဝယေ ဧဝ အရဟတ္တံ ပါပုဏာတိ. နော စေ ပဌမဝယေ ပါပုဏာတိ, အထ မဇ္ဈိမဝယေ ပါပုဏာတိ. နော စေ မဇ္ဈိမဝယေ ပါပုဏာတိ, အထ မရဏသမယေ ပါပုဏာတိ. နော စေ မရဏသမယေ ပါပုဏာတိ, အထ ဒေဝပုတ္တော ဟုတွာ ပါပုဏာတိ. နော စေ ဒေဝပုတ္တော ဟုတွာ ပါပုဏာတိ, အထ ပစ္စေကသမ္ဗုဒ္ဓေါ ဟုတွာ ပရိနိဗ္ဗာတိ. နော စေ ပစ္စေကသမ္ဗုဒ္ဓေါ ဟုတွာ ပရိနိဗ္ဗာတိ, အထ ဗုဒ္ဓါနံ သမ္မုခီဘာဝေ [Pg.164] ခိပ္ပာဘိညော ဟောတိ သေယျထာပိ ထေရော ဗာဟိယော, မဟာပညော ဝါ ဟောတိ သေယျထာပိ ထေရော သာရိပုတ္တောတိ.

Fulfilling this, if one is endowed with the supporting condition, one attains arahantship in the first period of life. If one does not attain it in the first period of life, then one attains it in the middle period of life. If one does not attain it in the middle period of life, then one attains it at the time of death. If one does not attain it at the time of death, then one attains it after having become a deva. If one does not attain it after having become a deva, then one attains final Nibbāna by becoming a paccekabuddha. If one does not attain final Nibbāna by becoming a paccekabuddha, then in the presence of Buddhas one becomes one of quick direct knowledge like the Elder Bāhiya, or one of great wisdom like the Elder Sāriputta.

အယံ ပန ပစ္စေကဗောဓိသတ္တော ကဿပဿ ဘဂဝတော သာသနေ ပဗ္ဗဇိတွာ အာရညိကော ဟုတွာ ဝီသတိ ဝဿသဟဿာနိ ဧတံ ဂတပစ္စာဂတဝတ္တံ ပူရေတွာ ကာလံ ကတွာ ကာမာဝစရဒေဝလောကေ ဥပ္ပဇ္ဇိ. တတော စဝိတွာ ဗာရာဏသိရညော အဂ္ဂမဟေသိယာ ကုစ္ဆိမှိ ပဋိသန္ဓိံ အဂ္ဂဟေသိ. ကုသလာ ဣတ္ထိယော တဒဟေဝ ဂဗ္ဘသဏ္ဌာနံ ဇာနန္တိ. သာ စ တာသံ အညတရာ, တသ္မာ ဧသာပိ တံ ဂဗ္ဘပတိဋ္ဌာနံ ရညော နိဝေဒေသိ. ဓမ္မတာ ဧသာ, ယံ ပုညဝန္တေ သတ္တေ ဂဗ္ဘေ ဥပ္ပန္နေ မာတုဂါမော ဂဗ္ဘပရိဟာရံ လဘတိ. တသ္မာ ရာဇာ တဿာ ဂဗ္ဘပရိဟာရံ အဒါသိ. သာ တတော ပဘုတိ နာစ္စုဏှံ ကိဉ္စိ အဇ္ဈောဟရိတုံ လဘတိ, နာတိသီတံ နာစ္စမ္ဗိလံ နာတိလောဏံ နာတိကဋုကံ နာတိတိတ္တကံ. အစ္စုဏှေ ဟိ မာတရာ အဇ္ဈောဟဋေ ဂဗ္ဘဿ လောဟကုမ္ဘိဝါသော ဝိယ ဟောတိ, အတိသီတေ လောကန္တရိကဝါသော ဝိယ, အစ္စမ္ဗိလလောဏကဋုကတိတ္တကေသု ဘုတ္တေသု သတ္ထေန ဖာလေတွာ အမ္ဗိလာဒီဟိ သိတ္တာနိ ဝိယ ဒါရကဿ အင်္ဂါနိ တိဗ္ဗဝေဒနာနိ ဟောန္တိ. အတိစင်္ကမနဋ္ဌာနနိသဇ္ဇသယနတောပိ နံ နိဝါရေန္တိ ‘‘ကုစ္ဆိဂတဿ သဉ္စလနဒုက္ခံ မာ အဟောသီ’’တိ. မုဒုကတ္ထရဏတ္ထတာယ ဘူမိယာ စင်္ကမနာဒီနိ မတ္တာယ ကာတုံ လဘတိ, ဝဏ္ဏဂန္ဓာဒိသမ္ပန္နံ သာဒုံ သပ္ပာယံ အန္နပါနံ ဘုဉ္ဇိတုံ လဘတိ. ပရိဂ္ဂဟေတွာဝ နံ စင်္ကမာပေန္တိ နိသီဒါပေန္တိ ဝုဋ္ဌာပေန္တိ.

Now this paccekabodhisatta, having gone forth in the dispensation of the Blessed One Kassapa, became a forest-dweller and for twenty thousand years fulfilled this practice of going and returning. After passing away, he was reborn in a sense-sphere celestial world. Passing away from there, he took conception in the womb of the chief queen of the king of Bārāṇasī. Skillful women know on that very day that conception has taken place. She was one of them, so she too informed the king that conception had been established. This is the nature of things: when a being with merit is conceived in the womb, the mother receives the protection due to pregnancy. Therefore, the king provided her with this protection. From then on, she was not allowed to consume anything too hot, too cold, too sour, too salty, too pungent, or too bitter. For if a mother consumes something too hot, for the fetus it is like living in a copper pot; if too cold, it is like living in the space between worlds. If she eats food that is too sour, salty, pungent, or bitter, the child’s limbs experience sharp pains, as if they were being split with a knife and sprinkled with sour substances. They also prevented her from excessive walking, standing, sitting, and lying down, so that the one in the womb would not suffer from the movement. She was allowed to walk and so on in moderation on ground spread with soft coverings. She was allowed to eat delicious and suitable food and drink endowed with color, fragrance, and so on. They would support her when making her walk, sit down, and get up.

သာ ဧဝံ ပရိဟရိယမာနာ ဂဗ္ဘပရိပါကကာလေ သူတိဃရံ ပဝိသိတွာ ပစ္စူသသမယေ ပုတ္တံ ဝိဇာယိ ပက္ကတေလမဒ္ဒိတမနောသိလာပိဏ္ဍိသဒိသံ ဓညပုညလက္ခဏူပေတံ. တတော နံ ပဉ္စမဒိဝသေ အလင်္ကတပဋိယတ္တံ ရညော ဒဿေသုံ, ရာဇာ တုဋ္ဌော ဆသဋ္ဌိယာ ဓာတီဟိ ဥပဋ္ဌာပေသိ. သော သဗ္ဗသမ္ပတ္တီဟိ ဝဍ္ဎမာနော နစိရဿေဝ ဝိညုတံ ပါပုဏိ. သောဠသဝဿုဒ္ဒေသိကံ နံ ရာဇာ ရဇ္ဇေန အဘိသိဉ္စိ, ဝိဝိဓနာဋကာဟိ စ ဥပဋ္ဌာပေသိ. အဘိသိတ္တော ရာဇပုတ္တော ရဇ္ဇံ ကာရေသိ နာမေန ဗြဟ္မဒတ္တော, သကလဇမ္ဗုဒီပေ ဝီသတိယာ နဂရသဟဿေသု. ဇမ္ဗုဒီပေ ကိရ ပုဗ္ဗေ စတုရာသီတိ နဂရသတသဟဿာနိ အဟေသုံ, တာနိ ပရိဟာယန္တာနိ သဋ္ဌိ အဟေသုံ, တတော ပရိဟာယန္တာနိ စတ္တာလီသံ, သဗ္ဗပရိဟာယနကာလေ ပန ဝီသတိသဟဿာနိ ဟောန္တိ. အယဉ္စ ဗြဟ္မဒတ္တော သဗ္ဗပရိဟာယနကာလေ ဥပ္ပဇ္ဇိ, တေနဿ [Pg.165] ဝီသတိ နဂရသဟဿာနိ အဟေသုံ ဝီသတိ ပါသာဒသဟဿာနိ, ဝီသတိ ဟတ္ထိသဟဿာနိ, ဝီသတိ အဿသဟဿာနိ, ဝီသတိ ရထသဟဿာနိ, ဝီသတိ ပတ္တိသဟဿာနိ, ဝီသတိ ဣတ္ထိသဟဿာနိ ဩရောဓာ စ နာဋကိတ္ထိယော စ, ဝီသတိ အမစ္စသဟဿာနိ.

Being thus cared for, when her pregnancy came to term she entered the delivery chamber and at dawn gave birth to a son who resembled a lump of realgar smoothed with refined oil, and was endowed with the marks of fortune and merit. Then on the fifth day, having adorned and prepared him, they showed him to the king. The delighted king had him attended by sixty-six nurses. Growing up with all accomplishments, he soon reached maturity. When he was sixteen years of age, the king consecrated him to the kingship and had him attended by various kinds of female dancers. The consecrated prince, named Brahmadatta, ruled the kingdom over twenty thousand cities in all of Jambudīpa. It is said that formerly in Jambudīpa there were 8,400,000 cities; these declined to 6,000,000, then declined to 4,000,000, but at the time of utter decline there are 20,000. And this Brahmadatta arose at the time of utter decline, so he had twenty thousand cities, twenty thousand palaces, twenty thousand elephants, twenty thousand horses, twenty thousand chariots, twenty thousand foot-soldiers, twenty thousand women including the harem and dancing girls, and twenty thousand ministers.

သော မဟာရဇ္ဇံ ကာရယမာနောယေဝ ကသိဏပရိကမ္မံ ကတွာ ပဉ္စ အဘိညာယော, အဋ္ဌ သမာပတ္တိယော စ နိဗ္ဗတ္တေသိ. ယသ္မာ ပန အဘိသိတ္တရညာ နာမ အဝဿံ အဋ္ဋကရဏေ နိသီဒိတဗ္ဗံ, တသ္မာ ဧကဒိဝသံ ပဂေဝ ပါတရာသံ ဘုဉ္ဇိတွာ ဝိနိစ္ဆယဋ္ဌာနေ နိသီဒိ. တတ္ထ ဥစ္စာသဒ္ဒမဟာသဒ္ဒံ အကံသု, သော ‘‘အယံ သဒ္ဒေါ သမာပတ္တိယာ ဥပက္ကိလေသော’’တိ ပါသာဒတလံ အဘိရုဟိတွာ ‘‘သမာပတ္တိံ အပ္ပေမီ’’တိ နိသိန္နော နာသက္ခိ အပ္ပေတုံ ရဇ္ဇဝိက္ခေပေန သမာပတ္တိ ပရိဟီနာ. တတော စိန္တေသိ – ‘‘ကိံ ရဇ္ဇံ ဝရံ, ဥဒါဟု သမဏဓမ္မော’’တိ? တတော ‘‘ရဇ္ဇသုခံ ပရိတ္တံ အနေကာဒီနဝံ, သမဏဓမ္မသုခံ ပန ဝိပုလံ အနေကာနိသံသံ ဥတ္တမပုရိသေဟိ သေဝိတဉ္စာ’’တိ ဉတွာ အညတရံ အမစ္စံ အာဏာပေသိ ‘‘ဣမံ ရဇ္ဇံ ဓမ္မေန သမေန အနုသာသ, မာ ခေါ အဓမ္မကာရံ ကာရေသီ’’တိ သဗ္ဗံ တဿ နိယျာတေတွာ ပါသာဒံ အဘိရုဟိတွာ သမာပတ္တိသုခေန ဝီတိနာမေသိ, န ကောစိ ဥပသင်္ကမိတုံ လဘတိ အညတြ မုခဓောဝနဒန္တကဋ္ဌဒါယကဘတ္တနီဟာရကာဒီဟိ.

While he was ruling the great kingdom, having done the preliminary work on the kasiṇas, he developed the five supernormal knowledges and the eight attainments. But since an anointed king must necessarily sit in the hall of justice, one day, having eaten his morning meal early, he sat in the judgment seat. There a loud and tumultuous noise arose. He thought, “This noise is an imperfection for my attainment,” and ascending to the palace terrace, he sat down intending to enter into the attainment. But he was unable to enter it; due to the distraction of kingship, the attainment had declined. Then he reflected: “Which is better, kingship or the ascetic life?” Then, realizing, “The happiness of kingship is slight and fraught with many dangers, while the happiness of the ascetic life is vast, has many benefits, and is cultivated by the best of men,” he commanded a certain minister: “Rule this kingdom righteously and equitably; do not cause unrighteous actions to be done.” Having handed over everything to him, he ascended the palace and passed his time in the bliss of attainment. No one was allowed to approach him except those who brought water for washing his face, a tooth-stick, or his food.

တတော အဒ္ဓမာသမတ္တေ ဝီတိက္ကန္တေ မဟေသီ ပုစ္ဆိ – ‘‘ရာဇာ ဥယျာနဂမနဗလဒဿနနာဋကာဒီသု ကတ္ထစိ န ဒိဿတိ, ကုဟိံ ဂတော’’တိ? တဿာ တမတ္ထံ အာရောစေသုံ. သာ အမစ္စဿ ပါဟေသိ – ‘‘ရဇ္ဇေ ပဋိစ္ဆိတေ အဟမ္ပိ ပဋိစ္ဆိတာ ဟောမိ, ဧတု မယာ သဒ္ဓိံ သံဝါသံ ကပ္ပေတူ’’တိ. သော ဥဘော ကဏ္ဏေ ထကေတွာ ‘‘အသဝနီယမေတ’’န္တိ ပဋိက္ခိပိ. သာ ပုနပိ ဒွတ္တိက္ခတ္တုံ ပေသေတွာ အနိစ္ဆမာနံ သန္တဇ္ဇာပေသိ ‘‘ယဒိ န ကရောသိ, ဌာနာပိ တံ စာဝေမိ. ဇီဝိတာပိ တံ ဝေါရောပေမီ’’တိ. သော ဘီတော ‘‘မာတုဂါမော နာမ ဒဠှနိစ္ဆယော, ကဒါစိ ဧဝမ္ပိ ကာရာပေယျာ’’တိ. ဧကဒိဝသံ ရဟော ဂန္တွာ တာယ သဒ္ဓိံ သိရိသယနေ သံဝါသံ ကပ္ပေသိ. သာ ပုညဝတီ သုခသမ္ဖဿာ, သော တဿာ သမ္ဖဿရာဂေန ရတ္တော တတ္ထ အဘိက္ခဏံ သင်္ကိတသင်္ကိတောဝ အဂမာသိ. အနုက္ကမေန အတ္တနော ဃရသာမိကော ဝိယ နိဗ္ဗိသင်္ကော ပဝိသိတုမာရဒ္ဓေါ.

Then, when about half a month had passed, the chief queen asked: “The king is not seen anywhere—not going to the park, not at military reviews, not at theatrical performances. Where has he gone?” They informed her of the matter. She sent a message to the minister: “Since the kingdom has been entrusted to you, I too have been entrusted. Come and cohabit with me.” Covering both his ears, he refused, saying, “This is not to be heard!” She sent the message two or three more times, and when he was still unwilling, she had him threatened: “If you do not do this, I will have you removed from your position. I will even have you deprived of your life.” Frightened, he thought: “A woman is of firm resolve; she might actually have this done.” One day, going in secret, he cohabited with her on the royal couch. She was a meritorious woman with a pleasant touch, and he, impassioned by lust for her touch, went there frequently, though full of apprehension. Gradually, he began to enter without fear, as if he were the master of the house.

တတော [Pg.166] ရာဇမနုဿာ တံ ပဝတ္တိံ ရညော အာရောစေသုံ. ရာဇာ န သဒ္ဒဟတိ. ဒုတိယမ္ပိ တတိယမ္ပိ အာရောစေသုံ, တတော ရာဇာ နိလီနော သယမေဝ ဒိသွာ သဗ္ဗေ အမစ္စေ သန္နိပါတာပေတွာ အာရောစေသိ. တေ ‘‘အယံ ရာဇာပရာဓိကော ဟတ္ထစ္ဆေဒံ အရဟတိ, ပါဒစ္ဆေဒံ အရဟတီ’’တိ ယာဝ သူလေ ဥတ္တာသနံ, တာဝ သဗ္ဗကမ္မကာရဏာနိ နိဒ္ဒိသိံသု. ရာဇာ ‘‘ဧတဿ ဝဓဗန္ဓနတာဠနေ မယှံ ဝိဟိံသာ ဥပ္ပဇ္ဇေယျ, ဇီဝိတာ ဝေါရောပနေ ပါဏာတိပါတော ဘဝေယျ, ဓနဟရဏေ အဒိန္နာဒါနံ ဘဝေယျ, အလံ ဧဝရူပေဟိ ကတေဟိ, ဣမံ မမ ရဇ္ဇာ နိက္ကဍ္ဎထာ’’တိ အာဟ. အမစ္စာ တံ နိဗ္ဗိသယံ အကံသု. သော အတ္တနော ဓနသာရဉ္စ ပုတ္တဒါရဉ္စ ဂဟေတွာ ပရဝိသယံ အဂမာသိ. တတ္ထ ရာဇာ သုတွာ ‘‘ကိံ အာဂတောသီ’’တိ ပုစ္ဆိ. ‘‘ဒေဝ, ဣစ္ဆာမိ တံ ဥပဋ္ဌာတု’’န္တိ. သော တံ သမ္ပဋိစ္ဆိ. အမစ္စော ကတိပါဟစ္စယေန လဒ္ဓဝိဿာသော တံ ရာဇာနံ ဧတဒဝေါစ – ‘‘မဟာရာဇ, အမက္ခိကံ မဓုံ ပဿာမိ, တံ ခါဒန္တော နတ္ထီ’’တိ. ရာဇာ ‘‘ကိံ ဧတံ ဥပ္ပဏ္ဍေတုကာမော ဘဏတီ’’တိ န သုဏာတိ. သော အန္တရံ လဘိတွာ ပုနပိ သုဋ္ဌုတရံ ဝဏ္ဏေတွာ အဝေါစ. ရာဇာ ‘‘ကိံ ဧတ’’န္တိ ပုစ္ဆိ. ‘‘ဗာရာဏသိရဇ္ဇံ, ဒေဝါ’’တိ. ရာဇာ ‘‘ကိံ မံ နေတွာ မာရေတုကာမောသီ’’တိ အာဟ. သော ‘‘မာ, ဒေဝ, ဧဝံ အဝစ, ယဒိ န သဒ္ဒဟသိ, မနုဿေ ပေသေဟီ’’တိ. သော မနုဿေ ပေသေသိ. တေ ဂန္တွာ ဂေါပုရံ ခဏိတွာ ရညော သယနဃရေ ဥဋ္ဌဟိံသု.

Then the king’s men reported this matter to the king. The king did not believe it. A second and a third time they reported it. Then the king, hiding himself, saw it with his own eyes. He had all his ministers assemble and informed them. They declared: “This man is guilty of an offense against the king. He deserves to have his hands cut off, he deserves to have his feet cut off,” and so on up to impalement on a stake, they specified all the possible punishments. The king said: “If I were to have him executed, imprisoned, or beaten, injury would arise for me. Taking his life would be the destruction of life; seizing his wealth would be taking what is not given. Enough of such actions! Expel him from my kingdom.” The ministers banished him from the country. Taking his essential wealth and his wife and children, he went to another country. The king there, hearing of his arrival, asked: “Why have you come?” He replied: “Your Majesty, I wish to attend upon you.” The king accepted him. After a few days had passed and he had gained the king’s trust, the minister said to that king: “Great king, I see honey without bees, and there is no one eating it.” The king, thinking, “What is this he is saying in jest?” did not listen. But the minister, finding an opportunity, praised it again even more elaborately. The king asked: “What is this?” “The kingdom of Bārāṇasī, Your Majesty.” The king said: “Do you want to lead me there to have me killed?” The minister replied: “Do not say so, Your Majesty. If you do not believe me, send some men.” The king sent men. They went, tunneled under the gate-tower, and emerged in the king’s bedchamber.

ရာဇာ ဒိသွာ ‘‘ကိဿ အာဂတတ္ထာ’’တိ ပုစ္ဆိ. ‘‘စောရာ မယံ, မဟာရာဇာ’’တိ. ရာဇာ တေသံ ဓနံ ဒါပေတွာ ‘‘မာ ပုန ဧဝံ အကတ္ထာ’’တိ ဩဝဒိတွာ ဝိဿဇ္ဇေသိ. တေ အာဂန္တွာ တဿ ရညော အာရောစေသုံ. သော ပုနပိ ဒွတ္တိက္ခတ္တုံ တထေဝ ဝီမံသိတွာ ‘‘သီလဝါ ရာဇာ’’တိ စတုရင်္ဂိနိံ သေနံ သန္နယှိတွာ သီမန္တရေ ဧကံ နဂရံ ဥပဂမ္မ တတ္ထ အမစ္စဿ ပါဟေသိ ‘‘နဂရံ ဝါ မေ ဒေဟိ, ယုဒ္ဓံ ဝါ’’တိ. သော ဗြဟ္မဒတ္တဿ ရညော တမတ္ထံ အာရောစာပေသိ – ‘‘အာဏာပေတု, ဒေဝ, ‘ကိံ ယုဇ္ဈာမိ, ဥဒါဟု နဂရံ ဒေမီ’’’တိ. ရာဇာ ‘‘န ယုဇ္ဈိတဗ္ဗံ, နဂရံ ဒတွာ ဣဓာဂစ္ဆာ’’တိ ပေသေသိ. သော တထာ အကာသိ. ပဋိရာဇာပိ တံ နဂရံ ဂဟေတွာ အဝသေသနဂရေသုပိ တထေဝ ဒူတံ ပေသေသိ. တေပိ အမစ္စာ တထေဝ ဗြဟ္မဒတ္တဿ အာရောစေတွာ တေန ‘‘န ယုဇ္ဈိတဗ္ဗံ, ဣဓာဂန္တဗ္ဗ’’န္တိ ဝုတ္တာ ဗာရာဏသိံ အာဂမံသု.

The king saw them and asked, “For what reason have you come?” “We are thieves, great king.” The king had wealth given to them and, after advising them, “Do not do such a thing again,” he dismissed them. They returned and reported this to their king. That king, having tested the matter in the same way two or three times and concluding, “The king is virtuous,” mustered his fourfold army. He went to a city on the border and sent a message to the minister there: “Either give me the city or give me battle.” That minister had King Brahmadatta informed of the matter, asking, “Give your command, Your Majesty. Should I fight, or should I give up the city?” The king sent a message: “You should not fight. Give up the city and come here.” He did so. The rival king, having taken that city, sent a messenger to the remaining cities with the same demand. Those ministers, too, reported to Brahmadatta in the same way, and having been told by him, “You should not fight; you must come here,” they came to Bārāṇasī.

တတော အမစ္စာ ဗြဟ္မဒတ္တံ အာဟံသု – ‘‘မဟာရာဇ, တေန သဟ ယုဇ္ဈမာ’’တိ. ရာဇာ ‘‘မမ ပါဏာတိပါတော ဘဝိဿတီ’’တိ ဝါရေသိ. အမစ္စာ [Pg.167] ‘‘မယံ, မဟာရာဇ, တံ ဇီဝဂ္ဂါဟံ ဂဟေတွာ ဣဓေဝ အာနေဿာမာ’’တိ နာနာဥပါယေဟိ ရာဇာနံ သညာပေတွာ ‘‘ဧဟိ, မဟာရာဇာ’’တိ ဂန္တုမာရဒ္ဓါ. ရာဇာ ‘‘သစေ သတ္တမာရဏပ္ပဟရဏဝိလုမ္ပနကမ္မံ န ကရောထ, ဂစ္ဆာမီ’’တိ ဘဏတိ. အမစ္စာ ‘‘န, ဒေဝ, ကရောမ, ဘယံ ဒဿေတွာ ပလာပေမာ’’တိ စတုရင်္ဂိနိံ သေနံ သန္နယှိတွာ ဃဋေသု ဒီပေ ပက္ခိပိတွာ ရတ္တိံ ဂစ္ဆိံသု. ပဋိရာဇာ တံ ဒိဝသံ ဗာရာဏသိသမီပေ နဂရံ ဂဟေတွာ ဣဒါနိ ကိန္တိ ရတ္တိံ သန္နာဟံ မောစာပေတွာ ပမတ္တော နိဒ္ဒံ ဩက္ကမိ သဒ္ဓိံ ဗလကာယေန. တတော အမစ္စာ ဗြဟ္မဒတ္တရာဇာနံ အာဒါယ ပဋိရညော ခန္ဓာဝါရံ ဂန္တွာ သဗ္ဗဃဋေဟိ ဒီပေ နီဟရာပေတွာ ဧကပဇ္ဇောတံ ကတွာ ဥက္ကုဋ္ဌိံ အကံသု. ပဋိရညော အမစ္စော မဟာဗလကာယံ ဒိသွာ ဘီတော အတ္တနော ရာဇာနံ ဥပသင်္ကမိတွာ ‘‘ဥဋ္ဌေဟိ အမက္ခိကံ မဓုံ ခါဒါဟီ’’တိ မဟာသဒ္ဒံ အကာသိ. တထာ ဒုတိယောပိ တတိယောပိ. ပဋိရာဇာ တေန သဒ္ဒေန ပဋိဗုဇ္ဈိတွာ ဘယံ သန္တာသံ အာပဇ္ဇိ. ဥက္ကုဋ္ဌိသတာနိ ပဝတ္တိံသု. သော ‘‘ပရဝစနံ သဒ္ဒဟိတွာ အမိတ္တဟတ္ထံ ပတ္တောမှီ’’တိ သဗ္ဗရတ္တိံ တံ တံ ဝိပ္ပလပိတွာ ဒုတိယဒိဝသေ ‘‘ဓမ္မိကော ရာဇာ, ဥပရောဓံ န ကရေယျ ဂန္တွာ ခမာပေမီ’’တိ စိန္တေတွာ ရာဇာနံ ဥပသင်္ကမိတွာ ဇဏ္ဏုကေဟိ ပတိဋ္ဌဟိတွာ ‘‘ခမ, မဟာရာဇ, မယှံ အပရာဓ’’န္တိ အာဟ. ရာဇာ တံ ဩဝဒိတွာ ‘‘ဥဋ္ဌေဟိ, ခမာမိ တေ’’တိ အာဟ. သော ရညာ ဧဝံ ဝုတ္တမတ္တေယေဝ ပရမဿာသပ္ပတ္တော အဟောသိ. ဗာရာဏသိရညော သမီပေယေဝ ဇနပဒေ ရဇ္ဇံ လဘိ. တေ အညမညံ သဟာယကာ အဟေသုံ.

Then the ministers said to Brahmadatta, “Great king, let us fight with him.” The king stopped them, saying, “There would be destruction of life on my part.” The ministers said, “Great king, we will capture him alive and bring him here.” Having persuaded the king with various stratagems, they prepared to go, urging him, “Come, great king!” The king said, “If you do not commit any act of killing beings, striking, or plundering, then I will go.” The ministers replied, “We will not, Your Majesty. We will just show our might to frighten them and make them flee.” They assembled the fourfold army, placed lamps inside pots, and set out at night. The rival king, having captured a city near Bārāṇasī that very day, had now, as it were, heedlessly removed his armor for the night and fallen asleep along with his host of troops. Then the ministers, taking King Brahmadatta, went to the rival king’s camp, had the lamps brought out from all the pots, making one great blaze of light, and raised a great shout. The rival king’s minister, seeing the great host, became frightened, approached his own king, and shouted loudly, “Arise and eat the honey that is without bees!” He did so a second and a third time. The rival king, awakened by the noise, was overcome with fear and terror. Hundreds of shouts broke out. Realizing, “Having trusted another’s word, I have fallen into the hands of the enemy,” he lamented this and that all night long. The next day, he thought, “He is a righteous king; he would not cause injury. I will go and ask his forgiveness.” Approaching the king, he knelt down and said, “Forgive my offense, great king.” The king advised him and said, “Arise, I forgive you.” Just on being told this by the king, he attained the highest relief. He received a kingdom in a country near Bārāṇasī itself. They became friends with one another.

အထ ဗြဟ္မဒတ္တော ဒွေပိ သေနာ သမ္မောဒမာနာ ဧကတော ဌိတာ ဒိသွာ ‘‘မမေဝေကဿ စိတ္တာနုရက္ခဏာယ အသ္မိံ မဟာဇနကာယေ ခုဒ္ဒကမက္ခိကာယ ပိဝနမတ္တမ္ပိ လောဟိတဗိန္ဒု န ဥပ္ပန္နံ, အဟော သာဓု, အဟော သုဋ္ဌု, သဗ္ဗေ သတ္တာ သုခိတာ ဟောန္တု, အဝေရာ ဟောန္တု, အဗျာပဇ္ဇာ ဟောန္တူ’’တိ မေတ္တာဈာနံ ဥပ္ပာဒေတွာ တဒေဝ ပါဒကံ ကတွာ သင်္ခါရေ သမ္မသိတွာ ပစ္စေကဗောဓိဉာဏံ သစ္ဆိကတွာ သယမ္ဘုတံ ပါပုဏိ. တံ မဂ္ဂဖလသုခေန သုခိတံ ဟတ္ထိက္ခန္ဓေ နိသိန္နံ အမစ္စာ ပဏိပါတံ ကတွာ အာဟံသု – ‘‘ယာနကာလော, မဟာရာဇ, ဝိဇိတဗလကာယဿ သက္ကာရော ကာတဗ္ဗော, ပရာဇိတဗလကာယဿ ဘတ္တပရိဗ္ဗယော ဒါတဗ္ဗော’’တိ. သော အာဟ – ‘‘နာဟံ, ဘဏေ, ရာဇာ, ပစ္စေကဗုဒ္ဓေါ နာမာဟ’’န္တိ. ‘‘ကိံ ဒေဝေါ ဘဏတိ, န ဧဒိသာ ပစ္စေကဗုဒ္ဓါ ဟောန္တီ’’တိ. ‘‘ကီဒိသာ, ဘဏေ, ပစ္စေကဗုဒ္ဓါ’’တိ? ‘‘ပစ္စေကဗုဒ္ဓါ နာမ ဒွင်္ဂုလကေသမဿူ အဋ္ဌပရိက္ခာရယုတ္တာ ဘဝန္တီ’’တိ. သော ဒက္ခိဏဟတ္ထေန [Pg.168] သီသံ ပရာမသိ, တာဝဒေဝ ဂိဟိလိင်္ဂံ အန္တရဓာယိ, ပဗ္ဗဇိတဝေသော ပါတုရဟောသိ. ဒွင်္ဂုလကေသမဿု အဋ္ဌပရိက္ခာရသမန္နာဂတော ဝဿသတိကတ္ထေရသဒိသော အဟောသိ. သော စတုတ္ထဇ္ဈာနံ သမာပဇ္ဇိတွာ ဟတ္ထိက္ခန္ဓတော ဝေဟာသံ အဗ္ဘုဂ္ဂန္တွာ ပဒုမပုပ္ဖေ နိသီဒိ. အမစ္စာ ဝန္ဒိတွာ ‘‘ကိံ, ဘန္တေ, ကမ္မဋ္ဌာနံ, ကထံ အဓိဂတောသီ’’တိ ပုစ္ဆိံသု. သော ယတော အဿ မေတ္တာဈာနကမ္မဋ္ဌာနံ အဟောသိ, တဉ္စ ဝိပဿနံ ဝိပဿိတွာ အဓိဂတော, တသ္မာ တမတ္ထံ ဒဿေန္တော ဥဒါနဂါထဉ္စ ဗျာကရဏဂါထဉ္စ ဣမံယေဝ ဂါထံ အဘာသိ ‘‘သဗ္ဗေသု ဘူတေသု နိဓာယ ဒဏ္ဍ’’န္တိ.

Then, seeing the two armies standing together in harmony, Brahmadatta thought: “For the sake of protecting my own mind alone, not even a drop of blood the size of a small fly's sip has been shed in this great assembly. Oh, how good! Oh, how excellent! May all beings be happy, may they be free from enmity, may they be free from affliction!” Having generated the jhāna of loving-kindness, he made that very state his foundation, contemplated the formations, realized the knowledge of a Paccekabuddha, and attained the state of one who is self-awakened. While he was seated happily on the elephant's neck, enjoying the bliss of the path and its fruit, the ministers paid homage to him and said, “It is time to depart, great king. Honor must be paid to the victorious army, and provisions must be given to the defeated army.” He replied, “I am not a king, sirs. I am what is called a Paccekabuddha.” They said, “What does your majesty say? Paccekabuddhas are not like this.” He asked, “What are Paccekabuddhas like, sirs?” They answered, “Paccekabuddhas have hair and a beard two fingers long and are equipped with the eight requisites.” He then touched his head with his right hand, and at that very moment his householder's appearance vanished and the appearance of one gone forth manifested. He became like an elder of a hundred years, endowed with hair and a beard two fingers long and possessed of the eight requisites. Having entered the fourth jhāna, he rose into the air from the elephant's neck and sat upon a lotus flower. The ministers paid homage and asked, “Venerable sir, what was your meditation subject? How did you attain it?” Since his meditation subject had been the jhāna of loving-kindness, and he had attained his goal by contemplating it with insight, he explained the matter by uttering this very verse, which was both an inspired utterance and an explanatory verse: “Having laid down the rod toward all beings…”

တတ္ထ သဗ္ဗေသူတိ အနဝသေသေသု. ဘူတေသူတိ သတ္တေသု. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရံ ပန ရတနသုတ္တဝဏ္ဏနာယံ ဝက္ခာမ. နိဓာယာတိ နိက္ခိပိတွာ. ဒဏ္ဍန္တိ ကာယဝစီမနောဒဏ္ဍံ, ကာယဒုစ္စရိတာဒီနမေတံ အဓိဝစနံ. ကာယဒုစ္စရိတဉှိ ဒဏ္ဍယတီတိ ဒဏ္ဍံ, ဗာဓေတိ အနယဗျသနံ ပါပေတီတိ ဝုတ္တံ ဟောတိ. ဧဝံ ဝစီဒုစ္စရိတံ မနောဒုစ္စရိတဉ္စ. ပဟရဏဒဏ္ဍော ဧဝ ဝါ ဒဏ္ဍော, တံ နိဓာယာတိပိ ဝုတ္တံ ဟောတိ. အဝိဟေဌယန္တိ အဝိဟေဌယန္တော. အညတရမ္ပီတိ ယံကိဉ္စိ ဧကမ္ပိ. တေသန္တိ တေသံ သဗ္ဗဘူတာနံ. န ပုတ္တမိစ္ဆေယျာတိ အတြဇော, ခေတ္တဇော, ဒိန္နကော, အန္တေဝါသိကောတိ ဣမေသု စတူသု ပုတ္တေသု ယံကိဉ္စိ ပုတ္တံ န ဣစ္ဆေယျ. ကုတော သဟာယန္တိ သဟာယံ ပန ဣစ္ဆေယျာတိ ကုတော ဧဝ ဧတံ.

Here, 'all' (sabbesu) means without remainder. 'Beings' (bhūtesu) means sentient beings. This is the summary here; the detailed explanation, however, we will state in the commentary on the Ratana Sutta. 'Having laid down' (nidhāya) means having put aside. 'The rod' (daṇḍaṃ) refers to the rod of body, speech, and mind; this is a term for bodily misconduct and so on. Bodily misconduct is called a 'rod' because it brings punishment (daṇḍayati); that is to say, it brings harm and leads to misfortune and ruin. The same applies to verbal misconduct and mental misconduct. Or, the rod is simply a striking rod, and it is said that one has laid that aside. 'Not harming' (aviheṭhayaṃ) means not causing harm. 'Any one' (aññatarampi) means any single one. 'Of them' (tesaṃ) means of all those beings. 'One would not desire a son' (na puttam iccheyya): among these four kinds of sons—one born of oneself (atraja), one born in the field (khettaja), a given one (dinnaka), or a disciple (antevāsika)—one should not desire any kind of son. 'How then a companion?' (kuto sahāyaṃ): how then could one desire a companion? This is out of the question.

ဧကောတိ ပဗ္ဗဇ္ဇာသင်္ခါတေန ဧကော, အဒုတိယဋ္ဌေန ဧကော, တဏှာယ ပဟာနဋ္ဌေန ဧကော, ဧကန္တဝိဂတကိလေသောတိ ဧကော, ဧကော ပစ္စေကသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဧကော. သမဏသဟဿဿာပိ ဟိ မဇ္ဈေ ဝတ္တမာနော ဂိဟိသံယောဇနဿ ဆိန္နတ္တာ ဧကော, ဧဝံ ပဗ္ဗဇ္ဇာသင်္ခါတေန ဧကော. ဧကော တိဋ္ဌတိ, ဧကော ဂစ္ဆတိ, ဧကော နိသီဒတိ, ဧကော သေယျံ ကပ္ပေတိ, ဧကော ဣရိယတိ ဝတ္တတီတိ ဧဝံ အဒုတိယဋ္ဌေန ဧကော.

'Alone' (eko): one is alone by the designation of renunciation; one is alone in the sense of having no second; one is alone in the sense of having abandoned craving; one is alone by being completely devoid of defilements; one is alone by having personally awakened to the enlightenment of a Paccekabuddha. For even while living in the midst of a thousand ascetics, one is 'alone' because the fetter of the household life has been cut; thus, one is alone by the designation of renunciation. One stands alone, one walks alone, one sits alone, one lies down alone, one moves and comports oneself alone; thus, one is alone in the sense of having no second.

‘‘တဏှာဒုတိယော ပုရိသော, ဒီဃမဒ္ဓါနသံသရံ;

ဣတ္ထဘာဝညထာဘာဝံ, သံသာရံ နာတိဝတ္တတိ.

“A person with craving for a companion wanders through the long course of saṃsāra; experiencing one state of being after another, one does not transcend transmigration.

‘‘ဧတမာဒီနဝံ ဉတွာ, တဏှံ ဒုက္ခဿ သမ္ဘဝံ;

ဝီတတဏှော အနာဒါနော, သတော ဘိက္ခု ပရိဗ္ဗဇေ’’တိ. (ဣတိဝု. ၁၅, ၁၀၅;

မဟာနိ. ၁၉၁;

စူဠနိ.ပါရာယနာနုဂီတိဂါထာနိဒ္ဒေသ ၁၀၇) –

“Having understood this danger—craving, the origin of suffering—a bhikkhu should wander, free from craving, without grasping, and mindful.”

ဧဝံ [Pg.169] တဏှာပဟာနဋ္ဌေန ဧကော. သဗ္ဗကိလေသာဿ ပဟီနာ ဥစ္ဆိန္နမူလာ တာလာဝတ္ထုကတာ အနဘာဝံကတာ အာယတိံ အနုပ္ပာဒဓမ္မာတိ ဧဝံ ဧကန္တဝိဂတကိလေသောတိ ဧကော. အနာစရိယကော ဟုတွာ သယမ္ဘူ သာမံယေဝ ပစ္စေကသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဧဝံ ဧကော ပစ္စေကသမ္ဗောဓိံ အဘိသမ္ဗုဒ္ဓေါတိ ဧကော.

Thus, one is 'alone' in the sense of having abandoned craving. All his defilements are abandoned, uprooted, made like a palm stump, brought to a state of non-existence, and are of a nature not to arise again in the future—thus, one is 'alone' by being completely free from defilements. Having no teacher, being self-become, he awakens by himself to the enlightenment of a Paccekabuddha—thus, one is 'alone' by having personally awakened to the enlightenment of a Paccekabuddha.

စရေတိ ယာ ဣမာ အဋ္ဌ စရိယာယော. သေယျထိဒံ – ပဏိဓိသမ္ပန္နာနံ စတူသု ဣရိယာပထေသု ဣရိယာပထစရိယာ, ဣန္ဒြိယေသု ဂုတ္တဒွါရာနံ ဆသု အဇ္ဈတ္တိကာယတနေသု အာယတနစရိယာ, အပ္ပမာဒဝိဟာရီနံ စတူသု သတိပဋ္ဌာနေသု သတိစရိယာ, အဓိစိတ္တမနုယုတ္တာနံ စတူသု ဈာနေသု သမာဓိစရိယာ, ဗုဒ္ဓိသမ္ပန္နာနံ စတူသု အရိယသစ္စေသု ဉာဏစရိယာ, သမ္မာပဋိပန္နာနံ စတူသု အရိယသစ္စေသု မဂ္ဂစရိယာ, အဓိဂတပ္ဖလာနံ စတူသု သာမညဖလေသု ပတ္တိစရိယာ, တိဏ္ဏံ ဗုဒ္ဓါနံ သဗ္ဗသတ္တေသု လောကတ္ထစရိယာ, တတ္ထ ပဒေသတော ပစ္စေကဗုဒ္ဓဗုဒ္ဓသာဝကာနန္တိ. ယထာဟ – ‘‘စရိယာတိ အဋ္ဌ စရိယာယော ဣရိယာပထစရိယာ’’တိ (ပဋိ. မ. ၁.၁၉၇; ၃.၂၈) ဝိတ္ထာရော. တာဟိ စရိယာဟိ သမန္နာဂတော ဘဝေယျာတိ အတ္ထော. အထ ဝါ ယာ ဣမာ အဓိမုစ္စန္တော သဒ္ဓါယ စရတိ, ပဂ္ဂဏှန္တော ဝီရိယေန စရတိ, ဥပဋ္ဌဟန္တော သတိယာ စရတိ, အဝိက္ခိတ္တော သမာဓိနာ စရတိ, ပဇာနန္တော ပညာယ စရတိ, ဝိဇာနန္တော ဝိညာဏေန စရတိ, ဧဝံ ပဋိပန္နဿ ကုသလာ ဓမ္မာ အာယတန္တီတိ အာယတနစရိယာယ စရတိ, ဧဝံ ပဋိပန္နော ဝိသေသံ အဓိဂစ္ဆတီတိ ဝိသေသစရိယာယ စရတီတိ (ပဋိ. မ. ၁.၁၉၇; ၃.၂၈) ဧဝံ အပရာပိ အဋ္ဌ စရိယာယော ဝုတ္တာ, တာဟိပိ သမန္နာဂတော ဘဝေယျာတိ အတ္ထော. ခဂ္ဂဝိသာဏကပ္ပောတိ ဧတ္ထ ခဂ္ဂဝိသာဏံ နာမ ခဂ္ဂမိဂသိင်္ဂံ. ကပ္ပ-သဒ္ဒဿ အတ္ထံ ဝိတ္ထာရတော မင်္ဂလသုတ္တဝဏ္ဏနာယံ ပကာသယိဿာမ, ဣဓ ပနာယံ ‘‘သတ္ထုကပ္ပေန ဝတ, ဘော, ကိရ သာဝကေန သဒ္ဓိံ မန္တယမာနာ’’တိ ဧဝမာဒီသု (မ. နိ. ၁.၂၆၀) ဝိယ ပဋိဘာဂေါ ဝေဒိတဗ္ဗော. ခဂ္ဂဝိသာဏကပ္ပောတိ ခဂ္ဂဝိသာဏသဒိသောတိ ဝုတ္တံ ဟောတိ. အယံ တာဝေတ္ထ ပဒတော အတ္ထဝဏ္ဏနာ.

'One should fare' (care) refers to these eight kinds of practice (cariyā). Namely: the practice of deportment in the four postures for those accomplished in aspiration; the practice regarding the sense bases in the six internal sense bases for those who guard the sense doors; the practice of mindfulness in the four establishments of mindfulness for those who dwell diligently; the practice of concentration in the four jhānas for those devoted to the higher mind; the practice of knowledge regarding the four noble truths for those accomplished in wisdom; the practice of the path regarding the four noble truths for those practicing rightly; the practice of attainment regarding the four fruits of asceticism for those who have attained them; and the practice for the welfare of the world regarding all beings, which is undertaken by the three kinds of Buddhas—here it refers in part to Paccekabuddhas and the disciples of the Buddha. The detailed account is as it is said: “Practice means the eight practices, such as the practice of deportment…” The meaning is that one should be endowed with these practices. Alternatively, there are these other eight practices: resolving, one fares by faith; exerting oneself, one fares by energy; being established, one fares by mindfulness; being undistracted, one fares by concentration; understanding, one fares by wisdom; discerning, one fares by consciousness. For one practicing in this way, wholesome states extend, thus one fares by the practice of the sense bases (āyatanacariyā). One practicing in this way attains distinction, thus one fares by the practice of distinction (visesacariyā). The meaning is that one should be endowed with these practices as well. 'Like a rhinoceros horn' (khaggavisāṇakappo): here, 'rhinoceros horn' means the horn of a rhinoceros. We will explain the meaning of the word kappa in detail in the commentary on the Maṅgala Sutta. Here, however, it should be understood as meaning 'likeness' or 'counterpart,' as in such passages as: “…deliberating with a disciple who is a counterpart to the Teacher…” Thus, 'like a rhinoceros horn' means 'similar to a rhinoceros horn.' This, so far, is the word-by-word explanation of the meaning.

အဓိပ္ပာယာနုသန္ဓိတော ပန ဧဝံ ဝေဒိတဗ္ဗော – ယွာယံ ဝုတ္တပ္ပကာရော ဒဏ္ဍော ဘူတေသု ပဝတ္တိယမာနော အဟိတော ဟောတိ, တံ တေသု အပ္ပဝတ္တနေန တပ္ပဋိပက္ခဘူတာယ မေတ္တာယ ပရဟိတူပသံဟာရေန စ သဗ္ဗေသု ဘူတေသု နိဓာယ ဒဏ္ဍံ, နိဟိတဒဏ္ဍတ္တာ ဧဝ စ ယထာ အနိဟိတဒဏ္ဍာ သတ္တာ ဘူတာနိ [Pg.170] ဒဏ္ဍေန ဝါ သတ္ထေန ဝါ ပါဏိနာ ဝါ လေဍ္ဍုနာ ဝါ ဝိဟေဌယန္တိ, တထာ အဝိဟေဌယံ, အညတရမ္ပိ တေသံ ဣမံ မေတ္တာကမ္မဋ္ဌာနမာဂမ္မ ယဒေဝ တတ္ထ ဝေဒနာဂတံ သညာသင်္ခါရဝိညာဏဂတံ တဉ္စ တဒနုသာရေနေဝ တဒညဉ္စ သင်္ခါရဂတံ ဝိပဿိတွာ ဣမံ ပစ္စေကဗောဓိံ အဓိဂတောမှီတိ အယံ တာဝ အဓိပ္ပာယော.

However, the intended meaning in this context should be understood thus: Since that kind of rod previously mentioned is harmful when used against beings, one lays down the rod toward all beings by not using it against them and by means of loving-kindness, which is its antidote and promotes the welfare of others. And precisely because the rod has been laid down, one does not harm even a single one of them in the way that those who have not laid down the rod harm beings—with a rod, a weapon, a hand, or a clod of earth. Then, having resorted to this meditation subject of loving-kindness, and having contemplated with insight whatever falls within feeling, perception, formations, and consciousness, as well as other formations in accordance with them, I attained this enlightenment of a Paccekabuddha. This, for now, is the intended meaning.

အယံ ပန အနုသန္ဓိ – ဧဝံ ဝုတ္တေ တေ အမစ္စာ အာဟံသု – ‘‘ဣဒါနိ, ဘန္တေ, ကုဟိံ ဂစ္ဆထာ’’တိ? တတော တေန ‘‘ပုဗ္ဗေ ပစ္စေကဗုဒ္ဓါ ကတ္ထ ဝသန္တီ’’တိ အာဝဇ္ဇေတွာ ဉတွာ ‘‘ဂန္ဓမာဒနပဗ္ဗတေ’’တိ ဝုတ္တေ ပုန အာဟံသု – ‘‘အမှေ ဒါနိ, ဘန္တေ, ပဇဟထ န ဣစ္ဆထာ’’တိ. အထ ပစ္စေကသမ္ဗုဒ္ဓေါ အာဟ ‘‘န ပုတ္တမိစ္ဆေယျာ’’တိ သဗ္ဗံ. တတြာဓိပ္ပာယော – အဟံ ဣဒါနိ အတြဇာဒီသု ယံကိဉ္စိ ပုတ္တမ္ပိ န ဣစ္ဆေယျံ, ကုတော ပန တုမှာဒိသံ သဟာယံ. တသ္မာ တုမှေသုပိ ယော မယာ သဒ္ဓိံ ဂန္တုံ မာဒိသော ဝါ ဟောတုံ ဣစ္ဆတိ, သော ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော. အထ ဝါ တေဟိ ‘‘အမှေ ဒါနိ, ဘန္တေ, ပဇဟထ န ဣစ္ဆထာ’’တိ ဝုတ္တေ သော ပစ္စေကသမ္ဗုဒ္ဓေါ ‘‘န ပုတ္တမိစ္ဆေယျ ကုတော သဟာယ’’န္တိ ဝတွာ အတ္တနော ယထာဝုတ္တေနတ္ထေန ဧကစရိယာယ ဂုဏံ ဒိသွာ ပမုဒိတော ပီတိသောမနဿဇာတော ဣမံ ဥဒါနံ ဥဒါနေသိ – ‘‘ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော’’တိ. ဧဝံ ဝတွာ ပေက္ခမာနဿေဝ မဟာဇနဿ အာကာသေ ဥပ္ပတိတွာ ဂန္ဓမာဒနံ အဂမာသိ.

This, in turn, is the connection: When this was said, those ministers asked: "Now, venerable sir, where are you going?" Then, when he, having reflected, "Where did the previous Paccekabuddhas dwell?" and come to know the answer, said, "On Mount Gandhamādana," they asked again: "Venerable sir, are you now abandoning us? Do you not want us?" Then the Paccekabuddha recited the entire verse beginning, "One would not desire a son…" The intention here is: "Now I would not desire any kind of son, such as one born of my body, so how much less a companion like you. Therefore, whoever among you wishes to go with me or to become like me, let him wander alone like a rhinoceros horn." Alternatively, when they said, "Venerable sir, are you now abandoning us? Do you not want us?" the Paccekabuddha, after saying, "One would not desire a son, how then a companion?" saw the virtue of faring alone in accordance with the meaning already stated. Delighted, with joy and gladness arisen in his mind, he uttered this inspired utterance: "One should wander alone like a rhinoceros horn." Having said this, while the great crowd was watching, he rose into the sky and went to Mount Gandhamādana.

ဂန္ဓမာဒနော နာမ ဟိမဝတိ စူဠကာဠပဗ္ဗတံ မဟာကာဠပဗ္ဗတံ နာဂပလိဝေဌနံ စန္ဒဂဗ္ဘံ သူရိယဂဗ္ဘံ သုဝဏ္ဏပဿံ ဟိမဝန္တပဗ္ဗတန္တိ သတ္တ ပဗ္ဗတေ အတိက္ကမ္မ ဟောတိ. တတ္ထ နန္ဒမူလကံ နာမ ပဗ္ဘာရံ ပစ္စေကဗုဒ္ဓါနံ ဝသနောကာသော, တိဿော စ ဂုဟာယော – သုဝဏ္ဏဂုဟာ, မဏိဂုဟာ, ရဇတဂုဟာတိ. တတ္ထ မဏိဂုဟာဒွါရေ မဉ္ဇူသကော နာမ ရုက္ခော ယောဇနံ ဥဗ္ဗေဓေန, ယောဇနံ ဝိတ္ထာရေန. သော ယတ္တကာနိ ဥဒကေ ဝါ ထလေ ဝါ ပုပ္ဖာနိ, သဗ္ဗာနိ တာနိ ပုပ္ဖယတိ, ဝိသေသေန ပစ္စေကဗုဒ္ဓါဂမနဒိဝသေ. တဿူပရိတော သဗ္ဗရတနမာဠော ဟောတိ. တတ္ထ သမ္မဇ္ဇနကဝါတော ကစဝရံ ဆဍ္ဍေတိ, သမကရဏဝါတော သဗ္ဗရတနမယဝါလုကံ သမံ ကရောတိ, သိဉ္စနကဝါတော အနောတတ္တဒဟတော အာနေတွာ ဥဒကံ သိဉ္စတိ, သုဂန္ဓကရဏဝါတော ဟိမဝန္တတော သဗ္ဗေသံ သုဂန္ဓရုက္ခာနံ ဂန္ဓေ အာနေတိ, ဩစိနကဝါတော ပုပ္ဖာနိ ဩစိနိတွာ ပါတေတိ, သန္ထရကဝါတော သဗ္ဗတ္ထ သန္ထရတိ. သဒါ သုပညတ္တာနေဝ စေတ္ထ [Pg.171] အာသနာနိ ဟောန္တိ, ယေသု ပစ္စေကဗုဒ္ဓုပ္ပာဒဒိဝသေ, ဥပေါသထဒိဝသေ စ သဗ္ဗေ ပစ္စေကဗုဒ္ဓါ သန္နိပတိတွာ နိသီဒန္တိ. အယံ တတ္ထ ပကတိ. အယံ ပစ္စေကဗုဒ္ဓေါ တတ္ထ ဂန္တွာ ပညတ္တာသနေ နိသီဒတိ. တတော သစေ တသ္မိံ ကာလေ အညေပိ ပစ္စေကဗုဒ္ဓါ သံဝိဇ္ဇန္တိ, တေပိ တင်္ခဏေယေဝ သန္နိပတိတွာ ပညတ္တာသနေသု နိသီဒန္တိ. နိသီဒိတွာ စ ကိဉ္စိဒေဝ သမာပတ္တိံ သမာပဇ္ဇိတွာ ဝုဋ္ဌဟန္တိ. တတော သံဃတ္ထေရော အဓုနာဂတပစ္စေကဗုဒ္ဓံ သဗ္ဗေသံ အနုမောဒနတ္ထာယ ‘‘ကထမဓိဂတ’’န္တိ ဧဝံ ကမ္မဋ္ဌာနံ ပုစ္ဆတိ, တဒါပိ သော တမေဝ အတ္တနော ဥဒါနဗျာကရဏဂါထံ ဘာသတိ. ပုန ဘဂဝါပိ အာယသ္မတာ အာနန္ဒေန ပုဋ္ဌော တမေဝ ဂါထံ ဘာသတိ. အာနန္ဒောပိ သင်္ဂီတိယန္တိ ဧဝံ ဧကေကာ ဂါထာ ပစ္စေကသမ္ဗောဓိအဘိသမ္ဗုဒ္ဓဋ္ဌာနေ, မဉ္ဇူသကမာဠေ, အာနန္ဒေန ပုစ္ဆိတကာလေ, သင်္ဂီတိယန္တိ စတုက္ခတ္တုံ ဘာသိတာ ဟောတီတိ.

Beyond the seven mountains in the Himalayas—Cūḷakāḷapabbata, Mahākāḷapabbata, Nāgapaliveṭhana, Candagabbha, Sūriyagabbha, Suvaṇṇapassa, and Himavantapabbata—lies the Gandhamādana mountain. There, the Nandamūlaka slope is a dwelling place for Paccekabuddhas. There are also three caves: the Golden Cave, the Jewel Cave, and the Silver Cave. At the entrance of the Jewel Cave stands the Mañjūsaka tree, a yojana in height and a yojana in breadth. It blooms with all the flowers that exist, whether in water or on land, especially on the days when Paccekabuddhas arrive. Above it is a garland of all kinds of jewels. There, the sweeping wind removes debris, the leveling wind spreads jeweled sand evenly, the sprinkling wind brings water from Lake Anotatta to moisten the ground, the perfuming wind carries fragrances from all the scented trees of the Himalayas, the gathering wind gathers flowers and lets them fall, and the spreading wind scatters them everywhere. The seats there are always well-prepared. On the days when Paccekabuddhas arise and on Uposatha days, all Paccekabuddhas gather and sit upon them. This is the natural order there. When a Paccekabuddha arrives, he sits on the prepared seat. If other Paccekabuddhas are present at that time, they too immediately gather and take their seats. After sitting, they enter into a meditative attainment and then emerge from it. Then, the senior monk of the assembly, for the purpose of everyone's appreciation, asks the newly arrived Paccekabuddha about his meditation subject, saying, "How was it attained?" At that time, the Paccekabuddha recites the same verse he had proclaimed upon his enlightenment. Similarly, when the Blessed One was questioned by the Venerable Ānanda, he too recited the same verse. Ānanda also repeated it during the council. Thus, each verse—spoken at the moment of a Paccekabuddha’s enlightenment, at the terrace of the Mañjūsaka tree, when questioned by Ānanda, and during the council—was uttered four times.

ပဌမဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the first verse is finished.

၉၂. သံသဂ္ဂဇာတဿာတိ ဂါထာ ကာ ဥပ္ပတ္တိ? အယမ္ပိ ပစ္စေကဗောဓိသတ္တော ကဿပဿ ဘဂဝတော သာသနေ ဝီသတိ ဝဿသဟဿာနိ ပုရိမနယေနေဝ သမဏဓမ္မံ ကရောန္တော ကသိဏပရိကမ္မံ ကတွာ ပဌမံ ဈာနံ နိဗ္ဗတ္တေတွာ နာမရူပံ ဝဝတ္ထပေတွာ လက္ခဏသမ္မသနံ ကတွာ အရိယမဂ္ဂံ အနဓိဂမ္မ ဗြဟ္မလောကေ နိဗ္ဗတ္တိ. သော တတော စုတော ဗာရာဏသိရညော အဂ္ဂမဟေသိယာ ကုစ္ဆိမှိ ဥပ္ပဇ္ဇိတွာ ပုရိမနယေနေဝ ဝဍ္ဎမာနော ယတော ပဘုတိ ‘‘အယံ ဣတ္ထီ, အယံ ပုရိသော’’တိ ဝိသေသံ အညာသိ. တဒုပါဒါယ ဣတ္ထီနံ ဟတ္ထေ န ရမတိ, ဥစ္ဆာဒနနှာပနမဏ္ဍနာဒိမတ္တမ္ပိ န သာဒိယတိ. တံ ပုရိသာ ဧဝ ပေါသေန္တိ. ထညပါယနကာလေ ဓာတိယော ကဉ္စုကံ ပဋိမုဉ္စိတွာ ပုရိသဝေသေန ထညံ ပါယေန္တိ. သော ဣတ္ထီနံ ဂန္ဓံ ဃာယိတွာ သဒ္ဒံ ဝါ သုတွာ ရောဒတိ, ဝိညုတံ ပတ္တောပိ ဣတ္ထိယော ပဿိတုံ န ဣစ္ဆတိ. တေန တံ အနိတ္ထိဂန္ဓောတွေဝ သဉ္ဇာနိံသု.

92. What is the origin of the verse beginning with 'Saṃsaggajātassa'? This paccekabodhisatta, during the dispensation of the Blessed One Kassapa, practiced the ascetic duties for twenty thousand years in the manner previously described. After developing the first jhāna through kasiṇa meditation, he discerned name-and-form and contemplated the characteristics, but without attaining the noble path, he was reborn in the Brahma world. Having passed away from there, he was conceived in the womb of the chief queen of the king of Bārāṇasī. Growing up as before, from the time he recognized the distinction, thinking, 'This is a woman, this is a man,' he took no pleasure in the touch of women’s hands, nor did he accept even the slightest anointing, bathing, or adornment. Men alone attended to him. At the time of breastfeeding, the nurses would put on a bodice and, in the guise of men, nurse him. If he smelled the fragrance of women or heard their voices, he would cry. Even when he came of age, he did not want to see women. Thus, they came to know him as Anitthigandha, 'One who dislikes the scent of women.'

တသ္မိံ သောဠသဝဿုဒ္ဒေသိကေ ဇာတေ ရာဇာ ‘‘ကုလဝံသံ သဏ္ဌပေဿာမီ’’တိ နာနာကုလေဟိ တဿ အနုရူပါ ကညာယော အာနေတွာ အညတရံ အမစ္စံ အာဏာပေသိ ‘‘ကုမာရံ ရမာပေဟီ’’တိ. အမစ္စော ဥပါယေန တံ ရမာပေတုကာမော တဿ အဝိဒူရေ သာဏိပါကာရံ ပရိက္ခိပါပေတွာ နာဋကာနိ ပယောဇာပေသိ. ကုမာရော ဂီတဝါဒိတသဒ္ဒံ သုတွာ ‘‘ကဿေသော သဒ္ဒေါ’’တိ အာဟ. အမစ္စော ‘‘တဝေသော, ဒေဝ[Pg.172], နာဋကိတ္ထီနံ သဒ္ဒေါ, ပုညဝန္တာနံ ဤဒိသာနိ နာဋကာနိ ဟောန္တိ. အဘိရမ, ဒေဝ, မဟာပုညောသိ တွ’’န္တိ အာဟ. ကုမာရော အမစ္စံ ဒဏ္ဍေန တာဠာပေတွာ နိက္ကဍ္ဎာပေသိ. သော ရညော အာရောစေသိ. ရာဇာ ကုမာရဿ မာတရာ သဟ ဂန္တွာ ကုမာရံ ခမာပေတွာ ပုန အမစ္စံ အာဏာပေသိ. ကုမာရော တေဟိ အတိနိပ္ပီဠိယမာနော သေဋ္ဌသုဝဏ္ဏံ ဒတွာ သုဝဏ္ဏကာရေ အာဏာပေသိ ‘‘သုန္ဒရံ ဣတ္ထိရူပံ ကရောထာ’’တိ. တေ ဝိဿကမ္မုနာ နိမ္မိတသဒိသံ သဗ္ဗာလင်္ကာရဝိဘူသိတံ ဣတ္ထိရူပံ ကရိတွာ ဒဿေသုံ. ကုမာရော ဒိသွာ ဝိမှယေန သီသံ စာလေတွာ မာတာပိတူနံ ပေသေသိ – ‘‘ယဒိ ဤဒိသိံ ဣတ္ထိံ လဘိဿာမိ, ဂဏှိဿာမီ’’တိ. မာတာပိတရော ‘‘အမှာကံ ပုတ္တော မဟာပုညော, အဝဿံ တေန သဟ ကတပုညာ ကာစိ ဒါရိကာ လောကေ ဥပ္ပန္နာ ဘဝိဿတီ’’တိ တံ သုဝဏ္ဏရူပံ ရထံ အာရောပေတွာ အမစ္စာနံ အပ္ပေသုံ – ‘‘ဂစ္ဆထ, ဤဒိသိံ ဒါရိကံ ဂဝေသထာ’’တိ. တေ တံ ဂဟေတွာ သောဠသမဟာဇနပဒေ ဝိစရန္တာ တံ တံ ဂါမံ ဂန္တွာ ဥဒကတိတ္ထာဒီသု ယတ္ထ ယတ္ထ ဇနသမူဟံ ပဿန္တိ, တတ္ထ တတ္ထ ဒေဝတံ ဝိယ သုဝဏ္ဏရူပံ ဌပေတွာ နာနာပုပ္ဖဝတ္ထာလင်္ကာရေဟိ ပူဇံ ကတွာ ဝိတာနံ ဗန္ဓိတွာ ဧကမန္တံ တိဋ္ဌန္တိ ‘‘ယဒိ ကေနစိ ဧဝရူပါ ဒိဋ္ဌပုဗ္ဗာ ဘဝိဿတိ, သော ကထံ သမုဋ္ဌာပေဿတီ’’တိ? ဧတေနုပါယေန အညတြ မဒ္ဒရဋ္ဌာ သဗ္ဗဇနပဒေ အာဟိဏ္ဍိတွာ တံ ‘‘ခုဒ္ဒကရဋ္ဌ’’န္တိ အဝမညမာနာ တတ္ထ ပဌမံ အဂန္တွာ နိဝတ္တိံသု.

When he was about sixteen years old, the king thought, 'I will establish the royal lineage,' and after bringing suitable maidens from various families for him, he ordered a certain minister, 'Entertain the prince.' Wishing to entertain him by some means, the minister had a curtained enclosure set up nearby and arranged for theatrical performances. Hearing the sounds of singing and music, the prince asked, 'Whose sound is this?' The minister replied, 'This, O lord, is the sound of actresses; such performances are for the meritorious. Enjoy yourself, O lord, for you are of great merit.' The prince had the minister struck with a stick and driven out. He reported this to the king. The king, along with the prince’s mother, went to the prince, appeased him, and again ordered the minister. Being greatly pressured by them, the prince gave fine gold to goldsmiths and ordered, 'Make a beautiful female figure.' They crafted a female figure resembling one created by Vissakamma, adorned with all ornaments, and showed it to him. Upon seeing it, the prince, amazed, shook his head and sent word to his parents: 'If I can obtain such a woman, I will take her.' His parents thought, 'Our son is of great merit; surely, some maiden born in the world has performed meritorious deeds with him.' They placed the golden figure on a chariot and entrusted it to the ministers: 'Go and search for such a maiden.' Taking it, they traveled through the sixteen great lands. Entering each village, wherever they saw crowds at watering places and the like, they set up the golden figure like a deity, offered worship with various flowers, garments, and ornaments, and raised a canopy. Standing to one side, they waited, thinking: 'If anyone has ever seen such a maiden, how will they indicate it?' By this method, they wandered through all the lands except the Madda country. Disdaining it as an 'insignificant country,' they did not go there at first but turned back.

တတော နေသံ ဧတဒဟောသိ – ‘‘မဒ္ဒရဋ္ဌမ္ပိ တာဝ ဂစ္ဆာမ, မာ နော ဗာရာဏသိံ ပဝိဋ္ဌေပိ ရာဇာ ပုန ပေသေသီ’’တိ မဒ္ဒရဋ္ဌေ သာဂလနဂရံ အဂမံသု. သာဂလနဂရေ စ မဒ္ဒဝေါ နာမ ရာဇာ. တဿ ဓီတာ သောဠသဝဿုဒ္ဒေသိကာ အဘိရူပါ အဟောသိ. တဿာ ဝဏ္ဏဒါသိယော နှာနောဒကတ္ထာယ တိတ္ထံ ဂစ္ဆန္တိ. တတ္ထ အမစ္စေဟိ ဌပိတံ တံ သုဝဏ္ဏရူပံ ဒူရတောဝ ဒိသွာ ‘‘အမှေ ဥဒကတ္ထာယ ပေသေတွာ ရာဇပုတ္တီ သယမေဝ အာဂတာ’’တိ ဘဏန္တိယော သမီပံ ဂန္တွာ ‘‘နာယံ သာမိနီ, အမှာကံ သာမိနီ ဣတော အဘိရူပတရာ’’တိ အာဟံသု. အမစ္စာ တံ သုတွာ ရာဇာနံ ဥပသင်္ကမိတွာ အနုရူပေန နယေန ဒါရိကံ ယာစိံသု. သောပိ အဒါသိ. တေ ဗာရာဏသိရညော ပါဟေသုံ – ‘‘လဒ္ဓါ, ဒေဝ, ကုမာရိကာ, သာမံ အာဂစ္ဆထ, ဥဒါဟု အမှေဝ အာနေမာ’’တိ. သော ‘‘မယိ အာဂစ္ဆန္တေ ဇနပဒပီဠာ ဘဝိဿတိ, တုမှေဝ နံ အာနေထာ’’တိ ပေသေသိ.

Then they thought, 'Let us first go to the country of Madda, lest the king should send us back again even if we enter Bārāṇasī.' So they went to the city of Sāgala in the country of Madda. Now, in the city of Sāgala, there was a king named Maddava. He had a daughter, about sixteen years of age, who was beautiful. Her servant-girls went to the bathing-place to fetch water for her bath. There, from a distance, they saw the golden image placed there by the ministers and, thinking, 'The princess herself has come for water,' they approached it. But when they got closer, they said, 'This is not our lady—our lady is even more beautiful than this.' Hearing this, the ministers went to the king and, in a fitting manner, requested the girl. He consented and gave her to them. They then sent a message to the king of Bārāṇasī: 'Sire, we have obtained the maiden. Will you come yourself, or shall we bring her?' He sent a message in reply: 'If I come, it will trouble the country. You yourselves bring her.'

အမစ္စာပိ ဒါရိကံ ဂဟေတွာ နဂရာ နိက္ခမိတွာ ကုမာရဿ ပါဟေသုံ – ‘‘လဒ္ဓါ သုဝဏ္ဏရူပသဒိသာ ကုမာရိကာ’’တိ. ကုမာရော သုတွာဝ ရာဂေန အဘိဘူတော [Pg.173] ပဌမဇ္ဈာနာ ပရိဟာယိ. သော ဒူတပရမ္ပရာယ ပေသေသိ – ‘‘သီဃံ အာနေထ, သီဃံ အာနေထာ’’တိ. တေ သဗ္ဗတ္ထ ဧကရတ္တိဝါသေန ဗာရာဏသိံ ပတွာ ဗဟိနဂရေ ဌိတာ ရညော ပေသေသုံ – ‘‘အဇ္ဇေဝ ပဝိသိတဗ္ဗံ, နော’’တိ. ရာဇာ ‘‘သေဋ္ဌကုလာ အာနီတာ ဒါရိကာ, မင်္ဂလကိရိယံ ကတွာ မဟာသက္ကာရေန ပဝေသေဿာမ, ဥယျာနံ တာဝ နံ နေထာ’’တိ အာဟ. တေ တထာ အကံသု. သာ အစ္စန္တသုခုမာလာ ကုမာရိကာ ယာနုဂ္ဃာဋေန ဥဗ္ဗာဠှာ အဒ္ဓါနပရိဿမေန ဥပ္ပန္နဝါတရောဂါ မိလာတမာလာ ဝိယ ဟုတွာ ရတ္တိဘာဂေ ကာလမကာသိ. အမစ္စာ ‘‘သက္ကာရာ ပရိဘဋ္ဌမှာ’’တိ ပရိဒေဝိံသု. ရာဇာ စ နာဂရာ စ ‘‘ကုလဝံသော ဝိနဋ္ဌော’’တိ ပရိဒေဝိံသု. သကလနဂရံ ကောလာဟလံ အဟောသိ. ကုမာရဿ သုတမတ္တေယေဝ မဟာသောကော ဥဒပါဒိ.

The ministers took the girl and left the city, sending word to the prince: 'A maiden like a golden statue has been found.' Upon hearing this, the prince, overwhelmed by lust, fell from the first jhāna. He sent messengers repeatedly, saying, 'Bring her quickly, bring her quickly!' Traveling by staying only one night in each place, they reached Bārāṇasī and, stopping outside the city, sent a message to the king: 'Should we enter today or not?' The king replied, 'Since the girl has been brought from a noble family, we will perform auspicious rites and welcome her with great honor. First, take her to the park.' They did so. That exceedingly delicate maiden, distressed by the jolting of the carriage and afflicted with a wind disorder arising from the fatigue of the journey, withered like a faded garland and passed away in the night. The ministers lamented, 'We have fallen from honor.' The king and the citizens mourned, 'The family lineage is ruined.' The entire city was in an uproar. As soon as the prince heard the news, great sorrow arose in him.

တတော ကုမာရော သောကဿ မူလံ ခနိတုံ အာရဒ္ဓေါ. သော ဧဝံ စိန္တေသိ – ‘‘အယံ သောကော နာမ န အဇာတဿ ဟောတိ, ဇာတဿ ပန ဟောတိ. တသ္မာ ဇာတိံ ပဋိစ္စ သောကော. ဇာတိ ပန ကိံ ပဋိစ္စာတိ? ဘဝံ ပဋိစ္စ ဇာတီ’’တိ. ဧဝံ ပုဗ္ဗဘာဝနာနုဘာဝေန ယောနိသော မနသိကရောန္တော အနုလောမပဋိလောမံ ပဋိစ္စသမုပ္ပာဒံ ဒိသွာ ပုန အနုလောမဉ္စ သင်္ခါရေ သမ္မသန္တော တတ္ထေဝ နိသိန္နော ပစ္စေကသမ္ဗောဓိံ သစ္ဆာကာသိ. အမစ္စာ တံ မဂ္ဂဖလသုခေန သုခိတံ သန္တိန္ဒြိယံ သန္တမာနသံ နိသိန္နံ ဒိသွာ ပဏိပါတံ ကတွာ အာဟံသု – ‘‘မာ သောစိ, ဒေဝ, မဟန္တော ဇမ္ဗုဒီပေါ, အညံ တတော သုန္ဒရတရံ ကညံ အာနေဿာမာ’’တိ. သော အာဟ – ‘‘န သောစာမိ, နိဿောကော ပစ္စေကဗုဒ္ဓေါ အဟ’’န္တိ. ဣတော ပရံ သဗ္ဗံ ဝုတ္တပုရိမဂါထာသဒိသမေဝ ဌပေတွာ ဂါထာဝဏ္ဏနံ.

Then the prince began to dig up the root of sorrow. He reflected thus: 'This sorrow does not arise for one who is not born, but it arises for one who is born. Therefore, sorrow is dependent on birth. And on what is birth dependent? Birth is dependent on becoming.' Thus, by giving wise attention through the power of his past cultivation, he saw dependent origination in forward and reverse order. Then, contemplating the formations again in forward order, while seated right there he realized the enlightenment of a paccekabuddha. The ministers, seeing him seated, happy with the bliss of the path and its fruit, with peaceful faculties and a peaceful mind, prostrated and said: 'Do not grieve, Your Majesty. Jambudīpa is vast; we will bring you a maiden more beautiful than she.' He replied: 'I do not grieve. I am a sorrowless paccekabuddha.' From here on, everything is the same as in the previously cited verse, except for the explanation of the verse.

ဂါထာဝဏ္ဏနာ ပန ဧဝံ ဝေဒိတဗ္ဗာ – သံသဂ္ဂဇာတဿာတိ ဇာတသံသဂ္ဂဿ. တတ္ထ ဒဿနသဝနကာယသမုလ္လပနသမ္ဘောဂသံသဂ္ဂဝသေန ပဉ္စဝိဓော သံသဂ္ဂေါ. တတ္ထ အညမညံ ဒိသွာ စက္ခုဝိညာဏဝီထိဝသေန ဥပ္ပန္နရာဂေါ ဒဿနသံသဂ္ဂေါ နာမ. တတ္ထ သီဟဠဒီပေ ကာဠဒီဃဝါပီ ဂါမေ ပိဏ္ဍာယ စရန္တံ ကလျာဏဝိဟာရဝါသိဒီဃဘာဏကဒဟရဘိက္ခုံ ဒိသွာ ပဋိဗဒ္ဓစိတ္တာ ကေနစိ ဥပါယေန တံ အလဘိတွာ ကာလင်္ကတာ ကုဋုမ္ဗိယဓီတာ စ တဿာ နိဝါသနစောဠခဏ္ဍံ ဒိသွာ ‘‘ဧဝရူပံ ဝတ္ထံ ဓာရိနိယာ နာမ သဒ္ဓိံ သံဝါသံ နာလဘိ’’န္တိ ဖလိတဟဒယော ကာလင်္ကတော. သော ဧဝ ဒဟရော စ နိဒဿနံ.

The explanation of the verse, however, should be understood thus: saṃsaggajātassa means ‘of one for whom association has arisen.’ Herein, association is of five kinds: through seeing, hearing, bodily contact, conversation, and shared enjoyment. Among these, the lust that arises upon seeing one another by way of the process of eye-consciousness is called ‘association through seeing.’ In this regard, there is the case of the daughter of a householder in the village of Kāḷadīghavāpī on the island of Sri Lanka. Seeing a young monk, a reciter of the Long Discourses who was a resident of Kalyāṇavihāra, while he was walking for alms, her mind became bound to him. Being unable to get him by any means, she passed away. And that young monk, seeing a piece of her lower garment and thinking, “Alas, I did not get to live together with the one who wore such a garment,” passed away with a broken heart. That young monk himself is an example of this.

ပရေဟိ [Pg.174] ပန ကထိယမာနံ ရူပါဒိသမ္ပတ္တိံ အတ္တနာ ဝါ ဟသိတလပိတဂီတသဒ္ဒံ သုတွာ သောတဝိညာဏဝီထိဝသေန ဥပ္ပန္နရာဂေါ သဝနသံသဂ္ဂေါ နာမ. တတြာပိ ဂိရိဂါမဝါသိကမ္မာရဓီတာယ ပဉ္စဟိ ကုမာရိကာဟိ သဒ္ဓိံ ပဒုမဿရံ ဂန္တွာ နှတွာ မာလံ အာရောပေတွာ ဥစ္စာသဒ္ဒေန ဂါယန္တိယာ သဒ္ဒံ သုတွာ အာကာသေန ဂစ္ဆန္တော ကာမရာဂေန ဝိသေသာ ပရိဟာယိတွာ ဗျသနံ ပတ္တော ပဉ္စဂ္ဂဠလေဏဝါသီ တိဿဒဟရော နိဒဿနံ.

The lust that arises by way of the process of ear-consciousness on hearing the excellence of form and so on being described by others, or on hearing for oneself the sound of laughter, chatter, and song, is called ‘association through hearing.’ Here too, the young Tissa, a resident of the Pañcaggaḷa Cave, is an example. While traveling through the sky, he heard the loud singing of the blacksmith’s daughter from a mountain village, who had gone to the Lotus Pond with five other maidens, bathed, put on a garland, and was singing. Having lost his special attainment due to sensual lust, he met with disaster.

အညမညံ အင်္ဂပရာမသနေန ဥပ္ပန္နရာဂေါ ကာယသံသဂ္ဂေါ နာမ. ဓမ္မဘာသနဒဟရဘိက္ခု စ ရာဇဓီတာ စေတ္ထ နိဒဿနံ. မဟာဝိဟာရေ ကိရ ဒဟရဘိက္ခု ဓမ္မံ ဘာသတိ. တတ္ထ မဟာဇနော အာဂတော, ရာဇာပိ အဂ္ဂမဟေသိယာ ရာဇဓီတာယ စ သဒ္ဓိံ အဂမာသိ. တတော ရာဇဓီတာယ တဿ ရူပဉ္စ သရဉ္စ အာဂမ္မ ဗလဝရာဂေါ ဥပ္ပန္နော, တဿ ဒဟရဿာပိ. တံ ဒိသွာ ရာဇာ သလ္လက္ခေတွာ သာဏိပါကာရေန ပရိက္ခိပါပေသိ. တေ အညမညံ ပရာမသိတွာ အာလိင်္ဂိံသု. ပုန သာဏိပါကာရံ အပနေတွာ ပဿန္တာ ဒွေပိ ကာလင်္ကတေယေဝ အဒ္ဒသံသူတိ.

The lust that arises from mutually touching limbs is called ‘association through bodily contact.’ The young monk preaching the Dhamma and the princess are an example here. It is said that a young monk was preaching the Dhamma in the Mahāvihāra. A great crowd had gathered, and the king also came with his chief queen and the princess. Then, on account of the young monk’s form and voice, a powerful lust arose in the princess, and also in that young monk. Seeing this and discerning the situation, the king had them enclosed by a curtain wall. They touched and embraced each other. When those who had removed the curtain wall looked, they saw that both were already dead.

အညမညံ အာလပနသမုလ္လပနဝသေန ဥပ္ပန္နရာဂေါ ပန သမုလ္လပနသံသဂ္ဂေါ နာမ. ဘိက္ခု ဘိက္ခုနီဟိ သဒ္ဓိံ ပရိဘောဂကရဏေ ဥပ္ပန္နရာဂေါ သမ္ဘောဂသံသဂ္ဂေါ နာမ. ဒွီသုပိ ဧတေသု ပါရာဇိကပ္ပတ္တော ဘိက္ခု စ ဘိက္ခုနီ စ နိဒဿနံ. မရိစဝဋ္ဋိနာမမဟာဝိဟာရမဟေ ကိရ ဒုဋ္ဌဂါမဏိအဘယရာဇာ မဟာဒါနံ ပဋိယာဒေတွာ ဥဘတောသံဃံ ပရိဝိသတိ. တတ္ထ ဥဏှယာဂုယာ ဒိန္နာယ သံဃနဝကသာမဏေရီ အနာဓာရကဿ သံဃနဝကဿ သာမဏေရဿ ဒန္တဝလယံ ဒတွာ သမုလ္လပနမကာသိ. တေ ဥဘောပိ ဥပသမ္ပဇ္ဇိတွာ သဋ္ဌိဝဿာ ဟုတွာ ပရတီရံ ဂတာ အညမညံ သမုလ္လပနေန ပုဗ္ဗသညံ ပဋိလဘိတွာ တာဝဒေဝ သဉ္ဇာတသိနေဟာ သိက္ခာပဒံ ဝီတိက္ကမိတွာ ပါရာဇိကာ အဟေသုန္တိ. ဧဝံ ပဉ္စဝိဓေ သံသဂ္ဂေ ယေန ကေနစိ သံသဂ္ဂေန ဇာတသံသဂ္ဂဿ ဘဝတိ သ္နေဟော, ပုရိမရာဂပစ္စယော ဗလဝရာဂေါ ဥပ္ပဇ္ဇတိ. တတော သ္နေဟနွယံ ဒုက္ခမိဒံ ပဟောတိ တမေဝ သ္နေဟံ အနုဂစ္ဆန္တံ သန္ဒိဋ္ဌိကသမ္ပရာယိကံ သောကပရိဒေဝါဒိနာနပ္ပကာရကံ ဣဒံ ဒုက္ခံ ပဟောတိ ပဘဝတိ ဇာယတိ.

The lust that arises by way of mutually addressing and conversing is called ‘association through conversation.’ The lust that arises when a bhikkhu uses things in common with a bhikkhunī is called ‘association through shared enjoyment.’ In both these cases, a bhikkhu and a bhikkhunī who have fallen into a pārājika offense are the example. It is said that at a festival at the Maricavaṭṭi Mahāvihāra, King Duṭṭhagāmaṇi Abhaya prepared a great offering of alms and was serving the two Sanghas. There, when hot gruel was given, a junior novice nun gave a tooth-stick to a junior novice monk who had no supporter, and they engaged in conversation. After both received the higher ordination and had reached the age of sixty, having gone to the other shore, they recalled their past connection through mutual conversation. Immediately affection arose, and transgressing the training rule, they were defeated. Thus, with these five kinds of association, for one in whom association has arisen through any one of them, affection occurs. With the former lust as condition, a powerful lust arises. Then this suffering connected with affection comes to be. Following that very affection, this manifold suffering—visible in the present and pertaining to the future, such as sorrow, lamentation, and so on—arises, originates, and is born.

အပရေ ‘‘အာရမ္မဏေ စိတ္တဿ ဝေါဿဂ္ဂေါ သံသဂ္ဂေါ’’တိ ဘဏန္တိ. တတော သ္နေဟော, သ္နေဟဒုက္ခမိဒန္တိ. ဧဝမတ္ထပ္ပဘေဒံ ဣမံ အဍ္ဎဂါထံ ဝတွာ သော ပစ္စေကဗုဒ္ဓေါ အာဟ – ‘‘သွာယံ ယမိဒံ သ္နေဟနွယံ သောကာဒိဒုက္ခံ ပဟောတိ, တမေဝ သ္နေဟံ အနုဂတဿ ဒုက္ခဿ မူလံ ခနန္တော ပစ္စေကဗောဓိံ အဓိဂတော’’တိ.

Others say: “Association is the mind’s relinquishment onto an object.” From that comes affection, and this affection is suffering. Having thus spoken this half-verse with its different meanings, that paccekabuddha said: “This suffering connected with affection, such as sorrow, comes to be; by digging up the root of the suffering that follows upon that very affection, I have attained the enlightenment of a paccekabuddha.”

ဧဝံ [Pg.175] ဝုတ္တေ တေ အမစ္စာ အာဟံသု – ‘‘အမှေဟိ ဒါနိ, ဘန္တေ, ကိံ ကတ္တဗ္ဗ’’န္တိ? တတော သော အာဟ – ‘‘တုမှေ ဝါ အညတရော ဝါ ဣမမှာ ဒုက္ခာ မုစ္စိတုကာမော, သော သဗ္ဗောပိ အာဒီနဝံ သ္နေဟဇံ ပေက္ခမာနော, ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော’’တိ. ဧတ္ထ စ ယံ တံ ‘‘သ္နေဟနွယံ ဒုက္ခမိဒံ ပဟောတီ’’တိ ဝုတ္တံ, တဒေဝ သန္ဓာယ ‘‘အာဒီနဝံ သ္နေဟဇံ ပေက္ခမာနော’’တိ ဣဒံ ဝုတ္တန္တိ ဝေဒိတဗ္ဗံ. အထ ဝါ ယထာဝုတ္တေန သံသဂ္ဂေန ‘သံသဂ္ဂဇာတဿ ဘဝတိ သ္နေဟော, သ္နေဟနွယံ ဒုက္ခမိဒံ ပဟောတိ’, ဧဝံ ယထာဘူတံ အာဒီနဝံ သ္နေဟဇံ ပေက္ခမာနော အဟမဓိဂတောတိ ဧဝံ သမ္ဗန္ဓိတွာ စတုတ္ထပါဒေါ ပုဗ္ဗေ ဝုတ္တနယေနေဝ သ္နေဟဝသေန ဝုတ္တောတိ ဝေဒိတဗ္ဗော. တတော ပရံ သဗ္ဗံ ပုရိမဂါထာယ ဝုတ္တသဒိသမေဝါတိ.

When this was said, those ministers asked: “Venerable sir, what should we do now?” Then he replied: “You, or anyone else who wishes to be freed from this suffering, seeing the danger born of affection, should wander alone like a rhinoceros.” And here it should be understood that the words, “seeing the danger born of affection,” were stated in reference to what was said as, “this suffering connected with affection comes to be.” Or alternatively, the fourth line should be understood as spoken on the basis of affection in the way previously stated, by connecting it thus: “Just as through the aforesaid association, ‘for one in whom association has arisen affection occurs, and this suffering connected with affection comes to be,’ so I have attained this by seeing as it really is the danger born of affection.” Thereafter, everything is similar to what was said in the previous verse.

သံသဂ္ဂဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the verse on association is finished.

၉၃. မိတ္တေ သုဟဇ္ဇေတိ ကာ ဥပ္ပတ္တိ? အယံ ပစ္စေကဗောဓိသတ္တော ပုရိမဂါထာယ ဝုတ္တနယေနေဝ ဥပ္ပဇ္ဇိတွာ ဗာရာဏသိယံ ရဇ္ဇံ ကာရေန္တော ပဌမဇ္ဈာနံ နိဗ္ဗတ္တေတွာ ‘‘ကိံ သမဏဓမ္မော ဝရော, ရဇ္ဇံ ဝရ’’န္တိ ဝီမံသိတွာ အမစ္စာနံ ရဇ္ဇံ နိယျာတေတွာ သမဏဓမ္မံ အကာသိ. အမစ္စာ ‘‘ဓမ္မေန သမေန ကရောထာ’’တိ ဝုတ္တာပိ လဉ္ဇံ ဂဟေတွာ အဓမ္မေန ကရောန္တိ. တေ လဉ္ဇံ ဂဟေတွာ သာမိကေ ပရာဇယန္တာ ဧကဒါ အညတရံ ရာဇဝလ္လဘံ ပရာဇေသုံ. သော ရညော ဘတ္တကာရကေဟိ သဒ္ဓိံ ပဝိသိတွာ သဗ္ဗံ အာရောစေသိ. ရာဇာ ဒုတိယဒိဝသေ သယံ ဝိနိစ္ဆယဋ္ဌာနံ အဂမာသိ. တတော မဟာဇနာ – ‘‘အမစ္စာ, ဒေဝ, သာမိကေ အသာမိကေ ကရောန္တီ’’တိ ဥစ္စာသဒ္ဒံ ကရောန္တာ မဟာယုဒ္ဓံ ဝိယ အကံသု. အထ ရာဇာ ဝိနိစ္ဆယဋ္ဌာနာ ဝုဋ္ဌာယ ပါသာဒံ အဘိရုဟိတွာ သမာပတ္တိံ အပ္ပေတုံ နိသိန္နော. တေန သဒ္ဒေန ဝိက္ခိတ္တစိတ္တော န သက္ကောတိ အပ္ပေတုံ. သော ‘‘ကိံ မေ ရဇ္ဇေန, သမဏဓမ္မော ဝရ’’န္တိ ရဇ္ဇသုခံ ပဟာယ ပုန သမာပတ္တိံ နိဗ္ဗတ္တေတွာ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝိပဿိတွာ ပစ္စေကသမ္ဗောဓိံ သစ္ဆာကာသိ. ကမ္မဋ္ဌာနဉ္စ ပုစ္ဆိတော ဣမံ ဂါထံ အဘာသိ.

93. What is the origin of the verse beginning, ‘Mitte suhajje’? This bodhisatta destined for paccekabuddhahood, having been born in the way described in the previous verse and while ruling the kingdom in Bārāṇasī, developed the first jhāna. Having considered, “Which is better, the ascetic’s life or the kingdom?” he handed over the kingdom to his ministers and undertook the ascetic’s life. Although the ministers were told, “Rule righteously and impartially,” they took bribes and ruled unrighteously. Taking bribes, they would defeat the rightful owners. One day they defeated a certain royal favorite. He entered along with the king’s meal-carriers and reported everything. The next day the king himself went to the hall of justice. Then the great crowd, shouting loudly, “Your Majesty, the ministers make the rightful party the wrongful party!” made a noise like a great battle. Then the king, rising from the hall of justice and ascending to the palace, sat down intending to enter meditative attainment. With his mind distracted by that noise, he was unable to enter it. Thinking, “What is this kingdom to me? The ascetic’s life is better,” he abandoned the pleasure of kingship, again developed the attainment, and having developed insight in the way previously described, he realized the enlightenment of a paccekabuddha. When asked about his meditation subject, he spoke this verse.

တတ္ထ မေတ္တာယနဝသေန မိတ္တာ. သုဟဒယဘာဝေန သုဟဇ္ဇာ. ကေစိ ဧကန္တဟိတကာမတာယ မိတ္တာဝ ဟောန္တိ န သုဟဇ္ဇာ. ကေစိ ဂမနာဂမနဋ္ဌာနနိသဇ္ဇာသမုလ္လာပါဒီသု, ဟဒယသုခဇနနေန သုဟဇ္ဇာဝ ဟောန္တိ, န မိတ္တာ. ကေစိ တဒုဘယဝသေန သုဟဇ္ဇာ စေဝ မိတ္တာ စ ဟောန္တိ. တေ ဒုဝိဓာ အဂါရိယာ [Pg.176] စ အနဂါရိယာ စ. တတ္ထ အဂါရိယာ တိဝိဓာ ဟောန္တိ ဥပကာရော သမာနသုခဒုက္ခော အနုကမ္ပကောတိ. အနဂါရိယာ ဝိသေသေန အတ္ထက္ခာယိနော ဧဝ. တေ စတူဟိ အင်္ဂေဟိ သမန္နာဂတာ ဟောန္တိ. ယထာဟ –

Therein, they are ‘mittā’ (friends) because they are affectionate; they are ‘suhajjā’ (companions) because they are good-hearted. Some are only friends because they desire one’s exclusive welfare, but they are not companions. Some are only companions because they bring joy to the heart in such activities as coming and going, standing, sitting, and conversing, but they are not friends. Some are both companions and friends because of both qualities. They are of two kinds: householders and renunciants. Among them, the householders are of three types: the helper, the one who is the same in pleasure and pain, and the compassionate one. The renunciants are especially those who explain what is beneficial. They are endowed with four factors, as it is said:

‘‘စတူဟိ ခေါ, ဂဟပတိပုတ္တ, ဌာနေဟိ ဥပကာရော မိတ္တော သုဟဒေါ ဝေဒိတဗ္ဗော. ပမတ္တံ ရက္ခတိ, ပမတ္တဿ သာပတေယျံ ရက္ခတိ, ဘီတဿ သရဏံ ဟောတိ, ဥပ္ပန္နေသု ကိစ္စကရဏီယေသု တဒ္ဒိဂုဏံ ဘောဂံ အနုပ္ပဒေတိ’’ (ဒီ. နိ. ၃.၂၆၁).

“In four ways, young householder, a helping friend should be understood as a true-hearted friend: he protects you when you are heedless; he protects your property when you are heedless; he is a refuge for you when you are frightened; and when tasks and duties arise, he provides you with twice the wealth you need.” (DN 31 §19)

တထာ –

Similarly:

‘‘စတူဟိ ခေါ, ဂဟပတိပုတ္တ, ဌာနေဟိ သမာနသုခဒုက္ခော မိတ္တော သုဟဒေါ ဝေဒိတဗ္ဗော. ဂုယှမဿ အာစိက္ခတိ, ဂုယှမဿ ပရိဂူဟတိ, အာပဒါသု န ဝိဇဟတိ, ဇီဝိတံပိဿ အတ္ထာယ ပရိစ္စတ္တံ ဟောတိ’’ (ဒီ. နိ. ၃.၂၆၂).

“In four ways, young householder, a friend who is the same in pleasure and pain should be understood as a true-hearted friend: he reveals his secrets to you; he guards your secrets; he does not forsake you in misfortune; and he would even sacrifice his life for your sake.” (DN 31 §20)

တထာ –

Similarly:

‘‘စတူဟိ ခေါ, ဂဟပတိပုတ္တ, ဌာနေဟိ အနုကမ္ပကော မိတ္တော သုဟဒေါ ဝေဒိတဗ္ဗော. အဘဝေနဿ န နန္ဒတိ, ဘဝေနဿ နန္ဒတိ, အဝဏ္ဏံ ဘဏမာနံ နိဝါရေတိ, ဝဏ္ဏံ ဘဏမာနံ ပသံသတိ’’ (ဒီ. နိ. ၃.၂၆၄).

“In four ways, young householder, a compassionate friend should be understood as a true-hearted friend: he does not rejoice in your misfortune; he rejoices in your good fortune; he restrains those who speak ill of you; and he commends those who speak well of you.” (DN 31 §22)

တထာ –

Similarly:

‘‘စတူဟိ ခေါ, ဂဟပတိပုတ္တ, ဌာနေဟိ အတ္ထက္ခာယီ မိတ္တာ သုဟဒေါ ဝေဒိတဗ္ဗော. ပါပါ နိဝါရေတိ, ကလျာဏေ နိဝေသေတိ, အဿုတံ သာဝေတိ, သဂ္ဂဿ မဂ္ဂံ အာစိက္ခတီ’’တိ (ဒီ. နိ. ၃.၂၆၃).

“In four ways, young householder, a friend who explains what is beneficial should be understood as a true-hearted friend: he restrains you from evil, establishes you in what is good, makes you hear what you have not heard, and points out the path to heaven.” (DN 31 §21)

တေသွိဓ အဂါရိယာ အဓိပ္ပေတာ, အတ္ထတော ပန သဗ္ဗေပိ ယုဇ္ဇန္တိ. တေ မိတ္တေ သုဟဇ္ဇေ အနုကမ္ပမာနောတိ အနုဒယမာနော, တေသံ သုခံ ဥပသံဟရိတုကာမော ဒုက္ခံ အပဟရိတုကာမော စ.

Here, householders are primarily intended, but in terms of meaning, all are applicable. ‘Being compassionate towards such friends and companions’ means being sympathetic, desiring to bring them happiness and to remove their suffering.

ဟာပေတိ အတ္ထန္တိ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကပရမတ္ထဝသေန တိဝိဓံ, တထာ အတ္တတ္ထပရတ္ထဥဘယတ္ထဝသေနာပိ တိဝိဓံ အတ္ထံ လဒ္ဓဝိနာသနေန အလဒ္ဓါနုပ္ပာဒနေနာတိ ဒွိဓာပိ ဟာပေတိ ဝိနာသေတိ. ပဋိဗဒ္ဓစိတ္တောတိ ‘‘အဟံ ဣမံ ဝိနာ န ဇီဝါမိ, ဧသ မေ ဂတိ, ဧသ မေ ပရာယဏ’’န္တိ ဧဝံ အတ္တာနံ နီစေ [Pg.177] ဌာနေ ဌပေန္တောပိ ပဋိဗဒ္ဓစိတ္တော ဟောတိ. ‘‘ဣမေ မံ ဝိနာ န ဇီဝန္တိ, အဟံ တေသံ ဂတိ, အဟံ တေသံ ပရာယဏ’’န္တိ ဧဝံ အတ္တာနံ ဥစ္စေ ဌာနေ ဌပေန္တောပိ ပဋိဗဒ္ဓစိတ္တော ဟောတိ. ဣဓ ပန ဧဝံ ပဋိဗဒ္ဓစိတ္တော အဓိပ္ပေတော. ဧတံ ဘယန္တိ ဧတံ အတ္ထဟာပနဘယံ, အတ္တနော သမာပတ္တိဟာနိံ သန္ဓာယာဟ. သန္ထဝေတိ တိဝိဓော သန္ထဝေါ တဏှာဒိဋ္ဌိမိတ္တသန္ထဝဝသေန. တတ္ထ အဋ္ဌသတပဘေဒါပိ တဏှာ တဏှာသန္ထဝေါ, ဒွါသဋ္ဌိဘေဒါပိ ဒိဋ္ဌိ ဒိဋ္ဌိသန္ထဝေါ, ပဋိဗဒ္ဓစိတ္တတာယ မိတ္တာနုကမ္ပနာ မိတ္တသန္ထဝေါ. တေသု သော ဣဓ အဓိပ္ပေတော. တေန ဟိဿ သမာပတ္တိ ပရိဟီနာ. တေနာဟ – ‘‘ဧတံ ဘယံ သန္ထဝေ ပေက္ခမာနော အဟံ အဓိဂတော’’တိ. သေသံ ဝုတ္တသဒိသမေဝါတိ.

‘He destroys the benefit’: this benefit is threefold in terms of the present life, the future life, and the ultimate benefit. Similarly, this benefit is threefold in terms of one's own benefit, others' benefit, and the benefit of both. He also destroys it in two ways: by causing the loss of what has been gained and by preventing the arising of what has not been gained. ‘One with a bound mind’: one who thinks, “I cannot live without this person; he is my resort, he is my refuge,” thus placing himself in a low position, has a bound mind. Or one who thinks, “They cannot live without me; I am their resort, I am their refuge,” thus placing himself in a high position, also has a bound mind. Here, however, it is one with a bound mind in this latter sense that is intended. ‘This fear’ refers to the fear of losing the benefit, said with reference to the loss of one’s own attainment. ‘Association’: association is of three kinds: association based on craving, on views, or on friendship. Among these, craving, with its one hundred and eight subdivisions, is association based on craving; views, with its sixty-two subdivisions, is association based on views; and compassion for friends due to a bound mind is association based on friendship. Of these, the last is intended here. For it was because of this that his attainment was lost. Hence it is said: “Perceiving this fear in association, I attained.” The rest is just as has been stated.

မိတ္တသုဟဇ္ဇဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Mittasuhajja Gāthā is concluded.

၉၄. ဝံသော ဝိသာလောတိ ကာ ဥပ္ပတ္တိ? ပုဗ္ဗေ ကိရ ကဿပဿ ဘဂဝတော သာသနေ တယော ပစ္စေကဗောဓိသတ္တာ ပဗ္ဗဇိတွာ ဝီသတိ ဝဿသဟဿာနိ ဂတပစ္စာဂတဝတ္တံ ပူရေတွာ ဒေဝလောကေ ဥပ္ပန္နာ. တတော စဝိတွာ တေသံ ဇေဋ္ဌကော ဗာရာဏသိရာဇကုလေ နိဗ္ဗတ္တော, ဣတရေ ဒွေ ပစ္စန္တရာဇကုလေသု. တေ ဥဘောပိ ကမ္မဋ္ဌာနံ ဥဂ္ဂဟေတွာ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ အနုက္ကမေန ပစ္စေကဗုဒ္ဓါ ဟုတွာ နန္ဒမူလကပဗ္ဘာရေ ဝသန္တာ ဧကဒိဝသံ သမာပတ္တိတော ဝုဋ္ဌာယ ‘‘မယံ ကိံ ကမ္မံ ကတွာ ဣမံ လောကုတ္တရသုခံ အနုပ္ပတ္တာ’’တိ အာဝဇ္ဇေတွာ ပစ္စဝေက္ခမာနာ ကဿပဗုဒ္ဓကာလေ အတ္တနော အတ္တနော စရိယံ အဒ္ဒသံသု. တတော ‘‘တတိယော ကုဟိ’’န္တိ အာဝဇ္ဇေန္တာ ဗာရာဏသိရဇ္ဇံ ကာရေန္တံ ဒိသွာ တဿ ဂုဏေ သရိတွာ ‘‘သော ပကတိယာဝ အပ္ပိစ္ဆတာဒိဂုဏသမန္နာဂတော ဟောတိ, အမှာကံယေဝ ဩဝါဒကော ဝတ္တာ ဝစနက္ခမော ပါပဂရဟီ, ဟန္ဒ, နံ အာရမ္မဏံ ဒဿေတွာ အာရောစေမာ’’တိ ဩကာသံ ဂဝေသန္တာ တံ ဧကဒိဝသံ သဗ္ဗာလင်္ကာရဝိဘူသိတံ ဥယျာနံ ဂစ္ဆန္တံ ဒိသွာ အာကာသေနာဂန္တွာ ဥယျာနဒွါရေ ဝေဠုဂုမ္ဗမူလေ အဋ္ဌံသု. မဟာဇနော အတိတ္တော ရာဇဒဿနေန ရာဇာနံ ဥလ္လောကေတိ. တတော ရာဇာ ‘‘အတ္ထိ နု ခေါ ကောစိ မမ ဒဿနေ ဗျာပါရံ န ကရောတီ’’တိ ဩလောကေန္တော ပစ္စေကဗုဒ္ဓေ အဒ္ဒက္ခိ. သဟ ဒဿနေနေဝ စဿ တေသု သိနေဟော ဥပ္ပဇ္ဇိ. သော ဟတ္ထိက္ခန္ဓာ ဩရုယှ သန္တေန အာစာရေန ဥပသင်္ကမိတွာ ‘‘ဘန္တေ, ကိံ နာမ တုမှေ’’တိ ပုစ္ဆိ. တေ ‘‘မယံ, မဟာရာဇ, အသဇ္ဇမာနာ နာမာ’’တိ အာဟံသု[Pg.178]. ‘‘ဘန္တေ, အသဇ္ဇမာနာတိ ဧတဿ ကော အတ္ထော’’တိ? ‘‘အလဂ္ဂနတ္ထော, မဟာရာဇာ’’တိ. တတော ဝေဠုဂုမ္ဗံ ဒဿေတွာ အာဟံသု – ‘‘သေယျထာပိ, မဟာရာဇ, ဣမံ ဝေဠုဂုမ္ဗံ သဗ္ဗသော မူလခန္ဓသာခါနုသာခါဟိ သံသိဗ္ဗိတွာ ဌိတံ အသိဟတ္ထော ပုရိသော မူလေ ဆေတွာ အာဝိဉ္ဆန္တော န သက္ကုဏေယျ ဥဒ္ဓရိတုံ, ဧဝမေဝ တွံ အန္တော စ ဗဟိ စ ဇဋာယ ဇဋိတော အာသတ္တဝိသတ္တော တတ္ထ ဝိလဂ္ဂေါ. သေယျထာပိ ဝါ ပနဿ ဝေမဇ္ဈဂတောပိ အယံ ဝံသကဠီရော အသဉ္ဇာတသာခတ္တာ ကေနစိ အလဂ္ဂေါဝ ဌိတော, သက္ကာ စ ပန အဂ္ဂေ ဝါ မူလေ ဝါ ဆေတွာ ဥဒ္ဓရိတုံ, ဧဝမေဝ မယံ ကတ္ထစိ အသဇ္ဇမာနာ သဗ္ဗာ ဒိသာ ဂစ္ဆာမာ’’တိ တာဝဒေဝ စတုတ္ထဇ္ဈာနံ သမာပဇ္ဇိတွာ ပဿတော ဧဝ ရညော အာကာသေန နန္ဒမူလကပဗ္ဘာရံ အဂမံသု. တတော ရာဇာ စိန္တေသိ – ‘‘ကဒါ နု ခေါ အဟမ္ပိ ဧဝံ အသဇ္ဇမာနော ဘဝေယျ’’န္တိ တတ္ထေဝ ဌိတော ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. ပုရိမနယေနေဝ ကမ္မဋ္ဌာနံ ပုစ္ဆိတော ဣမံ ဂါထံ အဘာသိ.

94. What is the origin of the verse beginning 'An extensive bamboo'? In the past, it is said, during the dispensation of the Blessed One Kassapa, three paccekabodhisattas went forth into homelessness. After fulfilling the practice of going back and forth for twenty thousand years, they were reborn in a heavenly world. Having passed away from there, the eldest was reborn in the royal family of Bārāṇasī, while the other two were reborn in royal families of border regions. Those two, having taken up a meditation subject, renounced their kingdoms and went forth. In due course, they became paccekabuddhas and dwelled at the Nandamūlaka slope. One day, emerging from their attainment, they reflected, “By what deed have we attained this supramundane happiness?” Reviewing their past, they saw their own conduct during the time of the Buddha Kassapa. Then, wondering, “Where is the third one?” they perceived him ruling the kingdom of Bārāṇasī. Recalling his virtues, they thought: “By nature, he is endowed with qualities like fewness of wishes. He would be our advisor, a speaker, patient in receiving instruction, a critic of evil. Come, let us show him an object of meditation and inform him.” Seeking an opportunity, they saw him one day adorned with all his ornaments, going to the park. Descending through the sky, they stood at the foot of a bamboo clump by the park gate. The great crowd, not sated with the sight of the king, gazed at him. The king, looking around and thinking, “Is there anyone who is not occupied with seeing me?” noticed the paccekabuddhas. At the very sight of them, affection arose in him. Descending from the elephant’s back, he approached them with a calm demeanor and asked, “Venerable sirs, what are you called?” They replied, “Great king, we are called the Unattached.” “Venerable sirs, what does ‘Unattached’ mean?” “It means without clinging, great king.” Then, pointing to the bamboo clump, they said: “Great king, just as this bamboo clump, completely entwined with its roots, trunk, branches, and twigs, could not be uprooted by a man with a sword in hand, even if he were to cut it at the root and pull on it—so too, you are entangled inside and out, attached and clinging, stuck there. But just as this bamboo shoot, standing in the middle of it and not having grown branches, is unattached to anything and can be uprooted by cutting it at the tip or base—so too, we, unattached anywhere, go to all directions.” Instantly, they entered the fourth jhāna and, while the king watched, departed through the sky to the Nandamūlaka slope. Then the king reflected, “When will I too become thus unattached?” Standing right there, developing insight, he realized the knowledge of a paccekabuddha. When asked about his meditation subject in the same way as before, he spoke this verse.

တတ္ထ ဝံသောတိ ဝေဠု. ဝိသာလောတိ ဝိတ္ထိဏ္ဏော. ဝ-ကာရော အဝဓာရဏတ္ထော, ဧဝ-ကာရော ဝါ အယံ, သန္ဓိဝသေန ဧတ္ထ ဧ-ကာရော နဋ္ဌာ. တဿ ပရပဒေန သမ္ဗန္ဓော. တံ ပစ္ဆာ ယောဇေဿာမ. ယထာတိ ပဋိဘာဂေ. ဝိသတ္တောတိ လဂ္ဂေါ ဇဋိတော သံသိဗ္ဗိတော. ပုတ္တေသု ဒါရေသု စာတိ ပုတ္တဓီတုဘရိယာသု. ယာ အပေက္ခာတိ ယာ တဏှာ ယော သိနေဟော. ဝံသက္ကဠီရောဝ အသဇ္ဇမာနောတိ ဝံသကဠီရော ဝိယ အလဂ္ဂမာနော. ကိံ ဝုတ္တံ ဟောတိ? ယထာ ဝံသော ဝိသာလော ဝိသတ္တော ဧဝ ဟောတိ, ပုတ္တေသု ဒါရေသု စ ယာ အပေက္ခာ, သာပိ ဧဝံ တာနိ ဝတ္ထူနိ, သံသိဗ္ဗိတွာ ဌိတတ္တာ ဝိသတ္တာ ဧဝ. သွာဟံ တာယ အပေက္ခာယ အပေက္ခဝါ ဝိသာလော ဝံသော ဝိယ ဝိသတ္တောတိ ဧဝံ အပေက္ခာယ အာဒီနဝံ ဒိသွာ တံ အပေက္ခံ မဂ္ဂဉာဏေန ဆိန္ဒန္တော အယံ ဝံသကဠီရောဝ ရူပါဒီသု ဝါ လာဘာဒီသု ဝါ ကာမဘဝါဒီသု ဝါ ဒိဋ္ဌာဒီသု ဝါ တဏှာမာနဒိဋ္ဌိဝသေန အသဇ္ဇမာနော ပစ္စေကဗောဓိံ အဓိဂတောတိ. သေသံ ပုရိမနယေနေဝ ဝေဒိတဗ္ဗံ.

Therein, ‘vaṃso’ means bamboo. ‘Visālo’ means extensive. The syllable ‘va’ is for emphasis, or this is the particle ‘eva,’ its ‘e’ being lost here due to sandhi. Its connection is with the following word; we will construe it later. ‘Yathā’ is in the sense of comparison. ‘Visatto’ means attached, entangled, interwoven. ‘Puttesu dāresu ca’ refers to sons, daughters, and wives. ‘Yā apekkhā’ means that longing, that affection. ‘Vaṃsakkaḷīrova asajjamāno’ means not clinging, like a bamboo shoot. What is the meaning? Just as an extensive bamboo is attached, so too the longing for sons and wives is attached, as it stands entwined with those objects. ‘I, having that longing, am attached like an extensive bamboo.’ Thus, having seen the danger in longing, cutting off that longing with the knowledge of the path, not clinging to forms, gains, states of existence, or views, etc., by way of craving, conceit, and wrong views—like this very bamboo shoot—I have attained the knowledge of a paccekabuddha. The rest should be understood in the same way as before.

ဝံသက္ကဠီရဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Vaṃsakkaḷīra verse is concluded.

၉၅. မိဂေါ အရညမှီတိ ကာ ဥပ္ပတ္တိ? ဧကော ကိရ ဘိက္ခု ကဿပဿ ဘဂဝတော သာသနေ ယောဂါဝစရော ကာလံ ကတွာ ဗာရာဏသိယံ သေဋ္ဌိကုလေ ဥပ္ပန္နော [Pg.179] အဍ္ဎေ မဟဒ္ဓနေ မဟာဘောဂေ. သော သုဘဂေါ အဟောသိ, တတော ပရဒါရိကော ဟုတွာ ကာလင်္ကတော နိရယေ နိဗ္ဗတ္တော တတ္ထ ပစ္စိတွာ ပက္ကာဝသေသေန သေဋ္ဌိဘရိယာယ ကုစ္ဆိမှိ ဣတ္ထီ ဟုတွာ ပဋိသန္ဓိံ ဂဏှိ. နိရယတော အာဂတာနံ သတ္တာနံ ဂတ္တာနိ ဥဏှာနိ ဟောန္တိ. တေန သေဋ္ဌိဘရိယာ ဍယှမာနေန ဥဒရေန ကိစ္ဆေန ကသိရေန တံ ဂဗ္ဘံ ဓာရေတွာ ကာလေန ဒါရိကံ ဝိဇာယိ. သာ ဇာတဒိဝသတော ပဘုတိ မာတာပိတူနံ သေသဗန္ဓုပရိဇနာနဉ္စ ဒေဿာ အဟောသိ. ဝယပ္ပတ္တာ စ ယမှိ ကုလေ ဒိန္နာ, တတ္ထာပိ သာမိကသဿုသသုရာနံ ဒေဿာဝ အဟောသိ အပ္ပိယာ အမနာပါ. အထ နက္ခတ္တေ ဃောသိတေ သေဋ္ဌိပုတ္တော တာယ သဒ္ဓိံ ကီဠိတုံ အနိစ္ဆန္တော ဝေသိံ အာနေတွာ ကီဠတိ. သာ တံ ဒါသီနံ သန္တိကာ သုတွာ သေဋ္ဌိပုတ္တံ ဥပသင်္ကမိတွာ နာနပ္ပကာရေဟိ အနုနယိတွာ စ အာဟ – ‘‘အယျပုတ္တ, ဣတ္ထီ နာမ သစေပိ ဒသန္နံ ရာဇူနံ ကနိဋ္ဌာ ဟောတိ, စက္ကဝတ္တိနော ဝါ ဓီတာ, တထာပိ သာမိကဿ ပေသနကရာ ဟောတိ. သာမိကေ အနာလပန္တေ သူလေ အာရောပိတာ ဝိယ ဒုက္ခံ ပဋိသံဝေဒေတိ. သစေ အဟံ အနုဂ္ဂဟာရဟာ အနုဂ္ဂဟေတဗ္ဗာ, နော စေ, ဝိဿဇ္ဇေတဗ္ဗာ. အတ္တနော ဉာတိကုလံ ဂမိဿာမီ’’တိ. သေဋ္ဌိပုတ္တော – ‘‘ဟောတု, ဘဒ္ဒေ, မာ သောစိ ကီဠနသဇ္ဇာ ဟောဟိ, နက္ခတ္တံ ကီဠိဿာမာ’’တိ အာဟ. သေဋ္ဌိဓီတာ တာဝတ္တကေန သလ္လာပမတ္တေန ဥဿာဟဇာတာ ‘‘သွေ နက္ခတ္တံ ကီဠိဿာမီ’’တိ ဗဟုံ ခဇ္ဇဘောဇ္ဇံ ပဋိယာဒေတိ. သေဋ္ဌိပုတ္တော ဒုတိယဒိဝသေ အနာရောစေတွာဝ ကီဠနဋ္ဌာနံ ဂတော. သာ ‘‘ဣဒါနိ ပေသေဿတိ, ဣဒါနိ ပေသေဿတီ’’တိ မဂ္ဂံ ဩလောကေန္တီ နိသိန္နာ ဥဿူရံ ဒိသွာ မနုဿေ ပေသေသိ. တေ ပစ္စာဂန္တွာ ‘‘သေဋ္ဌိပုတ္တော ဂတော’’တိ အာရောစေသုံ. သာ တံ သဗ္ဗံ ပဋိယာဒိတံ အာဒါယ ယာနံ အဘိရုဟိတွာ ဥယျာနံ ဂန္တုံ အာရဒ္ဓါ.

95. What is the origin of the verse beginning 'A deer in the forest'? It is said that a certain monk, a meditator in the dispensation of the Blessed One Kassapa, passed away and was reborn in a wealthy merchant's family in Bārāṇasī, an affluent family with great wealth and possessions. He was handsome, but then became an adulterer and, after he passed away, was reborn in hell. After being tormented there, with a remnant of his kamma he was reborn as a female, taking conception in the womb of the merchant’s wife. The bodies of beings who come from hell are hot. Thus, the merchant’s wife, with a burning sensation in her womb, carried the fetus with difficulty and hardship, and in due time gave birth to a girl. From the day of her birth, she was detested by her parents, relatives, and attendants. When she came of age and was given in marriage to a certain family, she was also disliked by her husband and his parents—unloved and disagreeable to them. Then, when a festival was announced, the merchant’s son, unwilling to amuse himself with her, brought a courtesan and enjoyed himself with her. Hearing this from the maids, she approached the merchant’s son and, after coaxing him in various ways, said: “Young master, even if a woman is the youngest daughter of ten kings or the daughter of a wheel-turning monarch, she is still her husband’s servant. If her husband does not speak to her, she experiences suffering as if impaled on a stake. If I am worthy of your favor, then favor me. If not, release me. I will return to my own family.” The merchant’s son replied, “So be it, my dear. Do not grieve. Prepare for the amusement, and we will enjoy the festival.” Encouraged by just this brief conversation, the merchant’s daughter, thinking, “Tomorrow I will enjoy the festival,” prepared abundant food and delicacies. The next day, the merchant’s son went to the place of amusement without informing her. She sat watching the road, thinking, “Now he will send for me, now he will send for me.” Seeing that it was late, she sent messengers, who returned and reported, “The merchant’s son has gone.” Taking all that she had prepared, she mounted a carriage and set out for the park.

အထ နန္ဒမူလကပဗ္ဘာရေ ပစ္စေကသမ္ဗုဒ္ဓေါ သတ္တမေ ဒိဝသေ နိရောဓာ ဝုဋ္ဌာယ နာဂလတာဒန္တကဋ္ဌံ ခါဒိတွာ အနောတတ္တဒဟေ မုခံ ဓောဝိတွာ ‘‘ကတ္ထ အဇ္ဇ ဘိက္ခံ စရိဿာမာ’’တိ အာဝဇ္ဇေန္တော တံ သေဋ္ဌိဓီတရံ ဒိသွာ ‘‘မယိ ဣမိဿာ သဒ္ဓါကာရံ ကာရေတွာ တံ ကမ္မံ ပရိက္ခယံ ဂမိဿတီ’’တိ ဉတွာ ပဗ္ဘာရသမီပေ သဋ္ဌိယောဇနမနောသိလာတလေ ဌတွာ ပတ္တစီဝရမာဒါယ အဘိညာပါဒကံ ဈာနံ သမာပဇ္ဇိတွာ အာကာသေနာဂန္တွာ တဿာ ပဋိပထေ ဩရုယှ ဗာရာဏသိံ အဘိမုခေါ အဂမာသိ. တံ ဒိသွာဝ ဒါသိယော သေဋ္ဌိဓီတာယ [Pg.180] အာရောစေသုံ. သာ ယာနာ ဩရုယှ သက္ကစ္စံ ဝန္ဒိတွာ ပတ္တံ သဗ္ဗရသသမ္ပန္နေန ခါဒနီယေန ဘောဇနီယေန ပူရေတွာ ပဒုမပုပ္ဖေန ပဋိစ္ဆာဒေတွာ ဟေဋ္ဌာပိ ပဒုမပုပ္ဖံ ကတွာ ပုပ္ဖကလာပံ ဟတ္ထေန ဂဟေတွာ ပစ္စေကဗုဒ္ဓဿ ဟတ္ထေ ပတ္တံ ဒတွာ ဝန္ဒိတွာ ပုပ္ဖကလာပဟတ္ထာ ပတ္ထနံ အကာသိ – ‘‘ဘန္တေ, ယထာ ဣဒံ ပုပ္ဖံ, ဧဝါဟံ ယတ္ထ ယတ္ထ ဥပပဇ္ဇာမိ, တတ္ထ တတ္ထ မဟာဇနဿ ပိယာ ဘဝေယျံ မနာပါ’’တိ. ဧဝံ ပတ္ထေတွာ ဒုတိယမ္ပိ ပတ္ထေသိ – ‘‘ဘန္တေ, ဒုက္ခော ဂဗ္ဘဝါသော, တံ အနုပဂမ္မ ပဒုမပုပ္ဖေ ဧဝ ပဋိသန္ဓိ ဘဝေယျာ’’တိ. တတိယမ္ပိ ပတ္ထေသိ – ‘‘ဘန္တေ, ဇေဂုစ္ဆော မာတုဂါမော, စက္ကဝတ္တိဓီတာပိ ပရဝသံ ဂစ္ဆတိ. တသ္မာ အဟံ ဣတ္ထိဘာဝံ အနုပဂမ္မ ပုရိသော ဘဝေယျ’’န္တိ. စတုတ္ထမ္ပိ ပတ္ထေသိ – ‘‘ဘန္တေ, ဣမံ သံသာရဒုက္ခံ အတိက္ကမ္မ ပရိယောသာနေ တုမှေဟိ ပတ္တံ အမတံ ပါပုဏေယျ’’န္တိ. ဧဝံ စတုရော ပဏိဓီ ကတွာ တံ ပဒုမပုပ္ဖကလာပံ ပူဇေတွာ ပဉ္စပတိဋ္ဌိတေန ဝန္ဒိတွာ ‘‘ပုပ္ဖသဒိသော ဧဝ မေ ဂန္ဓော စေဝ ဝဏ္ဏော စ ဟောတူ’’တိ ဣမံ ပဉ္စမံ ပဏိဓိံ အကာသိ.

Then, on the seventh day, a Paccekabuddha emerged from the attainment of cessation at the Nandamūlaka cliff. He chewed a tooth-stick of nāgalatā wood, washed his mouth in the Anotatta Lake, and while considering, “Where shall I go for alms today?” he saw that merchant's daughter. Knowing, “If I inspire faith in her, that kamma of hers will be exhausted,” he stood on a sixty-yojana slab of red arsenic near the cliff, took his bowl and robe, entered the jhāna that is the basis for the supernormal powers, and came through the air. Descending in her path, he headed towards Bārāṇasī. As soon as they saw him, the female servants informed the merchant's daughter. She descended from her carriage, paid homage respectfully, filled the bowl with hard and soft food endowed with all flavors, covered it with a lotus flower, and placed another lotus flower underneath. Taking a cluster of flowers in her hand, she placed the bowl in the Paccekabuddha's hands, paid homage, and with the cluster of flowers in her hand, she made an aspiration: “Venerable sir, just as this flower is, so may I, wherever I am reborn, be dear and pleasing to the people.” Having made this aspiration, she made a second one: “Venerable sir, dwelling in the womb is suffering. Without having to undergo that, may my rebirth-linking take place in a lotus flower.” She made a third aspiration: “Venerable sir, the female state is contemptible; even the daughter of a wheel-turning monarch goes under the control of another. Therefore, may I not take up the female state but become a man.” She made a fourth aspiration: “Venerable sir, having transcended this suffering of saṃsāra, may I at the end attain the deathless that you have attained.” Having made these four resolutions, she offered that cluster of lotus flowers, paid homage with the five-point prostration, and made this fifth resolution: “May my fragrance and my complexion be just like a flower’s.”

တတော ပစ္စေကဗုဒ္ဓေါ ပတ္တဉ္စ ပုပ္ဖကလာပဉ္စ ဂဟေတွာ အာကာသေ ဌတွာ –

Then the Paccekabuddha, taking the bowl and the cluster of flowers, stood in the air and said:

‘‘ဣစ္ဆိတံ ပတ္ထိတံ တုယှံ, ခိပ္ပမေဝ သမိဇ္ဈတု;

သဗ္ဗေ ပူရေန္တု သင်္ကပ္ပာ, စန္ဒော ပန္နရသော ယထာ’’တိ. –

“May what you have wished and longed for be quickly accomplished for you; may all your intentions be fulfilled, like the moon on the fifteenth day.”

ဣမာယ ဂါထာယ သေဋ္ဌိဓီတာယ အနုမောဒနံ ကတွာ ‘‘သေဋ္ဌိဓီတာ မံ ဂစ္ဆန္တံ ပဿတူ’’တိ အဓိဋ္ဌဟိတွာ အာကာသေန နန္ဒမူလကပဗ္ဘာရံ အဂမာသိ. သေဋ္ဌိဓီတာယ တံ ပဿန္တိယာ မဟတီ ပီတိ ဥပ္ပဇ္ဇိ. ဘဝန္တရေ ကတံ အကုသလံ ကမ္မံ အနောကာသတာယ ပရိက္ခီဏံ စိဉ္စမ္ဗိလဓောတတမ္ဗလောဟဘာဇနမိဝ သုဒ္ဓါ ဇာတာ. တာဝဒေဝဿာ ပတိကုလေ ဉာတိကုလေ စ သဗ္ဗော ဇနော တုဋ္ဌော. ‘‘ကိံ ကရောမာ’’တိ ပိယဝစနာနိ စ ပဏ္ဏာကာရာနိ စ ပေသေသိ. သာမိကောပိ မနုဿေ ပေသေသိ – ‘‘သေဋ္ဌိဓီတရံ သီဃံ အာနေထ, အဟံ ဝိဿရိတွာ ဥယျာနံ အာဂတော’’တိ. တတော ပဘုတိ စ နံ ဥရေ ဝိလိတ္တစန္ဒနံ ဝိယ အာမုတ္တမုတ္တာဟာရံ ဝိယ ပုပ္ဖမာလာ ဝိယ စ ပိယာယန္တော ပရိဟရိ. သာ တတ္ထ ယာဝတာယုကံ ဣဿရိယဘောဂယုတ္တသုခံ အနုဘဝိတွာ ကာလံ ကတွာ ပုရိသဘာဝေန ဒေဝလောကေ ပဒုမပုပ္ဖေ ဥပ္ပဇ္ဇိ. သော ဒေဝပုတ္တော ဂစ္ဆန္တောပိ ပဒုမပုပ္ဖဂဗ္ဘေ ဧဝ ဂစ္ဆတိ, တိဋ္ဌန္တောပိ နိသီဒန္တောပိ သယန္တောပိ ပဒုမပုပ္ဖဂဗ္ဘေယေဝ သယတိ. ‘‘မဟာပဒုမဒေဝပုတ္တော’’တိ စ နံ ဝေါဟရိံသု. ဧဝံ [Pg.181] သော တေန ဣဒ္ဓါနုဘာဝေန အနုလောမပဋိလောမံ ဆ ဒေဝလောကေ ဧဝ သံသရတိ.

Having given his blessing to the merchant's daughter with this verse, he made a determination, “May the merchant's daughter see me as I go,” and then traveled through the air to the Nandamūlaka cliff. Great joy arose in the merchant's daughter as she watched him go. The unwholesome kamma she had done in a previous existence was exhausted for lack of an opportunity to ripen, and she became pure like a copper vessel scoured with tamarind. At that very moment, everyone in her husband's family and her own family was delighted. They sent kind words and gifts, asking, “What can we do for you?” Her husband also sent messengers, saying, “Bring the merchant's daughter quickly. I forgot and came to the park without her.” From then on, he cherished her, treating her as dearly as sandalwood paste smeared on his chest, a pearl necklace he wore, or a flower garland. Having enjoyed the happiness of sovereignty and wealth there for the full extent of her lifespan, she passed away and was reborn as a male in a lotus flower in the deva world. That devaputta, whether going, standing, sitting, or lying down, did so within the calyx of a lotus flower. They called him “Mahāpaduma Devaputta.” Thus, by that supernormal power, he transmigrated through the six deva worlds in forward and reverse order.

တေန စ သမယေန ဗာရာဏသိရညော ဝီသတိ ဣတ္ထိသဟဿာနိ ဟောန္တိ. တာသု ဧကာပိ ပုတ္တံ န လဘတိ. အမစ္စာ ရာဇာနံ ဝိညာပေသုံ – ‘‘ဒေဝ, ကုလဝံသာနုပါလကော ပုတ္တော ဣစ္ဆိတဗ္ဗော, အတြဇေ အဝိဇ္ဇမာနေ ခေတ္တဇောပိ ကုလဝံသဓရော ဟောတီ’’တိ. အထ ရာဇာ ‘‘ဌပေတွာ မဟေသိံ အဝသေသာ ဣတ္ထိယော သတ္တာဟံ ဓမ္မနာဋကံ ကရောထာ’’တိ ယထာကာမံ ဗဟိ စရာပေသိ, တထာပိ ပုတ္တံ နာလတ္ထ. ပုန အမစ္စာ အာဟံသု – ‘‘မဟာရာဇ, မဟေသီ နာမ ပုညေန စ ပညာယ စ သဗ္ဗဣတ္ထီနံ အဂ္ဂါ, အပ္ပေဝ နာမ ဒေဝေါ မဟေသိယာ ကုစ္ဆိမှိ ပုတ္တံ လဘေယျာ’’တိ. ရာဇာ မဟေသိယာ ဧတမတ္ထံ အာရောစေသိ. သာ အာဟ – ‘‘မဟာရာဇ, ယာ ဣတ္ထီ သီလဝတီ သစ္စဝါဒိနီ, သာ ပုတ္တံ လဘေယျ, ဟိရောတ္တပ္ပရဟိတာယ ကုတော ပုတ္တော’’တိ ပါသာဒံ အဘိရုဟိတွာ ပဉ္စ သီလာနိ သမာဒိယိတွာ ပုနပ္ပုနံ အာဝဇ္ဇေသိ, သီလဝတိယာ ရာဇဓီတာယ ပဉ္စ သီလာနိ အာဝဇ္ဇေန္တိယာ ပုတ္တပတ္ထနာစိတ္တေ ဥပ္ပန္နမတ္တေ သက္ကဿ အာသနံ သံကမ္ပိ.

At that time, the king of Bārāṇasī had twenty thousand women, but not one of them had borne a son. The ministers informed the king: “Your Majesty, a son should be sought to maintain the family lineage. In the absence of a biological son, even a ‘field-born’ son can be the bearer of the lineage.” Then the king had the women, except for the chief queen, go about outside as they wished for seven days, holding a religious festival, but still he did not obtain a son. Again the ministers said: “Great King, the chief queen is the foremost of all women in virtue and wisdom. It is possible that Your Majesty might obtain a son in the chief queen's womb.” The king told this to the chief queen. She said: “Great King, a woman who is virtuous and truthful might obtain a son. How could one who is devoid of moral shame and fear of wrongdoing obtain a son?” She ascended to the palace, undertook the five precepts, and reflected on them again and again. As the virtuous queen, a king's daughter, was reflecting on the five precepts with a mind aspiring for a son, at that very moment Sakka’s seat shook.

အထ သက္ကော အာဝဇ္ဇေန္တော ဧတမတ္ထံ ဝိဒိတွာ – ‘‘သီလဝတိယာ ရာဇဓီတာယ ပုတ္တဝရံ ဒေမီ’’တိ အာကာသေနာဂန္တွာ ဒေဝိယာ သမ္မုခေ ဌိတော ‘‘ကိံ ဝရေသိ, ဒေဝီ’’တိ? ‘‘ပုတ္တံ, မဟာရာဇာ’’တိ. ‘‘ဒမ္မိ တေ, ဒေဝိ, ပုတ္တံ, မာ စိန္တယီ’’တိ ဝတွာ ဒေဝလောကံ ဂန္တွာ ‘‘အတ္ထိ နု ခေါ ဧတ္ထ ခီဏာယုကော’’တိ အာဝဇ္ဇေန္တော ‘‘အယံ မဟာပဒုမော ဥပရိဒေဝလောကံ ဂန္တုကာမော စ ဘဝိဿတီ’’တိ ဉတွာ တဿ ဝိမာနံ ဂန္တွာ ‘‘တာတ မဟာပဒုမ, မနုဿလောကံ ဂစ္ဆာဟီ’’တိ ယာစိ. သော ‘‘မာ ဧဝံ, မဟာရာဇ, ဘဏ, ဇေဂုစ္ဆိတော မနုဿလောကော’’တိ. ‘‘တာတ, တွံ မနုဿလောကေ ပုညံ ကတွာ ဣဓူပပန္နော, တတ္ထေဝ ဌတွာ ပါရမိယော ပူရေတဗ္ဗာ, ဂစ္ဆ, တာတာ’’တိ. ‘‘ဒုက္ခော, မဟာရာဇ, ဂဗ္ဘဝါသော, န သက္ကောမိ တတ္ထ ဝသိတု’’န္တိ. ‘‘တာတ, တေ ဂဗ္ဘဝါသော နတ္ထိ, တထာ ဟိ တွံ ကမ္မမကာသိ, ယထာ ပဒုမဂဗ္ဘေယေဝ နိဗ္ဗတ္တိဿသိ, ဂစ္ဆ, တာတာ’’တိ ပုနပ္ပုနံ ဝုစ္စမာနော အဓိဝါသေသိ.

Then Sakka, reflecting and understanding the matter, thought: “I will give the boon of a son to the virtuous queen.” He came through the air, stood before the queen, and asked: “What boon do you choose, queen?” “A son, great king.” “I give you a son, queen, do not worry.” Having said this, he went to the deva world. Reflecting, “Is there anyone here whose lifespan is exhausted?” and knowing, “This Mahāpaduma will also be one who wishes to go to a higher deva world,” he went to his celestial mansion and requested: “My dear Mahāpaduma, please go to the human world.” He replied: “Do not say so, great king, the human world is repulsive.” “My dear, you performed merit in the human world and were reborn here. You must stay there and fulfill the perfections. Go, my dear.” “Great king, dwelling in the womb is suffering. I cannot live there.” “My dear, there is no womb-dwelling for you. For you performed kamma such that you will be reborn right in the calyx of a lotus. Go, my dear.” Being told this again and again, he consented.

သော ဒေဝလောကာ စဝိတွာ ဗာရာဏသိရညော ဥယျာနေ သိလာပဋ္ဋပေါက္ခရဏိယံ ပဒုမဂဗ္ဘေ နိဗ္ဗတ္တော. တဉ္စ ရတ္တိံ ပစ္စူသသမယေ မဟေသီ သုပိနန္တေန [Pg.182] ဝီသတိဣတ္ထိသဟဿပရိဝုတာ ဥယျာနံ ဂန္တွာ သိလာပဋ္ဋပေါက္ခရဏိယံ ပဒုမဂဗ္ဘေ ပုတ္တံ လဒ္ဓါ ဝိယ အဟောသိ. သာ ပဘာတာယ ရတ္တိယာ သီလာနိ ရက္ခမာနာ တတ္ထ ဂန္တွာ ဧကံ ပဒုမပုပ္ဖံ အဒ္ဒသ, တံ နေဝ တီရေ ဟောတိ န ဂမ္ဘီရေ. သဟ ဒဿနေနေဝ စဿာ တတ္ထ ပုတ္တသိနေဟော ဥပ္ပဇ္ဇိ. သာ သယံ ဧဝ ဩတရိတွာ တံ ပုပ္ဖံ အဂ္ဂဟေသိ, ပုပ္ဖေ ဂဟိတမတ္တေယေဝ ပတ္တာနိ ဝိကသိံသု. တတ္ထ သုဝဏ္ဏပဋိမံ ဝိယ ဒါရကံ အဒ္ဒသ, ဒိသွာဝ ‘‘ပုတ္တော မေ လဒ္ဓေါ’’တိ သဒ္ဒံ နိစ္ဆာရေသိ. မဟာဇနော သာဓုကာရသဟဿာနိ ပဝတ္တေသိ. ရညော စ ပေသေသိ. ရာဇာ သုတွာ ‘‘ကတ္ထ လဒ္ဓေါ’’တိ ပုစ္ဆိတွာ လဒ္ဓေါကာသံ သုတွာ ‘‘ဥယျာနဉ္စ ပေါက္ခရဏိယံ ပဒုမဉ္စ အမှာကံယေဝ, တသ္မာ အမှာကံ ခေတ္တေ ဇာတတ္တာ ခေတ္တဇော နာမာယံ ပုတ္တော’’တိ ဝတွာ နဂရံ ပဝေသေတွာ ဝီသတိသဟဿဣတ္ထိယော ဓာတိကိစ္စံ ကာရေသိ. ယာ ယာ ကုမာရဿ ရုစိံ ဉတွာ ပတ္ထိတံ ပတ္ထိတံ ခါဒနီယံ ခါဒါပေတိ, သာ သာ သဟဿံ လဘတိ. သကလဗာရာဏသီ စလိတာ, သဗ္ဗော ဇနော ကုမာရဿ ပဏ္ဏာကာရသဟဿာနိ ပေသေသိ. ကုမာရော တံ တံ အတိနေတွာ ‘‘ဣမံ ခါဒ, ဣမံ ဘုဉ္ဇာ’’တိ ဝုစ္စမာနော ဘောဇနေန ဥဗ္ဗာဠှော ဥက္ကဏ္ဌိတော ဟုတွာ ဂေါပုရဒွါရံ ဂန္တွာ လာခါဂုဠကေန ကီဠတိ.

Having passed away from the deva world, he was reborn in the calyx of a lotus in a stone-slab pond in the king of Bārāṇasī’s park. That night, towards dawn, the chief queen had a dream in which, surrounded by twenty thousand women, she went to the park and it seemed she received a son in the calyx of a lotus in the stone-slab pond. When the night had brightened, while observing the precepts, she went there and saw a single lotus flower that was neither near the shore nor in the deep water. At the very sight of it, a mother’s love for a son arose in her. She herself went down into the water and took the flower. The moment she took the flower, its petals unfolded. There she saw a boy like a golden image. As soon as she saw him, she uttered the cry: “I have gotten a son!” The great crowd raised thousands of shouts of approval. She sent a message to the king. When the king heard it, he asked, “Where was he gotten?” Hearing the place where he was gotten, he said: “The park, the pond, and the lotus are ours. Therefore, because he was born in our field, this son is named Khettaja.” He had the boy brought into the city and had the twenty thousand women perform the duties of wet nurses. Whichever nurse, knowing the prince's preference, fed him the particular delicacy he desired, she received a thousand coins. The whole of Bārāṇasī was in commotion, and all the people sent thousands of gifts to the prince. The prince, being harassed with food and told, “Eat this, consume that,” became oppressed and disgusted. He would go to the city gate and play with a ball of lac.

တဒါ အညတရော ပစ္စေကဗုဒ္ဓေါ ဗာရာဏသိံ နိဿာယ ဣသိပတနေ ဝသတိ. သော ကာလဿေဝ ဝုဋ္ဌာယ သေနာသနဝတ္တသရီရပရိကမ္မမနသိကာရာဒီနိ သဗ္ဗကိစ္စာနိ ကတွာ ပဋိသလ္လာနာ ဝုဋ္ဌိတော ‘‘အဇ္ဇ ကတ္ထ ဘိက္ခံ ဂဟေဿာမီ’’တိ အာဝဇ္ဇေန္တော ကုမာရဿ သမ္ပတ္တိံ ဒိသွာ ‘‘ဧသ ပုဗ္ဗေ ကိံ ကမ္မံ ကရီ’’တိ ဝီမံသန္တော ‘‘မာဒိသဿ ပိဏ္ဍပါတံ ဒတွာ စတဿော ပတ္ထနာ ပတ္ထေသိ, တတ္ထ တိဿော သိဒ္ဓါ, ဧကာ တာဝ န သိဇ္ဈတိ, တဿ ဥပါယေန အာရမ္မဏံ ဒဿေမီ’’တိ ဘိက္ခာစာရဝသေန ကုမာရဿ သန္တိကံ အဂမာသိ. ကုမာရော တံ ဒိသွာ ‘‘သမဏ, မာ ဣဓ အာဂစ္ဆိ, ဣမေ ဟိ တမ္ပိ ‘ဣမံ ခါဒ, ဣမံ ဘုဉ္ဇာ’တိ ဝဒေယျု’’န္တိ အာဟ. သော ဧကဝစနေနေဝ တတော နိဝတ္တိတွာ အတ္တနော သေနာသနံ အဂမာသိ. ကုမာရော ပရိဇနံ အာဟ – ‘‘အယံ သမဏော မယာ ဝုတ္တမတ္တောဝ နိဝတ္တော, ကုဒ္ဓေါ နု ခေါ မမာ’’တိ. သော တေဟိ ‘‘ပဗ္ဗဇိတာ နာမ န ကောဓပရာယဏာ ဟောန္တိ, ပရေန ပသန္နမနေန ယံ ဒိန္နံ, တေန ယာပေန္တီ’’တိ ဝုစ္စမာနေပိ ‘‘ဒုဋ္ဌော ဧဝရူပေါ နာမ [Pg.183] သမဏော, ခမာပေဿာမိ န’’န္တိ မာတာပိတူနံ အာရောစေတွာ ဟတ္ထိံ အဘိရုဟိတွာ မဟတာ ရာဇာနုဘာဝေန ဣသိပတနံ ဂန္တွာ မိဂယူထံ ဒိသွာ ပုစ္ဆိ – ‘‘ကိန္နာမေတေ’’တိ? ‘‘ဧတေ, သာမိ, မိဂါ နာမာ’’တိ. ‘‘ဧတေသံ ‘ဣမံ ခါဒထ, ဣမံ ဘုဉ္ဇထ, ဣမံ သာယထာ’တိ ဝတွာ ပဋိဇဂ္ဂန္တာ အတ္ထီ’’တိ? ‘‘နတ္ထိ, သာမိ, ယတ္ထ တိဏောဒကံ သုလဘံ တတ္ထ ဝသန္တီ’’တိ.

At that time, a certain Paccekabuddha was dwelling near Bārāṇasī in Isipatana. Having risen early in the morning and attended to all his duties—such as the observances for his dwelling, the care of his body, and mental application—he emerged from seclusion. Reflecting, “Where shall I go for alms today?” he saw the prince’s prosperity and investigated, “What kamma did he do in the past?” Realizing, “He gave almsfood to one like me and made four aspirations. Three of them have been fulfilled, but one has not yet succeeded. I will give him an object for reflection by a skillful means,” he went to the prince on his almsround. Seeing him, the prince said, “Ascetic, do not come here, for these people might say to you, ‘Eat this, consume that.’” At that single word, the Paccekabuddha turned back and returned to his dwelling. The prince said to his retinue, “This ascetic turned back as soon as I spoke. Could he be angry with me?” Although they replied, “Those who have gone forth are not given to anger; they sustain themselves on whatever is given by others with a confident mind,” he thought, “Such an ascetic is surely offended. I will ask for his forgiveness.” Having informed his parents, he mounted an elephant and with great royal majesty went to Isipatana. Seeing a herd of deer, he asked, “What are these called?” “Lord, these are called deer.” “Is there anyone who tends to them, saying, ‘Eat this, consume that, savor this’?” “No, lord. They dwell wherever grass and water are abundant.”

ကုမာရော ‘‘ယထာ ဣမေ အရက္ခိယမာနာဝ ယတ္ထ ဣစ္ဆန္တိ, တတ္ထ ဝသန္တိ, ကဒါ နု ခေါ အဟမ္ပိ ဧဝံ ဝသေယျ’’န္တိ ဧတံ အာရမ္မဏံ အဂ္ဂဟေသိ. ပစ္စေကဗုဒ္ဓေါပိ တဿ အာဂမနံ ဉတွာ သေနာသနမဂ္ဂဉ္စ စင်္ကမနဉ္စ သမ္မဇ္ဇိတွာ မဋ္ဌံ ကတွာ ဧကဒွတ္တိက္ခတ္တုံ စင်္ကမိတွာ ပဒနိက္ခေပံ ဒဿေတွာ ဒိဝါဝိဟာရောကာသဉ္စ ပဏ္ဏသာလဉ္စ သမ္မဇ္ဇိတွာ မဋ္ဌံ ကတွာ ပဝိသနပဒနိက္ခေပံ ဒဿေတွာ နိက္ခမနပဒနိက္ခေပံ အဒဿေတွာ အညတြ အဂမာသိ. ကုမာရော တတ္ထ ဂန္တွာ တံ ပဒေသံ သမ္မဇ္ဇိတွာ မဋ္ဌကတံ ဒိသွာ ‘‘ဝသတိ မညေ ဧတ္ထ သော ပစ္စေကဗုဒ္ဓေါ’’တိ ပရိဇနေန ဘာသိတံ သုတွာ အာဟ – ‘‘ပါတောပိ သော သမဏော ဒုဿတိ, ဣဒါနိ ဟတ္ထိအဿာဒီဟိ အတ္တနော ဩကာသံ အက္ကန္တံ ဒိသွာ သုဋ္ဌုတရံ ဒုဿေယျ, ဣဓေဝ တုမှေ တိဋ္ဌထာ’’တိ ဟတ္ထိက္ခန္ဓာ ဩရုယှ ဧကကောဝ သေနာသနံ ပဝိဋ္ဌော ဝတ္တသီသေန သုသမ္မဋ္ဌောကာသေ ပဒနိက္ခေပံ ဒိသွာ ‘‘သော ဒါနာယံ သမဏော ဧတ္ထ စင်္ကမန္တော န ဝဏိဇ္ဇာဒိကမ္မံ စိန္တေသိ, အဒ္ဓါယံ အတ္တနော ဟိတမေဝ စိန္တေသိ မညေ’’တိ ပသန္နမာနသော စင်္ကမံ အဘိရုဟိတွာ ဒူရီကတပုထုဝိတက္ကော ဂန္တွာ ပါသာဏဖလကေ နိသီဒိတွာ သဉ္ဇာတဧကဂ္ဂေါ ဟုတွာ ပဏ္ဏသာလံ ပဝိသိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိဉာဏံ အဓိဂန္တွာ ပုရိမနယေနေဝ ပုရောဟိတေန ကမ္မဋ္ဌာနံ ပုစ္ဆိတော ဂဂနတလေ နိသိန္နော ဣမံ ဂါထမဘာသိ.

The prince thought, “Just as these creatures dwell wherever they wish without being guarded, when will I, too, dwell like this?” He took this up as his object for reflection. The Paccekabuddha, knowing of his arrival, swept the path to his dwelling and the walking path and made them smooth. He walked back and forth once, twice, or three times, showing his footprints. He swept his day-dwelling and his leaf-hut and made them smooth, showing the footprints of his entry but not of his departure, and then went elsewhere. The prince went there, and seeing that place swept and made smooth, and hearing his retinue say, “I think that Paccekabuddha dwells here,” he said: “That ascetic was offended this morning; now, seeing his place trampled by elephants and horses, he might be even more offended. You all stay right here.” Descending from the elephant’s back, he entered the dwelling alone. Seeing the footprints in the well-swept area, he thought: “While walking here, this ascetic did not think about commerce or other such business. Surely, I think, he was reflecting only on his own welfare.” With a confident mind, he ascended the walking path. Having distanced himself from worldly thoughts, he went and sat on a stone slab. Having become one-pointed, he entered the leaf-hut, and by practicing insight, he attained the knowledge of a Paccekabuddha. Then, in the same way as before, when asked by the chaplain for a meditation subject, he sat in the sky and uttered this verse.

တတ္ထ မိဂေါတိ ဒွေ မိဂါ – ဧဏီမိဂေါ စ ပသဒမိဂေါ စ. အပိစ သဗ္ဗေသံ အာရညိကာနံ စတုပ္ပဒါနံ ဧတံ အဓိဝစနံ. ဣဓ ပန ပသဒမိဂေါ အဓိပ္ပေတောတိ ဝဒန္တိ. အရညမှီတိ ဂါမဉ္စ ဂါမူပစာရဉ္စ ဌပေတွာ အဝသေသံ အရညံ, ဣဓ ပန ဥယျာနံ အဓိပ္ပေတံ, တသ္မာ ‘‘ဥယျာနမှီ’’တိ ဝုတ္တံ ဟောတိ. ယထာတိ ပဋိဘာဂေ. အဗဒ္ဓေါတိ ရဇ္ဇုဗန္ဓနာဒီဟိ အဗဒ္ဓေါ, ဧတေန ဝိဿတ္ထစရိယံ ဒီပေတိ. ယေနိစ္ဆကံ ဂစ္ဆတိ ဝေါစရာယာတိ ယေန ယေန ဒိသာဘာဂေန ဂန္တုမိစ္ဆတိ, တေန တေန ဒိသာဘာဂေန ဂေါစရာယ ဂစ္ဆတိ. ဝုတ္တမ္ပိ စေတံ ဘဂဝတာ –

Herein, ‘a deer’ means two kinds of deer: the eṇī deer and the pasada deer. Moreover, this is a designation for all four-footed wilderness animals. But here, they say, the pasada deer is intended. ‘In the wilderness’: having excluded a village and a village’s vicinity, the remainder is the wilderness. Here, however, a park is intended; therefore it is said, ‘in the park.’ ‘As’: in the sense of comparison. ‘Unbound’: not bound by ropes or other bonds; by this it indicates its confident wandering. ‘Goes for pasture wherever it wishes’ means: it goes for pasture in whatever direction it wishes to go. This has also been said by the Blessed One:

‘‘သေယျထာပိ[Pg.184], ဘိက္ခဝေ, အာရညကော မိဂေါ အရညေ ပဝနေ စရမာနော ဝိဿတ္ထော ဂစ္ဆတိ, ဝိဿတ္ထော တိဋ္ဌတိ, ဝိဿတ္ထော နိသီဒတိ, ဝိဿတ္ထော သေယျံ ကပ္ပေတိ. တံ ကိဿ ဟေတု? အနာပါထဂတော, ဘိက္ခဝေ, လုဒ္ဒဿ, ဧဝမေဝ ခေါ, ဘိက္ခဝေ, ဘိက္ခု ဝိဝိစ္စေဝ ကာမေဟိ…ပေ… ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ. အယံ ဝုစ္စတိ, ဘိက္ခဝေ, ဘိက္ခု အန္တမကာသိ မာရံ အပဒံ, ဝဓိတွာ မာရစက္ခုံ အဒဿနံ ဂတော ပါပိမတော’’တိ (မ. နိ. ၁.၂၈၇; စူဠနိ. ခဂ္ဂဝိသာဏသုတ္တနိဒ္ဒေသ ၁၂၅) ဝိတ္ထာရော.

“Bhikkhus, just as a wilderness deer wandering in a forest glade walks confidently, stands confidently, sits confidently, and lies down confidently. For what reason? Because, bhikkhus, it is outside the hunter’s range. So too, bhikkhus, a bhikkhu, secluded from sensual pleasures …pe… enters and abides in the first jhāna. This bhikkhu, it is said, has brought Māra to an end and made him trackless; having destroyed Māra’s eye, he has gone out of sight of the Evil One.” (Cf. MN I 287; Cūḷaniddesa, Khaggavisāṇasutta Niddesa 125) This is the full account.

သေရိတန္တိ သစ္ဆန္ဒဝုတ္တိတံ အပရာယတ္တတံ ဝါ, ဣဒံ ဝုတ္တံ ဟောတိ – ယထာ မိဂေါ အရညမှိ အဗဒ္ဓေါ ယေနိစ္ဆကံ ဂစ္ဆတိ ဂေါစရာယ, တထာ ကဒါ နု ခေါ အဟမ္ပိ တဏှာဗန္ဓနံ ဆိန္ဒိတွာ ဧဝံ ဂစ္ဆေယျန္တိ. ဝိညူ ပဏ္ဍိတော နရော သေရိတံ ပေက္ခမာနော ဧကော စရေတိ.

‘Independence’ (seritaṃ) means living according to one’s own will, or non-dependence on others. This is what is meant: “Just as a deer in the wilderness, unbound, goes for pasture wherever it wishes, so when will I, having cut the fetter of craving, go about in the same way?” A wise, discerning person, seeing this independence, should wander alone.

မိဂေါအရညဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the verse beginning ‘A deer in the wilderness’ is concluded.

၉၆. အာမန္တနာ ဟောတီတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိရညော ကိရ မဟာဥပဋ္ဌာနသမယေ အမစ္စာ ဥပသင်္ကမိံသု. တေသု ဧကော အမစ္စော ‘‘ဒေဝ, သောတဗ္ဗံ အတ္ထီ’’တိ ဧကမန္တံ ဂမနံ ယာစိ. သော ဥဋ္ဌာယာသနာ အဂမာသိ. ပုန ဧကော မဟာဥပဋ္ဌာနေ နိသိန္နံ ယာစိ, ဧကော ဟတ္ထိက္ခန္ဓေ နိသိန္နံ, ဧကော အဿပိဋ္ဌိယံ နိသိန္နံ, ဧကော သုဝဏ္ဏရထေ နိသိန္နံ, ဧကော သိဝိကာယ နိသီဒိတွာ ဥယျာနံ ဂစ္ဆန္တံ ယာစိ. ရာဇာ တတော ဩရောဟိတွာ အဂမာသိ. အပရော ဇနပဒစာရိကံ ဂစ္ဆန္တံ ယာစိ, တဿပိ ဝစနံ သုတွာ ဟတ္ထိက္ခန္ဓတော ဩရုယှ ဧကမန္တံ အဂမာသိ. ဧဝံ သော တေဟိ နိဗ္ဗိန္နော ဟုတွာ ပဗ္ဗဇိ. အမစ္စာ ဣဿရိယေန ဝဍ္ဎန္တိ. တေသု ဧကော ဂန္တွာ ရာဇာနံ အာဟ – ‘‘အသုကံ နာမ, မဟာရာဇ, ဇနပဒံ မယှံ ဒေဟီ’’တိ. ရာဇာ တံ ‘‘ဣတ္ထန္နာမော ဘုဉ္ဇတီ’’တိ ဘဏတိ. သော ရညော ဝစနံ အနာဒိယိတွာ ‘‘ဂစ္ဆာမဟံ တံ ဇနပဒံ ဂဟေတွာ ဘုဉ္ဇာမီ’’တိ တတ္ထ ဂန္တွာ ကလဟံ ကတွာ ပုန ဥဘောပိ ရညော သန္တိကံ အာဂန္တွာ အညမညဿ ဒေါသံ အာရောစေန္တိ. ရာဇာ ‘‘န သက္ကာ ဣမေ တောသေတု’’န္တိ တေသံ လောဘေ အာဒီနဝံ ဒိသွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. သော ပုရိမနယေန ဣမံ ဥဒါနံ အဘာသိ.

96. Regarding the phrase 'There is solicitation': what is its origin? It is said that during the great audience of the king of Bārāṇasī, his ministers approached him. One minister among them requested to go aside, saying, “Your Majesty, there is something that should be heard.” The king rose from his seat and went. Another made a request while the king was seated in the great audience, another while he was seated on an elephant’s back, another on a horse’s back, another in a golden chariot, and another while he was seated in a palanquin going to the park. The king descended and went. Another made a request while he was on a tour of the country. Hearing his words too, the king dismounted from the elephant’s back and went aside. In this way, having become disenchanted with them, he went forth. The ministers grew in power. One of them went to the king and said, “Great King, give me such-and-such a district.” The king replied, “Let so-and-so enjoy it.” Disregarding the king’s words, he said, “I will go, take that district, and enjoy it.” He went there and started a conflict. Then both of them came back to the king and accused each other of wrongdoing. The king, thinking, “It is not possible to satisfy them,” saw the danger in their greed, and by practicing insight, he realized the knowledge of a Paccekabuddha. In the same way as before, he uttered this inspired utterance.

တဿတ္ထော [Pg.185] – သဟာယမဇ္ဈေ ဌိတဿ ဒိဝါသေယျသင်္ခါတေ ဝါသေ စ, မဟာဥပဋ္ဌာနသင်္ခါတေ ဌာနေ စ, ဥယျာနဂမနသင်္ခါတေ ဂမနေ စ, ဇနပဒစာရိကသင်္ခါတာယ စာရိကာယ စ, ‘‘ဣဒံ မေ သုဏ, ဣဒံ မေ ဒေဟီ’’တိအာဒိနာ နယေန တထာ တထာ အာမန္တနာ ဟောတိ, တသ္မာ အဟံ တတ္ထ နိဗ္ဗိဇ္ဇိတွာ ယာယံ အရိယဇနသေဝိတာ အနေကာနိသံသာ ဧကန္တသုခါ, ဧဝံ သန္တေပိ လောဘာဘိဘူတေဟိ သဗ္ဗကာပုရိသေဟိ အနဘိပတ္ထိတာ ပဗ္ဗဇ္ဇာ, တံ အနဘိဇ္ဈိတံ ပရေသံ အဝသဝတ္တနေန ဘဗ္ဗပုဂ္ဂလဝသေန သေရိတဉ္စ ပေက္ခမာနော ဝိပဿနံ အာရဘိတွာ အနုက္ကမေန ပစ္စေကဗောဓိံ အဓိဂတောသ္မိ. သေသံ ဝုတ္တနယမေဝါတိ.

Its meaning is this: For one who stands in the midst of companions, whether in a dwelling called a day-abode, or in a place called a great audience, or on a journey called a visit to the park, or on a tour called a country-ramble, there is solicitation in various ways, such as, “Listen to this for me,” “Give this to me.” Therefore, having become disenchanted with that, and considering the going forth—which is frequented by noble persons, has numerous benefits, is exclusively blissful, and yet is not longed for by any base persons who are overcome by greed—and also considering that uncoveted independence which is for a worthy person who is not under the control of others, I initiated insight meditation and in due course attained the knowledge of a Paccekabuddha. The rest is in the way already stated.

အာမန္တနာဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the verse on solicitation is concluded.

၉၇. ခိဍ္ဍာရတီတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ ဧကပုတ္တကဗြဟ္မဒတ္တော နာမ ရာဇာ အဟောသိ. သော တဿ ဧကပုတ္တကော ပိယော အဟောသိ မနာပေါ ပါဏသမော, ရာဇာ သဗ္ဗဣရိယာပထေသု ပုတ္တကံ ဂဟေတွာဝ ဝတ္တတိ. သော ဧကဒိဝသံ ဥယျာနံ ဂစ္ဆန္တော တံ ဌပေတွာ ဂတော. ကုမာရောပိ တံ ဒိဝသံယေဝ ဥပ္ပန္နေန ဗျာဓိနာ မတော. အမစ္စာ ‘‘ပုတ္တသိနေဟေန ရညော ဟဒယမ္ပိ ဖလေယျာ’’တိ အနာရောစေတွာဝ နံ ဈာပေသုံ. ရာဇာ ဥယျာနေ သုရာမဒေန မတ္တော ပုတ္တံ နေဝ သရတိ, တထာ ဒုတိယဒိဝသေပိ နှာနဘောဇနဝေလာသု. အထ ဘုတ္တာဝီ နိသိန္နော သရိတွာ ‘‘ပုတ္တံ မေ အာနေထာ’’တိ အာဟ. တဿ အနုရူပေန ဝိဓာနေန တံ ပဝတ္တိံ အာရောစေသုံ. တတော သောကာဘိဘူတော နိသိန္နော ဧဝံ ယောနိသော မနသာကာသိ – ‘‘ဣမသ္မိံ သတိ ဣဒံ ဟောတိ, ဣမဿုပ္ပာဒါ ဣဒံ ဥပ္ပဇ္ဇတီ’’တိ. ဧဝံ အနုက္ကမေန အနုလောမပဋိလောမံ ပဋိစ္စသမုပ္ပာဒံ သမ္မသန္တော ပစ္စေကသမ္ဗောဓိံ သစ္ဆာကာသိ. သေသံ သံသဂ္ဂဂါထာဝဏ္ဏနာယံ ဝုတ္တသဒိသမေဝ ဌပေတွာ ဂါထာယတ္ထဝဏ္ဏနံ.

97. Regarding 'Sport and Delight': what is its origin? It is said that in Bārāṇasī there was a king named Brahmadatta who had an only son. This only son was dear and beloved to him, like his own life, and the king went about in all his postures keeping his son with him. One day, when going to the park, he went without him. That very day the prince died from an illness that had arisen. The ministers, thinking, “The king’s heart might break from love for his son,” had him cremated without informing the king. The king, intoxicated by liquor in the park, did not remember his son, and likewise on the second day at the times of bathing and eating. Then, after he had eaten and was seated, he remembered and said, “Bring my son to me.” They informed him of the event with a suitable procedure. Then, overcome by sorrow, he sat down and paid systematic attention thus: “When this is, that is; with the arising of this, that arises.” In this way, by sequentially contemplating dependent origination, he realized the perfect enlightenment of a Paccekabuddha. The rest is similar to what was said in the explanation of the verse on association, apart from the explanation of the verse’s meaning.

အတ္ထဝဏ္ဏနာ ပန – ခိဍ္ဍာတိ ကီဠနာ. သာ ဒုဝိဓာ ဟောတိ ကာယိကာ စ ဝါစသိကာ စ. တတ္ထ ကာယိကာ နာမ ဟတ္ထီဟိပိ ကီဠန္တိ, အဿေဟိပိ ရထေဟိပိ ဓနူဟိပိ ထရူဟိပီတိ ဧဝမာဒိ. ဝါစသိကာ နာမ ဂီတံ သိလောကဘဏနံ မုခဘေရိအာလမ္ဗရဘေရီတိ ဧဝမာဒိ. ရတီတိ ပဉ္စကာမဂုဏရတိ. ဝိပုလန္တိ ယာဝ အဋ္ဌိမိဉ္ဇံ အဟစ္စ ဌာနေန သကလတ္တဘာဝဗျာပကံ. သေသံ ပါကဋမေဝ[Pg.186]. အနုသန္ဓိယောဇနာပိ စေတ္ထ သံသဂ္ဂဂါထာယ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗာ, တတော ပရဉ္စ သဗ္ဗံ.

The explanation of the meaning is as follows: 'Khiḍḍā' means play. It is of two kinds: bodily and verbal. Bodily play includes playing with elephants, horses, chariots, bows, and shields, and so on. Verbal play includes singing, reciting verses, playing mouth-drums, and playing instruments like the Āḷambara drum, and so on. 'Rati' means delight in the five strands of sensual pleasure. 'Vipula' means pervading the entire body, striking even to the marrow of the bones. The rest is evident. The connection of the context here, and everything that follows, should also be understood in the way stated in the verse on association.

ခိဍ္ဍာရတိဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on Sport and Delight is concluded.

၉၈. စာတုဒ္ဒိသောတိ ကာ ဥပ္ပတ္တိ? ပုဗ္ဗေ ကိရ ကဿပဿ ဘဂဝတော သာသနေ ပဉ္စ ပစ္စေကဗောဓိသတ္တာ ပဗ္ဗဇိတွာ ဝီသတိ ဝဿသဟဿာနိ ဂတပစ္စာဂတဝတ္တံ ပူရေတွာ ဒေဝလောကေ နိဗ္ဗတ္တာ. တတော စဝိတွာ တေသံ ဇေဋ္ဌကော ဗာရာဏသိရာဇာ အဟောသိ, သေသာ ပါကတိကရာဇာနော. တေ စတ္တာရောပိ ကမ္မဋ္ဌာနံ ဥဂ္ဂဏှိတွာ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ အနုက္ကမေန ပစ္စေကဗုဒ္ဓါ ဟုတွာ နန္ဒမူလကပဗ္ဘာရေ ဝသန္တာ ဧကဒိဝသံ သမာပတ္တိတော ဝုဋ္ဌာယ ဝံသက္ကဠီရဂါထာယံ ဝုတ္တနယေနေဝ အတ္တနော ကမ္မဉ္စ သဟာယဉ္စ အာဝဇ္ဇေတွာ ဉတွာ ဗာရာဏသိရညော ဥပါယေန အာရမ္မဏံ ဒဿေတုံ ဩကာသံ ဂဝေသန္တိ. သော စ ရာဇာ တိက္ခတ္တုံ ရတ္တိယာ ဥဗ္ဗိဇ္ဇတိ, ဘီတော ဝိဿရံ ကရောတိ, မဟာတလေ ဓာဝတိ. ပုရောဟိတေန ကာလဿေဝ ဝုဋ္ဌာယ သုခသေယျံ ပုစ္ဆိတောပိ ‘‘ကုတော မေ, အာစရိယ, သုခ’’န္တိ သဗ္ဗံ တံ ပဝတ္တိံ အာရောစေသိ. ပုရောဟိတောပိ ‘‘အယံ ရောဂေါ န သက္ကာ ယေန ကေနစိ ဥဒ္ဓံ ဝိရေစနာဒိနာ ဘေသဇ္ဇကမ္မေန ဝိနေတုံ, မယှံ ပန ခါဒနူပါယော ဥပ္ပန္နော’’တိ စိန္တေတွာ ‘‘ရဇ္ဇဟာနိဇီဝိတန္တရာယာဒီနံ ပုဗ္ဗနိမိတ္တံ ဧတံ, မဟာရာဇာ’’တိ ရာဇာနံ သုဋ္ဌုတရံ ဥဗ္ဗေဇေတွာ ‘‘တဿ ဝူပသမနတ္ထံ ဧတ္တကေ စ ဧတ္တကေ စ ဟတ္ထိအဿရထာဒယော ဟိရညသုဝဏ္ဏဉ္စ ဒက္ခိဏံ ဒတွာ ယညော ယဇိတဗ္ဗော’’တိ ယညယဇနေ သမာဒပေသိ.

98. What is the origin of 'Cātuddiso'? It is said that in the past, during the dispensation of the Blessed One Kassapa, five Paccekabodhisattas went forth and, after fulfilling the duty of coming and going for twenty thousand years, were reborn in a deva world. Having passed away from there, the eldest of them became the king of Bārāṇasī, while the others became ordinary kings. Those four also, having learned a meditation subject, renounced their kingdoms and went forth. Having in due course become Paccekabuddhas, they were dwelling at the Nandamūlaka Cave. One day, having emerged from attainment, they reflected on their own kamma and their companion in the way stated in the Vaṃsakkaḷīra verse. Having understood, they sought an opportunity to show a meditation object to the king of Bārāṇasī by some means. That king was startled three times during the night; terrified, he uttered a cry and ran about on the great terrace. When the royal chaplain rose early and asked if he had slept well, the king replied, 'Teacher, how could I have any comfort?' and he related the entire incident. The chaplain, too, thought: 'This illness cannot be cured by any medicinal treatment such as an emetic. But a means of enrichment has occurred to me.' Having thoroughly alarmed the king by saying, 'Great king, this is a premonition of the loss of your kingdom and danger to your life,' he persuaded him to perform a sacrifice, saying: 'To appease this, a sacrifice must be performed by giving as a sacrificial fee so and so many elephants, horses, chariots, and so on, and gold and silver.'

တတော ပစ္စေကဗုဒ္ဓါ အနေကာနိ ပါဏသဟဿာနိ ယညတ္ထာယ သမ္ပိဏ္ဍိယမာနာနိ ဒိသွာ ‘‘ဧတသ္မိံ ကမ္မေ ကတေ ဒုဗ္ဗောဓနေယျော ဘဝိဿတိ, ဟန္ဒ နံ ပဋိကစ္စေဝ ဂန္တွာ ပေက္ခာမာ’’တိ ဝံသက္ကဠီရဂါထာယံ ဝုတ္တနယေန အာဂန္တွာ ပိဏ္ဍာယ စရမာနာ ရာဇင်္ဂဏေ ပဋိပါဋိယာ အဂမံသု. ရာဇာ သီဟပဉ္ဇရေ ဌိတော ရာဇင်္ဂဏံ ဩလောကယမာနော တေ အဒ္ဒက္ခိ, သဟ ဒဿနေနေဝ စဿ သိနေဟော ဥပ္ပဇ္ဇိ. တတော တေ ပက္ကောသာပေတွာ အာကာသတလေ ပညတ္တာသနေ နိသီဒါပေတွာ သက္ကစ္စံ ဘောဇေတွာ ကတဘတ္တကိစ္စေ ‘‘ကေ တုမှေ’’တိ ပုစ္ဆိ. ‘‘မယံ, မဟာရာဇ, စာတုဒ္ဒိသာ နာမာ’’တိ. ‘‘ဘန္တေ, စာတုဒ္ဒိသာတိ ဣမဿ ကော အတ္ထော’’တိ? ‘‘စတူသု ဒိသာသု ကတ္ထစိ [Pg.187] ကုတောစိ ဘယံ ဝါ စိတ္တုတြာသော ဝါ အမှာကံ နတ္ထိ, မဟာရာဇာ’’တိ. ‘‘ဘန္တေ, တုမှာကံ တံ ဘယံ ကိံ ကာရဏာ န ဟောတီ’’တိ? ‘‘မယံ, မဟာရာဇ, မေတ္တံ ဘာဝေမ, ကရုဏံ ဘာဝေမ, မုဒိတံ ဘာဝေမ, ဥပေက္ခံ ဘာဝေမ. တေန နော တံ ဘယံ န ဟောတီ’’တိ ဝတွာ ဥဋ္ဌာယာသနာ အတ္တနော ဝသနဋ္ဌာနံ အဂမံသု.

Then the Paccekabuddhas, seeing many thousands of living beings being gathered for the sacrifice, thought: 'When this deed is done, he will be difficult to instruct. Come, let us go and see him beforehand.' Following the method stated in the Vaṃsakkaḷīra verse, they came and, while wandering for alms, entered the royal courtyard in single file. The king, standing in the lion-window and looking out over the royal courtyard, saw them. As soon as he saw them, affection arose in him. Then he had them summoned, had them seated on seats prepared in the open air, respectfully fed them, and when they had finished their meal, he asked: 'Who are you?' 'We, great king, are called the Cātuddisas.' 'Venerable sirs, what is the meaning of 'Cātuddisā'?' 'Great king, for us there is no fear or mental terror from anywhere or anything in the four directions.' 'Venerable sirs, for what reason do you not have that fear?' 'Great king, we develop loving-kindness, we develop compassion, we develop altruistic joy, we develop equanimity. For that reason we do not have that fear.' Having said this, they rose from their seats and went to their dwelling place.

တတော ရာဇာ စိန္တေသိ – ‘‘ဣမေ သမဏာ ‘မေတ္တာဒိဘာဝနာယ ဘယံ န ဟောတီ’တိ ဘဏန္တိ, ဗြာဟ္မဏာ ပန အနေကသဟဿပါဏဝဓံ ဝဏ္ဏယန္တိ, ကေသံ နု ခေါ ဝစနံ သစ္စ’’န္တိ? အထဿ ဧတဒဟောသိ – ‘‘သမဏာ သုဒ္ဓေန အသုဒ္ဓံ ဓောဝန္တိ, ဗြာဟ္မဏာ ပန အသုဒ္ဓေန အသုဒ္ဓံ. န သက္ကာ ခေါ ပန အသုဒ္ဓေန အသုဒ္ဓံ ဓောဝိတုံ, ပဗ္ဗဇိတာနံ ဧဝ ဝစနံ သစ္စ’’န္တိ. သော ‘‘သဗ္ဗေ သတ္တာ သုခိတာ ဟောန္တူ’’တိအာဒိနာ နယေန မေတ္တာဒယော စတ္တာရောပိ ဗြဟ္မဝိဟာရေ ဘာဝေတွာ ဟိတဖရဏေန စိတ္တေန အမစ္စေ အာဏာပေသိ – ‘‘သဗ္ဗေ ပါဏေ မုဉ္စထ, သီတာနိ ပါနီယာနိ ပိဝန္တု, ဟရိတာနိ တိဏာနိ ခါဒန္တု, သီတော စ ဝါတော တေသံ ဥပဝါယတူ’’တိ. တေ တထာ အကံသု.

Then the king thought: 'These recluses say, "Through the development of loving-kindness and so on, there is no fear," but the brahmins praise the slaughter of many thousands of living beings. Whose words, I wonder, are true?' Then it occurred to him: 'The recluses wash the impure with the pure, but the brahmins wash the impure with the impure. It is surely not possible to wash the impure with the impure. The words of those who have gone forth alone are true.' So, having developed the four divine abodes—loving-kindness and the others—by the method beginning, 'May all beings be happy,' with a mind pervading them with welfare, he commanded his ministers: 'Release all living beings. Let them drink cool water. Let them eat green grass. And let a cool wind blow upon them.' They did so.

တတော ရာဇာ ‘‘ကလျာဏမိတ္တာနံ ဝစနေန ပါပကမ္မတော မုတ္တောမှီ’’တိ တတ္ထေဝ နိသိန္နော ဝိပဿိတွာ ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. အမစ္စေဟိ စ ဘောဇနဝေလာယံ ‘‘ဘုဉ္ဇ, မဟာရာဇ, ကာလော’’တိ ဝုတ္တေ ‘‘နာဟံ ရာဇာ’’တိ ပုရိမနယေနေဝ သဗ္ဗံ ဝတွာ ဣမံ ဥဒါနဗျာကရဏဂါထံ အဘာသိ.

Then the king, thinking, 'By the words of spiritual friends I am freed from evil kamma,' sat right there, developed insight, and realized the enlightenment of a Paccekabuddha. When his ministers said at mealtime, 'Eat, great king, it is time,' he replied, 'I am not a king,' and having said everything in the same way as before, he uttered this verse which was an inspired utterance and an explanation.

တတ္ထ စာတုဒ္ဒိသောတိ စတူသု ဒိသာသု ယထာသုခဝိဟာရီ, ‘‘ဧကံ ဒိသံ ဖရိတွာ ဝိဟရတီ’’တိအာဒိနာ ဝါ နယေန ဗြဟ္မဝိဟာရဘာဝနာယ ဖရိတာ စတဿော ဒိသာ အဿ သန္တီတိ စာတုဒ္ဒိသော. တာသု စတူသု ဒိသာသု ကတ္ထစိ သတ္တေ ဝါ သင်္ခါရေ ဝါ ဘယေန န ပဋိဟနတီတိ အပ္ပဋိဃော. သန္တုဿမာနောတိ ဒွါဒသဝိဓဿ သန္တောသဿ ဝသေန သန္တုဿကော စ. ဣတရီတရေနာတိ ဥစ္စာဝစေန ပစ္စယေန. ပရိဿယာနံ သဟိတာ အဆမ္ဘီတိ ဧတ္ထ ပရိဿယန္တိ ကာယစိတ္တာနိ, ပရိဟာပေန္တိ ဝါ တေသံ သမ္ပတ္တိံ, တာနိ ဝါ ပဋိစ္စ သယန္တီတိ ပရိဿယာ, ဗာဟိရာနံ သီဟဗျဂ္ဃာဒီနံ အဗ္ဘန္တရာနဉ္စ ကာမစ္ဆန္ဒာဒီနံ ကာယစိတ္တုပဒ္ဒဝါနံ ဧတံ အဓိဝစနံ. တေ ပရိဿယေ အဓိဝါသနခန္တိယာ စ ဝီရိယာဒီဟိ ဓမ္မေဟိ စ သဟတီတိ ပရိဿယာနံ သဟိတာ. ထဒ္ဓဘာဝကရဘယာဘာဝေန အဆမ္ဘီ. ကိံ ဝုတ္တံ ဟောတိ? ယထာ တေ စတ္တာရော သမဏာ, ဧဝံ ဣတရီတရေန ပစ္စယေန သန္တုဿမာနော ဧတ္ထ ပဋိပတ္တိပဒဋ္ဌာနေ သန္တောသေ ဌိတော စတူသု ဒိသာသု မေတ္တာဒိဘာဝနာယ စာတုဒ္ဒိသော, သတ္တသင်္ခါရေသု [Pg.188] ပဋိဟနနဘယာဘာဝေန အပ္ပဋိဃော စ ဟောတိ. သော စာတုဒ္ဒိသတ္တာ ဝုတ္တပ္ပကာရာနံ ပရိဿယာနံ သဟိတာ, အပ္ပဋိဃတ္တာ အဆမ္ဘီ စ ဟောတီတိ ဧဝံ ပဋိပတ္တိဂုဏံ ဒိသွာ ယောနိသော ပဋိပဇ္ဇိတွာ ပစ္စေကဗောဓိံ အဓိဂတောမှီတိ. အထ ဝါ တေ သမဏာ ဝိယ သန္တုဿမာနော ဣတရီတရေန ဝုတ္တနယေန စာတုဒ္ဒိသော ဟောတီတိ ဉတွာ ဧဝံ စာတုဒ္ဒိသဘာဝံ ပတ္ထယန္တော ယောနိသော ပဋိပဇ္ဇိတွာ အဓိဂတောမှိ. တသ္မာ အညောပိ ဤဒိသံ ဌာနံ ပတ္ထယန္တော စာတုဒ္ဒိသတာယ ပရိဿယာနံ သဟိတာ အပ္ပဋိဃတာယ စ အဆမ္ဘီ ဟုတွာ ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပောတိ. သေသံ ဝုတ္တနယမေဝါတိ.

Herein, `cātuddiso` means one who dwells as he wishes in the four quarters; or, by the method beginning, 'he dwells pervading one quarter,' he is one for whom the four quarters are pervaded by the development of the divine abodes, thus he is `cātuddiso`. In those four quarters he is not obstructed by any beings or formations out of fear, thus he is unobstructed (`appaṭigho`). Content (`santussamāno`) means being content by way of the twelve kinds of contentment. With whatever (`itarītarena`) means with any kind of requisite. Enduring dangers, fearless (`parissayānaṃ sahitā achambhī`): here, dangers (`parissayā`) are things that assail body and mind, or diminish their well-being, or in dependence on which one lies down. This is a term for external afflictions such as lions and tigers and internal ones such as sensual desire—disturbances of body and mind. He endures (`sahatī`) those dangers with patient endurance and with qualities such as energy, thus he is one who endures dangers. He is fearless (`achambhī`) because of the absence of the fear that causes stiffness. What is said? Just as those four recluses, so he is content with any kind of requisite. Being established in contentment in this basis of practice, he becomes `cātuddiso` through the development of loving-kindness, etc., in the four quarters, and he becomes `appaṭigho` through the absence of the fear of being obstructed by beings and formations. Thus, having seen this quality of the practice—that because he is `cātuddiso`, he endures the aforesaid dangers, and because he is `appaṭigho`, he is fearless—and having undertaken it with wise attention, I have attained the enlightenment of a Paccekabuddha. Alternatively: 'Knowing that, like those recluses, being content with any kind of requisite in the way stated, one becomes `cātuddiso`, and aspiring to this state of being `cātuddiso`, I have undertaken the practice with wise attention and have attained it.' Therefore, another person, too, aspiring to such a state, by being `cātuddiso` should endure dangers, and by being `appaṭigho` should be fearless and wander alone like a rhinoceros. The rest is in the way already stated.

စာတုဒ္ဒိသဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Cātuddisa Verse is concluded.

၉၉. ဒုဿင်္ဂဟာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိရညော ကိရ အဂ္ဂမဟေသီ ကာလမကာသိ. တတော ဝီတိဝတ္တေသု သောကဒိဝသေသု ဧကဒိဝသံ အမစ္စာ ‘‘ရာဇူနံ နာမ တေသု တေသု ကိစ္စေသု အဂ္ဂမဟေသီ အဝဿံ ဣစ္ဆိတဗ္ဗာ, သာဓု ဒေဝေါ အညမ္ပိ ဒေဝိံ အာနေတူ’’တိ ယာစိံသု. ရာဇာ ‘‘တေန ဟိ, ဘဏေ, ဇာနာထာ’’တိ အာဟ. တေ ပရိယေသန္တာ သာမန္တရဇ္ဇေ ရာဇာ မတော, တဿ ဒေဝီ ရဇ္ဇံ အနုသာသတိ, သာ စ ဂဗ္ဘိနီ အဟောသိ, အမစ္စာ ‘‘အယံ ရညော အနုရူပါ’’တိ ဉတွာ တံ ယာစိံသု. သာ ‘‘ဂဗ္ဘိနီ နာမ မနုဿာနံ အမနာပါ ဟောတိ. သစေ အာဂမေထ, ယာဝ ဝိဇာယာမိ, ဧဝံ သာဓု. နော စေ, အညံ ပရိယေသထာ’’တိ အာဟ. တေ ရညောပိ ဧတမတ္ထံ အာရောစေသုံ. ရာဇာ ‘‘ဂဗ္ဘိနီပိ ဟောတု, အာနေထာ’’တိ အာဟ. တေ အာနေသုံ. ရာဇာ တံ အဘိသိဉ္စိတွာ သဗ္ဗံ မဟေသိယာ ဘောဂံ အဒါသိ, တဿာ ပရိဇနာနဉ္စ နာနာဝိဓေဟိ ပဏ္ဏာကာရေဟိ သင်္ဂဏှာတိ. သာ ကာလေန ပုတ္တံ ဝိဇာယိ. ရာဇာ တံ အတ္တနော ပုတ္တံ ဝိယ သဗ္ဗိရိယာပထေသု အင်္ကေ စ ဥရေ စ ကတွာ ဝိဟရတိ. တဒါ ဒေဝိယာ ပရိဇနာ စိန္တေသုံ – ‘‘ရာဇာ အတိဝိယ သင်္ဂဏှာတိ, ကုမာရေ အတိဝိဿာသံ ကရောတိ, ဟန္ဒ, နံ ပရိဘိန္ဒိဿာမာ’’တိ.

99. What is the origin of 'Hard to Support'? It is said that the chief queen of the king of Bārāṇasī passed away. After the days of mourning had passed, one day the ministers requested: 'For kings, a chief queen is certainly needed for their various duties. It would be good, Your Majesty, if you would bring another queen.' The king said: 'Well then, sirs, find one.' While searching, they found that in a neighboring kingdom the king had died and his queen was ruling the kingdom. She was also pregnant. The ministers, knowing that she was suitable for the king, asked for her. She said: 'A pregnant woman is displeasing to people. If you would wait until I give birth, that would be good. If not, search for another.' They reported this matter to the king. The king said: 'Even if she is pregnant, bring her.' They brought her. The king consecrated her, gave her all the wealth of a chief queen, and supported her attendants with various kinds of presents. In due time she gave birth to a son. The king treated him as his own son, dwelling with the child on his lap and on his chest in all postures. Then the queen's attendants thought: 'The king supports him excessively and places too much trust in the prince. Come, let us create a rift between them!'

တတော ကုမာရံ အာဟံသု – ‘‘တွံ, တာတ, အမှာကံ ရညော ပုတ္တော, န ဣမဿ ရညော ပုတ္တော. မာ ဧတ္ထ ဝိဿာသံ အာပဇ္ဇီ’’တိ. အထ ကုမာရော ‘‘ဧဟိ ပုတ္တာ’’တိ ရညာ ဝုစ္စမာနောပိ ဟတ္ထေန အာကဍ္ဎိယမာနောပိ ပုဗ္ဗေ [Pg.189] ဝိယ ရာဇာနံ န အလ္လီယတိ. ရာဇာ ‘‘ကိံ ကာရဏ’’န္တိ ဝီမံသန္တော တံ ပဝတ္တိံ ဉတွာ ‘‘ဧတေ မယာ သင်္ဂဟိတာပိ ပဋိက္ကူလဝုတ္တိနော ဧဝါ’’တိ နိဗ္ဗိဇ္ဇိတွာ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတော. ‘‘ရာဇာ ပဗ္ဗဇိတော’’တိ အမစ္စပရိဇနာပိ ဗဟူ ပဗ္ဗဇိံသု. သပရိဇနော ရာဇာ ပဗ္ဗဇိတောပိ မနုဿာ ပဏီတေ ပစ္စယေ ဥပနေန္တိ, ရာဇာ ပဏီတေ ပစ္စယေ ယထာဝုဍ္ဎံ ဒါပေသိ. တတ္ထ ယေ သုန္ဒရံ လဘန္တိ, တေ တုဿန္တိ. ဣတရေ ဥဇ္ဈာယန္တိ ‘‘မယံ ပရိဝေဏာဒီနိ သမ္မဇ္ဇန္တာ သဗ္ဗကိစ္စာနိ ကရောန္တိ, လူခဘတ္တံ ဇိဏ္ဏဝတ္ထဉ္စ လဘာမာ’’တိ. သော တမ္ပိ ဉတွာ ‘‘ဣမေ ယထာဝုဍ္ဎံ ဒီယမာနာပိ ဥဇ္ဈာယန္တိ, အဟော ဒုဿင်္ဂဟာ ပရိသာ’’တိ ပတ္တစီဝရမာဒါယ ဧကောဝ အရညံ ပဝိသိတွာ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. တတ္ထ အာဂတေဟိ စ ကမ္မဋ္ဌာနံ ပုစ္ဆိတော ဣမံ ဂါထမဘာသိ. သာ အတ္ထတော ပါကဋာ ဧဝ. အယံ ပန ယောဇနာ – ဒုဿင်္ဂဟာ ပဗ္ဗဇိတာပိ ဧကေ, ယေ အသန္တောသာဘိဘူတာ, တထာဝိဓာ ဧဝ စ အထော ဂဟဋ္ဌာ ဃရမာဝသန္တာ. ဧတာဟံ ဒုဿင်္ဂဟဘာဝံ ဇိဂုစ္ဆန္တော ဝိပဿနံ အာရဘိတွာ အဓိဂတောတိ. သေသံ ပုရိမနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

Then they said to the prince: “You, dear one, are our king’s son, not this king’s son. Do not place your trust in him.” Then the prince, even when called by the king, “Come, son,” and pulled by the hand, did not cling to the king as before. The king, wondering, “What is the reason?” and learning of the matter, thought, “Even though I have supported them, they are of contrary conduct,” and, becoming disenchanted, he renounced the kingdom and went forth into homelessness. When it was known that “The king has gone forth,” many ministers and attendants also went forth. Though the king had gone forth with his retinue, people presented him with choice requisites, and the king had the choice requisites distributed according to seniority. There, those who received fine things were satisfied, while others complained, saying, “We sweep the monastic grounds and do all the work, yet we receive coarse food and worn-out robes.” Knowing this too, he thought, “Even when things are given according to seniority, they still complain. Oh, how hard to support this assembly is!” Taking his bowl and robe, he entered the forest alone, began insight meditation, and realized the enlightenment of a paccekabuddha. When asked by those who came there for a meditation subject, he spoke this verse. Its meaning is clear. This, however, is the construction: “Some who have gone forth are hard to support, being overcome by discontent, and so too are householders living at home. Disgusted by this quality of being hard to support, I undertook insight meditation and attained my goal.” The rest should be understood in the same way as before.

ဒုဿင်္ဂဟဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Dussaṅgaha Gāthā is concluded.

၁၀၀. ဩရောပယိတွာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ စာတုမာသိကဗြဟ္မဒတ္တော နာမ ရာဇာ ဂိမှာနံ ပဌမေ မာသေ ဥယျာနံ ဂတော. တတ္ထ ရမဏီယေ ဘူမိဘာဂေ နီလဃနပတ္တသဉ္ဆန္နံ ကောဝိဠာရရုက္ခံ ဒိသွာ ‘‘ကောဝိဠာရမူလေ မမ သယနံ ပညာပေထာ’’တိ ဝတွာ ဥယျာနေ ကီဠိတွာ သာယနှသမယံ တတ္ထ သေယျံ ကပ္ပေသိ. ပုန ဂိမှာနံ မဇ္ဈိမေ မာသေ ဥယျာနံ ဂတော, တဒါ ကောဝိဠာရော ပုပ္ဖိတော ဟောတိ, တဒါပိ တထေဝ အကာသိ. ပုနပိ ဂိမှာနံ ပစ္ဆိမေ မာသေ ဂတော, တဒါ ကောဝိဠာရော သဉ္ဆိန္နပတ္တော သုက္ခရုက္ခော ဝိယ ဟောတိ, တဒါပိ ရာဇာ အဒိသွာဝ တံ ရုက္ခံ ပုဗ္ဗပရိစယေန တတ္ထေဝ သေယျံ အာဏာပေသိ. အမစ္စာ ဇာနန္တာပိ ရညော အာဏတ္တိယာ တတ္ထ သယနံ ပညာပေသုံ. သော ဥယျာနေ ကီဠိတွာ သာယနှသမယေ တတ္ထ သေယျံ ကပ္ပေန္တော တံ ရုက္ခံ ဒိသွာ ‘‘အရေ, အယံ ပုဗ္ဗေ သဉ္ဆန္နပတ္တော မဏိမယော ဝိယ အဘိရူပဒဿနော အဟောသိ, တတော မဏိဝဏ္ဏသာခန္တရေ ဌပိတပဝါဠင်္ကုရသဒိသေဟိ ပုပ္ဖေဟိ [Pg.190] သဿိရိကဒဿနော အဟောသိ, မုတ္တဇာလသဒိသဝါလိကာကိဏ္ဏော စဿ ဟေဋ္ဌာဘူမိဘာဂေါ ဗန္ဓနာ ပဝုတ္တပုပ္ဖသဉ္ဆန္နော ရတ္တကမ္ဗလသန္ထတော ဝိယ အဟောသိ. သော နာမဇ္ဇ သုက္ခရုက္ခော ဝိယ သာခါမတ္တာဝသေသော ဌိတော, အဟော ဇရာယ ဥပဟတော ကောဝိဠာရော’’တိ စိန္တေတွာ ‘‘အနုပါဒိဏ္ဏမ္ပိ တာယ ဇရာယ ဟညတိ, ကိမင်္ဂံ ပန ဥပါဒိဏ္ဏ’’န္တိ အနိစ္စသညံ ပဋိလဘိ. တဒနုသာရေနေဝ သဗ္ဗသင်္ခါရေ ဒုက္ခတော အနတ္တတော စ ဝိပဿန္တောဝ ‘‘အဟော ဝတာဟမ္ပိ သဉ္ဆိန္နပတ္တော ကောဝိဠာရော ဝိယ အပဂတဂိဟိဗျဉ္ဇနော ဘဝေယျ’’န္တိ ပတ္ထယမာနော အနုပုဗ္ဗေန တသ္မိံ သယနတလေ ဒက္ခိဏေန ပဿေန နိပန္နောယေဝ ဝိပဿိတွာ ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. တတော ဂမနကာလေ အမစ္စေဟိ ‘‘ကာလော, ဒေဝ, ဂန္တု’’န္တိ ဝုတ္တေ ‘‘နာဟံ ရာဇာ’’တိအာဒီနိ ဝတွာ ပုရိမနယေနေဝ ဣမံ ဂါထမဘာသိ.

100. What is the origin of 'Having Cast Down'? In Bārāṇasī, it is said, there was a king named Cātumāsika-Brahmadatta. In the first month of summer, he went to the park. There, in a delightful spot, seeing a koviḷāra tree covered with dense, dark-green leaves, he said, “Prepare my bed at the foot of the koviḷāra tree,” and after enjoying himself in the park, he lay down there in the evening. Again, in the middle month of summer, he went to the park. At that time, the koviḷāra tree was in bloom, and he did the same as before. Then again, in the last month of summer, he went. By then, the koviḷāra tree had shed its leaves and stood like a withered tree. Still, the king, not noticing the tree, out of previous habit, ordered his bed to be prepared in that same place. The ministers, though they knew, prepared the bed there according to the king’s command. After enjoying himself in the park, as he was lying down there in the evening, he saw the tree and thought, “Ah, this tree was once covered with leaves, beautiful to behold like a thing made of jewels. Then, with blossoms like coral sprouts set among its jewel-colored branches, it was a glorious sight. The ground beneath it, strewn with sand resembling a net of pearls and covered with flowers released from their stalks, was like a spread red blanket. But today it stands with only its branches remaining, like a withered tree. Alas, the koviḷāra tree is afflicted by old age!” Reflecting thus, he gained the perception of impermanence, thinking, “Even that which is not clung to is struck down by this old age—how much more so that which is clung to?” In accordance with this, contemplating all conditioned phenomena as suffering and as non-self, and aspiring, “Oh, may I too, like this leafless koviḷāra tree, be free from the signs of a householder,” he gradually, while lying on his right side on that very bed, practiced insight and realized the enlightenment of a paccekabuddha. Then, at the time of departure, when the ministers said, “It is time to go, Your Majesty,” he replied, “I am not a king,” and so on, and spoke this verse in the same manner as before.

တတ္ထ ဩရောပယိတွာတိ အပနေတွာ. ဂိဟိဗျဉ္ဇနာနီတိ ကေသမဿုဩဒါတဝတ္ထာလင်္ကာရမာလာဂန္ဓဝိလေပနပုတ္တဒါရဒါသိဒါသာဒီနိ. ဧတာနိ ဂိဟိဘာဝံ ဗျဉ္ဇယန္တိ, တသ္မာ ‘‘ဂိဟိဗျဉ္ဇနာနီ’’တိ ဝုစ္စန္တိ. သဉ္ဆိန္နပတ္တောတိ ပတိတပတ္တော. ဆေတွာနာတိ မဂ္ဂဉာဏေန ဆိန္ဒိတွာ. ဝီရောတိ မဂ္ဂဝီရိယေန သမန္နာဂတော. ဂိဟိဗန္ဓနာနီတိ ကာမဗန္ဓနာနိ. ကာမာ ဟိ ဂိဟီနံ ဗန္ဓနာနိ. အယံ တာဝ ပဒတ္ထော. အယံ ပန အဓိပ္ပာယော – ‘‘အဟော ဝတာဟမ္ပိ ဩရောပယိတွာ ဂိဟိဗျဉ္ဇနာနိ သဉ္ဆိန္နပတ္တော ယထာ ကောဝိဠာရော ဘဝေယျ’’န္တိ ဧဝံ စိန္တယမာနော ဝိပဿနံ အာရဘိတွာ အဓိဂတောတိ. သေသံ ပုရိမနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

Herein, 'having taken them off' means having removed them. The marks of a householder include hair, beard, white clothing, ornaments, garlands, perfumes, ointments, sons, wives, male and female slaves, and so on. These signify the state of a householder; hence they are called “the marks of a householder.” 'With leaves shed' means with fallen leaves. 'Having cut off' means having severed with the knowledge of the path. 'A hero' means one endowed with the energy of the path. 'The bonds of a householder' are the bonds of sensual pleasures, for sensual pleasures are the bonds of householders. This is the meaning of the words. This, however, is the intention: this was attained by one who undertook insight while reflecting, “Oh, that I too, having cast off the marks of a householder, might be like a koviḷāra tree with its leaves shed!” The rest should be understood in the same way as before.

ကောဝိဠာရဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Koviḷāra-gāthā is concluded.

ပဌမဝဂ္ဂေါ နိဋ္ဌိတော.

The First Chapter is finished.

၁၀၁-၂. သစေ လဘေထာတိ ကာ ဥပ္ပတ္တိ? ပုဗ္ဗေ ကိရ ကဿပဿ ဘဂဝတော သာသနေ ဒွေ ပစ္စေကဗောဓိသတ္တာ ပဗ္ဗဇိတွာ ဝီသတိ ဝဿသဟဿာနိ ဂတပစ္စာဂတဝတ္တံ ပူရေတွာ ဒေဝလောကေ ဥပ္ပန္နာ. တတော စဝိတွာ တေသံ ဇေဋ္ဌကော ဗာရာဏသိရညော ပုတ္တော, ကနိဋ္ဌော ပုရောဟိတဿ ပုတ္တော အဟောသိ. တေ ဧကဒိဝသံယေဝ ပဋိသန္ဓိံ ဂဟေတွာ ဧကဒိဝသမေဝ မာတု ကုစ္ဆိတော နိက္ခမိတွာ သဟပံသုကီဠကာ သဟာယကာ အဟေသုံ. ပုရောဟိတပုတ္တော ပညဝါ အဟောသိ. သော ရာဇပုတ္တံ အာဟ – ‘‘သမ္မ, တွံ တဝ [Pg.191] ပိတုနော အစ္စယေန ရဇ္ဇံ လဘိဿသိ, အဟံ ပုရောဟိတဋ္ဌာနံ, သုသိက္ခိတေန စ ရဇ္ဇံ အနုသာသိတုံ သက္ကာ, ဧဟိ သိပ္ပံ ဥဂ္ဂဏှိဿာမာ’’တိ. တတော ဥဘောပိ ယညောပစိတာ ဟုတွာ ဂါမနိဂမာဒီသု ဘိက္ခံ စရမာနာ ပစ္စန္တဇနပဒဂါမံ ဂတာ. တဉ္စ ဂါမံ ပဉ္စ ပစ္စေကဗုဒ္ဓါ ဘိက္ခာစာရဝေလာယ ပဝိသိံသု. တတ္ထ မနုဿာ ပစ္စေကဗုဒ္ဓေ ဒိသွာ ဥဿာဟဇာတာ အာသနာနိ ပညာပေတွာ ပဏီတံ ခါဒနီယံ ဝါ ဘောဇနီယံ ဝါ ဥပနာမေတွာ ပူဇေန္တိ. တေသံ ဧတဒဟောသိ – ‘‘အမှေဟိ သဒိသာ ဥစ္စာကုလိကာ နာမ နတ္ထိ, အပိ စ ပနိမေ မနုဿာ ယဒိ ဣစ္ဆန္တိ, အမှာကံ ဘိက္ခံ ဒေန္တိ, ယဒိ နိစ္ဆန္တိ, န ဒေန္တိ, ဣမေသံ ပန ပဗ္ဗဇိတာနံ ဧဝရူပံ သက္ကာရံ ကရောန္တိ, အဒ္ဓါ ဧတေ ကိဉ္စိ သိပ္ပံ ဇာနန္တိ, ဟန္ဒ, နေသံ သန္တိကေ သိပ္ပံ ဥဂ္ဂဏှာမာ’’တိ. တေ မနုဿေသု ပဋိက္ကန္တေသု ဩကာသံ လဘိတွာ ‘‘ယံ, ဘန္တေ, တုမှေ သိပ္ပံ ဇာနာထ, တံ အမှေဟိ သိက္ခာပေထာ’’တိ ယာစိံသု. ပစ္စေကဗုဒ္ဓါ ‘‘န သက္ကာ အပဗ္ဗဇိတေန သိက္ခိတု’’န္တိ အာဟံသု. တေ ပဗ္ဗဇ္ဇံ ယာစိတွာ ပဗ္ဗဇိံသု. တတော နေသံ ပစ္စေကဗုဒ္ဓါ ‘‘ဧဝံ ဝေါ နိဝါသေတဗ္ဗံ, ဧဝံ ပါရုပိတဗ္ဗ’’န္တိအာဒိနာ နယေန အာဘိသမာစာရိကံ အာစိက္ခိတွာ ‘‘ဣမဿ သိပ္ပဿ ဧကီဘာဝါဘိရတိ နိပ္ဖတ္တိ, တသ္မာ ဧကေနေဝ နိသီဒိတဗ္ဗံ, ဧကေန စင်္ကမိတဗ္ဗံ, ဧကေန ဌာတဗ္ဗံ, ဧကေန သယိတဗ္ဗ’’န္တိ ပါဋိယေက္ကံ ပဏ္ဏသာလံ အဒံသု, တတော တေ အတ္တနော အတ္တနော ပဏ္ဏသာလံ ပဝိသိတွာ နိသီဒိံသု. ပုရောဟိတပုတ္တော နိသိန္နကာလတော ပဘုတိ စိတ္တသမာဓာနံ လဒ္ဓါ ဈာနံ ပဋိလဘိ. ရာဇပုတ္တော မုဟုတ္တေနေဝ ဥက္ကဏ္ဌိတော တဿ သန္တိကံ အာဂတော. သော တံ ဒိသွာ ‘‘ကိံ, သမ္မာ’’တိ ပုစ္ဆိ. ‘‘ဥက္ကဏ္ဌိတောမှီ’’တိ အာဟ. ‘‘တေန ဟိ ဣဓ နိသီဒါ’’တိ. သော တတ္ထ မုဟုတ္တံ နိသီဒိတွာ အာဟ – ‘‘ဣမဿ ကိရ, သမ္မ, သိပ္ပဿ ဧကီဘာဝါဘိရတိ နိပ္ဖတ္တီ’’တိ? ပုရောဟိတပုတ္တော ‘‘ဧဝံ, သမ္မ, တေန ဟိ တွံ အတ္တနော နိသိန္နောကာသံ ဧဝ ဂစ္ဆ, ဥဂ္ဂဏှိဿာမိ ဣမဿ သိပ္ပဿ နိပ္ဖတ္တိ’’န္တိ အာဟ. သော ဂန္တွာ ပုနပိ မုဟုတ္တကေနေဝ ဥက္ကဏ္ဌိတော ပုရိမနယေနေဝ တိက္ခတ္တုံ အာဂတော.

“If one could obtain”—what is its origin? In the past, it is said, during the dispensation of the Blessed One Kassapa, two paccekabodhisattas went forth and for twenty thousand years fulfilled the practice of coming and going, after which they arose in the heavenly realm. Having passed away from there, the elder of them became the son of the king of Bārāṇasī, and the younger became the son of the royal chaplain. They were conceived on the same day, emerged from their mothers' wombs on the same day, and became playmates, playing together in the dust. The chaplain’s son was wise. He said to the prince, “Friend, when your father passes away, you will receive the kingdom, and I the chaplain’s position. A kingdom can be ruled well by one who is well-trained; come, let us learn a craft.” Then, both having accumulated merit through sacrifices, they wandered for alms in villages, towns, and so on, and came to a border village. Five paccekabuddhas entered that village at the time for the alms round. There, the people, seeing the paccekabuddhas, became enthusiastic, prepared seats, and honored them by offering excellent hard and soft foods. This thought occurred to them: “There are none of high birth like us. And yet, if these people wish, they give us alms; but for these who have gone forth, they show such honor. Surely, they must know some craft. Come, let us learn a craft from them.” When the people had departed, they found an opportunity and requested: “Venerable sirs, please teach us whatever craft you know.” The paccekabuddhas replied: “It cannot be learned by one who has not gone forth.” So they requested the going forth and went forth. Then, the paccekabuddhas instructed them in the code of conduct, saying, “This is how you should wear your lower robe, this is how you should wear your upper robe,” and so on. They also said: “The consummation of this craft is delight in solitude. Therefore, one should sit alone, walk alone, stand alone, and lie down alone.” They gave each a separate leaf-hut. Then they entered their respective huts and sat down. From the moment he sat, the chaplain’s son attained concentration of mind and obtained jhāna. But the prince, in just a moment, became discontented and went to him. Seeing him, he asked, “What is it, friend?” “I am discontented,” he said. “Then sit here.” He sat there for a moment and then said, “Friend, is it true that the consummation of this craft is delight in solitude?” The chaplain’s son replied, “Yes, friend. In that case, go back to your own sitting place. I will master the consummation of this craft.” He went back but soon became discontented again. Three times he returned in the same manner.

တတော နံ ပုရောဟိတပုတ္တော တထေဝ ဥယျောဇေတွာ တသ္မိံ ဂတေ စိန္တေသိ – ‘‘အယံ အတ္တနော စ ကမ္မံ ဟာပေတိ မမ စ, ဣဓာဘိက္ခဏံ အာဂစ္ဆတီ’’တိ. သော ပဏ္ဏသာလတော နိက္ခမ္မ အရညံ ပဝိဋ္ဌော. ဣတရော အတ္တနော ပဏ္ဏသာလာယေဝ နိသိန္နော ပုနပိ မုဟုတ္တကေနေဝ ဥက္ကဏ္ဌိတော တဿ သန္တိကံ [Pg.192] အာဂန္တွာ ဣတော စိတော စ မဂ္ဂန္တောပိ တံ အဒိသွာ စိန္တေသိ – ‘‘ယော ဂဟဋ္ဌကာလေ ပဏ္ဏာကာရံ အာဒါယ အာဂတောပိ မံ ဒဋ္ဌုံ န လဘတိ, သော ဒါနိ မယိ အာဂတေ ဒဿနမ္ပိ အဒါတုကာမော အပက္ကမိ. အဟော အရေ, စိတ္တ, န လဇ္ဇသိ, ယံ မံ စတုက္ခတ္တုံ ဣဓာနေသိ, န သော ဒါနိ တေ ဝသေ ဝတ္တိဿာမိ, အညဒတ္ထု တံယေဝ မမ ဝသေ ဝတ္တာပေဿာမီ’’တိ အတ္တနော သေနာသနံ ပဝိသိတွာ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆိကတွာ အာကာသေန နန္ဒမူလကပဗ္ဘာရံ အဂမာသိ. ဣတရောပိ အရညံ ပဝိသိတွာ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆိကတွာ တတ္ထေဝ အဂမာသိ. တေ ဥဘောပိ မနောသိလာတလေ နိသီဒိတွာ ပါဋိယေက္ကံ ပါဋိယေက္ကံ ဣမာ ဥဒါနဂါထာယော အဘာသိံသု.

Then the chaplain's son sent him away in the same manner, and when he had gone, he thought: “This man causes both his own practice and mine to decline by coming here so frequently.” So he left his leaf-hut and entered the forest. The other, sitting in his own leaf-hut, again became discontented in just a moment and went to his friend's dwelling. Searching for him here and there but not seeing him, he thought: “He who, in his lay life, would not have been able to see me even if he came bringing a gift, has now departed, unwilling to grant me even a sight of himself when I have come. Oh, my mind, are you not ashamed that you have brought me here four times? Now I will no longer be under your control; on the contrary, I will bring you under my control!” He entered his own dwelling, began to develop insight, and realized the enlightenment of a paccekabuddha, then traveled through the air to the Nandamūlaka slope. The other also, having entered the forest, began to develop insight, realized the enlightenment of a paccekabuddha, and went to that same place. Both sat on the Manosilā Plateau and each individually uttered these inspired utterances.

တတ္ထ နိပကန္တိ ပကတိနိပကံ ပဏ္ဍိတံ ကသိဏပရိကမ္မာဒိကုသလံ. သာဓုဝိဟာရိန္တိ အပ္ပနာဝိဟာရေန ဝါ ဥပစာရေန ဝါ သမန္နာဂတံ. ဓီရန္တိ ဓိတိသမ္ပန္နံ. တတ္ထ နိပကတ္တေန ဓိတိသမ္ပဒါ ဝုတ္တာ. ဣဓ ပန ဓိတိသမ္ပန္နမေဝါတိ အတ္ထော. ဓိတိ နာမ အသိထိလပရက္ကမတာ, ‘‘ကာမံ တစော စ နှာရု စာ’’တိ (မ. နိ. ၂.၁၈၄; အ. နိ. ၂.၅; မဟာနိ. ၁၉၆) ဧဝံ ပဝတ္တဝီရိယဿေတံ အဓိဝစနံ. အပိစ ဓိက္ကတပါပေါတိပိ ဓီရော. ရာဇာဝ ရဋ္ဌံ ဝိဇိတံ ပဟာယာတိ ယထာ ပကတိရာဇာ ‘‘ဝိဇိတံ ရဋ္ဌံ အနတ္ထာဝဟ’’န္တိ ဉတွာ ရဇ္ဇံ ပဟာယ ဧကော စရတိ, ဧဝံ ဗာလသဟာယံ ပဟာယ ဧကော စရေ. အထ ဝါ ရာဇာဝ ရဋ္ဌန္တိ ယထာ သုတသောမော ရာဇာ ရဋ္ဌံ ဝိဇိတံ ပဟာယ ဧကော စရိ, ယထာ စ မဟာဇနကော ရာဇာ, ဧဝံ ဧကော စရီတိ အယမ္ပိ တဿ အတ္ထော. သေသံ ဝုတ္တာနုသာရေန သက္ကာ ဇာနိတုန္တိ န ဝိတ္ထာရိတန္တိ.

Herein, 'discerning' (nipaka) means naturally discerning, wise, skilled in the preliminary work for the kasiṇas and so on. 'Dwelling well' (sādhuvihārin) means endowed with the dwelling in absorption or in access concentration. 'Steadfast' (dhīra) means possessed of fortitude. Therein, the accomplishment of fortitude is stated by way of ‘discerning,’ but here the meaning is simply ‘one possessed of fortitude.’ Fortitude (dhiti) means unslackening persistence; it is a synonym for the energy set in motion thus: “Willingly, let only skin, sinews, and bones remain….” Moreover, a 'steadfast one' (dhīra) is also one who has censured what is evil. ‘Like a king abandoning a conquered realm’: just as an ordinary king, having understood, ‘A conquered realm is a source of trouble,’ abandons his kingdom and wanders alone, so one should abandon a foolish companion and wander alone. Alternatively, ‘like a king a realm’: just as King Sutasoma abandoned his conquered realm and wandered alone, and as King Mahājanaka did, so one should wander alone. This, too, is its meaning. The rest can be understood in accordance with what has already been said, thus it is not elaborated upon.

သဟာယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on a Companion is concluded.

၁၀၃. အဒ္ဓါ ပသံသာမာတိ ဣမိဿာ ဂါထာယ ယာဝ အာကာသတလေ ပညတ္တာသနေ ပစ္စေကဗုဒ္ဓါနံ နိသဇ္ဇာ, တာဝ စာတုဒ္ဒိသဂါထာယ ဥပ္ပတ္တိသဒိသာ ဧဝ ဥပ္ပတ္တိ. အယံ ပန ဝိသေသော – ယထာ သော ရာဇာ ရတ္တိယာ တိက္ခတ္တုံ ဥဗ္ဗိဇ္ဇိ, န တထာ အယံ, နေဝဿ ယညော ပစ္စုပဋ္ဌိတော အဟောသိ. သော အာကာသတလေ ပညတ္တေသု အာသနေသု ပစ္စေကဗုဒ္ဓေ နိသီဒါပေတွာ ‘‘ကေ တုမှေ’’တိ ပုစ္ဆိ. ‘‘မယံ, မဟာရာဇ, အနဝဇ္ဇဘောဇိနော နာမာ’’တိ. ‘‘ဘန္တေ[Pg.193], အနဝဇ္ဇဘောဇိနောတိ ဣမဿ ကော အတ္ထော’’တိ? ‘‘သုန္ဒရံ ဝါ အသုန္ဒရံ ဝါ လဒ္ဓါ နိဗ္ဗိကာရာ ဘုဉ္ဇာမ, မဟာရာဇာ’’တိ. တံ သုတွာ ရညော ဧတဒဟောသိ – ‘‘ယံနူနာဟံ ဣမေ ဥပပရိက္ခေယျံ ‘ဧဒိသာ ဝါ နော ဝါ’’’တိ? တံ ဒိဝသံ ကဏာဇကေန ဗိလင်္ဂဒုတိယေန ပရိဝိသိ. တံ ပစ္စေကဗုဒ္ဓါ အမတံ ဝိယ နိဗ္ဗိကာရာ ဘုဉ္ဇိံသု. ရာဇာ ‘‘ဣမေ ပဋိညာတတ္တာ ဧကဒိဝသံ နိဗ္ဗိကာရာ ဟောန္တိ, ပုန သွေ ဇာနိဿာမီ’’တိ သွာတနာယ နိမန္တေသိ. ဒုတိယဒိဝသေပိ တထေဝါကာသိ. တေပိ တထေဝ ပရိဘုဉ္ဇိံသု. အထ ရာဇာ ‘‘သုန္ဒရံ ဒတွာ ဝီမံသိဿာမီ’’တိ ပုနပိ နိမန္တေတွာ ဒွေ ဒိဝသေ မဟာသက္ကာရံ ကတွာ ပဏီတေန အတိဝိစိတြေန ခါဒနီယေန ဘောဇနီယေန ပရိဝိသိ. တေပိ တထေဝ နိဗ္ဗိကာရာ ပရိဘုဉ္ဇိတွာ ရညော မင်္ဂလံ ဝတွာ ပက္ကမိံသု. ရာဇာ အစိရပက္ကန္တေသု တေသု ‘‘အနဝဇ္ဇဘောဇိနော ဧတေ, အဟော ဝတာဟမ္ပိ အနဝဇ္ဇဘောဇီ ဘဝေယျ’’န္တိ စိန္တေတွာ မဟာရဇ္ဇံ ပဟာယ ပဗ္ဗဇ္ဇံ သမာဒါယ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗုဒ္ဓေါ ဟုတွာ မဉ္ဇူသကရုက္ခမူလေ ပစ္စေကဗုဒ္ဓါနံ မဇ္ဈေ အတ္တနော အာရမ္မဏံ ဝိဘာဝေန္တော ဣမံ ဂါထမဘာသိ. သာ ပဒတ္ထတော ဥတ္တာနမေဝ. ကေဝလံ ပန သဟာယသမ္ပဒန္တိ ဧတ္ထ အသေခေဟိ သီလာဒိက္ခန္ဓေဟိ သမ္ပန္နာ သဟာယာ ဧဝ သဟာယသမ္ပဒါတိ ဝေဒိတဗ္ဗာ.

103. The origin story of this verse beginning, ‘Truly, we praise,’ is similar to the origin story of the Verse on the Four Directions, up to the point where the paccekabuddhas were seated on the seats prepared in the sky. This, however, is the difference: this king was not startled three times during the night like that king was, nor was a sacrifice prepared for him. Having seated the paccekabuddhas on the seats prepared in the sky, he asked: “Who are you?” “Great king, we are called ‘Eaters of Blameless Food.’” “Venerable sirs, what is the meaning of ‘Eaters of Blameless Food’?” “Great king, whether we receive fine food or coarse food, we eat it impassively.” Hearing this, it occurred to the king: “Let me test them to see whether or not they are so.” That day, he served them with broken rice and sour gruel. The paccekabuddhas ate it impassively, as if it were nectar. The king thought: “Because they have made this claim, they are impassive for one day. I will find out again tomorrow,” and he invited them for the next day. On the second day he did the same, and they partook of the food in the same way. Then the king thought, “I will test them by giving them fine food.” He invited them again, and for two days he paid them great honor and served them with delicious and varied hard and soft foods. They partook of it in the same way, impassively, and after giving their blessing to the king, they departed. Not long after they had departed, the king thought: “These are Eaters of Blameless Food. Oh, may I too become an Eater of Blameless Food!” Having thought thus, he abandoned his great kingdom, went forth into homelessness, developed insight, and became a paccekabuddha. While seated among the paccekabuddhas at the foot of a Mañjūsaka tree, explaining his own meditation subject, he uttered this verse. Its meaning, word by word, is plain. However, in the phrase ‘the attainment of companions’ (sahāyasampadaṃ), it should be understood that this means companions endowed with the aggregates of an adept, such as virtue and so on.

အယံ ပနေတ္ထ ယောဇနာ – ယာ အယံ ဝုတ္တာ သဟာယသမ္ပဒါ, တံ သဟာယသမ္ပဒံ အဒ္ဓါ ပသံသာမ, ဧကံသေနေဝ ထောမေမာတိ ဝုတ္တံ ဟောတိ. ကထံ? သေဋ္ဌာ သမာ သေဝိတဗ္ဗာ သဟာယာတိ. ကသ္မာ? အတ္တနော သီလာဒီဟိ သေဋ္ဌေ သေဝမာနဿ သီလာဒယော ဓမ္မာ အနုပ္ပန္နာ ဥပ္ပဇ္ဇန္တိ, ဥပ္ပန္နာ စ ဝုဒ္ဓိံ ဝိရူဠှိံ ဝေပုလ္လံ ပါပုဏန္တိ. သမေ သေဝမာနဿ အညမညံ သာဓာရဏေန ကုက္ကုစ္စဿ ဝိနောဒနေန စ လဒ္ဓါ န ပရိဟာယန္တိ. ဧတေ ပန သဟာယကေ သေဋ္ဌေ စ သမေ စ အလဒ္ဓါ ကုဟနာဒိမိစ္ဆာဇီဝံ ပဟာယ ဓမ္မေန သမေန ဥပ္ပန္နံ ဘောဇနံ ဘုဉ္ဇန္တော တတ္ထ စ ပဋိဃာနုနယံ အနုပ္ပာဒေန္တော အနဝဇ္ဇဘောဇီ ဟုတွာ အတ္ထကာမော ကုလပုတ္တော ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော. အဟမ္ပိ ဧဝံ စရန္တော ဣမံ သမ္ပတ္တိံ အဓိဂတောမှီတိ.

This is the construction of the meaning here: That attainment of companions which has been mentioned—‘truly, we praise that attainment of companions’—means, ‘we praise it unequivocally.’ How so? ‘Companions who are superior or equal should be associated with.’ Why? Because for one who associates with those superior to oneself in virtue and other qualities, such qualities that have not yet arisen do arise, and those that have arisen come to growth, increase, and fullness. For one who associates with equals, the qualities one has acquired do not decline, through mutual sharing and the dispelling of remorse. But if one does not find such companions, superior or equal, then a clansman who desires what is good, having abandoned deceit and other forms of wrong livelihood, eating food obtained righteously and impartially, and arousing neither aversion nor approval toward it, becomes an eater of blameless food and should wander alone like a rhinoceros horn. I too, by wandering thus, have attained this accomplishment.

အဒ္ဓါပသံသာဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse of True Praise is concluded.

၁၀၄. ဒိသွာ သုဝဏ္ဏဿာတိ ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ဗာရာဏသိယံ ရာဇာ ဂိမှသမယေ ဒိဝါသေယျံ ဥပဂတော အဟောသိ, သန္တိကေ စဿ [Pg.194] ဝဏ္ဏဒါသီ ဂေါသီတစန္ဒနံ ပိသတိ. တဿာ ဧကဗာဟာယ ဧကံ သုဝဏ္ဏဝလယံ, ဧကဗာဟာယ ဒွေ. တာနိ သံဃဋ္ဋေန္တိ, ဣတရံ န သံဃဋ္ဋတိ. ရာဇာ တံ ဒိသွာ ‘‘ဧဝမေဝ ဂဏဝါသေ သံဃဋ္ဋနာ, ဧကဝါသေ အသံဃဋ္ဋနာ’’တိ စိန္တေတွာ ပုနပ္ပုနံ ဒါသိံ ဩလောကေသိ. တေန စ သမယေန သဗ္ဗာလင်္ကာရဝိဘူသိတာ ဒေဝီ တံ ဗီဇယန္တီ ဌိတာ ဟောတိ. သာ ‘‘ဝဏ္ဏဒါသိယာ ပဋိဗဒ္ဓစိတ္တော မညေ ရာဇာ’’တိ စိန္တေတွာ တံ ဒါသိံ ဥဋ္ဌာပေတွာ သယမေဝ ပိသိတုမာရဒ္ဓါ. အထဿာ စ ဥဘောသု ဗာဟာသု အနေကေ သုဝဏ္ဏဝလယာ, တေ သံဃဋ္ဋယန္တာ မဟာသဒ္ဒံ ဇနယိံသု. ရာဇာ အတိသုဋ္ဌုတရံ နိဗ္ဗိန္ဒော ဒက္ခိဏပဿေန နိပန္နောယေဝ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. တံ အနုတ္တရသုခေန သုခိတံ နိပန္နံ စန္ဒနဟတ္ထာ ဒေဝီ ဥပသင်္ကမိတွာ ‘‘အာလိမ္ပာမိ, မဟာရာဇာ’’တိ အာဟ. သော ‘‘အပေဟိ, မာ အာလိမ္ပာဟီ’’တိ အာဟ. သာ ‘‘ကိဿ, မဟာရာဇာ’’တိ? သော ‘‘နာဟံ, ရာဇာ’’တိ. ဧဝမေတေသံ ကထာသလ္လာပံ သုတွာ အမစ္စာ ဥပသင်္ကမိံသု, တေဟိပိ မဟာရာဇဝါဒေန အာလပိတော ‘‘နာဟံ, ဘဏေ, ရာဇာ’’တိ အာဟ. သေသံ ပဌမဂါထာယ ဝုတ္တသဒိသမေဝ.

104. What is the origin story of the verse beginning, ‘Having seen the golden...’? It is said that a certain king in Benares, during the hot season, had retired for his daytime rest. Near him, a beautiful slave girl was grinding gosīta sandalwood. On one of her arms was a single golden bracelet; on the other arm were two. The two knocked against each other, while the other one did not. Seeing this, the king thought: “Even so, when living in a group there is knocking; when living alone there is no knocking.” He kept looking at the slave girl again and again. At that time the queen, adorned with all her ornaments, was standing fanning him. She thought, “I suppose the king’s mind is captivated by that slave girl,” so she made the girl get up and began to grind the sandalwood herself. Now on both her arms were many golden bracelets, and as they knocked against each other they made a great noise. The king, becoming extremely disenchanted, while still lying on his right side developed insight and realized the enlightenment of a paccekabuddha. Seeing him lying there, blissful with the unsurpassed bliss, the queen approached with sandalwood in her hand and said: “Let me anoint you, great king.” He said: “Go away, do not anoint me.” She asked: “Why, great king?” He replied: “I am not a king.” Hearing their conversation, the ministers approached. When they too addressed him with the title ‘great king,’ he said: “My good sirs, I am not a king.” The rest is just like what was said for the first verse.

အယံ ပန ဂါထာဝဏ္ဏနာ – တတ္ထ ဒိသွာတိ ဩလောကေတွာ. သုဝဏ္ဏဿာတိ ကဉ္စနဿ. ‘‘ဝလယာနီ’’တိ ပါဌသေသော. သာဝသေသပဒတ္ထော ဟိ အယံ အတ္ထော. ပဘဿရာနီတိ ပဘာသနသီလာနိ, ဇုတိမန္တာနီတိ ဝုတ္တံ ဟောတိ. သေသံ ဥတ္တာနပဒတ္ထမေဝ. အယံ ပန ယောဇနာ – ဒိသွာ ဘုဇသ္မိံ သုဝဏ္ဏဿ ဝလယာနိ ‘‘ဂဏဝါသေ သတိ သံဃဋ္ဋနာ, ဧကဝါသေ အသံဃဋ္ဋနာ’’တိ ဧဝံ စိန္တေတွာ ဝိပဿနံ အာရဘိတွာ အဓိဂတောမှီတိ. သေသံ သုဝိညေယျမေဝါတိ.

This is the commentary on the verse. Therein, disvā (having seen) means having looked. Suvaṇṇassa (of gold) means of golden metal. The word ‘bracelets’ (valayāni) is to be supplied to complete the line, for the meaning here is elliptical. Pabhassarāni (bright) means naturally shining; that is, radiant. The meaning of the remaining words is plain. This is the construction of the meaning: ‘Having seen the golden bracelets on the arm and reflected, “When there is company, there is knocking; when one is alone, there is no knocking,” I developed insight and made the attainment.’ The rest is easy to understand.

သုဝဏ္ဏဝလယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on the Golden Bracelets is concluded.

၁၀၅. ဧဝံ ဒုတိယေနာတိ ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ဗာရာဏသိရာဇာ ဒဟရောဝ ပဗ္ဗဇိတုကာမော အမစ္စေ အာဏာပေသိ – ‘‘ဒေဝိံ ဂဟေတွာ ရဇ္ဇံ ပရိဟရထ, အဟံ ပဗ္ဗဇိဿာမီ’’တိ. အမစ္စာ – ‘‘မဟာရာဇ, အရာဇကံ ရဇ္ဇံ အမှေဟိ န သက္ကာ ရက္ခိတုံ သာမန္တရာဇာနော အာဂမ္မ ဝိလုမ္ပိဿန္တိ, ယာဝ ဧကောပိ ပုတ္တော ဥပ္ပဇ္ဇတိ, တာဝ အာဂမေဟီ’’တိ သညာပေသုံ. မုဒုစိတ္တော ရာဇာ အဓိဝါသေသိ. အထ ဒေဝီ ဂဗ္ဘံ ဂဏှိ. ရာဇာ ပုန တေ အာဏာပေသိ – ‘‘ဒေဝီ ဂဗ္ဘိနီ, ပုတ္တံ ဇာတံ ရဇ္ဇေ အဘိသိဉ္စိတွာ ရဇ္ဇံ ပရိဟရထ, အဟံ ပဗ္ဗဇိဿာမီ’’တိ. အမစ္စာ [Pg.195] ‘‘ဒုဇ္ဇာနံ, မဟာရာဇ, ဧတံ, ယံ ဒေဝီ ပုတ္တံ ဝါ ဝိဇာယိဿတိ, ဓီတရံ ဝါတိ, တာဝ ဝိဇာယနကာလံ အာဂမေဟီ’’တိ ပုနပိ ရာဇာနံ သညာပေသုံ. အထ သာ ပုတ္တံ ဝိဇာယိ. တဒါပိ ရာဇာ တထေဝ အမစ္စေ အာဏာပေသိ. အမစ္စာ ပုနပိ ရာဇာနံ – ‘‘အာဂမေဟိ, မဟာရာဇ, ယာဝ ပဋိဗလော ဟောတီ’’တိ ဗဟူဟိ ကာရဏေဟိ သညာပေသုံ. တတော ကုမာရေ ပဋိဗလေ ဇာတေ အမစ္စေ သန္နိပါတာပေတွာ ‘‘ပဋိဗလော ဒါနိ အယံ, တံ ရဇ္ဇေ အဘိသိဉ္စိတွာ ပဋိပဇ္ဇထာ’’တိ အမစ္စာနံ ဩကာသံ အဒတွာ အန္တရာပဏတော ကာသာယဝတ္ထာဒယော သဗ္ဗပရိက္ခာရေ အာဟရာပေတွာ အန္တေပုရေ ဧဝ ပဗ္ဗဇိတွာ မဟာဇနကော ဝိယ နိက္ခမိတွာ ဂတော. သဗ္ဗပရိဇနော နာနပ္ပကာရံ ပရိဒေဝမာနော ရာဇာနံ အနုဗန္ဓိ. သော ရာဇာ ယာဝ အတ္တနော ရဇ္ဇသီမာ, တာဝ ဂန္တွာ ကတ္တရဒဏ္ဍေန လေခံ အာကဍ္ဎိတွာ – ‘‘အယံ လေခါ နာတိက္ကမိတဗ္ဗာ’’တိ အာဟ. မဟာဇနော လေခါယ သီသံ ကတွာ ဘူမိယံ နိပန္နော ပရိဒေဝမာနော ‘‘တုယှံ ဒါနိ, တာတ, ရညော အာဏာ, ကိံ ကရိဿတီ’’တိ ကုမာရံ လေခံ အတိက္ကမာပေသိ. ကုမာရော ‘‘တာတ, တာတာ’’တိ ဓာဝိတွာ ရာဇာနံ သမ္ပာပုဏိ. ရာဇာ ကုမာရံ ဒိသွာ ‘‘ဧတံ မဟာဇနံ ပရိဟရန္တော ရဇ္ဇံ ကာရေသိံ, ကိံ ဒါနိ ဧကံ ဒါရကံ ပရိဟရိတုံ န သက္ခိဿ’’န္တိ ကုမာရံ ဂဟေတွာ အရညံ ပဝိဋ္ဌော, တတ္ထ ပုဗ္ဗပစ္စေကဗုဒ္ဓေဟိ ဝသိတပဏ္ဏသာလံ ဒိသွာ ဝါသံ ကပ္ပေသိ သဒ္ဓိံ ပုတ္တေန.

105. What is the origin of the verse beginning 'With a second'? It is said that a certain king of Bārāṇasī, while still young, desired to go forth and commanded his ministers: 'Take the queen and govern the kingdom; I will go forth.' The ministers persuaded him, saying: 'Great king, without a ruler we cannot protect the kingdom. Neighboring kings will come and plunder it. Wait until at least one son is born.' The soft-hearted king consented. Then the queen conceived. The king again commanded them: 'The queen is pregnant. When a son is born, consecrate him as king and govern the kingdom; I will go forth.' The ministers again persuaded the king, saying: 'Great king, it is difficult to know whether the queen will give birth to a son or a daughter. Wait until the time of birth.' Then she gave birth to a son. Even then, the king gave the same command to the ministers. The ministers once more persuaded the king with many reasons: 'Wait, great king, until he is capable.' When the prince became capable, the king assembled the ministers and said: 'Now he is capable. Consecrate him as king and carry on.' Without giving the ministers an opportunity, he had saffron robes and all the other requisites brought from the marketplace, went forth right there in the inner palace, and departed like Mahājanaka. His entire retinue, lamenting in various ways, followed the king. The king went as far as the boundary of his kingdom, drew a line with a staff, and said: 'This line must not be crossed.' The great crowd, placing their heads on the line, lay on the ground lamenting. They made the prince cross the line, saying: 'Dear one, what now of the king's command?' The prince ran, crying, 'Father, father!' and reached the king. Seeing the prince, the king thought: 'I ruled the kingdom while looking after this great crowd of people. Why can't I now look after just one child?' Taking the prince, he entered the forest. There, seeing a leaf-hut where previous Paccekabuddhas had dwelled, he took up residence with his son.

တတော ကုမာရော ဝရသယနာဒီသု ကတပရိစယော တိဏသန္ထာရကေ ဝါ ရဇ္ဇုမဉ္စကေ ဝါ သယမာနော ရောဒတိ. သီတဝါတာဒီဟိ ဖုဋ္ဌော သမာနော – ‘‘သီတံ တာတ ဥဏှံ တာတ မကသာ တာတ ဍံသန္တိ. ဆာတောမှိ တာတ, ပိပါသိတောမှိ တာတာ’’တိ ဝဒတိ. ရာဇာ တံ သညာပေန္တောယေဝ ရတ္တိံ ဝီတိနာမေသိ. ဒိဝါပိဿ ပိဏ္ဍာယ စရိတွာ ဘတ္တံ ဥပနာမေသိ, ကုမာရော မိဿကဘတ္တံ ကင်္ဂုဝရကမုဂ္ဂါဒိဗဟုလံ အစ္ဆာဒေန္တမ္ပိ တံ ဇိဃစ္ဆာဝသေန ဘုဉ္ဇမာနော ကတိပါဟစ္စယေန ဥဏှေ ဌပိတပဒုမံ ဝိယ မိလာယိ. ရာဇာ ပန ပဋိသင်္ခါနဗလေန နိဗ္ဗိကာရော ဘုဉ္ဇတိ. တတော သော ကုမာရံ သညာပေန္တော အာဟ – ‘‘နဂရေ, တာတ, ပဏီတာဟာရော လဗ္ဘတိ, တတ္ထ ဂစ္ဆာမာ’’တိ. ကုမာရော ‘‘အာမ, တာတာ’’တိ. တတော နံ ပုရက္ခတွာ အာဂတမဂ္ဂေနေဝ နိဝတ္တိ. ကုမာရမာတာပိ ဒေဝီ ‘‘န ဒါနိ ရာဇာ ကုမာရံ ဂဏှိတွာ အရညေ စိရံ ဝသိဿတိ, ကတိပါဟေနေဝ နိဝတ္တိဿတီ’’တိ စိန္တေတွာ ရညာ [Pg.196] ကတ္တရဒဏ္ဍေန လိခိတဋ္ဌာနေယေဝ ဝတိံ ကာရာပေတွာ ဝါသံ ကပ္ပေသိ. ရာဇာ တဿာ ဝတိယာ အဝိဒူရေ ဌတွာ ‘‘ဧတ္ထ တေ, တာတ, မာတာ နိသိန္နာ, ဂစ္ဆာဟီ’’တိ ပေသေသိ. ယာဝ သော တံ ဌာနံ ပါပုဏာတိ, တာဝ ဥဒိက္ခန္တော အဋ္ဌာသိ – ‘‘မာ ဟေဝ နံ ကောစိ ဝိဟေဌေယျာ’’တိ. ကုမာရော မာတု သန္တိကံ ဓာဝန္တော အဂမာသိ.

Then the prince, who was accustomed to luxurious beds, cried when he had to lie on a grass pallet or a rope cot. Afflicted by cold winds and the like, he would say: 'It's cold, father! It's hot, father! Mosquitoes are biting me, father! I'm hungry, father! I'm thirsty, father!' The king spent the night just consoling him. During the day, after going for alms, he would bring him food. Though the prince disliked the mixed meal, full of millet, beans, and mung beans, he ate it out of hunger and within a few days withered like a lotus placed in the sun. The king, however, ate without being affected, through the power of reflection. Then, while consoling the prince, he said: 'Dear one, in the city fine food can be had. Let us go there.' The prince replied: 'Yes, father.' Then, placing the prince before him, he turned back by the same path they had come. The prince’s mother, the queen, had thought: 'The king will not stay long in the forest with the prince; he will return in a few days.' So she had an enclosure built right on the spot the king had marked with his staff, and she took up residence there. The king, standing not far from her enclosure, sent the prince off, saying: 'Go, dear one, your mother is sitting there.' He stood looking on until the prince reached the place, thinking: 'May no one harm him.' The prince ran to his mother's side.

အာရက္ခပုရိသာ ကုမာရံ အာဂစ္ဆန္တံ ဒိသွာ ဒေဝိယာ အာရောစေသိ. ဒေဝီ ဝီသတိနာဋကိတ္ထိသဟဿပရိဝုတာ ပစ္စုဂ္ဂန္တွာ ပဋိဂ္ဂဟေသိ. ရညော စ ပဝတ္တိံ ပုစ္ဆိ. ‘‘ပစ္ဆတော အာဂစ္ဆတီ’’တိ သုတွာ မနုဿေ ပေသေသိ. ရာဇာပိ တာဝဒေဝ သကဝသနဋ္ဌာနံ အဂမာသိ. မနုဿာ ရာဇာနံ အဒိသွာ နိဝတ္တိံသု. တတော ဒေဝီ နိရာသာဝ ဟုတွာ ပုတ္တံ ဂဟေတွာ နဂရံ ဂန္တွာ ရဇ္ဇေ အဘိသိဉ္စိ. ရာဇာပိ အတ္တနော ဝသနဋ္ဌာနေ နိသိန္နော ဝိပဿိတွာ ပစ္စေကဗောဓိံ ပတွာ မဉ္ဇူသကရုက္ခမူလေ ပစ္စေကဗုဒ္ဓါနံ မဇ္ဈေ ဣမံ ဥဒါနဂါထံ အဘာသိ. သာ အတ္ထတော ဥတ္တာနာ ဧဝ.

The guards saw the prince approaching and informed the queen. Surrounded by twenty thousand dancing women, the queen went out to meet him and received him. She asked for news of the king. Hearing, 'He is coming behind,' she sent some men. But the king had just returned to his own dwelling place. Not seeing the king, the men turned back. Then the queen, having lost hope, took her son, went to the city, and had him consecrated on the throne. The king, seated in his dwelling place, developed insight and attained the enlightenment of a Paccekabuddha. At the foot of a Mañjūsaka tree, in the midst of the Paccekabuddhas, he uttered this inspired utterance. Its meaning is quite plain.

အယံ ပနေတ္ထာဓိပ္ပာယော – ယွာယံ ဧကေန ဒုတိယေန ကုမာရေန သီတုဏှာဒီဟိ နိဝေဒေန္တေန သဟဝါသေန တံ သညာပေန္တဿ မမ ဝါစာဘိလာပေါ တသ္မိံ သိနေဟဝသေန အဘိသဇ္ဇနာ ဝါ ဇာတာ. သစာဟံ ဣမံ န ပရိစ္စဇာမိ, တတော အာယတိမ္ပိ တထေဝ ဟေဿတိ, ယထာ ဣဒါနိ, ဧဝံ ဒုတိယေန သဟ မမဿ ဝါစာဘိလာပေါ အဘိသဇ္ဇနာ ဝါ. ‘‘ဥဘယမ္ပေတံ အန္တရာယကရံ ဝိသေသာဓိဂမဿာ’’တိ ဧတံ ဘယံ အာယတိံ ပေက္ခမာနော တံ ဆဍ္ဍေတွာ ယောနိသော ပဋိပဇ္ဇိတွာ ပစ္စေကဗောဓိမဓိဂတောမှီတိ. သေသံ ဝုတ္တနယမေဝါတိ.

This is the intended meaning here: Because of living together with a second person, the prince, who was complaining about cold, heat, and so on, there arose in me, as I was consoling him, verbal expression or attachment due to my affection for him. If I did not abandon him, then in the future it would be just as it is now: that is, with a second person, there would be this verbal expression or attachment on my part. 'Both of these are an obstacle to the attainment of distinction.' Foreseeing this future danger, I abandoned him, practiced properly, and have attained the enlightenment of a Paccekabuddha. The rest is just as has been stated.

အာယတိဘယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on Future Danger is finished.

၁၀၆. ကာမာ ဟိ စိတြာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ သေဋ္ဌိပုတ္တော ဒဟရောဝ သေဋ္ဌိဋ္ဌာနံ လဘိ. တဿ တိဏ္ဏံ ဥတူနံ အနုစ္ဆဝိကာ တယော ပါသာဒါ အဟေသုံ. သော သဗ္ဗသမ္ပတ္တီဟိ ဒေဝကုမာရော ဝိယ ပရိစာရေတိ. အထ သော ဒဟရောဝ သမာနော ‘‘ပဗ္ဗဇိဿာမီ’’တိ မာတာပိတရော အာပုစ္ဆိ, တေ နံ နိဝါရေန္တိ. သော တထေဝ နိဗန္ဓတိ. ပုနပိ နံ မာတာပိတရော ‘‘တွံ, တာတ, သုခုမာလော, ဒုက္ကရာ ပဗ္ဗဇ္ဇာ, ခုရဓာရာယ ဥပရိ စင်္ကမနသဒိသာ’’တိ နာနပ္ပကာရေဟိ နိဝါရေန္တိ. သော [Pg.197] တထေဝ နိဗန္ဓတိ. တေ စိန္တေသုံ – ‘‘သစာယံ ပဗ္ဗဇတိ, အမှာကံ ဒေါမနဿံ ဟောတိ. သစေ နံ နိဝါရေမ, ဧတဿ ဒေါမနဿံ ဟောတိ. အပိစ အမှာကံ ဒေါမနဿံ ဟောတု, မာ စ ဧတဿာ’’တိ အနုဇာနိံသု. တတော သော သဗ္ဗံ ပရိဇနံ ပရိဒေဝမာနံ အနာဒိယိတွာ ဣသိပတနံ ဂန္တွာ ပစ္စေကဗုဒ္ဓါနံ သန္တိကေ ပဗ္ဗဇိ. တဿ ဥဠာရသေနာသနံ န ပါပုဏာတိ, မဉ္စကေ တဋ္ဋိကံ အတ္ထရိတွာ သယိ. သော ဝရသယနေ ကတပရိစယော သဗ္ဗရတ္တိံ အတိဒုက္ခိတော အဟောသိ. ပဘာတေ သရီရပရိကမ္မံ ကတွာ ပတ္တစီဝရမာဒါယ ပစ္စေကဗုဒ္ဓေဟိ သဒ္ဓိံ ပိဏ္ဍာယ ပါဝိသိ. တတ္ထ ဝုဍ္ဎာ အဂ္ဂါသနဉ္စ အဂ္ဂပိဏ္ဍဉ္စ လဘန္တိ, နဝကာ ယံကိဉ္စိဒေဝ အာသနလူခံ ဘောဇနဉ္စ. သော တေန လူခဘောဇနေနာပိ အတိဒုက္ခိတော အဟောသိ. သော ကတိပါဟံယေဝ ကိသော ဒုဗ္ဗဏ္ဏော ဟုတွာ နိဗ္ဗိဇ္ဇိ, ယထာ တံ အပရိပက္ကဂတေ သမဏဓမ္မေ. တတော မာတာပိတူနံ ဒူတံ ပေသေတွာ ဥပ္ပဗ္ဗဇိ. သော ကတိပါဟံယေဝ ဗလံ ဂဟေတွာ ပုနပိ ပဗ္ဗဇိတုကာမော အဟောသိ, တတော ဒုတိယမ္ပိ ပဗ္ဗဇိတွာ ပုနပိ ဥပ္ပဗ္ဗဇိ. တတိယဝါရေ ပန ပဗ္ဗဇိတွာ သမ္မာ ပဋိပန္နော ဝိပဿိတွာ ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ ဝတွာ ပုန ပစ္စေကဗုဒ္ဓါနံ မဇ္ဈေ ဣမမေဝ ဗျာကရဏဂါထမ္ပိ အဘာသိ.

106. What is the origin of the verse beginning 'For sensual pleasures are diverse'? It is said that in Bārāṇasī, a banker’s son attained the position of banker while still young. He had three mansions suitable for the three seasons. He was served with every luxury, like a divine prince. Then, while still young, he asked his parents for permission, saying, 'I will go forth,' but they tried to prevent him. He kept insisting. Again his parents tried to dissuade him in various ways, saying: 'Dear son, you are delicately nurtured. The going forth is difficult, like walking on a razor’s edge.' Still, he kept insisting. They thought: 'If he goes forth, we will be sorrowful. If we prevent him, he will be sorrowful. Let the sorrow be ours, not his,' and so they gave their consent. Then, paying no heed to his entire lamenting retinue, he went to Isipatana and went forth in the presence of the Paccekabuddhas. He did not get a luxurious lodging; he slept on a cot spread with a rush-mat. Accustomed to a fine bed, he was in great pain the whole night. At dawn, having attended to his bodily needs, he took his bowl and robes and entered for alms with the Paccekabuddhas. There, the elders received the chief seats and the best almsfood, while the newly ordained received whatever seat and coarse food there was. He was greatly pained even by that coarse food. Within just a few days he became thin and discolored and grew disgusted, as happens when one’s ascetic practice is immature. Then he sent a messenger to his parents and disrobed. After regaining his strength in a few days, he again wanted to go forth. He went forth a second time and again disrobed. But the third time he went forth, he practiced correctly, developed insight, realized the enlightenment of a Paccekabuddha, and uttered this inspired utterance. Then, in the midst of the Paccekabuddhas, he also spoke this very verse of explanation.

တတ္ထ ကာမာတိ ဒွေ ကာမာ ဝတ္ထုကာမော စ ကိလေသကာမော စ. တတ္ထ ဝတ္ထုကာမော နာမ ပိယရူပါဒိအာရမ္မဏဓမ္မော, ကိလေသကာမော နာမ သဗ္ဗော ရာဂပ္ပဘေဒေါ. ဣဓ ပန ဝတ္ထုကာမော အဓိပ္ပေတော. ရူပါဒိအနေကပ္ပကာရဝသေန စိတြာ. လောကဿာဒဝသေန မဓုရာ. ဗာလပုထုဇ္ဇနာနံ မနံ ရမာပေန္တီတိ မနောရမာ. ဝိရူပရူပေနာတိ ဝိဝိဓေန ရူပေန, အနေကဝိဓေန သဘာဝေနာတိ ဝုတ္တံ ဟောတိ. တေ ဟိ ရူပါဒိဝသေန စိတြာ, ရူပါဒီသုပိ နီလာဒိဝသေန ဝိဝိဓရူပါ. ဧဝံ တေန တေန ဝိရူပရူပေန တထာ တထာ အဿာဒံ ဒဿေတွာ မထေန္တိ စိတ္တံ, ပဗ္ဗဇ္ဇာယ အဘိရမိတုံ န ဒေန္တီတိ. သေသမေတ္ထ ပါကဋမေဝ. နိဂမနမ္ပိ ဒွီဟိ တီဟိ ဝါ ပဒေဟိ ယောဇေတွာ ပုရိမဂါထာသု ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

Herein, kāmā (sensual pleasures) are of two kinds: sensual pleasures as objects (vatthukāma) and sensual pleasures as defilements (kilesakāma). Of these, sensual pleasures as objects are phenomena that are sense objects, such as pleasing forms. Sensual pleasures as defilements are all the varieties of lust. Here, however, sensual pleasures as objects are intended. They are citrā (diverse) because they are of many kinds, such as forms, etc. They are madhurā (sweet) because of worldly gratification. They are manoramā (delightful) because they delight the minds of foolish worldlings. Virūparūpena (with diverse forms) means with various kinds of forms; that is, with many different natures. For they are diverse by way of forms and so on, and even among forms they are of various kinds, such as blue, etc. Thus, by displaying gratification in this and that diverse form, they churn up the mind and do not allow one to delight in the going forth. The rest here is self-evident. The conclusion, too, should be connected by two or three words and understood in the same way as stated in the previous verses.

ကာမဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on Sensual Pleasures is finished.

၁၀၇. ဤတီ စာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ ရညော ဂဏ္ဍော ဥဒပါဒိ, ဗာဠှာ ဝေဒနာ ဝဍ္ဎန္တိ. ဝေဇ္ဇာ ‘‘သတ္ထကမ္မေန ဝိနာ ဖာသု န ဟောတီ’’တိ ဘဏန္တိ[Pg.198]. ရာဇာ တေသံ အဘယံ ဒတွာ သတ္ထကမ္မံ ကာရာပေသိ. တေ တံ ဖာလေတွာ ပုဗ္ဗလောဟိတံ နီဟရိတွာ နိဝေဒနံ ကတွာ ဝဏံ ပိလောတိကေန ဗန္ဓိံသု. လူခမံသာဟာရေသု စ နံ သမ္မာ ဩဝဒိံသု. ရာဇာ လူခဘောဇနေန ကိသသရီရော အဟောသိ, ဂဏ္ဍော စဿ မိလာယိ. သော ဖာသုကသညီ ဟုတွာ သိနိဒ္ဓါဟာရံ ဘုဉ္ဇိ, တေန သဉ္ဇာတဗလော ဝိသယေယေဝ ပဋိသေဝိ, တဿ ဂဏ္ဍော ပုရိမသဘာဝမေဝ သမ္ပာပုဏိ. ဧဝံ ယာဝ တိက္ခတ္တုံ သတ္ထကမ္မံ ကာရာပေတွာ ဝေဇ္ဇေဟိ ပရိဝဇ္ဇိတော နိဗ္ဗိန္ဒိတွာ မဟာရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ အရညံ ပဝိသိတွာ ဝိပဿနံ အာရဘိတွာ သတ္တဟိ ဝဿေဟိ ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ ဘာသိတွာ နန္ဒမူလကပဗ္ဘာရံ အဂမာသိ.

107. And what is the origin of 'Īti'? It is said that in Bārāṇasī, a boil arose on the king, and severe pains grew intense. The physicians said, 'Without surgery, there will be no relief.' The king, having granted them immunity, had the surgery performed. They lanced it, removed the pus and blood, made a report, and bandaged the wound with a cloth. They also properly advised him regarding coarse food. The king, eating coarse food, became emaciated, and his boil subsided. Thinking he was well, he ate rich food, and with his strength returned, he indulged in sense objects. His boil returned to its former state. Thus, after having the surgery performed three times, being given up by the physicians and becoming disgusted, he renounced his great kingdom, went forth, entered the forest, began insight meditation, and in seven years realized the enlightenment of a Paccekabuddha. Then he uttered this inspired utterance and went to the Nandamūlaka cliff.

တတ္ထ ဧတီတိ ဤတိ, အာဂန္တုကာနံ အကုသလဘာဂီနံ ဗျသနဟေတူနံ ဧတံ အဓိဝစနံ. တသ္မာ ကာမဂုဏာပိ ဧတေ အနေကဗျသနာဝဟဋ္ဌေန အနတ္ထာနံ သန္နိပါတဋ္ဌေန စ ဤတိ. ဂဏ္ဍောပိ အသုစိံ ပဂ္ဃရတိ, ဥဒ္ဓုမာတပရိပက္ကပရိဘိန္နော ဟောတိ. တသ္မာ ဧတေ ကိလေသာသုစိပဂ္ဃရဏတော ဥပ္ပာဒဇရာဘင်္ဂေဟိ ဥဒ္ဓုမာတပရိပက္ကပရိဘိန္နဘာဝတော စ ဂဏ္ဍော. ဥပဒ္ဒဝတီတိ ဥပဒ္ဒဝေါ, အနတ္ထံ ဇနေန္တော အဘိဘဝတိ အဇ္ဈောတ္ထရတီတိ အတ္ထော, ရာဂဂဏ္ဍာဒီနမေတမဓိဝစနံ. တသ္မာ ကာမဂုဏာပေတေ အဝိဒိတနိဗ္ဗာနတ္ထာဝဟဟေတုတာယ သဗ္ဗုပဒ္ဒဝကမ္မပရိဝတ္ထုတာယ စ ဥပဒ္ဒဝေါ. ယသ္မာ ပနေတေ ကိလေသာတုရဘာဝံ ဇနေန္တာ သီလသင်္ခါတံ အာရောဂျံ လောလုပ္ပံ ဝါ ဥပ္ပာဒေန္တာ ပါကတိကမေဝ အာရောဂျံ ဝိလုမ္ပန္တိ, တသ္မာ ဣမိနာ အာရောဂျဝိလုမ္ပနဋ္ဌေန ရောဂေါ. အဗ္ဘန္တရမနုပဝိဋ္ဌဋ္ဌေန ပန အန္တောတုဒနဋ္ဌေန စ ဒုန္နီဟရဏီယဋ္ဌေန စ သလ္လံ. ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကဘယာဝဟနတော ဘယံ. မေ ဧတန္တိ မေတံ. သေသမေတ္ထ ပါကဋမေဝ. နိဂမနမ္ပိ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

Here, 'īti' is so called because it comes (eti); it is a term for incoming, unwholesome things that are causes of ruin. Therefore, sense pleasures are also called 'īti' because they bring many calamities and are a confluence of harms. A 'gaṇḍa' (boil) oozes impurity; it becomes swollen, ripe, and bursts. Thus, these defilements are called 'gaṇḍa' because they ooze impurity and because, through arising, aging, and breaking, they have the nature of being swollen, ripe, and burst. 'Upaddava' is so called because it oppresses (upaddavati); the meaning is that it creates harm, overwhelms, and crushes. This is a term for the boils of lust and so on. Therefore, sense pleasures are also called 'upaddava' because they are a cause that brings about the non-realization of the goal, Nibbāna, and because they are the basis for all calamitous actions. Moreover, since these defilements generate a state of sickness, destroying the health known as virtue, or by arousing greed destroy even natural health, they are called 'roga' (disease) on account of this destruction of health. Because they penetrate internally, torment from within, and are difficult to remove, they are called 'salla' (dart). Because they bring fear in this life and the next, they are called 'bhaya' (danger). 'Metaṃ' is a contraction of 'me etaṃ'. The rest here is obvious. The conclusion should also be understood in the way that has been explained.

ဤတိဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Īti Gāthā is completed.

၁၀၈. သီတဉ္စာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ သီတာလုကဗြဟ္မဒတ္တော နာမ ရာဇာ အဟောသိ. သော ပဗ္ဗဇိတွာ အရညေ တိဏကုဋိကာယ ဝိဟရတိ. တသ္မိဉ္စ ပဒေသေ သီတေ သီတံ, ဥဏှေ ဒဏှမေဝ ဟောတိ အဗ္ဘောကာသတ္တာ ပဒေသဿ. ဂေါစရဂါမေ ဘိက္ခာ ယာဝဒတ္ထံ န လဗ္ဘတိ, ပါနီယမ္ပိ ဒုလ္လဘံ, ဝါတာတပဍံသသရီသပါပိ ဗာဓေန္တိ. တဿ ဧတဒဟောသိ – ‘‘ဣတော [Pg.199] အဍ္ဎယောဇနမတ္တေ သမ္ပန္နော ပဒေသော, တတ္ထ သဗ္ဗေပိ ဧတေ ပရိဿယာ နတ္ထိ, ယံနူနာဟံ တတ္ထ ဂစ္ဆေယျံ, ဖာသုကံ ဝိဟရန္တေန သက္ကာ သုခမဓိဂန္တု’’န္တိ? တဿ ပုန အဟောသိ – ‘‘ပဗ္ဗဇိတာ နာမ န ပစ္စယဂိဒ္ဓါ ဟောန္တိ, ဧဝရူပဉ္စ စိတ္တံ အတ္တနော ဝသေ ဝတ္တာပေန္တိ, န စိတ္တဿ ဝသေ ဝတ္တန္တိ, နာဟံ ဂမိဿာမီ’’တိ ဧဝံ ပစ္စဝေက္ခိတွာ န အဂမာသိ. ဧဝံ ယာဝတတိယကံ ဥပ္ပန္နစိတ္တံ ပစ္စဝေက္ခိတွာ နိဝတ္တေသိ. တတော တတ္ထေဝ သတ္တ ဝဿာနိ ဝသိတွာ သမ္မာ ပဋိပဇ္ဇမာနော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ ဘာသိတွာ နန္ဒမူလကပဗ္ဘာရံ အဂမာသိ.

108. What is the origin of 'Sītañca'? It is said that in Bārāṇasī there was a king named Sītāluka Brahmadatta. He went forth and dwelt in a grass hut in the forest. In that region, it was cold in the cold season and intensely hot in the hot season, because the area was open. In the alms-resort village, sufficient almsfood was not obtained, drinking water was scarce, and wind, sun, gadflies, and creeping things were afflictions. It occurred to him: "About half a yojana from here is a prosperous place where all these dangers are absent. Why don’t I go there? By dwelling comfortably, one can attain happiness." Then it occurred to him again: "Those who have gone forth are not greedy for requisites; they control their minds and are not controlled by them. I will not go." Reflecting thus, he did not go. In this way, having reflected on the thought that had arisen up to three times, he restrained it. After that, he stayed right there for seven years, practicing rightly, realized Paccekabodhi, uttered this inspired utterance, and went to the Nandamūlaka cliff.

တတ္ထ သီတဉ္စာတိ သီတံ ဒုဝိဓံ အဗ္ဘန္တရဓာတုက္ခောဘပစ္စယဉ္စ ဗာဟိရဓာတုက္ခောဘပစ္စယဉ္စ, တထာ ဥဏှမ္ပိ. ဍံသာတိ ပိင်္ဂလမက္ခိကာ. သရီသပါတိ ယေ ကေစိ ဒီဃဇာတိကာ သရန္တာ ဂစ္ဆန္တိ. သေသံ ပါကဋမေဝ. နိဂမနမ္ပိ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

Here, 'cold' is of two kinds: that caused by internal disturbance of the elements and that caused by external disturbance of the elements; similarly with 'heat.' 'Gadflies' means tawny flies. 'Creeping creatures' means any long-bodied creatures that move by crawling. The rest is obvious. The conclusion should also be understood in the way that has been explained.

သီတာလုကဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Sītāluka Gāthā is concluded.

၁၀၉. နာဂေါဝါတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အညတရော ရာဇာ ဝီသတိ ဝဿာနိ ရဇ္ဇံ ကာရေတွာ ကာလင်္ကတော နိရယေ ဝီသတိ ဝဿာနိ ဧဝ ပစ္စိတွာ, ဟိမဝန္တပ္ပဒေသေ ဟတ္ထိယောနိယံ ဥပ္ပဇ္ဇိတွာ သဉ္ဇာတက္ခန္ဓော ပဒုမဝဏ္ဏသကလသရီရော ဥဠာရော ယူထပတိ မဟာနာဂေါ အဟောသိ. တဿ ဩဘဂ္ဂေါဘဂ္ဂသာခါဘင်္ဂါနိ ဟတ္ထိဆာပါဝ ခါဒန္တိ, ဩဂါဟေပိ နံ ဟတ္ထိနိယော ကဒ္ဒမေန ဝိလိမ္ပိံသု, သဗ္ဗံ ပါလိလေယျကနာဂဿေဝ အဟောသိ. သော ယူထာ နိဗ္ဗိဇ္ဇိတွာ ပက္ကာမိ. တတော နံ ပဒါနုသာရေန ယူထာ အနုဗန္ဓန္တိ, ဧဝံ ယာဝတတိယံ ပက္ကန္တမ္ပိ အနုဗန္ဓိံသုယေဝ. တတော စိန္တေသိ ‘‘ဣဒါနိ မယှံ နတ္တကော ဗာရာဏသိယံ ရဇ္ဇံ ကာရေတိ, ယံနူနာဟံ အတ္တနော ပုရိမဇာတိယာ ဥယျာနံ ဂစ္ဆေယျံ. တတြ သော မံ ရက္ခိဿတီ’’တိ. တတော ရတ္တိယံ နိဒ္ဒုပဂတေ ယူထေ ယူထံ ပဟာယ တမေဝ ဥယျာနံ ပါဝိသိ. ဥယျာနပါလော ဒိသွာ ရညော အာရောစေသိ. ရာဇာ ‘‘ဟတ္ထိံ ဂဟေဿာမီ’’တိ သေနာယ ပရိဝါရေသိ. ဟတ္ထီ ရာဇာနမေဝ အဘိမုခေါ ဂစ္ဆတိ. ရာဇာ ‘‘မံ အဘိမုခေါ ဧတီ’’တိ ခုရပ္ပံ သန္နယှိတွာ အဋ္ဌာသိ. တတော ဟတ္ထီ ‘‘ဝိဇ္ဈေယျာပိ မံ ဧသော’’တိ မာနုသိကာယ ဝါစာယ ‘‘ဗြဟ္မဒတ္တ, မာ မံ ဝိဇ္ဈ, အဟံ တေ အယျကော’’တိ အာဟ. ရာဇာ ‘‘ကိံ ဘဏသီ’’တိ သဗ္ဗံ ပုစ္ဆိ. ဟတ္ထီပိ ရဇ္ဇေ စ နရကေ စ ဟတ္ထိယောနိယဉ္စ ပဝတ္တိံ သဗ္ဗံ [Pg.200] အာရောစေသိ. ရာဇာ ‘‘သုန္ဒရံ မာ ဘာယိ, မာ ကဉ္စိ ဘိံသာပေဟီ’’တိ ဟတ္ထိနော ဝဋ္ဋဉ္စ အာရက္ခကေ စ ဟတ္ထိဘဏ္ဍေ စ ဥပဋ္ဌာပေသိ.

109. What is the origin of 'Nāgo'? It is said that a certain king in Bārāṇasī ruled for twenty years and, upon his death, was tormented in hell for twenty years. After that, he was reborn in the Himalayan region in the elephant species. He became a great nāga, a magnificent herd-leader with a well-developed body the color of a lotus. Young elephants would eat the branches he had broken, and female elephants would smear him with mud when he went down to bathe—everything was just as for the elephant Pālileyyaka. Disgusted with the herd, he departed. The herd followed his footprints, and even after he departed for a third time, they still followed. Then he thought: "Now my grandson rules in Bārāṇasī. Why don’t I go to the park of my previous life? There he will protect me." So at night, when the herd was asleep, he left the herd and entered that very park. The park keeper saw him and informed the king. The king, intending to capture the elephant, surrounded him with his army. The elephant walked straight toward the king. The king, thinking, "He is coming toward me," stood ready with a sharp-bladed weapon. Then the elephant, thinking, "This one might pierce me," spoke in a human voice: "Brahmadatta, do not pierce me—I am your grandfather." The king asked, "What are you saying?" and questioned him about everything. The elephant recounted the whole course of events—his reign, his time in hell, and his birth in the elephant species. The king reassured him, "Excellent! Do not fear; do not cause anyone to be frightened," and provided the elephant with provisions, guards, and elephant trappings.

အထေကဒိဝသံ ရာဇာ ဟတ္ထိက္ခန္ဓဝရဂတော ‘‘အယံ ဝီသတိ ဝဿာနိ ရဇ္ဇံ ကာရေတွာ နိရယေ ပစ္စိတွာ ပက္ကာဝသေသေန တိရစ္ဆာနယောနိယံ ဥပ္ပန္နော, တတ္ထာပိ ဂဏသံဝါသသံဃဋ္ဋနံ အသဟန္တော ဣဓာဂတောသိ, အဟော ဒုက္ခောဝ ဂဏသံဝါသော, ဧကီဘာဝေါ ဧဝ ပန သုခေါ’’တိ စိန္တေတွာ တတ္ထေဝ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. တံ လောကုတ္တရသုခေန သုခိတံ အမစ္စာ ဥပသင်္ကမိတွာ ပဏိပါတံ ကတွာ ‘‘ယာနကာလော, မဟာရာဇာ’’တိ အာဟံသု. တတော ‘‘နာဟံ, ရာဇာ’’တိ ဝတွာ ပုရိမနယေနေဝ ဣမံ ဂါထမဘာသိ. သာ ပဒတ္ထတော ပါကဋာ ဧဝ.

One day, the king, seated on the magnificent back of the elephant, reflected: "This one ruled for twenty years, was tormented in hell, and with the remainder of his kamma was reborn in the animal realm. Even there, unable to bear the friction of living together in a herd, he came here. Alas, how painful is living with a group! Solitude alone is happiness." Reflecting thus, he began to practice insight meditation right there and realized Paccekabodhi. His ministers approached him, who was blissful with supramundane happiness, paid homage, and said, "It is time for the journey, great king." Then he replied, "I am not a king," and spoke this verse in the manner previously explained. Its meaning is clear from the words themselves.

အယံ ပနေတ္ထ အဓိပ္ပာယယောဇနာ – သာ စ ခေါ ယုတ္တိဝသေနေဝ, န အနုဿဝဝသေန. ယထာ အယံ ဟတ္ထီ အရိယကန္တေသု သီလေသု ဒန္တတ္တာ အဒန္တဘူမိံ နာဂစ္ဆတီတိ ဝါ, သရီရမဟန္တတာယ ဝါ နာဂေါ, ဧဝံ ကုဒါဿု နာမာဟမ္ပိ အရိယကန္တေသု သီလေသု ဒန္တတ္တာ အဒန္တဘူမိံ နာဂမနေန, အာဂုမကရဏေန, ပုန ဣတ္ထတ္တံ အနာဂမနေန စ ဂုဏသရီရမဟန္တတာယ ဝါ နာဂေါ ဘဝေယျံ. ယထာ စေသ ယူထာနိ ဝိဝဇ္ဇယိတွာ ဧကစရိယသုခေန ယထာဘိရန္တံ ဝိဟရံ အရညေ ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော, ကုဒါဿု နာမာဟမ္ပိ ဧဝံ ဂဏံ ဝိဝဇ္ဇေတွာ ဧကဝိဟာရသုခေန ယထာဘိရန္တံ ဝိဟရံ အရညေ အတ္တနော ယထာ ယထာ သုခံ, တထာ တထာ ယတ္တကံ ဝါ ဣစ္ဆာမိ, တတ္တကံ အရညေ နိဝါသံ ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပော ဧကော စရေယျန္တိ အတ္ထော. ယထာ စေသ သုသဏ္ဌိတက္ခန္ဓမဟန္တတာယ သဉ္ဇာတက္ခန္ဓော, ကုဒါဿု နာမာဟမ္ပိ ဧဝံ အသေခသီလက္ခန္ဓမဟန္တတာယ သဉ္ဇာတက္ခန္ဓော ဘဝေယျံ. ယထာ စေသ ပဒုမသဒိသဂတ္တတာယ ဝါ, ပဒုမကုလေ ဥပ္ပန္နတာယ ဝါ ပဒုမီ, ကုဒါဿု နာမာဟမ္ပိ ဧဝံ ပဒုမသဒိသဥဇုကတာယ ဝါ, အရိယဇာတိပဒုမေ ဥပ္ပန္နတာယ ဝါ ပဒုမီ ဘဝေယျံ. ယထာ စေသ ထာမဗလာဒီဟိ ဥဠာရော, ကုဒါဿု နာမာဟမ္ပိ ဧဝံ ပရိသုဒ္ဓကာယသမာစာရတာဒီဟိ သီလသမာဓိနိဗ္ဗေဓိကပညာဒီဟိ ဝါ ဥဠာရော ဘဝေယျန္တိ. ဧဝံ စိန္တေန္တော ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ အဓိဂတောမှီတိ.

Herein is the application of the intended meaning, which is based on reasoning, not on oral tradition. Just as this elephant is a 'nāga' either because, being tamed in the virtues dear to the noble ones, it does not go to an untamed state ('na āgacchati'), or because of the greatness of its body—so too, when will I become a 'nāga', either because, being tamed in the virtues dear to the noble ones, I do not go to an untamed state, do not commit an offense ('āgu'), and do not come again to this state of existence, or because of the greatness of my body of virtue? Just as this one, having abandoned the herds, wanders alone in the forest as it pleases, happy with a solitary life, like a rhinoceros—so too, when will I, having abandoned the crowd, wander alone in the forest like a rhinoceros, dwelling as I please, happy with a solitary life, for as long as I wish? This is the meaning of 'wandering alone like a rhinoceros.' Just as this one is 'one with a developed body' ('sañjātakkhandho') because of the greatness of its well-built body—so too, when will I become 'one with a developed body' because of the greatness of the aggregate of virtue of one beyond training? Just as this one is 'lotus-like' ('padumī') because its body is like a lotus or because it was born in a lotus family—so too, when will I become 'lotus-like' because my uprightness is like a lotus or because I am born in the lotus of the noble birth? Just as this one is magnificent ('uḷāro') because of its strength and power—so too, when will I become magnificent because of purified bodily conduct and so on, or because of virtue, concentration, and penetrating wisdom? Reflecting thus, having undertaken insight, I have attained Paccekabodhi.

နာဂဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Nāga Gāthā is completed.

၁၁၀. အဋ္ဌာနတန္တိ [Pg.201] ကာ ဥပ္ပတ္တိ? ဗာရာဏသိရညော ကိရ ပုတ္တော ဒဟရော ဧဝ သမာနော ပဗ္ဗဇိတုကာမော မာတာပိတရော ယာစိ. မာတာပိတရော နံ နိဝါရေန္တိ. သော နိဝါရိယမာနောပိ နိဗန္ဓတိယေဝ ‘‘ပဗ္ဗဇိဿာမီ’’တိ. တတော ပုဗ္ဗေ ဝုတ္တသေဋ္ဌိပုတ္တံ ဝိယ သဗ္ဗံ ဝတွာ အနုဇာနိံသု. ‘‘ပဗ္ဗဇိတွာ စ ဥယျာနေယေဝ ဝသိတဗ္ဗ’’န္တိ ပဋိဇာနာပေသုံ, သော တထာ အကာသိ. တဿ မာတာ ပါတောဝ ဝီသတိသဟဿနာဋကိတ္ထိပရိဝုတာ ဥယျာနံ ဂန္တွာ ပုတ္တံ ယာဂုံ ပါယေတွာ အန္တရာ ခဇ္ဇကာဒီနိ စ ခါဒါပေတွာ ယာဝ မဇ္ဈနှိကသမယာ တေန သဒ္ဓိံ သမုလ္လပိတွာ နဂရံ ပဝိသတိ. ပိတာပိ မဇ္ဈနှိကေ အာဂန္တွာ တံ ဘောဇေတွာ အတ္တနာပိ ဘုဉ္ဇိတွာ ဒိဝသံ တေန သဒ္ဓိံ သမုလ္လပိတွာ သာယနှသမယံ ပဋိဇဂ္ဂနကပုရိသေ ဌပေတွာ နဂရံ ပဝိသတိ. သော ဧဝံ ရတ္တိန္ဒိဝံ အဝိဝိတ္တော ဝိဟရတိ.

110. What is the origin of the Aṭṭhāna verse? It is said that the son of the king of Bārāṇasī, while still a youth, wished to go forth and asked his parents. His parents tried to prevent him. Though they tried to prevent him, he kept insisting, “I will go forth.” Then, just as in the case of the merchant’s son mentioned before, after he had said everything, they gave their permission. They made him promise, “And having gone forth, you must dwell only in the park.” He did so. Early in the morning, his mother, surrounded by twenty thousand dancing girls, would go to the park, give her son rice gruel to drink, and have him eat hard foods and other things in between. She would converse with him until midday, then enter the city. His father, too, would come at midday, feed him, eat himself, and spend the day conversing with him. In the evening, after stationing men to watch over him, he would enter the city. Thus he dwelt day and night without solitude.

တေန ခေါ ပန သမယေန အာဒိစ္စဗန္ဓု နာမ ပစ္စေကဗုဒ္ဓေါ နန္ဒမူလကပဗ္ဘာရေ ဝိဟရတိ. သော အာဝဇ္ဇေန္တော တံ အဒ္ဒသ – ‘‘အယံ ကုမာရော ပဗ္ဗဇိတုံ အသက္ခိ, ဇဋံ ဆိန္ဒိတုံ န သက္ကောတီ’’တိ. တတော ပရံ အာဝဇ္ဇိ – ‘‘အတ္တနော ဓမ္မတာယ နိဗ္ဗိဇ္ဇိဿတိ နု ခေါ, နော’’တိ. အထ ‘‘ဓမ္မတာယ နိဗ္ဗိန္ဒန္တော အတိစိရံ ဘဝိဿတီ’’တိ ဉတွာ ‘‘တဿ အာရမ္မဏံ ဒဿေဿာမီ’’တိ ပုရိမနယေနေဝ မနောသိလာတလတော အာဂန္တွာ ဥယျာနေ အဋ္ဌာသိ. ရာဇပရိသာ ဒိသွာ ‘‘ပစ္စေကဗုဒ္ဓေါ အာဂတော, မဟာရာဇာ’’တိ အာရောစေသိ. ရာဇာ ‘‘ဣဒါနိ မေ ပုတ္တော ပစ္စေကဗုဒ္ဓေန သဒ္ဓိံ အနုက္ကဏ္ဌိတော ဝသိဿတီ’’တိ ပမုဒိတမနော ဟုတွာ ပစ္စေကဗုဒ္ဓံ သက္ကစ္စံ ဥပဋ္ဌဟိတွာ တတ္ထေဝ ဝါသံ ယာစိတွာ ပဏ္ဏသာလာဒိဝါဝိဟာရစင်္ကမာဒိသဗ္ဗံ ကာရေတွာ ဝါသေသိ. သော တတ္ထ ဝသန္တော ဧကဒိဝသံ ဩကာသံ လဘိတွာ ကုမာရံ ပုစ္ဆိ – ‘‘ကောသိ တွ’’န္တိ? ‘‘အဟံ ပဗ္ဗဇိတော’’တိ. ‘‘ပဗ္ဗဇိတာ နာမ န ဤဒိသာ ဟောန္တီ’’တိ. အထ ‘‘ဘန္တေ, ကီဒိသာ ဟောန္တိ, ကိံ မယှံ အနနုစ္ဆဝိက’’န္တိ ဝုတ္တေ ‘‘တွံ အတ္တနော အနနုစ္ဆဝိကံ န ပေက္ခသိ, နနု တေ မာတာ ဝီသတိသဟဿိတ္ထီတိ သဒ္ဓိံ ပုဗ္ဗဏှသမယေ အာဂစ္ဆန္တီ ဥယျာနံ အဝိဝိတ္တံ ကရောတိ, ပိတာ စဿ မဟတာ ဗလကာယေန သာယနှသမယေ ဇဂ္ဂနကပရိသာ သကလံ ရတ္တိံ, ပဗ္ဗဇိတာ နာမ တဝ သဒိသာ န ဟောန္တိ, ဤဒိသာ ပန ဟောန္တီ’’တိ တတ္ထ ဌိတဿေဝ ဣဒ္ဓိယာ ဟိမဝန္တေ အညတရံ ဝိဟာရံ ဒဿေသိ. သော တတ္ထ ပစ္စေကဗုဒ္ဓေ အာလမ္ဗနဖလကံ နိဿာယ ဌိတေ စ စင်္ကမန္တေ စ ရဇနကကမ္မသူစိကမ္မာဒီနိ ကရောန္တေ စ ဒိသွာ အာဟ – ‘‘တုမှေ ဣဓ နာဂစ္ဆထ, ပဗ္ဗဇ္ဇာ စ တုမှေဟိ အနုညာတာ’’တိ[Pg.202]? ‘‘အာမ, ပဗ္ဗဇ္ဇာ အနုညာတာ, ပဗ္ဗဇိတကာလတော ပဋ္ဌာယ သမဏာ နာမ အတ္တနော နိဿရဏံ ကာတုံ, ပဒေသဉ္စ ဣစ္ဆိတံ ပတ္ထိတံ ဂန္တုံ လဘန္တိ, ဧတ္တကံဝ ဝဋ္ဋတီ’’တိ ဝတွာ အာကာသေ ဌတွာ အဋ္ဌာန တံ သင်္ဂဏိကာရတဿ, ယံ ဖဿယေ သာမယိကံ ဝိမုတ္တိန္တိ ဣမံ ဥပဍ္ဎုဂါထံ ဝတွာ ဒိဿမာနောယေဝ အာကာသေန နန္ဒမူလကပဗ္ဘာရံ အဂမာသိ. ဧဝံ ဂတေ ပစ္စေကဗုဒ္ဓေ သော အတ္တနော ပဏ္ဏသာလံ ပဝိသိတွာ နိပဇ္ဇိ. အာရက္ခပုရိသောပိ ‘‘သယိတော ကုမာရော, ဣဒါနိ ကုဟိံ ဂမိဿတီ’’တိ ပမတ္တော နိဒ္ဒံ ဩက္ကမိ. သော တဿ ပမတ္တဘာဝံ ဉတွာ ပတ္တစီဝရမာဒါယ အရညံ ပါဝိသိ. တတြ စ ဌိတော ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ပစ္စေကဗုဒ္ဓဋ္ဌာနံ ဂတော. တတြ စ ‘‘ကထမဓိဂတ’’န္တိ ပုစ္ဆိတော အာဒိစ္စဗန္ဓုနာ ဝုတ္တံ ဥပဍ္ဎဂါထံ ပရိပုဏ္ဏံ ကတွာ အဘာသိ.

At that time, a Paccekabuddha named Ādiccabandhu was dwelling on the Nandamūlaka slope. Surveying, he saw the youth and thought: “This youth was able to go forth, but he is unable to cut the tangle.” Then he reflected further: “Will he become disenchanted through his own nature, or not?” Knowing that “becoming disenchanted through his own nature will take a very long time,” he thought, “I will give him an object for reflection.” In the same way as before, he came from the Manosilā plateau and stood in the park. The royal retinue saw him and announced: “A Paccekabuddha has come, great king!” The king was delighted, thinking: “Now my son will dwell untroubled in the company of the Paccekabuddha.” He respectfully attended to the Paccekabuddha, requested him to reside right there, and had a leaf-hut, a day-dwelling, a walking path, and so on, all constructed, and invited him to reside there. While dwelling there, one day the Paccekabuddha found an opportunity and asked the youth: “Who are you?” “I am one who has gone forth.” “Those who have gone forth are not like this.” When the youth asked, “Venerable sir, what are they like? What is unsuitable for me?” the Paccekabuddha replied: “Do you not see what is unsuitable for yourself? In the morning your mother comes with twenty thousand women, making the park not secluded. Your father comes in the evening with a great army, and a company of guards makes it unsecluded for the entire night. Those who have gone forth are not like you—they are like this.” Then, while standing right there, by his psychic power he showed him a certain monastery in the Himalayas. Seeing the Paccekabuddhas there—some standing leaning on meditation boards, some walking back and forth, some doing dyeing work, needlework, and so on—the youth asked: “You do not come here. And was the going forth permitted by you?” “Yes, the going forth is permitted. From the time of going forth, ascetics are able to effect their own release and are able to go to any place they wish and desire. This much is proper.” Having said this, standing in the air, he uttered this half-verse: ‘It is impossible for one who delights in company to attain even a temporary release.’ Then, while still visible, he departed through the air to the Nandamūlaka slope. After the Paccekabuddha had gone, the youth entered his leaf-hut and lay down. The guards, thinking, “The youth is asleep; where will he go now?” became negligent and fell asleep. Knowing they were negligent, he took his bowl and robe and entered the forest. Dwelling there, he undertook the practice of insight, realized private enlightenment, and went to the place of the Paccekabuddhas. There, when asked, “How was it attained?” he completed the half-verse spoken by Ādiccabandhu and recited it in full.

တဿတ္ထော – အဋ္ဌာန တန္တိ အဋ္ဌာနံ တံ, အကာရဏံ တန္တိ ဝုတ္တံ ဟောတိ. အနုနာသိကလောပေါ ကတော ‘‘အရိယသစ္စာန ဒဿန’’န္တိအာဒီသု (ခု. ပါ. ၅.၁၁; သု. နိ. ၂၇၀) ဝိယ. သင်္ဂဏိကာရတဿာတိ ဂဏာဘိရတဿ. ယန္တိ ကာရဏဝစနမေတံ ‘‘ယံ ဟိရီယတိ ဟိရီယိတဗ္ဗေနာ’’တိအာဒီသု (ဓ. သ. ၃၀) ဝိယ. ဖဿယေတိ အဓိဂစ္ဆေ. သာမယိကံ ဝိမုတ္တိန္တိ လောကိယသမာပတ္တိံ. သာ ဟိ အပ္ပိတပ္ပိတသမယေ ဧဝ ပစ္စတ္ထိကေဟိ ဝိမုစ္စနတော ‘‘သာမယိကာ ဝိမုတ္တီ’’တိ ဝုစ္စတိ. တံ သာမယိကံ ဝိမုတ္တိံ. အဋ္ဌာနံ တံ, န တံ ကာရဏံ ဝိဇ္ဇတိ သင်္ဂဏိကာရတဿ, ယေန ကာရဏေန ဝိမုတ္တိံ ဖဿယေ ဣတိ ဧတံ အာဒိစ္စဗန္ဓုဿ ပစ္စေကဗုဒ္ဓဿ ဝစော နိသမ္မ သင်္ဂဏိကာရတိံ ပဟာယ ယောနိသော ပဋိပဇ္ဇန္တော အဓိဂတောမှီတိ အာဟ. သေသံ ဝုတ္တနယမေဝါတိ.

Its meaning is this: Aṭṭhānaṃ taṃ means ‘it is impossible’; this is said to mean ‘it is without cause.’ The nasal has been elided, as in such cases as ariyasaccāna dassanaṃ. Saṅgaṇikāratassa means: for one who delights in company. Yaṃ is a word indicating cause, as in such cases as yaṃ hirīyati hirīyitabbena. Phassaye means: he might attain. Sāmayikaṃ vimuttiṃ means: a mundane attainment. For it is called ‘temporary release’ because one is released from opposing states only at the time of absorption. He said: ‘Having heard this utterance of the Paccekabuddha Ādiccabandhu—“It is impossible, no cause exists for one who delights in company by which he might attain that temporary release”—I abandoned delight in company, practiced appropriately, and have attained it.’ The rest is as has been explained.

အဋ္ဌာနဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Aṭṭhāna verse is finished.

ဒုတိယဝဂ္ဂေါ နိဋ္ဌိတော.

The Second Chapter is finished.

၁၁၁. ဒိဋ္ဌီဝိသူကာနီတိ ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ဗာရာဏသိရာဇာ ရဟောဂတော စိန္တေသိ – ‘‘ယထာ သီတာဒီနံ ပဋိဃာတကာနိ ဥဏှာဒီနိ အတ္ထိ, အတ္ထိ နု ခေါ ဧဝံ ဝဋ္ဋပဋိဃာတကံ ဝိဝဋ္ဋံ, နော’’တိ? သော အမစ္စေ ပုစ္ဆိ – ‘‘ဝိဝဋ္ဋံ ဇာနာထာ’’တိ? တေ ‘‘ဇာနာမ, မဟာရာဇာ’’တိ အာဟံသု. ရာဇာ ‘‘ကိံ တ’’န္တိ? တတော ‘‘အန္တဝါ လောကော’’တိအာဒိနာ နယေန သဿတုစ္ဆေဒံ ကထေသုံ. ရာဇာ ‘‘ဣမေ န ဇာနန္တိ, သဗ္ဗေပိမေ ဒိဋ္ဌိဂတိကာ’’တိ [Pg.203] သယမေဝ တေသံ ဝိလောမတဉ္စ အယုတ္တတဉ္စ ဒိသွာ ‘‘ဝဋ္ဋပဋိဃာတကံ ဝိဝဋ္ဋံ အတ္ထိ, တံ ဂဝေသိတဗ္ဗ’’န္တိ စိန္တေတွာ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. ဣမဉ္စ ဥဒါနဂါထံ အဘာသိ ပစ္စေကဗုဒ္ဓါနံ မဇ္ဈေ ဗျာကရဏဂါထဉ္စ.

111. What is the origin of the verse on the Darts of Views? It is said that a certain king of Bārāṇasī, while in seclusion, reflected: “Just as there are counterparts to cold and so on, such as heat and so on, is there likewise an unrolling that counteracts the round of existence, or not?” He asked his ministers: “Do you know the unrolling?” They replied: “We know, great king.” The king asked: “What is it?” Then, in the manner beginning with “the world is finite,” they spoke of eternalism and annihilationism. The king thought to himself: “These men do not know; they are all adherents of views.” Seeing for himself their contradictoriness and inappropriateness, he reflected: “There is an unrolling that counteracts the round of existence; it must be sought.” Abandoning his kingdom, he went forth, and by practicing insight, he realized private enlightenment. And he uttered this inspired utterance and a verse of declaration in the midst of the Paccekabuddhas.

တဿတ္ထော – ဒိဋ္ဌီဝိသူကာနီတိ ဒွါသဋ္ဌိဒိဋ္ဌိဂတာနိ. တာနိ ဟိ မဂ္ဂသမ္မာဒိဋ္ဌိယာ ဝိသူကဋ္ဌေန ဝိဇ္ဈနဋ္ဌေန ဝိလောမဋ္ဌေန စ ဝိသူကာနိ, ဧဝံ ဒိဋ္ဌိယာ ဝိသူကာနိ, ဒိဋ္ဌိ ဧဝ ဝါ ဝိသူကာနိ ဒိဋ္ဌိဝိသူကာနိ. ဥပါတိဝတ္တောတိ ဒဿနမဂ္ဂေန အတိက္ကန္တော. ပတ္တော နိယာမန္တိ အဝိနိပါတဓမ္မတာယ သမ္ဗောဓိပရာယဏတာယ စ နိယတဘာဝံ အဓိဂတော, သမ္မတ္တနိယာမသင်္ခါတံ ဝါ ပဌမမဂ္ဂန္တိ. ဧတ္တာဝတာ ပဌမမဂ္ဂကိစ္စနိပ္ဖတ္တိ စ တဿ ပဋိလာဘော စ ဝုတ္တော. ဣဒါနိ ပဋိလဒ္ဓမဂ္ဂေါတိ ဣမိနာ သေသမဂ္ဂပဋိလာဘံ ဒဿေတိ. ဥပ္ပန္နဉာဏောမှီတိ ဥပ္ပန္နပစ္စေကဗောဓိဉာဏော အမှိ. ဧတေန ဖလံ ဒဿေတိ. အနညနေယျောတိ အညေဟိ ဣဒံ သစ္စန္တိ န နေတဗ္ဗော. ဧတေန သယမ္ဘုတံ ဒဿေတိ, ပတ္တေ ဝါ ပစ္စေကဗောဓိဉာဏေ အညနေယျတာယ အဘာဝါ သယံဝသိတံ. သမထဝိပဿနာယ ဝါ ဒိဋ္ဌိဝိသူကာနိ ဥပါတိဝတ္တော, အာဒိမဂ္ဂေန နိယာမံ ပတ္တော, သေသေဟိ ပဋိလဒ္ဓမဂ္ဂေါ, ဖလဉာဏေန ဥပ္ပန္နဉာဏော, တံ သဗ္ဗံ အတ္တနာဝ အဓိဂတောတိ အနညနေယျောတိ. သေသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗန္တိ.

Its meaning is this: Diṭṭhivisūkāni means the sixty-two speculative views. They are called visūkāni (darts) because, in relation to the right view of the path, they are visūkāni in the sense of being like darts, in the sense of piercing, and in the sense of being contrary. Thus they are the darts of view, or the views themselves are darts, hence diṭṭhivisūkāni. Upātivatto means: he has transcended them by the path of vision. Patto niyāmaṃ means: he has attained the fixed course, being of a nature not to fall into a state of woe and being destined for enlightenment; that is, he has reached the first path, called the certainty of rightness. By this much, both the accomplishment of the function of the first path and his attainment of it are stated. Now, by paṭiladdhamaggo (having attained the path), he indicates the attainment of the remaining paths. Uppannañāṇomhi means: ‘I am one for whom the knowledge of private enlightenment has arisen.’ By this he indicates the fruition. Anaññaneyyo means: not to be led by others who say, ‘This is the truth.’ By this he shows he is self-become; or, having attained the knowledge of private enlightenment, because there is no possibility of being led by another, he has mastery over himself. Alternatively: through serenity and insight he has transcended the darts of views; by the initial path he has attained the fixed course; by the remaining paths he has attained the path; by the knowledge of fruition, knowledge has arisen for him; all this he has realized by himself, thus he is not to be led by others. The rest should be understood in the way already explained.

ဒိဋ္ဌီဝိသူကဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse on the Darts of Views is finished.

၁၁၂. နိလ္လောလုပေါတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိရညော ကိရ သူဒေါ အန္တရဘတ္တံ ပစိတွာ ဥပနာမေသိ မနုညဒဿနံ သာဒုရသံ ‘‘အပ္ပေဝ နာမ မေ ရာဇာ ဓနမနုပ္ပာဒေယျာ’’တိ. တံ ရညော ဂန္ဓေနေဝ ဘောတ္တုကမျတံ ဇနေသိ, မုခေ ခေဠံ ဥပ္ပာဒေတိ. ပဌမကဗဠေ ပန မုခေ ပက္ခိတ္တမတ္တေ သတ္တရသဟရဏိသဟဿာနိ အမတေနေဝ ဖုသိတာနိ အဟေသုံ. သူဒေါ ‘‘ဣဒါနိ မေ ဒဿတိ, ဣဒါနိ မေ ဒဿတီ’’တိ စိန္တေသိ. ရာဇာပိ ‘‘သက္ကာရာရဟော သူဒေါ’’တိ စိန္တေသိ, ‘‘ရသံ သာယိတွာ ပန သက္ကရောန္တံ မံ ပါပကော ကိတ္တိသဒ္ဒေါ အဗ္ဘုဂ္ဂစ္ဆေယျ ‘လောလော အယံ ရာဇာ ရသဂရုကော’’’တိ န ကိဉ္စိ အဘဏိ. ဧဝံ ယာဝ ဘောဇနပရိယောသာနံ, တာဝ သူဒေါ ‘‘ဣဒါနိ ဒဿတိ, ဣဒါနိ ဒဿတီ’’တိ စိန္တေသိ. ရာဇာပိ အဝဏ္ဏဘယေန န ကိဉ္စိ အဘဏိ. တတော သူဒေါ [Pg.204] ‘‘နတ္ထိ မညေ ဣမဿ ရညော ဇိဝှာဝိညာဏ’’န္တိ. ဒုတိယဒိဝသေ အသာဒုရသံ ဥပနာမေသိ. ရာဇာ ဘုဉ္ဇန္တော ‘‘နိဂ္ဂဟာရဟော ဝတ, ဘော, အဇ္ဇ သူဒေါ’’တိ ဇာနန္တောပိ ပုဗ္ဗေ ဝိယ ပစ္စဝေက္ခိတွာ အဝဏ္ဏဘယေန န ကိဉ္စိ အဘဏိ. တတော သူဒေါ ‘‘ရာဇာ နေဝ သုန္ဒရံ နာသုန္ဒရံ ဇာနာတီ’’တိ စိန္တေတွာ သဗ္ဗံ ပရိဗ္ဗယံ အတ္တနာဝ ဂဟေတွာ ကိဉ္စိဒေဝ ပစိတွာ ရညော ဒေတိ. ရာဇာ ‘‘အဟော ဝတ လောဘော, အဟံ နာမ ဝီသတိ နဂရသဟဿာနိ ဘုဉ္ဇန္တော ဣမဿ လောဘေန ဘတ္တမတ္တမ္ပိ န လဘာမီ’’တိ နိဗ္ဗိဇ္ဇိတွာ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. ပုရိမနယေနေဝ ဣမံ ဂါထံ အဘာသိ.

112. What is the origin of 'Free from greed'? It is said that the cook of the King of Bārāṇasī, having prepared a midday meal, offered it—delightful to see and delicious in taste—thinking, 'Perhaps the king will bestow wealth upon me.' The aroma alone aroused the king's desire to eat, making his mouth water. When the first morsel was placed in his mouth, it was as if his seven thousand taste nerves were touched by ambrosia. The cook thought, 'Now he will give to me; now he will give to me.' The king also thought, 'The cook is worthy of honor.' However, fearing that the evil report 'This king is greedy, attached to flavors' might arise if he honored him after tasting the flavor, he said nothing. Thus, until the meal ended, the cook kept thinking, 'Now he will give; now he will give,' while the king, fearing a bad reputation, remained silent. Then the cook thought, 'I suppose this king has no sense of taste.' On the second day, he served an unappetizing meal. While eating, the king knew, 'Indeed, today the cook deserves censure,' but having reflected as before, he said nothing for fear of a bad reputation. Then the cook, thinking, 'The king knows neither good nor bad,' took all the provisions for himself, cooked just anything, and gave it to the king. The king became disgusted, thinking: 'Alas, what greed! Though I rule over twenty thousand cities, because of this man's greed, I do not get even a proper meal!' Disenchanted, he renounced his kingdom, went forth, and by developing insight realized the enlightenment of a paccekabuddha. In the same way as the previous ones, he uttered this verse.

တတ္ထ နိလ္လောလုပေါတိ အလောလုပေါ. ယော ဟိ ရသတဏှာဘိဘူတော ဟောတိ, သော ဘုသံ လုပ္ပတိ ပုနပ္ပုနံ လုပ္ပတိ, တေန ‘‘လောလုပေါ’’တိ ဝုစ္စတိ. တသ္မာ ဧသ တံ ပဋိက္ခိပန္တော ‘‘နိလ္လောလုပေါ’’တိ အာဟ. နိက္ကုဟောတိ ဧတ္ထ ကိဉ္စာပိ ယဿ တိဝိဓံ ကုဟနဝတ္ထု နတ္ထိ, သော ‘‘နိက္ကုဟော’’တိ ဝုစ္စတိ. ဣမိဿာ ပန ဂါထာယ မနုညဘောဇနာဒီသု ဝိမှယမနာပဇ္ဇနတော နိက္ကုဟောတိ အယမဓိပ္ပာယော. နိပ္ပိပါသောတိ ဧတ္ထ ပါတုမိစ္ဆာ ပိပါသာ, တဿာ အဘာဝေန နိပ္ပိပါသော, သာဒုရသလောဘေန ဘောတ္တုကမျတာဝိရဟိတောတိ အတ္ထော. နိမ္မက္ခောတိ ဧတ္ထ ပရဂုဏဝိနာသနလက္ခဏော မက္ခော, တဿ အဘာဝေန နိမ္မက္ခော. အတ္တနော ဂိဟိကာလေ သူဒဿ ဂုဏမက္ခနာဘာဝံ သန္ဓာယာဟ. နိဒ္ဓန္တကသာဝမောဟောတိ ဧတ္ထ ရာဂါဒယော တယော ကာယဒုစ္စရိတာဒီနိ စ တီဏီတိ ဆ ဓမ္မာ ယထာသမ္ဘဝံ အပ္ပသန္နဋ္ဌေန သကဘာဝံ ဝိဇဟာပေတွာ ပရဘာဝံ ဂဏှာပနဋ္ဌေန ကသဋဋ္ဌေန စ ‘‘ကသာဝါ’’တိ ဝေဒိတဗ္ဗာ. ယထာဟ –

Herein, not gluttonous (nillolupo) means not gluttonous (alolupo). For one who is overcome by craving for tastes is greatly vexed, repeatedly vexed; thus he is called 'gluttonous' (lolupo). Therefore, rejecting that, he said 'not gluttonous.' Here, as to not deceitful (nikkuho): although one who is without the three bases of deceit is called 'not deceitful,' in this verse the intended meaning of 'not deceitful' is that he does not fall into amazement and pleasure in regard to delicious food and so on. Here, as to without thirst (nippipāso): thirst (pipāsā) is the wish to drink; one is without thirst through the absence of that, meaning one is devoid of the desire to eat out of greed for delicious tastes. Here, as to without denigration (nimmakkho): denigration (makkho) has the characteristic of disparaging the good qualities of others; one is without denigration through the absence of that. He says this referring to his not having denigrated the cook's good qualities when he was a householder. Here, as to one who has shaken off stains and delusion (niddhantakasāvamoho): the six things—the three beginning with lust and the three beginning with bodily misconduct—should be understood as 'stains' (kasāvā) because, as is relevant, they are impure, they make one abandon one's own nature and take on another's nature, and they are like refuse. As it is said:

‘‘တတ္ထ ကတမေ တယော ကသာဝါ? ရာဂကသာဝေါ, ဒေါသကသာဝေါ, မောဟကသာဝေါ. ဣမေ တယော ကသာဝါ. တတ္ထ ကတမေ အပရေပိ တယော ကသာဝါ? ကာယကသာဝေါ, ဝစီကသာဝေါ, မနောကသာဝေါ’’တိ (ဝိဘ. ၉၂၄).

'Herein, what are the three stains? The stain of lust, the stain of hatred, the stain of delusion. These are the three stains. Herein, what are the other three stains? The bodily stain, the verbal stain, the mental stain.' (Vibh 924).

တေသု မောဟံ ဌပေတွာ ပဉ္စန္နံ ကသာဝါနံ တေသဉ္စ သဗ္ဗေသံ မူလဘူတဿ မောဟဿ နိဒ္ဓန္တတ္တာ နိဒ္ဓန္တကသာဝမောဟော. တိဏ္ဏံ ဧဝ ဝါ ကာယဝစီမနောကသာဝါနံ မောဟဿ စ နိဒ္ဓန္တတ္တာ နိဒ္ဓန္တကသာဝမောဟော. ဣတရေသု နိလ္လောလုပတာဒီဟိ [Pg.205] ရာဂကသာဝဿ, နိမ္မက္ခတာယ ဒေါသကသာဝဿ နိဒ္ဓန္တဘာဝေါ သိဒ္ဓေါ ဧဝ. နိရာသယောတိ နိတ္တဏှော. သဗ္ဗလောကေ ဘဝိတွာတိ သကလလောကေ, တီသု ဘဝေသု ဒွါဒသသု ဝါ အာယတနေသု ဘဝဝိဘဝတဏှာဝိရဟိတော ဟုတွာတိ အတ္ထော. သေသံ ဝုတ္တနယေနေဝ ဝေဒိတဗ္ဗံ. အထ ဝါ တယောပိ ပါဒေ ဝတွာ ဧကော စရေတိ ဧကော စရိတုံ သက္ကုဏေယျာတိ ဧဝမ္ပေတ္ထ သမ္ဗန္ဓော ကာတဗ္ဗော.

He is one who has shaken off stains and delusion because, setting aside delusion, he has shaken off the five stains and the delusion that is the root of them all. Alternatively, he is one who has shaken off stains and delusion because he has shaken off the three stains of body, speech, and mind, and delusion. Among the other qualities, that the stain of lust has been shaken off by not being gluttonous, etc., and that the stain of hatred has been shaken off by being without denigration, is already established. Without expectations (nirāsayo) means without craving (nittaṇho). In the whole world (sabbaloke bhavitvāti) means in the entire world; the meaning is: having become devoid of craving for existence and for non-existence in the three planes of existence or the twelve sense bases. The rest should be understood in the way already stated. Or else, the connection should be made thus: having stated the three lines, 'one should wander alone' means that one would be able to wander alone.

နိလ္လောလုပဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the verse on not being gluttonous is finished.

၁၁၃. ပါပံ သဟာယန္တိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အညတရော ရာဇာ မဟစ္စရာဇာနုဘာဝေန နဂရံ ပဒက္ခိဏံ ကရောန္တော မနုဿေ ကောဋ္ဌာဂါရတော ပုရာဏဓညာဒီနိ ဗဟိဒ္ဓါ နီဟရန္တေ ဒိသွာ ‘‘ကိံ, ဘဏေ, ဣဒ’’န္တိ အမစ္စေ ပုစ္ဆိ. အမစ္စာ ‘‘ဣဒါနိ, မဟာရာဇ, နဝဓညာဒီနိ ဥပ္ပဇ္ဇိဿန္တိ, တေသံ ဩကာသံ ကာတုံ ဣမေ မနုဿာ ပုရာဏဓညာဒီနိ ဆဍ္ဍေန္တီ’’တိ အာဟံသု. ရာဇာ ‘‘ကိံ, ဘဏေ, ဣတ္ထာဂါရဗလကာယာဒီနံ ဝတ္တံ ပရိပုဏ္ဏ’’န္တိ အာဟ. ‘‘အာမ, မဟာရာဇ, ပရိပုဏ္ဏ’’န္တိ. ‘‘တေန ဟိ, ဘဏေ, ဒါနသာလံ ကာရေထ, ဒါနံ ဒဿာမိ, မာ ဣမာနိ ဓညာနိ အနုပကာရာနိ ဝိနဿန္တူ’’တိ. တတော နံ အညတရော ဒိဋ္ဌိဂတိကော အမစ္စော ‘‘မဟာရာဇ, နတ္ထိ ဒိန္န’’န္တိ အာရဗ္ဘ ယာဝ ‘‘ဗာလေ စ ပဏ္ဍိတေ စ သန္ဓာဝိတွာ သံသရိတွာ ဒုက္ခဿန္တံ ကရိဿန္တီ’’တိ ဝတွာ နိဝါရေသိ. ရာဇာ ဒုတိယမ္ပိ တတိယမ္ပိ ကောဋ္ဌာဂါရေ ဝိလုမ္ပန္တေ ဒိသွာ တထေဝ အာဏာပေသိ. သောပိ တတိယမ္ပိ နံ ‘‘မဟာရာဇ, ဒတ္တုပညတ္တံ ယဒိဒံ ဒါန’’န္တိအာဒီနိ ဝတွာ နိဝါရေသိ. သော ‘‘အရေ, အဟံ အတ္တနော သန္တကမ္ပိ န လဘာမိ ဒါတုံ, ကိံ မေ ဣမေဟိ ပါပသဟာယေဟီ’’တိ နိဗ္ဗိန္နော ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆာကာသိ. တဉ္စ ပါပသဟာယံ ဂရဟန္တော ဣမံ ဥဒါနဂါထမာဟ.

113. What is the origin of 'An evil companion'? It is said that in Bārāṇasī a certain king, while circumambulating the city with great royal majesty, saw people removing old grain and the like from the granaries and asked his ministers, 'Sirs, what is this?' The ministers replied: 'Now, great king, new grain and the like will be produced. To make room for it, these people are discarding the old grain.' The king asked: 'Sirs, are the provisions for the harem, the army, and so on, complete?' 'Yes, great king, they are complete.' 'Then, sirs, have an alms hall built. I will give a gift. Do not let this grain perish without being of use.' Then a minister who held a wrong view restrained him, beginning with, 'Great king, there is no fruit in what is given,' and continuing up to, 'Both fools and the wise, having transmigrated and wandered on, will make an end of suffering.' A second and a third time, the king saw the granaries being emptied and gave the same order. That minister also restrained him a third time, saying things like, 'Great king, this so-called giving is a concept of fools.' The king became disgusted, thinking: 'Good heavens! I am not allowed to give even what is my own! What use to me are these evil companions?' Disenchanted, he renounced the kingdom, went forth, and by developing insight realized the enlightenment of a paccekabuddha. Censuring that evil companion, he uttered this inspired utterance.

တဿာယံ သင်္ခေပတ္ထော – ယွာယံ ဒသဝတ္ထုကာယ ပါပဒိဋ္ဌိယာ သမန္နာဂတတ္တာ ပါပေါ, ပရေသမ္ပိ အနတ္ထံ ပဿတီတိ အနတ္ထဒဿီ, ကာယဒုစ္စရိတာဒိမှိ စ ဝိသမေ နိဝိဋ္ဌော, တံ အတ္ထကာမော ကုလပုတ္တော ပါပံ သဟာယံ ပရိဝဇ္ဇယေထ, အနတ္ထဒဿိံ ဝိသမေ နိဝိဋ္ဌံ. သယံ န သေဝေတိ အတ္တနော ဝသေန တံ န သေဝေယျ. ယဒိ ပန ပရဿ ဝသော ဟောတိ, ကိံ သက္ကာ ကာတုန္တိ ဝုတ္တံ ဟောတိ. ပသုတန္တိ ပသဋံ, ဒိဋ္ဌိဝသေန တတ္ထ တတ္ထ လဂ္ဂန္တိ အတ္ထော. ပမတ္တန္တိ ကာမဂုဏေသု ဝေါဿဋ္ဌစိတ္တံ, ကုသလဘာဝနာရဟိတံ ဝါ. တံ [Pg.206] ဧဝရူပံ သဟာယံ န သေဝေ န ဘဇေ န ပယိရုပါသေ, အညဒတ္ထု ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပောတိ.

This is its meaning in brief: One who is evil because he possesses the ten-point wrong view; who sees what is detrimental for others, thus he is a seer of what is detrimental; and who is established in the crooked, that is, in bodily misconduct and so on. A clansman who desires his own welfare should avoid such an evil companion, a seer of what is detrimental, one established in the crooked. 'One should not associate with him oneself' means that one should not associate with him of one's own accord. For it is said: if one is under the control of another, what can be done? Engaged (pasutaṃ) means engrossed; the meaning is clinging here and there by way of his views. Heedless (pamattaṃ) means one whose mind is given over to sensual pleasures, or one who is devoid of the development of wholesome states. One should not associate with, consort with, or attend upon such a companion; rather, one should wander alone like a rhinoceros.

ပါပသဟာယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The explanation of the verse on the evil companion is finished.

၁၁၄. ဗဟုဿုတန္တိ ကာ ဥပ္ပတ္တိ? ပုဗ္ဗေ ကိရ ကဿပဿ ဘဂဝတော သာသနေ အဋ္ဌ ပစ္စေကဗောဓိသတ္တာ ပဗ္ဗဇိတွာ ဂတပစ္စာဂတဝတ္တံ ပူရေတွာ ဒေဝလောကေ ဥပ္ပန္နာတိအာဒိ သဗ္ဗံ အနဝဇ္ဇဘောဇီဂါထာယ ဝုတ္တသဒိသမေဝ. အယံ ပန ဝိသေသော – ပစ္စေကဗုဒ္ဓေ နိသီဒါပေတွာ ရာဇာ အာဟ – ‘‘ကေ တုမှေ’’တိ? တေ အာဟံသု – ‘‘မယံ, မဟာရာဇ, ဗဟုဿုတာ နာမာ’’တိ. ရာဇာ ‘‘အဟံ သုတဗြဟ္မဒတ္တော နာမ, သုတေန တိတ္တိံ န ဂစ္ဆာမိ, ဟန္ဒ, နေသံ သန္တိကေ ဝိစိတြနယဓမ္မဒေသနံ သောဿာမီ’’တိ အတ္တမနော ဒက္ခိဏောဒကံ ဒတွာ ပရိဝိသိတွာ ဘတ္တကိစ္စပရိယောသာနေ သံဃတ္ထေရဿ သန္တိကေ နိသီဒိတွာ ‘‘ဓမ္မကထံ, ဘန္တေ, ကထေထာ’’တိ အာဟ. သော ‘‘သုခိတော ဟောတု, မဟာရာဇ, ရာဂက္ခယော ဟောတူ’’တိ ဝတွာ ဥဋ္ဌိတော. ရာဇာ ‘‘အယံ န ဗဟုဿုတော, ဒုတိယော ဗဟုဿုတော ဘဝိဿတိ, သွေ တဿ ဝိစိတြဓမ္မဒေသနံ သောဿာမီ’’တိ သွာတနာယ နိမန္တေသိ. ဧဝံ ယာဝ သဗ္ဗေသံ ပဋိပါဋိ ဂစ္ဆတိ, တာဝ နိမန္တေသိ, တေ သဗ္ဗေပိ ‘‘ဒေါသက္ခယော ဟောတု, မောဟက္ခယော, ဂတိက္ခယော, ဘဝက္ခယော, ဝဋ္ဋက္ခယော, ဥပဓိက္ခယော, တဏှက္ခယော ဟောတူ’’တိ ဧဝံ ဧကေကပဒံ ဝိသေသေတွာ သေသံ ပဌမသဒိသမေဝ ဝတွာ ဥဋ္ဌဟိံသု.

114. What is the origin of the verse on being very learned? It is said that formerly, in the dispensation of the Blessed One Kassapa, eight bodhisattas aspiring to paccekabodhi went forth, fulfilled the duty of going and returning, and were reborn in a deva world, and so on—all this is just like what was said in connection with the verse on blameless eating. This, however, is the difference: Having had the paccekabuddhas seated, the king asked, 'Who are you?' They replied, 'Great king, we are called the Very Learned Ones.' The king thought: 'I am named Sutabrahmadatta, but I am not satisfied by what I have heard. Come now, I will listen to a Dhamma discourse with various methods from them.' Pleased, he gave the water of dedication, served them, and at the conclusion of the meal, he sat down near the elder of the Sangha and said, 'Venerable sir, please give a talk on the Dhamma.' The elder said, 'May you be happy, great king. May there be destruction of lust,' and then he rose from his seat. The king thought: 'This one is not very learned. The second one will be very learned; tomorrow I will listen to his Dhamma discourse with its various methods.' So he invited him for the next day. In this way, he invited all of them in succession as their turn came. Each of them, having been invited, said, 'May there be destruction of hatred,' '…destruction of delusion,' '…destruction of destinations,' '…destruction of existence,' '…destruction of the round of rebirth,' '…destruction of acquisitions,' '…destruction of craving,' thus making one word distinct each time while the rest was just like the first one's statement, and then they rose from their seats.

တတော ရာဇာ – ‘‘ဣမေ ‘ဗဟုဿုတာ မယ’န္တိ ဘဏန္တိ, န စ တေသံ ဝိစိတြကထာ, ကိမေတေဟိ ဝုတ္တ’’န္တိ တေသံ ဝစနတ္ထံ ဥပပရိက္ခိတုမာရဒ္ဓေါ. အထ ‘‘ရာဂက္ခယော ဟောတူ’’တိ ဥပပရိက္ခန္တော ‘‘ရာဂေ ခီဏေ ဒေါသောပိ မောဟောပိ အညတရညတရေပိ ကိလေသာ ခီဏာ ဟောန္တီ’’တိ ဉတွာ အတ္တမနော အဟောသိ ‘‘နိပ္ပရိယာယဗဟုဿုတာ ဣမေ သမဏာ. ယထာပိ ဟိ ပုရိသေန မဟာပထဝိံ ဝါ အာကာသံ ဝါ အင်္ဂုလိယာ နိဒ္ဒိသန္တေန န အင်္ဂုလိမတ္တောဝ ပဒေသော နိဒ္ဒိဋ္ဌော ဟောတိ. အပိ စ ခေါ ပန သကလပထဝီ အာကာသာ ဧဝ နိဒ္ဒိဋ္ဌာ ဟောန္တိ. ဧဝံ ဣမေဟိ ဧကေကံ အတ္ထံ နိဒ္ဒိသန္တေဟိ အပရိမာဏာ အတ္ထာ နိဒ္ဒိဋ္ဌာ ဟောန္တီ’’တိ. တတော သော ‘‘ကုဒါဿု နာမာဟမ္ပိ ဧဝံ ဗဟုဿုတော ဘဝိဿာမီ’’တိ တထာရူပံ ဗဟုဿုတဘာဝံ ပတ္ထေန္တော [Pg.207] ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထမဘာသိ.

Then the king thought: “These ascetics claim, ‘We are very learned,’ but their talk is not varied. What have they said?” He began to examine the meaning of their words. Then, reflecting on, “May there be destruction of lust,” he realized: “When lust is destroyed, hatred and delusion, and also various other defilements are destroyed.” Understanding this, he was delighted and thought: “These ascetics are learned in the direct sense. Just as when a person points to the great earth or the sky with a finger, not just a fingertip-sized portion is indicated, but rather the entire earth and sky are indicated. Similarly, when they indicate a single meaning, immeasurable meanings are indicated.” Then he thought: “When indeed will I also become so learned?” Desiring such a state of being very learned, he renounced his kingdom, went forth, and developing insight, realized private buddhahood. Having realized this, he uttered this inspired verse.

တတ္ထာယံ သင်္ခေပတ္ထော – ဗဟုဿုတန္တိ ဒုဝိဓော ဗဟုဿုတော တီသု ပိဋကေသု အတ္ထတော နိခိလော ပရိယတ္တိဗဟုဿုတော စ, မဂ္ဂဖလဝိဇ္ဇာဘိညာပဋိဝေဓကော ပဋိဝေဓဗဟုဿုတော စ. အာဂတာဂမော ဓမ္မဓရော. ဥဠာရေဟိ ပန ကာယဝစီမနောကမ္မေဟိ သမန္နာဂတော ဥဠာရော. ယုတ္တပဋိဘာနော စ မုတ္တပဋိဘာနော စ ယုတ္တမုတ္တပဋိဘာနော စ ပဋိဘာနဝါ. ပရိယတ္တိပရိပုစ္ဆာဓိဂမဝသေန ဝါ တိဝိဓော ပဋိဘာနဝါ ဝေဒိတဗ္ဗော. ယဿ ဟိ ပရိယတ္တိ ပဋိဘာတိ, သော ပရိယတ္တိပဋိဘာနဝါ. ယဿ အတ္ထဉ္စ ဉာဏဉ္စ လက္ခဏဉ္စ ဌာနာဋ္ဌာနဉ္စ ပရိပုစ္ဆန္တဿ ပရိပုစ္ဆာ ပဋိဘာတိ, သော ပရိပုစ္ဆာပဋိဘာနဝါ. ယဿ မဂ္ဂါဒယော ပဋိဝိဒ္ဓါ ဟောန္တိ, သော အဓိဂမပဋိဘာနဝါ. တံ ဧဝရူပံ ဗဟုဿုတံ ဓမ္မဓရံ ဘဇေထ မိတ္တံ ဥဠာရံ ပဋိဘာနဝန္တံ. တတော တဿာနုဘာဝေန အတ္တတ္ထပရတ္ထဥဘယတ္ထဘေဒတော ဝါ ဒိဋ္ဌဓမ္မိကသမ္ပရာယိကပရမတ္ထဘေဒတော ဝါ အနေကပ္ပကာရာနိ အညာယ အတ္ထာနိ, တတော ‘‘အဟောသိံ နု ခေါ အဟံ အတီတမဒ္ဓါန’’န္တိအာဒီသု (မ. နိ. ၁.၁၈; သံ. နိ. ၂.၂၀) ကင်္ခါဋ္ဌာနိယေသု ဝိနေယျ ကင်္ခံ ဝိစိကိစ္ဆံ ဝိနေတွာ ဝိနာသေတွာ ဧဝံ ကတသဗ္ဗကိစ္စော ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပောတိ.

Here is the concise meaning: One who is “very learned” (bahussuta) is twofold: one learned in the scriptures (pariyatti-bahussuta), who is complete in the three Piṭakas in meaning; and one learned through penetration (paṭivedha-bahussuta), who has penetrated the path, its fruit, the true knowledges, and the direct knowledges. He is a “bearer of the Dhamma” (dhammadhara), one who has mastered the tradition (āgama). Endowed with excellent bodily, verbal, and mental conduct, he is “noble” (uḷāra). He is “eloquent” (paṭibhānavā), being skilled in appropriate speech, spontaneous speech, and speech that is both. Alternatively, one who is eloquent is to be understood in a threefold way: through learning, questioning, and realization. For one to whom the scriptures come readily, he is eloquent in learning. For one to whom the meaning, knowledge, characteristics, and what is possible and impossible become clear when questioned, he is eloquent in questioning. For one who has penetrated the path and so on, he is eloquent in realization. One should associate with such a friend who is very learned, a bearer of the Dhamma, noble, and eloquent. Then, through his influence, having understood the many kinds of meanings—whether classified as for one’s own welfare, for the welfare of others, or for both; or as visible in this very life, pertaining to future lives, or the ultimate goal—and having dispelled doubt concerning grounds for doubt such as “Did I exist in the past?” (see MN 2; SN 12:20), having removed and destroyed doubt and uncertainty, having thus completed all that had to be done, one should wander alone like a rhinoceros.

ဗဟုဿုတဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse about being very learned is concluded.

၁၁၅. ခိဍ္ဍံ ရတိန္တိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ ဝိဘူသကဗြဟ္မဒတ္တော နာမ ရာဇာ ပါတောဝ ယာဂုံ ဝါ ဘတ္တံ ဝါ ဘုဉ္ဇိတွာ နာနာဝိဓဝိဘူသနေဟိ အတ္တာနံ ဝိဘူသာပေတွာ မဟာအာဒါသေ သကလံ သရီရံ ဒိသွာ ယံ န ဣစ္ဆတိ, တံ အပနေတွာ အညေန ဝိဘူသနေန ဝိဘူသာပေတိ. တဿ ဧကဒိဝသံ ဧဝံ ကရောန္တဿ ဘတ္တဝေလာ မဇ္ဈနှိကာ သမ္ပတ္တာ. ဝိပ္ပကတဝိဘူသိတောဝ ဒုဿပဋ္ဋေန သီသံ ဝေဌေတွာ ဘုဉ္ဇိတွာ ဒိဝါသေယျံ ဥပဂဉ္ဆိ. ပုနပိ ဥဋ္ဌဟိတွာ တထေဝ ကရောတော သူရိယော ဩဂ္ဂတော. ဧဝံ ဒုတိယဒိဝသေပိ တတိယဒိဝသေပိ. အထဿ ဧဝံ မဏ္ဍနပ္ပသုတဿ ပိဋ္ဌိရောဂေါ ဥဒပါဒိ. တဿ ဧတဒဟောသိ – ‘‘အဟော ရေ, အဟံ သဗ္ဗထာမေန ဝိဘူသန္တောပိ ဣမသ္မိံ ကပ္ပကေ ဝိဘူသနေ အသန္တုဋ္ဌော လောဘံ ဥပ္ပာဒေသိံ, လောဘော စ နာမေသ အပါယဂမနီယော [Pg.208] ဓမ္မော, ဟန္ဒာဟံ လောဘံ နိဂ္ဂဏှာမီ’’တိ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထမဘာသိ.

115. What is the origin of the verse beginning, “Play and delight”? It is said that in Bārāṇasī there was a king named Vibhūsaka Brahmadatta. Early in the morning, after having eaten rice gruel or a meal, he would have himself adorned with various ornaments. Looking at his entire body in a large mirror, he would remove whatever he did not like and have himself adorned with another ornament. One day, while he was doing this, the midday mealtime arrived. Still incompletely adorned, he wrapped his head in a cloth, ate, and then retired for his midday rest. Rising again, he continued doing the same until the sun had set. The same happened on the second and third days. Then, as he was so devoted to adornment, a back ailment arose in him. The thought occurred to him: “Alas! Though I adorned myself with all my might, I remained unsatisfied with this trifling adornment and gave rise to greed. And greed is truly a quality that leads to the plane of misery! Come, let me restrain this greed!” Renouncing his kingdom, he went forth, and developing insight, he realized private buddhahood and uttered this inspired verse.

တတ္ထ ခိဍ္ဍာ စ ရတိ စ ပုဗ္ဗေ ဝုတ္တာဝ. ကာမသုခန္တိ ဝတ္ထုကာမသုခံ. ဝတ္ထုကာမာပိ ဟိ သုခဿ ဝိသယာဒိဘာဝေန ‘‘သုခ’’န္တိ ဝုစ္စန္တိ. ယထာဟ – ‘‘အတ္ထိ ရူပံ သုခံ သုခါနုပတိတ’’န္တိ (သံ. နိ. ၃.၆၀). ဧဝမေတံ ခိဍ္ဍံ ရတိံ ကာမသုခဉ္စ ဣမသ္မိံ ဩကာသလောကေ အနလင်္ကရိတွာ အလန္တိ အကတွာ, ဧတံ တပ္ပကန္တိ ဝါ သာရဘူတန္တိ ဝါ ဧဝံ အဂ္ဂဟေတွာ. အနပေက္ခမာနောတိ တေန အနလင်္ကရဏေန အနပေက္ခဏသီလော အပိဟာလုကော နိတ္တဏှော. ဝိဘူသဋ္ဌာနာ ဝိရတော သစ္စဝါဒီတိ တတ္ထ ဝိဘူတာ ဒုဝိဓာ – အဂါရိကဝိဘူသာ စ အနဂါရိကဝိဘူသာ စ. သာဋကဝေဌနမာလာဂန္ဓာဒိဝိဘူသာ အဂါရိကဝိဘူသာ နာမ. ပတ္တမဏ္ဍနာဒိဝိဘူသာ အနဂါရိကဝိဘူသာ. ဝိဘူသာ ဧဝ ဝိဘူသဋ္ဌာနံ, တသ္မာ ဝိဘူသဋ္ဌာနာ တိဝိဓာယ ဝိရတိယာ ဝိရတော. အဝိတထဝစနတော သစ္စဝါဒီတိ ဧဝမတ္ထော ဒဋ္ဌဗ္ဗော.

Therein, play and delight have been previously explained. 'Sensual pleasure' means pleasure based on sensual objects. For sensual objects are also called 'pleasure' because they are the domain, object, and so forth of pleasure. As it is said: 'There is form that is pleasant, associated with pleasure' (SN 22.60). Thus, not having adorned this play, delight, and sensual pleasure in this world of opportunity—that is, not having considered it sufficient, not having grasped it as being just that or as being essential. 'Without longing' means one whose nature is not to long, who is without craving, without thirst, on account of this non-adorning. 'Abstaining from the ground for adornment, a speaker of truth': herein, adornment is of two kinds: the householder’s adornment and the renunciant’s adornment. Adornments such as garments, head-dresses, garlands, and perfumes are called the householder’s adornment. Adornments such as decorating the bowl are the renunciant’s adornment. Adornment itself is the ground for adornment; therefore, 'abstaining from the ground for adornment' means he has abstained by the threefold abstention. 'A speaker of truth' means he is so because his speech is not untrue—this is how the meaning should be understood.

ဝိဘူသဋ္ဌာနဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse about the ground for adornment is concluded.

၁၁၆. ပုတ္တဉ္စ [Pg.209] ဒါရန္တိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ ရညော ပုတ္တော ဒဟရကာလေယေဝ အဘိသိတ္တော ရဇ္ဇံ ကာရေသိ. သော ပဌမဂါထာယ ဝုတ္တပစ္စေကဗောဓိသတ္တော ဝိယ ရဇ္ဇသိရိံ အနုဘဝန္တော ဧကဒိဝသံ စိန္တေသိ – ‘‘အဟံ ရဇ္ဇံ ကာရေန္တော ဗဟူနံ ဒုက္ခံ ကရောမိ, ကိံ မေ ဧကဘတ္တတ္ထာယ ဣမိနာ ပါပေန, ဟန္ဒ, သုခမုပ္ပာဒေမီ’’တိ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

116. What is the origin of the verse beginning, 'A son and a wife'? It is said that in Bārāṇasī, a king's son was anointed while still young and ruled the kingdom. Enjoying royal splendor like the private bodhisatta mentioned in the first verse, one day he reflected: 'While ruling, I cause suffering to many. What use is this evil to me for the sake of a single meal? Come, let me produce happiness!' Renouncing the kingdom, he went forth, and developing insight, he realized private buddhahood and uttered this inspired verse.

တတ္ထ ဓနာနီတိ မုတ္တာမဏိဝေဠုရိယသင်္ခသိလာပဝါဠရဇတဇာတရူပါဒီနိ ရတနာနိ. ဓညာနီတိ သာလိဝီဟိယဝဂေါဓုမကင်္ဂုဝရကကုဒြူသကပ္ပဘေဒါနိ သတ္တ သေသာပရဏ္ဏာနိ စ. ဗန္ဓဝါနီတိ ဉာတိဗန္ဓုဂေါတ္တဗန္ဓုမိတ္တဗန္ဓုသိပ္ပဗန္ဓုဝသေန စတုဗ္ဗိဓဗန္ဓဝေ. ယထောဓိကာနီတိ သကသကဩဓိဝသေန ဌိတာနိယေဝ. သေသံ ဝုတ္တနယမေဝါတိ.

Therein, 'wealth' refers to jewels such as pearls, gems, beryl, conch shells, crystal, coral, silver, and gold. 'Grains' are the seven kinds—fine rice, paddy, barley, wheat, millet, panic seed, and common millet—and other secondary grains. 'Relatives' are the four kinds of relations: relatives by blood, by clan, by friendship, and by craft. 'According to their limit' means standing according to their own respective portion. The rest is just as has been explained.

ပုတ္တဒါရဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse about son and wife is concluded.

၁၁၇. သင်္ဂေါ ဧသောတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ ပါဒလောလဗြဟ္မဒတ္တော နာမ ရာဇာ အဟောသိ. သော ပါတောဝ ယာဂုံ ဝါ ဘတ္တံ ဝါ ဘုဉ္ဇိတွာ တီသု ပါသာဒေသု တိဝိဓာနိ နာဋကာနိ ပဿတိ. တိဝိဓာ နာမ နာဋကာ ပုဗ္ဗရာဇတော အာဂတံ, အနန္တရရာဇတော အာဂတံ, အတ္တနော ကာလေ ဥဋ္ဌိတန္တိ. သော ဧကဒိဝသံ ပါတောဝ ဒဟရနာဋကပါသာဒံ ဂတော. တာ နာဋကိတ္ထိယော ‘‘ရာဇာနံ ရမာပေဿာမာ’’တိ သက္ကဿ ဒေဝါနမိန္ဒဿ အစ္ဆရာယော ဝိယ အတိမနောဟရံ နစ္စဂီတဝါဒိတံ ပယောဇေသုံ. ရာဇာ ‘‘အနစ္ဆရိယမေတံ ဒဟရာန’’န္တိ အသန္တုဋ္ဌော ဟုတွာ မဇ္ဈိမနာဋကပါသာဒံ ဂတော, တာပိ နာဋကိတ္ထိယော တထေဝ အကံသု. သော တတ္ထပိ တထေဝ အသန္တုဋ္ဌော ဟုတွာ မဟလ္လကနာဋကပါသာဒံ ဂတော, တာပိ တထေဝ အကံသု. ရာဇာ ဒွေ တယော ရာဇပရိဝဋ္ဋေ အတီတာနံ တာသံ မဟလ္လကဘာဝေန အဋ္ဌိကီဠနသဒိသံ နစ္စံ ဒိသွာ ဂီတဉ္စ အမဓုရံ သုတွာ ပုနဒေဝ ဒဟရနာဋကပါသာဒံ, ပုန မဇ္ဈိမနာဋကပါသာဒန္တိ ဧဝမ္ပိ ဝိစရိတွာ ကတ္ထစိ အသန္တုဋ္ဌော စိန္တေသိ – ‘‘ဣမာ နာဋကိတ္ထိယော သက္ကံ ဒေဝါနမိန္ဒံ အစ္ဆရာယော ဝိယ မံ ရမာပေတုကာမာ သဗ္ဗထာမေန နစ္စဂီတဝါဒိတံ ပယောဇေသုံ. သွာဟံ ကတ္ထစိ အသန္တုဋ္ဌော လောဘံ ဝဍ္ဎေမိ. လောဘော စ နာမေသ အပါယဂမနီယော ဓမ္မော, ဟန္ဒာဟံ လောဘံ နိဂ္ဂဏှာမီ’’တိ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

117. What is the origin of the verse beginning, 'This is an attachment'? It is said that in Bārāṇasī there was a king named Pādalola Brahmadatta. Early in the morning, after eating rice gruel or a meal, he would watch three kinds of theatrical performances in three palaces. The three kinds of performances were those handed down from a previous king, those from the immediately preceding king, and those that arose in his own time. One day, early in the morning, he went to the palace of the young performers. The actresses, thinking, 'We will delight the king,' performed dances, songs, and music as charming as the celestial nymphs of Sakka, lord of the devas. The king, dissatisfied, thought, 'This is nothing extraordinary for the young,' and went to the palace of the middle-aged performers. There too, the actresses did the same. Still dissatisfied, he went to the palace of the elderly performers, where they also performed similarly. The king saw the dance of these elderly women, who had lived through two or three reigns, which resembled a game of bones due to their age, and he heard their unmelodious songs. He returned again to the palace of the young performers, then back to the middle-aged performers' palace. Wandering thus and finding no satisfaction anywhere, he reflected: 'These actresses, wishing to delight me like the celestial nymphs of Sakka, have performed dances, songs, and music with all their might. Yet I remain unsatisfied and only increase my greed. Greed is indeed a quality that leads to a woeful destination. Come, let me restrain this greed.' Renouncing his kingdom, he went forth, and developing insight, he realized private buddhahood and uttered this inspired verse.

တဿတ္ထော – သင်္ဂေါ ဧသောတိ အတ္တနော ဥပဘောဂံ နိဒ္ဒိသတိ. သော ဟိ သဇ္ဇန္တိ တတ္ထ ပါဏိနော ကဒ္ဒမေ ပဝိဋ္ဌော ဟတ္ထီ ဝိယာတိ သင်္ဂေါ. ပရိတ္တမေတ္ထ သောချန္တိ ဧတ္ထ ပဉ္စကာမဂုဏူပဘောဂကာလေ ဝိပရီတသညာယ ဥပ္ပာဒေတဗ္ဗတော ကာမာဝစရဓမ္မပရိယာပန္နတော ဝါ လာမကဋ္ဌေန သောချံ ပရိတ္တံ, ဝိဇ္ဇုပ္ပဘာယ ဩဘာသိတနစ္စဒဿနသုခံ ဣဝ ဣတ္တရံ, တာဝကာလိကန္တိ ဝုတ္တံ ဟောတိ. အပ္ပဿာဒေါ ဒုက္ခမေဝေတ္ထ ဘိယျောတိ ဧတ္ထ စ ယွာယံ ‘‘ယံ ခေါ, ဘိက္ခဝေ, ဣမေ ပဉ္စ ကာမဂုဏေ ပဋိစ္စ ဥပ္ပဇ္ဇတိ သုခံ သောမနဿံ, အယံ ကာမာနံ အဿာဒေါ’’တိ (မ. နိ. ၁.၁၆၆) ဝုတ္တော, သော ယမိဒံ ‘‘ကော စ, ဘိက္ခဝေ, ကာမာနံ အာဒီနဝေါ, ဣဓ, ဘိက္ခဝေ, ကုလပုတ္တော ယေန သိပ္ပဋ္ဌာနေန ဇီဝိကံ ကပ္ပေတိ, ယဒိ မုဒ္ဒါယ ယဒိ ဂဏနာယာ’’တိ ဧဝမာဒိနာ (မ. နိ. ၁.၁၆၇) နယေနေတ္ထ ဒုက္ခံ ဝုတ္တံ, တံ ဥပနိဓာယ အပ္ပော ဥဒကဗိန္ဒုမတ္တော ဟောတိ, အထ ခေါ ဒုက္ခမေဝ ဘိယျော ဗဟု, စတူသု သမုဒ္ဒေသု ဥဒကသဒိသံ ဟောတိ. တေန ဝုတ္တံ ‘‘အပ္ပဿာဒေါ ဒုက္ခမေဝေတ္ထ [Pg.210] ဘိယျော’’တိ. ဂဠော ဧသောတိ အဿာဒံ ဒဿေတွာ အာကဍ္ဎနဝသေန ဗဠိသော ဝိယ ဧသော, ယဒိဒံ ပဉ္စကာမဂုဏာ. ဣတိ ဉတွာ မတိမာတိ ဧဝံ ဇာနိတွာ ဗုဒ္ဓိမာ ပဏ္ဍိတော ပုရိသော သဗ္ဗမေတံ ပဟာယ ဧကော စရေ ခဂ္ဂဝိသာဏကပ္ပောတိ.

Its meaning is as follows: 'This is an attachment' (saṅgo eso) refers to one's own enjoyment. For it is an attachment (saṅgo) because beings become attached (sajjanti) to it, like an elephant that has entered the mud. 'There is little happiness here' (parittamettha sokhyaṃ): herein, the happiness is said to be temporary and fleeting, like the pleasure of seeing a dance illuminated by a flash of lightning, because it is to be produced with distorted perception during the enjoyment of the five strands of sensual pleasure, or because it is included among the phenomena of the sensual sphere, and because of its inferior nature. 'Of little satisfaction, suffering is more' (appassādo dukkhamevettha bhiyyo): herein, the satisfaction (assādo) is that which is stated: 'Monks, whatever pleasure and joy arise dependent on these five strands of sensual pleasure, this is the satisfaction of sensual pleasures' (MN 1.166). The suffering (dukkhaṃ) spoken of here is that which is stated in the passage beginning: 'And what, monks, is the danger in sensual pleasures? Here, monks, a clansman earns his living by some craft, whether by accounting or calculation...' (MN 1.167). Compared to this, the satisfaction is as little as a drop of water, while the suffering is far greater, like the water in the four great oceans. Therefore, it is said: 'Of little satisfaction, suffering is more.' 'This is a hook' (gaḷo eso): having shown the satisfaction, this—that is, the five strands of sensual pleasure—is like a fish-hook by way of drawing one in. 'Knowing thus, the wise one' (iti ñatvā matimā): having understood this, the intelligent, wise person should abandon all this and 'wander alone like a rhinoceros horn'.

သင်္ဂဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Saṅga verse is concluded.

၁၁၈. သန္ဒာလယိတွာနာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အနိဝတ္တဗြဟ္မဒတ္တော နာမ ရာဇာ အဟောသိ. သော သင်္ဂါမံ ဩတိဏ္ဏော အဇိနိတွာ အညံ ဝါ ကိစ္စံ အာရဒ္ဓေါ အနိဋ္ဌပေတွာ န နိဝတ္တတိ, တသ္မာ နံ ဧဝံ သဉ္ဇာနိံသု. သော ဧကဒိဝသံ ဥယျာနံ ဂစ္ဆတိ. တေန စ သမယေန ဒဝဍာဟော ဥဋ္ဌာသိ. သော အဂ္ဂိ သုက္ခာနိ စေဝ ဟရိတာနိ စ တိဏာဒီနိ ဒဟန္တော အနိဝတ္တမာနော ဧဝ ဂစ္ဆတိ. ရာဇာ တံ ဒိသွာ တပ္ပဋိဘာဂနိမိတ္တံ ဥပ္ပာဒေသိ. ‘‘ယထာယံ ဒဝဍာဟော, ဧဝမေဝ ဧကာဒသဝိဓော အဂ္ဂိ သဗ္ဗေ သတ္တေ ဒဟန္တော အနိဝတ္တမာနော ဂစ္ဆတိ မဟာဒုက္ခံ ဥပ္ပာဒေန္တော, ကုဒါဿု နာမာဟမ္ပိ ဣမဿ ဒုက္ခဿ နိဝတ္တနတ္ထံ အယံ အဂ္ဂိ ဝိယ အရိယမဂ္ဂဉာဏဂ္ဂိနာ ကိလေသေ ဒဟန္တော အနိဝတ္တမာနော ဂစ္ဆေယျ’’န္တိ? တတော မုဟုတ္တံ ဂန္တွာ ကေဝဋ္ဋေ အဒ္ဒသ နဒိယံ မစ္ဆေ ဂဏှန္တေ. တေသံ ဇာလန္တရေ ပဝိဋ္ဌော ဧကော မဟာမစ္ဆော ဇာလံ ဘေတွာ ပလာယိ. တေ ‘‘မစ္ဆော ဇာလံ ဘေတွာ ဂတော’’တိ သဒ္ဒမကံသု. ရာဇာ တမ္ပိ ဝစနံ သုတွာ တပ္ပဋိဘာဂနိမိတ္တံ ဥပ္ပာဒေသိ – ‘‘ကုဒါဿု နာမာဟမ္ပိ အရိယမဂ္ဂဉာဏေန တဏှာဒိဋ္ဌိဇာလံ ဘေတွာ အသဇ္ဇမာနော ဂစ္ဆေယျ’’န္တိ? သော ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆာကာသိ, ဣမဉ္စ ဥဒါနဂါထမဘာသိ.

118. What is the origin of the verse beginning 'Sandālayitvāna'? It is said that in Bārāṇasī there was a king named Anivattabrahmadatta. Having entered into battle, he would not turn back without conquering; or having undertaken another task, he would not turn back without finishing it. Therefore, they recognized him as such. One day, he went to a park. At that time, a forest fire broke out. That fire, burning both dry and green grass and so forth, advanced without turning back. Seeing this, the king conceived a corresponding reflection: 'Just as this forest fire advances without turning back, so too does the elevenfold fire burn all beings, advancing without turning back and causing great suffering. When, indeed, shall I, for the sake of the cessation of this suffering, advance without turning back, burning away the defilements with the fire of the knowledge of the noble path, just like this fire?' Then, having gone a short distance, he saw fishermen catching fish in a river. A large fish that had entered their net broke through the net and escaped. They made a noise, saying, 'The fish broke the net and is gone!' Hearing that statement as well, the king conceived a corresponding reflection: 'When, indeed, shall I, too, break through the net of craving and wrong views with the knowledge of the noble path and proceed without clinging?' He then renounced his kingdom, went forth, undertook insight meditation, realized Paccekabodhi, and uttered this inspired verse.

တဿာ ဒုတိယပါဒေ ဇာလန္တိ သုတ္တမယံ ဝုစ္စတိ. အမ္ဗူတိ ဥဒကံ, တတ္ထ စရတီတိ အမ္ဗုစာရီ, မစ္ဆဿေတံ အဓိဝစနံ. သလိလေ အမ္ဗုစာရီ သလိလမ္ဗုစာရီ. တသ္မိံ နဒီသလိလေ ဇာလံ ဘေတွာ ဂတအမ္ဗုစာရီဝါတိ ဝုတ္တံ ဟောတိ. တတိယပါဒေ ဒဍ္ဎန္တိ ဒဍ္ဎဋ္ဌာနံ ဝုစ္စတိ. ယထာ အဂ္ဂိ ဒဍ္ဎဋ္ဌာနံ ပုန န နိဝတ္တတိ, န တတ္ထ ဘိယျော အာဂစ္ဆတိ, ဧဝံ မဂ္ဂဉာဏဂ္ဂိနာ ဒဍ္ဎကာမဂုဏဋ္ဌာနံ အနိဝတ္တမာနော တတ္ထ ဘိယျော အနာဂစ္ဆန္တောတိ ဝုတ္တံ ဟောတိ. သေသံ ဝုတ္တနယမေဝါတိ.

In its second line, 'jālaṃ' is said to mean that which is made of thread. 'Ambu' means water; one who moves therein is an 'ambucārī'; this is a designation for a fish. 'Salile ambucārī' becomes 'salilambucārī'. The meaning is: like a water-dweller that has broken the net in the water of that river. In the third line, 'daḍḍhaṃ' is said to mean a burnt place. Just as fire does not return again to a burnt place, nor does it come there anymore, so too, it is meant that one does not return to the realm of sensual pleasures which has been burnt by the fire of the knowledge of the path, and does not come there anymore. The rest is according to the method already explained.

သန္ဒာလဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Sandāla verse is concluded.

၁၁၉. ဩက္ခိတ္တစက္ခူတိ [Pg.211] ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ စက္ခုလောလဗြဟ္မဒတ္တော နာမ ရာဇာ ပါဒလောလဗြဟ္မဒတ္တော ဝိယ နာဋကဒဿနံ အနုယုတ္တော ဟောတိ. အယံ ပန ဝိသေသော – သော အသန္တုဋ္ဌော တတ္ထ တတ္ထ ဂစ္ဆတိ. အယံ တံ တံ နာဋကံ ဒိသွာ အတီဝ အဘိနန္ဒိတွာ နာဋကဒဿနပရိဝတ္တနေန တဏှံ ဝဍ္ဎေန္တော ဝိစရတိ. သော ကိရ နာဋကဒဿနတ္ထံ အာဂတံ အညတရံ ကုဋုမ္ဗိယဘရိယံ ဒိသွာ ရာဂံ ဥပ္ပာဒေသိ. တတော သံဝေဂံ အာပဇ္ဇိတွာ ပုန ‘‘အရေ, အဟံ ဣမံ တဏှံ ဝဍ္ဎေန္တော အပါယပရိပူရကော ဘဝိဿာမိ, ဟန္ဒ, နံ နိဂ္ဂဏှာမီ’’တိ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ အတ္တနော ပုရိမပဋိပတ္တိံ ဂရဟန္တော တပ္ပဋိပက္ခဂုဏဒီပိကံ ဣမံ ဥဒါနဂါထံ အဘာသိ.

119. What is the origin of the verse beginning 'Okkhittacakkhu'? It is said that in Bārāṇasī there was a king named Cakkhulola Brahmadatta who, like Pādalola Brahmadatta, was devoted to watching theatrical performances. This, however, was the difference: being unsatisfied, he would go here and there. Seeing this or that performance, this king would become extremely delighted and would wander about, increasing his craving through the cycle of watching performances. It is said that upon seeing the wife of a certain householder who had come to watch a performance, he conceived a lustful thought. Then, becoming spiritually stirred, he thought: 'Alas, by increasing this craving, I will become a filler of the realms of woe. Come now, I must restrain it!' Having thus gone forth and practicing insight meditation, he realized Paccekabodhi. Then, censuring his own former conduct, he uttered this inspired verse which illuminates the qualities that are its opposite.

တတ္ထ ဩက္ခိတ္တစက္ခူတိ ဟေဋ္ဌာခိတ္တစက္ခု, သတ္တဂီဝဋ္ဌိကာနိ ပဋိပါဋိယာ ဌပေတွာ ပရိဝဇ္ဇနဂဟေတဗ္ဗဒဿနတ္ထံ ယုဂမတ္တံ ပေက္ခမာနောတိ ဝုတ္တံ ဟောတိ. န တု ဟနုကဋ္ဌိနာ ဟဒယဋ္ဌိံ သံဃဋ္ဋေန္တော. ဧဝဉှိ ဩက္ခိတ္တစက္ခုတာ န သမဏသာရုပ္ပာ ဟောတိ. န စ ပါဒလောလောတိ ဧကဿ ဒုတိယော, ဒွိန္နံ တတိယောတိ ဧဝံ ဂဏမဇ္ဈံ ပဝိသိတုကာမတာယ ကဏ္ဍူယမာနပါဒေါ ဝိယ အဘဝန္တော, ဒီဃစာရိကအနိဝတ္တစာရိကဝိရတော. ဂုတ္တိန္ဒြိယောတိ ဆသု ဣန္ဒြိယေသု ဣဓ မနိန္ဒြိယဿ ဝိသုံ ဝုတ္တတ္တာ ဝုတ္တာဝသေသဝသေန စ ဂေါပိတိန္ဒြိယော. ရက္ခိတမာနသာနောတိ မာနသံ ဧဝ မာနသာနံ, တံ ရက္ခိတမဿာတိ ရက္ခိတမာနသာနော. ယထာ ကိလေသေဟိ န ဝိလုပ္ပတိ, ဧဝံ ရက္ခိတစိတ္တောတိ ဝုတ္တံ ဟောတိ. အနဝဿုတောတိ ဣမာယ ပဋိပတ္တိယာ တေသု တေသု အာရမ္မဏေသု ကိလေသအနွဿဝဝိရဟိတော. အပရိဍယှမာနောတိ ကိလေသဂ္ဂီဟိ အပရိဍယှမာနော. ဗဟိဒ္ဓါ ဝါ အနဝဿုတော, အဇ္ဈတ္တံ အပရိဍယှမာနော. သေသံ ဝုတ္တနယမေဝါတိ.

Therein, 'with eyes downcast' means with eyes cast downwards. It is said to mean one who looks ahead a yoke's length, for the purpose of seeing what is to be avoided and what is to be taken up, having placed the seven neck vertebrae in order. It does not mean pressing the jawbone against the breastbone, for in that way the state of having downcast eyes is not suitable for an ascetic. 'And not restless with feet' means not being like one with an itching foot, desiring to enter the middle of a crowd thinking, 'One, then a second, then a third'; it means one who refrains from long wandering and from roaming about without purpose. 'With guarded senses' means having the senses guarded; here, since the mind-faculty is mentioned separately, this refers to the remaining senses. 'With a protected mind' means: the mind is the instrument of thought; his mind is protected, thus he is one 'with a protected mind'. This means his mind is protected so that it is not plundered by the defilements. 'Without outflows' means that through this practice, one is devoid of the outflow of defilements in regard to various sense objects. 'Not being consumed by fire' means not being consumed by the fires of the defilements. Or, it means being without outflows externally and not being consumed by fire internally. The rest is according to the method already explained.

ဩက္ခိတ္တစက္ခုဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Okkhittacakkhu verse is concluded.

၁၂၀. ဩဟာရယိတွာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အညောပိ စာတုမာသိကဗြဟ္မဒတ္တော နာမ ရာဇာ စတုမာသေ စတုမာသေ ဥယျာနကီဠံ ဂစ္ဆတိ. သော ဧကဒိဝသံ ဂိမှာနံ မဇ္ဈိမမာသေ ဥယျာနံ ပဝိသန္တော ဥယျာနဒွါရေ ပတ္တသဉ္ဆန္နံ ပုပ္ဖာလင်္ကတသာခါဝိဋပံ ပါရိစ္ဆတ္တကကောဝိဠာရံ ဒိသွာ ဧကံ ပုပ္ဖံ ဂဟေတွာ ဥယျာနံ ပါဝိသိ. တတော ‘‘ရညာ အဂ္ဂပုပ္ဖံ ဂဟိတ’’န္တိ အညတရောပိ အမစ္စော ဟတ္ထိက္ခန္ဓေ ဌိတော ဧကမေဝ ပုပ္ဖံ အဂ္ဂဟေသိ. ဧတေနေဝုပါယေန သဗ္ဗော [Pg.212] ဗလကာယော အဂ္ဂဟေသိ. ပုပ္ဖေဟိ အနဿာဒေန္တာ ပတ္တမ္ပိ ဂဏှိံသု. သော ရုက္ခော နိပ္ပတ္တပုပ္ဖော ခန္ဓမတ္တောဝ အဟောသိ. ရာဇာ သာယနှသမယေ ဥယျာနာ နိက္ခမန္တော တံ ဒိသွာ ‘‘ကိံ ကတော အယံ ရုက္ခော, မမာဂမနဝေလာယ မဏိဝဏ္ဏသာခန္တရေသု ပဝါဠသဒိသပုပ္ဖာလင်္ကတော အဟောသိ, ဣဒါနိ နိပ္ပတ္တပုပ္ဖော ဇာတော’’တိ စိန္တေန္တော တဿေဝ အဝိဒူရေ အပုပ္ဖိတရုက္ခံ သဉ္ဆန္နပလာသံ အဒ္ဒသ. ဒိသွာ စဿ ဧတဒဟောသိ – ‘‘အယံ ရုက္ခော ပုပ္ဖဘရိတသာခတ္တာ ဗဟုဇနဿ လောဘနီယော အဟောသိ, တေန မုဟုတ္တေနေဝ ဗျသနံ ပတ္တော. အယံ ပနညော အလောဘနီယတ္တာ တထေဝ ဌိတော. ဣဒဉ္စာပိ ရဇ္ဇံ ပုပ္ဖိတရုက္ခော ဝိယ လောဘနီယံ, ဘိက္ခုဘာဝေါ ပန အပုပ္ဖိတရုက္ခော ဝိယ အလောဘနီယော. တသ္မာ ယာဝ ဣဒမ္ပိ အယံ ရုက္ခော ဝိယ န ဝိလုပ္ပတိ, တာဝ အယမညော သဉ္ဆန္နပတ္တော ယထာ ပါရိစ္ဆတ္တကော, ဧဝံ ကာသာဝေန သဉ္ဆန္နော ဟုတွာ ပဗ္ဗဇေယျ’’န္တိ. သော ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

120. What is the origin of the verse beginning 'Ohārayitvā'? It is said that in Bārāṇasī there was another king named Cātumāsika Brahmadatta, who would go to the pleasure garden for recreation every four months. One day, in the middle of the hot season, as he was entering the garden, he saw at the garden gate a Pāricchattaka koviḷāra tree, its branches and boughs adorned with flowers and covered with leaves. He plucked one flower and entered the garden. Then, thinking, “The king has taken the finest flower,” a certain minister, standing on an elephant’s back, also took just one flower. In this same way, the entire army took flowers. Not being content with the flowers, they also took the leaves. That tree, stripped of its flowers and leaves, was left as only a trunk. In the evening, as the king was leaving the garden, he saw it and thought, “What has been done to this tree? At the time of my arrival, it was adorned with coral-like blossoms among branches the color of gems, but now it has become flowerless and leafless.” While thinking this, not far from that very tree, he saw another tree, not in bloom, but covered with foliage. And upon seeing it, this thought occurred to him: “This tree, because its branches were laden with flowers, was desirable to many people, and for that reason it met with destruction in a single moment. But this other tree, being undesirable, remains just as it was. This kingdom, too, is desirable like a flowering tree, whereas the state of a bhikkhu is undesirable like a tree without flowers. Therefore, before this kingdom is also destroyed like that tree, just as this other tree is covered with leaves, so let me become covered with the saffron robe and go forth.” Having renounced his kingdom and gone forth, by practicing insight he realized Paccekabodhi and uttered this inspired verse.

တတ္ထ ကာသာယဝတ္ထော အဘိနိက္ခမိတွာတိ ဣမဿ ပါဒဿ ဂေဟာ နိက္ခမိတွာ ကာသာယဝတ္ထနိဝတ္ထော ဟုတွာတိ ဧဝမတ္ထော ဝေဒိတဗ္ဗော. သေသံ ဝုတ္တနယေနေဝ သက္ကာ ဝိညာတုန္တိ န ဝိတ္ထာရိတန္တိ.

Therein, the meaning of the line 'kāsāyavattho abhinikkhamitvā' is to be understood thus: 'having gone forth from the home and become one clothed in the saffron robe.' The rest can be understood according to the method already stated, and so it is not elaborated upon.

ပါရိစ္ဆတ္တကဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Pāricchattaka Verse is concluded.

တတိယဝဂ္ဂေါ နိဋ္ဌိတော.

The Third Chapter is concluded.

၁၂၁. ရသေသူတိ ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ဗာရာဏသိရာဇာ ဥယျာနေ အမစ္စပုတ္တေဟိ ပရိဝုတော သိလာပဋ္ဋပေါက္ခရဏိယံ ကီဠတိ. တဿ သူဒေါ သဗ္ဗမံသာနံ ရသံ ဂဟေတွာ အတီဝ သုသင်္ခတံ အမတကပ္ပံ အန္တရဘတ္တံ ပစိတွာ ဥပနာမေသိ. သော တတ္ထ ဂေဓမာပန္နော ကဿစိ ကိဉ္စိ အဒတွာ အတ္တနာဝ ဘုဉ္ဇိ. ဥဒကံ ကီဠန္တော အတိဝိကာလေ နိက္ခန္တော သီဃံ သီဃံ ဘုဉ္ဇိ. ယေဟိ သဒ္ဓိံ ပုဗ္ဗေ ဘုဉ္ဇတိ, န တေသံ ကဉ္စိ သရိ. အထ ပစ္ဆာ ပဋိသင်္ခါနံ ဥပ္ပာဒေတွာ ‘‘အဟော! မယာ ပါပံ ကတံ, ယွာယံ ရသတဏှာဘိဘူတော သဗ္ဗဇနံ ဝိဿရိတွာ ဧကကောဝ ဘုဉ္ဇိံ, ဟန္ဒ, နံ ရသတဏှံ နိဂ္ဂဏှာမီ’’တိ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ အတ္တနော ပုရိမပဋိပတ္တိံ ဂရဟန္တော တပ္ပဋိပက္ခဂုဏဒီပိကံ ဣမံ ဥဒါနဂါထံ အဘာသိ.

121. What is the origin of the verse beginning 'Rasesu'? It is said that a certain king of Bārāṇasī, surrounded by the sons of his ministers, was playing in a stone-slab pond in the park. His cook, having extracted the essence of all meats, prepared an exceptionally well-made dish, like nectar, as a special meal and presented it to him. Overcome by greed for it, he ate it all by himself, without giving anything to anyone. Playing in the water, he emerged very late and ate with great haste. He did not remember any of those with whom he had eaten before. Then, afterwards, giving rise to reflection, he thought: “Alas! I have done an evil thing. Overcome by craving for tastes, I forgot everyone and ate all alone. Come now, I shall restrain this craving for tastes.” Having renounced his kingdom and gone forth, by practicing insight he realized Paccekabodhi. Reproaching his own former conduct, he uttered this inspired verse which illuminates the qualities that are the opposite of that conduct.

တတ္ထ [Pg.213] ရသေသူတိ အမ္ဗိလမဓုရတိတ္တကကဋုကလောဏခါရိကကသာဝါဒိဘေဒေသု သာယနီယေသု. ဂေဓံ အကရန္တိ ဂိဒ္ဓိံ အကရောန္တော, တဏှံ အနုပ္ပာဒေန္တောတိ ဝုတ္တံ ဟောတိ. အလောလောတိ ‘‘ဣဒံ သာယိဿာမိ, ဣဒံ သာယိဿာမီ’’တိ ဧဝံ ရသဝိသေသေသု အနာကုလော. အနညပေါသီတိ ပေါသေတဗ္ဗကသဒ္ဓိဝိဟာရိကာဒိဝိရဟိတော. ကာယသန္ဓာရဏမတ္တေန သန္တုဋ္ဌောတိ ဝုတ္တံ ဟောတိ. ယထာ ဝါ ပုဗ္ဗေ ဥယျာနေ ရသေသု ဂေဓကရဏသီလော အညပေါသီ အာသိံ, ဧဝံ အဟုတွာ ယာယ တဏှာယ လောလော ဟုတွာ ရသေသု ဂေဓံ ကရောတိ, တံ တဏှံ ဟိတွာ အာယတိံ တဏှာမူလကဿ အညဿ အတ္တဘာဝဿာနိဗ္ဗတ္တာပနေန အနညပေါသီတိ ဝုတ္တံ ဟောတိ. အထ ဝါ အတ္ထဘဉ္ဇနကဋ္ဌေန ကိလေသာ ‘‘အညေ’’တိ ဝုစ္စန္တိ, တေသံ အပေါသနေန အနညပေါသီတိ အယမေတ္ထ အတ္ထော. သပဒါနစာရီတိ အဝေါက္ကမ္မစာရီ အနုပုဗ္ဗစာရီ, ဃရပဋိပါဋိံ အဆဍ္ဍေတွာ အဍ္ဎကုလဉ္စ ဒလိဒ္ဒကုလဉ္စ နိရန္တရံ ပိဏ္ဍာယ ပဝိသမာနောတိ အတ္ထော. ကုလေ ကုလေ အပ္ပဋိဗဒ္ဓစိတ္တောတိ ခတ္တိယကုလာဒီသု ယတ္ထ ကတ္ထစိ ကိလေသဝသေန အလဂ္ဂစိတ္တော, စန္ဒောပမော နိစ္စနဝကော ဟုတွာတိ အတ္ထော. သေသံ ဝုတ္တနယမေဝါတိ.

Therein, ‘in tastes’ refers to enjoyable things of various kinds, such as sour, sweet, bitter, pungent, salty, alkaline, and astringent. ‘Not making greed’ means not creating greed, not giving rise to craving. ‘Not restless’ means not being agitated regarding various tastes with thoughts like, ‘I will enjoy this, I will enjoy that.’ ‘Not nourishing others’ means being without those who require support, such as co-residents and pupils. This means being content with what is sufficient for the body’s maintenance. Or, whereas formerly in the park he was one accustomed to being greedy for tastes and a nourisher of others, now, not being like that, having abandoned that craving by which one becomes restless and greedy for tastes, he is called ‘not nourishing others’ because he does not bring about another state of existence in the future which is rooted in craving. Alternatively, because they destroy one’s welfare, defilements are called ‘others’; by not nourishing them, one is ‘not nourishing others’—this is the meaning here. ‘Walking on alms-round in order’ means walking without skipping houses, walking successively; it means entering for alms without omitting the sequence of houses, whether they belong to a wealthy family or a poor family. ‘With mind unattached to any family’ means having a mind not attached through defilements to any family whatsoever, such as a khattiya family; it means being ever new, like the moon. The rest is according to the method already stated.

ရသဂေဓဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Verse on Greed for Tastes is concluded.

၁၂၂. ပဟာယ ပဉ္စာဝရဏာနီတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အညတရော ရာဇာ ပဌမဇ္ဈာနလာဘီ အဟောသိ. သော ဈာနာနုရက္ခဏတ္ထံ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ ပတွာ အတ္တနော ပဋိပတ္တိသမ္ပဒံ ဒီပေန္တော ဣမံ ဥဒါနဂါထံ အဘာသိ.

122. What is the origin of the verse beginning 'Pahāya pañcāvaraṇāni'? It is said that a certain king in Bārāṇasī was an obtainer of the first jhāna. For the sake of protecting that jhāna, he renounced his kingdom and went forth. By practicing insight, he attained Paccekabodhi, and, in order to illuminate the accomplishment of his practice, he uttered this inspired verse.

တတ္ထ ပဉ္စာဝရဏာနီတိ ပဉ္စ နီဝရဏာနိ ဧဝ, တာနိ ဥရဂသုတ္တေ (သု. နိ. ၁ အာဒယော) အတ္ထတော ဝုတ္တာနိ. တာနိ ပန ယသ္မာ အဗ္ဘာဒယော ဝိယ စန္ဒသူရိယေ စေတော အာဝရန္တိ, တသ္မာ ‘‘အာဝရဏာနိ စေတသော’’တိ ဝုတ္တာနိ. တာနိ ဥပစာရေန ဝါ အပ္ပနာယ ဝါ ပဟာယ ဝိဇဟိတွာတိ အတ္ထော. ဥပက္ကိလေသေတိ ဥပဂမ္မ စိတ္တံ ဝိဗာဓေန္တေ အကုသလဓမ္မေ, ဝတ္ထောပမာဒီသု (မ. နိ. ၁.၇၀ အာဒယော) ဝုတ္တေ အဘိဇ္ဈာဒယော ဝါ. ဗျပနုဇ္ဇာတိ ပနုဒိတွာ, ဝိပဿနာမဂ္ဂေန ပဇဟိတွာတိ အတ္ထော. သဗ္ဗေတိ အနဝသေသေ. ဧဝံ သမထဝိပဿနာသမ္ပန္နော ပဌမမဂ္ဂေန ဒိဋ္ဌိနိဿယဿ ပဟီနတ္တာ အနိဿိတော, သေသမဂ္ဂေဟိ ဆေတွာ တေဓာတုကံ [Pg.214] သိနေဟဒေါသံ, တဏှာရာဂန္တိ ဝုတ္တံ ဟောတိ. သိနေဟော ဧဝ ဟိ ဂုဏပဋိပက္ခတော သိနေဟဒေါသောတိ ဝုတ္တော. သေသံ ဝုတ္တနယမေဝါတိ.

Herein, ‘the five hindrances’ are indeed the five hindrances. These are stated in terms of their meaning in the Uraga Sutta. They are called ‘hindrances of the mind’ because they obstruct the mind, just as clouds and so on obstruct the sun and moon. The meaning is that they are abandoned or discarded either by access concentration or by absorption. ‘Defilements’ are unwholesome states that, having approached, afflict the mind; or they are states like covetousness and so on, as stated in the Vatthūpama Sutta and others. ‘Having dispelled’ means having driven them away, having abandoned them by the path of insight. ‘All’ means without remainder. Thus, one accomplished in serenity and insight is ‘unsupported’ due to the abandonment of the support of views by the first path; having cut off by the remaining paths the flaw of affection pertaining to the three realms—which is said to be craving and lust. Indeed, affection itself, being opposed to wholesome qualities, is called the flaw of affection. The rest is as previously explained.

အာဝရဏဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Verse on Hindrances is concluded.

၁၂၃. ဝိပိဋ္ဌိကတွာနာတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အညတရော ရာဇာ စတုတ္ထဇ္ဈာနလာဘီ အဟောသိ. သောပိ ဈာနာနုရက္ခဏတ္ထံ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ အတ္တနော ပဋိပတ္တိသမ္ပဒံ ဒီပေန္တော ဣမံ ဥဒါနဂါထံ အဘာသိ.

123. What is the origin of ‘Having turned one’s back’? It is said that in Bārāṇasī, a certain king attained the fourth jhāna. He, in order to maintain his jhāna, renounced his kingdom and went forth. Developing insight, he realized individual enlightenment and, revealing the accomplishment of his practice, uttered this inspired verse.

တတ္ထ ဝိပိဋ္ဌိကတွာနာတိ ပိဋ္ဌိတော ကတွာ, ဆဍ္ဍေတွာ ဝိဇဟိတွာတိ အတ္ထော. သုခဉ္စ ဒုက္ခန္တိ ကာယိကံ သာတာသာတံ. သောမနဿဒေါမနဿန္တိ စေတသိကံ သာတာသာတံ. ဥပေက္ခန္တိ စတုတ္ထဇ္ဈာနုပေက္ခံ. သမထန္တိ စတုတ္ထဇ္ဈာနသမာဓိံ ဧဝ. ဝိသုဒ္ဓန္တိ ပဉ္စနီဝရဏဝိတက္ကဝိစာရပီတိသုခသင်္ခါတေဟိ နဝဟိ ပစ္စနီကဓမ္မေဟိ ဝိမုတ္တတ္တာ အတိသုဒ္ဓံ, နိဒ္ဓန္တသုဝဏ္ဏမိဝ ဝိဂတူပက္ကိလေသန္တိ အတ္ထော.

Herein, ‘having turned one’s back’ means having put behind, having abandoned, having forsaken—this is the meaning. ‘Pleasure and pain’ refers to bodily pleasant and unpleasant feelings. ‘Joy and sorrow’ refers to mental pleasant and unpleasant feelings. ‘Equanimity’ means the equanimity of the fourth jhāna. ‘Serenity’ refers specifically to the concentration of the fourth jhāna. ‘Pure’ means supremely pure, being freed from the nine opposing states—namely, the five hindrances, initial thought, sustained thought, rapture, and happiness—like refined gold, free from defilements—this is the meaning.

အယံ ပန ယောဇနာ – ဝိပိဋ္ဌိကတွာန သုခဉ္စ ဒုက္ခဉ္စ ပုဗ္ဗေဝ, ပဌမဇ္ဈာနူပစာရေယေဝ ဒုက္ခံ တတိယဇ္ဈာနူပစာရေယေဝ သုခန္တိ အဓိပ္ပာယော. ပုန အာဒိတော ဝုတ္တံ စ-ကာရံ ပရတော နေတွာ ‘‘သောမနဿံ ဒေါမနဿဉ္စ ဝိပိဋ္ဌိကတွာန ပုဗ္ဗေဝါ’’တိ အဓိကာရော. တေန သောမနဿံ စတုတ္ထဇ္ဈာနူပစာရေ, ဒေါမနဿဉ္စ ဒုတိယဇ္ဈာနူပစာရေယေဝါတိ ဒီပေတိ. ဧတာနိ ဟိ ဧတေသံ ပရိယာယတော ပဟာနဋ္ဌာနာနိ. နိပ္ပရိယာယတော ပန ဒုက္ခဿ ပဌမဇ္ဈာနံ, ဒေါမနဿဿ ဒုတိယဇ္ဈာနံ, သုခဿ တတိယဇ္ဈာနံ, သောမနဿဿ စတုတ္ထဇ္ဈာနံ ပဟာနဋ္ဌာနံ. ယထာဟ – ‘‘ပဌမံ ဈာနံ ဥပသမ္ပဇ္ဇ ဝိဟရတိ ဧတ္ထုပ္ပန္နံ ဒုက္ခိန္ဒြိယံ အပရိသေသံ နိရုဇ္ဈတီ’’တိအာဒိကံ (သံ. နိ. ၅.၅၁၀) သဗ္ဗံ အဋ္ဌသာလိနိယာ ဓမ္မသင်္ဂဟဋ္ဌကထာယံ (ဓ. သ. အဋ္ဌ. ၁၆၅) ဝုတ္တံ. ယထာ ပုဗ္ဗေဝါတိ တီသု ပဌမဇ္ဈာနာဒီသု ဒုက္ခဒေါမနဿသုခါနိ ဝိပိဋ္ဌိကတွာ ဧဝမေတ္ထ စတုတ္ထဇ္ဈာနေ သောမနဿံ ဝိပိဋ္ဌိကတွာ ဣမာယ ပဋိပဒါယ လဒ္ဓါနုပေက္ခံ သမထံ ဝိသုဒ္ဓံ ဧကော စရေတိ. သေသံ ဝုတ္တနယမေဝါတိ.

This, however, is the construction: The intention is that ‘having turned one’s back on pleasure and pain previously’ means that pain is abandoned already in the access to the first jhāna, and pleasure in the access to the third jhāna. Further, by taking the particle ‘ca’ stated at the beginning to a later position, the phrase ‘having turned one’s back on joy and sorrow previously’ is implied. Thereby it is indicated that joy is abandoned in the access to the fourth jhāna, and sorrow in the access to the second jhāna. For these are the places of their abandonment in a sequential manner. But in a non-sequential manner, the first jhāna is the place of abandonment for pain, the second jhāna for sorrow, the third jhāna for pleasure, and the fourth jhāna for joy. As it is said: ‘Having entered and abided in the first jhāna, the faculty of pain that arises here ceases without remainder,’ and so on—all this is stated in the Aṭṭhasālinī, the commentary to the Dhammasaṅgaṇī. Thus, just as previously in the three jhānas beginning with the first, pain, sorrow, and pleasure are turned back, so too here in the fourth jhāna, joy is turned back. With the equanimity, serenity, and purity obtained through this practice, one should fare alone. The rest is as previously explained.

ဝိပိဋ္ဌိဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The Commentary on the Verse on Turning Back is concluded.

၁၂၄. အာရဒ္ဓဝီရိယောတိ [Pg.215] ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ပစ္စန္တရာဇာ သဟဿယောဓဗလကာယော ရဇ္ဇေန ခုဒ္ဒကော, ပညာယ မဟန္တော အဟောသိ. သော ဧကဒိဝသံ ‘‘ကိဉ္စာပိ အဟံ ခုဒ္ဒကော ရဇ္ဇေန, ပညဝတာ ပန သက္ကာ သကလဇမ္ဗုဒီပံ ဂဟေတု’’န္တိ စိန္တေတွာ သာမန္တရညော ဒူတံ ပါဟေသိ – ‘‘သတ္တာဟဗ္ဘန္တရေ မေ ရဇ္ဇံ ဝါ ဒေတု ယုဒ္ဓံ ဝါ’’တိ. တတော သော အတ္တနော အမစ္စေ သန္နိပါတာပေတွာ အာဟ – ‘‘မယာ တုမှေ အနာပုစ္ဆာယေဝ သာဟသံ ကမ္မံ ကတံ, အမုကဿ ရညော ဧဝံ ပေသိတံ, ကိံ ကာတဗ္ဗ’’န္တိ? တေ အာဟံသု – ‘‘သက္ကာ, မဟာရာဇ, သော ဒူတော နိဝတ္တေတု’’န္တိ. ‘‘န သက္ကာ, ဂတော ဘဝိဿတီ’’တိ. ‘‘ယဒိ ဧဝံ ဝိနာသိတမှာ တယာ, တေန ဟိ ဒုက္ခံ အညဿ သတ္ထေန မရိတုံ, ဟန္ဒ, မယံ အညမညံ ပဟရိတွာ မရာမ, အတ္တာနံ ပဟရိတွာ မရာမ, ဥဗ္ဗန္ဓာမ, ဝိသံ ခါဒါမာ’’တိ. ဧဝံ ဧတေသု ဧကမေကော မရဏမေဝ သံဝဏ္ဏေတိ. တတော ရာဇာ ‘‘ကိံ မေ ဣမေဟိ, အတ္ထိ, ဘဏေ, မယှံ ယောဓာ’’တိ အာဟ. အထ ‘‘အဟံ မဟာရာဇ ယောဓော, အဟံ မဟာရာဇ ယောဓော’’တိ ယောဓသဟဿံ ဥဋ္ဌဟိ.

124. What is the origin of ‘one with aroused energy’? It is said that a certain border king, though small in kingdom, was great in wisdom and possessed an army of a thousand warriors. One day he thought, ‘Although I am small in kingdom, with wisdom it is possible to conquer the entire Jambudīpa.’ So he sent a messenger to a neighboring king, saying: ‘Within seven days, either give me your kingdom or give battle.’ Then he gathered his ministers and said, ‘Without consulting you, I have done a rash deed. Such a message has been sent to that king. What should be done?’ They said, ‘Great king, it is possible to recall that messenger.’ The king said, ‘It is not possible; he will have already gone.’ ‘If that is so, then we are ruined by you! Indeed, it is painful to die by another’s sword. Come, let us strike each other and die, let us strike ourselves and die, let us hang ourselves, let us eat poison.’ Thus, each one among them praised only death. Then the king said, ‘What use are these to me? Tell me, do I have warriors?’ At that, a thousand warriors rose up, saying, ‘I am a warrior, great king! I am a warrior, great king!’

ရာဇာ ‘‘ဧတေ ဥပပရိက္ခိဿာမီ’’တိ မဟန္တံ စိတကံ သဇ္ဇာပေတွာ အာဟ – ‘‘မယာ, ဘဏေ, ဣဒံ သာဟသံ ကတံ, တံ မေ အမစ္စာ ပဋိက္ကောသန္တိ, သွာဟံ စိတကံ ပဝိသိဿာမိ. ကော မယာ သဒ္ဓိံ ပဝိသိဿတိ, ကေန မယှံ ဇီဝိတံ ပရိစ္စတ္တ’’န္တိ? ဧဝံ ဝုတ္တေ ပဉ္စသတာ ယောဓာ ဥဋ္ဌဟိံသု ‘‘မယံ, မဟာရာဇ, ပဝိသိဿာမာ’’တိ. တတော ရာဇာ ဣတရေ ပဉ္စသတေ အာဟ – ‘‘တုမှေ ဒါနိ, တာတာ, ကိံ ကရိဿထာ’’တိ? တေ အာဟံသု – ‘‘နာယံ, မဟာရာဇ, ပုရိသကာရော, ဣတ္ထိစရိယာ ဧသာ, အပိစ မဟာရာဇေန ပဋိရညော ဒူတော ပေသိတော, တေ မယံ တေန ရညာ သဒ္ဓိံ ယုဇ္ဈိတွာ မရိဿာမာ’’တိ. တတော ရာဇာ ‘‘ပရိစ္စတ္တံ တုမှေဟိ မမ ဇီဝိတ’’န္တိ စတုရင်္ဂိနိံ သေနံ သန္နယှိတွာ တေန ယောဓသဟဿေန ပရိဝုတော ဂန္တွာ ရဇ္ဇသီမာယ နိသီဒိ.

The king, thinking, ‘I will test them,’ had a great funeral pyre prepared and said: ‘Sirs, this rash deed was done by me, and my ministers reproach me for it. Therefore, I will enter the pyre. Who will enter with me? Who will sacrifice his life for me?’ When this was said, five hundred warriors rose up, saying, ‘We will enter, great king.’ Then the king said to the other five hundred, ‘And what will you do now, my dears?’ They said, ‘Great king, this is not a manly deed; this is the conduct of women. Moreover, a messenger has been sent by the Great King to the opposing king. We will fight with that king and die.’ Then the king said, ‘You have offered up your lives for me,’ and marshaling his fourfold army, surrounded by those thousand warriors, he went and took up his position at the border of the kingdom.

သောပိ ပဋိရာဇာ တံ ပဝတ္တိံ သုတွာ ‘‘အရေ, သော ခုဒ္ဒကရာဇာ မမ ဒါသဿာပိ နပ္ပဟောတီ’’တိ ဒုဿိတွာ သဗ္ဗံ ဗလကာယံ အာဒါယ ယုဇ္ဈိတုံ နိက္ခမိ. ခုဒ္ဒကရာဇာ တံ အဗ္ဘုယျာတံ ဒိသွာ ဗလကာယံ အာဟ – ‘‘တာတာ, တုမှေ န ဗဟုကာ, သဗ္ဗေ သမ္ပိဏ္ဍိတွာ အသိစမ္မံ ဂဟေတွာ သီဃံ ဣမဿ ရညော ပုရတော ဥဇုကံ ဧဝ ဂစ္ဆထာ’’တိ. တေ တထာ အကံသု. အထဿ [Pg.216] သာ သေနာ ဒွိဓာ ဘိန္ဒိတွာ အန္တရမဒါသိ. တေ တံ ရာဇာနံ ဇီဝဂ္ဂါဟံ ဂဟေတွာ အတ္တနော ရညော ‘‘တံ မာရေဿာမီ’’တိ အာဂစ္ဆန္တဿ အဒံသု. ပဋိရာဇာ တံ အဘယံ ယာစိ. ရာဇာ တဿ အဘယံ ဒတွာ သပထံ ကာရာပေတွာ အတ္တနော ဝသေ ကတွာ တေန သဟ အညံ ရာဇာနံ အဗ္ဘုဂ္ဂန္တွာ တဿ ရဇ္ဇသီမာယ ဌတွာ ပေသေသိ – ‘‘ရဇ္ဇံ ဝါ မေ ဒေတု ယုဒ္ဓံ ဝါ’’တိ. သော ‘‘အဟံ ဧကယုဒ္ဓမ္ပိ န သဟာမီ’’တိ ရဇ္ဇံ နိယျာဒေသိ. ဧတေနုပါယေန သဗ္ဗေ ရာဇာနော ဂဟေတွာ အန္တေ ဗာရာဏသိရာဇာနမ္ပိ အဂ္ဂဟေသိ.

Hearing of this, the opposing king was displeased, saying, 'Ah, that petty king is not even a match for my slave!' and marched out with his entire army to fight. Seeing them approach, the petty king addressed his troops: 'Fathers, you are few. All of you, mass together, take up your swords and shields, and advance swiftly and directly towards that king.' They did so. Then that army split in two, making a passage. They captured the opposing king alive and handed him over to their own king, who was approaching with the thought, 'I will kill him.' The opposing king begged for his life. The king granted him his life, made him swear an oath, and brought him under his control. Then, together with him, he marched against another king, and stationing himself at the border of that king's realm, he sent a message: 'Either give me the kingdom or give me battle.' That king surrendered his kingdom, saying, 'I cannot withstand even a single battle.' By this stratagem, he subdued all the kings and finally captured even the king of Bārāṇasī.

သော ဧကသတရာဇပရိဝုတော သကလဇမ္ဗုဒီပရဇ္ဇံ အနုသာသန္တော စိန္တေသိ – ‘‘အဟံ ပုဗ္ဗေ ခုဒ္ဒကော အဟောသိံ, သောမှိ ဣဒါနိ အတ္တနော ဉာဏသမ္ပတ္တိယာ သကလဇမ္ဗုဒီပမဏ္ဍလဿ ဣဿရော ရာဇာ ဇာတော. တံ ခေါ ပန မေ ဉာဏံ လောကိယဝီရိယသမ္ပယုတ္တံ, နေဝ နိဗ္ဗိဒါယ န ဝိရာဂါယ သံဝတ္တတိ, ယံနူနာဟံ ဣမိနာ ဉာဏေန လောကုတ္တရဓမ္မံ ဂဝေသေယျ’’န္တိ. တတော ဗာရာဏသိရညော ရဇ္ဇံ ဒတွာ ပုတ္တဒါရဉ္စ သကဇနပဒေယေဝ ဌပေတွာ သဗ္ဗံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿနံ အာရဘိတွာ ပစ္စေကဗောဓိံ သစ္ဆိကတွာ အတ္တနော ဝီရိယသမ္ပတ္တိံ ဒီပေန္တော ဣမံ ဥဒါနဂါထံ အဘာသိ.

Surrounded by one hundred and one kings, while ruling over the entire kingdom of Jambudīpa, he reflected: 'Formerly I was a petty king, but now, through the accomplishment of my own wisdom, I have become the sovereign ruler of the entire circle of Jambudīpa. However, this wisdom of mine is connected with worldly energy; it does not lead to disenchantment, to dispassion. What if I were to seek the supramundane Dhamma with this wisdom?' Then, having given the kingdom to the king of Bārāṇasī and having established his wife and children in his own country, he abandoned everything, went forth, and developed insight. Having realized Paccekabodhi, while demonstrating his own accomplishment in energy, he uttered this inspired utterance:

တတ္ထ အာရဒ္ဓံ ဝီရိယံ အဿာတိ အာရဒ္ဓဝီရိယော. ဧတေန အတ္တနော မဟာဝီရိယတံ ဒဿေတိ. ပရမတ္ထော ဝုစ္စတိ နိဗ္ဗာနံ, ပရမတ္ထဿ ပတ္တိ ပရမတ္ထပတ္တိ, တဿာ ပရမတ္ထပတ္တိယာ. ဧတေန ဝီရိယာရမ္ဘေန ပတ္တဗ္ဗံ ဖလံ ဒဿေတိ. အလီနစိတ္တောတိ ဧတေန ဝီရိယူပတ္ထမ္ဘာနံ စိတ္တစေတသိကာနံ အလီနတံ ဒဿေတိ. အကုသီတဝုတ္တီတိ ဧတေန ဌာနစင်္ကမာဒီသု ကာယဿ အနဝသီဒနံ ဒဿေတိ. ဒဠှနိက္ကမောတိ ဧတေန ‘‘ကာမံ တစော စ နှာရု စာ’’တိ (မ. နိ. ၂.၁၈၄; အ. နိ. ၂.၅; မဟာနိ. ၁၉၆) ဧဝံ ပဝတ္တံ ပဒဟနဝီရိယံ ဒဿေတိ, ယံ တံ အနုပုဗ္ဗသိက္ခာဒီသု ပဒဟန္တော ‘‘ကာယေန စေဝ ပရမတ္ထသစ္စံ သစ္ဆိကရောတီ’’တိ ဝုစ္စတိ. အထ ဝါ ဧတေန မဂ္ဂသမ္ပယုတ္တံ ဝီရိယံ ဒဿေတိ. တမ္ပိ ဒဠှဉ္စ ဘာဝနာပါရိပူရိဂတတ္တာ, နိက္ကမော စ သဗ္ဗသော ပဋိပက္ခာ နိက္ခန္တတ္တာ, တသ္မာ တံသမင်္ဂီပုဂ္ဂလောပိ ဒဠှော နိက္ကမော အဿာတိ ‘‘ဒဠှနိက္ကမော’’တိ ဝုစ္စတိ. ထာမဗလူပပန္နောတိ မဂ္ဂက္ခဏေ ကာယထာမေန စ ဉာဏဗလေန စ ဥပပန္နော. အထ ဝါ ထာမဘူတေန ဗလေန [Pg.217] ဥပပန္နော, ထိရဉာဏဗလူပပန္နောတိ ဝုတ္တံ ဟောတိ. ဧတေန တဿ ဝီရိယဿ ဝိပဿနာဉာဏသမ္ပယောဂံ ဒီပေန္တော ယောဂပဓာနဘာဝံ သာဓေတိ. ပုဗ္ဗဘာဂမဇ္ဈိမဥက္ကဋ္ဌဝီရိယဝသေန ဝါ တယောပိ ပါဒါ ယောဇေတဗ္ဗာ. သေသံ ဝုတ္တနယမေဝါတိ.

Herein, one who has aroused energy is one with aroused energy. By this he shows his great energy. The ultimate goal is called Nibbāna; the attainment of the ultimate goal is ultimate attainment; for the sake of that ultimate attainment. By this he shows the fruit to be attained through the arousal of energy. With a resolute mind: by this he shows the resoluteness of the mind and mental factors that are buttressed by energy. Not of sluggish habits: by this he shows the non-subsiding of the body in such postures as standing and walking. Of firm exertion: by this he shows the striving energy that proceeds in the way stated: 'Willingly, let only the skin, sinews, and bones remain…' By striving in the gradual training, it is said, 'he realizes the ultimate truth with the body.' Or, by this he shows the energy associated with the path. That too is firm because it has reached the fulfillment of development, and it is exertion because it has departed from all opposition; therefore a person endowed with it is called 'of firm exertion' because his exertion is firm. Endowed with strength and power: at the moment of the path, he is endowed with bodily strength and the power of knowledge. Or, he is endowed with a power that is strength; that is, it is said he is endowed with the power of steadfast knowledge. By this, while explaining the association of that energy with the knowledge of insight, he establishes its primary role in the spiritual endeavor. Or, the three lines of the verse should be connected in terms of preliminary, intermediate, and supreme energy. The rest is as has been explained.

အာရဒ္ဓဝီရိယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on Aroused Energy is finished.

၁၂၅. ပဋိသလ္လာနန္တိ ကာ ဥပ္ပတ္တိ? ဣမိဿာ ဂါထာယ အာဝရဏဂါထာယ ဝိယ ဥပ္ပတ္တိ, နတ္ထိ ကောစိ ဝိသေသော. အတ္ထဝဏ္ဏနာယ ပနဿာ ပဋိသလ္လာနန္တိ တေဟိ တေဟိ သတ္တသင်္ခါရေဟိ ပဋိနိဝတ္တိတွာ သလ္လာနံ, ဧကမန္တသေဝိတာ ဧကီဘာဝေါ ကာယဝိဝေကောတိ အတ္ထော. ဈာနန္တိ ပစ္စနီကဈာပနတော အာရမ္မဏလက္ခဏူပနိဇ္ဈာနတော စ စိတ္တဝိဝေကော ဝုစ္စတိ. တတ္ထ အဋ္ဌ သမာပတ္တိယော နီဝရဏာဒိပစ္စနီကဈာပနတော ကသိဏာဒိအာရမ္မဏူပနိဇ္ဈာနတော စ ‘‘ဈာန’’န္တိ ဝုစ္စတိ. ဝိပဿနာမဂ္ဂဖလာနိ သတ္တသညာဒိပစ္စနီကဈာပနတော လက္ခဏူပနိဇ္ဈာနတော စ ‘‘ဈာန’’နိ ဝုစ္စတိ. ဣဓ ပန အာရမ္မဏူပနိဇ္ဈာနမေဝ အဓိပ္ပေတံ. ဧဝမေတံ ပဋိသလ္လာနဉ္စ ဈာနဉ္စ အရိဉ္စမာနော အဇဟမာနော အနိဿဇ္ဇမာနော. ဓမ္မေသူတိ ဝိပဿနူပဂေသု ပဉ္စက္ခန္ဓာဒိဓမ္မေသု. နိစ္စန္တိ သတတံ သမိတံ အဗ္ဗောကိဏ္ဏံ. အနုဓမ္မစာရီတိ တေ ဓမ္မေ အာရဗ္ဘ ပဝတ္တနေန အနုဂတံ ဝိပဿနာဓမ္မံ စရမာနော. အထ ဝါ ဓမ္မေသူတိ ဧတ္ထ ဓမ္မာတိ နဝလောကုတ္တရဓမ္မာ, တေသံ ဓမ္မာနံ အနုလောမော ဓမ္မောတိ အနုဓမ္မော, ဝိပဿနာယေတံ အဓိဝစနံ. တတ္ထ ‘‘ဓမ္မာနံ နိစ္စံ အနုဓမ္မစာရီ’’တိ ဝတ္တဗ္ဗေ ဂါထာဗန္ဓသုခတ္ထံ ဝိဘတ္တိဗျတ္တယေန ‘‘ဓမ္မေသူ’’တိ ဝုတ္တံ သိယာ. အာဒီနဝံ သမ္မသိတာ ဘဝေသူတိ တာယ အနုဓမ္မစာရိတာသင်္ခါတာယ ဝိပဿနာယ အနိစ္စာကာရာဒိဒေါသံ တီသု ဘဝေသု သမနုပဿန္တော ဧဝံ ဣမာယ ကာယစိတ္တဝိဝေကသိခါပတ္တဝိပဿနာသင်္ခါတာယ ပဋိပဒါယ အဓိဂတောတိ ဝတ္တဗ္ဗော ဧကော စရေတိ ဧဝံ ယောဇနာ ဝေဒိတဗ္ဗာ.

125. What is the origin of seclusion? The origin of this verse is like that of the preceding verse; there is no difference. In the explanation of the meaning, however, seclusion means seclusion by having withdrawn from the various formations concerning beings; the meaning is resorting to a solitary place, being alone, bodily seclusion. Jhāna is called mental seclusion because it burns up opposing things and because of closely contemplating an object and its characteristics. Herein, the eight attainments are called 'jhāna' because they burn up opposing things such as the hindrances and because of the close contemplation of objects such as the kasiṇas. Insight, the paths, and the fruits are called 'jhānas' because they burn up opposing things such as the perception of a being and because of the close contemplation of the characteristics. Here, however, only close contemplation of the object is intended. Thus: not rejecting, not abandoning, not relinquishing this seclusion and jhāna. In dhammas: in the dhammas that are grounds for insight, such as the five aggregates. Constantly: always, ever, uninterruptedly. One who practises in accordance with the Dhamma: one who practises the Dhamma of insight that conforms to those dhammas by proceeding in relation to them. Or, in the phrase in dhammas, 'dhammas' are the nine supramundane Dhammas; the Dhamma that conforms to those Dhammas is the anudhamma, which is a term for insight. Here, when it should be said, 'constantly practising the anudhamma of the Dhammas,' for the sake of metrical convenience in the verse, it might have been said as 'in dhammas' by an interchange of case endings. Having reflected on the danger in states of existence: by means of that insight called 'practising in accordance with the Dhamma,' thoroughly seeing the fault in the three states of existence, such as their impermanent nature. The connection should be understood thus: 'The wise one, having attained by this practice designated as insight which has reached the peak of bodily and mental seclusion, should wander alone.'

ပဋိသလ္လာနဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on Seclusion is finished.

၁၂၆. တဏှက္ခယန္တိ [Pg.218] ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ဗာရာဏသိရာဇာ မဟစ္စရာဇာနုဘာဝေန နဂရံ ပဒက္ခိဏံ ကရောတိ. တဿ သရီရသောဘာယ အာဝဇ္ဇိတဟဒယာ သတ္တာ ပုရတော ဂစ္ဆန္တာပိ နိဝတ္တိတွာ တမေဝ ဥလ္လောကေန္တိ, ပစ္ဆတော ဂစ္ဆန္တာပိ, ဥဘောဟိ ပဿေဟိ ဂစ္ဆန္တာပိ. ပကတိယာ ဧဝ ဟိ ဗုဒ္ဓဒဿနေ ပုဏ္ဏစန္ဒသမုဒ္ဒရာဇဒဿနေ စ အတိတ္တော လောကော. အထ အညတရာ ကုဋုမ္ဗိယဘရိယာပိ ဥပရိပါသာဒဂတာ သီဟပဉ္ဇရံ ဝိဝရိတွာ ဩလောကယမာနာ အဋ္ဌာသိ. ရာဇာ တံ ဒိသွာ ပဋိဗဒ္ဓစိတ္တော ဟုတွာ အမစ္စံ အာဏာပေသိ – ‘‘ဇာနာဟိ တာဝ, ဘဏေ, ‘အယံ ဣတ္ထီ သသာမိကာ ဝါ အသာမိကာ ဝါ’’’တိ? သော ဉတွာ ‘‘သသာမိကာ, ဒေဝါ’’တိ အာရောစေသိ. အထ ရာဇာ စိန္တေသိ – ‘‘ဣမာ ဝီသတိသဟဿနာဋကိတ္ထိယော ဒေဝစ္ဆရာယော ဝိယ မံ ဧဝ ဧကံ အဘိရမာပေန္တိ, သော ဒါနာဟံ ဧတာပိ အတုဿိတွာ ပရဿ ဣတ္ထိယာ တဏှံ ဥပ္ပာဒေသိံ. သာ ဥပ္ပန္နာ အပါယမေဝ အာကဍ္ဎတီ’’တိ တဏှာယ အာဒီနဝံ ဒိသွာ ‘‘ဟန္ဒ, နံ နိဂ္ဂဏှာမီ’’တိ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

126. What is the origin of the verse beginning 'The destruction of craving'? It is said that a certain king of Bārāṇasī was circumambulating the city with great royal majesty. Beings whose hearts were captivated by the splendor of his body, even those going in front, turned back to gaze at him, as did those going behind and those on both sides. For by nature, the world is insatiable in seeing a Buddha, the full moon, the ocean, and a king. Then a certain householder's wife, having gone to the upper story of her mansion, opened a lion-window and stood looking out. Seeing her, the king became infatuated and commanded a minister: 'Go, find out, friend, whether this woman has a husband or not.' He investigated and reported: 'She has a husband, Your Majesty.' Then the king reflected: 'These twenty thousand dancing women, like celestial nymphs, entertain me alone, yet now, being dissatisfied even with them, I have generated craving for another's wife. When this craving has arisen, it drags one only to the plane of misery.' Seeing the danger in craving, he thought, 'Come now, I will restrain it!' He abandoned his kingdom, went forth, and by developing insight, he realized Paccekabodhi and uttered this inspired utterance:

တတ္ထ တဏှက္ခယန္တိ နိဗ္ဗာနံ, ဧဝံ ဒိဋ္ဌာဒီနဝါယ ဝါ တဏှာယ အပ္ပဝတ္တိံ. အပ္ပမတ္တောတိ သာတစ္စကာရီ, သက္ကစ္စကာရီ. အနေဠမူဂေါတိ အလာလာမုခေါ. အထ ဝါ အနေဠော စ အမူဂေါ စ, ပဏ္ဍိတော ဗျတ္တောတိ ဝုတ္တံ ဟောတိ. ဟိတသုခသမ္ပာပကံ သုတမဿ အတ္ထီတိ သုတဝါ, အာဂမသမ္ပန္နောတိ ဝုတ္တံ ဟောတိ. သတီမာတိ စိရကတာဒီနံ အနုဿရိတာ. သင်္ခါတဓမ္မောတိ ဓမ္မူပပရိက္ခာယ ပရိညာတဓမ္မော. နိယတောတိ အရိယမဂ္ဂေန နိယတဘာဝပ္ပတ္တော. ပဓာနဝါတိ သမ္မပ္ပဓာနဝီရိယသမ္ပန္နော. ဥပ္ပဋိပါဋိယာ ဧသ ပါဌော ယောဇေတဗ္ဗော. ဧဝမေဝ တေဟိ အပ္ပမာဒါဒီဟိ သမန္နာဂတော နိယာမသမ္ပာပကေန ပဓာနေန ပဓာနဝါ, တေန ပဓာနေန သမ္ပတ္တနိယာမတော နိယတော, တတော အရဟတ္တပ္ပတ္တိယာ သင်္ခါတဓမ္မော. အရဟာ ဟိ ပုန သင်္ခါတဗ္ဗာဘာဝတော ‘‘သင်္ခါတဓမ္မော’’တိ ဝုစ္စတိ. ယထာဟ – ‘‘ယေ စ သင်္ခါတဓမ္မာသေ, ယေ စ သေခါ ပုထူ ဣဓာ’’တိ (သု. နိ. ၁၀၄၄; စူဠနိ. အဇိတမာဏဝပုစ္ဆာနိဒ္ဒေသ ၇). သေသံ ဝုတ္တနယမေဝါတိ.

Herein, 'the destruction of craving' is Nibbāna, or it is the non-occurrence of craving, for which the danger has been seen. 'Heedful' means one who acts with perseverance, one who acts carefully. 'Not slobbering or mute' means one who does not drool. Or, he is not slobbering and not mute; this means he is said to be wise and competent. 'Learned': because he possesses learning that brings welfare and happiness, he is learned; this means he is said to be endowed with the scriptures. 'Mindful': one who remembers things done and so forth long ago. 'One who has reckoned the Dhamma': one who has fully understood the Dhamma by way of investigation of dhammas. 'Fixed': one who has attained the state of fixed destiny by the noble path. 'Strenuous': endowed with the energy of right striving. This passage is to be construed in reverse order. Thus: endowed with heedfulness and the other qualities, he is 'strenuous' through the striving that brings him to the fixed course; because he has attained the fixed course by that striving, he is 'fixed'; thence, through the attainment of arahantship, he is 'one who has reckoned the Dhamma.' For an arahant is called 'one who has reckoned the Dhamma' because there is nothing further for him to reckon. As it is said: 'Those who have reckoned the Dhamma and the many trainees here…' The rest is as has been explained.

တဏှက္ခယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Verse on the Destruction of Craving is finished.

၁၂၇. သီဟောဝါတိ [Pg.219] ကာ ဥပ္ပတ္တိ? အညတရဿ ကိရ ဗာရာဏသိရညော ဒူရေ ဥယျာနံ ဟောတိ, သော ပဂေဝ ဥဋ္ဌာယ ဥယျာနံ ဂစ္ဆန္တော အန္တရာမဂ္ဂေ ယာနာ ဩရုယှ ဥဒကဋ္ဌာနံ ဥပဂတော ‘‘မုခံ ဓောဝိဿာမီ’’တိ. တသ္မိဉ္စ ပဒေသေ သီဟီ သီဟပေါတကံ ဇနေတွာ ဂေါစရာယ ဂတာ. ရာဇပုရိသော တံ ဒိသွာ ‘‘သီဟပေါတကော, ဒေဝါ’’တိ အာရောစေသိ. ရာဇာ ‘‘သီဟော ကိရ ကဿစိ န ဘာယတီ’’တိ တံ ဥပပရိက္ခိတုံ ဘေရိအာဒီနိ အာကောဋာပေသိ, သီဟပေါတကော တံ သဒ္ဒံ သုတွာပိ တထေဝ သယိ. အထ ယာဝတတိယံ အာကောဋာပေသိ. သော တတိယဝါရေ သီသံ ဥက္ခိပိတွာ သဗ္ဗံ ပရိသံ ဩလောကေတွာ တထေဝ သယိ. အထ ရာဇာ ‘‘ယာဝဿ မာတာ နာဂစ္ဆတိ, တာဝ ဂစ္ဆာမာ’’တိ ဝတွာ ဂစ္ဆန္တော စိန္တေသိ – ‘‘တဒဟုဇာတောပိ သီဟပေါတကော န သန္တသတိ န ဘာယတိ, ကုဒါဿု နာမာဟမ္ပိ တဏှာဒိဋ္ဌိပရိတာသံ ဆဍ္ဍေတွာ န သန္တသေယျံ န ဘာယေယျ’’န္တိ? သော တံ အာရမ္မဏံ ဂဟေတွာ ဂစ္ဆန္တော ပုန ကေဝဋ္ဋေဟိ မစ္ဆေ ဂဟေတွာ သာခါသု ဗန္ဓိတွာ ပသာရိတေ ဇာလေ ဝါတံ အသင်္ဂံယေဝ ဂစ္ဆမာနံ ဒိသွာ တသ္မိံ နိမိတ္တံ အဂ္ဂဟေသိ – ‘‘ကုဒါဿု နာမာဟမ္ပိ တဏှာဒိဋ္ဌိမောဟဇာလံ ဖာလေတွာ ဧဝံ အသဇ္ဇမာနော ဂစ္ဆေယျ’’န္တိ?

127. What is the origin of the verse beginning 'Like a lion...'? It is said that a certain king of Bārāṇasī had a park far away. Rising early to go to the park, he descended from his vehicle on the way to wash his face at a watering place. At that very spot, a lioness had given birth to a cub and gone out to forage. A royal servant saw it and reported, 'A lion cub, Your Majesty!' The king, thinking, 'A lion is said to fear no one,' tested it by having drums and so forth beaten. Even upon hearing the noise, the lion cub remained lying still. Then he had them beaten up to three times. On the third time, the cub raised its head, looked around at the entire assembly, and lay back down. The king then said, 'Let us go before its mother returns.' As he went, he reflected: 'Even though born this very day, this lion cub is neither startled nor afraid. When will I too, having abandoned the agitation of craving and wrong views, be neither startled nor afraid?' Taking this as his theme, as he went on, he saw the wind passing unimpeded through a spread net and took this as a sign: 'When will I too, having torn through the net of craving and wrong views, go unimpeded like this?'

အထ ဥယျာနံ ဂန္တွာ သိလာပဋ္ဋပေါက္ခရဏိယာ တီရေ နိသိန္နော ဝါတဗ္ဘာဟတာနိ ပဒုမာနိ ဩနမိတွာ ဥဒကံ ဖုသိတွာ ဝါတဝိဂမေ ပုန ယထာဌာနေ ဌိတာနိ ဥဒကေန အနုပလိတ္တာနိ ဒိသွာ တသ္မိံ နိမိတ္တံ အဂ္ဂဟေသိ – ‘‘ကုဒါဿု နာမာဟမ္ပိ ယထာ ဧတာနိ ဥဒကေ ဇာတာနိ ဥဒကေန အနုပလိတ္တာနိ တိဋ္ဌန္တိ. ဧဝံ လောကေ ဇာတော လောကေန အနုပလိတ္တော တိဋ္ဌေယျ’’န္တိ. သော ပုနပ္ပုနံ ‘‘ယထာ သီဟော ဝါတော ပဒုမာနိ, ဧဝံ အသန္တသန္တေန အသဇ္ဇမာနေန အနုပလိတ္တေန ဘဝိတဗ္ဗ’’န္တိ စိန္တေတွာ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

Then, having gone to the park, he sat by the edge of a stone-slab pond and saw lotus flowers that were struck by the wind, bent down to touch the water, but when the wind ceased, they stood in their place again, unsoiled by the water. He took this as a sign: 'When will I too, just as these lotuses born in water stand unsoiled by the water, be one who, though born in the world, stands unsoiled by the world?' Reflecting again and again—'Like the lion, the wind, and the lotuses, one should be without trembling, without attachment, and unsoiled'—he renounced his kingdom, went forth, and by developing insight realized Paccekabodhi. Then he uttered this inspired verse.

တတ္ထ သီဟောတိ စတ္တာရော သီဟာ – တိဏသီဟော, ပဏ္ဍုသီဟော, ကာဠသီဟော, ကေသရသီဟောတိ. တေသံ ကေသရသီဟော အဂ္ဂမက္ခာယတိ. သော ဣဓ အဓိပ္ပေတော. ဝါတော ပုရတ္ထိမာဒိဝသေန အနေကဝိဓော. ပဒုမံ ရတ္တသေတာဒိဝသေန. တေသု ယော ကောစိ ဝါတော ယံ ကိဉ္စိ ပဒုမဉ္စ ဝဋ္ဋတိယေဝ. တတ္ထ ယသ္မာ သန္တာသော နာမ အတ္တသိနေဟေန ဟောတိ, အတ္တသိနေဟော [Pg.220] စ နာမ တဏှာလေပေါ, သောပိ ဒိဋ္ဌိသမ္ပယုတ္တေန ဝါ ဒိဋ္ဌိဝိပ္ပယုတ္တေန ဝါ လောဘေန ဟောတိ, သောပိ စ တဏှာယေဝ. သဇ္ဇနံ ပန တတ္ထ ဥပပရိက္ခာဒိဝိရဟိတဿ မောဟေန ဟောတိ, မောဟော စ အဝိဇ္ဇာ. တတ္ထ သမထေန တဏှာယ ပဟာနံ, ဝိပဿနာယ အဝိဇ္ဇာယ. တသ္မာ သမထေန အတ္တသိနေဟံ ပဟာယ သီဟောဝ သဒ္ဒေသု အနိစ္စဒုက္ခာဒီသု အသန္တသန္တော, ဝိပဿနာယ မောဟံ ပဟာယ ဝါတောဝ ဇာလမှိ ခန္ဓာယတနာဒီသု အသဇ္ဇမာနော, သမထေနေဝ လောဘံ လောဘသမ္ပယုတ္တဒိဋ္ဌိဉ္စ ပဟာယ, ပဒုမံဝ တောယေန သဗ္ဗဘဝဘောဂလောဘေန အလိပ္ပမာနော. ဧတ္ထ စ သမထဿ သီလံ ပဒဋ္ဌာနံ, သမထော သမာဓိဿ, သမာဓိ ဝိပဿနာယာတိ ဧဝံ ဒွီသု ဓမ္မေသု သိဒ္ဓေသု တယော ခန္ဓာ သိဒ္ဓါဝ ဟောန္တိ. တတ္ထ သီလက္ခန္ဓေန သူရော ဟောတိ. သော သီဟောဝ သဒ္ဒေသု အာဃာတဝတ္ထူသု ကုဇ္ဈိတုကာမတာယ န သန္တသတိ, ပညာက္ခန္ဓေန ပဋိဝိဒ္ဓသဘာဝေါ ဝါတောဝ ဇာလမှိ ခန္ဓာဒိဓမ္မဘေဒေ န သဇ္ဇတိ, သမာဓိက္ခန္ဓေန ဝီတရာဂေါ ပဒုမံဝ တောယေန ရာဂေန န လိပ္ပတိ. ဧဝံ သမထဝိပဿနာဟိ သီလသမာဓိပညာက္ခန္ဓေဟိ စ ယထာသမ္ဘဝံ တဏှာဝိဇ္ဇာနံ တိဏ္ဏဉ္စ အကုသလမူလာနံ ပဟာနဝသေန အသန္တသန္တော အသဇ္ဇမာနော အလိပ္ပမာနော စ ဝေဒိတဗ္ဗော. သေသံ ဝုတ္တနယမေဝါတိ.

Herein, 'lion' refers to four kinds of lions—the grass lion, the tawny lion, the black lion, and the maned lion. Among them, the maned lion is declared the foremost. It is this one that is intended here. The wind is of many kinds, such as the east wind and so forth. The lotus is of various kinds, such as the red and the white. Among them, any wind and any lotus is suitable. Herein, alarm arises from self-love, and self-love is the stain of craving. This arises from greed, whether associated with or dissociated from wrong view, and that is indeed craving itself. Clinging, however, arises in one who lacks investigation, through delusion; and delusion is ignorance. Herein, craving is abandoned through serenity, and ignorance through insight. Therefore, having abandoned self-love through serenity, like a lion unperturbed by sounds, one is unperturbed by impermanence, suffering, and so forth; having abandoned delusion through insight, like the wind not caught in a net, one is not caught in the aggregates, sense bases, and so forth; and having abandoned greed and the views associated with greed through serenity alone, like a lotus by water, one is unstained by greed for all states of existence and enjoyments. And here, virtue is the proximate cause for serenity, serenity is the proximate cause for concentration, and concentration is the proximate cause for insight. Thus, when these two qualities are accomplished, the three aggregates are also accomplished. Herein, through the aggregate of virtue, one becomes valiant. Like a lion, he is not perturbed by sounds that are grounds for animosity, out of a desire to become angry. Through the aggregate of wisdom, having penetrated the nature of things, like the wind in a net, he does not cling to the divisions of phenomena such as the aggregates. Through the aggregate of concentration, being free from lust, like a lotus with water, he is not stained by lust. Thus, through serenity and insight, and through the aggregates of virtue, concentration, and wisdom, as may be the case, by means of abandoning craving and ignorance and the three unwholesome roots, one should be understood as being unperturbed, not clinging, and unstained. The rest is as has been stated.

သီဟာဒိဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse beginning with 'Sīho' is concluded.

၁၂၈. သီဟော ယထာတိ ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ဗာရာဏသိရာဇာ ပစ္စန္တံ ကုပိတံ ဝူပသမေတုံ ဂါမာနုဂါမိမဂ္ဂံ ဆဍ္ဍေတွာ ဥဇုံ အဋဝိမဂ္ဂံ ဂဟေတွာ မဟတိယာ သေနာယ ဂစ္ဆတိ. တေန စ သမယေန အညတရသ္မိံ ပဗ္ဗတပါဒေ သီဟော ဗာလသူရိယာတပံ တပ္ပမာနော နိပန္နော ဟောတိ. တံ ဒိသွာ ရာဇပုရိသာ ရညော အာရောစေသုံ. ရာဇာ ‘‘သီဟော ကိရ န သန္တသတီ’’တိ ဘေရိပဏဝါဒိသဒ္ဒံ ကာရာပေသိ, သီဟော တထေဝ နိပဇ္ဇိ. ဒုတိယမ္ပိ ကာရာပေသိ, သီဟော တထေဝ နိပဇ္ဇိ. တတိယမ္ပိ ကာရာပေသိ, တဒါ ‘‘သီဟော မမ ပဋိသတ္တု အတ္ထီ’’တိ စတူဟိ ပါဒေဟိ သုပ္ပတိဋ္ဌိတံ ပတိဋ္ဌဟိတွာ သီဟနာဒံ နဒိ. တံ သုတွာ ဟတ္ထာရောဟာဒယော ဟတ္ထိအာဒီဟိ ဩရောဟိတွာ တိဏဂဟနာနိ ပဝိဋ္ဌာ, ဟတ္ထိအဿဂဏာ ဒိသာဝိဒိသာ ပလာတာ. ရညော ဟတ္ထီပိ ရာဇာနံ ဂဟေတွာ ဝနဂဟနာနိ ပေါထယမာနော ပလာယိ[Pg.221]. ရာဇာ တံ သန္ဓာရေတုံ အသက္ကောန္တော ရုက္ခသာခါယ ဩလမ္ဗိတွာ ပထဝိံ ပတိတွာ ဧကပဒိကမဂ္ဂေန ဂစ္ဆန္တော ပစ္စေကဗုဒ္ဓါနံ ဝသနဋ္ဌာနံ ပါပုဏိ. တတ္ထ ပစ္စေကဗုဒ္ဓေ ပုစ္ဆိ – ‘‘အပိ, ဘန္တေ, သဒ္ဒမဿုတ္ထာ’’တိ? ‘‘အာမ, မဟာရာဇာ’’တိ. ‘‘ကဿ သဒ္ဒံ, ဘန္တေ’’တိ? ‘‘ပဌမံ ဘေရိသင်္ခါဒီနံ, ပစ္ဆာ သီဟဿာ’’တိ. ‘‘န ဘာယိတ္ထ, ဘန္တေ’’တိ. ‘‘န မယံ, မဟာရာဇ, ကဿစိ သဒ္ဒဿ ဘာယာမာ’’တိ. ‘‘သက္ကာ ပန, ဘန္တေ, မယှမ္ပိ ဧဒိသံ ကာတု’’န္တိ? ‘‘သက္ကာ, မဟာရာဇ, သစေ ပဗ္ဗဇိဿသီ’’တိ. ‘‘ပဗ္ဗဇာမိ, ဘန္တေ’’တိ. တတော နံ ပဗ္ဗာဇေတွာ ပုဗ္ဗေ ဝုတ္တနယေနေဝ အာဘိသမာစာရိကံ သိက္ခာပေသုံ. သောပိ ပုဗ္ဗေ ဝုတ္တနယေနေဝ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

128. What is the origin of the verse beginning 'Sīho yathā'? It is said that a certain king of Bārāṇasī, in order to subdue a rebellious border region, abandoned the route that went from village to village and took a direct path through the forest with a large army. At that time, a lion was lying at the foot of a certain mountain, warming itself in the heat of the morning sun. Seeing it, the king’s men informed the king. The king, thinking, "It is said a lion is not perturbed," had the sound of drums, small drums, and other instruments made. The lion lay there just as before. A second time he had it done, and the lion lay there just as before. A third time he had it done, and then the lion, thinking, "I have an adversary," stood firmly on its four feet and let out a lion’s roar. Hearing it, the elephant riders and others dismounted from their elephants and entered the thickets of grass, while the herds of elephants and horses fled in all directions. The king’s own elephant, carrying the king, fled, crashing through the jungle thickets. The king, unable to control it, hung from a tree branch, fell to the ground, and, proceeding along a footpath, reached the dwelling place of the paccekabuddhas. There he asked the paccekabuddhas, "Venerable sirs, did you hear a sound?" "Yes, great king." "Whose sound was it, venerable sirs?" "First that of the drums, conches, and other instruments, then that of the lion." "Were you not afraid, venerable sirs?" "We are not afraid of any sound, great king." "Is it possible, venerable sirs, for me also to achieve such a state?" "It is possible, great king, if you go forth." "I will go forth, venerable sirs." Then they gave him the going forth and instructed him in the preliminary conduct in the way previously described. He too, practicing insight in the way previously described, realized paccekabodhi and uttered this inspired verse.

တတ္ထ သဟနာ စ ဟနနာ စ သီဃဇဝတ္တာ စ သီဟော. ကေသရသီဟောဝ ဣဓ အဓိပ္ပေတော. ဒါဌာ ဗလမဿ အတ္ထီတိ ဒါဌဗလီ. ပသယှ အဘိဘုယျာတိ ဥဘယံ စာရီ-သဒ္ဒေန သဟ ယောဇေတဗ္ဗံ ပသယှစာရီ အဘိဘုယျစာရီတိ. တတ္ထ ပသယှ နိဂ္ဂဟေတွာ စရဏေန ပသယှစာရီ, အဘိဘဝိတွာ သန္တာသေတွာ ဝသီကတွာ စရဏေန အဘိဘုယျစာရီ. သွာယံ ကာယဗလေန ပသယှစာရီ, တေဇသာ အဘိဘုယျစာရီ, တတ္ထ သစေ ကောစိ ဝဒေယျ – ‘‘ကိံ ပသယှ အဘိဘုယျ စာရီ’’တိ, တတော မိဂါနန္တိ သာမိဝစနံ ဥပယောဂတ္ထေ ကတွာ ‘‘မိဂေ ပသယှ အဘိဘုယျ စာရီ’’တိ ပဋိဝတ္တဗ္ဗံ. ပန္တာနီတိ ဒူရာနိ. သေနာသနာနီတိ ဝသနဋ္ဌာနာနိ. သေသံ ဝုတ္တနယေနေဝ သက္ကာ ဇာနိတုန္တိ န ဝိတ္ထာရိတန္တိ.

Herein, it is a lion (sīho) because of its endurance (sahanā), its killing (hananā), and its swiftness (sīghajavattā). The maned lion is intended here. He is 'one with the strength of fangs' (dāṭhabalī) because 'he has the strength of fangs' (dāṭhā balamassa atthi). 'Forcibly' (pasayha) and 'overpowering' (abhibhuyya) should both be combined with the word 'moving' (cārī), as 'moving forcibly' (pasayhacārī) and 'moving by overpowering' (abhibhuyyacārī). Herein, 'moving forcibly' means moving after having forcibly restrained. 'Moving by overpowering' means moving after having dominated, terrified, and subjugated. This one moves forcibly through bodily strength, and moves by overpowering through majesty. In this regard, if someone were to ask, "What does it move forcibly and by overpowering?" then, taking the genitive 'of the deer' (migānaṃ) in the sense of the objective case, one should reply, "It moves by forcibly and overpoweringly acting upon the deer." 'Remote' (pantāni) means distant. 'Lodgings' (senāsanāni) means dwelling places. The rest can be understood in the way already stated, thus it is not elaborated upon.

ဒါဌဗလီဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the Dāṭhabalī verse is concluded.

၁၂၉. မေတ္တံ ဥပေက္ခန္တိ ကာ ဥပ္ပတ္တိ? အညတရော ကိရ ရာဇာ မေတ္တာဒိဈာနလာဘီ အဟောသိ. သော ‘‘ဈာနသုခန္တရာယော ရဇ္ဇ’’န္တိ ဈာနာနုရက္ခဏတ္ထံ ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

129. What is the origin of the verse beginning 'Mettaṃ upekkhanti'? It is said that a certain king was an attainer of the jhānas beginning with loving-kindness. He, thinking, "Kingship is an obstacle to the bliss of jhāna," renounced his kingdom to protect his jhāna and went forth. Practicing insight, he realized paccekabodhi and uttered this inspired verse.

တတ္ထ ‘‘သဗ္ဗေ သတ္တာ သုခိတာ ဘဝန္တူ’’တိအာဒိနာ နယေန ဟိတသုခူပနယနကာမတာ မေတ္တာ. ‘‘အဟော ဝတ ဣမမှာ ဒုက္ခာ မုစ္စေယျု’’န္တိအာဒိနာ နယေန အဟိတဒုက္ခာပနယနကာမတာ ကရုဏာ. ‘‘မောဒန္တိ ဝတ ဘောန္တော သတ္တာ, မောဒန္တိ သာဓု သုဋ္ဌူ’’တိအာဒိနာ နယေန ဟိတသုခါဝိပ္ပယောဂကာမတာ မုဒိတာ. ‘‘ပညာယိဿန္တိ သကေန ကမ္မေနာ’’တိ သုခဒုက္ခအဇ္ဈုပေက္ခနတာ ဥပေက္ခာ. ဂါထာဗန္ဓသုခတ္ထံ ပန ဥပ္ပဋိပါဋိယာ မေတ္တံ ဝတွာ ဥပေက္ခာ [Pg.222] ဝုတ္တာ, မုဒိတာ စ ပစ္ဆာ. ဝိမုတ္တိန္တိ စတဿောပိ ဧတာ အတ္တနော ပစ္စနီကဓမ္မေဟိ ဝိမုတ္တတ္တာ ဝိမုတ္တိယော. တေန ဝုတ္တံ – ‘‘မေတ္တံ ဥပေက္ခံ ကရုဏံ ဝိမုတ္တိံ, အာသေဝမာနော မုဒိတဉ္စ ကာလေ’’တိ.

Here, loving-kindness (mettā) is the desire to bring about welfare and happiness, in the manner of “May all beings be happy.” Compassion (karuṇā) is the desire to remove what is not welfare and suffering, in the manner of “Oh, may they be freed from this suffering!” Sympathetic joy (muditā) is the desire for beings not to be separated from their welfare and happiness, in the manner of “Indeed, good beings rejoice, they rejoice well and splendidly!” Equanimity (upekkhā) is the regarding of pleasure and pain with indifference, thinking, “They will fare according to their own kamma.” However, for the sake of ease in composing the verse, loving-kindness is stated, then equanimity is stated out of order, and sympathetic joy is stated afterwards. As for ‘liberation’ (vimutti), all four of these are called liberations (vimuttiyo) because they are liberated from their opposing states. Therefore it is said: “Cultivating loving-kindness, equanimity, compassion, liberation, and sympathetic joy at the proper time.”

တတ္ထ အာသေဝမာနောတိ တိဿော တိကစတုက္ကဇ္ဈာနဝသေန, ဥပေက္ခံ စတုတ္ထဇ္ဈာနဝသေန ဘာဝယမာနော. ကာလေတိ မေတ္တံ အာသေဝိတွာ တတော ဝုဋ္ဌာယ ကရုဏံ, တတော ဝုဋ္ဌာယ မုဒိတံ, တတော ဣတရတော ဝါ နိပ္ပီတိကဇ္ဈာနတော ဝုဋ္ဌာယ ဥပေက္ခံ အာသေဝမာနော ဧဝ ‘‘ကာလေ အာသေဝမာနော’’တိ ဝုစ္စတိ, အာသေဝိတုံ ဝါ ဖာသုကကာလေ. သဗ္ဗေန လောကေန အဝိရုဇ္ဈမာနောတိ ဒသသု ဒိသာသု သဗ္ဗေန သတ္တလောကေန အဝိရုဇ္ဈမာနော. မေတ္တာဒီနဉှိ ဘာဝိတတ္တာ သတ္တာ အပ္ပဋိကူလာ ဟောန္တိ, သတ္တေသု စ ဝိရောဓိဘူတော ပဋိဃော ဝူပသမ္မတိ. တေန ဝုတ္တံ – ‘‘သဗ္ဗေန လောကေန အဝိရုဇ္ဈမာနော’’တိ. အယမေတ္ထ သင်္ခေပေါ, ဝိတ္ထာရော ပန မေတ္တာဒိကထာ အဋ္ဌသာလိနိယာ ဓမ္မသင်္ဂဟဋ္ဌကထာယံ (ဓ. သ. အဋ္ဌ. ၂၅၁) ဝုတ္တာ. သေသံ ဝုတ္တသဒိသမေဝါတိ.

Here, ‘cultivating’ means developing the three brahmavihāras by way of the three-fold and four-fold jhānas, and equanimity by way of the fourth jhāna. ‘At the proper time’ means that having cultivated loving-kindness, then arising from that and cultivating compassion, then arising from that and cultivating sympathetic joy, then arising from that or from another jhāna without rapture and cultivating equanimity—this is called ‘cultivating at the proper time,’ or at a suitable time for cultivation. ‘Not in conflict with the whole world’ means not in conflict with the entire world of beings in the ten directions. For when loving-kindness and the like are developed, beings become non-repulsive, and the aversion that arises as opposition towards beings is pacified. Hence it is said: ‘Not in conflict with the whole world.’ This is the summary here; the detailed explanation of the discourse on loving-kindness and the rest is stated in the Aṭṭhasālinī, the commentary to the Dhammasaṅgaṇī. The rest is as stated before.

အပ္ပမညာဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse of the Immeasurables is concluded.

၁၃၀. ရာဂဉ္စ ဒေါသဉ္စာတိ ကာ ဥပ္ပတ္တိ? ရာဇဂဟံ ကိရ နိဿာယ မာတင်္ဂေါ နာမ ပစ္စေကဗုဒ္ဓေါ ဝိဟရတိ သဗ္ဗပစ္ဆိမော ပစ္စေကဗုဒ္ဓါနံ. အထ အမှာကံ ဗောဓိသတ္တေ ဥပ္ပန္နေ ဒေဝတာယော ဗောဓိသတ္တဿ ပူဇနတ္ထာယ အာဂစ္ဆန္တိယော တံ ဒိသွာ ‘‘မာရိသာ, မာရိသာ, ဗုဒ္ဓေါ လောကေ ဥပ္ပန္နော’’တိ ဘဏိံသု. သော နိရောဓာ ဝုဋ္ဌဟန္တော တံ သုတွာ အတ္တနော ဇီဝိတက္ခယံ ဒိသွာ ဟိမဝန္တေ မဟာပပါတော နာမ ပဗ္ဗတော ပစ္စေကဗုဒ္ဓါနံ ပရိနိဗ္ဗာနဋ္ဌာနံ. တတ္ထ အာကာသေန ဂန္တွာ ပုဗ္ဗေ ပရိနိဗ္ဗုတပစ္စေကဗုဒ္ဓဿ အဋ္ဌိသံဃာတံ ပပါတေ ပက္ခိပိတွာ သိလာတလေ နိသီဒိတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

130. What is the origin of the verse beginning 'Lust and hatred...'? It is said that a Paccekabuddha named Mātaṅga, the very last of the Paccekabuddhas, lived depending on Rājagaha. Then, when our Bodhisatta had arisen, deities who were coming to pay homage to the Bodhisatta saw him and said, ‘Sirs, sirs, a Buddha has arisen in the world!’ He, while arising from the attainment of cessation, heard this and, seeing the exhaustion of his own life, went to the mountain in the Himalayas named Mahāpapāta, which is the place of parinibbāna for Paccekabuddhas. Having gone there through the sky, and having placed the collection of bones of a Paccekabuddha who had previously attained parinibbāna on the precipice, he sat on a stone slab and uttered this inspired verse.

တတ္ထ ရာဂဒေါသမောဟာ ဥရဂသုတ္တေ ဝုတ္တာဝ. သံယောဇနာနီတိ ဒသ သံယောဇနာနိ, တာနိ စ တေန တေန မဂ္ဂေန သန္ဒာလယိတွာ. အသန္တသံ ဇီဝိတသင်္ခယမှီတိ ဇီဝိတသင်္ခယော ဝုစ္စတိ စုတိစိတ္တဿ ပရိဘေဒေါ. တသ္မိဉ္စ ဇီဝိတသင်္ခယေ ဇီဝိတနိကန္တိယာ ပဟီနတ္တာ အသန္တသန္တိ. ဧတ္တာဝတာ သောပါဒိသေသံ [Pg.223] နိဗ္ဗာနဓာတုံ အတ္တနော ဒဿေတွာ ဂါထာပရိယောသာနေ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယီတိ.

Here, lust, hatred, and delusion are as stated in the Uraga Sutta. ‘The fetters’ refers to the ten fetters, and having shattered them with the respective paths. ‘Fearless at the exhaustion of life’ means that the exhaustion of life is said to be the complete cutting off of the death-consciousness. And in that exhaustion of life, because craving for life has been abandoned, one is fearless. By this much, having shown the Nibbāna-element with residue remaining as his own, at the conclusion of the verse, he attained parinibbāna with the Nibbāna-element without residue remaining.

ဇီဝိတသင်္ခယဂါထာဝဏ္ဏနာ နိဋ္ဌိတာ.

The commentary on the verse concerning the exhaustion of life is concluded.

၁၃၁. ဘဇန္တီတိ ကာ ဥပ္ပတ္တိ? ဗာရာဏသိယံ ကိရ အညတရော ရာဇာ အာဒိဂါထာယ ဝုတ္တပ္ပကာရမေဝ ဖီတံ ရဇ္ဇံ သမနုသာသတိ. တဿ ခရော အာဗာဓော ဥပ္ပဇ္ဇိ, ဒုက္ခာ ဝေဒနာ ပဝတ္တန္တိ. ဝီသတိသဟဿိတ္ထိယော တံ ပရိဝါရေတွာ ဟတ္ထပါဒသမ္ဗာဟနာဒီနိ ကရောန္တိ. အမစ္စာ ‘‘န ဒါနာယံ ရာဇာ ဇီဝိဿတိ, ဟန္ဒ, မယံ အတ္တနော သရဏံ ဂဝေသာမာ’’တိ စိန္တေတွာ အညတရဿ ရညော သန္တိကံ ဂန္တွာ ဥပဋ္ဌာနံ ယာစိံသု. တေ တတ္ထ ဥပဋ္ဌဟန္တိယေဝ, န ကိဉ္စိ လဘန္တိ. ရာဇာ အာဗာဓာ ဝုဋ္ဌဟိတွာ ပုစ္ဆိ – ‘‘ဣတ္ထန္နာမော စ ဣတ္ထန္နာမော စ ကုဟိ’’န္တိ? တတော တံ ပဝတ္တိံ သုတွာဝ သီသံ စာလေတွာ တုဏှီ အဟောသိ. တေပိ အမစ္စာ ‘‘ရာဇာ ဝုဋ္ဌိတော’’တိ သုတွာ တတ္ထ ကိဉ္စိ အလဘမာနာ ပရမေန ပါရိဇုညေန ပီဠိတာ ပုနဒေဝ အာဂန္တွာ ရာဇာနံ ဝန္ဒိတွာ ဧကမန္တံ အဋ္ဌံသု. တေန စ ရညာ ‘‘ကုဟိံ, တာတာ, တုမှေ ဂတာ’’တိ ဝုတ္တာ အာဟံသု – ‘‘ဒေဝံ ဒုဗ္ဗလံ ဒိသွာ အာဇီဝိကဘယေနမှာ အသုကံ နာမ ဇနပဒံ ဂတာ’’တိ. ရာဇာ သီသံ စာလေတွာ စိန္တေသိ – ‘‘ယံနူနာဟံ တမေဝ အာဗာဓံ ဒဿေဿံ, ကိံ ပုနပိ ဧဝံ ကရေယျုံ, နော’’တိ? သော ပုဗ္ဗေ ရောဂေန ဖုဋ္ဌော ဝိယ ဗာဠှံ ဝေဒနံ ဒဿေန္တော ဂိလာနာလယံ အကာသိ. ဣတ္ထိယော သမ္ပရိဝါရေတွာ ပုဗ္ဗသဒိသမေဝ သဗ္ဗံ အကံသု. တေပိ အမစ္စာ တထေဝ ပုန ဗဟုတရံ ဇနံ ဂဟေတွာ ပက္ကမိံသု. ဧဝံ ရာဇာ ယာဝတတိယံ သဗ္ဗံ ပုဗ္ဗသဒိသံ အကာသိ, တေပိ တထေဝ ပက္ကမိံသု. တတော စတုတ္ထမ္ပိ တေ အာဂတေ ဒိသွာ ရာဇာ – ‘‘အဟော! ဣမေ ဒုက္ကရံ အကံသု, ယေ မံ ဗျာဓိတံ ပဟာယ အနပေက္ခာ ပက္ကမိံသူ’’တိ နိဗ္ဗိန္နော ရဇ္ဇံ ပဟာယ ပဗ္ဗဇိတွာ ဝိပဿန္တော ပစ္စေကဗောဓိံ သစ္ဆိကတွာ ဣမံ ဥဒါနဂါထံ အဘာသိ.

131. What is the origin of ‘They attend’? It is said that in Bārāṇasī, a certain king ruled his prosperous kingdom just as described in the first verse. A severe illness arose in him, and painful feelings occurred. Twenty thousand women surrounded him, massaging his hands and feet and so on. His ministers thought, ‘This king will not survive now. Come, let us seek refuge for ourselves.’ They went to another king and requested to attend upon him. They attended there but gained nothing. When the king recovered from his illness, he asked, ‘Where are so-and-so and so-and-so?’ Hearing what had happened, he shook his head and remained silent. Those ministers, hearing that the king had recovered and gaining nothing there, afflicted by extreme loss, returned and, having paid homage to the king, stood to one side. When the king asked, ‘Where did you go, dear ones?’ they replied, ‘Seeing Your Majesty weak, we went to such-and-such a country out of fear for our livelihood.’ The king shook his head and thought, ‘What if I were to show them that very illness again? Would they act like this again, or not?’ Pretending to be afflicted by the previous illness, he displayed intense pain and betook himself to his sickbed. The women surrounded him and did everything as before. The ministers, too, did the same, taking even more people and departed. Thus, the king did everything exactly as before up to the third time, and they departed in the same way. Then, seeing them arrive a fourth time, the king thought, ‘Ah! They have done a difficult thing, abandoning me when I was sick and leaving without concern.’ Disillusioned, he renounced his kingdom, went forth, and while practicing insight, realized Paccekabodhi. Then he uttered this inspired verse.

တတ္ထ ဘဇန္တီတိ သရီရေန အလ္လီယန္တာ ပယိရုပါသန္တိ. သေဝန္တီတိ အဉ္ဇလိကမ္မာဒီဟိ ကိံကာရပဋိဿာဝိတာယ စ ပရိစရန္တိ. ကာရဏံ အတ္ထော ဧတေသန္တိ ကာရဏတ္ထာ, ဘဇနာယ စ သေဝနာယ စ နာညံ ကာရဏမတ္ထိ, အတ္ထော ဧဝ နေသံ ကာရဏံ, အတ္ထဟေတု သေဝန္တီတိ ဝုတ္တံ ဟောတိ. နိက္ကာရဏာ [Pg.224] ဒုလ္လဘာ အဇ္ဇ မိတ္တာတိ ‘‘ဣတော ကိဉ္စိ လစ္ဆာမာ’’တိ ဧဝံ အတ္တပဋိလာဘကာရဏေန နိက္ကာရဏာ, ကေဝလံ –

Here, ‘they attend’ means they cling and attend closely with their bodies. ‘They associate’ means they serve with gestures of reverence, such as the añjali, and with readiness to serve. ‘For a reason’ means that a purpose is the reason for them; there is no other reason for attending and associating—the purpose itself is their reason. This means it is said that they serve for the sake of a purpose. ‘Friends without a cause are hard to find today’ means friends who serve without the cause of gaining some personal benefit, thinking “we will get something from this,” but purely—

‘‘ဥပကာရော စ ယော မိတ္တော, ယော မိတ္တော သုခဒုက္ခကော;

အတ္ထက္ခာယီ စ ယော မိတ္တော, ယော မိတ္တော အနုကမ္ပကော’’တိ. (ဒီ. နိ. ၃.၂၆၅) –

‘A friend who is helpful, a friend in joy and sorrow, a friend who points out what is of value, a friend who is compassionate.’

ဧဝံ ဝုတ္တေန အရိယေန မိတ္တဘာဝေန သမန္နာဂတာ ဒုလ္လဘာ အဇ္ဇ မိတ္တာ. အတ္တဋ္ဌပညာတိ အတ္တနိ ဌိတာ ဧတေသံ ပညာ. အတ္တာနမေဝ ဩလောကေတိ, န အညန္တိ အတ္ထော. ‘‘အတ္တတ္ထပညာ’’တိပိ ပါဌော, တဿ အတ္တနော အတ္ထမေဝ ဩလောကေတိ, န ပရတ္ထန္တိ အတ္ထော. ‘‘ဒိဋ္ဌတ္ထပညာ’’တိ အယမ္ပိ ကိရ ပေါရာဏပါဌော, တဿ သမ္ပတိ ဒိဋ္ဌေယေဝ အတ္ထေ ဧတေသံ ပညာ, န အာယတိန္တိ အတ္ထော. ဒိဋ္ဌဓမ္မိကတ္ထံယေဝ ဩလောကေတိ, န သမ္ပရာယိကတ္ထန္တိ ဝုတ္တံ ဟောတိ. အသုစီတိ အသုစိနာ အနရိယေန ကာယဝစီမနောကမ္မေန သမန္နာဂတာ.

Friends endowed with such noble friendship are rare today. ‘Attaṭṭhapaññā’ means their wisdom is established in themselves. They consider only themselves, not others; this is the meaning. ‘Attatthapaññā’ is another reading, the meaning of which is that they consider only their own benefit, not the benefit of others. ‘Diṭṭhatthapaññā’ is also said to be an ancient reading, the meaning of which is that their wisdom concerns only presently visible benefits, not future benefits. This means they consider only benefits in this life, not benefits in the hereafter. ‘Asucī’ means endowed with impure, ignoble bodily, verbal, and mental actions.

ခဂ္ဂဝိသာဏကပ္ပောတိ ခဂ္ဂေန ရုက္ခာဒယော ဆိန္ဒန္တော ဝိယ သကသိင်္ဂေန ပဗ္ဗတာဒယော စုဏ္ဏဝိစုဏ္ဏံ ကုရုမာနော ဝိစရတီတိ ခဂ္ဂဝိသာဏော. ဝိသသဒိသာ အာဏာတိ ဝိသာဏာ. ခဂ္ဂံ ဝိယာတိ ခဂ္ဂံ. ခဂ္ဂံ ဝိသာဏံ ယဿ မိဂဿ သောယံ မိဂေါ ခဂ္ဂဝိသာဏော, တဿ ခဂ္ဂဝိသာဏဿ ကပ္ပော ခဂ္ဂဝိသာဏကပ္ပော. ခဂ္ဂဝိသာဏသဒိသော ပစ္စေကဗုဒ္ဓေါ ဧကော အဒုတိယော အသဟာယော စရေယျ ဝိဟရေယျ ဝတ္တေယျ ယပေယျ ယာပေယျာတိ အတ္ထော.

‘Khaggavisāṇakappo’ means like a rhinoceros. He is a ‘khaggavisāṇa’ because he wanders as if cutting down trees with a sword and making mountains into fine dust with his own horn. An etymology given is that ‘visāṇa’ means a command like poison. ‘Khaggaṃ viya’ means ‘like a sword.’ That animal which has a horn like a sword is a rhinoceros (khaggavisāṇa); the way (kappo) of that rhinoceros is ‘khaggavisāṇakappo’. Like a rhinoceros, the Paccekabuddha should wander, live, conduct himself, strive, and maintain himself, alone, without a second, without a companion—this is the meaning.

၁၃၂. ဝိသုဒ္ဓသီလာတိ ဝိသေသေန သုဒ္ဓသီလာ, စတုပါရိသုဒ္ဓိယာ သုဒ္ဓသီလာ. သုဝိသုဒ္ဓပညာတိ သုဋ္ဌု ဝိသုဒ္ဓပညာ, ရာဂါဒိဝိရဟိတတ္တာ ပရိသုဒ္ဓမဂ္ဂဖလပဋိသမ္ဘိဒါဒိပညာ. သမာဟိတာတိ သံ သုဋ္ဌု အာဟိတာ, သန္တိကေ ဌပိတစိတ္တာ. ဇာဂရိယာနုယုတ္တာတိ ဇာဂရဏံ ဇာဂရော, နိဒ္ဒါတိက္ကမောတိ အတ္ထော. ဇာဂရဿ ဘာဝေါ ဇာဂရိယံ, ဇာဂရိယေ အနုယုတ္တာ ဇာဂရိယာနုယုတ္တာ. ဝိပဿကာတိ ‘‘အနိစ္စံ ဒုက္ခံ အနတ္တာ’’တိ ဝိသေသေန ပဿနသီလာ, ဝိပဿနံ ပဋ္ဌပေတွာ ဝိဟရန္တီတိ အတ္ထော. ဓမ္မဝိသေသဒဿီတိ ဒသကုသလဓမ္မာနံ [Pg.225] စတုသစ္စဓမ္မဿ နဝလောကုတ္တရဓမ္မဿ ဝါ ဝိသေသေန ပဿနသီလာ. မဂ္ဂင်္ဂဗောဇ္ဈင်္ဂဂတေတိ သမ္မာဒိဋ္ဌာဒီဟိ မဂ္ဂင်္ဂေဟိ သတိသမ္ဗောဇ္ဈင်္ဂါဒီဟိ ဗောဇ္ဈင်္ဂေဟိ ဂတေ သမ္ပယုတ္တေ အရိယဓမ္မေ. ဝိဇညာတိ ဝိသေသေန ဇညာ, ဇာနန္တာတိ အတ္ထော.

132. ‘Visuddhasīlā’ means those of especially pure virtue, those whose virtue is purified by the fourfold purity. ‘Suvisuddhapaññā’ means those of very pure wisdom, the wisdom of the path, fruition, analytical insights, and so on, which is pure due to being free from lust and other defilements. ‘Samāhitā’ means well-composed, with the mind well-established and placed nearby. ‘Jāgariyānuyuttā’ means devoted to wakefulness; ‘jāgaraṇa’ is wakefulness, meaning the overcoming of sleep. The state of wakefulness is ‘jāgariyaṃ’; ‘jāgariyānuyuttā’ means devoted to wakefulness. ‘Vipassakā’ means those who are inclined to see distinctly, habitually seeing ‘impermanence, suffering, non-self,’ meaning they dwell having established insight. ‘Dhammavisesadassī’ means those inclined to see the distinctions of the ten wholesome qualities, the four noble truths, or the nine supramundane qualities. ‘Maggaṅgabojjhaṅgagate’ refers to the noble Dhamma, which is endowed with the path factors such as right view and the enlightenment factors such as mindfulness. ‘Vijaññā’ means one should know distinctly; meaning, they know.

၁၃၃. သုညတာပ္ပဏိဟိတဉ္စာနိမိတ္တန္တိ အနတ္တာနုပဿနာဝသေန သုညတဝိမောက္ခဉ္စ ဒုက္ခာနုပဿနာဝသေန အပ္ပဏိဟိတဝိမောက္ခဉ္စ, အနိစ္စာနုပဿနာဝသေန အနိမိတ္တဝိမောက္ခဉ္စ. အာသေဝယိတွာတိ ဝဍ္ဎေတွာ. ယေ ကတသမ္ဘာရာ ဓီရာ ဇနာ ဇိနသာသနမှိ သာဝကတ္တံ သာဝကဘာဝံ န ဝဇန္တိ န ပါပုဏန္တိ, တေ ဓီရာ ကတသမ္ဘာရာ သယမ္ဘူ သယမေဝ ဘူတာ ပစ္စေကဇိနာ ပစ္စေကဗုဒ္ဓါ ဘဝန္တိ.

133. ‘Suññatāppaṇihitañcānimittaṃ’ refers to the liberation of emptiness through the contemplation of non-self, the liberation of desirelessness through the contemplation of suffering, and the liberation of signlessness through the contemplation of impermanence. ‘Āsevayitvā’ means having developed. Those wise ones who have accumulated the necessary preparations in the Conqueror’s dispensation do not attain the state of a disciple; those wise ones who have accumulated the necessary preparations become self-arisen, self-enlightened Paccekajinas, Paccekabuddhas.

၁၃၄. ကိံ ဘူတာ? မဟန္တဓမ္မာ ပူရိတမဟာသမ္ဘာရာ ဗဟုဓမ္မကာယာ အနေကဓမ္မသဘာဝသရီရာ. ပုနပိ ကိံ ဘူတာ? စိတ္တိဿရာ စိတ္တဂတိကာ ဈာနသမ္ပန္နာတိ အတ္ထော. သဗ္ဗဒုက္ခောဃတိဏ္ဏာ သကလသံသာရဩဃံ တိဏ္ဏာ အတိက္ကန္တာ ဥဒဂ္ဂစိတ္တာ ကောဓမာနာဒိကိလေသဝိရဟိတတ္တာ သောမနဿစိတ္တာ သန္တမနာတိ အတ္ထော. ပရမတ္ထဒဿီ ပဉ္စက္ခန္ဓဒွါဒသာယတနဒွတ္တိံသာကာရသစ္စပဋိစ္စသမုပ္ပာဒါဒိဝသေန ပရမတ္ထံ ဥတ္တမတ္ထံ ဒဿနသီလာ. အစလာဘီတဋ္ဌေန သီဟောပမာ သီဟသဒိသာတိ အတ္ထော. ခဂ္ဂဝိသာဏကပ္ပာ ခဂ္ဂဝိသာဏမိဂသိင်္ဂသဒိသာ ဂဏသင်္ဂဏိကာဘာဝေနာတိ အတ္ထော.

134. What is their nature? They are of great Dhamma, having fulfilled the great preparations, possessing numerous Dhamma-bodies, their bodies having the nature of many Dhammas. Furthermore, what is their nature? They are masters of the mind, their movement is directed by the mind, meaning they are accomplished in jhāna. They have crossed the flood of all suffering, having crossed and transcended the entire flood of saṃsāra; their minds are uplifted, joyful, and peaceful, being free from defilements such as anger and pride—this is the meaning. They are seers of the ultimate truth, inclined to see the ultimate, highest meaning by way of the five aggregates, the twelve sense bases, the thirty-two parts of the body, the truths, dependent origination, and so on. They are like lions, similar to lions, because of being unshaken and fearless—this is the meaning. They are like a rhinoceros, similar to the horn of a rhinoceros, due to not associating with groups—this is the meaning.

၁၃၅. သန္တိန္ဒြိယာတိ စက္ခုန္ဒြိယာဒီနံ သကသကာရမ္မဏေ အပ္ပဝတ္တနတော သန္တသဘာဝဣန္ဒြိယာ. သန္တမနာတိ သန္တစိတ္တာ, နိက္ကိလေသဘာဝေန သန္တသဘာဝစိတ္တသင်္ကပ္ပာတိ အတ္ထော. သမာဓီတိ သုဋ္ဌု ဧကဂ္ဂစိတ္တာ. ပစ္စန္တသတ္တေသု ပတိပ္ပစာရာတိ ပစ္စန္တဇနပဒေသု သတ္တေသု ဒယာကရုဏာဒီဟိ ပတိစရဏသီလာ. ဒီပါ ပရတ္ထ ဣဓ ဝိဇ္ဇလန္တာတိ သကလလောကာနုဂ္ဂဟကရဏေန ပရလောကေ စ ဣဓလောကေ စ ဝိဇ္ဇလန္တာ ဒီပါ ပဒီပသဒိသာတိ အတ္ထော. ပစ္စေကဗုဒ္ဓါ သတတံ ဟိတာမေတိ ဣမေ ပစ္စေကဗုဒ္ဓါ သတတံ သဗ္ဗကာလံ သကလလောကဟိတာယ ပဋိပန္နာတိ အတ္ထော.

135. ‘Santindriyā’ means their faculties are of a tranquil nature, as they do not engage with their respective objects, such as those of the eye-faculty and so on. ‘Santamanā’ means they have a tranquil mind; the meaning is that their thoughts and intentions are of a tranquil nature due to being without defilements. ‘Samādhī’ means their minds are well-concentrated. ‘Paccantasattesu patippacārā’ means they are accustomed to conducting themselves among beings in border regions with loving-kindness, compassion, and so on. ‘Dīpā parattha idha vijjalantā’ means they are like lamps, shining in the next world and in this world by bringing benefit to the entire world; they are similar to lamps—this is the meaning. ‘Paccekabuddhā satataṃ hitāme’ means these Paccekabuddhas are always, at all times, practicing for the welfare of the entire world—this is the meaning.

၁၃၆. ပဟီနသဗ္ဗာဝရဏာ [Pg.226] ဇနိန္ဒာတိ တေ ပစ္စေကဗုဒ္ဓါ ဇနာနံ ဣန္ဒာ ဥတ္တမာ ကာမစ္ဆန္ဒနီဝရဏာဒီနံ သဗ္ဗေသံ ပဉ္စာဝရဏာနံ ပဟီနတ္တာ ပဟီနသဗ္ဗာဝရဏာ. ဃနကဉ္စနာဘာတိ ရတ္တသုဝဏ္ဏဇမ္ဗောနဒသုဝဏ္ဏပဘာ သဒိသအာဘာဝန္တာတိ အတ္ထော. နိဿံသယံ လောကသုဒက္ခိဏေယျာတိ ဧကန္တေန လောကဿ သုဒက္ခိဏာယ အဂ္ဂဒါနဿ ပဋိဂ္ဂဟေတုံ အရဟာ ယုတ္တာ, နိက္ကိလေသတ္တာ သုန္ဒရဒါနပဋိဂ္ဂဟဏာရဟာတိ အတ္ထော. ပစ္စေကဗုဒ္ဓါ သတတပ္ပိတာမေတိ ဣမေ ပစ္စေကဉာဏာဓိဂမာ ဗုဒ္ဓါ သတတံ နိစ္စကာလံ အပ္ပိတာ သုဟိတာ ပရိပုဏ္ဏာ, သတ္တာဟံ နိရာဟာရာပိ နိရောဓသမာပတ္တိဖလသမာပတ္တိဝသေန ပရိပုဏ္ဏာတိ အတ္ထော.

136. ‘Pahīnasabbāvaraṇā janindā’ means those Paccekabuddhas are lords and the highest among people; because they have abandoned all five hindrances, such as the hindrance of sensual desire, they have abandoned all hindrances. ‘Ghanakañcanābhā’ means they possess a radiance similar to the glow of solid gold, red gold, Jambu-river gold. ‘Nissaṃsayaṃ lokasudakkhiṇeyyā’ means they are undoubtedly worthy and fit to receive the world’s excellent offering, the highest gift; the meaning is that because they are without defilements, they are worthy of receiving beautiful offerings. ‘Paccekabuddhā satatappitāme’ means these Buddhas, who have attained individual enlightenment, are always, perpetually, satisfied, fulfilled, and complete; the meaning is that even without food for seven days, they are complete by way of the attainment of cessation and the attainment of fruition.

၁၃၇. ပတိဧကာ ဝိသုံ သမ္မာသမ္ဗုဒ္ဓတော ဝိသဒိသာ အညေ အသာဓာရဏဗုဒ္ဓါ ပစ္စေကဗုဒ္ဓါ. အထ ဝါ –

137. Individually, separately, dissimilar to a Perfectly Self-Enlightened Buddha, other, uncommon Buddhas are Paccekabuddhas. Alternatively—

‘‘ဥပသဂ္ဂါ နိပါတာ စ, ပစ္စယာ စ ဣမေ တယော;

နေကေနေကတ္ထဝိသယာ, ဣတိ နေရုတ္တိကာဗြဝု’’န္တိ. –

‘Prefixes and particles, and suffixes, these three, have many meanings and applications,’ thus the etymologists have said.

ဝုတ္တတ္တာ ပတိသဒ္ဒဿ ဧကဥပသဂ္ဂတာ ပတိ ပဓာနော ဟုတွာ သာမိဘူတော အနေကေသံ ဒါယကာနံ အပ္ပမတ္တကမ္ပိ အာဟာရံ ပဋိဂ္ဂဟေတွာ သဂ္ဂမောက္ခဿ ပါပုဏနတော. တထာ ဟိ အန္နဘာရဿ ဘတ္တဘာဂံ ပဋိဂ္ဂဟေတွာပဿန္တဿေဝ ဘုဉ္ဇိတွာ ဒေဝတာဟိ သာဓုကာရံ ဒါပေတွာ တဒဟေဝ တံ ဒုဂ္ဂတံ သေဋ္ဌိဋ္ဌာနံ ပါပေတွာ ကောဋိသင်္ခဓနုပ္ပာဒနေန စ, ခဒိရင်္ဂါရဇာတကေ (ဇာ. အဋ္ဌ. ၁.၁.ခဒိရင်္ဂါရဇာတကဝဏ္ဏနာ) မာရေန နိမ္မိတခဒိရင်္ဂါရကူပေါပရိဥဋ္ဌိတပဒုမကဏ္ဏိကံ မဒ္ဒိတွာ ဗောဓိသတ္တေန ဒိန္နံ ပိဏ္ဍပါတံ ပဋိဂ္ဂဟေတွာ တဿ ပဿန္တဿေဝ အာကာသဂမနေန သောမနဿုပ္ပာဒနေန စ, ပဒုမဝတီအဂ္ဂမဟေသီပုတ္တာနံ မဟာဇနကရညော ဒေဝိယာ အာရာဓနေန ဂန္ဓမာဒနတော အာကာသေန အာဂမ္မ ဒါနပဋိဂ္ဂဟဏေန မဟာဇနကဗောဓိသတ္တဿ စ ဒေဝိယာ စ သောမနဿုပ္ပာဒနေန စ, တထာ အဗုဒ္ဓုပ္ပာဒေ ဆာတကဘယေ သကလဇမ္ဗုဒီပေ ဥပ္ပန္နေ ဗာရာဏသိသေဋ္ဌိနော ဆာတကဘယံ ပဋိစ္စ ပူရေတွာ ရက္ခိတေ သဋ္ဌိသဟဿကောဋ္ဌာဂါရေ ဝီဟယော ခေပေတွာ ဘူမိယံ နိခါတဓညာနိ စ စာဋိသဟဿေသု ပူရိတဓညာနိ စ ခေပေတွာ သကလပါသာဒဘိတ္တီသု မတ္တိကာဟိ မဒ္ဒိတွာ လိမ္ပိတဓညာနိ စ ခေပေတွာ တဒါ နာဠိမတ္တမေဝါဝသိဋ္ဌံ ‘‘ဣဒံ ဘုဉ္ဇိတွာ အဇ္ဇ မရိဿာမာ’’တိ [Pg.227] စိတ္တံ ဥပ္ပာဒေတွာ သယန္တဿ ဂန္ဓမာဒနတော ဧကော ပစ္စေကဗုဒ္ဓေါ အာဂန္တွာ ဂေဟဒွါရေ အဋ္ဌာသိ. သေဋ္ဌိ တံ ဒိသွာ ပသာဒံ ဥပ္ပာဒေတွာ ဇီဝိတံ ပရိစ္စဇမာနော ပစ္စေကဗုဒ္ဓဿ ပတ္တေ ဩကိရိ. ပစ္စေကဗုဒ္ဓေါ ဝသနဋ္ဌာနံ ဂန္တွာ အတ္တနော အာနုဘာဝေန ပဿန္တဿေဝ သေဋ္ဌိဿ ပဉ္စပစ္စေကဗုဒ္ဓသတေဟိ သဟ ပရိဘုဉ္ဇိ. တဒါ ဘတ္တပစိတဥက္ခလိံ, ပိဒဟိတွာ ဌပေသုံ.

Because it is said that the word 'pati,' being a single prefix, becomes primary and like a lord, by accepting even a small amount of food from many donors, it causes the attainment of heaven and liberation. For instance, by accepting a portion of rice from Annabhāra, consuming it while the donor watched, and having the deities give their approval, that very day, that poor man was elevated to the position of a wealthy merchant, resulting in the generation of wealth amounting to a crore. Also, in the Khadiraṅgāra Jātaka, a Paccekabuddha accepted the alms-food given by the Bodhisatta after the Bodhisatta had crushed a lotus bud that had arisen above a pit of burning charcoal created by Māra, and caused joy to the Bodhisatta by travelling through the air while he watched. Furthermore, by the sons of the chief consort Padumavatī pleasing the queen of King Mahājanaka, arriving from Gandhamādana through the sky and accepting a gift, thereby causing joy to the Bodhisatta Mahājanaka and the queen. Similarly, during a time when no Buddha had arisen, a famine arose throughout Jambudīpa. The wealthy merchant of Bārāṇasī, on account of the fear of famine, exhausted the paddy in sixty thousand granaries that had been filled and guarded; he exhausted the grain buried in the earth and the grain filled in thousands of jars; and he exhausted the grain that had been mixed with clay and plastered on all the palace walls. At that time, only a nāḷi-measure remained. Having thought, 'Having eaten this, today we shall die,' as he was lying down, a Paccekabuddha came from Gandhamādana and stood at the door of the house. Seeing him, the merchant, generating faith and giving up his life, poured it into the Paccekabuddha’s bowl. The Paccekabuddha, having gone to his dwelling place, by his own power, partook of it with five hundred Paccekabuddhas while the merchant watched. At that time, they covered the pot in which the rice was cooked and set it aside.

နိဒ္ဒမောက္ကန္တဿ သေဋ္ဌိနော ဆာတတ္တေ ဥပ္ပန္နေ သော ဝုဋ္ဌဟိတွာ ဘရိယံ အာဟ – ‘‘ဘတ္တေ အာစာမကဘတ္တမတ္တံ ဩလောကေဟီ’’တိ. သုသိက္ခိတာ သာ ‘‘သဗ္ဗံ ဒိန္နံ နနူ’’တိ အဝတွာ ဥက္ခလိယာ ပိဓာနံ ဝိဝရိ. သာ ဥက္ခလိ တင်္ခဏေဝ သုမနပုပ္ဖမကုဠသဒိသဿ သုဂန္ဓသာလိဘတ္တဿ ပူရိတာ အဟောသိ. သာ စ သေဋ္ဌိ စ သန္တုဋ္ဌာ သယဉ္စ သကလဂေဟဝါသိနော စ သကလနဂရဝါသိနော စ ဘုဉ္ဇိံသု. ဒဗ္ဗိယာ ဂဟိတဂဟိတဋ္ဌာနံ ပုန ပူရိတံ. သကလသဋ္ဌိသဟဿကောဋ္ဌာဂါရေသု သုဂန္ဓသာလိယော ပူရေသုံ. သကလဇမ္ဗုဒီပဝါသိနော သေဋ္ဌိဿ ဂေဟတောယေဝ ဓညဗီဇာနိ ဂဟေတွာ သုခိတာ ဇာတာ. ဧဝမာဒီသု အနေကသတ္တနိကာယေသု သုခေါတရဏပရိပါလနသဂ္ဂမောက္ခပါပနေသု ပတိ သာမိဘူတော ဗုဒ္ဓေါတိ ပစ္စေကဗုဒ္ဓေါ. ပစ္စေကဗုဒ္ဓါနံ သုဘာသိတာနီတိ ပစ္စေကဗုဒ္ဓေဟိ ဩဝါဒါနုသာသနီဝသေန သုဋ္ဌု ဘာသိတာနိ ကထိတာနိ ဝစနာနိ. စရန္တိ လောကမှိ သဒေဝကမှီတိ ဒေဝလောကသဟိတေ သတ္တလောကေ စရန္တိ ပဝတ္တန္တီတိ အတ္ထော. သုတွာ တထာ ယေ န ကရောန္တိ ဗာလာတိ တထာရူပံ ပစ္စေကဗုဒ္ဓါနံ သုဘာသိတဝစနံ ယေ ဗာလာ ဇနာ န ကရောန္တိ န မနသိ ကရောန္တိ, တေ ဗာလာ ဒုက္ခေသု သံသာရဒုက္ခေသု ပုနပ္ပုနံ ဥပ္ပတ္တိဝသေန စရန္တိ ပဝတ္တန္တိ, ဓာဝန္တီတိ အတ္ထော.

When the merchant had fallen asleep and hunger arose in him, he got up and said to his wife, 'My dear, look for just a little rice-scum.' Being well-trained, she did not say, 'Has not everything been given away?' but uncovered the lid of the cooking pot. Instantly, that pot was filled with fragrant fine rice resembling a jasmine flower bud. She and the merchant were satisfied, and they themselves, all the household members, and all the townspeople ate. The place from which a portion was taken by the ladle was filled again. All sixty thousand granaries were filled with fragrant fine rice. All the inhabitants of Jambudīpa took seeds of grain from the merchant’s house and became happy. In these and other ways, among countless hosts of beings, 'pati' means being a lord who causes them to cross over to happiness, who protects them, and who leads them to heaven and liberation; thus, he is a Buddha, a Paccekabuddha. 'The well-spoken words of the Paccekabuddhas' means the words well-spoken and uttered by the Paccekabuddhas by way of advice and instruction. 'They travel in the world with its devas' means they travel, they prevail, in the world of beings together with the world of devas. 'Those fools who, having heard, do not act accordingly' means those foolish people who do not act upon, do not take to heart, such well-spoken words of the Paccekabuddhas; those fools travel, prevail, and run about in sufferings, in the sufferings of saṃsāra, by way of being born again and again. This is the meaning.

၁၃၈. ပစ္စေကဗုဒ္ဓါနံ သုဘာသိတာနီတိ သုဋ္ဌု ဘာသိတာနိ စတုရာပါယတော မုစ္စနတ္ထာယ ဘာသိတာနိ ဝစနာနိ. ကိံ ဘူတာနိ? အဝဿဝန္တံ ပဂ္ဃန္တံ ခုဒ္ဒံ မဓုံ ယထာ မဓုရဝစနာနီတိ အတ္ထော. ယေ ပဋိပတ္တိယုတ္တာ ပဏ္ဍိတဇနာပိ ပဋိပတ္တီသု ဝုတ္တာနုသာရေန ပဝတ္တန္တာ တထာရူပံ မဓုရဝစနံ သုတွာ ဝစနကရာ ဘဝန္တိ, တေ ပဏ္ဍိတဇနာ သစ္စဒသာ စတုသစ္စဒဿိနော သပညာ ပညာသဟိတာ ဘဝန္တီတိ အတ္ထော.

138. 'The well-spoken words of the Paccekabuddhas' means words that are well-spoken, spoken for the purpose of release from the four woeful states. Of what sort are they? The meaning is: they are sweet words, like wild honey that flows and drips. Those wise people who are devoted to the practice, conducting themselves in the practices according to what has been said, upon hearing such sweet words, become obedient to the word. Those wise people become seers of the truth, beholders of the Four Truths, possessed of wisdom, endowed with wisdom. This is the meaning.

၁၃၉. ပစ္စေကဗုဒ္ဓေဟိ [Pg.228] ဇိနေဟိ ဘာသိတာတိ ကိလေသေ ဇိနန္တိ ဇိနိံသူတိ ဇိနာ, တေဟိ ဇိနေဟိ ပစ္စေကဗုဒ္ဓေဟိ ဝုတ္တာ ဘာသိတာ ကထိတာ. ကထာ ဥဠာရာ ဩဇဝန္တာ ပါကဋာ သန္တိ ပဝတ္တန္တိ. တာ, ကထာ သကျသီဟေန သကျရာဇဝံသသီဟေန ဂေါတမေန တထာဂတေန အဘိနိက္ခမိတွာ ဗုဒ္ဓဘူတေန နရုတ္တမေန နရာနံ ဥတ္တမေန သေဋ္ဌေန ပကာသိတာ ပါကဋီကတာ ဒေသိတာတိ သမ္ဗန္ဓော. ကိမတ္ထန္တိ အာဟ ‘‘ဓမ္မဝိဇာနနတ္ထ’’န္တိ. နဝလောကုတ္တရဓမ္မံ ဝိသေသေန ဇာနာပနတ္ထန္တိ အတ္ထော.

139. 'Spoken by the Paccekabuddhas, the Conquerors' means: they conquer or have conquered the defilements, thus they are Conquerors. By those Conquerors, the Paccekabuddhas, were these words spoken, uttered, and declared. The teachings are sublime, full of essence, and manifest; they exist and prevail. The connection is as follows: those teachings were proclaimed, made manifest, and taught by the Sakyan Lion, the lion of the Sakyan royal clan, Gotama, the Tathāgata, who, having gone forth and become a Buddha, is the highest of men, supreme and foremost among men. For what purpose? It is said: 'For the understanding of the Dhamma.' The meaning is: for the purpose of making known in a special way the ninefold supramundane Dhamma.

၁၄၀. လောကာနုကမ္ပာယ ဣမာနိ တေသန္တိ လောကာနုကမ္ပတာယ လောကဿ အနုကမ္ပံ ပဋိစ္စ ဣမာနိ ဝစနာနိ ဣမာ ဂါထာယော. တေသံ ပစ္စေကဗုဒ္ဓါနံ ဝိကုဗ္ဗိတာနိ ဝိသေသေန ကုဗ္ဗိတာနိ ဘာသိတာနီတိ အတ္ထော. သံဝေဂသင်္ဂမတိဝဍ္ဎနတ္ထန္တိ ပဏ္ဍိတာနံ သံဝေဂဝဍ္ဎနတ္ထဉ္စ အသင်္ဂဝဍ္ဎနတ္ထံ ဧကီဘာဝဝဍ္ဎနတ္ထဉ္စ မတိဝဍ္ဎနတ္ထံ ပညာဝဍ္ဎနတ္ထဉ္စ သယမ္ဘုသီဟေန အနာစရိယကေန ဟုတွာ သယမေဝ ဘူတေန ဇာတေန ပဋိဝိဒ္ဓေန သီဟေန အဘီတေန ဂေါတမေန သမ္မာသမ္ဗုဒ္ဓေန ဣမာနိ ဝစနာနိ ပကာသိတာနိ, ဣမာ ဂါထာယော ပကာသိတာ ဝိဝရိတာ ဥတ္တာနီကတာတိ အတ္ထော. ဣတီတိ ပရိသမာပနတ္ထေ နိပါတော.

140. 'For the sake of compassion for the world, these are theirs' means: on account of compassion for the world, these words, these verses. The meaning is: they are the special manifestations of those Paccekabuddhas, specially composed utterances. 'For the purpose of increasing spiritual urgency, non-attachment, and understanding' means: for the purpose of increasing spiritual urgency, increasing non-attachment, increasing solitude, increasing understanding, and increasing wisdom for the wise. By the Self-become Lion, who is without a teacher, having become so by himself, who is true, who has arisen, who has penetrated, the fearless Lion, Gotama the Perfectly Enlightened One, were these words proclaimed; these verses were proclaimed, revealed, and made plain. This is the meaning. The word 'iti' is a particle in the sense of conclusion.

ဣတိ ဝိသုဒ္ဓဇနဝိလာသိနိယာ အပဒါန-အဋ္ဌကထာယ

Thus in the Visuddhajanavilāsinī, the Commentary on the Apadāna,

ပစ္စေကဗုဒ္ဓါပဒါနသံဝဏ္ဏနာ သမတ္တာ.

The Exposition of the Apadāna of the Paccekabuddhas is concluded.

၃-၁. သာရိပုတ္တတ္ထေရအပဒါနဝဏ္ဏနာ

3-1. The Commentary on the Apadāna of the Elder Sāriputta

တဒနန္တရံ ထေရာပဒါနသင်္ဂဟဂါထာယော သံဝဏ္ဏေတုံ ‘‘အထ ထေရာပဒါနံ သုဏာထာ’’တိ အာဟ. အထ-အပဒါန-သဒ္ဒါနမတ္ထော ဟေဋ္ဌာ ဝုတ္တောဝ. ဧတ္ထ ထေရ-သဒ္ဒေါ ပနာယံ ကာလထိရပညတ္တိနာမဓေယျဇေဋ္ဌာဒီသု အနေကေသု အတ္ထေသု ဝတ္တတိ. တထာ ဟိ ‘‘ထေရောဝဿိကာနိ ပူတီနိ စုဏ္ဏကဇာတာနီ’’တိအာဒီသု (ဒီ. နိ. ၂.၃၇၉; မ. နိ. ၁.၁၁၂) ကာလေ, ထေရောဝဿိကာနိ စိရကာလံ ဩဝဿိကာနီတိ အတ္ထော. ‘‘ထေရောပိ တာဝ မဟာ’’ဣစ္စာဒီသု ထိရေ ထိရသီလောတိ အတ္ထော. ‘‘ထေရကော အယမာယသ္မာ မဟလ္လကော’’တိအာဒီသု ပညတ္တိယံ[Pg.229], လောကပညတ္တိမတ္တောတိ အတ္ထော. ‘‘စုန္ဒတ္ထေရော ဖုဿတ္ထေရော’’တိအာဒီသု နာမဓေယျေ, ဧဝံ ကတနာမောတိ အတ္ထော. ‘‘ထေရော စာယံ ကုမာရော မမ ပုတ္တေသူ’’တိအာဒီသု ဇေဋ္ဌေ, ဇေဋ္ဌော ကုမာရောတိ အတ္ထော. ဣဓ ပနာယံ ကာလေ စ ထိရေ စ ဝတ္တတိ. တသ္မာ စိရံ ကာလံ ဌိတောတိ ထေရော, ထိရတရသီလာစာရမဒ္ဒဝါဒိဂုဏာဘိယုတ္တော ဝါ ထေရောတိ ဝုစ္စတိ. ထေရော စ ထေရော စေတိ ထေရာ, ထေရာနံ အပဒါနံ ကာရဏံ ထေရာပဒါနံ, တံ ထေရာပဒါနံ သုဏာထာတိ သမ္ဗန္ဓော. ဟိမဝန္တဿ အဝိဒူရေ, လမ္ဗကော နာမ ပဗ္ဗတောတိအာဒိ အာယသ္မတော သာရိပုတ္တတ္ထေရဿ အပဒါနံ, တဿာယသ္မတော မဟာမောဂ္ဂလ္လာနတ္ထေရဿ စ ဝတ္ထု ဧဝံ ဝေဒိတဗ္ဗံ –

After that, to expound the summary verses of the Apadānas of the Elders, it is said, “Now listen to the Apadāna of the Elders.” The meaning of the words “atha” and “apadāna” has been stated previously. Here, however, the word “thera” is used in many senses, such as time, firmness, designation, name, seniority, and so on. For example, in phrases like “therovassikāni pūtīni cuṇṇakajātāni” (Dī. Ni. 2.379; Ma. Ni. 1.112), it refers to time, with “therovassikāni” meaning things that have been rained on for a long time. In phrases like “theropi tāva mahā,” it means firmness, with “thirasīlo” meaning one steadfast in virtue. In phrases like “therako ayamāyasmā mahallako,” it refers to designation, meaning merely a worldly designation. In phrases like “Cundatthero Phussatthero,” it refers to a name, meaning so named. In phrases like “thero cāyaṃ kumāro mama puttesu,” it refers to seniority, meaning the eldest prince. Here, however, it is used in the sense of both time and firmness. Therefore, one is called a “thera” because one has been established for a long time, or because one is endowed with the qualities of very firm virtue, conduct, gentleness, and so on. A thera and a thera make “therā” (plural). The Apadāna, or cause, of the elders is “therāpadāna.” Thus, the connection is: “Listen to the Therāpadāna.” The Apadāna of the Venerable Sāriputta begins, “Not far from the Himālaya, there is a mountain named Lambaka.” The story of the Venerable Mahāmoggallāna should also be understood in this way.

အတီတေ ကိရ ဣတော ကပ္ပတော သတသဟဿကပ္ပာဓိကေ ဧကအသင်္ချေယျမတ္ထကေ အာယသ္မာ သာရိပုတ္တော ဗြာဟ္မဏမဟာသာလကုလေ နိဗ္ဗတ္တိတွာ နာမေန သရဒမာဏဝေါ နာမ အဟောသိ. မဟာမောဂ္ဂလ္လာနော ဂဟပတိမဟာသာလကုလေ နိဗ္ဗတ္တိတွာ နာမေန သိရိဝဍ္ဎနကုဋုမ္ဗိကော နာမ အဟောသိ. တေ ဥဘောပိ သဟပံသုကီဠနသဟာယာ အဟေသုံ. တေသု သရဒမာဏဝေါ ပိတု အစ္စယေန ကုလသန္တကံ ဓနံ ပဋိပဇ္ဇိတွာ ဧကဒိဝသံ ရဟောဂတော စိန္တေသိ – ‘‘ဣမေသံ သတ္တာနံ မရဏံ နာမ ဧကန္တိကံ, တသ္မာ မယာ ဧကံ ပဗ္ဗဇ္ဇံ ဥပဂန္တွာ ဝိမောက္ခမဂ္ဂေါ ဂဝေသိတဗ္ဗော’’တိ သဟာယံ ဥပသင်္ကမိတွာ ‘‘သမ္မ, အဟံ ပဗ္ဗဇိတုကာမော. ကိံ တွံ ပဗ္ဗဇိတုံ သက္ခိဿသီ’’တိ ဝတွာ တေန ‘‘န သက္ခိဿာမီ’’တိ ဝုတ္တေ ‘‘ဟောတု အဟမေဝ ပဗ္ဗဇိဿာမီ’’တိ ရတနကောဋ္ဌာဂါရာနိ ဝိဝရာပေတွာ ကပဏဒ္ဓိကာဒီနံ မဟာဒါနံ ဒတွာ ပဗ္ဗတပါဒံ ဂန္တွာ ဣသိပဗ္ဗဇ္ဇံ ပဗ္ဗဇိ. တဿ ပဗ္ဗဇိတဿ အနုပဗ္ဗဇ္ဇံ ပဗ္ဗဇိတာ စတုသတ္တတိသဟဿမတ္တာ ဗြာဟ္မဏပုတ္တာ အဟေသုံ. သော ပဉ္စ အဘိညာယော အဋ္ဌ စ သမာပတ္တိယော နိဗ္ဗတ္တေတွာ တေသမ္ပိ ဇဋိလာနံ ကသိဏပရိကမ္မံ အာစိက္ခိ. တေ သဗ္ဗေပိ ပဉ္စာဘိညာ အဋ္ဌ စ သမာပတ္တိယော နိဗ္ဗတ္တိသုံ.

It is said that in the past, one incalculable eon and more than one hundred thousand eons from this present eon, the Venerable Sāriputta was born into a great and wealthy brahmin family and was given the name Sarada the youth. Mahāmoggallāna was born into a great and wealthy householder family and was given the name Sirivaḍḍhana the householder. Both were childhood friends who played in the dust together. Of the two, the youth Sarada, after the death of his father, having come into the family wealth, one day went into solitude and reflected: “Death is indeed certain for these beings. Therefore, I should approach a state of homelessness and seek the path to liberation.” Approaching his friend, he said, “Friend, I wish to go forth. Will you be able to go forth?” When the other replied, “I will not be able,” he said, “So be it, I myself shall go forth.” Having opened his treasure houses and given a great donation to the poor and needy, he went to the foot of a mountain and went forth into the life of an ascetic. Following his going forth, seventy-four thousand brahmin youths also went forth. He produced the five higher knowledges and the eight meditative attainments, and he also taught the preliminary kasiṇa practice to those matted-hair ascetics. All of them also produced the five higher knowledges and the eight meditative attainments.

တေန သမယေန အနောမဒဿီ နာမ သမ္မာသမ္ဗုဒ္ဓေါ လောကေ ဥပ္ပဇ္ဇိတွာ ပဝတ္တိတဝရဓမ္မစက္ကော သတ္တေ သံသာရမဟောဃတော တာရေတွာ ဧကဒိဝသံ သရဒတာပသဿ စ အန္တေဝါသိကာနဉ္စ သင်္ဂဟံ ကတ္တုကာမော ဧကော [Pg.230] အဒုတိယော ပတ္တစီဝရမာဒါယ အာကာသေန ဂန္တွာ ‘‘ဗုဒ္ဓဘာဝံ မေ ဇာနာတူ’’တိ တာပသဿ ပဿန္တဿေဝ အာကာသတော ဩတရိတွာ ပထဝိယံ ပတိဋ္ဌာသိ. သရဒတာပသော သတ္ထု သရီရေ မဟာပုရိသလက္ခဏာနိ ဥပဓာရေတွာ ‘‘သဗ္ဗညုဗုဒ္ဓေါယေဝါယ’’န္တိ နိဋ္ဌံ ဂန္တွာ ပစ္စုဂ္ဂမနံ ကတွာ အာသနံ ပညာပေတွာ အဒါသိ. နိသီဒိ ဘဂဝါ ပညတ္တေ အာသနေ. သရဒတာပသော သတ္ထု သန္တိကေ ဧကမန္တံ နိသီဒိ.

At that time, a Fully Enlightened Buddha named Anomadassī arose in the world. Having set in motion the excellent Wheel of Dhamma and having delivered beings from the great flood of saṃsāra, one day, wishing to offer support to the ascetic Sarada and his disciples, he took his bowl and robe and, alone and unaccompanied, traveled through the sky. Thinking, “Let him know my state of Buddhahood,” he descended from the sky in the very sight of the ascetic and stood upon the earth. The ascetic Sarada observed the marks of a Great Man on the Teacher’s body and, coming to the conclusion, “This is indeed an All-Knowing Buddha,” he went out to meet him, prepared a seat, and offered it. The Blessed One sat on the prepared seat. The ascetic Sarada then sat down to one side in the presence of the Teacher.

တသ္မိံ သမယေ တဿ အန္တေဝါသိကာ စတုသတ္တတိသဟဿမတ္တာ ဇဋိလာ ပဏီတပဏီတာနိ ဩဇဝန္တာနိ ဖလာဖလာနိ ဂဟေတွာ အာဂတာ သတ္ထာရံ ဒိသွာ သဉ္ဇာတပသာဒါ အတ္တနော အာစရိယဿ သတ္ထု စ နိသိန္နာကာရံ ဩလောကေတွာ ‘‘အာစရိယ, မယံ ပုဗ္ဗေ ‘တုမှေဟိ မဟန္တတရော ကောစိ နတ္ထီ’တိ မညာမ, အယံ ပန ပုရိသော တုမှေဟိ မဟန္တတရော မညေ’’တိ အာဟံသု. ကိံ ဝဒေထ, တာတာ, သာသပေန သဒ္ဓိံ အဋ္ဌသဋ္ဌိယောဇနသတသဟဿုဗ္ဗေဓံ သိနေရုံ သမံ ကာတုံ ဣစ္ဆထ, သဗ္ဗညုဗုဒ္ဓေန မံ တုလံ မာ ကရိတ္ထာတိ. အထ တေ တာပသာ အာစရိယဿ ဝစနံ သုတွာ ‘‘ယာဝ မဟာ ဝတာယံ ပုရိသုတ္တမော’’တိ သဗ္ဗေဝ ပါဒေသု နိပတိတွာ သတ္ထာရံ ဝန္ဒိံသု.

At that time, his seventy-four thousand matted-hair ascetic disciples arrived, carrying various choice and nourishing fruits. Seeing the Teacher, and with faith arisen in them, they observed the seated posture of their own teacher and of the Teacher and said, “Teacher, previously we thought, ‘There is no one greater than you,’ but this man, we think, is greater than you.” “What are you saying, dears? Do you wish to make Mount Sineru, which is one hundred and sixty-eight thousand yojanas high, equal to a mustard seed? Do not make me equal to the All-Knowing Buddha.” Then, hearing their teacher’s words, those ascetics, thinking, “Oh, how great is this supreme man!” all fell at his feet and paid homage to the Teacher.

အထ တေ အာစရိယော အာဟ – ‘‘တာတာ, သတ္ထု အနုစ္ဆဝိကော နော ဒေယျဓမ္မော နတ္ထိ, သတ္ထာ စ ဘိက္ခာစရဝေလာယ ဣဓာဂတော, ဟန္ဒ, မယံ ဒေယျဓမ္မံ ယထာဗလံ ဒဿာမ. တုမှေဟိ ယံ ယံ ပဏီတံ ဖလာဖလံ အာဘတံ, တံ တံ အာဟရထာ’’တိ အာဟရာပေတွာ ဟတ္ထေ ဓောဝိတွာ သယံ တထာဂတဿ ပတ္တေ ပတိဋ္ဌာပေသိ. သတ္ထာရာ ဖလာဖလေ ပဋိဂ္ဂဟိတမတ္တေ ဒေဝတာ ဒိဗ္ဗောဇံ ပက္ခိပိံသု. တာပသော ဥဒကမ္ပိ သယမေဝ ပရိဿာဝေတွာ အဒါသိ. တတော ဘောဇနကိစ္စံ နိဋ္ဌာပေတွာ သတ္ထရိ နိသိန္နေ သဗ္ဗေ အန္တေဝါသိကေ ပက္ကောသာပေတွာ သတ္ထု သန္တိကေ သာရဏီယံ ကထံ ကထေန္တော နိသီဒိ. သတ္ထာ ‘‘ဒွေ အဂ္ဂသာဝကာ ဘိက္ခုသံဃေန သဒ္ဓိံ အာဂစ္ဆန္တူ’’တိ စိန္တေသိ. တာဝဒေဝ သတသဟဿခီဏာသဝပရိဝါရာ အဂ္ဂသာဝကာ အာဂန္တွာ ဘဂဝန္တံ ဝန္ဒိတွာ ဧကမန္တံ အဋ္ဌံသု.

Then their teacher said: “Dears, we have no suitable gift for the Teacher, and the Teacher has come here at the time for the alms round. Come, let us give a gift according to our ability. Whatever choice fruits you have brought, bring them.” Having had them brought, he washed his hands and himself placed them in the Tathāgata’s bowl. As soon as the fruits were accepted by the Teacher, the deities infused them with divine essence. The ascetic also strained water himself and offered it. Then, when the meal was concluded and the Teacher was seated, he had all his disciples summoned and, sitting near the Teacher, engaged in courteous conversation. The Teacher thought, “Let the two chief disciples come with the community of monks.” At that very moment, the chief disciples, with a retinue of one hundred thousand who had destroyed the cankers, arrived, paid homage to the Blessed One, and stood to one side.

တတော သရဒတာပသော အန္တေဝါသိကေ အာမန္တေသိ – ‘‘တာတာ, သတ္ထု ဘိက္ခုသံဃဿ စ ပုပ္ဖာသနေန ပူဇာ ကာတဗ္ဗာ, တသ္မာ ပုပ္ဖာနိ အာဟရထာ’’တိ. တေ တာဝဒေဝ ဣဒ္ဓိယာ ဝဏ္ဏဂန္ဓသမ္ပန္နာနိ ပုပ္ဖာနိ အာဟရိတွာ ဗုဒ္ဓဿ ယောဇနပ္ပမာဏံ ပုပ္ဖာသနံ ပညာပေသုံ, ဥဘိန္နံ အဂ္ဂသာဝကာနံ တိဂါဝုတံ[Pg.231], သေသဘိက္ခူနံ အဍ္ဎယောဇနိကာဒိဘေဒံ, သံဃနဝကဿ ဥသဘမတ္တံ ပညာပေသုံ. ဧဝံ ပညတ္တေသု အာသနေသု သရဒတာပသော တထာဂတဿ ပုရတော အဉ္ဇလိံ ပဂ္ဂယှ ‘‘ဘန္တေ, မယှံ အနုဂ္ဂဟတ္ထာယ ဣမံ ပုပ္ဖာသနံ အတိရုဟထာ’’တိ အာဟ. နိသီဒိ ဘဂဝါ ပုပ္ဖာသနေ. သတ္ထရိ နိသိန္နေ ဒွေ အဂ္ဂသာဝကာ သေသဘိက္ခူ စ အတ္တနော အတ္တနော ပတ္တာသနေ နိသီဒိံသု. သတ္ထာ ‘‘တေသံ မဟပ္ဖလံ ဟောတူ’’တိ နိရောဓံ သမာပဇ္ဇိ. သတ္ထု သမာပန္နဘာဝံ ဉတွာ ဒွေ အဂ္ဂသာဝကာပိ သေသဘိက္ခူပိ နိရောဓံ သမာပဇ္ဇိံသု. တာပသော သတ္တာဟံ နိရန္တရံ သတ္ထု ပုပ္ဖစ္ဆတ္တံ ဓာရေန္တော အဋ္ဌာသိ. ဣတရေ ဝနမူလဖလံ ပရိဘုဉ္ဇိတွာ သေသကာလေ အဉ္ဇလိံ ပဂ္ဂယှ အဋ္ဌံသု. သတ္ထာ သတ္တာဟဿ အစ္စယေန နိရောဓတော ဝုဋ္ဌဟိတွာ အဂ္ဂသာဝကံ နိသဘတ္ထေရံ အာမန္တေသိ – ‘‘တာပသာနံ ပုပ္ဖာသနာနုမောဒနံ ကရောဟီ’’တိ. ထေရော သာဝကပါရမီဉာဏေ ဌတွာ တေသံ ပုပ္ဖာသနာနုမောဒနံ အကာသိ. တဿ ဒေသနာဝသာနေ သတ္ထာ ဒုတိယံ အဂ္ဂသာဝကံ အနောမတ္ထေရံ အာမန္တေသိ – ‘‘တွမ္ပိ ဣမေသံ ဓမ္မံ ဒေသေဟီ’’တိ. သောပိ တေပိဋကံ ဗုဒ္ဓဝစနံ သမ္မသိတွာ တေသံ ဓမ္မံ ကထေသိ. ဒွိန္နမ္ပိ ဒေသနာယ ဓမ္မာဘိသမယော နာဟောသိ. အထ သတ္ထာ ဗုဒ္ဓဝိသယေ ဌတွာ ဓမ္မဒေသနံ အာရဘိ. ဒေသနာဝသာနေ ဌပေတွာ သရဒတာပသံ အဝသေသာ သဗ္ဗေပိ စတုသတ္တတိသဟဿဇဋိလာ အရဟတ္တံ ပါပုဏိံသု. သတ္ထာ တေ ‘‘ဧထ ဘိက္ခဝေါ’’တိ ဟတ္ထံ ပသာရေသိ. တေ တာဝဒေဝ အန္တရဟိတတာပသဝေသာ အဋ္ဌပရိက္ခာရဓရာ သဋ္ဌိဝဿိကတ္ထေရော ဝိယ အဟေသုံ.

Then the ascetic Sarada addressed his disciples: “Dear ones, an offering of a flower seat should be made to the Teacher and the community of monks. Therefore, bring flowers.” Instantly, through their psychic power, they brought flowers endowed with color and fragrance and prepared a flower seat for the Buddha spanning a league. For the two chief disciples, they prepared seats three gāvutas in size, and for the remaining monks, seats of half a league and other varying sizes. For the most junior monk, they prepared a seat the size of a bull. When the seats were thus arranged, the ascetic Sarada, raising his joined palms in reverence before the Tathāgata, said: “Venerable sir, for my benefit, please ascend this flower seat.” The Blessed One sat down on the flower seat. When the Teacher was seated, the two chief disciples and the other monks each sat on their respective seats. The Teacher, thinking, “May this be of great fruit for them,” entered the attainment of cessation. Knowing that the Teacher had entered this attainment, the two chief disciples and the other monks also entered the attainment of cessation. The ascetic stood for seven days continuously, holding a floral canopy over the Teacher. The others, having consumed roots and fruits from the forest, stood for the remaining time with their palms joined in reverence. After seven days, the Teacher emerged from cessation and addressed the chief disciple, the elder Nisabha: “Give the thanksgiving for the ascetics’ flower seat.” The elder, standing in the knowledge of a disciple’s perfections, gave the thanksgiving for their flower seat. At the end of his discourse, the Teacher addressed the second chief disciple, the elder Anoma: “You too, teach them the Dhamma.” He also, having reviewed the Buddha’s word in the Three Baskets, taught them the Dhamma. Yet, from the discourses of both, no realization of the Dhamma occurred. Then the Teacher, standing in the domain of a Buddha, began to teach the Dhamma. At the end of the discourse, all seventy-four thousand matted-hair ascetics, with the exception of the ascetic Sarada, attained Arahantship. The Teacher extended his hand and said, “Come, monks.” Instantly, their ascetic appearance vanished, and they stood bearing the eight requisites, like elders of sixty years’ standing.

သရဒတာပသော ပန ‘‘အဟော ဝတာဟမ္ပိ အယံ နိသဘတ္ထေရော ဝိယ အနာဂတေ ဧကဿ ဗုဒ္ဓဿ သာဝကော ဘဝေယျ’’န္တိ ဒေသနာကာလေ ဥပ္ပန္နပရိဝိတက္ကတာယ အညဝိဟိတော ဟုတွာ မဂ္ဂဖလာနိ ပဋိဝိဇ္ဈိတုံ နာသက္ခိ. အထ သတ္ထာရံ ဝန္ဒိတွာ တထာ ပဏိဓာနံ အကာသိ. သတ္ထာ အနန္တရာယေန သမိဇ္ဈနဘာဝံ ဒိသွာ ‘‘ဣတော ကပ္ပသတသဟဿာဓိကံ ဧကံ အသင်္ချေယျံ အတိက္ကမိတွာ ဂေါတမဿ နာမ သမ္မာသမ္ဗုဒ္ဓဿ အဂ္ဂသာဝကော သာရိပုတ္တော နာမ ဘဝိဿတီ’’တိ ဗျာကရိတွာ ဓမ္မကထံ ဝတွာ ဘိက္ခုသံဃပရိဝါရော အာကာသံ ပက္ခန္ဒိ. သရဒတာပသောပိ သဟာယဿ သိရိဝဍ္ဎဿ သန္တိကံ ဂန္တွာ ‘‘သမ္မ, မယာ အနောမဒဿိဿ ဘဂဝတော ပါဒမူလေ အနာဂတေ ဥပ္ပဇ္ဇနကဿ ဂေါတမသမ္မာသမ္ဗုဒ္ဓဿ အဂ္ဂသာဝကဋ္ဌာနံ ပတ္ထိတံ, တွမ္ပိ တဿ ဒုတိယသာဝကဋ္ဌာနံ [Pg.232] ပတ္ထေဟီ’’တိ. သိရိဝဍ္ဎော တံ ဥပဒေသံ သုတွာ အတ္တနော နိဝေသနဒွါရေ အဋ္ဌကရီသမတ္တံ ဌာနံ သမတလံ ကာရေတွာ လာဇပဉ္စမာနိ ပုပ္ဖာနိ ဝိကိရိတွာ နီလုပ္ပလစ္ဆဒနံ မဏ္ဍပံ ကာရေတွာ ဗုဒ္ဓါသနံ ပညာပေတွာ ဘိက္ခူနမ္ပိ အာသနာနိ ပညာပေတွာ မဟန္တံ သက္ကာရသမ္မာနံ သဇ္ဇေတွာ သရဒတာပသေန သတ္ထာရံ နိမန္တာပေတွာ သတ္တာဟံ မဟာဒါနံ ပဝတ္တေတွာ ဗုဒ္ဓပ္ပမုခံ ဘိက္ခုသံဃံ မဟာရဟေဟိ ဝတ္ထေဟိ အစ္ဆာဒေတွာ ဒုတိယသာဝကဘာဝါယ ပဏိဓာနံ အကာသိ. သတ္ထာ တဿ အနန္တရာယေန သမိဇ္ဈနဘာဝံ ဒိသွာ ဝုတ္တနယေန ဗျာကရိတွာ ဘတ္တာနုမောဒနံ ကတွာ ပက္ကာမိ. သိရိဝဍ္ဎော ဟဋ္ဌပဟဋ္ဌော ယာဝဇီဝံ ကုသလကမ္မံ ကတွာ ဒုတိယစိတ္တဝါရေ ကာမာဝစရဒေဝလောကေ နိဗ္ဗတ္တိ. သရဒတာပသော စတ္တာရော ဗြဟ္မဝိဟာရေ ဘာဝေတွာ ဗြဟ္မလောကေ နိဗ္ဗတ္တိ.

The ascetic Sarada, however, because a thought arose during the discourse—'Oh, that I too, like this elder Nisabha, might in the future become a disciple of a Buddha!'—became distracted and was unable to penetrate the paths and fruits. Then, having paid homage to the Teacher, he made that aspiration. The Teacher, seeing that it would be fulfilled without obstacle, made the prophecy: 'After one incalculable and one hundred thousand aeons from now have passed, you will become the chief disciple named Sariputta of the Perfectly Enlightened One named Gotama.' Having thus prophesied and delivered a discourse, surrounded by the community of monks, he ascended into the sky. The ascetic Sarada then went to his friend Sirivaddha and said, 'Friend, at the feet of the Blessed One Anomadassi, I have aspired to the position of chief disciple of the future Perfectly Enlightened One Gotama. You too should aspire to the position of his second chief disciple.' Hearing this advice, Sirivaddha had a space of eight karisas at the entrance to his house leveled. He had it scattered with flowers with parched rice as the fifth, and had a pavilion erected with a canopy of blue lotuses. He had a seat for the Buddha prepared and also seats for the monks. Having arranged a great offering and show of honor, he had the ascetic Sarada invite the Teacher. For seven days he held a great almsgiving, and having clothed the community of monks, headed by the Buddha, in costly robes, he made the aspiration to become the second chief disciple. The Teacher, seeing that this would be fulfilled without obstacle, prophesied in the same way, and after giving the thanksgiving for the meal, he departed. Sirivaddha, overjoyed, performed wholesome deeds for the rest of his life and, at the second thought-moment, was reborn in a sensual-sphere heavenly world. The ascetic Sarada, having developed the four divine abidings, was reborn in the Brahma world.

တတော ပဋ္ဌာယ တေသံ ဥဘိန္နမ္ပိ အန္တရာ ကမ္မံ န ကထိတံ. အမှာကံ ပန ဘဂဝတော ဥပ္ပတ္တိတော ပုရေတရမေဝ သရဒတာပသော ရာဇဂဟဿ အဝိဒူရေ ဥပတိဿာဂါမေ ရူပသာရိယာ ဗြာဟ္မဏိယာ ကုစ္ဆိမှိ ပဋိသန္ဓိံ ဂဏှိ. တံဒိဝသမေဝဿ သဟာယောပိ ရာဇဂဟဿေဝ အဝိဒူရေ ကောလိတဂါမေ မောဂ္ဂလိယာ ဗြာဟ္မဏိယာ ကုစ္ဆိမှိ ပဋိသန္ဓိံ ဂဏှိ. တသ္မာ မောဂ္ဂလ္လာနော မောဂ္ဂလိယာ ဗြာဟ္မဏိယာ ပုတ္တောတိ မောဂ္ဂလ္လာနော. မောဂ္ဂလိဂေါတ္တေန ဇာတောတိ ဝါ မောဂ္ဂလ္လာနော. အထ ဝါ မာတုကုမာရိကကာလေ တဿာ မာတာပိတူဟိ ဝုတ္တံ – ‘‘မာ ဥဂ္ဂလိ မာ ဥဂ္ဂလီ’’တိ ဝစနမုပါဒါယ ‘‘မုဂ္ဂလီ’’တိ နာမံ. တဿာ မုဂ္ဂလိယာ ပုတ္တောတိ မောဂ္ဂလ္လာနော. အထ ဝါ သောတာပတ္တိမဂ္ဂါဒိမဂ္ဂဿ လာဘေ အာဒါနေ ပဋိဝိဇ္ဈနေ အလံ သမတ္ထောတိ မောဂ္ဂလ္လာနောတိ. တာနိ ကိရ ဒွေ ကုလာနိ ယာဝ သတ္တမာ ကုလပရိဝဋ္ဋာ အာဗဒ္ဓသဟာယာနေဝ. တေသံ ဒွိန္နံ ဧကဒိဝသမေဝ ဂဗ္ဘပရိဟာရမဒံသု. ဒသမာသစ္စယေန ဇာတာနမ္ပိ တေသံ ဆသဋ္ဌိ ဓာတိယော ပဋ္ဌပေသုံ. နာမဂ္ဂဟဏဒိဝသေ ရူပသာရီဗြာဟ္မဏိယာ ပုတ္တဿ ဥပတိဿဂါမေ ဇေဋ္ဌကုလဿ ပုတ္တတ္တာ ဥပတိဿောတိ နာမံ ကရိံသု. ဣတရဿ ကောလိတဂါမေ ဇေဋ္ဌကုလဿ ပုတ္တတ္တာ ကောလိတောတိ နာမံ ကရိံသု. တေ ဥဘောပိ မဟတာ ပရိဝါရေန ဝဍ္ဎန္တာ ဝုဒ္ဓိမနွာယ သဗ္ဗသိပ္ပာနံ ပါရံ အဂမံသု.

From that point onward, the deeds between them were not recounted. However, long before the birth of our Blessed One, the ascetic Sarada took conception in the womb of the brahmin woman Rūpasārī in the village of Upatissa, not far from Rājagaha. On that very same day, his companion also took conception in the womb of the brahmin woman Moggaliyā in the village of Kolita, also not far from Rājagaha. Therefore, he was called Moggallāna because he was the son of the brahmin woman Moggaliyā; or, he was named Moggallāna because he was born into the Moggali clan. Alternatively, when his mother was a young girl, her parents had said, “Do not be heedless, do not be heedless,” and from this saying, she received the name “Muggalī.” Hence, as the son of Muggalī, he was named Moggallāna. Or again, he was called Moggallāna because he was capable and competent in gaining, receiving, and penetrating the paths, beginning with the stream-entry path. It is said that these two families were bound as companions for seven generations. Care for the pregnancies of the two women was provided on the very same day. After ten months, they were born, and sixty-six wet nurses were appointed for them. On the name-giving day, since the son of the brahmin woman Rūpasārī was the son of the chief family in the village of Upatissa, they named him Upatissa. The other, being the son of the chief family in the village of Kolita, was named Kolita. Both grew up with a great retinue and, upon reaching maturity, mastered all the arts.

အထေကဒိဝသံ [Pg.233] တေ ရာဇဂဟေ ဂိရဂ္ဂသမဇ္ဇံ ပဿန္တာ မဟာဇနံ သန္နိပတိတံ ဒိသွာ ဉာဏဿ ပရိပါကံ ဂတတ္တာ ယောနိသော ဥမ္မုဇ္ဇန္တာ ‘‘သဗ္ဗေပိမေ ဩရံ ဝဿသတာဝ မစ္စုမုခံ ပဝိသန္တီ’’တိ သံဝေဂံ ပဋိလဘိတွာ ‘‘အမှေဟိ မောက္ခဓမ္မော ပရိယေသိတဗ္ဗော, တဉ္စ ပရိယေသန္တေဟိ ဧကာ ပဗ္ဗဇ္ဇာ လဒ္ဓုံ ဝဋ္ဋတီ’’တိ နိစ္ဆယံ ကတွာ ပဉ္စမာဏဝကသတေဟိ သဒ္ဓိံ သဉ္စယဿ ပရိဗ္ဗာဇကဿ သန္တိကေ ပဗ္ဗဇိံသု. တေသံ ပဗ္ဗဇိတကာလတော ပဋ္ဌာယ သဉ္စယော လာဘဂ္ဂယသဂ္ဂပ္ပတ္တော အဟောသိ. တေ ကတိပါဟေနေဝ သဗ္ဗံ သဉ္စယဿ သမယံ ပရိမဇ္ဇိတွာ တတ္ထ သာရံ အဒိသွာ တတော နိဗ္ဗိဇ္ဇိတွာ တတ္ထ တတ္ထ ပဏ္ဍိတသမ္မတေ သမဏဗြာဟ္မဏေ ပဉှံ ပုစ္ဆန္တိ, တေ တေဟိ ပုဋ္ဌာ န သမ္ပာဒေန္တိ. အညဒတ္ထု တေယေဝ တေသံ ပဉှံ ဝိဿဇ္ဇေန္တိ. ဧဝံ တေ မောက္ခံ ပရိယေသန္တာ ကတိကံ အကံသု – ‘‘အမှေသု ယော ပဌမံ အမတံ အဓိဂစ္ဆတိ, သော ဣတရဿ အာရောစေတူ’’တိ.

Then one day, while watching the mountain-top festival in Rājagaha, they saw a great crowd gathered. Because their knowledge had reached maturity, they emerged with wise attention and, gaining a sense of spiritual urgency, thought: “All these people will enter the mouth of death before a hundred years have passed.” Having resolved, “The teaching of liberation must be sought by us, and in seeking it, it is proper for us to take the going-forth,” they, together with five hundred young men, went forth in the presence of the wanderer Sañcaya. From the time of their going-forth, Sañcaya reached the peak of gain and fame. Within just a few days, they mastered all of Sañcaya’s doctrine, but seeing no essence therein, they became disenchanted with it. They then questioned various ascetics and brahmins who were considered wise, but when questioned by them, those ascetics and brahmins were unable to answer. On the contrary, it was they themselves who answered their questions. Thus, while searching for liberation, they made an agreement: “Whoever of us first attains the Deathless shall inform the other.”

တေန စ သမယေန အမှာကံ သတ္ထရိ ပဌမာဘိသမ္ဗောဓိံ ပတွာ ပဝတ္တိတဝရဓမ္မစက္ကေ အနုပုဗ္ဗေန ဥရုဝေလကဿပါဒိကေ သဟဿဇဋိလေ ဒမေတွာ ရာဇဂဟေ ဝိဟရန္တေ ဧကဒိဝသံ ဥပတိဿော ပရိဗ္ဗာဇကော ပရိဗ္ဗာဇကာရာမံ ဂစ္ဆန္တော အာယသ္မန္တံ အဿဇိတ္ထေရံ ရာဇဂဟေ ပိဏ္ဍာယ စရန္တံ ဒိသွာ ‘‘န မယာ ဧဝရူပေါ အာကပ္ပသမ္ပန္နော ပဗ္ဗဇိတော ဒိဋ္ဌပုဗ္ဗော, သန္တဓမ္မေန နာမ ဧတ္ထ ဘဝိတဗ္ဗ’’န္တိ သဉ္ဇာတပသာဒေါ ပဉှံ ပုစ္ဆိတုံ အာယသ္မန္တံ ဥဒိက္ခန္တော ပိဋ္ဌိတော ပိဋ္ဌိတော အနုဗန္ဓိ. ထေရောပိ လဒ္ဓပိဏ္ဍပါတော ပရိဘုဉ္ဇိတုံ ပတိရူပံ ဩကာသံ ဂတော. ပရိဗ္ဗာဇကော အတ္တနော ပရိဗ္ဗာဇကပီဌံ ပညာပေတွာ အဒါသိ. ဘတ္တကိစ္စပရိယောသာနေ စဿ အတ္တနော ကုဏ္ဍိကာယ ဥဒကံ အဒါသိ. ဧဝံ သော အာစရိယဝတ္တံ ကတွာ ကတဘတ္တကိစ္စေန ထေရေန သဒ္ဓိံ ပဋိသန္ထာရံ ကတွာ – ‘‘ကော ဝါ တေ သတ္ထာ, ကဿ ဝါ တွံ ဓမ္မံ ရောစေသီ’’တိ ပုစ္ဆိ. ထေရော သမ္မာသမ္ဗုဒ္ဓံ အပဒိသိ. ပုန တေန ‘‘ကိံ ဝါဒီ ပနာယသ္မတော သတ္ထာ’’တိ ပုဋ္ဌော ‘‘ဣမဿ သာသနဿ ဂမ္ဘီရတံ ဒဿေဿာမီ’’တိ အတ္တနော နဝကဘာဝံ ပဝေဒေတွာ သင်္ခေပဝသေန စဿ သာသနဓမ္မံ ကထေန္တော ‘‘ယေ ဓမ္မာ ဟေတုပ္ပဘဝါ’’တိ (မဟာဝ. ၆၀; အပ. ထေရ ၁.၁.၂၈၆) ဂါထမာဟ. ပရိဗ္ဗာဇကော ပဌမပဒဒွယမေဝ သုတွာ သဟဿနယသမ္ပန္နေ သောတာပတ္တိမဂ္ဂဖလေ ပတိဋ္ဌဟိ. ဣတရံ ပဒဒွယံ သောတာပန္နကာလေ နိဋ္ဌာသိ. ဂါထာပရိယောသာနေ ပန သောတာပန္နော ဟုတွာ ဥပရိဝိသေသေ အပဝတ္တန္တေ ‘‘ဘဝိဿတိ ဧတ္ထ ကာရဏ’’န္တိ သလ္လက္ခေတွာ [Pg.234] ထေရံ အာဟ – ‘‘မာ, ဘန္တေ, ဥပရိ ဓမ္မဒေသနံ ဝဍ္ဎယိတ္ထ, ဧတ္တကမေဝ အလံ, ကဟံ အမှာကံ သတ္ထာ ဝသတီ’’တိ? ‘‘ဝေဠုဝနေ’’တိ. ‘‘ဘန္တေ, တုမှေ ပုရတော ဂစ္ဆထ, အဟံ မယှံ သဟာယဿ ကတပဋိညံ မောစေတွာ တံ ဂဟေတွာ အာဂမိဿာမီ’’တိ ပဉ္စပတိဋ္ဌိတေန ဝန္ဒိတွာ ပဒက္ခိဏံ ကတွာ ထေရံ ဥယျောဇေတွာ ပရိဗ္ဗာဇကာရာမံ အဂမာသိ.

And at that time, our Teacher, having attained the first supreme enlightenment and set in motion the excellent Wheel of the Dhamma, and having sequentially tamed the thousand matted-hair ascetics led by Uruvela Kassapa, was dwelling in Rājagaha. One day, the wanderer Upatissa, while going to the wanderers’ park, saw the Venerable Assaji Thera walking for alms in Rājagaha and thought: “Never before have I seen such a renunciant, so endowed with graceful deportment. Surely, the peaceful Dhamma must be found in this person.” With faith having arisen in him, observing the venerable one in order to ask a question, he followed closely behind him. The Thera, having received his almsfood, went to a suitable place to eat. The wanderer prepared his own wanderer’s stool and offered it. At the conclusion of the meal, he gave him water from his own water pot. Having thus performed the duties toward a teacher, he exchanged friendly greetings with the Thera, who had finished his meal, and asked: “Who, venerable sir, is your teacher? Or whose Dhamma do you profess?” The Thera indicated the Perfectly Self-Enlightened One. When he was further asked, “But what is your teacher’s doctrine?” the Thera, intending to show the profundity of this Dispensation, and making known his own junior status, spoke the Dhamma of the Dispensation to him in brief, reciting this verse: “Of all phenomena that arise from a cause, the Tathāgata has told the cause; and he has told their cessation too. This is the teaching of the Great Ascetic.” Having heard only the first two lines of the verse, the wanderer was established in the path and fruit of stream-entry, which is endowed with a thousand methods. The other two lines were comprehended at the moment he became a stream-enterer. At the end of the verse, having become a stream-enterer, but before the higher attainments had arisen, he reflected, “There must be a reason for this,” and said to the Thera: “Venerable sir, do not elaborate further on the Dhamma. This much is sufficient. Where does our Teacher dwell?” “In the Bamboo Grove.” “Venerable sir, you may go on ahead. I will release myself from the promise made to my companion, and taking him with me, I shall come.” Then, having venerated him with the five-point prostration and circumambulated him, he sent the Thera on his way and went to the wanderers’ park.

ကောလိတပရိဗ္ဗာဇကော တံ ဒူရတောဝ အာဂစ္ဆန္တံ ဒိသွာ ‘‘မုခဝဏ္ဏော န အညဒိဝသေသု ဝိယ အဒ္ဓါနေန အမတံ အဓိဂတံ ဘဝိဿတီ’’တိ တေနေဝဿ ဝိသေသာဓိဂမံ သမ္ဘာဝေတွာ အမတာဓိဂမံ ပုစ္ဆိ. သောပိဿ ‘‘အာဝုသော, အမတမဓိဂတ’’န္တိ ပဋိဇာနိတွာ တမေဝ ဂါထံ အဘာသိ. ဂါထာပရိယောသာနေ ကောလိတော သောတာပတ္တိဖလေ ပတိဋ္ဌဟိတွာ အာဟ – ‘‘ကဟံ နော သတ္ထာ’’တိ? ‘‘ဝေဠုဝနေ’’တိ. ‘‘တေန ဟိ, အာဝုသော, အာယာမ, သတ္ထာရံ ပဿိဿာမာ’’တိ. ဥပတိဿော သဗ္ဗကာလမ္ပိ အာစရိယပူဇကောဝ, တသ္မာ သဉ္စယဿ သတ္ထု ဂုဏေ ပကာသေတွာ တမ္ပိ သတ္ထု သန္တိကံ နေတုကာမော အဟောသိ. သော လာဘာသာပကတော အန္တေဝါသိကဘာဝံ အနိစ္ဆန္တော ‘‘န သက္ကောမိ စာဋိ ဟုတွာ ဥဒကသိဉ္စနံ ဟောတု’’န္တိ ပဋိက္ခိပိ. တေ အနေကေဟိ ကာရဏေဟိ တံ သညာပေတုံ အသက္ကောန္တာ အတ္တနော ဩဝါဒေ ဝတ္တမာနေဟိ အဍ္ဎုတေယျသတေဟိ အန္တေဝါသိကေဟိ သဒ္ဓိံ ဝေဠုဝနံ အဂမံသု. သတ္ထာ တေ ဒူရတောဝ အာဂစ္ဆန္တေ ဒိသွာ ‘‘ဧတံ မေ သာဝကယုဂံ ဘဝိဿတိ, အဂ္ဂံ ဘဒ္ဒယုဂ’’န္တိ ဝတွာ တေသံ ပရိသာယ စရိယဝသေန ဓမ္မံ ဒေသေတွာ အရဟတ္တေ ပတိဋ္ဌာပေတွာ ဧဟိဘိက္ခုဘာဝေန ဥပသမ္ပဒံ အဒါသိ. ယထာ တေသံ ဧဝံ အဂ္ဂသာဝကာနမ္ပိ ဣဒ္ဓိမယပတ္တစီဝရံ အာဂတမေဝ. ဥပရိမဂ္ဂတ္တယကိစ္စံ ပန န နိဋ္ဌာသိ. ကသ္မာ? သာဝကပါရမီဉာဏဿ မဟန္တတာယ.

The wanderer Kolita, seeing him (Upatissa) approaching from afar, and perceiving from the very complexion of his face that he had achieved a special attainment, asked about the attainment of the Deathless. He (Upatissa) acknowledged, 'Friend, the Deathless has been attained,' and then recited that very verse. At the end of the verse, Kolita, having become established in the fruit of stream-entry, asked, 'Where is our Teacher?' 'In the Bamboo Grove.' 'Then, friend, let us go; we shall see the Teacher.' Upatissa was always one who honored his teacher; therefore, he wished to go to Sañjaya, proclaim the virtues of the Teacher (the Buddha), and also lead him to the Teacher's presence. But Sañjaya, attached to gain, did not wish to become a disciple and refused, saying, 'I cannot, having been a large pot, become a water-sprinkling pot.' Unable to persuade him with many reasons, they went to the Bamboo Grove together with their two hundred and fifty disciples who followed their instruction. The Teacher, seeing them approaching from afar, said, 'This will be my pair of disciples, the chief, excellent pair.' Then, having taught the Dhamma according to the disposition of their assembly and established them in Arahantship, he gave them the higher ordination with the 'Come, bhikkhu' formula. For them, as well as for the chief disciples, the bowl and robes created by psychic power appeared. The task of the three higher paths, however, was not yet finished. Why? Because of the greatness of the knowledge of a disciple's perfections.

တေသု အာယသ္မာ မဟာမောဂ္ဂလ္လာနော ပဗ္ဗဇိတတော သတ္တမေ ဒိဝသေ မဂဓရဋ္ဌေ ကလ္လဝါလဂါမေ သမဏဓမ္မံ ကရောန္တော ထိနမိဒ္ဓေ ဩက္ကမန္တေ သတ္ထာရာ သံဝေဇိတော ထိနမိဒ္ဓံ ဝိနောဒေတွာ ဓာတုကမ္မဋ္ဌာနံ သုဏန္တော ဧဝ ဥပရိမဂ္ဂတ္တယံ အဓိဂန္တွာ သာဝကပါရမီဉာဏဿ မတ္ထကံ ပါပုဏိ. အာယသ္မာ သာရိပုတ္တော ပဗ္ဗဇ္ဇာယ အဒ္ဓမာသံ အတိက္ကမိတွာ သတ္ထာရာ သဒ္ဓိံ ရာဇဂဟေ သူကရခတလေဏေ ဝိဟရန္တော အတ္တနော ဘာဂိနေယျဿ ဒီဃနခပရိဗ္ဗာဇကဿ [Pg.235] ဝေဒနာပရိဂ္ဂဟသုတ္တန္တေ (မ. နိ. ၂.၂၀၁ အာဒယော) ဒေသိယမာနေ ဒေသနာနုသာရေန ဉာဏံ ပေသေတွာ ပရဿ ဝဍ္ဎိတံ ဘတ္တံ ဘုဉ္ဇန္တော ဝိယ သာဝကပါရမီဉာဏဿ မတ္ထကံ ပါပုဏိ. ဣတိ ဒွိန္နံ အဂ္ဂသာဝကာနံ သတ္ထု သမီပေ ဧဝ သာဝကပါရမီဉာဏံ မတ္ထကံ ပတ္တံ.

Among them, the Venerable Mahāmoggallāna, on the seventh day after his ordination, while practicing the ascetic's duties in the village of Kallavāla in the country of Magadha, was stirred by the Teacher when sloth and torpor overcame him. Having dispelled sloth and torpor and while listening to the meditation subject on the elements, he attained the three higher paths and reached the pinnacle of the knowledge of a disciple's perfections. The Venerable Sāriputta, half a month after his ordination, while dwelling with the Teacher in the Sūkarakhata cave near Rājagaha, as the discourse on the full understanding of feelings (Vedanāpariggaha Sutta) was being taught to his nephew, the wanderer Dīghanakha, directed his knowledge in accordance with the discourse and, like one eating a meal served by another, reached the pinnacle of the knowledge of a disciple's perfections. Thus, for both chief disciples, the pinnacle of the knowledge of a disciple's perfections was attained in the very presence of the Teacher.

ဧဝံ ပတ္တသာဝကပါရမီဉာဏော အာယသ္မာ သာရိပုတ္တော ‘‘ကေန ကမ္မေန အယံ သမ္ပတ္တိ လဒ္ဓါ’’တိ အာဝဇ္ဇေန္တော တံ ဉတွာ ပီတိသောမနဿဝသေန ဥဒါနံ ဥဒါနေန္တော ‘‘ဟိမဝန္တဿ အဝိဒူရေ’’တိအာဒိမာဟ. တေန ဝုတ္တံ –

Thus having attained the knowledge of a disciple's perfections, the Venerable Sāriputta, reflecting, 'By what kamma was this accomplishment achieved?' and knowing it, uttered an inspired utterance out of joy and gladness, beginning with 'Not far from the Himavanta.' Therefore, it was said:

၁၄၁.

141.

‘‘ဟိမဝန္တဿ အဝိဒူရေ, လမ္ဗကော နာမ ပဗ္ဗတော;

အဿမော သုကတော မယှံ, ပဏ္ဏသာလာ သုမာပိတာ’’တိ.

"Not far from the Himavanta, there is a mountain named Lambaka; my hermitage is well-made there, a leaf-hut beautifully constructed."

တတ္ထ ဟိမဝန္တဿာတိ ဟိမော အဿ အတ္ထီတိ ဟိမဝါ, တဿ ဟိမဝန္တဿ အဝိဒူရေ သမီပေ, ဟိမာလယပဋိဗဒ္ဓဝနေဟိ အတ္ထော. လမ္ဗကော နာမ ပဗ္ဗတောတိ ဧဝံနာမကော ပံသုမိဿကပဗ္ဗတော. အဿမော သုကတော မယှန္တိ တသ္မိံ လမ္ဗကေ ပဗ္ဗတေ မယှံ မမတ္ထာယ ကတော အဿမော အရညဝါသော အာသမန္တတော သမောတိ အဿမော. နတ္ထိ ပဝိဋ္ဌာနံ သမော ပရိဿမော ဧတ္ထာတိ ဝါ အဿမော, သော ဣတ္ထမ္ဘူတော အရညဝါသော သုဋ္ဌု ကတော, ရတ္တိဋ္ဌာနဒိဝါဋ္ဌာနကုဋိမဏ္ဍပါဒိဝသေန သုန္ဒရေနာကာရေန ကတောတိ အတ္ထော. ပဏ္ဏသာလာတိ ဥသီရပဗ္ဗဇာဒီဟိ ပဏ္ဏေဟိ ဆာဒိတာ နိဝသနပဏ္ဏသာလာတိ အတ္ထော.

Herein, of the Himavanta means near that which is called Himavā because it has snow (hima); the meaning is in the forests connected with the Himālaya. A mountain named Lambaka means a mountain of that name, mixed with earth. My hermitage is well-made means: on that Lambaka mountain, a hermitage, a forest dwelling, was made by me for my own sake. It is called an assama because it is calm all around (`āsamantato samo`), or because 'there is no fatigue (`parissamo`) here for one who has entered.' Such a forest dwelling was well-made, meaning made in a beautiful manner with places for the night and day, huts, pavilions, and so on. A leaf-hut means a dwelling-place covered with leaves such as usīra, pabbaja, and others.

၁၄၂.

142.

‘‘ဥတ္တာနကူလာ နဒိကာ, သုပတိတ္ထာ မနောရမာ;

သုသုဒ္ဓပုလိနာကိဏ္ဏာ, အဝိဒူရေ မမဿမံ’’.

"A small river with shallow banks, with pleasant fords, delightful; strewn with very pure sand, not far from my hermitage."

တတ္ထ ဥတ္တာနကူလာတိ အဂမ္ဘီရာ နဒီ. သုပတိတ္ထာတိ သုန္ဒရပတိတ္ထာ. မနောရမာ မနလ္လီနာ မနာပါ. သုသုဒ္ဓပုလိနာကိဏ္ဏာတိ သုဋ္ဌု ဓဝလမုတ္တာဒလသဒိသဝါလုကာကိဏ္ဏာ ဂဟနီဘူတာတိ အတ္ထော. သာ ဣတ္ထမ္ဘူတာ နဒိကာ ကုန္နဒီ မမဿမံ မယှံ အဿမဿ အဝိဒူရေ သမီပေ အဟောသီတိ အတ္ထော. ‘‘အဿမ’’န္တိ စ သတ္တမျတ္ထေ ဥပယောဂဝစနန္တိ ဝေဒိတဗ္ဗံ.

Herein, with shallow banks means the river is not deep. With pleasant fords means with beautiful fording places. Delightful means clinging to the mind, agreeable. Strewn with very pure sand means strewn with sand as white as the surface of pearls, making it thick. The meaning is that such a small river, a stream, was not far from, was near, my hermitage. And the word assamaṃ (hermitage) should be understood as a usage in the sense of the locative case.

၁၄၃.

143.

‘‘အသက္ခရာ အပဗ္ဘာရာ, သာဒု အပ္ပဋိဂန္ဓိကာ;

သန္ဒတီ နဒိကာ တတ္ထ, သောဘယန္တာ မမဿမံ’’.

"Without gravel, without steep banks, sweet and without foul odor; the small river flows there, beautifying my hermitage."

တတ္ထ [Pg.236] အသက္ခရာတိ ‘‘ပုလိနာကိဏ္ဏာ’’တိ ဝုတ္တတ္တာ အသက္ခရာ သက္ခရဝိရဟိတာ. အပဗ္ဘာရာတိ ပဗ္ဘာရဝိရဟိတာ, အဂမ္ဘီရကူလာတိ အတ္ထော. သာဒု အပ္ပဋိဂန္ဓိကာတိ သာဒုရသောဒကာ ဒုဂ္ဂန္ဓရဟိတာ မယှံ အဿမပဒံ သောဘယန္တီ နဒိကာ ခုဒ္ဒကနဒီ သန္ဒတိ ပဝတ္တတီတိ အတ္ထော.

Herein, without gravel: because it was said to be 'strewn with sand,' it is free from gravel. Without steep banks means free from chasms, that is, having shallow banks. Sweet and without foul odor means having water with a sweet taste and being free from bad odors. The meaning is that the small river, the stream, flows and proceeds, beautifying my hermitage.

၁၄၄.

144.

‘‘ကုမ္ဘီလာ မကရာ စေတ္ထ, သုသုမာရာ စ ကစ္ဆပါ;

သန္ဒတိ နဒိကာ တတ္ထ, သောဘယန္တာ မမဿမံ’’.

"Crocodiles and makaras are here, and porpoises and turtles; the small river flows there, beautifying my hermitage."

တတ္ထ ကုမ္ဘီလမစ္ဆာ မကရမစ္ဆာ စ သုသုမာရာ စဏ္ဍမစ္ဆာ စ ကစ္ဆပမစ္ဆာ စ ဧတ္ထ ဧတိဿံ နဒိယံ ကီဠန္တာ အဟေသုန္တိ သမ္ဗန္ဓော. မမဿမံ သောဘယန္တာ နဒိကာ ခုဒ္ဒကနဒီ သန္ဒတိ ပဝတ္တတီတိ သမ္ဗန္ဓော.

Herein, the connection is: kumbhīla-fish, makara-fish, susumāra or fierce fish, and turtle-fish were playing in this river. The connection is: the small river, the stream, flows and proceeds, beautifying my hermitage.

၁၄၅.

145.

‘‘ပါဌီနာ ပါဝုသာ မစ္ဆာ, ဗလဇာ မုဉ္ဇရောဟိတာ;

ဝဂ္ဂဠာ ပပတာယန္တာ, သောဘယန္တိ မမဿမံ’’.

"Pāṭhīna fish, pāvusa fish, balaja fish, muñja and rohita fish, and vaggaḷā fish, darting about, beautify my hermitage."

ပါဌီနမစ္ဆာ စ ပါဝုသာ မစ္ဆာ စ ဗလဇမစ္ဆာ စ မုဉ္ဇမစ္ဆာ ရောဟိတမစ္ဆာ စ ဝဂ္ဂဠမစ္ဆာ စ ဧတေ သဗ္ဗေ မစ္ဆဇာတိကာ ဣတော စိတော စ ပပတာယန္တာ နဒိယာ သဒ္ဓိံ ပဝတ္တန္တာ မမ အဿမပဒံ သောဘယန္တီတိ အတ္ထော.

The meaning is: all these species of fish—pāṭhīna fish, pāvusa fish, balaja fish, muñja fish, rohita fish, and vaggaḷa fish—darting here and there and moving along with the river, beautify my hermitage.

၁၄၆.

146.

‘‘ဥဘော ကူလေသု နဒိယာ, ပုပ္ဖိနော ဖလိနော ဒုမာ;

ဥဘတော အဘိလမ္ဗန္တာ, သောဘယန္တိ မမဿမံ’’.

"On both banks of the river, trees are flowering and bearing fruit; hanging down with both, they beautify my hermitage."

တတ္ထ ဥဘော ကူလေသူတိ တဿာ နဒိယာ ဥဘောသု ပဿေသု ဓုဝပုပ္ဖိနော ဓုဝဖလိနော ရုက္ခာ ဥဘတော အဘိလမ္ဗန္တာ နဒိယာ ဥဘော တီရေ ဟေဋ္ဌာ ဩနမန္တာ မမ အဿမံ သောဘယန္တီတိ အတ္ထော.

Herein, 'on both banks' means: on both sides of that river, trees perpetually flowering and perpetually fruiting, hanging down from both sides and bending low over both banks of the river, beautify my hermitage. This is the meaning.

၁၄၇.

147.

‘‘အမ္ဗာ သာလာ စ တိလကာ, ပါဋလီ သိန္ဒုဝါရကာ;

ဒိဗ္ဗဂန္ဓာ သမ္ပဝန္တိ, ပုပ္ဖိတာ မမ အဿမေ’’.

“Mango trees, sāl trees, tilakas, pāṭalīs, and sinduvārakas; divine fragrances waft, blossoming in my hermitage.”

တတ္ထ အမ္ဗာတိ မဓုပိဏ္ဍိအမ္ဗာ စ သာလရုက္ခာ စ တိလကရုက္ခာ စ ပါဋလိရုက္ခာ စ သိန္ဒုဝါရကရုက္ခာ စ ဧတေ ရုက္ခာ နိစ္စကာလံ ပုပ္ဖိတာ ပုပ္ဖန္တာ. ဒိဗ္ဗာ ဂန္ဓာ ဣဝ မမ အဿမေ သုဂန္ဓာ သမ္ပဝန္တိ သမန္တတော ပဝါယန္တီတိ အတ္ထော.

Herein, 'mangoes' refers to madhupiṇḍi mangoes, as well as sāl trees, tilaka trees, pāṭalī trees, and sinduvāraka trees—these trees are always flowering, blossoming. Fragrances, as if divine, spread all around, perfuming my hermitage—this is the meaning.

၁၄၈.

148.

‘‘စမ္ပကာ [Pg.237] သဠလာ နီပါ, နာဂပုန္နာဂကေတကာ;

ဒိဗ္ဗဂန္ဓာ သမ္ပဝန္တိ, ပုပ္ဖိတာ မမ အဿမေ’’.

“Campakas, salalas, nīpas, nāgas, punnāgas, and ketakas, blossoming in my hermitage; divine fragrances waft about.”

တတ္ထ စမ္ပကရုက္ခာ စ သဠလရုက္ခာ စ သုဝဏ္ဏဝဋ္ဋလသဒိသပုပ္ဖာ နီပရုက္ခာ စ နာဂရုက္ခာ စ ပုန္နာဂရုက္ခာ စ သုဂန္ဓယန္တာ ကေတကရုက္ခာ စ ဧတေ သဗ္ဗေ ရုက္ခာ ဒိဗ္ဗာ ဂန္ဓာရိဝ မမ အဿမေ ပုပ္ဖိတာ ဖုလ္လိတာ သမ္ပဝန္တိ သုဂန္ဓံ သုဋ္ဌု ပဝါယန္တီတိ အတ္ထော.

Herein, campaka trees, salala trees, nīpa trees with flowers like golden orbs, nāga trees, punnāga trees, and fragrant ketaka trees—all these trees, blossoming and in full bloom, spread fragrances as if divine, wafting sweetly throughout my hermitage—this is the meaning.

၁၄၉.

149.

အသောကာ စ‘‘အဓိမုတ္တာ အသောကာ စ, ဘဂိနီမာလာ စ ပုပ္ဖိတာ;

အင်္ကောလာ ဗိမ္ဗိဇာလာ စ, ပုပ္ဖိတာ မမ အဿမေ’’.

“Adhimuttas and asokas, as well as bhaginīmālās, are in bloom; aṅkolas and bimbijālas are blossoming in my hermitage.”

တတ္ထ ပုပ္ဖိတာ အဓိမုတ္တကရုက္ခာ စ ပုပ္ဖိတာ အသောကရုက္ခာ စ ပုပ္ဖိတာ ဘဂိနီမာလာ စ ပုပ္ဖိတာ အင်္ကောလာ စ ပုပ္ဖိတာ ဗိမ္ဗိဇာလာ စ ဧတေ ရုက္ခာ မမ အဿမေ ဖုလ္လိတာ သောဘယန္တီတိ သမ္ဗန္ဓော.

Herein, blossoming adhimuttaka trees, blossoming asoka trees, blossoming bhaginīmālā plants, blossoming aṅkolas, and blossoming bimbijālas—these trees, in full bloom, adorn my hermitage—this is the connection.

၁၅၀.

150.

‘‘ကေတကာ ကန္ဒလိ စေဝ, ဂေါဓုကာ တိဏသူလိကာ;

ဒိဗ္ဗဂန္ဓံ သမ္ပဝန္တာ, သောဘယန္တိ မမဿမံ’’.

“Ketakas, kandalīs, godhukas, and tiṇasūlikas, spreading a divine fragrance, beautify my hermitage.”

တတ္ထ ကေတကာတိ သုဂန္ဓကေတကဂစ္ဆာ စ. ကန္ဒလိရုက္ခာ စ ဂေါဓုကရုက္ခာ စ တိဏသူလိကဂစ္ဆာ စ ဧတေ သဗ္ဗေ ရုက္ခဇာတိကာ ဒိဗ္ဗဂန္ဓံ ပဝါယမာနာ မမ အဿမံ သကလံ သောဘယန္တီတိ အတ္ထော.

Herein, 'ketaka' refers to fragrant ketaka plants, kandalī trees, godhuka trees, and tiṇasūlika plants—all these kinds of plants, spreading a divine fragrance, beautify my entire hermitage—this is the meaning.

၁၅၁.

151.

‘‘ကဏိကာရာ ကဏ္ဏိကာ စ, အသနာ အဇ္ဇုနာ ဗဟူ;

ဒိဗ္ဗဂန္ဓံ သမ္ပဝန္တာ, သောဘယန္တိ မမဿမံ’’.

“Kaṇikāras and kaṇṇikās, asanas, and many ajjunās; spreading a divine fragrance, they beautify my hermitage.”

ဧတေ ကဏိကာရာဒယော ရုက္ခာ မမ အဿမံ သကလံ သောဘယန္တာ ဒိဗ္ဗဂန္ဓံ သမ္ပဝါယန္တီတိ သမ္ဗန္ဓော.

These trees—kaṇikāras and others—beautifying my entire hermitage, spread a divine fragrance—this is the connection.

၁၅၂.

152.

‘‘ပုန္နာဂါ ဂိရိပုန္နာဂါ, ကောဝိဠာရာ စ ပုပ္ဖိတာ;

ဒိဗ္ဗဂန္ဓံ သမ္ပဝန္တာ, သောဘယန္တိ မမဿမံ’’.

“Punnāgas, giripunnāgas, and koviḷāras are blossoming; spreading a divine fragrance, they beautify my hermitage.”

ပုန္နာဂါဒယော ရုက္ခာ ဒိဗ္ဗဂန္ဓံ ပဝါယမာနာ မမ အဿမံ သောဘယန္တီတိ အတ္ထော.

Punnāga trees and other trees, spreading a divine fragrance, beautify my hermitage—this is the meaning.

၁၅၃.

153.

‘‘ဥဒ္ဒါလကာ စ ကုဋဇာ, ကဒမ္ဗာ ဝကုလာ ဗဟူ;

ဒိဗ္ဗဂန္ဓံ သမ္ပဝန္တာ, သောဘယန္တိ မမဿမံ’’.

“Uddālakas, kuṭajas, kadambas, and many vakulas, spreading a divine fragrance, beautify my hermitage.”

ဥဒ္ဒါလကာဒယော [Pg.238] ရုက္ခာ ဒိဗ္ဗဂန္ဓံ ဝါယမာနာ မမ အဿမံ သောဘယန္တီတိ သမ္ဗန္ဓော.

Uddālaka and other trees, wafting a divine fragrance, adorn my hermitage—this is the connection.

၁၅၄.

154.

‘‘အာဠကာ ဣသိမုဂ္ဂါ စ, ကဒလိမာတုလုင်္ဂိယော;

ဂန္ဓောဒကေန သံဝဍ္ဎာ, ဖလာနိ ဓာရယန္တိ တေ’’.

“Āḷakās and isimuggās, as well as plantains and citrons, nourished by scented water, bear their fruits.”

တတ္ထ ဧတေ အာဠကာဒယော ဂစ္ဆာ စန္ဒနာဒိသုဂန္ဓဂန္ဓောဒကေန ဝဍ္ဎိတွာ သုဝဏ္ဏဖလာနိ ဓာရေန္တာ မမ အဿမံ သောဘယန္တီတိ အတ္ထော.

Herein, these plants, such as the āḷaka, growing nurtured by fragrant water scented with sandalwood and other perfumes, bearing golden fruits, adorn my hermitage—this is the meaning.

၁၅၅.

155.

‘‘အညေ ပုပ္ဖန္တိ ပဒုမာ, အညေ ဇာယန္တိ ကေသရီ;

အညေ ဩပုပ္ဖာ ပဒုမာ, ပုပ္ဖိတာ တဠာကေ တဒါ’’.

“Some lotuses bloom, others develop stamens; some lotuses have shed their petals, while others are in bloom in the pond at that time.”

တတ္ထ အညေ ပုပ္ဖန္တိ ပဒုမာတိ မမ အဿမဿ အဝိဒူရေ တဠာကေ အညေ ဧကစ္စေ ပဒုမာ ပုပ္ဖန္တိ, ဧကစ္စေ ကေသရီ ပဒုမာ ဇာယန္တိ နိဗ္ဗတ္တန္တိ, ဧကစ္စေ ပဒုမာ ဩပုပ္ဖာ ဝိဂလိတပတ္တကေသရာတိ အတ္ထော.

Herein, 'some lotuses bloom' means that in the pond near my hermitage, some lotuses bloom; some lotuses with stamens are born and come into being; some lotuses have shed their petals and stamens—this is the meaning.

၁၅၆.

156.

‘‘ဂဗ္ဘံ ဂဏှန္တိ ပဒုမာ, နိဒ္ဓါဝန္တိ မုဠာလိယော;

သိင်္ဃာဋိပတ္တမာကိဏ္ဏာ, သောဘန္တိ တဠာကေ တဒါ’’.

“Lotuses are forming buds, lotus roots extend; water caltrops, covered with leaves, beautify the pond at that time.”

တတ္ထ ဂဗ္ဘံ ဂဏှန္တိ ပဒုမာတိ တဒါ တာပသေန ဟုတွာ မမ ဝသနသမယေ ဧကစ္စေ ပဒုမာ တဠာကဗ္ဘန္တရေ မကုဠပုပ္ဖာဒယော ဂဏှန္တိ. မုဠာလိယော ပဒုမမူလာ နိဒ္ဓါဝန္တိ ဣတော ကဒ္ဒမဗ္ဘန္တရတော ဟတ္ထိဒါဌာ ဝိယ ဂစ္ဆန္တီတိ အတ္ထော. ပတ္တပုပ္ဖမာကိဏ္ဏာ ဂဟနီဘူတာ သိင်္ဃာဋိယော သောဘယန္တီတိ အတ္ထော.

Herein, 'lotuses are forming buds' means that at that time, when I was dwelling as an ascetic, some lotuses within the pond were forming buds, flowers, and so on. 'Lotus roots extend' means the lotus roots extend from within the mud like an elephant's tusk—that is the meaning. 'Covered with leaves and flowers, the water caltrops, having become dense, beautify (the pond)'—that is the meaning.

၁၅၇.

157.

‘‘နယိတာ အမ္ဗဂန္ဓီ စ, ဥတ္တလီ ဗန္ဓုဇီဝကာ;

ဒိဗ္ဗဂန္ဓာ သမ္ပဝန္တိ, ပုပ္ဖိတာ တဠာကေ တဒါ’’.

“Nayita plants, ambagandhī plants, uttalī plants, and bandhujīvaka plants; divine fragrances waft, blossoming in the pond at that time.”

တဒါ မမ ဝသနသမယေ တဠာကဿ သမီပေ နယိတာ စ ဂစ္ဆာ အမ္ဗဂန္ဓီ စ ဂစ္ဆာ ဥတ္တလီ နာမ ဂစ္ဆာ စ ဗန္ဓုဇီဝကာ စ ဧတေ သဗ္ဗေ ဂစ္ဆာ ပုပ္ဖိတာ ပုပ္ဖဓာရိတာ သုဂန္ဓဝါဟကာ တဠာကံ သောဘယန္တီတိ အတ္ထော.

At that time, during my dwelling, near the pond, the nayita plants, the ambagandhī plants, the plants named uttalī, and the bandhujīvaka plants—all these plants were blooming, laden with flowers, carrying sweet fragrances, beautifying the pond—this is the meaning.

၁၅၈.

158.

‘‘ပါဌီနာ ပါဝုသာ မစ္ဆာ, ဗလဇာ မုဉ္ဇရောဟိတာ;

သံဂုလာ မဂ္ဂုရာ စေဝ, ဝသန္တိ တဠာကေ တဒါ’’.

“Pāṭhīna fish, pāvusa fish, balaja fish, muñja and rohita fish, saṃgula fish, and maggura fish, too, dwelt in the lake at that time.”

တဒါ [Pg.239] မမ ဝသနသမယေ နိဗ္ဘီတာ ပါဌီနာဒယော မစ္ဆာ တဠာကေ ဝသန္တီတိ သမ္ဗန္ဓော.

At that time, during my stay, fearless fish such as the pāṭhīna dwelt in the lake—this is the connection.

၁၅၉.

159.

‘‘ကုမ္ဘီလာ သုသုမာရာ စ, တန္တိဂါဟာ စ ရက္ခသာ;

ဩဂုဟာ အဇဂရာ စ, ဝသန္တိ တဠာကေ တဒါ’’.

“Crocodiles and porpoises, tantigāhas and rakkhasas, oguhas and pythons, too, dwelt in the lake at that time.”

တဒါ မမ ဝသနသမယေ မမ အဿမသမီပေ တဠာကေ ဧတေ ကုမ္ဘီလာဒယော မစ္ဆာ နိဗ္ဘီတာ နိရူပဒ္ဒဝါ ဝသန္တီတိ သမ္ဗန္ဓော.

At that time, during my stay, in the lake near my hermitage, these crocodiles and other aquatic creatures dwelt without fear and harm—this is the connection.

၁၆၀.

160.

‘‘ပါရေဝတာ ရဝိဟံသာ, စက္ကဝါကာ နဒီစရာ;

ကောကိလာ သုကသာဠိကာ, ဥပဇီဝန္တိ တံ သရံ’’.

“Doves, sun-geese, ruddy sheldrakes, and river-frequenting birds; cuckoos, parrots, and mynas, lived off that lake.”

တတ္ထ မမ အဿမသမီပေ သရံ နိဿာယ ပါရေဝတာပက္ခီ စ ရဝိဟံသာပက္ခီ စ နဒီစရာ စက္ကဝါကပက္ခီ စ ကောကိလာပက္ခီ စ သုကပက္ခီ စ သာဠိကာပက္ခီ စ တံ သရံ ဥပနိဿာယ ဇီဝန္တီတိ သမ္ဗန္ဓော.

Herein, near my hermitage, relying on the lake, dove-birds, sun-geese birds, river-frequenting ruddy sheldrake birds, cuckoo-birds, parrot-birds, and myna-birds live in dependence on that lake—this is the connection.

၁၆၁.

161.

‘‘ကုကုတ္ထကာ ကုဠီရကာ, ဝနေ ပေါက္ခရသာတကာ;

ဒိန္ဒိဘာ သုဝပေါတာ စ, ဥပဇီဝန္တိ တံ သရံ’’.

“Kukutthakas, kuḷīrakas, pokkharasātakas in the forest, diṇḍibhas and young parrots, lived off that lake.”

တတ္ထ ကုကုတ္ထကာတိ ဧဝံနာမိကာ ပက္ခီ စ. ကုဠီရကာတိ ဧဝံနာမိကာ ပက္ခီ စ. ဝနေ ပေါက္ခရသာတကာ ပက္ခီ စ ဒိန္ဒိဘာ ပက္ခီ စ သုဝပေါတာ ပက္ခီ စ ဧတေ သဗ္ဗေ ပက္ခိနော တံ မမ အဿမသမီပေ သရံ နိဿာယ ဇီဝန္တီတိ သမ္ဗန္ဓော.

Herein, 'kukutthaka' refers to a bird of that name. 'Kuḷīraka' refers to a bird of that name. In the forest, pokkharasātaka birds, diṇḍibha birds, and young parrots—all these birds lived relying on that lake near my hermitage—this is the connection.

၁၆၂.

162.

‘‘ဟံသာ ကောဉ္စာ မယူရာ စ, ကောကိလာ တမ္ဗစူဠကာ;

ပမ္မကာ ဇီဝံဇီဝါ စ, ဥပဇီဝန္တိ တံ သရံ’’.

Swans, cranes, peacocks, and cuckoos, ruddy sheldrakes, pammaka birds, and jīvaṃjīvaka pheasants subsist upon that lake.

သဗ္ဗေ ဧတေ ဟံသာဒယော ပက္ခိနော တံ သရံ ဥပနိဿာယ ဇီဝန္တိ ဇီဝိကံ ပါလေန္တီတိ အတ္ထော.

All these birds, such as swans, live depending on that lake; they maintain their livelihood. This is the meaning.

၁၆၃.

163.

‘‘ကောသိကာ ပေါဋ္ဌသီသာ စ, ကုရရာ သေနကာ ဗဟူ;

မဟာကာဠာ စ သကုဏာ, ဥပဇီဝန္တိ တံ သရံ’’.

Owls, poṭṭhasīsa birds, ospreys, and many falcons, and great black birds subsist upon that lake.

တတ္ထ ကောသိကာ စ ပက္ခီ ပေါဋ္ဌသီသာ စ ပက္ခီ ကုရရာ စ ပက္ခီ သေနကာ စ ပက္ခီ မဟာကာဠာ စ ပက္ခီ ထလေ ဗဟူ ပက္ခိနော တံ သရံ တဿ သရဿ သမီပေ ဇီဝန္တိ ဇီဝိကံ ကပ္ပေန္တီတိ အတ္ထော.

Therein, kosika birds, poṭṭhasīsa birds, kurara birds, senaka birds, and mahākāḷa birds—many birds on the land—live near that lake and maintain their livelihood. This is the meaning.

၁၆၄.

164.

‘‘ပသဒါ [Pg.240] စ ဝရာဟာ စ, စမရာ ဂဏ္ဍကာ ဗဟူ;

ရောဟိစ္စာ သုကပေါတာ စ, ဥပဇီဝန္တိ တံ သရံ’’.

Spotted deer and boars, yaks and many rhinoceroses, red deer and young parrots subsist upon that lake.

တတ္ထ ပသဒါဒယော ဧတေ မိဂါ တံ သရံ တသ္မိံ သရသမီပေ, ဘုမ္မတ္ထေ ဥပယောဂဝစနံ, ဇီဝိတံ ပရိပါလေန္တာ ဝိဟရန္တီတိ အတ္ထော.

Therein, these animals—the spotted deer and others—dwell at that lake, in its vicinity, protecting their lives. This is the meaning.

၁၆၅.

165.

‘‘သီဟဗျဂ္ဃာ စ ဒီပီ စ, အစ္ဆကောကတရစ္ဆကာ;

တိဓာ ပဘိန္နမာတင်္ဂါ, ဥပဇီဝန္တိ တံ သရံ’’.

Lions, tigers, and leopards; bears, wolves, and hyenas; and elephants exuding must from three places subsist upon that lake.

ဧတေ သီဟာဒယော စတုပ္ပဒါ သရသမီပေ ဥပဒ္ဒဝရဟိတာ ဇီဝန္တီတိ သမ္ဗန္ဓော.

These four-footed creatures—lions and others—live near the lake, free from danger. This is the connection.

၁၆၆.

166.

‘‘ကိန္နရာ ဝါနရာ စေဝ, အထောပိ ဝနကမ္မိကာ;

စေတာ စ လုဒ္ဒကာ စေဝ, ဥပဇီဝန္တိ တံ သရံ’’.

Kinnaras and monkeys, and also forest workers, trappers and hunters, subsist upon that lake.

ဧတ္ထ ဧတေ ဧဝံနာမိကာ ကိန္နရာဒယော သတ္တာ တသ္မိံ သရသမီပေ ဝသန္တီတိ အတ္ထော.

Herein, these beings so named, the kinnaras and others, dwell near that lake. This is the meaning.

၁၆၇.

167.

‘‘တိန္ဒုကာနိ ပိယာလာနိ, မဓုကေကာ သုမာရိယော;

ဓုဝံ ဖလာနိ ဓာရေန္တိ, အဝိဒူရေ မမဿမံ’’.

Tinduka trees, piyāla trees, madhuka trees, and sumāriya trees constantly bear fruit, not far from my hermitage.

တတ္ထ ဧတေ တိန္ဒုကာဒယော ရုက္ခာ ဓုဝံ ဟေမန္တဂိမှဝဿာနသင်္ခါတေ ကာလတ္တယေ မမ အဿမတော အဝိဒူရေ ဌာနေ မဓုရဖလာနိ ဓာရေန္တီတိ သမ္ဗန္ဓော.

Therein, these trees—tindukas and others—constantly bear sweet fruits in a place not far from my hermitage throughout the three seasons, namely, winter, summer, and the rains. This is the connection.

၁၆၈.

168.

‘‘ကောသမ္ဗာ သဠလာ နိမ္ဗာ, သာဒုဖလသမာယုတာ;

ဓုဝံ ဖလာနိ ဓာရေန္တိ, အဝိဒူရေ မမဿမံ’’.

Kosamba, salaḷa, and nimba trees, endowed with tasty fruit, constantly bear fruit, not far from my hermitage.

တတ္ထ ဧတေ ကောသမ္ဗာဒယော ရုက္ခာ သာရဖလာ မဓုရဖလာ ဥတ္တမဖလာ သမာယုတာ သံ သုဋ္ဌု အာယုတာ သမင်္ဂီဘူတာ နိစ္စံ ဖလဓာရိနော မမ အဿမသမီပေ သောဘန္တီတိ အတ္ထော.

Therein, these trees—kosambas and others—endowed with choice fruits, sweet fruits, and excellent fruits, well-possessed of them, always bearing fruit, adorn the vicinity of my hermitage. This is the meaning.

၁၆၉.

169.

‘‘ဟရီတကာ အာမလကာ, အမ္ဗဇမ္ဗုဝိဘီတကာ;

ကောလာ ဘလ္လာတကာ ဗိလ္လာ, ဖလာနိ ဓာရယန္တိ တေ’’.

Harītaka, āmalaka, mango, rose-apple, and vibhītaka trees; jujube, bhallātaka, and bilva trees—they bear fruit.

တေ ဟရီတကာဒယော ရုက္ခာ မမ အဿမသမီပေ ဇာတာ နိစ္စံ ဖလာနိ ဓာရယန္တီတိ သမ္ဗန္ဓော.

Those trees—harītakas and others—which have grown near my hermitage, always bear fruit. This is the connection.

၁၇၀.

170.

‘‘အာလုဝါ [Pg.241] စ ကဠမ္ဗာ စ, ဗိဠာလီတက္ကဠာနိ စ;

ဇီဝကာ သုတကာ စေဝ, ဗဟူကာ မမ အဿမေ’’.

Āluvā and kaḷambā, and also biḷālī and takkaḷā; jīvaka and sutaka, too, are abundant in my hermitage.

ဧတေ အာလုဝါဒယော မူလဖလာ ခုဒ္ဒါ မဓုရသာ မမ အဿမသမီပေ ဗဟူ သန္တီတိ သမ္ဗန္ဓော.

These āluvā and other root-fruits, small and sweet-tasting, are abundant near my hermitage. This is the connection.

၁၇၁.

171.

‘‘အဿမဿာဝိဒူရမှိ, တဠာကာသုံ သုနိမ္မိတာ;

အစ္ဆောဒကာ သီတဇလာ, သုပတိတ္ထာ မနောရမာ’’.

Not far from the hermitage, there were well-made ponds with clear, cool water, with fine bathing ghats, and delightful to the mind.

တတ္ထ အဿမဿာဝိဒူရမှိ အဿမဿ သမီပေ သုနိမ္မိတာ သုဋ္ဌု အာရောဟနဩရောဟနက္ခမံ ကတွာ နိမ္မိတာ အစ္ဆောဒကာ ဝိပ္ပသန္နောဒကာ သီတဇလာ သီတောဒကာ သုပတိတ္ထာ သုန္ဒရတိတ္ထာ မနောရမာ သောမနဿကရာ တဠာကာ အာသုံ အဟေသုန္တိ အတ္ထော.

Therein, 'not far from the hermitage' means near the hermitage. 'Well-made' means constructed so as to be suitable for ascending and descending. 'With clear water' means with very clear water. 'With cool water' means having cool water. 'With fine bathing ghats' means with beautiful bathing ghats. 'Delightful' means causing gladness of mind. Such were the ponds. This is the meaning.

၁၇၂.

172.

‘‘ပဒုမုပ္ပလသဉ္ဆန္နာ, ပုဏ္ဍရီကသမာယုတာ;

မန္ဒာလကေဟိ သဉ္ဆန္နာ, ဒိဗ္ဗဂန္ဓောပဝါယတိ’’.

Covered with red lotuses and water lilies, endowed with white lotuses, and covered with mandālaka flowers, a divine fragrance wafts forth.

တတ္ထ ပဒုမေဟိ စ ဥပ္ပလေဟိ စ သဉ္ဆန္နာ ပရိပုဏ္ဏာ ပုဏ္ဍရီကေဟိ သမာယုတာ သမင်္ဂီဘူတာ မန္ဒာလကေဟိ စ သဉ္ဆန္နာ ဂဟနီဘူတာ တဠာကာ ဒိဗ္ဗဂန္ဓာနိ ဥပဝါယန္တိ သမန္တတော ဝါယန္တီတိ အတ္ထော.

Therein, 'covered with red lotuses and water lilies' means they were full. 'Endowed with white lotuses' means they were possessed of them. 'Covered with mandālaka flowers' means they were dense with them. The ponds 'waft divine fragrances' means the fragrances blow all around. This is the meaning.

၁၇၃.

173.

‘‘ဧဝံ သဗ္ဗင်္ဂသမ္ပန္နေ, ပုပ္ဖိတေ ဖလိတေ ဝနေ;

သုကတေ အဿမေ ရမ္မေ, ဝိဟရာမိ အဟံ တဒါ’’.

Thus, in a forest complete in all its aspects, flowering and fruit-bearing, in a well-made and delightful hermitage, I dwelt at that time.

တတ္ထ ဧဝံ သဗ္ဗင်္ဂသမ္ပန္နေတိ အဗ္ဗေဟိ နဒိကာဒိအဝယဝေဟိ သမ္ပန္နေ ပရိပုဏ္ဏေ ပုပ္ဖဖလရုက္ခေဟိ ဂဟနီဘူတေ ဝနေ သုကတေ ရမဏီယေ အဿမေ အရညာဝါသေ တဒါ တာပသဘူတကာလေ အဟံ ဝိဟရာမီတိ အတ္ထော.

Therein, 'in a forest complete in all its aspects' means in a forest endowed and complete with all its parts, such as rivers, and made dense with flowering and fruit-bearing trees. 'In a well-made, delightful hermitage' means in a forest dwelling. 'I dwelt then' means at that time when I was an ascetic. This is the meaning.

ဧတ္တာဝတာ အဿမသမ္ပတ္တိံ ဒဿေတွာ ဣဒါနိ အတ္တနော သီလာဒိဂုဏသမ္ပတ္တိံ ဒဿေန္တော –

Having thus far shown the perfection of the hermitage, now, to show the perfection of his own qualities such as virtue, he said:

၁၇၄.

174.

‘‘သီလဝါ ဝတသမ္ပန္နော, ဈာယီ ဈာနရတော သဒါ;

ပဉ္စာဘိညာဗလပ္ပတ္တော, သုရုစိ နာမ တာပသော’’တိ. – အာဟ;

I was the ascetic named Suruci, virtuous, accomplished in my vows, meditative, always delighting in jhāna, and had attained the power of the five supernormal knowledges.

တတ္ထ [Pg.242] သီလဝါတိ ဈာနသမ္ပယုတ္တစတုပါရိသုဒ္ဓိသီလသဒိသေဟိ ပဉ္စဟိ သီလေဟိ သမ္ပုဏ္ဏောတိ အတ္ထော. ဝတသမ္ပန္နောတိ ‘‘ဣတော ပဋ္ဌာယ ဃရာဝါသံ ပဉ္စ ကာမဂုဏေ ဝါ န သေဝိဿာမီ’’တိ ဝတသမာဒါနေန သမ္ပန္နော. ဈာယီတိ လက္ခဏူပနိဇ္ဈာနအာရမ္မဏူပနိဇ္ဈာနေဟိ ဈာယီ ဈာယနသီလော. ဈာနရတောတိ ဧတေသု ဈာနေသု ရတော အလ္လီနော သဒါ သမ္ပုဏ္ဏော. ပဉ္စာဘိညာဗလပ္ပတ္တောတိ ဣဒ္ဓိဝိဓဒိဗ္ဗသောတပရစိတ္တဝိဇာနနပုဗ္ဗေနိဝါသာနုဿတိဒိဗ္ဗစက္ခုသင်္ခါတာဟိ ပဉ္စဟိ အဘိညာဟိ ဝိသေသပညာဟိ ဗလသမ္ပန္နော, ပရိပုဏ္ဏောတိ အတ္ထော. နာမေန သုရုစိ နာမ တာပသော ဟုတွာ ဝိဟရာမီတိ သမ္ဗန္ဓော.

Therein, 'virtuous' means complete with the five precepts, which are like the fourfold purity of virtue associated with jhāna. 'Accomplished in vows' means accomplished by undertaking the vow: 'From now on, I will not indulge in the household life or the five strands of sensual pleasure.' 'Meditative' means one who meditates, of a meditative nature, through contemplation of characteristics and contemplation of the meditation object. 'Delighting in jhāna' means delighting in, attached to, and always complete in these jhānas. 'Attained the power of the five supernormal knowledges' means endowed with power and complete through the five supernormal knowledges, which are special wisdoms—namely, the power of psychic feats, the divine ear, knowing the minds of others, recollection of past lives, and the divine eye. This is the meaning. The connection is: 'Being an ascetic named Suruci, I dwelt.'

ဧတ္တကေန အတ္တနော ဂုဏသမ္ပတ္တိံ ဒဿေတွာ ပရိသသမ္ပတ္တိံ ဒဿေန္တော –

Having by this much shown the perfection of his own qualities, now showing the perfection of his assembly, he said:

၁၇၅.

175.

‘‘စတုဝီသသဟဿာနိ, သိဿာ မယှံ ဥပဋ္ဌဟုံ;

သဗ္ဗေ မံ ဗြာဟ္မဏာ ဧတေ, ဇာတိမန္တော ယသဿိနော’’တိ. – အာဒိမာဟ;

Twenty-four thousand disciples attended upon me; all of them were brahmins of high birth and great renown.

တတ္ထ ဧတေ သဗ္ဗေ စတုဝီသတိသဟဿဗြာဟ္မဏာ မယှံ သိဿာ ဇာတိမန္တော ဇာတိသမ္ပန္နာ ယသဿိနော ပရိဝါရသမ္ပန္နာ မံ ဥပဋ္ဌဟုန္တိ သမ္ဗန္ဓော.

Therein, the connection is: 'All these twenty-four thousand brahmins were my disciples.' 'Of high birth' means accomplished in birth. 'Renowned' means endowed with a retinue. 'They attended upon me.'

၁၇၆.

176.

‘‘လက္ခဏေ ဣတိဟာသေ စ, သနိဃဏ္ဍုသကေဋုဘေ;

ပဒကာ ဝေယျာကရဏာ, သဓမ္မေ ပါရမိံ ဂတာ’’.

In the science of bodily marks and in chronicles, together with the lexicons and ritual treatises, they were experts in metrics and grammar; they had reached perfection in their own doctrine.

တတ္ထ လက္ခဏေတိ လက္ခဏသတ္ထေ. သဗ္ဗလောကိယာနံ ဣတ္ထိပုရိသာနံ ‘‘ဣမေဟိ လက္ခဏေဟိ သမန္နာဂတာ ဒုက္ခိတာ ဘဝန္တိ, ဣမေဟိ သုခိတာ ဘဝန္တီ’’တိ လက္ခဏံ ဇာနာတိ. တပ္ပကာသကော ဂန္ထော လက္ခဏံ, တသ္မိံ လက္ခဏေ စ. ဣတိဟာသေတိ ‘‘ဣတိဟ အာသ ဣတိဟ အာသာ’’တိ ဝုတ္တဝစနပဋိဒီပကေ ဂန္ထေ. လက္ခဏေ စ ဣတိဟာသေ စ ပါရမိံ ပရိယောသာနံ ဂတာတိ သမ္ဗန္ဓော. ရုက္ခပဗ္ဗတာဒီနံ နာမပ္ပကာသကဂန္ထံ ‘‘နိဃဏ္ဍူ’’တိ ဝုစ္စတိ. ကေဋူဘေတိ ကိရိယာကပ္ပဝိကပ္ပာနံ ကဝီနံ ဥပကာရကော ဂန္ထော. နိဃဏ္ဍုယာ သဟ ဝတ္တတီတိ သနိဃဏ္ဍု, ကေဋုဘေန သဟ ဝတ္တတီတိ သကေဋုဘံ, တသ္မိံ သနိဃဏ္ဍုသကေဋုဘေ ဝေဒတ္တယေ ပါရမိံ ဂတာတိ သမ္ဗန္ဓော. ပဒကာတိ နာမပဒသမာသတဒ္ဓိတာချာတကိတကာဒိပဒေသု ဆေကာ[Pg.243]. ဝေယျာကရဏာနိ စန္ဒပါဏိနီယကလာပါဒိဗျာကရဏေ ဆေကာ. သဓမ္မေ ပါရမိံ ဂတာတိ အတ္တနော ဓမ္မေ ဗြာဟ္မဏဓမ္မေ ဝေဒတ္တယေ ပါရမိံ ပရိယောသာနံ ဂတာ ပတ္တာတိ အတ္ထော.

Herein, lakkhaṇe means in the science of marks. One knows the marks of all worldly men and women, thus: ‘Those endowed with these marks are afflicted; with these, they are happy.’ The treatise that explains this is the Lakkhaṇa (Science of Marks), and in that science of marks. Itihāse means in the treatise that illuminates sayings such as, ‘Thus it was; thus it was.’ The connection is: ‘He has gone to the culmination, the final end, in the Science of Marks and in the Chronicles.’ A treatise that explains the names of trees, mountains, and so forth is called a Nighaṇḍu (Lexicon). Keṭubhe means the treatise that is helpful to poets for composition, arrangement, and variation. That which is together with the Nighaṇḍu is the Sanighaṇḍu; that which is together with the Keṭubha is the Sakeṭubha. The connection is: ‘He has gone to perfection in the three Vedas, which are accompanied by the Nighaṇḍu and the Keṭubha.’ Padako means one who is skilled in words such as nouns, compounds, suffixes, verbs, and participles. Veyyākaraṇo means one who is skilled in grammars such as those of Canda, Pāṇini, and Kalāpa. Sadhamme pāramiṃ gatā means he has gone to and attained the culmination, the final end, in his own doctrine, the doctrine of the brahmins, the three Vedas.

၁၇၇.

177.

‘‘ဥပ္ပာတေသု နိမိတ္တေသု, လက္ခဏေသု စ ကောဝိဒါ;

ပထဗျာ ဘူမန္တလိက္ခေ, မမ သိဿာ သုသိက္ခိတာ’’.

‘Skilled in portents, omens, and marks; on the earth, the ground, and in the atmosphere, my disciples are well-trained.’

တတ္ထ ဥက္ကာပါတဘူမိကမ္ပာဒိကေသု ဥပ္ပာတေသု စ သုဘနိမိတ္တာသုဘနိမိတ္တေသု စ ဣတ္ထိလက္ခဏပုရိသလက္ခဏမဟာပုရိသလက္ခဏေသု စ ကောဝိဒါ ဆေကာ. ပထဝိယာ စ ဘူမိယာ စ သကလလောကေ စ အန္တလိက္ခေ အာကာသေ စာတိ သဗ္ဗတ္ထ မမ သိဿာ သုသိက္ခိတာ.

Herein, they were skilled and expert in portents such as the falling of meteors and earthquakes; in auspicious and inauspicious omens; and in the marks of women, men, and great men. On the earth and on the ground, in the entire world, and in the atmosphere and the sky—in all these, my disciples were well-trained.

၁၇၈.

178.

‘‘အပ္ပိစ္ဆာ နိပကာ ဧတေ, အပ္ပာဟာရာ အလောလုပါ;

လာဘာလာဘေန သန္တုဋ္ဌာ, ပရိဝါရေန္တိ မံ သဒါ’’.

‘They are of few desires, wise, eating little, not greedy; content with gain or loss, they always attend upon me.’

တတ္ထ အပ္ပိစ္ဆာတိ အပ္ပကေနာပိ ယာပေန္တာ. နိပကာတိ နေပက္ကသင်္ခါတာယ ပညာယ သမန္နာဂတာ. အပ္ပာဟာရာတိ ဧကာဟာရာ ဧကဘတ္တိကာတိ အတ္ထော. အလောလုပါတိ လောလုပတဏှာယ အပ္ပဝတ္တနကာ. လာဘာလာဘေနာတိ လာဘေန အလာဘေန စ သန္တုဋ္ဌာ သောမနဿာ ဧတေ မမ သိဿာ သဒါ နိစ္စကာလံ မံ ပရိဝါရေန္တိ ဥပဋ္ဌဟန္တီတိ အတ္ထော.

Herein, appicchā means maintaining themselves even with little. Nipakā means endowed with the wisdom known as discernment. Appāhārā means they take only one meal, eating only once a day. Alolupā means they do not give rise to greedy craving. Lābhālābhena means that with gain and with loss they are content and joyful. The meaning is: these disciples of mine always, at all times, attend upon and serve me.

၁၇၉.

179.

‘‘ဈာယီ ဈာနရတာ ဓီရာ, သန္တစိတ္တာ သမာဟိတာ;

အာကိဉ္စညံ ပတ္ထယန္တာ, ပရိဝါရေန္တိ မံ သဒါ’’.

‘Meditators, delighting in absorption, steadfast, with peaceful minds, concentrated; aspiring to nothingness, they always attend upon me.’

တတ္ထ ဈာယီတိ လက္ခဏူပနိဇ္ဈာနအာရမ္မဏူပနိဇ္ဈာနေဟိ သမန္နာဂတာ. ဈာယနသီလာ ဝါ. ဈာနရတာတိ တေသု စ ဈာနေသု ရတာ အလ္လီနာ. ဓီရာတိ ဓိတိသမ္ပန္နာ. သန္တစိတ္တာတိ ဝူပသန္တမနာ. သမာဟိတာတိ ဧကဂ္ဂစိတ္တာ. အာကိဉ္စညန္တိ နိပ္ပလိဗောဓဘာဝံ. ပတ္ထယန္တာတိ ဣစ္ဆန္တာ. ဣတ္ထမ္ဘူတာ မေ သိဿာ သဒါ မံ ပရိဝါရေန္တီတိ သမ္ဗန္ဓော.

Herein, jhāyī means endowed with the contemplation of characteristics and the contemplation of the object, or one who is of a meditative nature. Jhānaratā means delighting in and absorbed in those absorptions. Dhīrā means possessing steadfastness. Santacittā means having a tranquil mind. Samāhitā means having a one-pointed mind. Ākiñcaññaṃ means a state free from impediments, and patthayantā means desiring. The connection is: ‘My disciples, being such, always attend upon me.’

၁၈၀.

180.

‘‘အဘိညာပါရမိပ္ပတ္တာ, ပေတ္တိကေ ဂေါစရေ ရတာ;

အန္တလိက္ခစရာ ဓီရာ, ပရိဝါရေန္တိ မံ သဒါ’’.

‘Having attained the perfection of the supernormal knowledges, delighting in their patrimonial resort; traveling through the sky, steadfast, they always attend upon me.’

တတ္ထ အဘိညာပါရမိပ္ပတ္တာတိ ပဉ္စသု အဘိညာသု ပါရမိံ ပရိယောသာနံ ပတ္တာ ပူရိတာတိ အတ္ထော. ပေတ္တိကေ ဂေါစရေ ရတာတိ ဗုဒ္ဓါနုညာတာယ အဝိညတ္တိယာ [Pg.244] လဒ္ဓေ အာဟာရေ ရတာတိ အတ္ထော. အန္တလိက္ခစရာတိ အန္တလိက္ခေန အာကာသေန ဂစ္ဆန္တာ အာဂစ္ဆန္တာ စာတိ အတ္ထော. ဓီရာတိ ထိရဘူတာ သီဟဗျဂ္ဃာဒိပရိဿယေ အစ္ဆမ္ဘိတသဘာဝါတိ အတ္ထော. ဧဝံဘူတာ မမ တာပသာ သဒါ မံ ပရိဝါရေန္တီတိ အတ္ထော.

Herein, abhiññāpāramippattā means having reached and fulfilled the culmination, the final end, in the five supernormal knowledges. Pettike gocare ratā means delighting in the food obtained without hinting, as permitted by the Buddha. Antalikkhacarā means going and coming through the atmosphere, the sky. Dhīrā means firm, of an unshaken nature in the face of dangers such as lions and tigers. The meaning is: such ascetic disciples of mine always attend upon me.

၁၈၁.

181.

‘‘သံဝုတာ ဆသု ဒွါရေသု, အနေဇာ ရက္ခိတိန္ဒြိယာ;

အသံသဋ္ဌာ စ တေ ဓီရာ, မမ သိဿာ ဒုရာသဒါ’’.

‘Restrained in the six doors, unwavering, with faculties guarded; unassociated, those steadfast ones, my disciples, are difficult to approach.’

တတ္ထ စက္ခာဒီသု ဆသု ဒွါရေသု ရူပါဒီသု ဆသု အာရမ္မဏေသု သံဝုတာ ပိဟိတာ ပဋိစ္ဆန္နာ, ရက္ခိတဂေါပိတဒွါရာတိ အတ္ထော. အနေဇာ နိတ္တဏှာ ရက္ခိတိန္ဒြိယာ ဂေါပိတစက္ခာဒိဣန္ဒြိယာ အသံသဋ္ဌာ ဉာတီဟိ ဂဟဋ္ဌေဟိ အမိဿီဘူတာတိ အတ္ထော. ဒုရာသဒါတိ ဒုဋ္ဌု အာသဒါ, အာသာဒေတုံ ဃဋ္ဋေတုံ အသက္ကုဏေယျာ အယောဂ္ဂါတိ အတ္ထော.

Herein, saṃvutā in the six doors such as the eye and in the six objects such as forms means they are closed, covered, concealed; the meaning is that their doors are guarded and protected. Anejā means without craving. Rakkhitindriyā means their faculties, such as the eye, are guarded. Asaṃsaṭṭhā means not mixed with relatives and householders. Durāsadā means difficult to approach; the meaning is that they are impossible and unfit to assail or disturb.

၁၈၂.

182.

‘‘ပလ္လင်္ကေန နိသဇ္ဇာယ, ဌာနစင်္ကမနေန စ;

ဝီတိနာမေန္တိ တေ ရတ္တိံ, မမ သိဿာ ဒုရာသဒါ’’.

‘With the cross-legged posture, with sitting, with standing and with walking meditation, they pass the night—my disciples, difficult to approach.’

တတ္ထ မမ သိဿာ ပလ္လင်္ကေန ဦရုဗဒ္ဓါသနေန သေယျံ ဝိဟာယ နိသဇ္ဇာယ စ ဌာနေန စ စင်္ကမေန စ သကလံ ရတ္တိံ ဝိသေသေန အတိနာမေန္တိ အတိက္ကာမေန္တီတိ သမ္ဗန္ဓော.

Herein, the connection is: my disciples, having abandoned lying down, especially pass and transcend the entire night by means of the cross-legged posture—the posture with thighs bound—and by sitting, by standing, and by walking meditation.

၁၈၃.

183.

‘‘ရဇနီယေ န ရဇ္ဇန္တိ, ဒုဿနီယေ န ဒုဿရေ;

မောဟနီယေ န မုယှန္တိ, မမ သိဿာ ဒုရာသဒါ’’.

‘They are not impassioned by the passion-inspiring; they do not resent the resentment-inspiring; they are not deluded by the delusion-inspiring—my disciples, difficult to approach.’

တေ ဣတ္ထမ္ဘူတာ မမ သိဿာ တာပသာ ရဇနီယေ ရဇ္ဇိတဗ္ဗေ ဝတ္ထုသ္မိံ န ရဇ္ဇန္တိ ရဇ္ဇံ န ဥပ္ပာဒေန္တိ. ဒုဿနီယေ ဒုဿိတဗ္ဗေ ဒေါသံ ဥပ္ပာဒေတုံ ယုတ္တေ ဝတ္ထုမှိ န ဒုဿရေ ဒေါသံ န ကရောန္တိ. မောဟနီယေ မောဟိတုံ ယုတ္တေ ဝတ္ထုမှိ န မုယှန္တိ မောဟံ န ကရောန္တိ, ပညာသမ္ပယုတ္တာ ဘဝန္တီတိ အတ္ထော.

Those ascetic disciples of mine, being such, are not impassioned by an object fit to be impassioned by; they do not generate passion. They do not resent an object fit to be resented, an object suitable for generating aversion; they do not generate aversion. They are not deluded by an object suitable for causing delusion; they do not generate delusion. The meaning is that they are endowed with wisdom.

၁၈၄.

184.

‘‘ဣဒ္ဓိံ ဝီမံသမာနာ တေ, ဝတ္တန္တိ နိစ္စကာလိကံ;

ပထဝိံ တေ ပကမ္ပေန္တိ, သာရမ္ဘေန ဒုရာသဒါ’’.

‘Investigating psychic power, they live constantly; they make the earth tremble—difficult to approach with contention.’

တေ မမ သိဿာ ‘‘ဧကောပိ ဟုတွာ ဗဟုဓာ ဟောတိ, ဗဟုဓာပိ ဟုတွာ ဧကော ဟောတီ’’တိအာဒိကံ (ပဋိ. မ. ၁.၁၀၂) ဣဒ္ဓိဝိကုဗ္ဗနံ နိစ္စကာလိကံ ဝီမံသမာနာ ဝတ္တန္တီတိ [Pg.245] သမ္ဗန္ဓော. တေ မမ သိဿာ အာကာသေပိ ဥဒကေပိ ပထဝိံ နိမ္မိနိတွာ ဣရိယာပထံ ပကမ္ပေန္တီတိ အတ္ထော. သာရမ္ဘေန ယုဂဂ္ဂါဟေန ကလဟကရဏေန န အာသာဒေတဗ္ဗာတိ အတ္ထော.

The connection is: those disciples of mine live constantly investigating the transformations of psychic power, such as, ‘Having been one, he becomes many; having been many, he becomes one.’ The meaning is: those disciples of mine, having created an earth even in the sky or in the water, make its posture tremble. The meaning of sārambhena is that they are not to be assailed with contention, contentiousness, or quarreling.

၁၈၅.

185.

‘‘ကီဠမာနာ စ တေ သိဿာ, ကီဠန္တိ ဈာနကီဠိတံ;

ဇမ္ဗုတော ဖလမာနေန္တိ, မမ သိဿာ ဒုရာသဒါ’’.

‘And when those disciples play, they play the play of absorption; from the Jambu tree they bring fruit—my disciples, difficult to approach.’

တေ မမ သိဿာ ကီဠမာနာ ပဌမဇ္ဈာနာဒိကီဠံ ကီဠန္တိ လဠန္တိ ရမန္တီတိ အတ္ထော. ဇမ္ဗုတော ဖလမာနေန္တီတိ ဟိမဝန္တမှိ သတယောဇနုဗ္ဗေဓဇမ္ဗုရုက္ခတော ဃဋပ္ပမာဏံ ဇမ္ဗုဖလံ ဣဒ္ဓိယာ ဂန္တွာ အာနေန္တီတိ အတ္ထော.

These disciples of mine, while playing, engage in the play of the first jhāna and so forth—meaning they sport and delight. 'They bring jambu fruits' means they go by psychic power to the Jambu tree in the Himālaya, which is a hundred yojanas in height, and bring back jambu fruits the size of a pot; this is the meaning.

၁၈၆.

186.

‘‘အညေ ဂစ္ဆန္တိ ဂေါယာနံ, အညေ ပုဗ္ဗဝိဒေဟကံ;

အညေ စ ဥတ္တရကုရုံ, ဧသနာယ ဒုရာသဒါ’’.

"Some go to Aparagoyāna, some to Pubbavideha; and some to Uttarakuru—difficult to approach in their search."

တေသံ မမ သိဿာနံ အန္တရေ အညေ ဧကစ္စေ ဂေါယာနံ အပရဂေါယာနံ ဒီပံ ဂစ္ဆန္တိ, ဧကစ္စေ ပုဗ္ဗဝိဒေဟကံ ဒီပံ ဂစ္ဆန္တိ, ဧကစ္စေ ဥတ္တရကုရုံ ဒီပံ ဂစ္ဆန္တိ, တေ ဒုရာသဒါ ဧတေသု ဌာနေသု ဧသနာယ ဂဝေသနာယ ပစ္စယပရိယေသနာယ ဂစ္ဆန္တီတိ သမ္ဗန္ဓော.

Among these disciples of mine, some go to the continent of Aparagoyāna, some go to the continent of Pubbavideha, and some go to the continent of Uttarakuru. They, being difficult to approach, go to these places for the purpose of searching, seeking, and looking for requisites; this is the connection.

၁၈၇.

187.

‘‘ပုရတော ပေသေန္တိ ခါရိံ, ပစ္ဆတော စ ဝဇန္တိ တေ;

စတုဝီသသဟဿေဟိ, ဆာဒိတံ ဟောတိ အမ္ဗရံ’’.

"They send a carrying-pole ahead, and they follow behind; the sky is covered by twenty-four thousand."

တေ မမ သိဿာ အာကာသေန ဂစ္ဆမာနာ ခါရိံ တာပသပရိက္ခာရဘရိတံ ကာဇံ ပုရတော ပေသေန္တိ ပဌမံ အဘိမုခဉ္စ တံ ပေသေတွာ သယံ တဿ ပစ္ဆတော ဂစ္ဆန္တီတိ အတ္ထော. ဧဝံ ဂစ္ဆမာနေဟိ စတုဝီသသဟဿေဟိ တာပသေဟိ အမ္ဗရံ အာကာသတလံ ဆာဒိတံ ပဋိစ္ဆန္နံ ဟောတီတိ သမ္ဗန္ဓော.

These disciples of mine, traveling through the sky, send ahead a carrying-pole filled with ascetic requisites; having first sent it forward, they themselves follow behind it; this is the meaning. As they travel thus, the sky, the expanse of the sky, is covered and concealed by twenty-four thousand ascetics; this is the connection.

၁၈၈.

188.

‘‘အဂ္ဂိပါကီ အနဂ္ဂီ စ, ဒန္တောဒုက္ခလိကာပိ စ;

အသ္မေန ကောဋ္ဋိတာ ကေစိ, ပဝတ္တဖလဘောဇနာ’’.

"Some cook with fire, and some do not; some use their teeth, and some a mortar; some pound with a stone, and some eat fruit that has fallen."

တတ္ထ ကေစိ ဧကစ္စေ မမ သိဿာ အဂ္ဂိပါကီ ဖလာဖလပဏ္ဏာဒယော ပစိတွာ ခါဒန္တိ, ဧကစ္စေ အနဂ္ဂီ အဂ္ဂီဟိ အပစိတွာ အာမကမေဝ ခါဒန္တိ, ဧကစ္စေ ဒန္တိကာ ဒန္တေဟိယေဝ တစံ ဥပ္ပာဋေတွာ ခါဒန္တိ. ဧကစ္စေ ဥဒုက္ခလိကာ ဥဒုက္ခလေဟိ ကောဋ္ဋေတွာ ခါဒန္တိ. ဧကစ္စေ အသ္မေန ကောဋ္ဋိတာ ပါသာဏေန ကောဋ္ဋေတွာ ခါဒန္တိ. ဧကစ္စေ သယံပတိတဖလာဟာရာတိ သမ္ဗန္ဓော.

Therein, some of my disciples cook with fire, eating fruits, roots, leaves, and so on after cooking them. Some do not use fire, eating them raw without cooking. Some use their teeth, peeling the skin with their teeth before eating. Some use a mortar, pounding with mortars before eating. Some pound with a stone, pounding with a stone before eating. Some are eaters of fruit that has fallen by itself; this is the connection.

၁၈၉.

189.

‘‘ဥဒကောရောဟဏာ [Pg.246] ကေစိ, သာယံ ပါတော သုစီရတာ;

တောယာဘိသေစနကရာ, မမ သိဿာ ဒုရာသဒါ’’.

"Some descend into the water, delighting in purity evening and morning; some perform water-sprinkling—my disciples are difficult to approach."

ဒုရာသဒါ မမ သိဿာ ကေစိ သုစီရတာ သုဒ္ဓိကာမာ သာယံ ပါတော စ ဥဒကောရောဟဏာ ဥဒကပဝေသကာတိ အတ္ထော. ကေစိ တောယာဘိသေစနကရာ ဥဒကေန အတ္တနိ အဘိသိဉ္စနကရာတိ အတ္ထော.

My disciples are difficult to approach. Some, delighting in purity and desiring purification, descend into water evening and morning, meaning they enter the water. Some are performers of water-sprinkling, meaning they anoint themselves with water.

၁၉၀.

190.

‘‘ပရူဠှကစ္ဆနခလောမာ, ပင်္ကဒန္တာ ရဇဿိရာ;

ဂန္ဓိတာ သီလဂန္ဓေန, မမ သိဿာ ဒုရာသဒါ’’.

"With overgrown armpit hair, nails, and body hair, with teeth caked with mud, and with dust on their heads, perfumed with the fragrance of virtue, my disciples are difficult to approach."

တတ္ထ တေ ဒုရာသဒါ မမ သိဿာ ကစ္ဆေသု ဥဘယကစ္ဆေသု စ ဟတ္ထပါဒေသု စ ပရူဠှာ သဉ္ဇာတာ, ဒီဃနခလောမာတိ အတ္ထော. ခုရကမ္မရဟိတတ္တာ အမဏ္ဍိတာ အပသာဓိတာတိ အဓိပ္ပာယော. ပင်္ကဒန္တာတိ ဣဋ္ဌကစုဏ္ဏခီရပါသာဏစုဏ္ဏာဒီဟိ ဓဝလမကတတ္တာ မလဂ္ဂဟိတဒန္တာတိ အတ္ထော. ရဇဿိရာတိ တေလမက္ခနာဒိရဟိတတ္တာ ဓူလီဟိ မက္ခိတသီသာတိ အတ္ထော. ဂန္ဓိတာ သီလဂန္ဓေနာတိ ဈာနသမာဓိသမာပတ္တီဟိ သမ္ပယုတ္တသီလေန သမင်္ဂီဘူတတ္တာ လောကိယသီလဂန္ဓေန သဗ္ဗတ္ထ သုဂန္ဓီဘူတာတိ အတ္ထော. မမ သိဿာ ဒုရာသဒါတိ ဣမေဟိ ဝုတ္တပ္ပကာရဂုဏေဟိ သမန္နာဂတတ္တာ အာသာဒေတုံ ဃဋ္ဋေတုံ အသက္ကုဏေယျာ မမ သိဿာတိ သမ္ဗန္ဓော.

There, those disciples of mine are difficult to approach. In their armpits, both armpits, and on their hands and feet, their nails and body hair are overgrown and long; this is the meaning. The intention is that they are unadorned and unkempt because they are without a barber's work. 'With muddy teeth' means that because their teeth are not whitened with powders of brick, stone, and so forth, they are stained with dirt; this is the meaning. 'Dust-headed' means that because they are without the anointing of oil and so forth, their heads are smeared with dust; this is the meaning. 'Perfumed with the fragrance of virtue' means that because they are endowed with virtue associated with jhāna, concentration, and attainments, they have become fragrant everywhere with the worldly fragrance of virtue; this is the meaning. 'My disciples are difficult to approach' means that because they possess the qualities described in this way, my disciples cannot be assailed or disturbed; this is the connection.

၁၉၁.

191.

‘‘ပါတောဝ သန္နိပတိတွာ, ဇဋိလာ ဥဂ္ဂတာပနာ;

လာဘာလာဘံ ပကိတ္တေတွာ, ဂစ္ဆန္တိ အမ္ဗရေ တဒါ’’.

"Having gathered at dawn, the matted-haired ascetics of fierce austerities, after announcing their gains and losses, then go into the sky."

တတ္ထ ပါတောဝ သန္နိပတိတွာတိ သတ္တမျတ္ထေ တောပစ္စယော, ပါတရာသကာလေယေဝ မမ သန္တိကေ ရာသိဘူတာတိ အတ္ထော. ဥဂ္ဂတာပနာ ပါကဋတပါ ပတ္ထဋတပါ ဇဋိလာ ဇဋာဓာရိနော တာပသာ. လာဘာလာဘံ ပကိတ္တေတွာ ခုဒ္ဒကေ စ မဟန္တေ စ လာဘေ ပါကဋေ ကတွာ တဒါ တသ္မိံ ကာလေ အမ္ဗရေ အာကာသတလေ ဂစ္ဆန္တီတိ သမ္ဗန္ဓော.

Therein, 'having gathered at dawn'—the suffix '-to' is used in the sense of the locative; the meaning is that at the time of the morning meal, they gathered in my presence. 'Of fierce austerities' refers to matted-haired ascetics whose austerity is manifest and widespread. 'After announcing their gains and losses' means having made known both small and great gains. 'Then...go into the sky' means at that time, they go into the expanse of the sky; this is the connection.

၁၉၂. ပုန တေသံယေဝ ဂုဏေ ပကာသေန္တော ဧတေသံ ပက္ကမန္တာနန္တိအာဒိမာဟ. တတ္ထ အာကာသေ ဝါ ထလေ ဝါ ပက္ကမန္တာနံ ဂစ္ဆန္တာနံ ဧတေသံ တာပသာနံ ဝါကစီရဇနိတော မဟာသဒ္ဒေါ ပဝတ္တတီတိ အတ္ထော. မုဒိတာ ဟောန္တိ ဒေဝတာတိ ဧဝံ မဟာသဒ္ဒံ ပဝတ္တေတွာ ဂစ္ဆန္တာနံ အဇိနစမ္မသဒ္ဒေန [Pg.247] သန္တုဋ္ဌာ ‘‘သာဓု သာဓု, အယျာ’’တိ သောမနဿဇာတာ ဒေဝတာ မုဒိတာ သန္တုဋ္ဌာ ဟောန္တီတိ သမ္ဗန္ဓော.

192. Again, to reveal their very qualities, he said, 'For those departing,' and so forth. Here, the meaning is: whether in the sky or on land, as these ascetics depart and go, a great sound arises. 'The deities are delighted' means that as they go producing such a great sound, the deities, pleased by the sound of their antelope skins, become joyful and delighted, saying, 'Excellent, excellent, venerable ones!'; this is the connection.

၁၉၃. ဒိသောဒိသန္တိ တေ ဣသယော အန္တလိက္ခစရာ အာကာသစာရိနော ဒက္ခိဏာဒိသာနုဒိသံ ပက္ကမန္တိ ဂစ္ဆန္တီတိ သမ္ဗန္ဓော. သကေ ဗလေနုပတ္ထဒ္ဓါတိ အတ္တနော သရီရဗလေန ဝါ ဈာနဗလေန ဝါ သမန္နာဂတာ ယဒိစ္ဆကံ ယတ္ထ ယတ္ထ ဂန္တုကာမာ, တတ္ထ တတ္ထေဝ ဂစ္ဆန္တီတိ သမ္ဗန္ဓော.

193. 'From direction to direction' means that those seers, moving through the atmosphere, faring in the sky, proceed to the southern direction and the intermediate directions; this is the connection. 'Supported by their own power' means that, endowed with their own physical power or the power of jhāna, they go wherever they wish, wherever they desire to go; this is the connection.

၁၉၄. ပုန တေသမေဝါနုဘာဝံ ပကာသေန္တော ပထဝီကမ္ပကာ ဧတေတိအာဒိမာဟ. တဒါ ဧတေ သဗ္ဗတ္ထ ဣစ္ဆာစာရာ ပထဝီကမ္ပကာ မေဒနီသဉ္စလနဇာတိကာ နဘစာရိနော အာကာသစာရိနော. ဥဂ္ဂတေဇာတိ ဥဂ္ဂတတေဇာ ပတ္ထဋတေဇာ ဒုပ္ပသဟာ ပသယှ အဘိဘဝိတွာ ပဝတ္တိတုံ အသက္ကုဏေယျာတိ ဒုပ္ပသဟာ. သာဂရောဝ အခေါဘိယာတိ အညေဟိ အခေါဘိယော အနာလုဠိတော သာဂရော ဣဝ သမုဒ္ဒေါ ဝိယ အညေဟိ အခေါဘိယာ ကမ္ပေတုံ အသက္ကုဏေယျာ ဟောန္တီတိ သမ္ဗန္ဓော.

194. Again, to reveal their very power, he said, 'These are earth-shakers,' and so forth. Then these, acting as they please everywhere, are earth-shakers, of a nature to make the earth shake, and sky-farers, moving in the sky. 'Of fierce energy' means having risen and widespread energy. 'Difficult to overcome' means they cannot be forcibly overcome and made to proceed. 'Unshakeable like the ocean' means that just as the ocean cannot be shaken or stirred up by others, so too they cannot be made to tremble by others; this is the connection.

၁၉၅. ဌာနစင်္ကမိနော ကေစီတိ တေသံ မမ သိဿာနံ အန္တရေ ဧကစ္စေ ဣသယော ဌာနိရိယာပထစင်္ကမနိရိယာပထသမ္ပန္နာ, ဧကစ္စေ ဣသယော နေသဇ္ဇိကာ နိသဇ္ဇိရိယာပထသမ္ပန္နာ, ဧကစ္စေ ဣသယော ပဝတ္တဘောဇနာ သယံပတိတပဏ္ဏာဟာရာ ဧဝရူပေဟိ ဂုဏေဟိ ယုတ္တတ္တာ ဒုရာသဒါတိ သမ္ဗန္ဓော.

195. 'Some are practitioners of standing and walking' means that among those disciples of mine, some seers were endowed with the deportment of standing and walking; some seers were sitters, endowed with the deportment of sitting; and some seers lived on whatever food was available, eating leaves that had fallen by themselves. Because they were endowed with such qualities, they were difficult to approach; this is the connection.

၁၉၆. တေ သဗ္ဗေ ထောမေန္တော မေတ္တာဝိဟာရိနောတိအာဒိမာဟ. တတ္ထ ‘‘အပရိမာဏေသု စက္ကဝါဠေသု အပရိမာဏာ သတ္တာ သုခီ ဟောန္တူ’’တိအာဒိနာ သိနေဟလက္ခဏာယ မေတ္တာယ ဖရိတွာ ဝိဟရန္တိ, အတ္တဘာဝံ ပဝတ္တေန္တီတိ မေတ္တာဝိဟာရိနော ဧတေ မမ သိဿာတိ အတ္ထော. သဗ္ဗေ တေ ဣသယော သဗ္ဗပါဏိနံ သဗ္ဗေသံ သတ္တာနံ ဟိတေသီ ဟိတဂဝေသကာ. အနတ္တုက္ကံသကာ အတ္တာနံ န ဥက္ကံသကာ အမာနိနော ကဿစိ ကဉ္စိ ပုဂ္ဂလံ န ဝမ္ဘေန္တိ နီစံ ကတွာ န မညန္တီတိ အတ္ထော.

196. Praising all of them, he spoke of them as 'dwellers in loving-kindness' and so forth. Herein, they dwell, having pervaded with loving-kindness characterized by affection, with the thought, 'May limitless beings in limitless world-systems be happy,' and so forth; they carry on their existence in this way. Thus, they are 'dwellers in loving-kindness'; these are my disciples—this is the meaning. All those sages are well-wishers and seekers of the welfare for all living beings, for all creatures. They do not exalt themselves, are not self-praisers, are without pride, and do not disparage any person, nor do they consider anyone to be lowly—this is the meaning.

၁၉၇. တေ မမ သိဿာ သီလသမာဓိသမာပတ္တိဂုဏယုတ္တတ္တာ သီဟရာဇာ ဣဝ အစ္ဆမ္ဘီတာ နိဗ္ဘယာ, ဂဇရာဇာ ဣဝ ဟတ္ထိရာဇာ ဝိယ ထာမဝါ သရီရဗလဈာနဗလသမ္ပန္နာ ဗျဂ္ဃရာဇာ ဣဝ, ဒုရာသဒါ ဃဋ္ဋေတုမသက္ကုဏေယျာ မမ သန္တိကေ အာဂစ္ဆန္တီတိ သမ္ဗန္ဓော.

197. These disciples of mine, being endowed with the qualities of virtue, concentration, and meditative attainments, are unfrightened and fearless like lion-kings; powerful like elephant-kings, endowed with bodily strength and the strength of jhāna; like tiger-kings, they are difficult to approach and impossible to assail. They come into my presence—this is the connection.

၁၉၈. တတော [Pg.248] အတ္တနော အာနုဘာဝဿ ဒဿနလေသေန ပကာသေန္တော ဝိဇ္ဇာဓရာတိအာဒိမာဟ. တတ္ထ မန္တသဇ္ဈာယာဒိဝိဇ္ဇာဓရာ စ ရုက္ခပဗ္ဗတာဒီသု ဝသန္တာ ဘုမ္မဒေဝတာ စ ဘူမဋ္ဌထလဋ္ဌာ နာဂါ စ ဂန္ဓဗ္ဗဒေဝါ စ စဏ္ဍာ ရက္ခသာ စ ကုမ္ဘဏ္ဍာ ဒေဝါ စ ဒါနဝါ ဒေဝါ စ ဣစ္ဆိတိစ္ဆိတနိမ္မာနသမတ္ထာ ဂရုဠာ စ တံ သရံ ဥပဇီဝန္တီတိ သမ္ဗန္ဓော, တသ္မိံ သရေ သရဿ သမီပေ ဝသန္တီတိ အတ္ထော.

198. Then, revealing a fraction of his own spiritual power, he spoke of 'spell-holders' and so forth. Herein, the spell-holders who recite mantras and so forth, the earth-deities dwelling in trees and mountains, the nāgas dwelling on land and in the water, the gandhabba deities, the fierce rakkhasas, the kumbhaṇḍa deities, the dānava deities, and the garuḷas capable of creating whatever they wish—all live depending on that lake. This is the connection: they dwell in that lake, in the vicinity of the lake—this is the meaning.

၁၉၉. ပုနပိ တေသံယေဝ အတ္တနော သိဿတာပသာနံ ဂုဏေ ဝဏ္ဏေန္တော တေ ဇဋာ ခါရိဘရိတာတိအာဒိမာဟ. တံ သဗ္ဗံ ဥတ္တာနတ္ထမေဝ. ခါရိဘာရန္တိ ဥဒဉ္စနကမဏ္ဍလုအာဒိကံ တာပသပရိက္ခာရံ.

199. Again, praising the qualities of those very ascetic disciples of his, he spoke of 'they with matted hair, bearing the khāri-load' and so forth. All of this has a plain meaning. 'Khāri-load' refers to the ascetic's equipment, such as a water-dipper, a water pot, and so forth.

၂၀၇. ပုနပိ အတ္တနော ဂုဏေ ပကာသေန္တော ဥပ္ပာတေ သုပိနေ စာပီတိအာဒိမာဟ. တတ္ထ ဗြာဟ္မဏသိပ္ပေသု နိပ္ဖတ္တိံ ဂတတ္တာ နက္ခတ္တပါဌေ စ ဆေကတ္တာ ‘‘ဣမဿ ရာဇကုမာရဿ ဥပ္ပန္နနက္ခတ္တံ သုဘံ အသုဘ’’န္တိ ဥပ္ပာတလက္ခဏေ စ သုပိနေ စ ပဝတ္တိံ ပုစ္ဆိတေန ‘‘ဣဒံ သုပိနံ သုဘံ, ဣဒံ အသုဘ’’န္တိ သုပိနနိပ္ဖတ္တိကထနေ စ သဗ္ဗေသံ ဣတ္ထိပုရိသာနံ ဟတ္ထပါဒလက္ခဏကထနေ စ သုဋ္ဌု သိက္ခိတော သကလဇမ္ဗုဒီပေ ပဝတ္တမာနံ မန္တပဒံ လက္ခဏမန္တကောဋ္ဌာသံ သဗ္ဗံ အဟံ တဒါ မမ တာပသကာလေ ဓာရေမီတိ သမ္ဗန္ဓော.

207. Again, revealing his own qualities, he spoke of 'in portents and in dreams' and so forth. Herein, being accomplished in the brahminical arts and skilled in the reading of the constellations, he could say, 'This prince's birth constellation is auspicious or inauspicious.' And being well-trained in the signs of portents; and, when asked about the course of a dream, in explaining the outcome of the dream, saying, 'This dream is auspicious, this one is inauspicious'; and in explaining the marks on the hands and feet of all men and women—I, at that time, during my period as an ascetic, retained all the mantra-verses and the sections on signs prevalent throughout all of Jambudīpa—this is the connection.

၂၀၈. အတ္တနော ဗျာကရဏံ ဗုဒ္ဓဂုဏပုဗ္ဗင်္ဂမံ ပကာသေန္တော အနောမဒဿီတိအာဒိမာဟ. တတ္ထ န ဩမကန္တိ အနောမံ. မံသစက္ခုဒိဗ္ဗစက္ခုသမန္တစက္ခုဓမ္မစက္ခုဗုဒ္ဓစက္ခူဟိ သဗ္ဗသတ္တာနံ ပဿနံ ဒဿနံ နာမ, အနောမံ ဒဿနံ ယဿ ဘဂဝတော သော ဘဂဝါ အနောမဒဿီ. ဘာဂျဝန္တတာဒီဟိ ကာရဏေဟိ ဘဂဝါ လောကဿ ဇေဋ္ဌသေဋ္ဌတ္တာ လောကဇေဋ္ဌော ဥသဘော နိသဘော အာသဘောတိ တယော ဂဝဇေဋ္ဌကာ. တတ္ထ ဂဝသတဇေဋ္ဌကော ဥသဘော, ဂဝသဟဿဇေဋ္ဌကော နိသဘော, ဂဝသတသဟဿဇေဋ္ဌကော အာသဘော, နရာနံ အာသဘော နရာသဘော ပဋိဝိဒ္ဓသဗ္ဗဓမ္မော, သမ္ဗုဒ္ဓေါ ဝိဝေကကာမော ဧကီဘာဝံ ဣစ္ဆန္တော ဟိမဝန္တံ ဟိမာလယပဗ္ဗတံ ဥပါဂမီတိ သမ္ဗန္ဓော.

208. Declaring his own prophecy, preceded by the Buddha's qualities, he spoke of 'Anomadassī' and so forth. Herein, 'not inferior' is `anoma`. The seeing of all beings with the fleshly eye, the divine eye, the universal eye, the Dhamma eye, and the Buddha eye is called vision. The Blessed One whose vision is not inferior, that Blessed One is Anomadassī. Being the eldest and best of the world, he is Lokajeṭṭha. Usabha, Nisabha, and Āsabha are three chiefs of cattle. Among them, Usabha is the chief of a hundred cattle, Nisabha the chief of a thousand, and Āsabha the chief of a hundred thousand cattle. A chief of men is a Narāsabha. The one who has penetrated all phenomena, the Sambuddha, desiring seclusion, wishing for solitude, approached Himavanta, the Himalayan mountain—this is the connection.

၂၀၉. အဇ္ဈောဂါဟေတွာ ဟိမဝန္တန္တိ ဟိမဝန္တသမီပံ ဩဂါဟေတွာ ပဝိသိတွာတိ အတ္ထော. သေသံ ဥတ္တာနတ္ထမေဝ.

209. “Having plunged into the Himalayas” means having plunged into and entered the vicinity of the Himalayas—this is the meaning. The rest is straightforward.

၂၁၀-၁. ဇလိတံ [Pg.249] ဇလမာနံ ဣန္ဒီဝရပုပ္ဖံ ဣဝ, ဟုတာသနံ ဟောမဿ အာသနံ, အာဒိတ္တံ အာဘာယုတံ အဂ္ဂိက္ခန္ဓံ ဣဝ, ဂဂနေ အာကာသေ ဇောတမာနံ ဝိဇ္ဇု ဣဝ, သုဋ္ဌု ဖုလ္လံ သာလရာဇံ ဣဝ, နိသိန္နံ လောကနာယကံ အဒ္ဒသန္တိ သမ္ဗန္ဓော.

They saw the World-Leader seated like a blazing, shining blue lotus; like the fire of a sacrifice's hearth; like a radiant mass of flames; like lightning flashing in the sky; like a fully blossomed sal-tree—this is the connection.

၂၁၃. ဒေဝါနံ ဒေဝေါ ဒေဝဒေဝေါ, တံ ဒေဝဒေဝံ ဒိသွာန တဿ လက္ခဏံ ဒွတ္တိံသမဟာပုရိသလက္ခဏသဉ္ဇာနနကာရဏံ. ‘‘ဗုဒ္ဓေါ နု ခေါ န ဝါ ဗုဒ္ဓေါ’’တိ ဥပဓာရယိံ ဝိစာရေသိံ. စက္ခုမံ ပဉ္စဟိ စက္ခူဟိ စက္ခုမန္တံ ဇိနံ ကေန ကာရဏေန ပဿာမီတိ သမ္ဗန္ဓော.

209. The god of gods is the Devadeva. Seeing that Devadeva, I considered the cause for recognition: his marks, the thirty-two marks of a great man. I pondered and investigated, 'Is he a Buddha or not?' With the five eyes I see the Victor, the one endowed with vision. 'By what means do I see him?'—this is the connection.

၂၁၄. စရဏုတ္တမေ ဥတ္တမပါဒတလေ သဟဿာရာနိ စက္ကလက္ခဏာနိ ဒိဿန္တိ, အဟံ တဿ ဘဂဝတော တာနိ လက္ခဏာနိ ဒိသွာ တထာဂတေ နိဋ္ဌံ ဂစ္ဆိံ သန္နိဋ္ဌာနံ အဂမာသိ, နိဿန္ဒေဟော အာသိန္တိ အတ္ထော. သေသံ ဥတ္တာနတ္ထမေဝ.

On his supreme feet, on the soles of his supreme feet, wheel-marks with a thousand spokes are seen. Having seen those marks on the Blessed One, I reached certainty regarding the Tathāgata, I came to a firm conclusion; I was without doubt—this is the meaning. The rest has a plain meaning.

၂၁၈. သယမ္ဘူ သယမေဝ ဘူတာ. အမိတောဒယ အမိတာနံ အပရိမာဏာနံ ဂုဏာနံ ဥဒယ ဥဋ္ဌာနဋ္ဌာန, ဣဒံ ပဒဒွယံ အာလပနမေဝ. ဣမံ လောကံ ဣမံ သတ္တလောကံ သံ သုဋ္ဌု ဥဒ္ဓရသိ သံသာရတော ဥဒ္ဓရိတွာ နိဗ္ဗာနထလံ ပါပေသီတိ အတ္ထော. တေ သဗ္ဗေ သတ္တာ တဝ ဒဿနံ အာဂမ္မ အာဂန္တွာ ကင်္ခါသောတံ ဝိစိကိစ္ဆာမဟောဃံ တရန္တိ အတိက္ကမန္တီတိ သမ္ဗန္ဓော.

213. Sayambhū means self-become, arisen by oneself. Amitodaya means the arising, the place of arising, of immeasurable and boundless qualities; this pair of words is merely a form of address. You thoroughly lift up this world, this world of beings; having lifted them from saṃsāra, you lead them to the shore of Nibbāna—this is the meaning. All those beings, having come to your presence, cross over, they overcome the stream of doubt, the great flood of uncertainty—this is the connection.

၂၁၉. ဘဂဝန္တံ ထောမေန္တော တာပသော တုဝံ သတ္ထာတိအာဒိမာဟ. တတ္ထ, ဘန္တေ, သဗ္ဗညု တုဝံ သဒေဝကဿ လောကဿ သတ္ထာ အာစရိယော ဥတ္တမဋ္ဌေန တွမေဝ ကေတု ဥစ္စော, သကလလောကေ ပကာသနဋ္ဌေန တွမေဝ ဓဇော, လောကတ္တယေ ဥဂ္ဂတတ္တာ တွမေဝ ယူပေါ ဥဿာပိတထမ္ဘသဒိသော, ပါဏိနံ သဗ္ဗသတ္တာနံ တွမေဝ ပရာယဏော ဥတ္တမဂမနီယဋ္ဌာနံ တွမေဝ ပတိဋ္ဌာ ပတိဋ္ဌဋ္ဌာနံ လောကဿ မောဟန္ဓကာရဝိဓမနတော တွမေဝ ဒီပေါ တေလပဒီပေါ ဝိယ, ဒွိပဒုတ္တမော ဒွိပဒါနံ ဒေဝဗြဟ္မမနုဿာနံ ဥတ္တမော သေဋ္ဌောတိ သမ္ဗန္ဓော.

214. Praising the Blessed One, the ascetic said, 'You are the Teacher,' and so forth. Herein: 'Venerable Sir, All-Knowing One, you are the Teacher, the Master of the world with its gods. In the highest sense, you alone are the high banner. In the sense of illuminating the entire world, you alone are the flag. Having arisen in the three worlds, you alone are the pillar, like an erected post. For living beings, for all creatures, you are the ultimate refuge, the supreme destination; you are the foundation, the standing-ground. As the dispeller of the world’s darkness of delusion, you are the lamp, like an oil lamp. You are the highest of bipeds, the supreme and best among the bipeds—devas, brahmās, and humans'—this is the connection.

၂၂၀. ပုန ဘဂဝန္တံယေဝ ထောမေန္တော သက္ကာ သမုဒ္ဒေ ဥဒကန္တိအာဒိမာဟ. တတ္ထ စတုရာသီတိယောဇနသဟဿဂမ္ဘီရေ သမုဒ္ဒေ ဥဒကံ အာဠှကေန [Pg.250] ပမေတုံ မိနိတုံ သက္ကာ ဘဝေယျ, ဘန္တေ, သဗ္ဗညု တဝ ဉာဏံ ‘‘ဧတ္တကံ ပမာဏ’’န္တိ ပမေတဝေ မိနိတုံ န တွေဝ သက္ကာတိ အတ္ထော.

220. Again, praising the Blessed One, he spoke the words beginning with, 'It is possible to measure the water in the ocean.' Therein, in the ocean which is eighty-four thousand yojanas deep, the water could be measured with an āḷhaka measure, O Lord. But your knowledge, O All-Knowing One—to measure it [saying,] 'this is its extent'—is indeed not possible. This is the meaning.

၂၂၁. တုလမဏ္ဍလေ တုလပဉ္ဇရေ ဌပေတွာ ပထဝိံ မေဒနိံ ဓာရေတုံ သက္ကာ, ဘန္တေ, သဗ္ဗညု တဝ ဉာဏံ ဓာရေတုံ န တု ဧဝ သက္ကာတိ သမ္ဗန္ဓော.

221. It might be possible to place the earth on the disk of a balance and weigh it, O Lord; but to weigh your knowledge, O All-Knowing One, is indeed not possible. This is the connection.

၂၂၂. ဘန္တေ, သဗ္ဗညု အာကာသော သကလန္တလိက္ခံ ရဇ္ဇုယာ ဝါ အင်္ဂုလေန ဝါ မိနိတုံ သက္ကာ ဘဝေယျ, တဝ ပန ဉာဏံ ဉာဏာကာသံ န တု ဧဝ ပမေတဝေ မိနိတုံ သက္ကာတိ အတ္ထော.

222. O Lord, O All-Knowing One, it might be possible to measure the entire sky, the whole of space, with a rope or with a finger; but your knowledge, the very space of knowledge, can indeed not be measured or reckoned. This is the meaning.

၂၂၃. မဟာသမုဒ္ဒေ ဥဒကန္တိ စတုရာသီတိယောဇနသဟဿဂမ္ဘီရေ သာဂရေ အခိလံ ဥဒကဉ္စ, စတုနဟုတာဓိကဒွိယောဇနသတသဟဿဗဟလံ အခိလံ ပထဝိဉ္စ ဇဟေ ဇဟေယျ အတိက္ကမေယျ သမံ ကရေယျ ဗုဒ္ဓဿ ဉာဏံ ဥပါဒါယ ဂဟေတွာ တုလေယျ သမံ ကရေယျ. ဥပမာတော ဥပမာဝသေန န ယုဇ္ဇရေ န ယောဇေယျုံ. ဉာဏမေဝ အဓိကန္တိ အတ္ထော.

223. The water in the great ocean—the entire water in the sea eighty-four thousand yojanas deep—and the entire earth, two hundred and forty thousand yojanas thick, one might measure, surpass, or make equal. But if one were to take the Buddha’s knowledge, grasp it, and weigh it to make a comparison, no simile or analogy would be fitting or applicable. Knowledge itself is superior. This is the meaning.

၂၂၄. စက္ခုမ ပဉ္စဟိ စက္ခူဟိ စက္ခုမန္တ, အာလပနမေတံ. သဟ ဒေဝေဟိ ပဝတ္တဿ လောကဿ, ဘုမ္မတ္ထေ သာမိဝစနံ. သဒေဝကေ လောကသ္မိံ အန္တရေ ယေသံ ယတ္တကာနံ သတ္တာနံ စိတ္တံ ပဝတ္တတိ. ဧတေ တတ္တကာ သစိတ္တကာ သတ္တာ တဝ ဉာဏမှိ အန္တောဇာလဂတာ ဉာဏဇာလသ္မိံ အန္တော ပဝိဋ္ဌာတိ သမ္ဗန္ဓော, ဉာဏဇာလေန သဗ္ဗသတ္တေ ပဿသီတိ အတ္ထော.

224. 'O One with Vision,' meaning endowed with the five eyes—this is a vocative. 'Of the world that exists together with the devas'—here the genitive is used in the sense of the locative. In the world with its devas, for whichever beings, for however many beings a mind exists, all those beings who possess a mind are caught within the net of your knowledge, have entered into the net of knowledge. This is the connection. It means that you see all beings with the net of knowledge. This is the meaning.

၂၂၅. ဘန္တေ, သဗ္ဗညု သဗ္ဗဓမ္မဇာနနက, တွံ ယေန ဉာဏေန စတုမဂ္ဂသမ္ပယုတ္တေန သကလံ ဥတ္တမံ ဗောဓိံ နိဗ္ဗာနံ ပတ္တော အဓိဂတော အသိ ဘဝသိ, တေန ဉာဏေန ပရတိတ္ထိယေ အညတိတ္ထိယေ မဒ္ဒသီ အဘိဘဝသီတိ သမ္ဗန္ဓော.

225. O Lord, All-Knowing One, Knower of all things, by that knowledge associated with the four paths through which you have attained and realized the supreme, complete enlightenment, Nibbāna, by that very knowledge you crush and overcome the proponents of other sects. This is the connection.

၂၂၆. တေန တာပသေန ထောမိတာကာရံ ပကာသေန္တာ ဓမ္မသင်္ဂါဟကာ ထေရာ ဣမာ ဂါထာ ထဝိတွာနာတိ အာဟံသု. တတ္ထ ဣမာ ဂါထာတိ ဧတ္တကာဟိ ဂါထာဟိ ထဝိတွာန ထောမနံ ကတွာန နာမေန သုရုစိ နာမ တာပသော သေသဋ္ဌကထာသု (အ. နိ. အဋ္ဌ. ၁.၁.၁၈၉-၁၉၀; ဓ. ပ. အဋ္ဌ. ၁.သာရိပုတ္တတ္ထေရဝတ္ထု) ပန ‘‘သရဒမာဏဝေါ’’တိ အာဂတော. သော အဋ္ဌကထာနယတော ပါဌောယေဝ ပမာဏံ, အထ ဝါ သုန္ဒရာ ရုစိ အဇ္ဈာသယော နိဗ္ဗာနာလယော အဿာတိ သုရုစိ. သရတိ ဂစ္ဆတိ ဣန္ဒြိယဒမနာယ [Pg.251] ပဝတ္တတီတိ သရဒေါ, ဣတိ ဒွယမ္ပိ တဿေဝ နာမံ. သော သုရုစိတာပသော အဇိနစမ္မံ ပတ္ထရိတွာန ပထဝိယံ နိသီဒိ, အစ္စာသန္နာဒယော ဆ နိသဇ္ဇဒေါသေ ဝဇ္ဇေတွာ သရဒေါ နိသီဒီတိ အတ္ထော.

226. The Elders, compilers of the Dhamma, revealing the manner in which that ascetic praised, said, 'Having praised with these verses...' Therein, 'with these verses' means that having praised and extolled with just so many verses, the ascetic named Suruci—in other commentaries, however, he is mentioned as 'the young man Sarada'—that reading from the commentaries is the authority. Alternatively, 'Suruci' is one who has a beautiful inclination (ruci), whose aspiration is Nibbāna. 'Sarada' is one who proceeds (sarati) for the sake of taming the senses. Thus, both are names for that same person. That ascetic Suruci, having spread a deerskin on the ground, sat down. This means that Sarada sat down, avoiding the six faults of sitting, such as being too close.

၂၂၇. တတ္ထ နိသိန္နော တာပသော တဿ ဘဂဝတော ဉာဏမေဝ ထောမေန္တော စုလ္လာသီတိသဟဿာနီတိအာဒိမာဟ. တတ္ထ စုလ္လာသီတိသဟဿာနီတိ စတုရာသီတိသဟဿာနိ, ဂိရိရာဇာ မေရုပဗ္ဗတရာဇာ, မဟဏ္ဏဝေ သာဂရေ အဇ္ဈောဂါဠှော အဓိဩဂါဠှော ပဝိဋ္ဌော, တာဝဒေဝ တတ္တကာနိ စတုရာသီတိသဟဿာနိ အစ္စုဂ္ဂတော အတိဥဂ္ဂတော ဣဒါနိ ပဝုစ္စတီတိ သမ္ဗန္ဓော.

227. Seated there, that ascetic, praising only the knowledge of the Blessed One, spoke the words beginning with 'eighty-four thousand.' Therein, 'eighty-four thousand' means eighty-four thousand. The king of mountains, Mount Meru, is plunged into the great ocean, submerged and entered. Just that much, eighty-four thousand [yojanas], is now said to be exceedingly high, exceedingly elevated. This is the connection.

၂၂၈. တာဝ အစ္စုဂ္ဂတော တထာ အတိဥဂ္ဂတော နေရု, သော မဟာနေရု အာယတော ဥစ္စတော စ ဝိတ္ထာရတော စ ဧဝံ မဟန္တော နေရုရာဇာ ကောဋိသတသဟဿိယော သင်္ခါဏုဘေဒေန စုဏ္ဏိတော စုဏ္ဏဝိစုဏ္ဏံ ကတော အသိ.

228. So exceedingly high, thus exceedingly elevated, is Neru. That great Neru, king of mountains, so vast in length, height, and breadth—if it were pulverized by numerical division into a hundred thousand koṭis, ground into fine powder.

၂၂၉. ဘန္တေ, သဗ္ဗညု တဝ ဉာဏံ လက္ခေ ဌပိယမာနမှိ ဉာဏေ သတံ ဝါ သဟဿံ ဝါ သတသဟဿံ ဝါ ဧကေကံ ဗိန္ဒုံ ကတွာ ဌပိတေ တဒေဝ မဟာနေရုဿ စုဏ္ဏံ ခယံ ဂစ္ဆေယျ, တဝ ဉာဏံ ပမေတဝေ ပမာဏံ ကာတုံ ဧဝ န သက္ကာတိ သမ္ဗန္ဓော.

229. O Lord, All-Knowing One, if, in order to take the measure of your knowledge, one were to set down a hundred, a thousand, or a hundred thousand particles, one by one, even the powder of that great Mount Meru would be exhausted. But to measure your knowledge, to determine its extent, is simply not possible. This is the connection.

၂၃၀. သုခုမစ္ဆိကေန သုခုမစ္ဆိဒ္ဒေန ဇာလေန ယော သကလမဟာသမုဒ္ဒေ ဥဒကံ ပရိက္ခိပေ သမန္တတော ပရိက္ခံ ကရေယျ, ဧဝံ ပရိက္ခိတေ ယေ ကေစိ ပါဏာ ဥဒကေ ဇာတာ သဗ္ဗေ တေ အန္တောဇာလဂတာ သိယုံ ဘဝေယျုန္တိ အတ္ထော.

230. If one were to encircle the water in the entire great ocean with a fine-meshed net, one with fine holes, making an enclosure all around, then in that encircled area, whatever beings are born in the water, all of them would be caught inside the net. This is the meaning.

၂၃၁. တမုပမေယျံ ဒဿေန္တော တထေဝ ဟီတိအာဒိမာဟ. တတ္ထ ယထာ ဥဒဇာ ပါဏာ အန္တောဇာလဂတာ ဟောန္တိ, တထေဝ မဟာဝီရ မဟာဗောဓိအဓိဂမာယ ဝီရိယကရ. ယေ ကေစိ ပုထု အနေကာ တိတ္ထိယာ မိစ္ဆာ တိတ္ထကရာ ဒိဋ္ဌိဂဟနပက္ခန္ဒာ ဒိဋ္ဌိသင်္ခါတဂဟနံ ပဝိဋ္ဌာ ပရာမာသေန သဘာဝတော ပရတော အာမသနလက္ခဏာယ ဒိဋ္ဌိယာ မောဟိတာ ပိဟိတာ သန္တိ.

231. Showing that object of comparison, he spoke the words beginning with 'Just so indeed.' Therein, just as aquatic beings are caught within a net, so too, O Great Hero, maker of effort for the attainment of great enlightenment, are all the various and numerous sectarians, the false teachers, who have plunged into the thicket of views, who have entered the jungle known as views, and who are deluded and veiled by that view which is characterized by grasping, by laying hold of things from the perspective of self-nature or other-nature.

၂၃၂. တဝ [Pg.252] သုဒ္ဓေန နိက္ကိလေသေန ဉာဏေန အနာဝရဏဒဿိနာ သဗ္ဗဓမ္မာနံ အာဝရဏရဟိတဒဿနသီလေန ဧတေ သဗ္ဗေ တိတ္ထိယာ အန္တောဇာလဂတာ ဉာဏဇာလဿန္တော ပဝေသိတာ ဝါ တထေဝါတိ သမ္ဗန္ဓော. ဉာဏံ တေ နာတိဝတ္တရေတိ တဝ ဉာဏံ တေ တိတ္ထိယာ နာတိက္ကမန္တီတိ အတ္ထော.

232. By your pure and stainless knowledge, which sees without obstruction and has the nature of seeing all phenomena free from any veil, all these sectarians are likewise caught within the net, or rather, are made to enter into the net of your knowledge. This is the connection. 'They do not go beyond your knowledge' means that those sectarians do not transcend your knowledge. This is the meaning.

၂၃၃. ဧဝံ ဝုတ္တထောမနာဝသာနေ ဘဂဝတော အတ္တနော ဗျာကရဏာရဗ္ဘံ ဒဿေတုံ ဘဂဝါ တမှိ သမယေတိအာဒိမာဟ. တတ္ထ ယသ္မိံ သမယေ တာပသော ဘဂဝန္တံ ထောမေသိ, တသ္မိံ ထောမနာယ ပရိယောသာနကာလေ သင်္ချာတိက္ကန္တပရိဝါရတာယ မဟာယသော အနောမဒဿီ ဘဂဝါ ကိလေသမာရာဒီနံ ဇိတတ္တာ ဇိနော. သမာဓိမှာ အပ္ပိတသမာဓိတော ဝုဋ္ဌဟိတွာ သကလဇမ္ဗုဒီပံ ဒိဗ္ဗစက္ခုနာ ဩလောကေသီတိ သမ္ဗန္ဓော.

233. At the conclusion of the praise thus spoken, to show the reason for his own prophecy from the Blessed One, the Blessed One spoke the words beginning with 'At that time...' Therein, at the time when the ascetic was praising the Blessed One, at the moment that praise concluded, the Blessed One Anomadassī, of great fame, with a retinue beyond number, the Victor (Jina) from having conquered the defilements, Māra, and so on, having emerged from his concentration, from absorption concentration, surveyed the entire continent of Jambudīpa with the divine eye. This is the connection.

၂၃၄-၅. တဿ အနောမဒဿိဿ ဘဂဝတော မုနိနော မောနသင်္ခါတေန ဉာဏေန သမန္နာဂတဿ နိသဘော နာမ သာဝကော သန္တစိတ္တေဟိ ဝူပသန္တကိလေသမာနသေဟိ တာဒီဟိ ဣဋ္ဌာနိဋ္ဌေသု အကမ္ပိယသဘာဝတ္တာ, တာဒိဘိ ခီဏာသဝေဟိ သုဒ္ဓေဟိ ပရိသုဒ္ဓကာယကမ္မာဒိယုတ္တေဟိ ဆဠဘိညေဟိ တာဒီဟိ အဋ္ဌဟိ လောကဓမ္မေဟိ အကမ္ပနသဘာဝေဟိ သတသဟဿေဟိ ပရိဝုတော ဗုဒ္ဓဿ စိတ္တံ, အညာယ ဇာနိတွာ လောကနာယကံ ဥပေသိ, တာဝဒေဝ သမီပံ အဂမာသီတိ သမ္ဗန္ဓော.

The disciple of that Blessed One, the Sage Anomadassī, endowed with the knowledge known as 'mona,' was named Nisabha. Surrounded by one hundred thousand whose cankers were destroyed—such ones with tranquil minds, with minds in which defilements were appeased, whose nature was unshaken by the desirable and undesirable; such ones who were pure, possessed of perfectly pure bodily actions and so forth, endowed with the six higher knowledges; such ones whose nature was unshaken by the eight worldly conditions—he, having known and understood the Buddha's mind, approached the Leader of the World and came into his presence. Thus is the connection.

၂၃၆. တေ တထာ အာဂတာ သမာနာ တတ္ထ ဘဂဝတော သမီပေ. အန္တလိက္ခေ အာကာသေ ဌိတာ ဘဂဝန္တံ ပဒက္ခိဏံ အကံသု. တေ သဗ္ဗေ ပဉ္ဇလိကာ နမဿမာနာ အာကာသတော ဗုဒ္ဓဿ သန္တိကေ ဩတရုံ ဩရောဟိံသူတိ သမ္ဗန္ဓော.

236. Having arrived there in that manner, near the Blessed One, they stood in the sky and circumambulated the Blessed One. All of them, with hands clasped in reverence and paying homage, descended from the sky into the Buddha's presence. Thus is the connection.

၂၃၇. ပုန ဗျာကရဏဒါနဿ ပုဗ္ဗဘာဂကာရဏံ ပကာသေန္တော သိတံ ပါတုကရီတိအာဒိမာဟ. တံ သဗ္ဗံ ဥတ္တာနတ္ထမေဝ.

237. Again, revealing the preliminary reason for giving the prediction, he spoke the words beginning with 'he manifested a smile.' All of that is clear in meaning.

၂၄၁. ယော မံ ပုပ္ဖေနာတိ ယော တာပသော မယိ စိတ္တံ ပသာဒေတွာ အနေကပုပ္ဖေန မံ ပူဇေသိ, ဉာဏဉ္စ မေ အနု ပုနပ္ပုနံ ထဝိ ထောမေသိ, တမဟန္တိ တံ တာပသံ အဟံ ကိတ္တယိဿာမိ ပါကဋံ ကရိဿာမိ, မမ ဘာသတော ဘာသန္တဿ ဝစနံ သုဏောထ သဝနဝိသယံ ကရောထ မနသိ ကရောထ.

241. 'He who honored me with a flower'—this refers to the ascetic who, having gladdened his mind in me, honored me with many flowers and repeatedly praised my wisdom. Him I shall proclaim, I shall make him known. Listen to my words as I speak, bring them to your ear, take them to heart.

၂၅၀. ပစ္ဆိမေ [Pg.253] ဘဝသမ္ပတ္တေတိ ဗျာကရဏံ ဒဒမာနော ဘဂဝါ အာဟ. တတ္ထ ပစ္ဆိမေ ပရိယောသာနဘူတေ ဘဝေ သမ္ပတ္တေ သတိ. မနုဿတ္တံ မနုဿဇာတိံ ဂမိဿတိ, မနုဿလောကေ ဥပ္ပဇ္ဇိဿတီတိ အတ္ထော. ရူပသာရဓနသာရဝယသာရကုလသာရဘောဂသာရပုညသာရာဒီဟိ သာရေဟိ သာရဝန္တတာယ သာရီ နာမ ဗြာဟ္မဏီ ကုစ္ဆိနာ ဓာရယိဿတိ.

250. Giving the prediction, the Blessed One said, 'Upon the attainment of the final existence.' Therein, 'final' means the existence which is the end. 'He will attain a human state' means he will be born in the human world. A brahmin woman named Sārī, being substantial due to essences such as the essence of form, the essence of wealth, the essence of youth, the essence of family, the essence of enjoyment, and the essence of merit, will carry him in her womb.

၂၅၃. ဗျာကရဏမူလမာရဘိ အပရိမေယျေ ဣတော ကပ္ပေတိ. ဧတ္ထ ဒွိန္နံ အဂ္ဂသာဝကာနံ ဧကံ အသင်္ချေယျံ ကပ္ပသတသဟဿဉ္စ ပါရမီ ပူရိတာ, တထာပိ ဂါထာဗန္ဓသုခတ္ထံ အန္တရကပ္ပာနိ ဥပါဒါယ ဧဝံ ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

253. He began the root of the prediction with 'immeasurable eons from now.' Herein, for the two chief disciples, the perfections were fulfilled over one incalculable and one hundred thousand eons. Nevertheless, it should be understood that it was stated thus for the sake of ease in composing the verse, taking into account the intermediate eons.

၂၅၄. ‘‘သာရိပုတ္တောတိ နာမေန, ဟေဿတိ အဂ္ဂသာဝကော’’တိ ဗျာကရဏမဒါသိ, ဗျာကရဏံ ဒတွာ တံ ထောမေန္တော သော ဘဂဝါ အယံ ဘာဂီရထီတိအာဒိမာဟ. ဂင်္ဂါ, ယမုနာ, သရဘူ, မဟီ, အစိရဝတီတိ ဣမာသံ ပဉ္စန္နံ ဂင်္ဂါနံ အန္တရေ အယံ ဘာဂီရထီ နာမ ပဌမမဟာဂင်္ဂါ ဟိမဝန္တာ ပဘာဝိတာ ဟိမဝန္တတော အာဂတာ အနောတတ္တဒဟတော ပဘဝါ, မဟောဒဓိံ မဟာဥဒကက္ခန္ဓံ အပ္ပယန္တိ ပါပုဏန္တိ, မဟာသမုဒ္ဒံ မဟာသာဂရံ အပ္ပေတိ ဥပဂစ္ဆတိ ယထာ, တထာ ဧဝ အယံ သာရိပုတ္တော သကေ တီသု ဝိသာရဒေါ အတ္တနော ကုလေ ပဝတ္တမာနေသု တီသု ဝေဒေသု ဝိသာရဒေါ အပက္ခလိတဉာဏော ပတ္ထဋဉာဏော. ပညာယ ပါရမိံ ဂန္တွာ အတ္တနော သာဝကဉာဏဿ ပရိယောသာနံ ဂန္တွာ, ပါဏိနေ သဗ္ဗသတ္တေ တပ္ပယိဿတိ သန္တပ္ပေဿတိ သုဟိတ္တဘာဝံ ကရိဿတီတိ အတ္ထော.

254. 'By the name Sāriputta, he will be the chief disciple'—having given this prediction and praising him, that Blessed One spoke the words beginning with 'This Bhāgīrathī.' Just as among these five rivers—the Gaṅgā, Yamunā, Sarabhū, Mahī, and Aciravatī—this first great river named Bhāgīrathī, originating from the Himālaya, flowing from Lake Anotatta, reaches the great ocean, the vast mass of water, and arrives at the great sea; so too this Sāriputta, skilled in the three Vedas of his own clan, with unerring knowledge and expansive knowledge, having reached the perfection of wisdom, having gone to the culmination of a disciple's knowledge, will gratify all living beings. This means he will satisfy them and bring them to a state of well-being.

၂၅၇. ဟိမဝန္တမုပါဒါယာတိ ဟိမာလယပဗ္ဗတံ အာဒိံ ကတွာ မဟောဒဓိံ မဟာသမုဒ္ဒံ ဥဒကဘာရံ သာဂရံ ပရိယောသာနံ ကတွာ ဧတ္ထန္တရေ ဧတေသံ ဒွိန္နံ ပဗ္ဗတသာဂရာနံ မဇ္ဈေ ယံ ပုလိနံ ယတ္တကာ ဝါလုကရာသိ အတ္ထိ, ဂဏနာတော ဂဏနဝသေန အသင်္ခိယံ သင်္ချာတိက္ကန္တံ.

257. 'Beginning with the Himālaya' means: taking the Himālaya mountain as the starting point and the great ocean—the great sea, the bearer of waters, the ocean—as the end point, whatever sandbanks and heaps of sand there are in the interval, in the middle of these two, the mountain and the sea, are, by way of counting, incalculable, beyond reckoning.

၂၅၈. တမ္ပိ သက္ကာ အသေသေနာတိ တံ ပုလိနမ္ပိ နိသေသေန သင်္ခါတုံ သက္ကာ သက္ကုဏေယျ ဘဝေယျ, သာ ဂဏနာ ယထာ ဟောတီတိ သမ္ဗန္ဓော. တထာ သာရိပုတ္တဿ ပညာယ အန္တော ပရိယောသာနံ န တွေဝ ဘဝိဿတီတိ အတ္ထော.

258. Regarding 'Even that can be completely counted': It might be possible to count that sand completely, without remainder. In the same way, however, there will surely be no end or limit to the wisdom of Sāriputta. This is the meaning.

၂၅၉. လက္ခေ…ပေ… [Pg.254] ဘဝိဿတီတိ လက္ခေ ဉာဏလက္ခေ ဉာဏဿ ဧကသ္မိံ ကလေ ဌပိယမာနမှိ ဌပိတေ သတိ ဂင်္ဂါယ ဝါလုကာ ခီယေ ပရိက္ခယံ ဂစ္ဆေယျာတိ အတ္ထော.

259. Regarding 'In the mark... it will be': When the mark, the target of knowledge, is established—when even one fraction of his knowledge is set as the measure—the sands of the Gaṅgā would be exhausted and come to an end. This is the meaning.

၂၆၀. မဟာသမုဒ္ဒေတိ စတုရာသီတိယောဇနသဟဿဂမ္ဘီရေ စတုမဟာသာဂရေ ဦမိယော ဂါဝုတာဒိဘေဒါ တရင်္ဂရာသယော ဂဏနာတော အသင်္ခိယာ သင်္ချာဝိရဟိတာ ယထာ ဟောန္တိ, တထေဝ သာရိပုတ္တဿ ပညာယ အန္တော ပရိယောသာနံ န ဟေဿတိ န ဘဝိဿတီတိ သမ္ဗန္ဓော.

260. Regarding 'In the great ocean': Just as in the four great oceans, eighty-four thousand yojanas deep, the waves—masses of billows of various sizes, such as a gāvuta and so on—are, by way of counting, incalculable and without number, so too there will be no end or limit to the wisdom of Sāriputta. Thus is the connection.

၂၆၁. သော ဧဝံ ပညဝါ သာရိပုတ္တော ဂေါတမဂေါတ္တတ္တာ ဂေါတမံ သကျကုလေ ဇေဋ္ဌကံ သကျပုင်္ဂဝံ သမ္ဗုဒ္ဓံ အာရာဓယိတွာ ဝတ္တပဋိပတ္တိသီလာစာရာဒီဟိ စိတ္တာရာဓနံ ကတွာ ပညာယ သာဝကဉာဏဿ ပါရမိံ ပရိယောသာနံ ဂန္တွာ တဿ ဘဂဝတော အဂ္ဂသာဝကော ဟေဿတီတိ သမ္ဗန္ဓော.

261. That wise Sāriputta, being of the Gotama clan, having pleased Gotama—the foremost in the Sakyan clan, the bull of the Sakyans, the Perfectly Enlightened One—and having won his favor through observances, practice, virtue, conduct, and so forth, and having, through wisdom, reached the perfection and culmination of a disciple's knowledge, will become the chief disciple of that Blessed One. Thus is the connection.

၂၆၂. သော ဧဝံ အဂ္ဂသာဝကဋ္ဌာနံ ပတ္တော သကျပုတ္တေန ဘဂဝတာ ဣဋ္ဌာနိဋ္ဌေသု အကမ္ပိယသဘာဝေန ပဝတ္တိတံ ပါကဋံ ကတံ ဓမ္မစက္ကံ သဒ္ဓမ္မံ အနုဝတ္တေဿတိ အဝိနဿမာနံ ဓာရေဿတိ. ဓမ္မဝုဋ္ဌိယော ဓမ္မဒေသနာသင်္ခါတာ ဝုဋ္ဌိယော ဝဿေန္တော ဒေသေန္တော ပကာသေန္တော ဝိဝရန္တော ဝိဘဇန္တော ဥတ္တာနီကရောန္တော ပဝတ္တိဿတီတိ အတ္ထော.

262. He, having thus attained the position of chief disciple, will keep rolling the Wheel of Dhamma, the good Dhamma, which was set in motion and made manifest by the Blessed One, the son of the Sakyans, with a nature unshaken by the desirable and undesirable. He will uphold it so that it does not perish. This means that, causing the rain of Dhamma—the showers known as Dhamma-teachings—to fall, teaching, making manifest, unveiling, analyzing, and making it plain, he will cause it to proceed.

၂၆၃. ဂေါတမော သကျပုင်္ဂဝေါ ဘဂဝါ ဧတံ သဗ္ဗံ အဘိညာယ ဝိသေသေန ဉာဏေန ဇာနိတွာ ဘိက္ခုသံဃေ အရိယပုဂ္ဂလမဇ္ဈေ နိသီဒိတွာ အဂ္ဂဋ္ဌာနေ သကလပညာဒိဂုဏဂဏာဘိရမေ ဥစ္စဋ္ဌာနေ ဌပေဿတီတိ သမ္ဗန္ဓော.

263. The Blessed One, Gotama, the bull of the Sakyans, having directly known all this and understood it with his special knowledge, will, while seated in the midst of the Saṅgha of monks, among the noble individuals, establish him in the foremost position, in that high station which is delightful because of the collection of all qualities beginning with wisdom. Thus is the connection.

၂၆၄. ဧဝံ သော လဒ္ဓဗျာကရဏော သောမနဿပ္ပတ္တော ပီတိသောမနဿဝသေန ဥဒါနံ ဥဒါနေန္တော အဟော မေ သုကတံ ကမ္မန္တိအာဒိမာဟ. တတ္ထ အဟောတိ ဝိမှယတ္ထေ နိပါတော. အနောမဒဿိဿ ဘဂဝတော သတ္ထုနော ဂရုနော သုကတံ သုဋ္ဌု ကတံ သဒ္ဒဟိတွာ ကတံ ကမ္မံ ပုညကောဋ္ဌာသံ အဟော ဝိမှယံ အစိန္တေယျာနုဘာဝန္တိ အတ္ထော. ယဿ ဘဂဝတော အဟံ ကာရံ ပုညသမ္ဘာရံ ကတွာ သဗ္ဗတ္ထ သကလဂုဏဂဏေ ပါရမိံ ပရိယောသာနံ ဂတော ပရမံ ကောဋိံ သမ္ပတ္တော, သော ဘဂဝါ အဟော ဝိမှယောတိ သမ္ဗန္ဓော.

264. Thus, having received the prophecy, filled with joy, he uttered this exclamation out of delight and happiness: “Ah, my deed is well done!” Here, “aho” is a particle in the sense of wonder. The meaning is: “A well-done deed, a portion of merit, performed with faith for the Blessed One Anomadassī, the Teacher, the Master—ah, a wonder of inconceivable power!” The connection is: “That Blessed One, for whom I performed the requisite service and accumulated merit, thereby reaching the perfection, the culmination, the supreme pinnacle in the entire host of virtues—ah, how wondrous is that Blessed One!”

၂၆၅. အပရိမေယျေတိ [Pg.255] သင်္ချာတိက္ကန္တကာလသ္မိံ ကတံ ကုသလကမ္မံ, မေ မယှံ ဣဓ ဣမသ္မိံ ပစ္ဆိမတ္တဘာဝေ ဖလံ ဝိပါကံ ဒဿေသိ. သုမုတ္တော သုဋ္ဌု ဝိမုတ္တော ဆေကေန ဓနုဂ္ဂဟေန ခိတ္တော သရဝေဂေါ ဣဝ အဟံ တေန ပုညဖလေန ကိလေသေ ဈာပယိံ ဈာပေသိန္တိ အတ္ထော.

265. “Immeasurable”—the wholesome deed done in a time beyond reckoning has shown its fruit for me in this final existence. “Well released”—like the speed of an arrow shot by a skilled archer, I have burned up the defilements with the fruit of that merit—this is the meaning.

၂၆၆. အတ္တနော ဧဝ ဝီရိယံ ပကာသေန္တော အသင်္ခတန္တိအာဒိမာဟ. တတ္ထ အသင်္ခတန္တိ န သင်္ခတံ, ပစ္စယေဟိ သမာဂမ္မ န ကတန္တိ အတ္ထော. တံ အသင်္ခတံ နိဗ္ဗာနံ ကိလေသကာလုဿိယာဘာဝေန အစလံ ကတသမ္ဘာရာနံ ပတိဋ္ဌဋ္ဌေန ပဒံ ဂဝေသန္တော ပရိယေသန္တော သဗ္ဗေ တိတ္ထိယေ သကလေ တိတ္ထကရေ ဒိဋ္ဌုပ္ပာဒကေ ပုဂ္ဂလေ ဝိစိနံ ဥပပရိက္ခန္တော ဧသာဟံ ဧသော အဟံ ဘဝေ ကာမဘဝါဒိကေ ဘဝေ သံသရိံ ပရိဗ္ဘမိန္တိ သမ္ဗန္ဓော.

266. Declaring his own effort, he spoke, beginning with “the unconditioned.” Here, “unconditioned” means not conditioned, not made, that is, not produced by a combination of conditions. Seeking that unconditioned Nibbāna—which is unshaken due to the absence of the impurity of defilements, a state that is a support for those who have completed their preparations—searching for it, investigating all sectarians, all sectarian teachers, all individuals who produce wrong views, I, this very one, have wandered through existence, in realms of desire and so on—this is the connection.

၂၆၇-၈. အတ္တနော အဓိပ္ပာယံ ပကာသေန္တော ယထာပိ ဗျာဓိတော ပေါသောတိအာဒိမာဟ. တတ္ထ ဗျာဓိတောတိ ဗျာဓိနာ ပီဠိတော ပေါသော ပုရိသော ဩသဓံ ပရိယေသေယျ ယထာ, တထာ အဟံ အသင်္ခတံ အမတံ ပဒံ နိဗ္ဗာနံ ဂဝေသန္တော အဗ္ဗောကိဏ္ဏံ အဝိစ္ဆိန္နံ နိရန္တရံ, ပဉ္စသတံ ဇာတိပဉ္စသတေသု အတ္တဘာဝေသု ဣသိပဗ္ဗဇ္ဇံ ပဗ္ဗဇိန္တိ သမ္ဗန္ဓော.

267-8. Declaring his own intention, he spoke, beginning with “Just as a sick man.” Here, “sick” means a person afflicted by disease. Just as a sick person would seek medicine, so I, seeking the unconditioned, the deathless state, Nibbāna, in seclusion, uninterruptedly, continuously, went forth into the ascetic life in five hundred births, in five hundred individual existences—this is the connection.

၂၇၁. ကုတိတ္ထေ သဉ္စရိံ အဟန္တိ လာမကေ တိတ္ထေ ဂမနမဂ္ဂေ အဟံ သဉ္စရိံ.

271. “I wandered among wrong fords”—I traveled along the path of inferior fords.

၂၇၂. သာရတ္ထိကော ပေါသော သာရဂဝေသီ ပုရိသော. ကဒလိံ ဆေတွာန ဖာလယေတိ ကဒလိက္ခန္ဓံ ဆေတွာ ဒွေဓာ ဖာလေယျ. န တတ္ထ သာရံ ဝိန္ဒေယျာတိ ဖာလေတွာ စ ပန တတ္ထ ကဒလိက္ခန္ဓေ သာရံ န ဝိန္ဒေယျ န လဘေယျ, သော ပုရိသော သာရေန ရိတ္တကော တုစ္ဆောတိ သမ္ဗန္ဓော.

272. A man in need of substance is a person seeking substance. “Having cut a plantain tree, he should split it”—having cut a plantain trunk, he should split it in two. “He would not find substance there”—and having split it, he would not find, would not obtain substance in that plantain trunk. That man is empty, devoid of substance—this is the connection.

၂၇၃. ယထာ ကဒလိက္ခန္ဓော သာရေန ရိတ္တော တုစ္ဆော, တထေဝ တထာ ဧဝ လောကေ တိတ္ထိယာ နာနာဒိဋ္ဌိဂတိကာ ဗဟုဇ္ဇနာ အသင်္ခတေန နိဗ္ဗာနေန ရိတ္တာ တုစ္ဆာတိ သမ္ဗန္ဓော. သေတိ နိပါတမတ္တံ.

273. Just as a plantain trunk is empty and void of substance, so too in the world, the many people who are sectarians of various views and destinations are empty and void of the unconditioned Nibbāna—this is the connection. “Se” is merely a particle.

၂၇၄. ပစ္ဆိမဘဝေ ပရိယောသာနဇာတိယံ ဗြဟ္မဗန္ဓု ဗြာဟ္မဏကုလေ ဇာတော အဟံ အဟောသိန္တိ အတ္ထော. မဟာဘောဂံ ဆဍ္ဍေတွာနာတိ မဟန္တံ ဘောဂက္ခန္ဓံ [Pg.256] ခေဠပိဏ္ဍံ ဣဝ ဆဍ္ဍေတွာ, အနဂါရိယံ ကသိဝါဏိဇ္ဇာဒိကမ္မဝိရဟိတံ တာပသပဗ္ဗဇ္ဇံ ပဗ္ဗဇိံ ပဋိပဇ္ဇိန္တိ အတ္ထော.

274. “In my last existence, at the final birth, I was born a kinsman of brahmins, in a brahmin family”—this is the meaning. “Having abandoned great wealth”—having discarded a great mass of wealth like a lump of spittle, I went forth into the homeless life, a life devoid of activities such as farming and trading; I undertook the ascetic’s going-forth—this is the meaning.

ပဌမဘာဏဝါရဝဏ္ဏနာ သမတ္တာ.

The commentary on the first recitation section is complete.

၂၇၅-၇. အဇ္ဈာယကော…ပေ… မုနိံ မောနေ သမာဟိတန္တိ မောနံ ဝုစ္စတိ ဉာဏံ, တေန မောနေန သမန္နာဂတော မုနိ, တသ္မိံ မောနေ သမ္မာ အာဟိတံ ဌပိတံ သမာဟိတံ စိတ္တန္တိ အတ္ထော. အာဂုသင်္ခါတံ ပါပံ န ကရောတီတိ နာဂေါ, အဿဇိတ္ထေရော, တံ မဟာနာဂံ သုဋ္ဌု ဖုလ္လံ ဝိကသိတပဒုမံ ယထာ ဝိရောစမာနန္တိ အတ္ထော.

275-7. “A reciter… the sage concentrated in wisdom”—wisdom is called ‘mona’; one endowed with that wisdom is a sage. In that wisdom, the mind is rightly placed, established, concentrated—this is the meaning. Because he does no evil, known as transgression (āgu), he is a nāga—the Elder Assaji. That great nāga, shining like a well-blossomed, fully opened lotus—this is the meaning.

၂၇၈-၂၈၁. ဒိသွာ မေ…ပေ… ပုစ္ဆိတုံ အမတံ ပဒန္တိ ဥတ္တာနတ္ထမေဝ.

278-281. “Having seen me… to ask about the deathless state”—the meaning is plain.

၂၈၂. ဝီထိန္တရေတိ ဝီထိအန္တရေ အနုပ္ပတ္တံ သမ္ပတ္တံ ဥပဂတံ တံ ထေရံ ဥပဂန္တွာန သမီပံ ဂန္တွာ အဟံ ပုစ္ဆိန္တိ သမ္ဗန္ဓော.

282. “Vīthintare” means: having approached that elder who had arrived, reached, and come into the street, having gone near to him, I asked—this is the connection.

၂၈၄. ကီဒိသံ တေ မဟာဝီရာတိ သကလဓိတိပုရိသသာသနေ အရဟန္တာနမန္တရေ ပဌမံ ဓမ္မစက္ကပဝတ္တနေ, အရဟတ္တပ္ပတ္တမဟာဝီရ, အနုဇာတပရိဝါရဗဟုလတာယ မဟာယသ တေ တဝ ဗုဒ္ဓဿ ကီဒိသံ သာသနံ ဓမ္မံ ဓမ္မဒေသနာသင်္ခါတံ သာသနန္တိ သမ္ဗန္ဓော. သော ဘဒြမုခ, မေ မယှံ သာဓု ဘဒ္ဒကံ သာသနံ ကထယဿု ကထေဟီတိ အတ္ထော.

284. “What is your teaching, O Great Hero?”—this is the connection: “O Great Hero who has attained Arahantship at the first turning of the Wheel of Dhamma among the Arahants in the entire dispensation of wise persons; O you of great fame due to the abundance of your retinue of followers, what is the teaching of your Teacher, the Buddha—the teaching known as the Dispensation, the teaching of the Dhamma?” The meaning is: “You, O gracious one, please tell me, speak to me of the good and excellent teaching.”

၂၈၅. တတော ကထိတာကာရံ ဒဿေန္တော သော မေ ပုဋ္ဌောတိအာဒိမာဟ. တတ္ထ သောတိ အဿဇိတ္ထေရော, မေ မယာ ပုဋ္ဌော ‘‘သာသနံ ကီဒိသ’’န္တိ ကထိတော သဗ္ဗံ ကထံ ကထေသိ. သဗ္ဗံ သာသနံ သတ္ထဂမ္ဘီရတာယ ဂမ္ဘီရံ ဒေသနာဓမ္မပဋိဝေဓဂမ္ဘီရတာယ ဂမ္ဘီရံ ပရမတ္ထသစ္စဝိဘာဝိတာဒိဝသေန နိပုဏံ ပဒံ နိဗ္ဗာနံ တဏှာသလ္လဿ ဟန္တာရံ ဝိနာသကရံ သဗ္ဗဿ သံသာရဒုက္ခဿ အပနုဒနံ ခေပနကရံ ဓမ္မန္တိ သမ္ဗန္ဓော.

285. Then, showing the manner in which it was spoken, he began with “When asked by me.” Here, “he” is the Elder Assaji. Being asked by me, “What is the teaching like?” he explained the entire matter. The entire teaching is profound due to the profundity of the Teacher; profound due to the profundity of the teaching of the Dhamma and its penetration; subtle in that it clarifies the ultimate truth; it is the state of Nibbāna, the slayer and destroyer of the dart of craving, the Dhamma that removes and dispels all the suffering of saṃsāra—this is the connection.

၂၈၆. တေန ကထိတာကာရံ ဒဿေန္တော ယေ ဓမ္မာတိအာဒိမာဟ. ဟေတုပ္ပဘဝါ ဟေတုတော ကာရဏတော ဥပ္ပန္နာ ဇာတာ ဘူတာ သဉ္ဇာတာ နိဗ္ဗတ္တာ အဘိနိဗ္ဗတ္တာ, ယေ ဓမ္မာ ယေ သပ္ပစ္စယာ သဘာဝဓမ္မာ သန္တိ သံဝိဇ္ဇန္တိ ဥပလဘန္တီတိ [Pg.257] သမ္ဗန္ဓော. တေသံ ဓမ္မာနံ ဟေတုံ ကာရဏံ တထာဂတော အာဟ ကထေသိ. တေသဉ္စ ယော နိရောဓောတိ တေသံ ဟေတုဓမ္မာနံ ယော နိရောဓော နိရုဇ္ဈနသဘာဝေါ, ဧဝံဝါဒီ မဟာသမဏောတိ သီလသမာဓိပညာဒိဂုဏပရိဝါရမဟန္တတာယ သမိတပါပတ္တာ ဝိဒ္ဓံသိတပါပတ္တာ စ မဟာသမဏော ဘဂဝါ ဧဝံဝါဒီ ဟေတုဝူပသမနာဒိဝဒနသီလော ကထေတာတိ အတ္ထော.

286. Showing the manner in which it was spoken by him, he began with “Those phenomena…” Those phenomena that have a cause as their origin—arisen, born, become, produced, brought forth, and fully brought forth from a cause, from a reason—those phenomena that are conditioned, existing by their own nature, are found and perceived—this is the connection. The Tathāgata has declared their cause, their reason. And their cessation: the nature of the cessation of those causal phenomena. “Thus speaks the Great Ascetic”—the Blessed One, the Great Ascetic, great due to being endowed with the qualities of virtue, concentration, and wisdom, and because his evil is pacified and destroyed, thus speaks, being one whose nature it is to speak of the pacification of causes and so on—this is the meaning.

၂၈၇. တတော ဝုတ္တဓမ္မံ သုတွာ အတ္တနာ ပစ္စက္ခကတပ္ပကာရံ ဒဿေန္တော သောဟန္တိအာဒိမာဟ. တံ ဥတ္တာနမေဝ.

287. Then, having heard the Dhamma that was spoken, showing the manner in which he had directly realized it for himself, he said, beginning with “So’haṃ…” That is plain in meaning.

၂၈၉. ဧသေဝ ဓမ္မော ယဒိတာဝဒေဝါတိ သစေပိ ဣတော ဥတ္တရိံ နတ္ထိ, ဧတ္တကမေဝ ဣဒံ သောတာပတ္တိဖလမေဝ ပတ္တဗ္ဗံ. တထာ ဧသော ဧဝ ဓမ္မောတိ အတ္ထော. ပစ္စဗျထ ပဋိဝိဒ္ဓထ တုမှေ အသောကံ ပဒံ နိဗ္ဗာနံ. အမှေဟိ နာမ ဣဒံ ပဒံ ဗဟုကေဟိ ကပ္ပနဟုတေဟိ အဒိဋ္ဌမေဝ အဗ္ဘတီတံ.

289. “This is the Dhamma, if just this much”—even if there is nothing beyond this, this much alone is to be attained, the fruit of stream-entry. Thus is the meaning of “This is the Dhamma.” Realize, penetrate the sorrowless state, Nibbāna. By us, indeed, this state had passed by unseen for many hundreds of thousands of aeons.

၂၉၀. ယွာဟံ ဓမ္မံ ဂဝေသန္တောတိ ယော အဟံ ဓမ္မံ သန္တိပဒံ ဂဝေသန္တော ပရိယေသန္တော ကုတိတ္ထေ ကုစ္ဆိတတိတ္ထေ နိန္ဒိတဗ္ဗတိတ္ထေ သဉ္စရိံ ပရိဗ္ဘမိန္တိ အတ္ထော. သော မေ အတ္ထော အနုပ္ပတ္တောတိ သော ပရိယေသိတဗ္ဗော အတ္ထော မယာ အနုပ္ပတ္တော သမ္ပတ္တော, ဣဒါနိ ပန မေ မယှံ နပ္ပမဇ္ဇိတုံ အပ္ပမာဒေန ဘဝိတုံ ကာလောတိ အတ္ထော.

290. “When I was seeking the Dhamma…”—meaning, I who was searching for the Dhamma, seeking the state of peace, wandered in inferior fords, despicable fords, blameworthy fords; I roamed—this is the meaning. “That goal has been attained by me”—meaning, that goal which was to be sought has been attained by me, reached. Now, however, is the time for me not to be negligent, to be diligent—this is the meaning.

၂၉၁. အဟံ အဿဇိနာ ထေရေန တောသိတော ကတသောမနဿော, အစလံ နိစ္စလံ နိဗ္ဗာနပဒံ, ပတွာန ပါပုဏိတွာ သဟာယကံ ကောလိတမာဏဝံ ဂဝေသန္တော ပရိယေသန္တော အဿမပဒံ အဂမာသိန္တိ အတ္ထော.

291. I was pleased by the Elder Assaji and made joyful; having attained the unshaken, unmoving state of Nibbāna, seeking and searching for my companion, the young man Kolita, I went to the hermitage—this is the meaning.

၂၉၂. ဒူရတောဝ မမံ ဒိသွာတိ အဿမပဒတော ဒူရတောဝ အာဂစ္ဆန္တံ မမံ ဒိသွာ သုသိက္ခိတော မေ မမ သဟာယော ဌာနနိသဇ္ဇာဒိဣရိယာပထေဟိ သမ္ပန္နော သမင်္ဂီဘူတော ဣဒံ ဥပရိ ဝုစ္စမာနဝစနံ အဗြဝိ ကထေသီတိ အတ္ထော.

292. “Seeing me from afar”—that is, seeing me coming from a distance from the hermitage, my well-trained companion, accomplished and endowed with the deportment of standing, sitting, and so forth, spoke these words which will be stated hereafter—this is the meaning.

၂၉၃. ဘော သဟာယ, ပသန္နမုခနေတ္တာသိ ပသန္နေဟိ သောဘနေဟိ ဒဒ္ဒလ္လမာနေဟိ မုခနေတ္တေဟိ သမန္နာဂတော အသိ. မုနိဘာဝေါ ဣဝ တေ ဒိဿတိ ပညာယတိ. ဣတ္ထမ္ဘူတော တွံ အမတာဓိဂတော အမတံ နိဗ္ဗာနံ အဓိဂတော အသိ, ကစ္စိ အစ္စုတံ နိဗ္ဗာနပဒံ အဓိဂတော အဓိဂစ္ဆီတိ ပုစ္ဆာမီတိ အတ္ထော.

293. “Friend, your face and eyes are serene”—you are endowed with a serene, beautiful, radiant face and eyes. The state of a sage appears, is perceived, in you. Being such, “Have you attained the deathless?”—have you attained the deathless, Nibbāna? “Have you perhaps attained the immutable state?”—have you attained the immutable state of Nibbāna? This is the meaning of my question.

၂၉၄. သုဘာနုရူပေါ [Pg.258] အာယာသီတိ သုဘဿ ပသန္နဝဏ္ဏဿ အနုရူပေါ ဟုတွာ အာယာသိ အာဂစ္ဆသိ. အာနေဉ္ဇကာရိတော ဝိယာတိ တောမရာဒီဟိ ကာရိတော အာနေဉ္ဇော ဟတ္ထီ ဝိယ ဒန္တောဝ တီဟိ မာသေဟိ သုသိက္ခိတော ဣဝ ဗာဟိတပါပတ္တာ, ဗြာဟ္မဏ ဒန္တဒမထော သိက္ခိတသိက္ခော နိဗ္ဗာနပဒေ ဥပသန္တော အသီတိ ပုစ္ဆိ.

294. “You have come with a befittingly beautiful appearance”—meaning, you come, you arrive, being suited to a beautiful, clear complexion. “Like one made imperturbable”—like an imperturbable elephant trained by goads and so on, like one tamed and thoroughly trained in three months, on account of having dispelled evil. “O brahmin, are you tamed, disciplined, well-trained, and calmed in the state of Nibbāna?”—he asked.

၂၉၅. တေန ပုဋ္ဌော အမတံ မယာတိအာဒိမာဟ. တံ ဥတ္တာနတ္ထမေဝ.

295. Being asked by him, he spoke, beginning with “The deathless has been attained by me.” The meaning of that is clear.

၂၉၉. အပရိယောသိတသင်္ကပ္ပောတိ ‘‘အနာဂတေ ဧကဿ ဗုဒ္ဓဿ အဂ္ဂသာဝကော ဘဝေယျ’’န္တိ ပတ္ထိတပတ္ထနာယ ကောဋိံ အပ္ပတ္တသင်္ကပ္ပောတိ အတ္ထော. ကုတိတ္ထေ အဂန္တဗ္ဗမဂ္ဂေ အဟံ သဉ္စရိံ ပရိဗ္ဘမိံ. ဘန္တေ ဂေါတမ, လောကဇေဋ္ဌ တဝ ဒဿနံ အာဂမ္မ ပတွာ, မမ သင်္ကပ္ပော မယှံ ပတ္ထနာ ပူရိတော အရဟတ္တမဂ္ဂါဓိဂမေန သာဝကပါရမီဉာဏဿ ပါပုဏနေန ပရိပုဏ္ဏောတိ အဓိပ္ပာယော.

299. “With aspiration unfulfilled” means with an aspiration that had not reached its culmination, the wish expressed as, “In the future, may I be the chief disciple of a Buddha”—this is the meaning. On wrong fords, on paths not to be taken, I wandered and roamed. “Venerable Gotama, foremost in the world, having come to and reached your presence, my aspiration, my wish, is fulfilled; by the attainment of the path of Arahantship, by reaching the knowledge of a disciple’s perfection, it is completed”—this is the intention.

၃၀၀. ပထဝိယံ ပတိဋ္ဌာယာတိ ပထဝိယံ နိဗ္ဗတ္တာ သမယေ ဟေမန္တကာလေ ပုပ္ဖန္တိ ဝိကသန္တိ, ဒိဗ္ဗဂန္ဓာ သုဂန္ဓာ သုဋ္ဌု ပဝန္တိ ပဝါယန္တိ, သဗ္ဗပါဏိနံ သဗ္ဗေ ဒေဝမနုဿေ တောသေန္တိ သောမနဿယုတ္တေ ကရောန္တိ ယထာ.

300. “Established on the earth” means: just as things born on the earth bloom and blossom in season, in the winter time, and divine fragrances, sweet scents, spread forth well, delighting all living beings, all gods and humans, making them joyful.

၃၀၁. တထေဝါဟံ မဟာဝီရာတိ မဟာဝီရိယဝန္တသကျကုလပသုတမဟာပရိဝါရ တေ တဝ သာသနေ ပတိဋ္ဌာယ အဟံ ပတိဋ္ဌဟိတွာ ပုပ္ဖိတုံ အရဟတ္တမဂ္ဂဉာဏေန ဝိကသိတုံ သမယံ ကာလံ ဧသာမိ ဂဝေသာမိ တထေဝါတိ သမ္ဗန္ဓော.

301. “Just so, I, O great hero”—O one of great energy, born of the Sakyan clan, with a great retinue, having established myself in your teaching, I seek, I search for the season, the time to blossom and flourish with the knowledge of the path of Arahantship. Such is the connection with “just so”.

၃၀၂. ဝိမုတ္တိပုပ္ဖန္တိ သဗ္ဗကိလေသေဟိ ဝိမုစ္စနတော ဝိမောစနတော ဝါ ဝိမုတ္တိ အရဟတ္တဖလဝိမုတ္တိသင်္ခါတံ ပုပ္ဖံ ဧသန္တော ဂဝေသေန္တော, တဉ္စ ခေါ ဘဝသံသာရမောစနံ ကာမဘဝါဒိဘဝေသု သံသရဏံ ဂမနံ ဘဝသံသာရံ, တတော မောစနံ ဘဝသံသာရမောစနံ. ဝိမုတ္တိပုပ္ဖလာဘေနာတိ ဝိမုစ္စနံ ဝိမုစ္စန္တိ ဝါ ကတသမ္ဘာရာ ဧတာယာတိ ဝိမုတ္တိ, အဂ္ဂဖလံ. ပုပ္ဖန္တိ ဝိကသန္တိ ဝေနေယျာ ဧတေနာတိ ပုပ္ဖံ. ဝိမုတ္တိ ဧဝ ပုပ္ဖံ ဝိမုတ္တိပုပ္ဖံ. လဘနံ လာဘော, ဝိမုတ္တိပုပ္ဖဿ လာဘော ဝိမုတ္တိပုပ္ဖလာဘော. တေန ဝိမုတ္တိပုပ္ဖလာဘေန အဓိဂမနေန သဗ္ဗပါဏိနံ သဗ္ဗသတ္တေ တောသေမိ သောမနဿံ ပါပေမီတိ အတ္ထော.

302. Seeking the flower of liberation: 'liberation' (vimutti) is so called because of release or liberation from all defilements; it is the flower designated as the liberation of the fruit of Arahantship. And that is release from the cycle of existence. The cycle of existence is the wandering and faring in states of being, such as the sensual realm; release from that is release from the cycle of existence. By the attainment of the flower of liberation: 'liberation' (vimutti) is release, or it is that by which those who have fulfilled the prerequisites are liberated; it is the supreme fruit. A 'flower' (puppha) is that by which the trainable ones blossom and flourish. Liberation itself is the flower: the flower of liberation. Attainment is gain; the gain of the flower of liberation is the attainment of the flower of liberation. Through that attainment, that realization of the flower of liberation, I delight all living beings, all creatures, and cause them to attain gladness—this is the meaning.

၃၀၃. ‘‘ယာဝတာ [Pg.259] ဗုဒ္ဓခေတ္တမှီ’’တိအာဒီသု စက္ခုမ ပဉ္စဟိ စက္ခူဟိ စက္ခုမန္တ ယတ္တကေ ဌာနေ ရတနသုတ္တာဒီနံ ပရိတ္တာနံ အာဏာ အာနုဘာဝေါ ပဝတ္တတိ, တတ္တကေ သတသဟဿကောဋိစက္ကဝါဠသင်္ခါတေ ဗုဒ္ဓခေတ္တေ ဌပေတွာန မဟာမုနိံ သမ္မာသမ္ဗုဒ္ဓံ ဝဇ္ဇေတွာ အဝသေသေသု သတ္တေသု အညော ကောစိ တဝ ပုတ္တဿ တုယှံ ပုတ္တေန မယာ ပညာယ သဒိသော သမော နတ္ထီတိ သမ္ဗန္ဓော. သေသံ ဥတ္တာနမေဝ.

303. In the verses beginning, “As far as the Buddha-field extends”: O Visionary One, endowed with the five eyes, in as many places as the command and power of protective chants like the Ratana Sutta prevail, in that Buddha-field reckoned as one hundred thousand koṭis of world-systems, setting aside the Great Sage, the Perfectly Enlightened One, among the remaining beings there is no one else equal or similar in wisdom to your son, to me. This is the connection. The rest is clear.

၃၀၈. ပဋိပန္နာတိ စတုမဂ္ဂသမင်္ဂိနော စ ဖလဋ္ဌာ အရဟတ္တဖလေ ဌိတာ စ သေခါ ဖလသမင်္ဂိနော ဟေဋ္ဌိမေဟိ တီဟိ ဖလေဟိ သမန္နာဂတာ စ ဧတေ အဋ္ဌ အရိယဘိက္ခူ, ဥတ္တမတ္ထံ နိဗ္ဗာနံ အာသီသကာ ဂဝေသကာ, တံ ပညဝန္တံ ပရိဝါရေန္တိ သဒါ သဗ္ဗကာလံ သေဝန္တိ ဘဇန္တိ ပယိရုပါသန္တီတိ အတ္ထော.

308. “Those who are practicing” refers to those endowed with the four paths, and those established in the fruits, namely those established in the fruit of Arahantship and the learners endowed with the fruits, possessing the lower three fruits—these eight noble bhikkhus, aspiring to and seeking the ultimate goal, Nibbāna, surround that wise one; they always, at all times, serve, attend to, and revere him—this is the meaning.

၃၁၀. ကာယဝေဒနာစိတ္တဓမ္မာနုပဿနာသင်္ခါတာနံ စတုန္နံ သတိပဋ္ဌာနာနံ ကုသလာ ဆေကာ သတိသမ္ဗောဇ္ဈင်္ဂါဒီနံ သတ္တန္နံ သမ္ဗောဇ္ဈင်္ဂါနံ ဘာဝနာယဝဍ္ဎနာယ ရတာ အလ္လီနာ.

310. Skillful and expert in the four foundations of mindfulness—namely, the contemplation of body, feelings, mind, and mental phenomena—they are devoted to and delight in the cultivation and development of the seven factors of enlightenment, beginning with the mindfulness factor.

၃၁၄

314

. ဥဠုရာဇာဝ တာရကရာဇာ ဣဝ စ သောဘသိ.

You shine like the king of constellations, and like the king of stars.

၃၁၅. ရုက္ခပဗ္ဗတရတနသတ္တာဒယော ဓာရေတီတိ ဓရဏီ, ဓရဏိယံ ရုဟာ သဉ္ဇာတာ ဝဍ္ဎိတာ စာတိ ဓရဏီရုဟာ ရုက္ခာ. ပထဝိယံ ပတိဋ္ဌာယ ရုဟန္တိ ဝဍ္ဎန္တိ ဝုဒ္ဓိံ ဝိရူဠှိံ အာပဇ္ဇန္တိ. ဝေပုလ္လတံ ဝိပုလဘာဝံ ပရိပူရဘာဝံ ပါပုဏန္တိ, တေ ရုက္ခာ ကမေန ဖလံ ဒဿယန္တိ ဖလဓာရိနော ဟောန္တိ.

315. Because it bears things such as trees, mountains, jewels, and beings, it is called the 'bearer' (dharaṇī). On the bearer (dharaṇī), they grow, are born, and increase—thus, trees are called 'growths of the bearer' (dharaṇīruhā). Established on the earth, they grow, increase, and attain growth and development. They reach abundance, fullness, and a state of completion. In due course, these trees show fruit and become fruit-bearers.

၃၁၇-၉. ပုနပိ ဘဂဝန္တမေဝ ထောမေန္တော သိန္ဓု သရဿတီတိအာဒိမာဟ. တတ္ထ သိန္ဓုဝါဒိ နာမ ဂင်္ဂါ စ သရဿတီ နာမ ဂင်္ဂါ စ နန္ဒိယဂင်္ဂါ စ စန္ဒဘာဂါဂင်္ဂါ စ ဂင်္ဂါ နာမ ဂင်္ဂါ စ ယမုနာ နာမ ဂင်္ဂါ စ သရဘူ နာမ ဂင်္ဂါ စ မဟီ နာမ ဂင်္ဂါ စ. သန္ဒမာနာနံ ဂစ္ဆန္တီနံ ဧတာသံ ဂင်္ဂါနံ သာဂရောဝ သမုဒ္ဒေါ ဧဝ သမ္ပဋိစ္ဆတိ ပဋိဂ္ဂဏှာတိ ဓာရေတိ. တဒါ ဧတာ သဗ္ဗဂင်္ဂါ ပုရိမံ နာမံ သိန္ဓုဝါဒိဂင်္ဂါတျာဒိကံ ပုရိမံ နာမပညတ္တိဝေါဟာရံ ဇဟန္တိ ဆဍ္ဍေန္တိ သာဂရောတေဝ သာဂရော ဣတိ ဧဝ ဉာယတိ ပါကဋာ ဘဝတိ ယထာ. တထေဝ တထာ ဧဝ ဣမေ [Pg.260] စတုဗ္ဗဏ္ဏာ ခတ္တိယဗြာဟ္မဏဝေဿသုဒ္ဒသင်္ခါတာ စတ္တာရော ကုလာ တဝန္တိကေ တဝ အန္တိကေ သမီပေ ပဗ္ဗဇိတွာ ပတ္တကာသာယစီဝရဓာရိနော ပရိစရန္တာ ပုရိမံ နာမံ ခတ္တိယာဒိနာမဓေယျံ ပညတ္တိဝေါဟာရံ ဇဟန္တိ စဇန္တိ, ဗုဒ္ဓပုတ္တာတိ ဗုဒ္ဓဿ ဩရသာတိ ဉာယရေ ပါကဋာ ဘဝေယျုံ.

317-9. Again, praising the Blessed One, he speaks beginning with 'Sindhu, Sarasvatī.' Herein, Sindhu and the others refer to the river Sindhu, the river Sarasvatī, the river Nandiyā, the river Candabhāgā, the river Gaṅgā, the river Yamunā, the river Sarabhū, and the river Mahī. As these flowing rivers proceed, the ocean, the sea, receives, accepts, and holds them. Then, all these rivers abandon and discard their former names—such as Sindhu and the other rivers—their former naming, designation, and usage; and are simply known as 'the sea,' becoming manifest as such. In the same way, these four castes—counted as khattiyas, brahmins, vessas, and suddas—these four families, having gone forth in your presence, attending upon you while bearing the bowl and ochre robe, abandon and relinquish their former names—the designation of khattiya and others—and their conventional terms. They become known as sons of the Buddha, born from his breast, and are made manifest as such.

၃၂၀-၄. စန္ဒော စန္ဒမဏ္ဍလော အဗ္ဘာ မဟိကာ ရဇော ဓုမော ရာဟူတိ ပဉ္စဟိ ဥပက္ကိလေသေဟိ ဝိရဟိတတ္တာ ဝိမလော ဝိဂတမလော နိမ္မလော, အာကာသဓာတုယာ အာကာသဂဗ္ဘေ ဂစ္ဆံ ဂစ္ဆန္တော, သဗ္ဗေ တာရကသမူဟေ အာဘာယ မဒ္ဒမာနော လောကေ အတိရောစတိ ဒဒ္ဒလ္လတိ ယထာ. တထေဝ တထာ ဧဝ တွံ…ပေ….

320-4. The moon, the lunar orb, being free from the five corruptions—clouds, mist, dust, smoke, and Rāhu—is thus stainless, free from impurity, immaculate. Moving through the space element, proceeding in the womb of space, overwhelming all the hosts of stars with its radiance, it shines resplendently in the world. In the same way, you… (etc.)…

၃၂၅-၇. ဥဒကေ ဇာတာ ဥဒကေ သံဝဍ္ဎာ ကုမုဒါ မန္ဒာလကာ စ ဗဟူ သင်္ခါတိက္ကန္တာ, တောယေန ဥဒကေန ကဒ္ဒမကလလေန စ ဥပလိမ္ပန္တိ အလ္လီယန္တိ ယထာ, တထေဝ ဗဟုကာ သတ္တာ အပရိမာဏာ သတ္တာ လောကေ ဇာတာ သံဝဍ္ဎာ ရာဂေန စ ဒေါသေန စ အဋ္ဋိတာ ဗန္ဓိတာ ဝိရူဟရေ ဝိရုဟန္တိ. ကဒ္ဒမေ ကုမုဒံ ယထာ ဝိရုဟတိ သဉ္ဇာယတိ. ကေသရီတိ ပဒုမံ.

325-7. Born in water and grown in water are many water lilies and lotuses, surpassing enumeration. They are smeared by and cling to the water, mud, and mire. In the same way, many beings, innumerable beings, born and grown in the world, afflicted and bound by lust and hatred, grow in a corrupt manner. Just as a water lily sprouts and is produced in the mud. 'Kesarī' means lotus.

၃၂၉-၃၀. ရမ္မကေ မာသေတိ ကတ္တိကမာသေ ‘‘ကောမုဒိယာ စာတုမာသိနိယာ’’တိ ဝုတ္တတ္တာ. ဝါရိဇာ ပဒုမပုပ္ဖာဒယော ဗဟူ ပုပ္ဖာ ပုပ္ဖန္တိ ဝိကသန္တိ, တံ မာသံ တံ ကတ္တိကမာသံ နာတိဝတ္တန္တိ ဝါရိဇာတိ သမ္ဗန္ဓော. သမယော ပုပ္ဖနာယ သောတိ သော ကတ္တိကမာသော ပုပ္ဖနာယ ဝိကသနာယ သမယော ကာလောတိ အတ္ထော. ယထာ ပုပ္ဖန္တိ တထေဝ တွံ, သကျပုတ္တ, ပုပ္ဖိတော ဝိကသိတော အသိ. ပုပ္ဖိတော တေ ဝိမုတ္တိယာတိ တေ တုယှံ သိဿာ ကတသမ္ဘာရာ ဘိက္ခူ ဝိမုတ္တိယာ အရဟတ္တဖလဉာဏေန ပုပ္ဖိတော ဝိကသိတော. ယထာ ဝါရိဇံ ပဒုမံ ပုပ္ဖနသမယံ နာတိက္ကမတိ, တထာ တေ သာသနံ ဩဝါဒါနုသာသနိံ နာတိဝတ္တန္တိ နာတိက္ကမန္တီတိ အတ္ထော.

329-30. 'In the delightful month' means in the month of Kattika, because it is said, 'on the Komudī, the four-monthly festival.' Many water-born flowers, such as lotuses, bloom and blossom. The connection is that the water-born flowers do not go beyond that month, the month of Kattika. 'The season for blooming' means that the month of Kattika is the season, the time, for blooming, for blossoming. Just as they bloom, so too, O son of the Sakyans, are you blossomed and bloomed. 'Blossomed by your liberation' means: your disciples, the monks who have accumulated the requisites, are blossomed and bloomed by liberation, which is the knowledge of the fruit of Arahantship. Just as the water-born lotus does not go beyond its season of blooming, so they do not transgress your teaching, your instruction and admonition—this is the meaning.

၃၃၃-၄. ယထာပိ သေလော ဟိမဝါတိ ဟိမဝါ နာမ သေလမယပဗ္ဗတော. သဗ္ဗပါဏိနံ သဗ္ဗေသံ ဗျာဓိတာနံ သတ္တာနံ ဩသဓော ဩသဓဝန္တော သဗ္ဗနာဂါနံ သဗ္ဗအသုရာနံ သဗ္ဗဒေဝါနဉ္စ အာလယော အဂါရဘူတော ယထာ, တထေဝ တွံ, မဟာဝီရ, သဗ္ဗပါဏိနံ ဇရာဗျာဓိမရဏာဒီဟိ ပမောစနတော ဩသဓော ဝိယ. ယထာ သော ဟိမဝါ နာဂါဒီနံ အာလယော, တထာ [Pg.261] တေဝိဇ္ဇာယ စ ဆဠဘိညာယ စ ဣဒ္ဓိယာ စ ပါရမိံ ပရိယောသာနံ ဂတာ ပတ္တာ တုဝံ နိဿာယ ဝသန္တီတိ သမ္ဗန္ဓော. ဟေဋ္ဌာ ဝါ ဥပရိ ဝါ ဥပမာဥပမေယျဝသေန ဂါထာနံ သမ္ဗန္ဓနယာ သုဝိညေယျာဝ.

333-4. 'Just as the Himavā mountain' means: the mountain named Himavā is made of rock. Just as it is a remedy for all beings, for all afflicted creatures, possessing medicinal herbs, and is a refuge, a dwelling place for all nāgas, asuras, and devas; so too, O great hero, you are like a remedy because you liberate all beings from aging, sickness, death, and so on. The connection is this: just as that Himavā is the refuge for nāgas and others, so too do those who have gone to and reached the perfection, the culmination, of the threefold knowledge, the six higher knowledges, and psychic power, dwell in reliance upon you. The method of connecting the verses, whether above or below, by way of simile and its subject, is very easily understood.

၃၄၂. အာသယာနုသယံ ဉတွာတိ ဧတ္ထ အာသယောတိ အဇ္ဈာသယော စရိယာ, အနုသယောတိ ထာမဂတကိလေသော. ‘‘အယံ ရာဂစရိတော, အယံ ဒေါသစရိတော, အယံ မောဟစရိတော’’တိအာဒိနာ အာသယဉ္စ အနုသယံ ကိလေသပဝတ္တိဉ္စ ဇာနိတွာတိ အတ္ထော. ဣန္ဒြိယာနံ ဗလာဗလန္တိ သဒ္ဓိန္ဒြိယာဒီနံ ပဉ္စန္နံ ဣန္ဒြိယာနံ တိက္ခိန္ဒြိယော မုဒိန္ဒြိယော သွာကာရော ဒွါကာရော သုဝိညာပယော ဒုဝိညာပယောတိ ဧဝံ ဗလာဗလံ ဇာနိတွာ. ဘဗ္ဗာဘဗ္ဗေ ဝိဒိတွာနာတိ ‘‘မယာ ဒေသိတံ ဓမ္မံ ပဋိဝိဇ္ဈိတုံ အယံ ပုဂ္ဂလော ဘဗ္ဗော သမတ္ထော, အယံ ပုဂ္ဂလော အဘဗ္ဗော’’တိ ဝိဒိတွာ ပစ္စက္ခံ ကတွာ, ဘန္တေ, သဗ္ဗညု တွံ စာတုဒ္ဒီပိကမဟာမေဃော ဝိယ ဓမ္မဒေသနာသီဟနာဒေန အဘီတနာဒေန ဂဇ္ဇသိ သကလံ စက္ကဝါဠံ ဧကနိန္နာဒံ ကရောသိ.

342. 'Having known the inclination and latent tendency': Herein, 'inclination' (āsaya) means disposition, conduct. 'Latent tendency' (anusaya) means a defilement that has gained strength. The meaning is: having known the inclination, the latent tendency, and the process of defilements, such as, 'This person is of a lustful temperament, this one is of a hateful temperament, this one is of a deluded temperament.' 'The strength and weakness of the faculties' means: having known the strength and weakness of the five faculties, beginning with the faculty of faith—whether one has keen or dull faculties, a good or bad disposition, is easy or difficult to instruct. 'Having discerned the capable and incapable' means: having known and directly realized, 'This person is capable and able to penetrate the Dhamma taught by me; this person is incapable.' O venerable sir, all-knowing one, you roar like a great cloud over the four continents with the lion's roar of your Dhamma teaching, with a fearless roar, making the entire cosmos resound as one.

၃၄၃-၄. စက္ကဝါဠပရိယန္တာတိ သမန္တာ စက္ကဝါဠဂဗ္ဘံ ပူရေတွာ ပရိသာ နိသိန္နာ ဘဝေယျ. တေ ဧဝံ နိသိန္နာ နာနာဒိဋ္ဌီ အနေကဒဿနဂါဟိနော ဝိဝဒမာနာ ဒွေဠှကဇာတာ ဝိဝဒန္တိ, တံ တေသံ ဝိမတိစ္ဆေဒနာယ ဒုဗုဒ္ဓိဆိန္ဒနတ္ထာယ သဗ္ဗေသံ သတ္တာနံ စိတ္တမညာယ စိတ္တာစာရံ ဉတွာ ဩပမ္မကုသလော ဥပမာဥပမေယျေသု ဒက္ခော တွံ, မုနိ, ဧကံ ပဉှံ ကထေန္တောဝ ဧကေနေဝ ပဉှကထနေန သကလစက္ကဝါဠဂဗ္ဘေ နိသိန္နာနံ ပါဏီနံ ဝိမတိံ သံသယံ ဆိန္ဒသိ နိက္ကင်္ခံ ကရောတီတိ အတ္ထော.

343-4. 'To the limits of the world-sphere' means: an assembly might be seated, filling the womb of the world-sphere all around. Seated thus, they of diverse views, holding various opinions, disputing, having become prone to doubt, would argue. Then, for the purpose of cutting off their uncertainty and destroying their wrong views, having understood the minds and the mental conduct of all those beings, you, O sage, skilled in similes and adept in comparisons and their subjects, while answering a single question, with that one explanation of the question, cut off the uncertainty and doubt of all beings seated in the womb of the entire world-sphere and make them free of doubt—this is the meaning.

၃၄၅. ဥပဒိသသဒိသေဟေဝါတိ ဧတ္ထ ဥဒကဿ ဥပရိ ဒိဿန္တိ ပါကဋာ ဟောန္တီတိ ဥပဒိသာ, သေဝါလာ. ဥပဒိသေဟိ သဒိသာ ဥပဒိသသဒိသာ, မနုဿာ. ယထာ ဟိ ဥပဒိသာ သေဝါလာ ဥဒကံ အဒိဿမာနံ ကတွာ တဿုပရိ ပတ္ထရိတွာ ဌိတာ ဟောန္တိ, တထာ ဝသုဓာ ပထဝီ တေဟိ ဥပဒိသသဒိသေဟိ ဧဝ မနုဿေဟိ နိရန္တရံ ပတ္ထရိတွာ ဌိတေဟိ ပူရိတာ ဘဝေယျ. တေ သဗ္ဗေဝ ပထဝိံ ပူရေတွာ ဌိတာ မနုဿာ ပဉ္ဇလိကာ သိရသိ အဉ္ဇလိံ ပဂ္ဂဟိတာ ကိတ္တယုံ လောကနာယကံ လောကနာယကဿ ဗုဒ္ဓဿ ဂုဏံ ကထေယျုံ.

345. 'With those similar to what is on the surface': Herein, because they are seen and become manifest upon the surface of the water, they are called 'upadisā'; this means water-weeds (sevālā). Those similar to the upadisā are 'upadisasadisā'; this means human beings. For just as the upadisā, the water-weeds, stand spread out over the surface of the water, making it invisible, so too would the earth, the ground, be filled with those humans who are like the upadisā, standing spread out without any interval. All those humans, standing filling the earth, with hands joined in reverence, having raised their clasped hands to their heads, would praise the World-Leader; they would speak the virtues of the Buddha, the World-Leader.

၃၄၆. တေ [Pg.262] သဗ္ဗေ ဒေဝမနုဿာ ကပ္ပံ ဝါ သကလံ ကပ္ပံ ကိတ္တယန္တာ ဂုဏံ ကထေန္တာပိ နာနာဝဏ္ဏေဟိ နာနပ္ပကာရေဟိ ဂုဏေဟိ ကိတ္တယုံ. တထာပိ တေ သဗ္ဗေ ပရိမေတုံ ဂုဏပမာဏံ ကထေတုံ န ပပ္ပေယျုံ န သမ္ပာပုဏေယျုံ န သက္ကုဏေယျုံ. အပ္ပမေယျော တထာဂတော သမ္မာသမ္ဗုဒ္ဓေါ အပရိမေယျော ဂုဏာတိရေကော. ဧတေန ဂုဏမဟန္တတံ ဒီပေတိ.

346. Even if all those gods and humans, while praising and speaking of his virtues for an eon or a whole eon, were to extol him with qualities of various kinds and diverse types, still they would not be able to measure, state the measure of, or fully attain to his virtues. The Tathāgata, the Perfectly Self-Enlightened One, is immeasurable, his virtues surpassing and beyond reckoning. By this, the great magnitude of his virtues is indicated.

၃၄၇. သကေန ထာမေန အတ္တနော ဗလေန ဟေဋ္ဌာ ဥပမာဥပမေယျဝသေန ဇိနော ဇိတကိလေသော ဗုဒ္ဓေါ မယာ ကိတ္တိတော ထောမိတော ယထာ အဟောသိ, ဧဝမေဝ သဗ္ဗေ ဒေဝမနုဿာ ကပ္ပကောဋီပိ ကပ္ပကောဋိသတေပိ ကိတ္တေန္တာ ပကိတ္တယုံ ကထေယျုန္တိ အတ္ထော.

347. Just as the Victor, the Buddha who has conquered the defilements, was praised and extolled by me according to my own strength and power, in a lesser way, by means of simile and comparison, in that very same way, all gods and humans, praising for a crore of eons or even a hundred crores of eons, would extol and speak of him. This is the meaning.

၃၄၈. ပုနပိ ဂုဏာနံ အပ္ပမာဏတံ ဒီပေတုံ သစေ ဟိ ကောစိ ဒေဝေါ ဝါတိအာဒိမာဟ. ပူရိတံ ပရိကဍ္ဎေယျာတိ မဟာသမုဒ္ဒေ ပူရိတဥဒကံ သမန္တတော အာကဍ္ဎေယျ. သော ပုဂ္ဂလော ဝိဃာတံ ဒုက္ခမေဝ လဘေယျ ပါပုဏေယျာတိ အတ္ထော.

348. Again, to show the immeasurability of the virtues, he said, 'If some god...' and so forth. The phrase 'one might completely draw out what is full' means that if a person were to draw out from all sides the water that fills the great ocean, that person would only obtain vexation and suffering. This is the meaning.

၃၅၀. ဝတ္တေမိ ဇိနသာသနန္တိ ဇိနေန ဘာသိတံ သကလံ ပိဋကတ္တယံ ဝတ္တေမိ ပဝတ္တေမိ ရက္ခာမီတိ အတ္ထော. ဓမ္မသေနာပတီတိ ဓမ္မေန ပညာယ ဘဂဝတော စတုပရိသသင်္ခါတာယ ပရိသာယ ပတိ ပဓာနောတိ ဓမ္မသေနာပတိ. သကျပုတ္တဿ ဘဂဝတော သာသနေ အဇ္ဇ ဣမသ္မိံ ဝတ္တမာနကာလေ စက္ကဝတ္တိရညော ဇေဋ္ဌပုတ္တော ဝိယ သကလံ ဗုဒ္ဓသာသနံ ပါလေမီတိ အတ္ထော.

350. 'I set in motion the Dispensation of the Conqueror' means: I uphold, set going, and protect the entire Tipiṭaka spoken by the Conqueror. This is the meaning. 'General of the Dhamma' means he is the leader and chief of the Blessed One's assembly, known as the fourfold assembly, through Dhamma and wisdom. In the Dispensation of the Blessed One, the Sakyan Son, at this present time, like the eldest son of a universal monarch, I protect the entire Dispensation of the Buddha. This is the meaning.

၃၅၂-၃. အတ္တနော သံသာရပရိဗ္ဘမံ ဒဿေန္တော ယော ကောစိ မနုဇော ဘာရန္တိအာဒိမာဟ. ယော ကောစိ မနုဇော မာနုသော ဘာရံ သီသဘာရံ မတ္ထကေ သီသေ ဌပေတွာ ဓာရေယျ ဝဟေယျ, သဒါ သဗ္ဗကာလံ သော မနုဇော တေန ဘာရေန ဒုက္ခိတော ပီဠိတော အတိဘူတော အဿ ဘဝေယျ. ဘာရော ဘရိတဘာရော ဘရိတော အတီဝ ဘာရိတော. တထာ တေန ပကာရေန အဟံ ရာဂဂ္ဂိဒေါသဂ္ဂိမောဟဂ္ဂိသင်္ခါတေဟိ တီဟိ အဂ္ဂီဟိ ဍယှမာနော, ဂိရိံ ဥဒ္ဓရိတော ယထာ မဟာမေရုပဗ္ဗတံ ဥဒ္ဓရိတွာ ဥက္ခိပိတွာ သီသေ ဌပိတော ဘဝဘာရေန ဘဝသံသာရုပ္ပတ္တိဘာရေန, ဘရိတော ဒုက္ခိတော ဘဝေသု သံသရိံ ပရိဗ္ဘမိန္တိ သမ္ဗန္ဓော.

To show his own wandering in saṃsāra, he says, 'Any person carrying a burden...' and so forth. Any person, a human being, carrying a burden, a head-burden placed upon the head, would bear it, carry it; always, at all times, that person would be afflicted, oppressed, overwhelmed by that burden. The burden is a heavy burden, exceedingly heavy. In the same way, by that manner, I, burning with the three fires known as the fire of lust, the fire of hatred, and the fire of delusion, as if lifting up a mountain, like the great Mount Meru, lifting it up and placing it upon my head, burdened with the burden of existence, the burden of arising in the cycle of existence, burdened, afflicted, I wander, roam through states of existence—this is the connection.

၃၅၄. ဩရောပိတော [Pg.263] စ မေ ဘာရောတိ ဣဒါနိ ပဗ္ဗဇိတကာလတော ပဋ္ဌာယ သော ဘဝဘာရော မယာ ဩရောပိတော နိက္ခိတ္တော. ဘဝါ ဥဂ္ဃာဋိတာ မယာတိ သဗ္ဗေ နဝ ဘဝါ မယာ ဝိဒ္ဓံသိတာ. သကျပုတ္တဿ ဘဂဝတော သာသနေ ယံ ကရဏီယံ ကတ္တဗ္ဗံ မဂ္ဂပဋိပါဋိယာ ကိလေသဝိဒ္ဓံသနကမ္မံ အတ္ထိ, တံ သဗ္ဗံ မယာ ကတန္တိ အတ္ထော.

354. 'And the burden is laid down by me' means: now, from the time of going forth, that burden of existence has been laid down, discarded by me. 'The states of existence are uprooted by me' means: all nine states of existence have been destroyed by me. In the Dispensation of the Blessed One, the Sakyan Son, whatever should be done, the work of destroying defilements in sequence with the path, all that has been done by me. This is the meaning.

၃၅၅. ပုန အတ္တနော ဝိသေသံ ဒဿေန္တော ယာဝတာ ဗုဒ္ဓခေတ္တမှီတိအာဒိမာဟ. တတ္ထ ယာဝတာ ယတ္တကေ ဒသသဟဿစက္ကဝါဠသင်္ခါတေ ဗုဒ္ဓခေတ္တေ သကျပုင်္ဂဝံ သကျကုလဇေဋ္ဌကံ ဘဂဝန္တံ ဌပေတွာ အဝသေသသတ္တေသု ကောစိပိ ပညာယ မေ မယာ သမော နတ္ထီတိ ဒီပေတိ. တေနာဟ – ‘‘အဟံ အဂ္ဂေါမှိ ပညာယ, သဒိသော မေ န ဝိဇ္ဇတီ’’တိ.

355. Again, showing his own distinction, he says, 'As far as the Buddha-field...' and so forth. There, 'as far as' means in as much as, in the Buddha-field reckoned as the ten-thousand world-systems. Apart from the Blessed One, the Bull of the Sakyans, the foremost of the Sakyan clan, among the remaining beings, there is no one equal to me in wisdom—this he makes clear. Therefore he said: 'I am supreme in wisdom; no equal to me is found.'

၃၅၆. ပုန အတ္တနော အာနုဘာဝံ ပကာသေန္တော သမာဓိမှီတျာဒိမာဟ. တံ သုဝိညေယျမေဝ.

356. Again, revealing his own power, he says, 'In concentration...' and so forth. That is easily understood.

၃၆၀. ဈာနဝိမောက္ခာနခိပ္ပပဋိလာဘီတိ ပဌမဇ္ဈာနာဒီနံ ဈာနာနံ လောကတော ဝိမုစ္စနတော ‘‘ဝိမောက္ခ’’န္တိ သင်္ခံ ဂတာနံ အဋ္ဌန္နံ လောကုတ္တရဝိမောက္ခာနဉ္စ ခိပ္ပလာဘီ သီဃံ ပါပုဏာတီတိ အတ္ထော.

360. 'One who is a quick attainer of jhāna and liberation' means: he is a quick attainer, one who swiftly reaches, the jhānas such as the first jhāna and so forth, and the eight supramundane liberations, which are reckoned as 'liberation' because they liberate from the world. This is the meaning.

၃၆၂. ဧဝံ မဟာနုဘာဝဿာပိ အတ္တနော သဗြဟ္မစာရီသု ဂါရဝဗဟုမာနတံ ပကာသေန္တော ဥဒ္ဓတဝိသောဝါတိအာဒိမာဟ. တတ္ထ ဥဒ္ဓတဝိသော ဥပ္ပာဋိတဃောရဝိသော သပ္ပော ဣဝ ဆိန္နဝိသာဏောဝ ဆိန္ဒိတသိင်္ဂေါ ဥသဘော ဣဝ အဟံ ဣဒါနိ နိက္ခိတ္တမာနဒပ္ပောဝ ဆဍ္ဍိတဂေါတ္တမဒါဒိမာနဒပ္ပောဝ ဂဏံ သံဃဿ သန္တိကံ ဂရုဂါရဝေန အာဒရဗဟုမာနေန ဥပေမိ ဥပဂစ္ဆာမိ.

362. Even though possessed of such great power, demonstrating his own respect and high esteem for his fellow practitioners, he says, 'Like a snake with its venom extracted...' and so forth. There, 'like a snake with its venom extracted' means like a snake with its deadly venom uprooted; 'like a bull with its horn cut off' means like a bull with its horn severed. Now I, having cast aside pride and conceit, having abandoned clan pride and similar conceits, approach the community, the Saṅgha, with deep respect, with reverence and high esteem; I draw near.

၃၆၃. ဣဒါနိ အတ္တနော ပညာယ မဟတ္တတံ ပကာသေန္တော ယဒိရူပိနီတိအာဒိမာဟ. ဧဝရူပါ မေ မဟတီ ပညာ အရူပိနီ သမာနာ ယဒိ ရူပိနီ ဘဝေယျ, တဒါ မေ မမ ပညာ ဝသုပတီနံ ပထဝိဿရာနံ ရာဇူနံ သမေယျ သမာ ဘဝေယျာတိ အဓိပ္ပာယော. ဧဝံ အတ္တနော ပညာယ မဟတ္တဘာဝံ ဒဿေတွာ တတော ပုဗ္ဗေနိဝါသာနုဿတိဉာဏေန ပုဗ္ဗေ ကမ္မံ သရိတွာ အနောမဒဿိဿာတိအာဒိမာဟ. တတ္ထ အနောမဒဿိဿ ဘဂဝတော မယာ ကတာယ ဉာဏထောမနာယ ဖလံ ဧတံ မမ ပညာမဟတ္တန္တိ အတ္ထော.

363. Now, revealing the greatness of his own wisdom, he speaks the verse beginning with 'If it had form.' 'Such is my great wisdom—though formless—if it had form, then my wisdom would equal, would match that of the kings who are lords of wealth and rulers of the earth.' This is the intended meaning. Having thus shown the greatness of his own wisdom, he then recalls a past deed through the knowledge of recollecting past lives and speaks the verse beginning with 'Anomadassī.' Here, the meaning is: 'This greatness of my wisdom is the fruit of the praise of knowledge made by me to the Blessed One Anomadassī.'

၃၆၄. ပဝတ္တိတံ [Pg.264] ဓမ္မစက္ကန္တိ ဧတ္ထ စက္က-သဒ္ဒေါ ပနာယံ ‘‘စတုစက္ကယာန’’န္တိအာဒီသု ဝါဟနေ ဝတ္တတိ. ‘‘ပဝတ္တိတေ စ ပန ဘဂဝတာ ဓမ္မစက္ကေ’’တိအာဒီသု (မဟာဝ. ၁၇; သံ. နိ. ၅.၁၀၈၁) ဒေသနာယံ. ‘‘စက္ကံ ဝတ္တယ သဗ္ဗပါဏိန’’န္တိအာဒီသု (ဇာ. ၁.၇.၁၄၉) ဒါနမယပုညကိရိယာယံ. ‘‘စက္ကံ ဝတ္တေတိ အဟောရတ္တ’’န္တိအာဒီသု ဣရိယာပထေ. ‘‘ဣစ္ဆာဟတဿ ပေါသဿ, စက္ကံ ဘမတိ မတ္ထကေ’’တိအာဒီသု (ဇာ. ၁.၁.၁၀၄; ၁.၅.၁၀၃) ခုရစက္ကေ ‘‘ရာဇာ စက္ကဝတ္တီ စက္ကာနုဘာဝေန ဝတ္တနကော’’တိအာဒီသု (ဣတိဝု. ၂၂; ဒီ. နိ. ၁.၂၅၈) ရတနစက္ကေ. ဣဓ ပနာယံ ဒေသနာယံ. တာဒိနာ တာဒိဂုဏသမန္နာဂတေန သကျပုတ္တေန ဂေါတမသမ္ဗုဒ္ဓေန ပဝတ္တိတံ ဒေသိတံ ပိဋကတ္တယသင်္ခါတံ ဓမ္မစက္ကံ အဟံ သမ္မာ အဝိပရီတေန အနုဝတ္တေမိ အနုဂန္တွာ ဝတ္တေမိ, ဒေသေမိ ဒေသနံ ကရောမိ. ဣဒံ အနုဝတ္တနံ ဒေသိတဿ အနုဂန္တွာ ပစ္ဆာ ဒေသနံ ပုရိမဗုဒ္ဓါနံ ကတာယ ဉာဏထောမနာယ ဖလန္တိ သမ္ဗန္ဓော.

364. Regarding 'the Wheel of Dhamma that was set in motion': here the word 'wheel' (cakka), in contexts such as 'a four-wheeled vehicle,' refers to a vehicle. In contexts such as 'And when the Wheel of Dhamma was set in motion by the Blessed One,' it refers to the teaching. In contexts such as 'Turn the wheel for all living beings,' it refers to a meritorious act of giving. In contexts such as 'The wheel turns day and night,' it refers to the postures. In contexts such as 'For a man overcome by desire, a wheel spins on his head,' it refers to a razor-wheel. In contexts such as 'The king, the wheel-turner, is one who turns by the power of the wheel,' it refers to the jewel-wheel. Here, however, it refers to the teaching. I rightly and without distortion follow after, set in motion, and teach the Wheel of Dhamma—defined as the Tipiṭaka—which was set in motion and taught by the Tādi, the Sakyan Son, the Perfectly Enlightened Gotama. This act of following after what was taught and teaching it in turn is the fruit of the praise of knowledge made to the previous Buddhas; this is the connection.

၃၆၅. တတော သပ္ပုရိသူပနိဿယယောနိသောမနသိကာရာဒိပုညဖလံ ဒဿေန္တော မာ မေ ကဒါစိ ပါပိစ္ဆောတိအာဒိမာဟ. တတ္ထ ပါပိစ္ဆော လာမကာယ ဣစ္ဆာယ သမန္နာဂတော ပါပစာရီ ပုဂ္ဂလော စ ဌာနနိသဇ္ဇာဒီသု ဝတ္တပဋိဝတ္တကရဏေ ကုသီတော စ ဈာနသမာဓိမဂ္ဂဘာဝနာဒီသု ဟီနဝီရိယော စ ဂန္ထဓုရဝိပဿနာဓုရဝိရဟိတတ္တာ အပ္ပဿုတော စ အာစရိယုပဇ္ဈာယာဒီသု အာစာရဝိရဟိတတ္တာ အနာစာရော စ ပုဂ္ဂလော ကဒါစိ ကာလေ ကတ္ထစိ ဌာနေ မေ မယာ သဟ သမေတော သမာဂတော မာ အဟု မာ ဘဝတူတိ သမ္ဗန္ဓော.

365. Then, showing the meritorious result of such things as relying on good people and proper attention, he said, 'May I never be with one of evil desires...' and so on. Herein, 'one of evil desires' refers to a person endowed with base desires and an evil-doer; 'lazy' refers to one who is sluggish in performing duties and counter-duties in regard to standing, sitting, and so on; 'of weak effort' refers to one who is deficient in energy in jhāna, concentration, the cultivation of the path, and so on; 'unlearned' refers to one who, being without the burdens of the scriptures and of insight meditation, is of little learning; and 'of improper conduct' refers to a person who is devoid of proper conduct toward teachers, preceptors, and so on. 'May such a person never at any time or place be associated or come together with me'—this is the connection.

၃၆၆. ဗဟုဿုတောတိ ပရိယတ္တိပဋိဝေဓဝသေန ဒုဝိဓော ဗဟုဿုတော စ ပုဂ္ဂလော. မေဓာဝီတိ မေဓာယ ပညာယ သမန္နာဂတော စ. သီလေသု သုသမာဟိတောတိ စတုပါရိသုဒ္ဓိသီလမဂ္ဂသမ္ပယုတ္တသီလအဋ္ဌင်္ဂုပေါသထသီလာဒီသု သုဋ္ဌု အာဟိတော ဌပိတစိတ္တော စ. စေတောသမထာနုယုတ္တောတိ စိတ္တဿ ဧကီဘာဝမနုယုတ္တော စ ပုဂ္ဂလော. အပိ မုဒ္ဓနိ တိဋ္ဌတု ဧဝရူပေါ ပုဂ္ဂလော မယှံ မုဒ္ဓနိ သိရသိ အပိ တိဋ္ဌတူတိ အတ္ထော.

366. 'One of great learning' refers to a person who is of great learning in two ways: by way of the scriptures and by way of penetration. 'Wise' refers to one endowed with intelligence, with wisdom. 'Well-established in virtues' refers to one whose mind is well-placed and established in such virtues as the fourfold purified virtue, the virtue associated with the path, the eight-precept Uposatha virtue, and so on. 'Devoted to mental tranquility' refers to a person who is dedicated to the unification of the mind. 'May he stand even on my head' means: may such a person stand even on my head, on my crown. This is the meaning.

၃၆၇. အတ္တနော လဒ္ဓဖလာနိသံသံ ဝတွာ တတ္ထညေ နိယောဇေန္တော တံ ဝေါ ဝဒါမိ ဘဒ္ဒန္တေတိအာဒိမာဟ. တံ သုဝိညေယျမေဝ.

367. Having spoken of the benefits and fruits he himself had attained, and engaging others in that, he says, 'I say this to you, O Blessed Ones...' and so on. That is easily understood.

၃၆၈-၉. ယမဟန္တိ [Pg.265] ယံ အဿဇိတ္ထေရံ အဟံ ပဌမံ အာဒိမှိ ဒိသွာ သောတာပတ္တိမဂ္ဂပဋိလာဘေန သက္ကာယဒိဋ္ဌာဒီနံ ကိလေသာနံ ပဟီနတ္တာ ဝိမလော မလရဟိတော အဟုံ အဟောသိ, သော အဿဇိတ္ထေရော မေ မယှံ အာစရိယော လောကုတ္တရဓမ္မသိက္ခာပကော အဟုံ. အဟံ တဿ သဝနာယ အနုသာသနေန အဇ္ဇ ဓမ္မသေနာပတိ အဟုံ. သဗ္ဗတ္ထ သဗ္ဗေသု ဂုဏေသု ပါရမိံ ပတ္တော ပရိယောသာနံ ပတ္တော အနာသဝေါ နိက္ကိလေသော ဝိဟရာမိ.

368-9. Regarding the words `yaṃ ahaṃ`: Having first seen the Elder Assaji at the beginning, through the attainment of the path of stream-entry and the abandoning of defilements such as identity-view, I became stainless (`vimalo`), free from defilements (`malarahito`). That Elder Assaji was my teacher (`ācariyo`), the instructor in the supramundane Dhamma. Through his instruction, today I have become a general of the Dhamma. Everywhere I have reached perfection (`pāramiṃ patto`), reached the final end (`pariyosānaṃ patto`), and I dwell taintless (`anāsavo`), free from defilements (`nikkileso`).

၃၇၀. အတ္တနော အာစရိယေ သဂါရဝံ ဒဿေန္တော ယော မေ အာစရိယောတိအာဒိမာဟ. ယော အဿဇိ နာမ ထေရော သတ္ထု သာဝကော မေ မယှံ အာစရိယော အာသိ အဟောသိ, သော ထေရော ယဿံ ဒိသာယံ ယသ္မိံ ဒိသာဘာဂေ ဝသတိ, အဟံ တံ ဒိသာဘာဂံ ဥဿီသမှိ သီသုပရိဘာဂေ ကရောမီတိ သမ္ဗန္ဓော.

370. Showing respect for his own teacher, he says, 'He who was my teacher...' and so on. The Elder named Assaji, a disciple of the Teacher, was my teacher. In whatever direction or region that elder dwells, I make that direction my head-side, placing it on the crown of my head—this is the connection.

၃၇၁. တတော အတ္တနော ဌာနန္တရပ္ပတ္တဘာဝံ ဒဿေန္တော မမ ကမ္မန္တိအာဒိမာဟ. ဂေါတမော ဘဂဝါ သကျပုင်္ဂဝေါ သကျကုလကေတု သဗ္ဗညုတညာဏေန မမ ပုဗ္ဗေ ကတကမ္မံ သရိတွာန ဉတွာ ဘိက္ခုသံဃမဇ္ဈေ နိသိန္နော အဂ္ဂဋ္ဌာနေ အဂ္ဂသာဝကဋ္ဌာနေ မံ ဌပေသီတိ သမ္ဗန္ဓော.

371. Then, indicating his own attainment of a higher position, he says, 'My deed...' and so on. The Blessed One Gotama, the Bull of the Sakyans, the banner of the Sakya clan, with his knowledge of omniscience, having recollected and known my past deed, while seated in the midst of the community of monks, established me in the foremost position, the place of the chief disciple—this is the connection.

၃၇၄. အတ္ထပဋိသမ္ဘိဒါ, ဓမ္မပဋိသမ္ဘိဒါ, နိရုတ္တိပဋိသမ္ဘိဒါ, ပဋိဘာနပဋိသမ္ဘိဒါတိ ဣမာ စတဿော ပဋိသမ္ဘိဒါ စ, တာသံ ဘေဒေါ ပဋိသမ္ဘိဒါမဂ္ဂေ (ပဋိ. မ. ၁.၇၆; ဝိဘ. ၇၁၈) ဝုတ္တောယေဝ. စတုမဂ္ဂစတုဖလဝသေန ဝါ ရူပါရူပဈာနဝသေန ဝါ အဋ္ဌ ဝိမောက္ခာ သံသာရဝိမုစ္စနဓမ္မာ စ ဣဒ္ဓိဝိဓာဒယော ဆ အဘိညာယော စ သစ္ဆိကတာ ပစ္စက္ခံ ကတာ. ကတံ ဗုဒ္ဓဿ သာသနန္တိ ဗုဒ္ဓဿ အနုသိဋ္ဌိ ဩဝါဒသင်္ခါတံ သာသနံ ကတံ အရဟတ္တမဂ္ဂဉာဏေန နိပ္ဖာဒိတန္တိ အတ္ထော.

374. The four analytical knowledges—knowledge of meaning, knowledge of the Dhamma, knowledge of language, and knowledge of ready wit—and their divisions are as explained in the Path of Discrimination (Paṭisambhidāmagga 1.76; Vibhaṅga 718). The eight liberations, either through the four paths and four fruits or through the form and formless jhānas, which are principles that liberate from the round of rebirths; and the six higher knowledges, such as psychic powers, have been realized and directly experienced. 'The Buddha’s Dispensation has been accomplished' means that the Dispensation of the Buddha, which is his instruction and advice, has been accomplished by the knowledge of the path of arahantship.

ဣတ္ထံ သုဒန္တိ ဧတ္ထ ဣတ္ထန္တိ နိဒဿနတ္ထေ နိပါတော, ဣမိနာ ပကာရေနာတိ အတ္ထော. တေန သကလသာရိပုတ္တာပဒါနံ နိဒဿေတိ. သုဒန္တိ ပဒပူရဏေ နိပါတော. အာယသ္မာတိ ဂရုဂါရဝါဓိဝစနံ. သာရိပုတ္တောတိ မာတု နာမဝသေန ကတနာမဓေယျော ထေရော. ဣမာ ဂါထာယောတိ ဣမာ သကလာ [Pg.266] သာရိပုတ္တတ္ထေရာပဒါနဂါထာယော အဘာသိ ကထေသိ. ဣတိသဒ္ဒေါ ပရိသမာပနတ္ထေ နိပါတော, သကလံ သာရိပုတ္တာပဒါနံ နိဋ္ဌိတန္တိ အတ္ထော.

In the phrase `itthaṃ sudaṃ`, the word `itthaṃ` is a particle in the sense of indication, meaning 'in this manner.' By this, it indicates the entire Apadāna of Sāriputta. The word `sudaṃ` is a particle used for filling out the verse. `Āyasmā` is a term of respect and reverence. `Sāriputta` refers to the elder who was named after his mother. `Imā gāthāyo` means that he, the Elder Sāriputta, recited these verses, the entire Apadāna. The word `iti` is a particle in the sense of conclusion, meaning 'the entire Apadāna of Sāriputta is concluded.'

သာရိပုတ္တတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder Sāriputta is concluded.

၃-၂. မဟာမောဂ္ဂလ္လာနတ္ထေရအပဒါနဝဏ္ဏနာ

3-2. Explanation of the Apadāna of the Elder Mahāmoggallāna

အနောမဒဿီ ဘဂဝါတျာဒိကံ အာယသ္မတော မောဂ္ဂလ္လာနတ္ထေရဿ အပဒါနံ. အယဉ္စ ထေရော ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော အနောမဒဿိဿ ဘဂဝတော ကာလေတိအာဒိ သာရိပုတ္တတ္ထေရဿ ဓမ္မသေနာပတိနော ဝတ္ထုမှိ ဝုတ္တမေဝ. ထေရော ဟိ ပဗ္ဗဇိတဒိဝသတော ပဋ္ဌာယ သတ္တမေ ဒိဝသေ မဂဓရဋ္ဌေ ကလ္လဝါလဂါမကံ ဥပနိဿာယ သမဏဓမ္မံ ကရောန္တော ထိနမိဒ္ဓေ ဩက္ကမန္တေ သတ္ထာရာ ‘‘မောဂ္ဂလ္လာန, မာ တုစ္ဆော တဝ ဝါယာမော’’တိအာဒိနာ သံဝေဇိတော ထိနမိဒ္ဓံ ဝိနောဒေတွာ ဘဂဝတာ ဝုစ္စမာနံ ဓာတုကမ္မဋ္ဌာနံ သုဏန္တော ဧဝ ဝိပဿနာပဋိပါဋိယာ ဥပရိမဂ္ဂတ္တယံ အဓိဂန္တွာ အဂ္ဂဖလက္ခဏေ သာဝကဉာဏဿ မတ္ထကံ ပါပုဏိ.

The Apadāna of the venerable Moggallāna begins with the words, 'The Blessed One Anomadassī,' and so on. This elder, having made his aspiration in the presence of former Buddhas and having accumulated in various existences merits that are a supporting condition for liberation from the round of rebirth, his story from the time of the Blessed One Anomadassī onwards is just as was told in the account of the Elder Sāriputta, the general of the Dhamma. Indeed, on the seventh day from his ordination, while practicing the duties of a recluse near the village of Kallavāḷa in the country of Magadha, sloth and torpor overcame him. He was stirred by the Teacher, who said, 'Moggallāna, let not your effort be in vain,' and so on. Having dispelled sloth and torpor, while listening to the meditation subject on the elements being taught by the Blessed One, he developed insight in due course, attained the three higher paths, and at the moment of the supreme fruit, reached the pinnacle of a disciple's knowledge.

၃၇၅. ဧဝံ ဒုတိယသာဝကဘာဝံ ပတွာ အာယသ္မာ မဟာမောဂ္ဂလ္လာနတ္ထေရော အတ္တနော ပုဗ္ဗကမ္မံ သရိတွာ သောမနဿဝသေန ပုဗ္ဗစရိယံ အပဒါနံ ပကာသေန္တော အနောမဒဿီ ဘဂဝါတိအာဒိမာဟ. တတ္ထ န ဩမံ အလာမကံ ဒဿနံ ပဿနံ အဿာတိ အနောမဒဿီ. တဿ ဟိ ဒွတ္တိံသမဟာပုရိသလက္ခဏပဋိမဏ္ဍိတသရီရတ္တာ သကလံ ဒိဝသံ သကလံ မာသံ သကလံ သံဝစ္ဆရံ သံဝစ္ဆရသတသဟဿမ္ပိ ပဿန္တာနံ ဒေဝမနုဿာနံ အတိတ္တိကရံ ဒဿနန္တိ, အနောမံ အလာမကံ နိဗ္ဗာနံ ဒဿနသီလောတိ ဝါ ‘‘အနောမဒဿီ’’တိ လဒ္ဓနာမော ဘာဂျဝန္တတာဒီဟိ ကာရဏေဟိ ဘဂဝါ. လောကဇေဋ္ဌောတိ သကလသတ္တလောကဿ ဇေဋ္ဌော ပဓာနော. အာသဘသဒိသတ္တာ အာသဘော, နရာနံ အာသဘော နရာသဘော. သော လောကဇေဋ္ဌော နရာသဘော အနောမဒဿီ ဘဂဝါ ဒေဝသံဃပုရက္ခတော ဒေဝသမူဟေဟိ ပရိဝါရိတော. ဟိမဝန္တမှိ ဝိဟာသီတိ သမ္ဗန္ဓော.

375. Having thus attained the state of the second chief disciple, the venerable Mahāmoggallānatthera, recalling his past deeds, joyfully revealed his former conduct, this Apadāna, beginning with 'The Blessed One Anomadassī.' Therein, 'Anomadassī' means 'one whose seeing is not inferior, not base.' For, his body being adorned with the thirty-two marks of a great man, the sight of him was insatiable for devas and humans even if they were to gaze upon him for an entire day, an entire month, an entire year, or even a hundred thousand years. Alternatively, he was named 'Anomadassī' because he was of the nature to see the not-inferior, not-base Nibbāna. He is the Blessed One (Bhagavā) for reasons such as possessing fortune. 'Lokajeṭṭho' means the eldest and foremost of the entire world of beings. He is an 'āsabha' (bull) due to his likeness to a bull; the bull among men is a 'narāsabha'. That foremost of the world, that bull of men, the Blessed One Anomadassī, was honored by the assembly of devas and surrounded by hosts of devas. The connection is: 'He dwelt in the Himavanta.'

၃၇၆. ယဒါ [Pg.267] ဒုတိယသာဝကဘာဝါယ ဒုတိယဝါရေ ပတ္ထနံ အကာသိ, တဒါ နာမေန ဝရုဏော နာမ အဟံ နာဂရာဇာ ဟုတွာ နိဗ္ဗတ္တော အဟောသိန္တိ အတ္ထော. တေန ဝုတ္တံ – ‘‘ဝရုဏော နာမ နာမေန, နာဂရာဇာ အဟံ တဒါ’’တိ. ကာမရူပီတိ ယဒိစ္ဆိတကာမနိမ္မာနသီလော. ဝိကုဗ္ဗာမီတိ ဝိဝိဓံ ဣဒ္ဓိဝိကုဗ္ဗနံ ကရောမိ. မဟောဒဓိနိဝါသဟန္တိ မဉ္ဇေရိကာ နာဂါ, ဘူမိဂတာ နာဂါ, ပဗ္ဗတဋ္ဌာ နာဂါ, ဂင်္ဂါဝဟေယျာ နာဂါ, သာမုဒ္ဒိကာ နာဂါတိ ဣမေသံ နာဂါနံ အန္တရေ သာမုဒ္ဒိကနာဂေါ အဟံ မဟောဒဓိမှိ သမုဒ္ဒေ နိဝါသိံ, ဝါသံ ကပ္ပေသိန္တိ အတ္ထော.

376. The meaning is: When for the second time I made the aspiration for the state of the second chief disciple, at that time I was reborn as the nāga king named Varuṇa. Therefore it is said: 'By name Varuṇa, I was then the nāga king.' 'Kāmarūpī' means one who is of the nature to create any desired form at will. 'Vikubbāmi' means I perform various miraculous transformations. 'Mahodadhinivāsahaṃ' means: among these nāgas—the Mañjerikā nāgas, the earth-dwelling nāgas, the mountain-dwelling nāgas, the nāgas dwelling in the Ganges's current, and the ocean-dwelling nāgas—I, an ocean-dwelling nāga, dwelt in the great ocean, the sea; I made my abode there. This is the meaning.

၃၇၇. သင်္ဂဏိယံ ဂဏံ ဟိတွာတိ နိစ္စပရိဝါရဘူတံ သကပရိဝါရံ နာဂသမူဟံ ဟိတွာ ဝိနာ ဟုတွာ. တူရိယံ ပဋ္ဌပေသဟန္တိ အဟံ တူရိယံ ပဋ္ဌပေသိံ, ဝဇ္ဇာပေသိန္တိ အတ္ထော. သမ္ဗုဒ္ဓံ ပရိဝါရေတွာတိ အနောမဒဿိသမ္ဗုဒ္ဓံ သမန္တတော သေဝမာနာ အစ္ဆရာ နာဂမာဏဝိကာ ဝါဒေသုံ ဒိဗ္ဗဝါဒေဟိ ဂီတာ ဝါကျာဒီဟိ ဝါဒေသုံ လဒ္ဓါနုရူပတော ဝဇ္ဇေသုံ တဒါတိ အတ္ထော.

377. 'Saṅgaṇiyaṃ gaṇaṃ hitvā' means having left the company, that is, having abandoned one's own retinue, the group of nāgas who were constant attendants, being without them. 'Tūriyaṃ paṭṭhapesahaṃ' means I had musical instruments set up; the meaning is, I caused them to be played. 'Sambuddhaṃ parivāretvā' means: attending upon the Sambuddha Anomadassī from all sides, nāga maidens like celestial nymphs played divine music with songs, speeches, and so on; they played at that time in a suitable manner. This is the meaning.

၃၇၈. ဝဇ္ဇမာနေသု တူရေသူတိ မနုဿနာဂတူရိယေသု ပဉ္စင်္ဂိကေသု ဝဇ္ဇမာနေသု. ဒေဝါ တူရာနိ ဝဇ္ဇယုန္တိ စာတုမဟာရာဇိကာ ဒေဝါ ဒိဗ္ဗတူရိယာနိ ဝဇ္ဇိံသု ဝါဒေသုန္တိ အတ္ထော. ဥဘိန္နံ သဒ္ဒံ သုတွာနာတိ ဥဘိန္နံ ဒေဝမနုဿာနံ ဘေရိသဒ္ဒံ သုတွာ. တိလောကဂရုသမာနောပိ ဗုဒ္ဓေါ သမ္ပဗုဇ္ဈထ ဇာနာတိ သုဏာတီတိ အတ္ထော.

378. 'Vajjamānesu tūresu' means: while the five-fold musical instruments of humans and nāgas were being played. 'Devā tūrāni vajjayuṃ' means: the Cātumahārājikā devas played divine instruments; the meaning is, they caused them to be played. 'Ubhinnaṃ saddaṃ sutvāna' means: having heard the sound of the drums of both devas and humans. The meaning is: the Buddha, the teacher honored by the three worlds, awoke; he knew, he heard.

၃၇၉. နိမန္တေတွာန သမ္ဗုဒ္ဓန္တိ သသာဝကသံဃံ သမ္ဗုဒ္ဓံ သွာတနာယ နိမန္တေတွာ ပရိဝါရေတွာ. သကဘဝနန္တိ အတ္တနော နာဂဘဝနံ ဥပါဂမိံ. ဂန္တွာ စ အာသနံ ပညပေတွာနာတိ ရတ္တိဋ္ဌာနဒိဝါဋ္ဌာနကုဋိမဏ္ဍပသယနနိသီဒနဋ္ဌာနာနိ ပညာပေတွာ သဇ္ဇေတွာတိ အတ္ထော. ကာလမာရောစယိံ အဟန္တိ ဧဝံ ကတပုဗ္ဗဝိဓာနော အဟံ ‘‘ကာလော, ဘန္တေ, နိဋ္ဌိတံ ဘတ္တ’’န္တိ ကာလံ အာရောစယိံ ဝိညာပေသိံ.

379. 'Nimantetvāna sambuddhaṃ' means: having invited the Sambuddha together with the Saṅgha of disciples for the morrow. 'Sakabhavanaṃ' means: I went to my own nāga abode. 'Gantvā ca āsanaṃ paññapetvāna' means: having gone and prepared and arranged night-time and day-time quarters, huts, pavilions, and places for lying down and sitting. This is the meaning. 'Kālamārocayiṃ ahaṃ' means: I, having made these prior arrangements, announced the time, saying, 'Venerable sir, it is time; the meal is ready,' thus making it known.

၃၈၀. ခီဏာသဝသဟဿေဟီတိ တဒါ သော ဘဂဝါ အရဟန္တသဟဿေဟိ ပရိဝုတော လောကနာယကော သဗ္ဗာ ဒိသာ ဩဘာသေန္တော မေ ဘဝနံ ဥပါဂမိ သမ္ပတ္တောတိ အတ္ထော.

380. 'Khīṇāsavasahassehi' means: at that time, the Blessed One, the leader of the world, surrounded by thousands of arahants, illuminating all directions, came to and arrived at my abode. This is the meaning.

၃၈၁. အတ္တနော [Pg.268] ဘဝနံ ပဝိဋ္ဌံ ဘဂဝန္တံ ဘောဇနာကာရံ ဒဿေန္တော ဥပဝိဋ္ဌံ မဟာဝီရန္တိအာဒိမာဟ. တံ သုဝိညေယျမေဝ.

381. Showing the manner of serving the meal to the Blessed One who had entered his abode, he spoke, beginning with: 'The great hero, seated...' That is very easily understood.

၃၈၆. ဩက္ကာကကုလသမ္ဘဝေါတိ ဩက္ကာကရညော ပရမ္ပရာဂတရာဇကုလေ ဥပ္ပန္နော သကလဇမ္ဗုဒီပေ ပါကဋရာဇကုလေ ဥပ္ပန္နော ဝါ ဂေါတ္တေန ဂေါတ္တဝသေန ဂေါတမော နာမ သတ္ထာ မနုဿလောကေ ဘဝိဿတိ.

386. 'Okkākakulasambhavo' means: born in the royal family descended in succession from King Okkāka, or born in a prominent royal family in all of Jambudīpa. By clan, by way of his clan name, a teacher named Gotama will arise in the world of humans.

၃၈၈. သော ပစ္ဆာ ပဗ္ဗဇိတွာနာတိ သော နာဂရာဇာ ပစ္ဆာ ပစ္ဆိမဘဝေ ကုသလမူလေန ပုညသမ္ဘာရေန စောဒိတော ဥယျောဇိတော သာသနေ ပဗ္ဗဇိတွာ ဂေါတမဿ ဘဂဝတော ဒုတိယော အဂ္ဂသာဝကော ဟေဿတီတိ ဗျာကရဏမကာသိ.

388. 'So pacchā pabbajitvāna' means: that nāga king, later, in his final existence, urged and impelled by his wholesome roots and accumulation of merit, will go forth in the Dispensation and will become the second chief disciple of the Blessed One Gotama—thus he made the prophecy.

၃၈၉. အာရဒ္ဓဝီရိယောတိ ဌာနနိသဇ္ဇာဒီသု ဣရိယာပထေသု ဝီရိယဝါ. ပဟိတတ္တောတိ နိဗ္ဗာနေ ပေသိတစိတ္တော. ဣဒ္ဓိယာ ပါရမိံ ဂတောတိ ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဣဒ္ဓိမန္တာနံ ယဒိဒံ မဟာမောဂ္ဂလ္လာနော’’တိ (အ. နိ. ၁.၁၈၀, ၁၉၀) အဓိဋ္ဌာနိဒ္ဓိဝိကုဗ္ဗနိဒ္ဓိကမ္မဝိပါကဇိဒ္ဓိအာဒီသု ပါရမိံ ပရိယောသာနံ ဂတော ပတ္တော. သဗ္ဗာသဝေတိ အာ သမန္တတော သဝနတော ပဝတ္တနတော ‘‘အာသဝါ’’တိ လဒ္ဓနာမေ ကာမဘဝဒိဋ္ဌိအဝိဇ္ဇာဓမ္မေ သဗ္ဗေ ပရိညာယ သမန္တတော အညာယ ဇာနိတွာ ပဇဟိတွာ အနာသဝေါ နိက္ကိလေသော. နိဗ္ဗာယိဿတီတိ ကိလေသခန္ဓပရိနိဗ္ဗာနေန နိဗ္ဗာယိဿတီတိ သမ္ဗန္ဓော.

389. 'Āraddhavīriyo' means: he is energetic in the postures of standing, sitting, and so on. 'Pahitatto' means: his mind is sent forth to Nibbāna. 'Iddhiyā pāramiṃ gato' means: he has gone to and reached the perfection, the culmination, in psychic powers such as the power of determination, the power of transformation, and the power that is the result of kamma, as it is said: 'Monks, among my monk disciples who are possessors of psychic power, the foremost is this Mahāmoggallāna' (A.N. 1.23). 'Sabbāsave' means: having fully understood, known from all sides, and abandoned all those things named 'āsavas' (taints) because they flow and proceed from all sides, he is without taints, without defilements. 'Nibbāyissati' connects thus: he will attain final Nibbāna through the final Nibbāna of the defilements and the final Nibbāna of the aggregates.

၃၉၀. ဧဝံ ထေရော အတ္တနော ပုညဝသေန လဒ္ဓဗျာကရဏံ ဝတွာ ပုန ပါပစရိယံ ပကာသေန္တော ပါပမိတ္တောပနိဿာယာတိအာဒိမာဟ. တတ္ထ ပါပမိတ္တေ ပါပကေ လာမကေ မိတ္တေ ဥပနိဿာယ နိဿယေ ကတွာ တေဟိ သံသဂ္ဂေါ ဟုတွာတိ အတ္ထော.

390. Thus the elder, having spoken of the prophecy he received by the power of his merit, again, revealing his evil past conduct, spoke, beginning with: 'Depending on evil friends...' Therein, 'pāpamitte' means: having depended upon evil, base friends, having made them his support, and having associated with them. This is the meaning.

တတြာယမနုပုဗ္ဗီ ကထာ – ဧကသ္မိံ သမယေ တိတ္ထိယာ သန္နိပတိတွာ မန္တေသုံ – ‘‘ဇာနာထာဝုသော, ကေန ကာရဏေန သမဏဿ ဂေါတမဿ လာဘသက္ကာရော မဟာ ဟုတွာ နိဗ္ဗတ္တော’’တိ? ‘‘န ဇာနာမ’’. ‘‘တုမှေ ပန န ဇာနာထာ’’တိ? ‘‘အာမ, ဇာနာမ’’ – မောဂ္ဂလ္လာနံ နာမ ဧကံ ဘိက္ခုံ နိဿာယ ဥပ္ပန္နော[Pg.269]. သော ဟိ ဒေဝလောကံ ဂန္တွာ ဒေဝတာဟိ ကတကမ္မံ ပုစ္ဆိတွာ အာဂန္တွာ မနုဿာနံ ကထေသိ – ‘‘ဣဒံ နာမ ကတွာ ဧဝရူပံ သမ္ပတ္တိံ လဘန္တီ’’တိ. နိရယေ နိဗ္ဗတ္တာနမ္ပိ ကမ္မံ ပုစ္ဆိတွာ အာဂန္တွာ မနုဿာနံ ကထေသိ – ‘‘ဣဒံ နာမ ကတွာ ဧဝရူပံ ဒုက္ခံ အနုဘဝန္တီ’’တိ. မနုဿာ တဿ ကထံ သုတွာ မဟန္တံ လာဘသက္ကာရံ အဘိဟရန္တိ. သစေ တံ မာရေတုံ သက္ခိဿာမ, သော လာဘသက္ကာရော အမှာကံ နိဗ္ဗတ္တိဿတိ, အတ္ထေသော ဥပါယောတိ သဗ္ဗေ ဧကစ္ဆန္ဒာ ဟုတွာ ‘‘ယံကိဉ္စိ ကတွာ တံ မာရေဿာမာ’’တိ အတ္တနော ဥပဋ္ဌာကေ သမာဒပေတွာ ကဟာပဏသဟဿံ လဘိတွာ ပုရိသဃာတကေ စောရေ ပက္ကောသာပေတွာ ‘‘မဟာမောဂ္ဂလ္လာနတ္ထေရော နာမ သမဏဿ ဂေါတမဿ သာဝကော ကာဠသိလာယံ ဝသတိ, တုမှေ တတ္ထ ဂန္တွာ တံ မာရေထာ’’တိ တေသံ တံ သဟဿံ အဒံသု. စောရာ ဓနလာဘေန သမ္ပဋိစ္ဆိတွာ ‘‘ထေရံ မာရေဿာမာ’’တိ ဂန္တွာ တဿ ဝသနဋ္ဌာနံ ပရိဝါရေသုံ. ထေရော တေဟိ ပရိက္ခိတ္တဘာဝံ ဉတွာ ကုဉ္စိကစ္ဆိဒ္ဒေန နိက္ခမိတွာ ပက္ကာမိ. စောရာ တံ ဒိဝသံ ထေရံ အဒိသွာ ပုနေကဒိဝသံ တဿ ဝသနဋ္ဌာနံ ပရိက္ခိပိံသု. ထေရော ဉတွာ ကဏ္ဏိကာမဏ္ဍလံ ဘိန္ဒိတွာ အာကာသံ ပက္ခန္ဒိ. ဧဝံ တေ ပဌမမာသေပိ, မဇ္ဈိမမာသေပိ ထေရံ ဂဟေတုံ နာသက္ခိံသု. ပစ္ဆိမမာသေ ပန သမ္ပတ္တေ ထေရော အတ္တနာ ကတကမ္မဿ အာကဍ္ဎနဘာဝံ ဉတွာ န အပဂစ္ဆိ. စောရာ တံ ပဟရန္တာ တဏ္ဍုလကမတ္တာနိ အဋ္ဌီနိ ကရောန္တာ ဘိန္ဒိံသု. အထ နံ ‘‘မတော’’တိ သညာယ ဧကသ္မိံ ဂုမ္ဗပိဋ္ဌေ ခိပိတွာ ပက္ကမိံသု.

Here is the sequential account: At one time, the heretics gathered and deliberated: 'Friends, do you know for what reason the great gain and honor of the ascetic Gotama has arisen?' 'We do not know.' 'But do you not know?' 'Yes, we know—it has arisen on account of a bhikkhu named Moggallāna. For he, having gone to the deva-world, asks the devas about the deeds they have done, and returning, tells people: "Having done such and such, they obtain such prosperity." He also asks those reborn in hell about their deeds, and returning, tells people: "Having done such and such, they experience such suffering." Hearing his words, people offer him great gain and honor. If we can kill him, that gain and honor will accrue to us. This is the stratagem.' All, being of one mind, resolved: 'By whatever means, we will kill him.' They persuaded their attendants and, having obtained a thousand kahāpaṇas, had murderous robbers summoned and said: 'An elder bhikkhu named Mahāmoggallāna, a disciple of the ascetic Gotama, lives at Kāḷasilā. Go there and kill him.' They gave them that thousand. The robbers, accepting the payment, went to kill the elder and surrounded his dwelling. The elder, knowing he was surrounded by them, escaped through a keyhole and departed. The robbers, not seeing the elder that day, again on another day surrounded his dwelling. The elder, knowing this, broke through the roof-finial and flew into the sky. Thus, in the first month and in the middle month, they were unable to seize the elder. But when the last month arrived, the elder, knowing the compelling force of his own past kamma, did not depart. The robbers struck him, breaking his bones and reducing them to the size of rice grains. Then, perceiving him to be dead, they threw him into a thicket and departed.

ထေရော, ‘‘သတ္ထာရံ ပဿိတွာ ဝန္ဒိတွာဝ ပရိနိဗ္ဗာယိဿာမီ’’တိ အတ္တဘာဝံ ဈာနဝေဌနေန ဝေဌေတွာ အာကာသေန သတ္ထု သန္တိကံ ဂန္တွာ သတ္ထာရံ ဝန္ဒိတွာ ‘‘ဘန္တေ, ပရိနိဗ္ဗာယိဿာမီ’’တိ အာဟ. ‘‘ပရိနိဗ္ဗာယိဿသိ, မောဂ္ဂလ္လာနာ’’တိ? ‘‘အာမ, ဘန္တေ’’တိ. ‘‘ကတ္ထ ဂန္တွာ ပရိနိဗ္ဗာယိဿသီ’’တိ? ‘‘ကာဠသိလာပဒေသံ, ဘန္တေ’’တိ. ‘‘တေန ဟိ, မောဂ္ဂလ္လာန, မယှံ ဓမ္မံ ကထေတွာ ယာဟိ. တာဒိသဿ ဟိ မေ သာဝကဿ န ဒါနိ ဒဿနံ အတ္ထီ’’တိ. သော ‘‘ဧဝံ ကရိဿာမိ, ဘန္တေ’’တိ သတ္ထာရံ ဝန္ဒိတွာ အာကာသံ ဥပ္ပတိတွာ သာရိပုတ္တတ္ထေရော ဝိယ ပရိနိဗ္ဗာနဒိဝသေ နာနပ္ပကာရာ ဣဒ္ဓိယော ကတွာ ဓမ္မံ ကထေတွာ သတ္ထာရံ ဝန္ဒိတွာ ကာဠသိလာပဒေသံ ဂန္တွာ ပရိနိဗ္ဗာယိ. ‘‘ထေရံ ကိရ စောရာ မာရေသု’’န္တိ အယံ ကထာ သကလဇမ္ဗုဒီပေ ပတ္ထရိ.

The elder, thinking, 'Only after seeing and paying homage to the Teacher will I attain parinibbāna,' bound his body together with the power of jhāna and, going through the air to the Teacher's presence, paid homage to the Teacher and said: 'Venerable sir, I will attain parinibbāna.' 'Will you attain parinibbāna, Moggallāna?' 'Yes, Venerable sir.' 'Where will you go to attain parinibbāna?' 'To the region of Kāḷasilā, Venerable sir.' 'Then, Moggallāna, teach my Dhamma and then go. For I shall not see such a disciple of mine again.' He said, 'I will do so, Venerable sir,' and after paying homage to the Teacher, he rose into the air. Like the elder Sāriputta on the day of his parinibbāna, he displayed various kinds of psychic powers, taught the Dhamma, paid homage to the Teacher, went to the region of Kāḷasilā, and attained parinibbāna. The news, 'It is said that robbers killed the elder,' spread throughout all of Jambudīpa.

ရာဇာ [Pg.270] အဇာတသတ္တု စောရေ ပရိယေသနတ္ထာယ စရပုရိသေ ပယောဇေသိ. တေသု စောရေသု သုရာပါနေ သုရံ ပိဝန္တေသု မဒ္ဒေသု ဧကော ဧကဿ ပိဋ္ဌိံ ပဟရိတွာ ပါတေသိ. သော တံ သန္တဇ္ဇေန္တော ‘‘အမ္ဘော ဒုဗ္ဗိနီတ တွံ, ကသ္မာ မေ ပိဋ္ဌိံ ပဟရိတွာ ပါတေသိ, ကိံ ပန, အရေ ဒုဋ္ဌစောရ, တယာ မဟာမောဂ္ဂလ္လာနတ္ထေရော ပဌမံ ပဟတော’’တိ အာဟ. ‘‘ကိံ ပန တွံ မယာ ပဌမံ ပဟတဘာဝံ န ဇာနာသီ’’တိ? ဧဝံ ဧတေသံ ‘‘မယာ ပဟတော, မယာ ပဟတော’’တိ ဝဒန္တာနံ သုတွာ တေ စရပုရိသာ သဗ္ဗေ တေ စောရေ ဂဟေတွာ ရညော အာရောစေသုံ. ရာဇာ တေ စောရေ ပက္ကောသာပေတွာ ပုစ္ဆိ – ‘‘တုမှေဟိ ထေရော မာရိတော’’တိ? ‘‘အာမ, ဒေဝါ’’တိ. ‘‘ကေဟိ တုမှေ ဥယျောဇိတာ’’တိ? ‘‘နဂ္ဂသမဏေဟိ, ဒေဝါ’’တိ. ရာဇာ ပဉ္စသတေ နဂ္ဂသမဏေ ဂါဟာပေတွာ ပဉ္စသတေဟိ စောရေဟိ သဒ္ဓိံ ရာဇင်္ဂဏေ နာဘိပမာဏေသု အာဝါဋေသု နိခဏာပေတွာ ပလာလေဟိ ပဋိစ္ဆာဒေတွာ အဂ္ဂိံ ဒါပေသိ. အထ နေသံ ဈာမဘာဝံ ဇာနိတွာ အယနင်္ဂလေဟိ ကသာပေတွာ သဗ္ဗေ ခဏ္ဍာခဏ္ဍံ ကာရာပေသိ. တဒါ ဘိက္ခူ ဓမ္မသဘာယံ ကထံ သမုဋ္ဌာပေသုံ – ‘‘မဟာမောဂ္ဂလ္လာနတ္ထေရော အတ္တနော အနနုရူပမရဏံ ပတ္တော’’တိ. သတ္ထာ အာဂန္တွာ ‘‘ကာယ နုတ္ထ, ဘိက္ခဝေ, ဧတရဟိ ကထာယ သန္နိသိန္နာ’’တိ ပုစ္ဆိတွာ ‘‘ဣမာယ နာမ, ဘန္တေ’’တိ ဝုတ္တေ ‘‘မောဂ္ဂလ္လာနဿ, ဘိက္ခဝေ, ဣမဿေဝ အတ္တဘာဝဿ အနနုရူပံ မရဏံ, ပုဗ္ဗေ ပန တေန ကတကမ္မဿ အနုရူပမေဝါ’’တိ ဝတွာ ‘‘ကိံ ပနဿ, ဘန္တေ, ပုဗ္ဗကမ္မ’’န္တိ ပုဋ္ဌော တံ ဝိတ္ထာရေတွာ ကထေသိ.

King Ajātasattu employed spies to search for the robbers. Among those robbers, while drinking liquor at a tavern, one who was drunk struck another on the back and knocked him down. The one who was struck, threatening him, said: 'Hey, you ill-mannered fellow, why did you strike my back and knock me down? What, you vile robber, were you the first to strike the elder Mahāmoggallāna?' The other replied: 'What, do you not know that I was the first to strike him?' Hearing them arguing, 'I struck him first,' 'No, I struck him first,' those spies seized all the robbers and reported to the king. The king had the robbers summoned and asked: 'Did you kill the elder?' 'Yes, Your Majesty.' 'Who instigated you?' 'The naked ascetics, Your Majesty.' The king had the five hundred naked ascetics arrested and, together with the five hundred robbers, had them buried in pits up to their navels in the royal courtyard, covered them with straw, and set them on fire. Then, knowing they were burnt, he had them plowed with iron plows and had them all cut to pieces. At that time, the bhikkhus raised a topic of discussion in the Dhamma hall: 'The elder Mahāmoggallāna met with a death unbefitting for him.' The Teacher arrived and asked: 'Bhikkhus, for what topic of discussion are you now gathered?' When it was said, 'For this one, Venerable Sir,' he said: 'Bhikkhus, for Moggallāna, this death was unbefitting for this present existence, but it was indeed befitting for the kamma he had done previously.' When asked: 'But what, Venerable Sir, was his past kamma?' he related it in detail.

အတီတေ, ဘိက္ခဝေ, ဗာရာဏသိယံ ဧကော ကုလပုတ္တော သယမေဝ ကောဋ္ဋနပစနာဒီနိ ကရောန္တော မာတာပိတရော ပဋိဇဂ္ဂိ. အထဿ မာတာပိတရော ‘‘တာတ, တွံ ဧကကောဝ ဂေဟေ စ အရညေ စ ကမ္မံ ကရောန္တော ကိလမသိ, ဧကံ တေ ကုမာရိကံ အာနေဿာမာ’’တိ ဝတွာ ‘‘အမ္မတာတာ, ယာဝ တုမှေ ဇီဝထ, တာဝ ဝေါ သဟတ္ထာ ဥပဋ္ဌဟိဿာမီ’’တိ တေန ပဋိက္ခိတ္တာပိ ပုနပ္ပုနံ ယာစိတွာ ကုမာရိကံ အာနေသုံ. သာ ကတိပါဟမေဝ တေ ဥပဋ္ဌဟိတွာ ပစ္ဆာ တေသံ ဒဿနမပိ အနိစ္ဆန္တီ – ‘‘န သက္ကာ တဝ မာတာပိတူဟိ သဒ္ဓိံ ဧကဋ္ဌာနေ ဝသိတု’’န္တိ ဥဇ္ဈာယိတွာ တသ္မိံ အတ္တနော ကထံ အဂ္ဂဏှန္တေ တဿ ဗဟိဂတကာလေ မကစိဝါကခဏ္ဍာနိ စ ယာဂုဖေဏကေ စ ဂဟေတွာ တတ္ထ တတ္ထ အာကိရိတွာ တေနာဂန္တွာ ‘‘ကိံ ဣဒ’’န္တိ ပုဋ္ဌာ ‘‘ဣမေသံ [Pg.271] မဟလ္လကအန္ဓာနံ ဧတံ ကမ္မံ, သဗ္ဗံ ဂေဟံ ကိလိဋ္ဌာ ကရောန္တာ ဝိစရန္တိ, န သက္ကာ ဧတေဟိ သဒ္ဓိံ ဧကဋ္ဌာနေ ဝသိတု’’န္တိ ဧဝံ တာယ ပုနပ္ပုနံ ကထိယမာနာယ ဧဝရူပေါပိ ပူရိတပါရမီ သတ္တော မာတာပိတူဟိ သဒ္ဓိံ ဘိဇ္ဇိ. သော ‘‘ဟောတု, ဇာနိဿာမိ နေသံ ကတ္တဗ္ဗကမ္မ’’န္တိ တေ ဘောဇေတွာ ‘‘အမ္မတာတာ, အသုကဋ္ဌာနေ နာမ တုမှာကံ ဉာတကာ အာဂမနံ ပစ္စာသီသန္တိ, တတ္ထ ဂမိဿာမာ’’တိ တေ ယာနကံ အာရောပေတွာ အာဒါယ ဂစ္ဆန္တော အဋဝိမဇ္ဈံ ပတ္တကာလေ ‘‘တာတ, ရသ္မိယော ဂဏှထ, ဂေါဏာ ဒဏ္ဍသညာယ ဂမိဿန္တိ, ဣမသ္မိံ ဌာနေ စောရာ ဝသန္တိ, အဟံ ဩတရိတွာ စရာမီ’’တိ ပိတု ဟတ္ထေ ရသ္မိယော ဒတွာ ဩတရိတွာ ဂစ္ဆန္တော သဒ္ဒံ ပရိဝတ္တေတွာ စောရာနံ ဥဋ္ဌိတသဒ္ဒမကာသိ. မာတာပိတရော သဒ္ဒံ သုတွာ ‘‘စောရာ ဥဋ္ဌိတာ’’တိ သညာယ ‘‘တာတ, စောရာ ဥဋ္ဌိတာ, မဟလ္လကာ မယံ, တွံ အတ္တာနမေဝ ရက္ခာဟီ’’တိ အာဟံသု. သော မာတာပိတရော ဝိရဝန္တေပိ စောရသဒ္ဒံ ကရောန္တော ကောဋ္ဋေတွာ မာရေတွာ အဋဝိယံ ခိပိတွာ ပစ္စာဂမိ.

In the past, Bhikkhus, in Benares, a certain young man of good family, himself preparing meals and doing other household tasks, attended to his parents. Then his parents said to him: "Dear son, you are exhausting yourself working alone both at home and in the forest. We will bring you a young woman." Though he replied: "Mother and father, as long as you live, I will serve you with my own hands," they repeatedly insisted and brought a young woman. After attending to them for only a few days, she later refused even to see them, grumbling: "It is impossible to live in the same place with your parents." When he did not heed her words, and he was away, she took potsherds and scum from rice-gruel and scattered them here and there. When he returned and asked: "What is this?" she said: "This is the work of these old blind ones. They wander around making the whole house filthy. It is impossible to live with them." As she spoke like this repeatedly, even such a being whose perfections were fulfilled was turned against his parents. He thought: "So be it, I will know what must be done for them." After feeding them, he said: "Mother and father, your relatives in such-and-such a place are expecting your arrival. We will go there." Placing them in a carriage, he set out. When they reached the middle of the forest, he said: "Father, hold the reins. The oxen will go by the signal of the stick. Robbers live in this place. I will get down and walk." Handing the reins to his father, he got down and walked away. Then he changed his voice and made the sound of robbers arising. Hearing the sound, his parents, thinking, “The robbers have arisen!” said: "Dear son, the robbers have arisen! We are old. Save yourself!" Though his parents cried out, he, making the sound of robbers, beat them to death, threw them into the forest, and returned.

သတ္ထာ ဣဒံ တဿ ပုဗ္ဗကမ္မံ ကထေတွာ ‘‘ဘိက္ခဝေ, မောဂ္ဂလ္လာနော ဧတ္တကံ ကမ္မံ ကတွာ အနေကဝဿသတသဟဿာနိ နိရယေ ပစ္စိတွာ တာဝ ပက္ကာဝသေသေန အတ္တဘာဝသတေ ဧဝမေဝ ကောဋ္ဋေတွာ သံစုဏ္ဏော မရဏံ ပတ္တော, ဧဝံ မောဂ္ဂလ္လာနေန အတ္တနော ကမ္မာနုရူပမေဝ မရဏံ လဒ္ဓံ. ပဉ္စဟိ စောရသတေဟိ သဒ္ဓိံ ပဉ္စတိတ္ထိယသတာနိပိ မမ ပုတ္တံ အပ္ပဒုဋ္ဌံ ဒုဿေတွာ အနုရူပမေဝ မရဏံ လဘိံသု. အပ္ပဒုဋ္ဌေသု ဟိ ပဒုဿန္တော ဒသဟိ ကာရဏေဟိ အနယဗျသနံ ပါပုဏာတိယေဝါ’’တိ အနုသန္ဓိံ ဃဋေတွာ ဓမ္မံ ဒေသေန္တော ဣမာ ဂါထာ အဘာသိ –

The Teacher, having recounted this past kamma, said: "Bhikkhus, Moggallāna, having done such kamma, suffered in hell for many hundreds of thousands of years, and by the remaining result of that kamma, for a hundred existences he met his death in this very way, being crushed and pulverized. Thus, Moggallāna obtained a death in accordance with his own kamma. The five hundred sectarians, along with the five hundred thieves, having harmed my innocent son, also obtained a befitting death. For one who harms the innocent certainly meets with misfortune and ruin through ten causes." Having connected the account, while teaching the Dhamma, the Teacher spoke these verses:

‘‘ယော ဒဏ္ဍေန အဒဏ္ဍေသု, အပ္ပဒုဋ္ဌေသု ဒုဿတိ;

ဒသန္နမညတရံ ဌာနံ, ခိပ္ပမေဝ နိဂစ္ဆတိ.

"He who with a weapon harms the weaponless, and offends those who are harmless, quickly encounters one of ten states."

‘‘ဝေဒနံ ဖရုသံ ဇာနိံ, သရီရဿ ဝ ဘေဒနံ;

ဂရုကံ ဝါပိ အာဗာဓံ, စိတ္တက္ခေပံ ဝ ပါပုဏေ.

"He meets with grievous pain, or loss, or breaking of the body, or grave illness, or derangement of mind."

‘‘ရာဇတော ဝါ ဥပသဂ္ဂံ, အဗ္ဘက္ခာနံ ဝ ဒါရုဏံ;

ပရိက္ခယံ ဝ ဉာတီနံ, ဘောဂါနံ ဝ ပဘင်္ဂုနံ.

"Or persecution from the king, or a dreadful accusation, or loss of relatives, or destruction of wealth."

‘‘အထဝဿ [Pg.272] အဂါရာနိ, အဂ္ဂိ ဍဟတိ ပါဝကော;

ကာယဿ ဘေဒါ ဒုပ္ပညော, နိရယံ သောပပဇ္ဇတီ’’တိ. (ဓ. ပ. ၁၃၇-၁၄၀);

"Or his houses are consumed by a blazing fire; at the breakup of the body, the one of little wisdom is reborn in hell."

၃၉၃. ပဝိဝေကမနုယုတ္တောတိ ပကာရေန ဝိဝေကံ ဧကီဘာဝံ အနုယုတ္တော ယောဇိတော ယုတ္တပ္ပယုတ္တော. သမာဓိဘာဝနာရတောတိ ပဌမဇ္ဈာနာဒိဘာဝနာယ ရတော အလ္လီနော စ. သဗ္ဗာသဝေ သကလကိလေသေ, ပရိညာယ ဇာနိတွာ ပဇဟိတွာ, အနာသဝေါ နိက္ကိလေသော ဝိဟရာမီတိ သမ္ဗန္ဓော.

393. “One devoted to solitude” means thoroughly engaged and devoted to solitude and singleness. “Delighting in the development of concentration” means inclined and absorbed in the development of the first jhāna and so forth. The connection is: “Having fully understood and abandoned all taints, all defilements, I dwell taintless, undefiled.”

၃၉၄. ဣဒါနိ အတ္တနော ပုညသမ္ဘာရဝသေန ပုဗ္ဗစရိတဿ ဖလံ ဒဿေန္တော ဓရဏိမ္ပိ သုဂမ္ဘီရန္တိအာဒိမာဟ.

394. Now, to show the fruit of his past conduct by the power of his accumulated merit, he said “Even the deep earth,” and so forth.

တတြာယမနုပုဗ္ဗီကထာ – ဗုဒ္ဓေန စောဒိတောတိ သမ္မာသမ္ဗုဒ္ဓေန စောဒိတော ဥယျောဇိတော. ဘိက္ခုသံဃဿ ပေက္ခတောတိ မဟတော ဘိက္ခုသံဃဿ ပဿန္တဿ. မိဂါရမာတုပါသာဒံ, ပါဒင်္ဂုဋ္ဌေန ကမ္ပယီတိ ပုဗ္ဗာရာမေ ဝိသာခါယ မဟာဥပါသိကာယ ကာရိတံ သဟဿတ္ထမ္ဘပဋိမဏ္ဍိတံ မဟာပါသာဒံ အတ္တနော ပါဒင်္ဂုဋ္ဌေန ကမ္ပေသိံ. ဧကသ္မိဉှိ သမယေ ပုဗ္ဗာရာမေ ယထာဝုတ္တပါသာဒေ ဘဂဝတိ ဝိဟရန္တေ သမ္ဗဟုလာ နဝကတရာ ဘိက္ခူ ဥပရိပါသာဒေ နိသိန္နာ သတ္ထာရမ္ပိ အစိန္တေတွာ တိရစ္ဆာနကထံ ကထေတုမာရဒ္ဓါ. တံ သုတွာ ဘဂဝါ တေ သံဝေဇေတွာ အတ္တနော ဓမ္မဒေသနာယ ဘာဇနဘူတေ ကာတုကာမော အာယသ္မန္တံ မဟာမောဂ္ဂလ္လာနတ္ထေရံ အာမန္တေသိ – ‘‘ပဿသိ တွံ, မောဂ္ဂလ္လာန, နဝေ ဘိက္ခူ တိရစ္ဆာနကထမနုယုတ္တေ’’တိ တံ သုတွာ ထေရော သတ္ထု အဇ္ဈာသယံ ဉတွာ အဘိညာပါဒကံ အာပေါကသိဏာရမ္မဏံ စတုတ္ထဇ္ဈာနံ သမာပဇ္ဇိတွာ ဝုဋ္ဌာယ ‘‘ပါသာဒဿ ပတိဋ္ဌိတောကာသံ ဥဒကံ ဟောတူ’’တိ အဓိဋ္ဌာယ ပါသာဒမတ္ထကေ ထုပိကံ ပါဒင်္ဂုဋ္ဌေန ပဟရိ, ပါသာဒေါ ဩနမိတွာ ဧကေန ပဿေန အဋ္ဌာသိ. ပုနပိ ပဟရိ, အပရေနပိ ပဿေန အဋ္ဌာသိ. တေ ဘိက္ခူ ဘီတာ သံဝိဂ္ဂါ ပါသာဒဿ ပတနဘယေန တတော နိက္ခမိတွာ ဘဂဝတော သမီပေ အဋ္ဌံသု. သတ္ထာ တေသံ အဇ္ဈာသယံ ဩလောကေတွာ ဓမ္မံ ဒေသေသိ. တံ သုတွာ တေသု ကေစိ သောတာပတ္တိဖလေ ပတိဋ္ဌဟိံသု, ကေစိ သကဒါဂါမိဖလေ, ကေစိ အနာဂါမိဖလေ, ကေစိ အရဟတ္တဖလေ ပတိဋ္ဌဟိံသု. သွာယမတ္ထော ပါသာဒကမ္ပနသုတ္တေန ဒီပေတဗ္ဗော.

Here is the gradual discourse—urged by the Buddha, that is, urged and directed by the Perfectly Self-Enlightened One. In the sight of the Saṅgha of monks—that is, in the presence of a great assembly of monks. “He shook the Migāramātā’s Mansion with his big toe”—that is, “In the Eastern Park, I shook with my big toe the great mansion built by the great lay devotee Visākhā, adorned with a thousand pillars.” For at one time, when the Blessed One was dwelling in the aforementioned mansion in the Eastern Park, many newly ordained monks, sitting in the upper story of the mansion, heedless of the Teacher, began to engage in idle talk. Hearing this, the Blessed One, wishing to stir them and make them receptive to his Dhamma teaching, addressed the Venerable Mahāmoggallāna: “Do you see, Moggallāna, these new monks indulging in idle talk?” Hearing this, the elder, understanding the Teacher’s intention, entered and emerged from the fourth jhāna which has the water-kasiṇa as its object and is the basis for supernormal powers, and resolved: “Let there be water in the place where the mansion is founded.” Then he struck the pinnacle on top of the mansion with his big toe; the mansion tilted and stood on one side. He struck it again, and it stood on the other side. Terrified and alarmed, fearing the mansion might collapse, those monks left and stood near the Blessed One. The Teacher, perceiving their inclination, taught them the Dhamma. Upon hearing it, some were established in the fruit of stream-entry, some in the fruit of once-returning, some in the fruit of non-returning, and some in the fruit of arahantship. This meaning should be clarified by the Pāsādakampana Sutta.

ဝေဇယန္တပါသာဒန္တိ [Pg.273] သော ဝေဇယန္တပါသာဒေါ တာဝတိံသဘဝနေ ယောဇနသဟဿုဗ္ဗေဓော အနေကသဟဿနိယျူဟကူဋာဂါရပဋိမဏ္ဍိတော ဒေဝါသုရသင်္ဂါမေ အသုရေ ဇိနိတွာ သက္ကေ ဒေဝါနမိန္ဒေ နဂရမဇ္ဈေ ဌိတေ ဥဋ္ဌိတော ဝိဇယန္တေန နိဗ္ဗတ္တတ္တာ ‘‘ဝေဇယန္တော’’တိ လဒ္ဓနာမော ပါသာဒေါ, တံ သန္ဓာယာဟ – ‘‘ဝေဇယန္တပါသာဒ’’န္တိ, တမ္ပိ အယံ ထေရော ပါဒင်္ဂုဋ္ဌေန ကမ္ပေတိ. ဧကသ္မိဉှိ သမယေ ဘဂဝန္တံ ပုဗ္ဗာရာမေ ဝိဟရန္တံ သက္ကော ဒေဝရာဇာ ဥပသင်္ကမိတွာ တဏှာသင်္ခယဝိမုတ္တိံ ပုစ္ဆိ. တဿ ဘဂဝါ ဝိဿဇ္ဇေသိ. သော တံ သုတွာ အတ္တမနော ပမုဒိတော အဘိဝါဒေတွာ ပဒက္ခိဏံ ကတွာ အတ္တနော ဒေဝလောကမေဝ ဂတော. အထာယသ္မာ မဟာမောဂ္ဂလ္လာနော ဧဝံ စိန္တေသိ – ‘‘အယံ သက္ကော ဘဂဝန္တံ ဥပသင်္ကမိတွာ ဧဝရူပံ ဂမ္ဘီရနိဗ္ဗာနပဋိသံယုတ္တံ ပဉှံ ပုစ္ဆိ, ဘဂဝတာ စ ပဉှော ဝိဿဇ္ဇိတော, ကိံ နု ခေါ ဇာနိတွာ ဂတော, ဥဒါဟု အဇာနိတွာ. ယံနူနာဟံ ဒေဝလောကံ ဂန္တွာ တမတ္ထံ ဇာနေယျ’’န္တိ? သော တာဝဒေဝ တာဝတိံသဘဝနံ ဂန္တွာ သက္ကံ ဒေဝါနမိန္ဒံ တမတ္ထံ ပုစ္ဆိ. သက္ကော ဒိဗ္ဗသမ္ပတ္တိယာ ပမတ္တော ဟုတွာ ဝိက္ခေပံ အကာသိ. ထေရော တဿ သံဝေဂဇနနတ္ထံ ဝေဇယန္တပါသာဒံ ပါဒင်္ဂုဋ္ဌေန ကမ္ပေသိ. တေန ဝုတ္တံ –

The palace called Vejayanta is that very Vejayanta Palace, a thousand yojanas high in the Tāvatiṃsa heaven, adorned with many thousands of tiered mansions and pinnacled buildings. It was built in the middle of the city after Sakka, the lord of gods, defeated the asuras in the battle between gods and asuras. Because it arose from victory, it was named “Vejayanta.” Referring to this, it is said: “the Vejayanta Palace.” This elder also shakes it with his big toe. At one time, when the Blessed One was dwelling in the Eastern Park, Sakka, the king of gods, approached him and asked about liberation through the destruction of craving. The Blessed One explained it to him. Hearing this, Sakka, delighted and joyful, paid homage, circumambulated, and returned to his heavenly realm. Then the Venerable Mahāmoggallāna thought: “This Sakka approached the Blessed One and asked such a profound question connected with Nibbāna, and the Blessed One answered it. I wonder whether he understood it before leaving, or whether he did not. Suppose I go to the heavenly realm and find out.” Instantly, he went to the Tāvatiṃsa heaven and asked Sakka, the lord of gods, about that matter. Sakka, heedless due to his divine fortune, became evasive. The elder, to arouse a sense of urgency in him, shook the Vejayanta Palace with his big toe. Hence it is said—

‘‘ယော ဝေဇယန္တပါသာဒံ, ပါဒင်္ဂုဋ္ဌေန ကမ္ပယိ;

ဣဒ္ဓိဗလေနုပတ္ထဒ္ဓေါ, သံဝေဇေသိ စ ဒေဝတာ’’တိ. (မ. နိ. ၁.၅၁၃);

“He who shook the Vejayanta Palace with his toe, supported by psychic power, and agitated the deities.”

အယံ ပနတ္ထော – စူဠတဏှာသင်္ခယဝိမုတ္တိသုတ္တေန (မ. နိ. ၁.၃၉၀ အာဒယော) ဒီပေတဗ္ဗော. ကမ္ပိတာကာရော ဟေဋ္ဌာ ဝုတ္တောယေဝ. ‘‘သက္ကံ သော ပရိပုစ္ဆတီ’’တိ (မ. နိ. ၁.၅၁၃) ယထာဝုတ္တမေဝ ထေရဿ တဏှာသင်္ခယဝိမုတ္တိပုစ္ဆံ သန္ဓာယ ဝုတ္တံ. တေနာဟ – ‘‘အပါဝုသော, ဇာနာသိ, တဏှက္ခယဝိမုတ္တိယော’’တိ? တဿ သက္ကော ဝိယာကာသိ. ဣဒံ ထေရေန ပါသာဒကမ္ပနေ ကတေ သံဝိဂ္ဂဟဒယေန ပမာဒံ ပဟာယ ယောနိသော မနသိ ကရိတွာ ပဉှဿ ဗျာကတဘာဝံ သန္ဓာယ ဝုတ္တံ. သတ္ထာရာ ဒေသိတနိယာမေနေဝ ဟိ သော တဒါ ကထေသိ. တေနာဟ – ‘‘ပဉှံ ပုဋ္ဌော ယထာတထ’’န္တိ (မ. နိ. ၁.၅၁၃). တတ္ထ သက္ကံ သော ပရိပုစ္ဆတီတိ သက္ကံ ဒေဝရာဇံ မဟာမောဂ္ဂလ္လာနတ္ထေရော သတ္ထာရာ ဒေသိတာယ တဏှာသင်္ခယဝိမုတ္တိယာ သမ္မဒေဝ ဂဟိတဘာဝံ ပုစ္ဆိ. အတီတတ္ထေ ဟိ ဣဒံ ဝတ္တမာနဝစနံ. အပါဝုသော, ဇာနာသီတိ အာဝုသော, အပိ ဇာနာသိ, ကိံ ဇာနာသိ? တဏှက္ခယဝိမုတ္တိယောတိ (မ. နိ. ၁.၅၁၃) တဏှာသင်္ခယဝိမုတ္တိယော သတ္ထာရာ တုယှံ ဒေသိတာ, တထာ ‘‘ကိံ [Pg.274] ဇာနာသီ’’တိ ပုစ္ဆတိ. တဏှက္ခယဝိမုတ္တိယောတိ ဝါ တဏှာသင်္ခယဝိမုတ္တိသုတ္တဿ ဒေသနံ ပုစ္ဆတိ.

This meaning should be explained by the Cūḷataṇhāsaṅkhayavimutti Sutta (MN 1.390, etc.). The manner of the shaking has already been described above. “He questions Sakka further” refers, as previously mentioned, to the elder’s question concerning the liberations through the destruction of craving. Hence it is said: “Friend, do you know about the liberations through the destruction of craving?” Sakka then explained it. This was spoken referring to the fact that Sakka, his heart stirred when the elder shook the palace, abandoned heedlessness, paid wise attention, and answered the question. For indeed, he spoke then in accordance with the method taught by the Teacher. Hence it is said: “When asked a question, he answered truthfully.” Here, “He questions Sakka further” means that the elder Mahāmoggallāna asked Sakka, the king of gods, whether he had correctly grasped the liberations through the destruction of craving as taught by the Teacher. This is a present-tense statement referring to a past event. “Friend, do you know?” means, “Friend, do you know? What do you know?” “The liberations through the destruction of craving” means: he asks, “The liberations through the destruction of craving were taught to you by the Teacher; in what way do you know them?” Alternatively, by “the liberations through the destruction of craving” he inquires about the teaching of the Taṇhāsaṅkhayavimutti Sutta.

ဗြဟ္မာနန္တိ မဟာဗြဟ္မာနံ. သုဓမ္မာယာဘိတော သဘန္တိ (မ. နိ. ၁.၅၁၃) သုဓမ္မာယ သဘာယ. အယံ ပန ဗြဟ္မလောကေ သုဓမ္မာ သဘာ, န တာဝတိံသဘဝနေ. သုဓမ္မာသဘာဝိရဟိတော ဒေဝလောကော နာမ နတ္ထိ. ‘‘အဇ္ဇာပိ တေ, အာဝုသော, သာ ဒိဋ္ဌိ, ယာ တေ ဒိဋ္ဌိ ပုရေ အဟူ’’တိ ဣမံ ဗြဟ္မလောကံ ဥပဂန္တုံ သမတ္ထော နတ္ထိ ကောစိ သမဏော ဝါ ဗြာဟ္မဏော ဝါ. သတ္ထု ဣဓာဂမနတော ပုဗ္ဗေ ယာ တုယှံ ဒိဋ္ဌိ အဟောသိ, ကိံ အဇ္ဇာပိ ဣဒါနိပိ သာ ဒိဋ္ဌိ န ဝိဂတာတိ? ပဿသိ ဝီတိဝတ္တန္တံ ဗြဟ္မလောကေ ပဘဿရန္တိ ဗြဟ္မလောကေ ဝီတိပတန္တံ မဟာကပ္ပိနမဟာကဿပါဒီဟိ သာဝကေဟိ ပရိဝါရိတဿ တေဇောဓာတုံ သမာပဇ္ဇိတွာ နိသိန္နဿ သသာဝကဿ ဘဂဝတော ဩကာသံ ပဿသီတိ အတ္ထော. ဧကသ္မိဉှိ သမယေ ဘဂဝါ ဗြဟ္မလောကေ သုဓမ္မာယ သဘာယ သန္နိပတိတွာ သန္နိသိန္နဿ ‘‘အတ္ထိ နု ခေါ ကောစိ သမဏော ဝါ ဗြာဟ္မဏော ဝါ ဧဝံမဟိဒ္ဓိကော, သော ဣဓ အာဂန္တုံ သက္ကုဏေယျာ’’တိ စိန္တေန္တဿ ဗြဟ္မုနော စိတ္တမညာယ တတ္ထ ဂန္တွာ ဗြဟ္မုနော မတ္ထကေ အာကာသေ နိသိန္နော တေဇောဓာတုံ သမာပဇ္ဇိတွာ ဩဘာသံ မုဉ္စန္တော မဟာမောဂ္ဂလ္လာနာဒီနံ အာဂမနံ စိန္တေသိ. သဟ စိန္တနေန တေပိ တတ္ထ ဂန္တွာ သတ္ထာရံ ဝန္ဒိတွာ သတ္ထု အဇ္ဈာသယံ ဉတွာ တေဇောဓာတုံ သမာပဇ္ဇိတွာ ပစ္စေကဒိသာသု နိသီဒိတွာ ဩဘာသံ ဝိဿဇ္ဇေသုံ. သကလဗြဟ္မလောကော ဧကောဘာသော အဟောသိ. သတ္ထာ ဗြဟ္မုနော ကလ္လစိတ္တတံ ဉတွာ စတုသစ္စပကာသနံ ဓမ္မံ ဒေသေသိ. ဒေသနာပရိယောသာနေ အနေကာနိ ဗြဟ္မသဟဿာနိ မဂ္ဂဖလေသု ပတိဋ္ဌဟိံသု. တံ သန္ဓာယ စောဒေန္တော အဇ္ဇာပိ တေ, အာဝုသော, သာ ဒိဋ္ဌီတိ ဂါထမာဟ. အယံ ပနတ္ထော ဗကဗြဟ္မသုတ္တေန (သံ. နိ. ၁.၁၇၅) ဒီပေတဗ္ဗော. ဝုတ္တံ ဟေတံ (သံ. နိ. ၁.၁၇၆) –

“Brahmā” means Mahābrahmā. The phrase “to the Sudhammā assembly hall” refers to the Sudhammā assembly hall. This Sudhammā assembly hall is in the Brahmā world, not in the Tāvatiṃsa heaven. There is no deva-world without a Sudhammā assembly hall. Regarding the verse, “Even today, friend, is that the same view which you held in the past?”: this refers to the view that “no ascetic or brahmin is capable of coming to this Brahmā world.” The question means: “The view that you held before the Teacher came here, has that view still not departed even now?” Regarding the verse, “Do you see the radiant one surpassing in the Brahmā world?”: the meaning is, “Do you see the radiance of the Blessed One with his disciples, who, surrounded by disciples such as Mahākappina and Mahākassapa, is seated having entered the fire element?” At one time, the Blessed One, knowing the thought in the mind of Brahmā, who was assembled and seated in the Sudhammā assembly hall in the Brahmā world and was contemplating, “Is there any ascetic or brahmin of such great power who could come here?” The Blessed One went there and sat in the sky above Brahmā’s head, entering the fire element and emitting light. He then thought of the arrival of Mahāmoggallāna and others. As soon as he thought this, they too arrived, paid homage to the Teacher, and knowing his intention, entered the fire element and sat in their respective directions, emitting light. The entire Brahmā world became one radiance. The Teacher, knowing Brahmā’s receptive mind, taught the Dhamma that clarifies the Four Noble Truths. At the end of the teaching, many thousands of Brahmās were established in the paths and fruits. With reference to this, rebuking him, he spoke the verse: “Even today, friend, is that the same view…?” This meaning should be explained by the Baka Brahmā Sutta (SN 1.175). For it is said:

‘‘ဧကံ သမယံ ဘဂဝါ သာဝတ္ထိယံ ဝိဟရတိ ဇေတဝနေ အနာထပိဏ္ဍိကဿ အာရာမေ. တေန ခေါ ပန သမယေန အညတရဿ ဗြဟ္မုနော ဧဝရူပံ ပါပကံ ဒိဋ္ဌိဂတံ ဥပ္ပန္နံ ဟောတိ – ‘နတ္ထိ သမဏော ဝါ ဗြာဟ္မဏော ဝါ ယော ဣဓ အာဂစ္ဆေယျာ’တိ. အထ ခေါ ဘဂဝါ တဿ ဗြဟ္မုနော စေတသာ စေတောပရိဝိတက္ကမညာယ သေယျထာပိ နာမ ဗလဝါ ပုရိသော သမိဉ္ဇိတံ ဝါ ဗာဟံ ပသာရေယျ[Pg.275], ပသာရိတံ ဝါ ဗာဟံ သမိဉ္ဇေယျ; ဧဝမေဝ ဇေတဝနေ အန္တရဟိတော တသ္မိံ ဗြဟ္မလောကေ ပါတုရဟောသိ. အထ ခေါ ဘဂဝါ တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသီဒိ တေဇောဓာတုံ သမာပဇ္ဇိတွာ.

At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika’s monastery. At that time, a certain Brahmā had conceived such an evil wrong view: ‘There is no ascetic or brahmin who can come here.’ Then the Blessed One, knowing with his mind the thought in that Brahmā’s mind, just as a strong man might extend his bent arm or bend his extended arm, so he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Blessed One sat cross-legged in the sky above that Brahmā, having entered upon the fire element.

‘‘အထ ခေါ အာယသ္မတော မဟာမောဂ္ဂလ္လာနဿ ဧတဒဟောသိ ‘ကဟံ နု ခေါ ဘဂဝါ ဧတရဟိ ဝိဟရတီ’တိ? အဒ္ဒသ ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော ဘဂဝန္တံ ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသိန္နံ တေဇောဓာတုံ သမာပန္နံ. ဒိသွာန သေယျထာပိ နာမ ဗလဝါ ပုရိသော သမိဉ္ဇိတံ ဝါ ဗာဟံ ပသာရေယျ, ပသာရိတံ ဝါ ဗာဟံ သမိဉ္ဇေယျ; ဧဝမေဝ ဇေတဝနေ အန္တရဟိတော တသ္မိံ ဗြဟ္မလောကေ ပါတုရဟောသိ. အထ ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော ပုရတ္ထိမံ ဒိသံ နိဿာယ တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသီဒိ တေဇောဓာတုံ သမာပဇ္ဇိတွာ နီစတရံ ဘဂဝတော.

Then it occurred to the Venerable Mahāmoggallāna: ‘Where is the Blessed One dwelling now?’ With the divine eye, purified and surpassing the human, the Venerable Mahāmoggallāna saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man might extend his flexed arm or flex his extended arm, so too he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Mahāmoggallāna, depending on the eastern direction, sat cross-legged in the sky above that Brahmā, having entered the fire element, lower than the Blessed One.

‘‘အထ ခေါ အာယသ္မတော မဟာကဿပဿ ဧတဒဟောသိ – ‘ကဟံ နု ခေါ ဘဂဝါ ဧတရဟိ ဝိဟရတီ’တိ? အဒ္ဒသ ခေါ အာယသ္မာ မဟာကဿပေါ ဘဂဝန္တံ ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသိန္နံ တေဇောဓာတုံ သမာပန္နံ. ဒိသွာန သေယျထာပိ နာမ ဗလဝါ ပုရိသော…ပေ… ဧဝမေဝ ဇေတဝနေ အန္တရဟိတော တသ္မိံ ဗြဟ္မလောကေ ပါတုရဟောသိ. အထ ခေါ အာယသ္မာ မဟာကဿပေါ ဒက္ခိဏံ ဒိသံ နိဿာယ တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသီဒိ တေဇောဓာတုံ သမာပဇ္ဇိတွာ နီစတရံ ဘဂဝတော.

Then it occurred to the Venerable Mahākassapa: ‘Where is the Blessed One dwelling now?’ With the divine eye, purified and surpassing the human, the Venerable Mahākassapa saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man might... and so forth... so too he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Mahākassapa, depending on the southern direction, sat cross-legged in the sky above that Brahmā, having entered the fire element, lower than the Blessed One.

‘‘အထ ခေါ အာယသ္မတော မဟာကပ္ပိနဿ ဧတဒဟောသိ – ‘ကဟံ နု ခေါ ဘဂဝါ ဧတရဟိ ဝိဟရတီ’တိ? အဒ္ဒသ ခေါ အာယသ္မာ မဟာကပ္ပိနော ဘဂဝန္တံ ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသိန္နံ တေဇောဓာတုံ သမာပန္နံ. ဒိသွာန သေယျထာပိ နာမ ဗလဝါ ပုရိသော…ပေ… ဧဝမေဝ ဇေတဝနေ အန္တရဟိတော တသ္မိံ ဗြဟ္မလောကေ [Pg.276] ပါတုရဟောသိ. အထ ခေါ အာယသ္မာ မဟာကပ္ပိနော ပစ္ဆိမံ ဒိသံ နိဿာယ တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသီဒိ တေဇောဓာတုံ သမာပဇ္ဇိတွာ နီစတရံ ဘဂဝတော.

Then it occurred to the Venerable Mahākappina: ‘Where is the Blessed One dwelling now?’ With the divine eye, purified and surpassing the human, the Venerable Mahākappina saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man might... and so forth... so too he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Mahākappina, depending on the western direction, sat cross-legged in the sky above that Brahmā, having entered the fire element, lower than the Blessed One.

‘‘အထ ခေါ အာယသ္မတော အနုရုဒ္ဓဿ ဧတဒဟောသိ – ‘ကဟံ နု ခေါ ဘဂဝါ ဧတရဟိ ဝိဟရတီ’တိ? အဒ္ဒသ ခေါ အာယသ္မာ အနုရုဒ္ဓေါ ဘဂဝန္တံ ဒိဗ္ဗေန စက္ခုနာ ဝိသုဒ္ဓေန အတိက္ကန္တမာနုသကေန တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသိန္နံ တေဇောဓာတုံ သမာပန္နံ. ဒိသွာန သေယျထာပိ နာမ ဗလဝါ ပုရိသော…ပေ… ဧဝမေဝ ဇေတဝနေ အန္တရဟိတော တသ္မိံ ဗြဟ္မလောကေ ပါတုရဟောသိ. အထ ခေါ အာယသ္မာ အနုရုဒ္ဓေါ ဥတ္တရံ ဒိသံ နိဿာယ တဿ ဗြဟ္မုနော ဥပရိဝေဟာသံ ပလ္လင်္ကေန နိသီဒိ တေဇောဓာတုံ သမာပဇ္ဇိတွာ နီစတရံ ဘဂဝတော’’.

Then it occurred to the Venerable Anuruddha: ‘Where is the Blessed One dwelling now?’ With the divine eye, purified and surpassing the human, the Venerable Anuruddha saw the Blessed One seated cross-legged in the sky above that Brahmā, having entered the fire element. Having seen this, just as a strong man might... and so forth... so too he vanished from Jeta's Grove and appeared in that Brahmā world. Then the Venerable Anuruddha, depending on the northern direction, sat cross-legged in the sky above that Brahmā, having entered the fire element, lower than the Blessed One.

အထ ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော တံ ဗြဟ္မာနံ ဂါထာယ အဇ္ဈဘာသိ –

Then the Venerable Mahāmoggallāna addressed that Brahmā in verse:

‘‘အဇ္ဇာပိ တေ အာဝုသော သာ ဒိဋ္ဌိ, ယာ တေ ဒိဋ္ဌိ ပုရေ အဟု;

ပဿသိ ဝီတိဝတ္တန္တံ, ဗြဟ္မလောကေ ပဘဿရ’’န္တိ.

‘Friend, do you still today hold that view, the view that you held before? Do you see the radiance traversing the Brahmā world?’

‘‘န မေ မာရိသ သာ ဒိဋ္ဌိ, ယာ မေ ဒိဋ္ဌိ ပုရေ အဟု;

ပဿာမိ ဝီတိဝတ္တန္တံ, ဗြဟ္မလောကေ ပဘဿရံ;

သွာဟံ အဇ္ဇ ကထံ ဝဇ္ဇံ, အဟံ နိစ္စောမှိ သဿတော’’တိ.

‘Sir, that is not my view, the view that I held before. I see a radiance surpassing the Brahmā world. How could I today declare: “I am permanent, everlasting”?’

‘‘အထ ခေါ ဘဂဝါ တံ ဗြဟ္မာနံ သံဝေဇေတွာ သေယျထာပိ နာမ ဗလဝါ ပုရိသော…ပေ… ဧဝမေဝ တသ္မိံ ဗြဟ္မလောကေ အန္တရဟိတော ဇေတဝနေ ပါတုရဟောသိ. အထ ခေါ သော ဗြဟ္မာ အညတရံ ဗြဟ္မပါရိသဇ္ဇံ အာမန္တေသိ – ‘ဧဟိ တွံ, မာရိသ, ယေနာယသ္မာ မဟာမောဂ္ဂလ္လာနော တေနုပသင်္ကမ, ဥပသင်္ကမိတွာ အာယသ္မန္တံ မဟာမောဂ္ဂလ္လာနံ ဧဝံ ဝဒေဟိ – ‘‘အတ္ထိ နု ခေါ, မာရိသ မောဂ္ဂလ္လာန, အညေပိ တဿ ဘဂဝတော သာဝကာ ဧဝံမဟိဒ္ဓိကာ ဧဝံမဟာနုဘာဝါ သေယျထာပိ ဘဝံ မောဂ္ဂလ္လာနော ကဿပေါ ကပ္ပိနော အနုရုဒ္ဓေါ’’တိ? ‘ဧဝံ, မာရိသာ’တိ ခေါ သော ဗြဟ္မပါရိသဇ္ဇော တဿ ဗြဟ္မုနော ပဋိဿုတွာ ယေနာယသ္မာ မဟာမောဂ္ဂလ္လာနော တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ အာယသ္မန္တံ မဟာမောဂ္ဂလ္လာနံ [Pg.277] ဧတဒဝေါစ – ‘အတ္ထိ နု ခေါ, မာရိသ မောဂ္ဂလ္လာန, အညေပိ တဿ ဘဂဝတော သာဝကာ ဧဝံမဟိဒ္ဓိကာ ဧဝံမဟာနုဘာဝါ သေယျထာပိ ဘဝံ မောဂ္ဂလ္လာနော ကဿပေါ ကပ္ပိနော အနုရုဒ္ဓေါ’တိ? အထ ခေါ အာယသ္မာ မဟာမောဂ္ဂလ္လာနော တံ ဗြဟ္မပါရိသဇ္ဇံ ဂါထာယ အဇ္ဈဘာသိ –

Then the Blessed One, having stirred that Brahmā, just as a strong man might... and so forth... so too he vanished from that Brahmā world and appeared in Jeta's Grove. Then that Brahmā addressed a certain Brahmā attendant: ‘Come, good sir, approach the Venerable Mahāmoggallāna and say to him: “Are there, good sir Moggallāna, any other disciples of that Blessed One who are as powerful and mighty as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?”’ ‘Yes, good sir,’ replied that Brahmā attendant to the Brahmā. He then approached the Venerable Mahāmoggallāna and said this: ‘Are there, good sir Moggallāna, any other disciples of that Blessed One who are as powerful and mighty as the venerable Moggallāna, Kassapa, Kappina, and Anuruddha?’ Then the Venerable Mahāmoggallāna addressed that Brahmā attendant in verse:

‘‘တေဝိဇ္ဇာ ဣဒ္ဓိပတ္တာ စ, စေတောပရိယာယကောဝိဒါ;

ခီဏာသဝါ အရဟန္တော, ဗဟူ ဗုဒ္ဓဿ သာဝကာ’’တိ.

‘Possessors of the threefold knowledge, attainers of psychic power, skilled in penetrating the minds of others, arahants whose taints are destroyed—many are the disciples of the Buddha.’

‘‘အထ ခေါ သော ဗြဟ္မပါရိသဇ္ဇော အာယသ္မတော မဟာမောဂ္ဂလ္လာနဿ ဘာသိတံ အဘိနန္ဒိတွာ အနုမောဒိတွာ ယေန သော ဗြဟ္မာ တေနုပသင်္ကမိ, ဥပသင်္ကမိတွာ တံ ဗြဟ္မာနံ ဧတဒဝေါစ – ‘အာယသ္မာ မာရိသ မဟာမောဂ္ဂလ္လာနော ဧဝမာဟ –

Then that Brahmā attendant, having rejoiced and delighted in the words of the Venerable Mahāmoggallāna, approached that Brahmā and said to him: ‘Venerable sir, the Venerable Mahāmoggallāna says this—’

‘‘‘တေဝိဇ္ဇာ ဣဒ္ဓိပတ္တာ စ, စေတောပရိယာယကောဝိဒါ;

ခီဏာသဝါ အရဟန္တော, ဗဟူ ဗုဒ္ဓဿ သာဝကာ’’’တိ. –

‘Possessors of the threefold knowledge, attainers of psychic power, skilled in penetrating the minds of others, arahants whose taints are destroyed—many are the disciples of the Buddha.’

ဣဒမဝေါစ သော ဗြဟ္မပါရိသဇ္ဇော. အတ္တမနော စ သော ဗြဟ္မာ တဿ ဗြဟ္မပါရိသဇ္ဇဿ ဘာသိတံ အဘိနန္ဒီတိ (သံ. နိ. ၁.၁၇၆).

Thus spoke that Brahmā attendant. And that Brahmā, delighted, rejoiced at the words of that Brahmā attendant.

ဣဒံ သန္ဓာယ ဝုတ္တံ – ‘‘အယံ ပနတ္ထော ဗကဗြဟ္မသုတ္တေန ဒီပေတဗ္ဗော’’တိ.

This was said with reference to this: “This meaning should be explained by the Baka Brahmā Sutta.”

မဟာနေရုနော ကူဋန္တိ (မ. နိ. ၁.၅၁၃) ကူဋသီသေန သကလမေဝ သိနေရုပဗ္ဗတရာဇံ ဝဒသိ. ဝိမောက္ခေန အပဿယီတိ (မ. နိ. ၁.၅၁၃) ဈာနဝိမောက္ခေန နိဿယေန အဘိညာယေန ပဿယီတိ အဓိပ္ပာယော. ဝနန္တိ (မ. နိ. ၁.၅၁၃) ဇမ္ဗုဒီပံ. သော ဟိ ဝနဗာဟုလ္လတာယ ‘‘ဝန’’န္တိ ဝုတ္တော. တေနာဟ ‘‘ဇမ္ဗုမဏ္ဍဿ ဣဿရော’’တိ. ပုဗ္ဗဝိဒေဟာနန္တိ (မ. နိ. ၁.၅၁၃) ပုဗ္ဗဝိဒေဟဋ္ဌာနဉ္စ ပုဗ္ဗဝိဒေဟန္တိ အတ္ထော. ယေ စ ဘူမိသယာ နရာတိ (မ. နိ. ၁.၅၁၃) ဘူမိသယာ နရာ နာမ အပရဂေါယာနဥတ္တရကုရုကာ စ မနုဿာ. တေ ဟိ ဂေဟာဘာဝတော ‘‘ဘူမိသယာ’’တိ ဝုတ္တာ. တေပိ သဗ္ဗေ အပဿယီတိ သမ္ဗန္ဓော. အယံ ပနတ္ထော နန္ဒောပနန္ဒဒမနေန ဒီပေတဗ္ဗော – ဧကသ္မိံ ကိရ သမယေ အနာထပိဏ္ဍိကော ဂဟပတိ ဘဂဝတော ဓမ္မဒေသနံ သုတွာ ‘‘သွေ, ဘန္တေ, ပဉ္စဟိ ဘိက္ခုသတေဟိ သဒ္ဓိံ မယှံ ဂေဟေ ဘိက္ခံ ဂဏှထာ’’တိ နိမန္တေတွာ ပက္ကာမိ. တံဒိဝသဉ္စ ဘဂဝတော ပစ္စူသသမယေ ဒသသဟဿိလောကဓာတုံ ဩလောကေန္တဿ နန္ဒောပနန္ဒော နာမ [Pg.278] နာဂရာဇာ ဉာဏမုခေ အာပါထံ အာဂစ္ဆိ. ဘဂဝါ ‘‘အယံ နာဂရာဇာ မယှံ ဉာဏမုခေ အာပါထံ အာဂစ္ဆတိ, ကိံ နု ခေါ ဘဝိဿတီ’’တိ အာဝဇ္ဇေန္တော သရဏဂမနဿ ဥပနိဿယံ ဒိသွာ ‘‘အယံ မိစ္ဆာဒိဋ္ဌိကော တီသု ရတနေသု အပ္ပသန္နော, ကော နု ခေါ ဣမံ မိစ္ဆာဒိဋ္ဌိကော ဝိမောစေယျာ’’တိ အာဝဇ္ဇေန္တော မဟာမောဂ္ဂလ္လာနတ္ထေရံ အဒ္ဒသ. တတော ပဘာတာယ ရတ္တိယာ သရီရပဋိဇဂ္ဂနံ ကတွာ အာယသ္မန္တံ အာနန္ဒံ အာမန္တေသိ – ‘‘အာနန္ဒ, ပဉ္စန္နံ ဘိက္ခုသတာနံ အာရောစေဟိ – ‘တထာဂတော ဒေဝစာရိကံ ဂစ္ဆတီ’’’တိ. တံဒိဝသဉ္စ နန္ဒောပနန္ဒဿ အာပါနဘူမိံ သဇ္ဇယိံသု. သော ဒိဗ္ဗရတနပလ္လင်္ကေ ဒိဗ္ဗေန သေတစ္ဆတ္တေန ဓာရိယမာနော တိဝိဓနာဋကေဟိ စေဝ နာဂပရိသာယ စ ပရိဝုတော ဒိဗ္ဗဘာဇနေသု ဥပဋ္ဌာပိတအန္နပါနံ ဩလောကယမာနော နိသိန္နော ဟောတိ. အထ ခေါ ဘဂဝါ ယထာ နာဂရာဇာ ပဿတိ, တထာ ကတွာ တဿ ဝိမာနမတ္ထကေနေဝ ပဉ္စဟိ ဘိက္ခုသတေဟိ သဒ္ဓိံ တာဝတိံသဒေဝလောကာဘိမုခေါ ပါယာသိ.

By 'the peak of Mahāneru' is meant the summit of the entire king of mountains, Sineru. By 'he saw by liberation' is meant that he saw by means of jhāna-liberation, by reliance on higher knowledge—this is the intended meaning. 'The forest' refers to Jambudīpa. It is called 'forest' due to its abundance of forests. Hence it is said, 'the lord of the Jambu continent.' 'Of the eastern Videhas' means the region of Pubbavideha and Pubbavideha itself. 'Those men who lie on the ground' refers to the people of Aparagoyāna and Uttarakuru. Since they have no houses, they are called 'those who lie on the ground.' All of them were seen—this is the connection. This meaning should be illustrated by the taming of Nandopananda. Once, it is said, the householder Anāthapiṇḍika, after hearing the Blessed One’s teaching, invited him: “Venerable sir, tomorrow, please accept alms in my home along with five hundred monks,” and then departed. That same day, as the Blessed One surveyed the ten-thousandfold world system at dawn, the nāga king named Nandopananda appeared within the range of his knowledge. The Blessed One thought, “This nāga king has appeared within the range of my knowledge. What will happen?” Reflecting thus, he saw the supporting condition for his taking refuge. Then he thought, “This one holds wrong views and has no faith in the Three Jewels. Who could liberate this one from his wrong view?” Reflecting further, he saw the Elder Mahāmoggallāna. At dawn, after attending to his bodily needs, he addressed the Venerable Ānanda: “Ānanda, inform the five hundred monks—the Tathāgata will go on a tour among the devas.” That same day, they prepared the feasting hall for Nandopananda. Seated on a divine jeweled couch under a divine white parasol, surrounded by three kinds of dancers and a retinue of nāgas, he was looking at the food and drink set out in divine vessels. Then the Blessed One, making himself visible to the nāga king, ascended into the sky above his palace with the five hundred monks and set out toward the Tāvatiṃsa deva world.

တေန ခေါ ပန သမယေန နန္ဒောပနန္ဒဿ နာဂရာဇဿ ဧဝရူပံ ပါပကံ ဒိဋ္ဌိဂတံ ဥပ္ပန္နံ ဟောတိ ‘‘ဣမေ ဟိ နာမ မုဏ္ဍသမဏကာ အမှာကံ ဥပရိဘဝနေန ဒေဝါနံ တာဝတိံသာနံ ဘဝနံ ပဝိသန္တိပိ နိက္ခမန္တိပိ, န ဒါနိ ဣတော ပဋ္ဌာယ ဣမေသံ အမှာကံ မတ္ထကေ ပါဒပံသုံ ဩကိရန္တာနံ ဂန္တုံ ဒဿာမီ’’တိ ဥဋ္ဌာယ သိနေရုပါဒံ ဂန္တွာ တံ အတ္တဘာဝံ ဝိဇဟိတွာ သိနေရုံ သတ္တက္ခတ္တုံ ဘောဂေဟိ ပရိက္ခိပိတွာ ဥပရိ ဖဏံ ကတွာ တာဝတိံသဘဝနံ အဝကုဇ္ဇေန ဖဏေန ပရိဂ္ဂဟေတွာ အဒဿနံ ဂမေသိ.

At that time, such an evil view arose in the Nāga king Nandopananda: “These shaven-headed recluses enter and leave the palace of the Tāvatiṃsa gods by passing over our dwelling. From now on, I will not allow them to go scattering dust from their feet on our heads.” Rising up, he went to the foot of Mount Sineru, abandoned his own form, wrapped Sineru seven times with his coils, raised his hood above, covered the Tāvatiṃsa palace with his upturned hood, and made it invisible.

အထ ခေါ အာယသ္မာ ရဋ္ဌပါလော ဘဂဝန္တံ ဧတဒဝေါစ – ‘‘ပုဗ္ဗေ, ဘန္တေ, ဣမသ္မိံ ပဒေသေ ဌိတော သိနေရုံ ပဿာမိ, သိနေရုပရိဘဏ္ဍံ ပဿာမိ, တာဝတိံသံ ပဿာမိ, ဝေဇယန္တံ ပဿာမိ, ဝေဇယန္တဿ ပါသာဒဿ ဥပရိဓဇံ ပဿာမိ. ကော နု ခေါ, ဘန္တေ, ဟေတု ကော ပစ္စယော, ယံ ဧတရဟိ နေဝ သိနေရုံ ပဿာမိ…ပေ… န ဝေဇယန္တဿ ပါသာဒဿ ဥပရိဓဇံ ပဿာမီ’’တိ. ‘‘အယံ, ရဋ္ဌပါလ, နန္ဒောပနန္ဒော နာမ နာဂရာဇာ တုမှာကံ ကုပိတော သိနေရုံ သတ္တက္ခတ္တုံ ဘောဂေဟိ ပရိက္ခိပိတွာ ဥပရိ ဖဏေန ပဋိစ္ဆာဒေတွာ အန္ဓကာရံ ကတွာ ဌိတော’’တိ. ‘‘ဒမေမိ နံ, ဘန္တေ’’တိ. န ဘဂဝါ နံ အနုဇာနိ. အထ ခေါ အာယသ္မာ ဘဒ္ဒိယော, အာယသ္မာ ရာဟုလောတိ အနုက္ကမေန သဗ္ဗေပိ ဘိက္ခူ ဥဋ္ဌဟိံသု. ဘဂဝါ အနုဇာနိ.

Then the Venerable Raṭṭhapāla said to the Blessed One: "Formerly, venerable sir, standing in this place, I could see Sineru, the environs of Sineru, the Tāvatiṃsa heaven, the Vejayanta palace, and the banner atop the Vejayanta palace. What is the reason, venerable sir, what is the cause, that now I no longer see Sineru… nor the banner atop the Vejayanta palace?" "Raṭṭhapāla, this Nāga king Nandopananda is angry with you all. He has encircled Sineru seven times with his coils, covered it with his hood, created darkness, and is standing there." "I will tame him, venerable sir." The Blessed One did not permit him. Then the Venerable Bhaddiya, the Venerable Rāhula, and successively all the monks rose up. The Blessed One did not permit them.

အဝသာနေ [Pg.279] မဟာမောဂ္ဂလ္လာနတ္ထေရော – ‘‘အဟံ, ဘန္တေ, ဒမေမိ န’’န္တိ အာဟ. ‘‘ဒမေဟိ, မောဂ္ဂလ္လာနာ’’တိ ဘဂဝါ အနုဇာနိ. ထေရော အတ္တဘာဝံ ဝိဇဟိတွာ မဟန္တံ နာဂရာဇဝဏ္ဏံ အဘိနိမ္မိနိတွာ နန္ဒောပနန္ဒံ စုဒ္ဒသက္ခတ္တုံ ဘောဂေဟိ ပရိက္ခိပိတွာ တဿ ဖဏမတ္ထကေ အတ္တနော ဖဏံ ဌပေတွာ သိနေရုနာ သဒ္ဓိံ အဘိနိပ္ပီဠေသိ. နာဂရာဇာ ဓူမာယိ. ထေရောပိ ‘‘န တုယှံယေဝ သရီရေ ဓူမော အတ္ထိ, မယှမ္ပိ အတ္ထီ’’တိ ဓူမာယိ. နာဂရာဇဿ ဓူမော ထေရံ န ဗာဓတိ, ထေရဿ ပန ဓူမော နာဂရာဇံ ဗာဓတိ. တတော နာဂရာဇာ ပဇ္ဇလိ, ထေရောပိ ‘‘န တုယှံယေဝ သရီရေ အဂ္ဂိ အတ္ထိ, မယှမ္ပိ အတ္ထီ’’တိ ပဇ္ဇလိ. နာဂရာဇဿ တေဇော ထေရံ န ဗာဓတိ, ထေရဿ ပန တေဇော နာဂရာဇာနံ ဗာဓတိ. နာဂရာဇာ – ‘‘အယံ မံ သိနေရုနာ အဘိနိပ္ပီဠေတွာ ဓူမာယတိ စေဝ ပဇ္ဇလတိ စာ’’တိ စိန္တေတွာ ‘‘ဘော, တုဝံ ကောသီ’’တိ ပဋိပုစ္ဆိ. ‘‘အဟံ ခေါ, နန္ဒ, မောဂ္ဂလ္လာနော’’တိ. ‘‘ဘန္တေ, အတ္တနော ဘိက္ခုဘာဝေန တိဋ္ဌာဟီ’’တိ.

Finally, the Elder Mahāmoggallāna said: 'Venerable sir, I will tame him.' 'Tame him, Moggallāna,' the Blessed One permitted. The Elder, abandoning his own form, manifested a great Nāga-king's appearance, wrapped Nandopananda fourteen times with his coils, placed his own hood on top of his hood, and pressed down upon him together with Sineru. The Nāga-king emitted smoke. The Elder also said, 'It is not only in your body that there is smoke, in mine also there is,' and emitted smoke. The Nāga-king’s smoke did not harm the Elder, but the Elder’s smoke harmed the Nāga-king. Then the Nāga-king burst into flames, and the Elder also said, 'It is not only in your body that there is fire, in mine also there is,' and burst into flames. The Nāga-king's heat did not harm the Elder, but the Elder's heat harmed the Nāga-king. The Nāga-king thought, 'This one presses down upon me with Sineru, emits smoke, and bursts into flames!' and asked in return, 'Sir, who are you?' 'I, Nanda, am Moggallāna.' 'Venerable sir, please stand in your own form as a monk.'

ထေရော တံ အတ္တဘာဝံ ဝိဇဟိတွာ တဿ ဒက္ခိဏကဏ္ဏသောတေန ပဝိသိတွာ ဝါမကဏ္ဏသောတေန နိက္ခမိ, ဝါမကဏ္ဏသောတေန ပဝိသိတွာ ဒက္ခိဏကဏ္ဏသောတေန နိက္ခမိ. တထာ ဒက္ခိဏနာသသောတေန ပဝိသိတွာ ဝါမနာသသောတေန နိက္ခမိ, ဝါမနာသသောတေန ပဝိသိတွာ ဒက္ခိဏနာသသောတေန နိက္ခမိ. တတော နာဂရာဇာ မုခံ ဝိဝရိ, ထေရော မုခေန ပဝိသိတွာ အန္တောကုစ္ဆိယံ ပါစီနေန စ ပစ္ဆိမေန စ စင်္ကမတိ. ဘဂဝါ – ‘‘မောဂ္ဂလ္လာန, မနသိ ကရောဟိ, မဟိဒ္ဓိကော နာဂေါ’’တိ အာဟ. ထေရော ‘‘မယှံ ခေါ, ဘန္တေ, စတ္တာရော ဣဒ္ဓိပါဒါ ဘာဝိတာ ဗဟုလီကတာ ယာနီကတာ ဝတ္ထုကတာ အနုဋ္ဌိတာ ပရိစိတာ သုသမာရဒ္ဓါ, တိဋ္ဌတု, ဘန္တေ, နန္ဒောပနန္ဒော, အဟံ နန္ဒောပနန္ဒသဒိသာနံ နာဂရာဇာနံ သတမ္ပိ သဟဿမ္ပိ ဒမေယျ’’န္တိအာဒိမာဟ.

The Elder, having relinquished that form, entered through the Nāga's right ear and exited through his left ear; he entered through his left ear and exited through his right ear. Similarly, he entered through his right nostril and exited through his left nostril; he entered through his left nostril and exited through his right nostril. Then the Nāga king opened his mouth, and the Elder entered through the mouth and walked back and forth from east to west inside his belly. The Blessed One said: 'Moggallāna, be mindful; the Nāga is very powerful.' The Elder replied: 'Venerable sir, for me the four bases of psychic power are developed, cultivated, used as a vehicle, made a foundation, established, familiarized, and well undertaken. Let Nandopananda be, venerable sir; I could tame even a hundred or a thousand Nāga kings like Nandopananda.'

နာဂရာဇာ စိန္တေသိ – ‘‘ပဝိသန္တော တာဝ မေ န ဒိဋ္ဌော, နိက္ခမနကာလေ ဒါနိ နံ ဒါဌန္တရေ ပက္ခိပိတွာ ခါဒိဿာမီ’’တိ စိန္တေတွာ ‘‘နိက္ခမထ, ဘန္တေ, မာ မံ အန္တောကုစ္ဆိယံ အပရာပရံ စင်္ကမန္တော ဗာဓယိတ္ထာ’’တိ အာဟ. ထေရော နိက္ခမိတွာ ဗဟိ အဋ္ဌာသိ. နာဂရာဇာ ‘‘အယံ သော’’တိ ဒိသွာ နာသဝါတံ ဝိဿဇ္ဇိ, ထေရော စတုတ္ထဇ္ဈာနံ သမာပဇ္ဇိ, လောမကူပမ္ပိဿ ဝါတော စာလေတုံ နာသက္ခိ. အဝသေသာ ဘိက္ခူ ကိရ အာဒိတော ပဋ္ဌာယ သဗ္ဗပါဋိဟာရိယာနိ ကာတုံ သက္ကုဏေယျုံ, ဣမံ ပန ဌာနံ ပတွာ ဧဝံ ခိပ္ပနိသန္တိနော [Pg.280] ဟုတွာ သမာပဇ္ဇိတုံ န သက္ခိဿန္တီတိ နေသံ ဘဂဝါ နာဂရာဇဒမနံ နာနုဇာနိ.

The Nāga king thought: 'He was not seen by me when entering; now, when he exits, I will catch him between my fangs and devour him.' Having thought this, he said: 'Come out, venerable sir; do not trouble me by walking back and forth inside my belly.' The Elder came out and stood outside. The Nāga king, seeing him and thinking, 'This is he,' released a blast of breath from his nose. The Elder entered the fourth jhāna, and the wind could not stir even a single hair-pore of his. It is said that the other monks could perform all the miracles from the beginning, but having reached this point, they would not be able to enter absorption with such swift quiescence. Therefore, the Blessed One did not permit them to tame the Nāga king.

နာဂရာဇာ ‘‘အဟံ ဣမဿ သမဏဿ နာသဝါတေန လောမကူပမ္ပိ စာလေတုံ နာသက္ခိ, မဟိဒ္ဓိကော သော သမဏော’’တိ စိန္တေသိ. ထေရော အတ္တဘာဝံ ဝိဇဟိတွာ သုပဏ္ဏရူပံ အဘိနိမ္မိနိတွာ သုပဏ္ဏဝါတံ ဒဿေန္တော နာဂရာဇာနံ အနုဗန္ဓိ. နာဂရာဇာ တံ အတ္တဘာဝံ ဝိဇဟိတွာ မာဏဝကဝဏ္ဏံ အဘိနိမ္မိနိတွာ ‘‘ဘန္တေ, တုမှာကံ သရဏံ ဂစ္ဆာမီ’’တိ ဝဒန္တော ထေရဿ ပါဒေ ဝန္ဒိ. ထေရော ‘‘သတ္ထာ, နန္ဒ, အာဂတော, ဧဟိ ဂမိဿာမာ’’တိ နာဂရာဇာနံ ဒမေတွာ နိဗ္ဗိသံ ကတွာ ဂဟေတွာ ဘဂဝတော သန္တိကံ အဂမာသိ. နာဂရာဇာ ဘဂဝန္တံ ဝန္ဒိတွာ ‘‘ဘန္တေ, တုမှာကံ သရဏံ ဂစ္ဆာမီ’’တိ အာဟ. ဘဂဝါ ‘‘သုခီ ဟောဟိ, နာဂရာဇာ’’တိ ဝတွာ ဘိက္ခုသံဃပရိဝုတော အနာထပိဏ္ဍိကဿ နိဝေသနံ အဂမာသိ.

The Nāga king thought: 'I could not stir even a single hair-pore of this ascetic with the wind from my nose; he is a mighty ascetic!' The Elder, abandoning his own form, created the appearance of a Supaṇṇa and, displaying the Supaṇṇa-wind, pursued the Nāga king. The Nāga king, abandoning that form, created the appearance of a young man and, saying, 'Venerable sir, I go to you for refuge,' bowed at the Elder’s feet. The Elder, having tamed the Nāga king and made him harmless, took him to the presence of the Blessed One, saying: 'Nanda, the Teacher has come; come, let us go.' The Nāga king paid homage to the Blessed One and said, 'Venerable sir, I go to your refuge.' The Blessed One said, 'May you be well, Nāga king,' and, surrounded by the community of monks, went to Anāthapiṇḍika’s residence.

အနာထပိဏ္ဍိကော ‘‘ကိံ, ဘန္တေ, အတိဒိဝါ အာဂတတ္ထာ’’တိ အာဟ. ‘‘မောဂ္ဂလ္လာနဿ စ နန္ဒောပနန္ဒဿ စ သင်္ဂါမော အဟောသီ’’တိ. ‘‘ကဿ ပန, ဘန္တေ, ဇယော, ကဿ ပရာဇယော’’တိ? ‘‘မောဂ္ဂလ္လာနဿ ဇယော, နန္ဒဿ ပရာဇယော’’တိ. အနာထပိဏ္ဍိကော ‘‘အဓိဝါသေတု မေ, ဘန္တေ, ဘဂဝါ သတ္တာဟံ ဧကပဋိပါဋိယာ ဘတ္တံ သတ္တာဟံ ထေရဿ သက္ကာရံ ကရိဿာမီ’’တိ ဝတွာ သတ္တာဟံ ဗုဒ္ဓပ္ပမုခါနံ ပဉ္စန္နံ ဘိက္ခုသတာနံ မဟာသက္ကာရံ အကာသိ. တေန ဝုတ္တံ – ‘‘နန္ဒောပနန္ဒဒမနေန ဒီပေတဗ္ဗော’’တိ.

Anāthapiṇḍika asked: 'Venerable sir, why have you come so late in the day?' The Blessed One replied: 'There was a battle between Moggallāna and Nandopananda.' 'But who was victorious, venerable sir, and who was defeated?' 'Moggallāna was victorious, and Nandopananda was defeated.' Anāthapiṇḍika then said: 'Venerable sir, may the Blessed One consent to my offering of meals for seven days in unbroken succession. For seven days I will honor the Elder.' Having said this, for seven days he made a great offering to the five hundred monks with the Buddha at their head. Hence it is said: 'He is to be illustrated by the taming of Nandopananda.'

ဧကသ္မိဉှိ သမယေ ပုဗ္ဗာရာမေ ဝိသာခါယ မဟာဥပါသိကာယ ကာရိတသဟဿဂဗ္ဘပဋိမဏ္ဍိတေ ပါသာဒေ ဘဂဝတိ ဝိဟရန္တေ…ပေ… သံဝေဇေသိ စ ဒေဝတာတိ. တေန ဝုတ္တံ –

For at one time, when the Blessed One was dwelling in the Eastern Monastery, in the palace built by the great female lay disciple Visākhā, a mansion adorned with a thousand chambers... he stirred even the deities. Thus it was said:

‘‘ဓရဏိမ္ပိ သုဂမ္ဘီရံ, ဗဟလံ ဒုပ္ပဓံသိယံ;

ဝါမင်္ဂုဋ္ဌေန ခေါဘေယျံ, ဣဒ္ဓိယာ ပါရမိံ ဂတော’’တိ.

'Even the earth, so very deep, thick, and inviolable, I could cause to tremble with my left great toe, having reached the perfection of psychic power.'

တတ္ထ ဣဒ္ဓိယာ ပါရမိံ ဂတောတိ ဝိကုဗ္ဗနိဒ္ဓိအာဒိဣဒ္ဓိယာ ပရိယောသာနံ ဂတော ပတ္တော.

Therein, 'having reached the perfection of psychic power' means having reached the culmination, having attained the final end of psychic powers such as the power of transformation and so on.

၃၉၅. အသ္မိမာနန္တိ အဟမသ္မိ ပညာသီလသမာဓိသမ္ပန္နောတိအာဒိ အသ္မိမာနံ န ပဿာမိ န အက္ခာမီတိ အတ္ထော. တဒေဝ ဒီပေန္တော မာနော မယှံ န ဝိဇ္ဇတီတိ အာဟ. သာမဏေရေ ဥပါဒါယာတိ သာမဏေရေ အာဒိံ [Pg.281] ကတွာ သကလေ ဘိက္ခုသံဃေ ဂရုစိတ္တံ ဂါရဝစိတ္တံ အာဒရဗဟုမာနံ အဟံ ကရောမီတိ အတ္ထော.

395. 'The conceit "I am"' means: I do not see the conceit 'I am,' such as 'I am endowed with wisdom, virtue, and concentration,' and so on. This is the meaning. Explaining this very point, he says: 'Conceit does not exist for me.' 'With respect to the novices' means: beginning with the novices, I show a mind of respect, a mind of reverence, esteem, and great honor toward the entire community of monks. This is the meaning.

၃၉၆. အပရိမေယျေ ဣတော ကပ္ပေတိ ဣတော အမှာကံ ဥပ္ပန္နကပ္ပတော အန္တရကပ္ပာဒီဟိ အပရိမေယျေ ဧကအသင်္ချေယျဿ ဥပရိ သတသဟဿကပ္ပမတ္ထကေတိ အတ္ထော. ယံ ကမ္မမဘိနီဟရိန္တိ အဂ္ဂသာဝကဘာဝဿ ပဒံ ပုညသမ္ပတ္တိံ ပူရေသိံ. တာဟံ ဘူမိမနုပ္ပတ္တောတိ အဟံ တံ သာဝကဘူမိံ အနုပ္ပတ္တော အာသဝက္ခယသင်္ခါတံ နိဗ္ဗာနံ ပတ္တော အသ္မိ အမှီတိ အတ္ထော.

396. “Immeasurable eons from here”—meaning countless eons from here, from the aeon in which we arose, by way of intermediate aeons and so forth, beyond one asaṅkhyeyya and one hundred thousand aeons. “The kamma I aspired to”—I have fulfilled the accumulation of merit for the state of a chief disciple. “I have attained that ground”—meaning, I have attained that state of a disciple, have attained Nibbāna, which is known as the destruction of the taints.

၃၉၇. အတ္ထပဋိသမ္ဘိဒါဒယော စတဿော ပဋိသမ္ဘိဒါ သောတာပတ္တိမဂ္ဂါဒယော အဋ္ဌ ဝိမောက္ခာ ဣဒ္ဓိဝိဓာဒယော ဆ အဘိညာယော မေ မယာ သစ္ဆိကတာ ပစ္စက္ခံ ကတာ. ဗုဒ္ဓဿ ဘဂဝတော ဩဝါဒါနုသာသနီသင်္ခါတံ သာသနံ မယာ ကတံ သီလပဋိပတ္တိနိပ္ဖာဒနဝသေန ပရိယောသာပိတန္တိ အတ္ထော.

397. The four analytical knowledges, beginning with the discrimination of meaning; the eight liberations; the six direct knowledges, beginning with psychic powers—all these have been realized and directly experienced by me. The Teaching—understood as the instruction and advice of the Blessed Buddha—has been accomplished by me through perfecting the practice of virtue. This is the meaning.

ဣတ္ထန္တိ ဣမိနာ ပကာရေန ဟေဋ္ဌာ ဝုတ္တက္ကမေန. ဧဝံ သော ဧကဿေဝ အနောမဒဿီဗုဒ္ဓဿ သန္တိကေ ဒွိက္ခတ္တုံ ဗျာကရဏံ လဘိ. ကထံ? ဟေဋ္ဌာ ဝုတ္တနယေန သေဋ္ဌိ ဟုတွာ တဿ ဘဂဝတော သန္တိကေ လဒ္ဓဗျာကရဏော တတော စုတော သာမုဒ္ဒိကေ နာဂဘဝနေ နိဗ္ဗတ္တော တဿေဝ ဘဂဝတော သန္တိကေ ဒီဃာယုကဘာဝေန ဥပဟာရံ ကတွာ နိမန္တေတွာ ဘောဇေတွာ မဟာပူဇံ အကာသိ. တဒါပိ ဘဂဝါ ဗျာကရဏံ ကထေသိ. သုဒန္တိ ပဒပူရဏေ နိပါတော. အာယသ္မာတိ ပိယဝစနံ ဂရုဂါရဝါဓိဝစနံ. မဟာမောဂ္ဂလ္လာနတ္ထေရော ဣမာ အပဒါနဂါထာယော အဘာသိတ္ထ ကထေသိ. ဣတီတိ ပရိသမာပနတ္ထေ နိပါတော.

“Thus”—in this manner, in the order previously stated. In this way, he received a prediction twice in the presence of the Anomadassī Buddha alone. How? In the way previously stated, having become a wealthy merchant, he received a prediction in the presence of that Blessed One. Having passed away from there, he was reborn in the Nāga dwelling in the ocean, and in the presence of that same Blessed One, because of his long life, he made offerings, invited him, fed him, and performed great worship. Even then, the Blessed One uttered a prediction. “Sudaṃ” is a particle used to fill the line. “Āyasmā” is a term of endearment, a respectful and reverential expression. The Venerable Mahāmoggallāna Thera spoke these verses of the Apadāna. “Iti” is a particle used to mark the conclusion.

မဟာမောဂ္ဂလ္လာနတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The Commentary on the Apadāna of the Elder Mahāmoggallāna is complete.

၃-၃. မဟာကဿပတ္ထေရအပဒါနဝဏ္ဏနာ

3-3. Commentary on the Apadāna of the Elder Mahākassapa

ပဒုမုတ္တရဿ [Pg.282] ဘဂဝတောတျာဒိကံ အာယသ္မတော မဟာကဿပတ္ထေရဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညသမ္ဘာရာနိ ဥပစိနန္တော ပဒုမုတ္တရဘဂဝတော ကာလေ ဟံသဝတီနဂရေ ဝေဒေဟော နာမ အသီတိကောဋိဝိဘဝေါ ကုဋုမ္ဗိကော အဟောသိ. သော ဗုဒ္ဓမာမကော, ဓမ္မမာမကော, သံဃမာမကော, ဥပါသကော ဟုတွာ ဝိဟရန္တော ဧကသ္မိံ ဥပေါသထဒိဝသေ ပါတောဝ သုဘောဇနံ ဘုဉ္ဇိတွာ ဥပေါသထင်္ဂါနိ အဓိဋ္ဌာယ ဂန္ဓပုပ္ဖာဒီနိ ဂဟေတွာ ဝိဟာရံ ဂန္တွာ သတ္ထာရံ ပူဇေတွာ ဝန္ဒိတွာ ဧကမန္တံ နိသီဒိ.

The Apadāna of the Venerable Elder Mahākassapa begins with the words “Padumuttarassa bhagavato” and so on. He too, having made his aspiration under previous Buddhas, accumulating stores of merit conducive to liberation in various existences, during the time of the Blessed One Padumuttara, in the city of Haṃsavatī, was a householder named Vedeha, possessing wealth of eighty crores. He, being devoted to the Buddha, devoted to the Dhamma, and devoted to the Saṅgha, living as a lay follower, on one observance day, having eaten choice food early in the morning, undertook the observance precepts, took perfumes, flowers, and so on, went to the monastery, honored the Teacher, paid homage, and sat down to one side.

တသ္မိဉ္စ ခဏေ သတ္ထာ မဟာနိသဘတ္ထေရံ နာမ တတိယသာဝကံ ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဓုတဝါဒါနံ ယဒိဒံ နိသဘော’’တိ ဧတဒဂ္ဂေ ဌပေသိ. ဥပါသကော တံ သုတွာ ပသန္နော ဓမ္မကထာဝသာနေ မဟာဇနေ ဥဋ္ဌာယ ဂတေ သတ္ထာရံ ဝန္ဒိတွာ ‘‘သွေ, ဘန္တေ, မယှံ ဘိက္ခံ အဓိဝါသေထာ’’တိ နိမန္တေသိ. ‘‘မဟာ ခေါ, ဥပါသက, ဘိက္ခုသံဃော’’တိ. ‘‘ကိတ္တကော, ဘန္တေ’’တိ? ‘‘အဋ္ဌသဋ္ဌိဘိက္ခုသတသဟဿ’’န္တိ. ‘‘ဘန္တေ, ဧကံ သာမဏေရမ္ပိ ဝိဟာရေ အသေသေတွာ မယှံ ဘိက္ခံ ဂဏှထာ’’တိ. သတ္ထာ အဓိဝါသေသိ. ဥပါသကော သတ္ထု အဓိဝါသနံ ဉတွာ ဂေဟံ ဂန္တွာ မဟာဒါနံ သဇ္ဇေတွာ ပုနဒိဝသေ သတ္ထု ကာလံ အာရောစာပေသိ. သတ္ထာ ပတ္တစီဝရမာဒါယ ဘိက္ခုသံဃပရိဝုတော ဥပါသကဿ ဃရံ ဂန္တွာ ပညတ္တာသနေ နိသိန္နော ဒက္ခိဏောဒကာဝသာနေ ယာဂုအာဒီနိ သမ္ပဋိစ္ဆန္တော ဘတ္တဝိဿဂ္ဂံ အကာသိ. ဥပါသကောပိ သတ္ထု သန္တိကေ နိသီဒိ.

At that moment, the Teacher placed his third disciple, the Elder Mahānisabha, in the foremost position, saying: “Monks, among my monk disciples who are practitioners of the ascetic practices, this Nisabha is the foremost.” Hearing this, the lay follower became inspired. At the end of the Dhamma talk, when the great assembly had risen and departed, he paid homage to the Teacher and invited him, saying: “Venerable sir, please accept my meal offering for tomorrow.” The Teacher replied: “Lay follower, the community of monks is indeed large.” “How large, Venerable sir?” “Sixty-eight hundred thousand monks.” “Venerable sir, without leaving even a single novice in the monastery, please accept my meal offering.” The Teacher consented. Knowing the Teacher’s consent, the lay follower returned home, prepared a great offering, and informed the Teacher of the time the next day. The Teacher, taking his bowl and robe, surrounded by the community of monks, went to the lay follower’s house, sat on the prepared seat, and after the dedication with water, while accepting the rice-gruel and other offerings, presided over the meal service. The lay follower also sat near the Teacher.

တသ္မိံ အန္တရေ မဟာနိသဘတ္ထေရော ပိဏ္ဍာယ စရန္တော တမေဝ ဝီထိံ ပဋိပဇ္ဇိ. ဥပါသကော ဒိသွာ ဥဋ္ဌာယ ဂန္တွာ ထေရံ ဝန္ဒိတွာ ‘‘ပတ္တံ, ဘန္တေ, ဒေထာ’’တိ အာဟ. ထေရော ပတ္တံ အဒါသိ. ‘‘ဘန္တေ, ဣဓေဝ ပဝိသထ, သတ္ထာပိ ဂေဟေ နိသိန္နော’’တိ. ‘‘န ဝဋ္ဋိဿတိ, ဥပါသကာ’’တိ. သော ထေရဿ ပတ္တံ ဂဟေတွာ ပိဏ္ဍပါတဿ ပူရေတွာ အဒါသိ. တတော ထေရံ အနုဂန္တွာ နိဝတ္တော သတ္ထု သန္တိကေ နိသီဒိတွာ ဧဝမာဟ – ‘‘မဟာနိသဘတ္ထေရော, ဘန္တေ, ‘သတ္ထာပိ ဂေဟေ နိသိန္နော’တိ ဝုတ္တေပိ ပဝိသိတုံ န ဣစ္ဆိ. အတ္ထိ နု ခေါ ဧတဿ တုမှာကံ ဂုဏေဟိ အတိရေကဂုဏော’’တိ? ဗုဒ္ဓါနဉ္စ ဝဏ္ဏမစ္ဆေရံ နာမ နတ္ထိ, တသ္မာ သတ္ထာ ဧဝမာဟ – ‘‘ဥပါသက, မယံ ဘိက္ခံ အာဂမယမာနာ ဂေဟေ နိသီဒါမ, သော ဘိက္ခု န ဧဝံ နိသီဒိတွာ ဘိက္ခံ [Pg.283] ဥဒိက္ခတိ. မယံ ဂါမန္တသေနာသနေ ဝသာမ, သော အရညေယေဝ ဝသတိ. မယံ ဆန္နေ ဝသာမ, သော အဗ္ဘောကာသေယေဝ ဝသတီ’’တိ ဘဂဝါ ‘‘အယဉ္စ အယဉ္စေတဿ ဂုဏော’’တိ မဟာသမုဒ္ဒံ ပူရယမာနော ဝိယ တဿ ဂုဏံ ကထေသိ.

Meanwhile, the Elder Mahānisabha, while walking for alms, went along that very street. The lay follower, seeing him, rose, approached, paid homage to the elder, and said: “Venerable sir, please give me your bowl.” The elder gave him the bowl. “Venerable sir, please enter here; the Teacher is also seated inside.” “It is not proper, lay follower,” he replied. So the lay follower took the elder's bowl, filled it with almsfood, and gave it to him. Then, after following the elder for a short distance, he returned and sat near the Teacher, saying this: “Venerable sir, even when told, ‘the Teacher is also seated inside,’ the Elder Mahānisabha did not wish to enter. Does he possess some quality that surpasses your qualities?” Now, Buddhas have no jealousy regarding praise, so the Teacher said: “Lay follower, we sit inside houses awaiting alms, but that monk does not sit thus looking for alms. We dwell in lodgings on the outskirts of a village, but he dwells only in the forest. We dwell under a roof, but he dwells only in the open air.” Thus the Blessed One, as if filling the great ocean, described his qualities, saying, “This and this is his quality.”

ဥပါသကောပိ ပကတိယာ ဇလမာနဒီပေါ တေလေန အာသိတ္တော ဝိယ သုဋ္ဌုတရံ ပသန္နော ဟုတွာ စိန္တေသိ – ‘‘ကိံ မယှံ အညာယ သမ္ပတ္တိယာ, ယံနူနာဟံ အနာဂတေ ဧကဿ ဗုဒ္ဓဿ သန္တိကေ ဓုတဝါဒါနံ အဂ္ဂဘာဝတ္ထာယ ပတ္ထနံ ကရိဿာမီ’’တိ. သော ပုနပိ သတ္ထာရံ နိမန္တေတွာ တေနေဝ နိယာမေန သတ္တ ဒိဝသေ မဟာဒါနံ ဒတွာ သတ္တမေ ဒိဝသေ ဗုဒ္ဓပ္ပမုခဿ မဟာဘိက္ခုသံဃဿ တိစီဝရာနိ ဒတွာ သတ္ထု ပါဒမူလေ နိပဇ္ဇိတွာ ဧဝမာဟ – ‘‘ယံ မေ, ဘန္တေ, သတ္တ ဒိဝသေ ဒါနံ ဒေန္တဿ မေတ္တံ ကာယကမ္မံ မေတ္တံ ဝစီကမ္မံ မေတ္တံ မနောကမ္မံ ပစ္စုပဋ္ဌိတံ, ဣမိနာဟံ န အညံ ဒေဝသမ္ပတ္တိံ ဝါ သက္ကမာရဗြဟ္မသမ္ပတ္တိံ ဝါ ပတ္ထေမိ, ဣဒံ ပန မေ ကမ္မံ အနာဂတေ ဧကဿ ဗုဒ္ဓဿ သန္တိကေ မဟာနိသဘတ္ထေရေန ပတ္တဋ္ဌာနန္တရံ ပါပုဏနတ္ထာယ တေရသဓုတင်္ဂဓရာနံ အဂ္ဂဘာဝဿ အဓိကာရော ဟောတူ’’တိ. သတ္ထာ ‘‘မဟန္တံ ဌာနံ ဣမိနာ ပတ္ထိတံ, သမိဇ္ဈိဿတိ နု ခေါ, နော’’တိ ဩလောကေန္တော သမိဇ္ဈနဘာဝံ ဒိသွာ အာဟ – ‘‘မနာပံ တေ ဌာနံ ပတ္ထိတံ, အနာဂတေ သတသဟဿကပ္ပာဝသာနေ ဂေါတမော နာမ ဗုဒ္ဓေါ ဥပ္ပဇ္ဇိဿတိ, တဿ တွံ တတိယသာဝကော မဟာကဿပတ္ထေရော နာမ ဘဝိဿသီ’’တိ ဗျာကာသိ. တံ သုတွာ ဥပါသကော ‘‘ဗုဒ္ဓါနံ ဒွေ ကထာ နာမ နတ္ထီ’’တိ ပုနဒိဝသေ ပတ္တဗ္ဗံ ဝိယ တံ သမ္ပတ္တိံ အမညိတ္ထ. သော ယာဝတာယုကံ ဒါနံ ဒတွာ သီလံ သမာဒါယ ရက္ခိတွာ နာနပ္ပကာရံ ပုညကမ္မံ ကတွာ ကာလံကတွာ သဂ္ဂေ နိဗ္ဗတ္တိ.

The lay follower, naturally like a burning lamp doused with oil, became exceedingly inspired and thought: “What use is any other attainment for me? Indeed, I will make an aspiration in the presence of a future Buddha to become the foremost among the exponents of ascetic practices.” Again, he invited the Teacher and, following the same procedure, gave a great alms-giving for seven days. On the seventh day, he presented the three robes to the great community of monks headed by the Buddha. Then, prostrating at the Teacher's feet, he said: “Venerable sir, for me who has been giving alms for seven days, loving-kindness in bodily action, loving-kindness in verbal action, and loving-kindness in mental action have been present. By this, I do not aspire for any other divine attainment or the attainment of Sakka, Māra, or Brahmā. But may this deed of mine be a condition for me to attain, in the presence of a future Buddha, the special position reached by the Elder Mahānisabha, that of being foremost among those who uphold the thirteen ascetic practices.” The Teacher, considering, “A great position has been aspired to by him. Will it be fulfilled or not?” and seeing that it would be fulfilled, said: “A pleasing position has been aspired to by you. In the future, at the end of one hundred thousand eons, a Buddha named Gotama will arise. You will be his third disciple, named the Elder Mahākassapa.” Having heard this, the lay follower thought, “There are no two words from the Buddhas,” and regarded that attainment as if it were to be obtained on the very next day. He gave alms for as long as he lived, undertook and guarded the moral precepts, performed various kinds of meritorious deeds, and after passing away, was reborn in heaven.

တတော ပဋ္ဌာယ ဒေဝမနုဿေသု သမ္ပတ္တိံ အနုဘဝန္တော ဣတော ဧကနဝုတိကပ္ပေ ဝိပဿိသမ္မာသမ္ဗုဒ္ဓေ ဗန္ဓုမတီနဂရံ ဥပနိဿာယ ခေမေ မိဂဒါယေ ဝိဟရန္တေ ဒေဝလောကာ စဝိတွာ အညတရသ္မိံ ပရိဇိဏ္ဏဗြာဟ္မဏကုလေ နိဗ္ဗတ္တိ. တသ္မိဉ္စ ကာလေ ဝိပဿီ ဘဂဝါ သတ္တမေ သံဝစ္ဆရေ ဓမ္မံ ကထေသိ, မဟန္တံ ကောလာဟလံ အဟောသိ. သကလဇမ္ဗုဒီပေ ဒေဝတာ ‘‘သတ္ထာ ဓမ္မံ ကထေဿတီ’’တိ အာရောစေသုံ. ဗြာဟ္မဏော တံ သာသနံ အဿောသိ. တဿ နိဝါသနသာဋကော ဧကောယေဝ, တထာ ဗြာဟ္မဏိယာ. ပါရုပနံ ပန ဒွိန္နမ္ပိ ဧကမေဝ. သော သကလနဂရေ ‘‘ဧကသာဋကဗြာဟ္မဏော’’တိ ပညာယိ[Pg.284]. သော ဗြာဟ္မဏော ကေနစိဒေဝ ကိစ္စေန ဗြာဟ္မဏာနံ သန္နိပါတေ သတိ ဗြာဟ္မဏိံ ဂေဟေ ဌပေတွာ သယံ တံ ဝတ္ထံ ပါရုပိတွာ ဂစ္ဆတိ, ဗြာဟ္မဏီနံ သန္နိပါတေ သတိ သယံ ဂေဟေ အစ္ဆတိ, ဗြာဟ္မဏီ တံ ဝတ္ထံ ပါရုပိတွာ ဂစ္ဆတိ. တသ္မိံ ပန ဒိဝသေ သော ဗြာဟ္မဏိံ အာဟ – ‘‘ဘောတိ, ကိံ တွံ ရတ္တိံ ဓမ္မံ သုဏိဿသိ, ဥဒါဟု ဒိဝါ’’တိ? ‘‘သာမိ, အဟံ မာတုဂါမော ဘီရုကဇာတိကာ ရတ္တိံ သောတုံ န သက္ကောမိ, ဒိဝါ သောဿာမီ’’တိ တံ ဗြာဟ္မဏံ ဂေဟေ ဌပေတွာ တံ ဝတ္ထံ ပါရုပိတွာ ဥပါသိကာဟိ သဒ္ဓိံ ဝိဟာရံ ဂန္တွာ သတ္ထာရံ ဝန္ဒိတွာ ဧကမန္တံ နိသိန္နာ ဓမ္မံ သုတွာ ဥပါသိကာဟိ သဒ္ဓိံ အဂမာသိ. အထ ဗြာဟ္မဏော တံ ဂေဟေ ဌပေတွာ တံ ဝတ္ထံ ပါရုပိတွာ ဝိဟာရံ ဂတော.

From that time onward, experiencing prosperity among gods and humans, ninety-one eons from the present one, while the Perfectly Enlightened Buddha Vipassī was dwelling near the city of Bandhumatī in the Khema Deer Park, he passed away from the deva world and was reborn in a certain decrepit brahmin family. At that time, in the seventh year, the Blessed One Vipassī taught the Dhamma, and a great commotion arose. Throughout all of Jambudīpa, the deities announced, “The Teacher will teach the Dhamma!” The brahmin heard this news. He had only one lower garment, and his wife likewise. But they had only one upper garment between the two of them. Thus, throughout the city, he was known as “the one-garment brahmin.” Whenever there was a gathering of brahmins for some purpose, he would leave his wife at home, wear that garment himself, and go. When there was a gathering of brahmin women, he would stay at home, and his wife would wear that garment and go. On that particular day, he said to his wife: “Good lady, will you listen to the Dhamma at night, or during the day?” “My lord, I am a woman, timid by nature. I cannot listen at night; I will listen during the day.” So, leaving the brahmin at home, she wore that garment and went to the monastery with the other female lay followers. After paying homage to the Teacher, she sat to one side, listened to the Dhamma, and then left with the female lay followers. Then the brahmin, leaving her at home, wore that garment and went to the monastery.

တသ္မိဉ္စ သမယေ သတ္ထာ ပရိသမဇ္ဈေ အလင်္ကတဓမ္မာသနေ နိသိန္နော စိတ္တဗီဇနိံ ဂဟေတွာ အာကာသဂင်္ဂံ ဩတာရေန္တော ဝိယ သိနေရုံ မန္ထံ ကတွာ သာဂရံ နိမ္မန္ထေန္တော ဝိယ စ ဓမ္မကထံ ကထေသိ. ဗြာဟ္မဏဿ ပရိသပရိယန္တေန နိသိန္နဿ ဓမ္မံ သုဏန္တဿ ပဌမယာမေယေဝ သကလသရီရံ ပူရယမာနာ ပဉ္စဝဏ္ဏာ ပီတိ ဥပ္ပဇ္ဇိ. သော ပါရုတဝတ္ထံ သံဃရိတွာ ‘‘ဒသဗလဿ ဒဿာမီ’’တိ စိန္တေသိ. အထဿ အာဒီနဝသဟဿံ ဒဿယမာနံ မစ္ဆေရံ ဥပ္ပဇ္ဇိ. သော ‘‘ဗြာဟ္မဏိယာ တုယှဉ္စ ဧကမေဝ ဝတ္ထံ, အညံ ကိဉ္စိ ပါရုပနံ နာမ နတ္ထိ, အပါရုပိတွာ ဗဟိ ဝိစရိတုံ န သက္ကောမီ’’တိ သဗ္ဗထာပိ အဒါတုကာမော အဟောသိ. အထဿ နိက္ခန္တေ ပဌမေ မဇ္ဈိမယာမေတိ တထေဝ ပီတိ ဥပ္ပဇ္ဇိ. သော တထေဝ စိန္တေတွာ တထေဝ အဒါတုကာမော အဟောသိ. အထဿ မဇ္ဈိမေ ယာမေ နိက္ခန္တေ ပစ္ဆိမယာမေပိ တထေဝ ပီတိ ဥပ္ပဇ္ဇိ. တဒါ သော မစ္ဆေရံ ဇိနိတွာ ဝတ္ထံ သံဃရိတွာ သတ္ထု ပါဒမူလေ ဌပေသိ. တတော ဝါမဟတ္ထံ အာဘုဇိတွာ ဒက္ခိဏေန ဟတ္ထေန အပ္ဖောဋေတွာ ‘‘ဇိတံ မေ, ဇိတံ မေ’’တိ တိက္ခတ္တုံ နဒိ.

At that time, the Teacher, seated on a beautifully adorned Dhamma seat in the midst of the assembly, taking a beautiful fan, delivered a Dhamma talk as if drawing down the celestial Ganges, or as if making Mount Sineru the churning stick to churn the ocean. As the brahmin, seated at the edge of the assembly, was listening to the Dhamma, in the very first watch of the night a five-hued rapture arose, filling his entire body. He gathered his outer garment and thought, “I will give it to the Ten-Powered One.” Then, miserliness arose in him, showing a thousand dangers. He reflected, 'For the brahmin woman and for me, there is only this one cloth; there is no other garment to wear. Without wearing it, I cannot go about outside.' Thus, he was utterly unwilling to give it. When the first watch had passed, in the middle watch the same rapture arose. He thought the same way and was equally unwilling to give. When the middle watch had passed, in the last watch the same rapture arose once more. Then, overcoming his miserliness, he gathered the cloth and placed it at the Teacher’s feet. Folding his left arm, he clapped with his right hand and cried out three times, “I have won! I have won!”

တသ္မိံ သမယေ ဗန္ဓုမာ ရာဇာ ဓမ္မာသနဿ ပစ္ဆတော အန္တောသာဏိယံ နိသိန္နော ဓမ္မံ သုဏာတိ. ရညော စ နာမ ‘‘ဇိတံ မေ’’တိ သဒ္ဒေါ အမနာပေါ ဟောတိ. ရာဇာ ပုရိသံ အာဏာပေသိ ‘‘ဂစ္ဆ, ဘဏေ, ဧတံ ပုစ္ဆ – ‘ကိံ သော ဝဒတီ’’’တိ? ဗြာဟ္မဏော တေနာဂန္တွာ ပုစ္ဆိတော ‘‘အဝသေသာ ဟတ္ထိယာနာဒီနိ အာရုယှ အသိစမ္မာဒီနိ ဂဟေတွာ ပရသေနံ [Pg.285] ဇိနန္တိ, န တံ အစ္ဆရိယံ. အဟံ ပန ပစ္ဆတော အာဂစ္ဆန္တဿ ကူဋဂေါဏဿ မုဂ္ဂရေန သီသံ ဘိန္ဒိတွာ တံ ပလာပေန္တော ဝိယ မစ္ဆေရစိတ္တံ ဇိနိတွာ ပါရုတဝတ္ထံ ဒသဗလဿ အဒါသိံ, တံ မေ ဇိတံ မစ္ဆေရံ အစ္ဆရိယ’’န္တိ အာဟ. သော အာဂန္တွာ တံ ပဝတ္တိံ ရညော အာရောစေသိ. ရာဇာ ‘‘အမှေ, ဘဏေ, ဒသဗလဿ အနုရူပံ န ဇာနာမ, ဗြာဟ္မဏော ဇာနာတီ’’တိ တဿ ပသီဒိတွာ ဝတ္ထယုဂံ ပေသေသိ. တံ ဒိသွာ ဗြာဟ္မဏော စိန္တေသိ – ‘‘ရာဇာ မယှံ တုဏှီ နိသိန္နဿ ပဌမံ ကိဉ္စိ အဒတွာ သတ္ထု ဂုဏေ ကထေန္တဿ အဒါသိ, သတ္ထု ဂုဏေ ပဋိစ္စ ဣဒံ ဥပ္ပန္နံ, သတ္ထုယေဝ အနုစ္ဆဝိက’’န္တိ တမ္ပိ ဝတ္ထယုဂံ ဒသဗလဿ အဒါသိ. ရာဇာ ‘‘ကိံ ဗြာဟ္မဏေန ကတ’’န္တိ ပုစ္ဆိတွာ ‘‘တမ္ပိ တေန ဝတ္ထယုဂံ တထာဂတဿေဝ ဒိန္န’’န္တိ သုတွာ အညာနိပိ ဒွေ ဝတ္ထယုဂါနိ ပေသေသိ, သော တာနိပိ သတ္ထု အဒါသိ. ပုန ရာဇာ ‘အညာနိပိ စတ္တာရီ’တိ ဧဝံ ဝတွာ ယာဝ ဧဝံ ဒွတ္တိံသ ဝတ္ထယုဂါနိ ပေသေသိ. အထ ဗြာဟ္မဏော ‘‘ဣဒံ ဝဍ္ဎေတွာ ဝဍ္ဎေတွာ ဂဟဏံ ဝိယ ဟောတီ’’တိ အတ္တနော အတ္ထာယ ဧကံ, ဗြာဟ္မဏိယာ ဧကန္တိ ဒွေ ဝတ္ထယုဂါနိ ဂဟေတွာ, တိံသ ယုဂါနိ တထာဂတဿေဝ အဒါသိ. တတော ပဋ္ဌာယ စ သော သတ္ထု ဝိဿာသိကော ဇာတော.

At that time, King Bandhumā was seated behind the Dhamma seat, inside a screen, listening to the Dhamma. The sound “Victory is mine!” was displeasing to the king. The king ordered a man, “Go, my good man, and ask him, ‘What is he saying?’” The brahmin, having been approached and asked, said, “Others, mounting elephants and vehicles and taking up swords and shields, conquer an enemy army—that is no marvel. But I, having conquered my miserly mind—as one would break the head of a treacherous bull coming from behind with a club and drive it away—gave my outer robe to the Ten-Powered One. That victory over miserliness is my marvel.” The man came and reported the matter to the king. The king said, “My good man, we do not know what is fitting for the Ten-Powered One, but the brahmin knows.” Pleased with him, the king sent a pair of cloths. Seeing this, the brahmin thought, “The king gave me nothing when I was sitting silently, but gave me this when I spoke of the Teacher’s virtues. This arose on account of the Teacher’s virtues; it is fitting only for the Teacher.” So he too gave that pair of cloths to the Ten-Powered One. The king asked, “What has the brahmin done?” Hearing that “He has given that pair of cloths to the Tathāgata as well,” he sent two more pairs of cloths. The brahmin gave those also to the Teacher. Again, the king sent another four, and in this way, sent up to thirty-two pairs of cloths. Then the brahmin thought, “This is becoming like taking more and more,” so for his own use he took one pair, and one for his wife—thus taking two pairs—and gave the thirty pairs to the Tathāgata. From that time on, he became a confidant of the Teacher.

အထ တံ ရာဇာ ဧကဒိဝသံ သီတသမယေ သတ္ထု သန္တိကေ ဓမ္မံ သုဏန္တံ ဒိသွာ သတသဟဿဂ္ဃနကံ အတ္တနော ပါရုတံ ရတ္တကမ္ဗလံ ဒတွာ အာဟ – ‘‘ဣတော ပဋ္ဌာယ ဣမံ ပါရုပိတွာ ဓမ္မံ သုဏာဟီ’’တိ. သော ‘‘ကိံ မေ ဣမိနာ ကမ္ဗလေန ဣမသ္မိံ ပူတိကာယေ ဥပနီတေနာ’’တိ စိန္တေတွာ အန္တောဂန္ဓကုဋိယံ တထာဂတဿ မဉ္စဿ ဥပရိ ဝိတာနံ ကတွာ အဂမာသိ. အထေကဒိဝသံ ရာဇာ ပါတောဝ ဝိဟာရံ ဂန္တွာ အန္တောဂန္ဓကုဋိယံ သတ္ထု သန္တိကေ နိသီဒိ. တသ္မိံ ခဏေ ဆဗ္ဗဏ္ဏာ ဗုဒ္ဓရသ္မိယော ကမ္ဗလေ ပဋိဟညန္တိ, ကမ္ဗလော အတိဝိယ ဝိရောစိတ္ထ. ရာဇာ ဥလ္လောကေန္တော သဉ္ဇာနိတွာ အာဟ – ‘‘အမှာကံ, ဘန္တေ, ဧသ ကမ္ဗလော, အမှေဟိ ဧကသာဋကဗြာဟ္မဏဿ ဒိန္နော’’တိ. ‘‘တုမှေဟိ, မဟာရာဇ, ဗြာဟ္မဏော ပူဇိတော, ဗြာဟ္မဏေန မယံ ပူဇိတာ’’တိ. ရာဇာ ‘‘ဗြာဟ္မဏော ယုတ္တံ အညာသိ, န မယ’’န္တိ ပသီဒိတွာ ယံ မနုဿာနံ ဥပကာရဘူတံ, တံ သဗ္ဗံ အဋ္ဌဋ္ဌကံ ကတွာ သဗ္ဗဋ္ဌကံ နာမ ဒါနံ ဒတွာ ပုရောဟိတဋ္ဌာနေ ဌပေသိ. သောပိ ‘‘အဋ္ဌဋ္ဌကံ နာမ စတုသဋ္ဌိ ဟောတီ’’တိ စတုသဋ္ဌိသလာကဘတ္တာနိ ဥပဋ္ဌပေတွာ ယာဝဇီဝံ ဒါနံ ဒတွာ သီလံ ရက္ခိတွာ တတော စုတော သဂ္ဂေ နိဗ္ဗတ္တိ.

Then one day, during the cold season, the king saw him listening to the Dhamma near the Teacher. He gave him his own red woolen cloak worth a hundred thousand and said, “From now on, wear this and listen to the Dhamma.” But the brahmin thought, “What use is this cloak to me, applied to this foul body?” So he spread it as a canopy over the Tathāgata’s bed in the inner fragrant chamber and left. Then one day, the king went to the monastery early in the morning and sat near the Teacher in the inner fragrant chamber. At that moment, the six-colored rays of the Buddha struck the cloak, and the cloak shone exceedingly. Looking up, the king recognized it and said, “Venerable sir, this cloak is ours—we gave it to the one-robed brahmin.” The Buddha replied, “Great king, you honored the brahmin, and the brahmin honored us.” The king, pleased, thought, “The brahmin understood what was fitting, not we.” He then provided everything beneficial for people in eight sets of eight, giving the gift known as the “All-Eights,” and appointed the brahmin to the position of royal chaplain. The brahmin, thinking, “Eight eights make sixty-four,” established sixty-four portions of ticket-alms. For the rest of his life, he gave charity and observed the precepts. After passing away from there, he was reborn in heaven.

ပုန [Pg.286] တတော စုတော ဣမသ္မိံ ကပ္ပေ ဘဂဝတော ကောဏာဂမနဿ ဘဂဝတော ကဿပဿ စာတိ ဒွိန္နံ အန္တရေ ဗာရာဏသိယံ ကုဋုမ္ဗိယကုလေ နိဗ္ဗတ္တော. သော ဝဍ္ဎိမနွာယ ဃရာဝါသံ ဝသန္တော ဧကဒိဝသံ အရညေ ဇင်္ဃဝိဟာရံ ဝိစရတိ. တသ္မိဉ္စ သမယေ ပစ္စေကဗုဒ္ဓေါ နဒီတီရေ စီဝရကမ္မံ ကရောန္တော အနုဝါတေ အပ္ပဟောန္တေ သံဃရိတွာ ဌပေတုမာရဒ္ဓေါ. သော တံ ဒိသွာ ‘‘ကသ္မာ, ဘန္တေ, သံဃရိတွာ ဌပေထာ’’တိ အာဟ. ‘‘အနုဝါတော နပ္ပဟောတီ’’တိ. ‘‘ဣမိနာ, ဘန္တေ, ကရောထာ’’တိ ဥတ္တရိသာဋကံ ဒတွာ ‘‘နိဗ္ဗတ္တနိဗ္ဗတ္တဋ္ဌာနေ မေ ကာစိ ဟာနိ မာ ဟောတူ’’တိ ပတ္ထနံ အကာသိ.

Again, after passing away from there, in this very aeon, during the interval between the Blessed One Koṇāgamana and the Blessed One Kassapa, he was reborn into a householder’s family in Bārāṇasī. Having come of age, while living the household life, one day he was walking for exercise in the forest. At that time, a Paccekabuddha was making a robe on a riverbank. As the warp thread was insufficient, he began to fold it up and put it aside. Seeing this, the man asked, “Why, venerable sir, are you folding it up and putting it away?” “The warp thread is not sufficient,” he replied. “Venerable sir, please make it with this,” the man said, offering his upper garment and making the aspiration, “In every place I am reborn, may there be no deficiency for me.”

ဃရေပိဿ ဘဂိနိယာ သဒ္ဓိံ ဘရိယာယ ကလဟံ ကရောန္တိယာ ပစ္စေကဗုဒ္ဓေါ ပိဏ္ဍာယ ပါဝိသိ. အထဿ ဘဂိနီ ပစ္စေကဗုဒ္ဓဿ ပိဏ္ဍပါတံ ဒတွာ တဿ ဘရိယံ သန္ဓာယ – ‘‘ဧဝရူပံ ဗာလံ ယောဇနသတေ ပရိဝဇ္ဇေယျ’’န္တိ ပတ္ထနံ ဌပေသိ. သာ ဂေဟင်္ဂဏေ ဌိတာ သုတွာ ‘‘ဣမာယ ဒိန္နဘတ္တံ ဧသ မာ ဘုဉ္ဇတူ’’တိ ပတ္တံ ဂဟေတွာ ဘတ္တံ ဆဍ္ဍေတွာ ကလလဿ ပူရေတွာ အဒါသိ. ဣတရာ ဒိသွာ ‘‘ဗာလေ, မံ တာဝ အက္ကောသ ဝါ ပဟရ ဝါ, ဧဝရူပဿ ပန ဒွေ အသင်္ချေယျာနိ ပူရိတပါရမိဿ ပစ္စေကဗုဒ္ဓဿ ပတ္တတော ဘတ္တံ ဆဍ္ဍေတွာ ကလလံ ဒါတုံ န ယုတ္တ’’န္တိ အာဟ. အထဿ ဘရိယာယ ပဋိသင်္ခါနံ ဥပ္ပဇ္ဇိ. သာ ‘‘တိဋ္ဌထ, ဘန္တေ’’တိ ကလလံ ဆဍ္ဍေတွာ ပတ္တံ ဓောဝိတွာ ဂန္ဓစုဏ္ဏေန ဥဗ္ဗဋ္ဋေတွာ ပဏီတဘတ္တဿ စတုမဓုရဿ စ ပူရေတွာ ဥပရိ အာသိတ္တေန ပဒုမဂဗ္ဘဝဏ္ဏေန သပ္ပိနာ ဝိဇ္ဇောတမာနံ ပတ္တံ ပစ္စေကဗုဒ္ဓဿ ဟတ္ထေ ဌပေတွာ ‘‘ယထာ အယံ ပိဏ္ဍပါတော ဩဘာသဇာတော, ဧဝံ ဩဘာသဇာတံ မေ သရီရံ ဟောတူ’’တိ ပတ္ထနံ အကာသိ. ပစ္စေကဗုဒ္ဓေါ အနုမောဒိတွာ အာကာသံ ပက္ခန္ဒိ. တေပိ ဒွေ ဇာယမ္ပတိကာ ယာဝတာယုကံ ဌတွာ တတော စုတာ သဂ္ဂေ နိဗ္ဗတ္တိံသု. ပုန တတော စဝိတွာ ဥပါသကော ကဿပသမ္မာသမ္ဗုဒ္ဓကာလေ ဗာရာဏသိယံ အသီတိကောဋိဝိဘဝသမ္ပန္နေ ကုလေ နိဗ္ဗတ္တိ, ဣတရာပိ တာဒိသဿေဝ သေဋ္ဌိနော ဓီတာ ဟုတွာ နိဗ္ဗတ္တိ, တဿ ဝယပ္ပတ္တဿ တမေဝ သေဋ္ဌိဓီတရံ အာနယိံသု. တဿာ ပုဗ္ဗေ အနိဋ္ဌဝိပါကဿ ပါပကမ္မဿ အာနုဘာဝေန ပတိကုလံ ပဝိဋ္ဌမတ္တာယ ဥမ္မာရန္တရတော ပဋ္ဌာယ သကလံ ဂေဟံ ဥဂ္ဃာဋိတဝစ္စကူပေါ ဝိယ ဒုဂ္ဂန္ဓံ ဇာတံ. ကုမာရော ‘‘ကဿာယံ ဂန္ဓော’’တိ ပုစ္ဆိတွာ ‘‘သေဋ္ဌိကညာယာ’’တိ သုတွာ ‘‘နီဟရထ န’’န္တိ တဿာယေဝ ကုလဃရံ ပေသေသိ. သာ တေနေဝ နီဟာရေန သတ္တသု ဌာနေသု ပဋိနိဝတ္တိ.

In his home, while his wife was quarreling with his sister, a Paccekabuddha entered for alms. Then, the sister gave alms to the Paccekabuddha and, referring to the wife, made an aspiration: "May one avoid such a fool even a hundred leagues away." Standing in the courtyard, the wife heard this and thought, "May he not eat the food given by her!" She took the bowl, threw away the food, filled it with mud, and gave it to him. The other, seeing this, said, "Fool! You may scold or strike me, but it is not proper to throw away food from the bowl of such a Paccekabuddha, who has fulfilled the perfections for two incalculable aeons, and give mud instead." Then, reflection arose in the wife. She said, "Wait, venerable sir," threw away the mud, washed the bowl, rubbed it with fragrant powder, filled it with excellent food and the four sweets, and placed in the Paccekabuddha's hands the bowl gleaming with ghee the color of a lotus's heart, poured over the top. She made the aspiration: "Just as this almsfood has become radiant, so may my body become radiant." The Paccekabuddha expressed his appreciation and soared into the sky. Those two, husband and wife, lived out their lifespan and after passing away, were reborn in heaven. Then, after passing away from there, the lay follower was reborn in the time of Kassapa the Perfectly Self-Enlightened One, in a family in Bārāṇasī possessing eighty crores of wealth. The other was also reborn as the daughter of a similar wealthy man. When he came of age, they brought that very merchant's daughter to him. Due to the power of her previous unwholesome deed with its unpleasant result, as soon as she entered her husband's household, the entire house, starting from the threshold, became foul-smelling like an opened cesspit. The young man asked, "Whose is this stench?" Hearing it was the merchant's daughter's, he said, "Take her away," and sent her back to her own family home. In this same manner, she was turned away from seven places.

တေန [Pg.287] သမယေန ကဿပဒသဗလော ပရိနိဗ္ဗာယိ. တဿ သတသဟသဂ္ဃနိကာဟိ သုဝဏ္ဏိဋ္ဌကာဟိ ယောဇနုဗ္ဗေဓံ စေတိယံ အာရဘိံသု. တသ္မိံ စေတိယေ ကရိယမာနေ သာ သေဋ္ဌိဓီတာ စိန္တေသိ – ‘‘အဟံ သတ္တသု ဌာနေသု ပဋိနိဝတ္တာ, ကိံ မေ ဇီဝိတေနာ’’တိ အတ္တနော အာဘရဏဘဏ္ဍံ ဘဉ္ဇာပေတွာ သုဝဏ္ဏိဋ္ဌကံ ကာရေသိ ရတနာယတံ ဝိဒတ္ထိဝိတ္ထိဏ္ဏံ စတုရင်္ဂုလုဗ္ဗေဓံ. တတော ဟရိတာလမနောသိလာပိဏ္ဍံ ဂဟေတွာ အဋ္ဌ ဥပ္ပလပုပ္ဖဟတ္ထကေ အာဒါယ စေတိယကရဏဋ္ဌာနံ ဂတာ. တသ္မိဉ္စ ခဏေ ဧကာ ဣဋ္ဌကာပန္တိ ပရိက္ခိပိတွာ အာဂစ္ဆမာနာ ဃဋနိဋ္ဌကာယ ဦနာ ဟောတိ. သေဋ္ဌိဓီတာ ဝဍ္ဎကိံ အာဟ ‘‘ဣမံ မေ ဣဋ္ဌကံ ဧတ္ထ ဌပေထာ’’တိ. ‘‘အမ္မ ဘဒ္ဒကေ, ကာလေ အာဂတာသိ, သယမေဝ ဌပေဟီ’’တိ. သာ အာရုယှ တေလေန ဟရိတာလမနောသိလာပိဏ္ဍံ ယောဇေတွာ တေန ဗန္ဓနေန ဣဋ္ဌကံ ပတိဋ္ဌပေတွာ ဥပရိ အဋ္ဌဟိ ဥပ္ပလပုပ္ဖဟတ္ထကေဟိ ပူဇံ ကတွာ ဝန္ဒိတွာ ‘‘နိဗ္ဗတ္တနိဗ္ဗတ္တဋ္ဌာနေ မေ ကာယတော စန္ဒနဂန္ဓော ဝါယတု, မုခတော ဥပ္ပလဂန္ဓော’’တိ ပတ္ထနံ ကတွာ စေတိယံ ဝန္ဒိတွာ ပဒက္ခိဏံ ကတွာ ဂေဟံ အဂမာသိ.

At that time, Kassapa, the One with Ten Powers, attained final Nibbāna. For him, they began constructing a stupa one league high, using gold bricks each worth a hundred thousand. While the stupa was being built, the merchant’s daughter thought: "I have been turned away from seven places—what use is life to me?" She had her jewelry broken down and made into a gold brick, a cubit in length, a span in width, and four fingers thick. Then, taking a lump of yellow orpiment and realgar, along with eight handfuls of blue lotus flowers, she went to the construction site of the stupa. At that moment, as a row of bricks was being laid all around, it was short one key brick. The merchant’s daughter said to the artisan, "Place this brick of mine here." He replied, "Good lady, you have come at the right time—place it yourself." She climbed up, mixed the lump of yellow orpiment and realgar with oil as a binding agent, and set the brick in place. Then, she made an offering above it with eight handfuls of blue lotus flowers, paid homage, and made this aspiration: "In every place I am reborn, may the fragrance of sandalwood emanate from my body, and the scent of blue lotuses from my mouth." Having worshipped the stupa and circumambulated it, she returned home.

တသ္မိံယေဝ ခဏေ သာ ယဿ သေဋ္ဌိပုတ္တဿ ပဌမံ ဂေဟံ နီတာ, တဿ တံ အာရဗ္ဘ သတိ ဥဒပါဒိ. နဂရေပိ နက္ခတ္တံ သံဃုဋ္ဌံ ဟောတိ. သော ဥပဋ္ဌာကေ အာဟ ‘‘ဣဓ အာနီတာ သေဋ္ဌိဓီတာ ကုဟိ’’န္တိ? ‘‘ကုလဂေဟေ, သာမီ’’တိ. ‘‘အာနေထ နံ, နက္ခတ္တံ ကီဠိဿာမီ’’တိ. တေ ဂန္တွာ တံ ဝန္ဒိတွာ ဌိတာ. ‘‘ကိံ, တာတာ, အာဂတတ္ထာ’’တိ တာယ ပုဋ္ဌာ တဿာ တံ ပဝတ္တိံ အာစိက္ခိံသု. ‘‘တာတာ, မယာ အာဘရဏဘဏ္ဍေဟိ စေတိယံ ပူဇိတံ, အာဘရဏံ မေ နတ္ထီ’’တိ. တေ ဂန္တွာ သေဋ္ဌိပုတ္တဿ အာရောစေသုံ. ‘‘အာနေထ နံ, ပိဠန္ဓနံ လဘိဿတီ’’တိ. တေ တံ အာနယိံသု. တဿာ သဟ ဂေဟပဝေသနေန သကလဂေဟံ စန္ဒနဂန္ဓော စေဝ ဥပ္ပလဂန္ဓော စ ဝါယိ. သေဋ္ဌိပုတ္တော တံ ပုစ္ဆိ – ‘‘ဘဒ္ဒေ, တဝ သရီရတော ပဌမံ ဒုဂ္ဂန္ဓော ဝါယိ, ဣဒါနိ ပန တေ သရီရတော စန္ဒနဂန္ဓော, မုခတော ဥပ္ပလဂန္ဓော ဝါယတိ, ကိမေတ’’န္တိ? သာ အာဒိတော ပဋ္ဌာယ အတ္တနာ ကတကမ္မံ အာရောစေသိ. သေဋ္ဌိပုတ္တော ‘‘နိယျာနိကံ ဝတ ဗုဒ္ဓသာသန’’န္တိ ပသီဒိတွာ ယောဇနိကံ သုဝဏ္ဏစေတိယံ ကမ္ဗလကဉ္စုကေန ပဋိစ္ဆာဒေတွာ တတ္ထ တတ္ထ ရထစက္ကပမာဏေဟိ သုဝဏ္ဏပဒုမေဟိ အလင်္ကရိ. တေသံ ဒွါဒသဟတ္ထာ ဩလမ္ဗကာ ဟောန္တိ.

At that very moment, a recollection of her arose in the merchant’s son to whose house she had first been taken. In the city, a festival had been proclaimed. He asked his attendants, "Where is the merchant’s daughter who was brought here?" "In her family home, master," they replied. "Bring her, I will celebrate the festival," he said. They went, paid respects to her, and stood waiting. "Sirs, why have you come?" she asked. When questioned, they explained the situation to her. "Sirs, I have worshipped the stupa with my ornaments and jewelry; I have no jewelry left," she said. They went and reported this to the merchant’s son. "Bring her, she will receive adornments," he said. They brought her. As she entered the house, the entire home was filled with the fragrance of sandalwood and the fragrance of blue lotuses. The merchant’s son asked her, "Good lady, earlier a foul odor emanated from your body, but now the scent of sandalwood comes from your body, and the fragrance of blue lotuses from your mouth. What is the reason for this?" She recounted, from the beginning, the deed she had done. The merchant’s son, filled with faith, thought, "Truly, the Buddha’s teaching leads to deliverance!" He covered the one-yojana-high golden stupa with a woolen covering and adorned it in various places with golden lotuses the size of chariot wheels. From them hung pendants twelve cubits in length.

သော တတ္ထ ယာဝတာယုကံ ဌတွာ တတော စုတော သဂ္ဂေ နိဗ္ဗတ္တိတွာ, ပုန တတော စဝိတွာ ဗာရာဏသိတော ယောဇနမတ္တေ ဌာနေ အညတရသ္မိံ အမစ္စကုလေ [Pg.288] နိဗ္ဗတ္တိ. ဘရိယာ ပနဿ ဒေဝလောကတော စဝိတွာ ရာဇကုလေ ဇေဋ္ဌရာဇဓီတာ ဟုတွာ နိဗ္ဗတ္တိ. တေသု ဝယပ္ပတ္တေသု ကုမာရဿ ဝသနဂါမေ နက္ခတ္တံ သံဃုဋ္ဌံ. သော မာတရံ အာဟ – ‘‘အမ္မ, သာဋကံ မေ ဒေဟိ, နက္ခတ္တံ ကီဠိဿာမီ’’တိ. သာ ဓောတဝတ္ထံ နီဟရိတွာ အဒါသိ. ‘‘အမ္မ, ထူလမိဒ’’န္တိ အာဟ. သာ အညံ နီဟရိတွာ အဒါသိ. သော တမ္ပိ ပဋိက္ခိပိ. အထ နံ မာတာ အာဟ – ‘‘တာတ, ယာဒိသေ ဂေဟေ မယံ ဇာတာ, နတ္ထိ နော ဣတော သုခုမတရဿ ပဋိလာဘာယ ပုည’’န္တိ. ‘‘တေန ဟိ လဘနဋ္ဌာနံ ဂစ္ဆာမိ, အမ္မာ’’တိ. ‘‘ပုတ္တ, အဟံ အဇ္ဇေဝ တုယှံ ဗာရာဏသိနဂရရဇ္ဇပဋိလာဘံ ဣစ္ဆာမီ’’တိ. သော မာတရံ ဝန္ဒိတွာ ‘‘ဂစ္ဆာမိ, အမ္မာ’’တိ. ‘‘ဂစ္ဆ, တာတာ’’တိ. သော ပန ပုညနိယာမေန နိက္ခမိတွာ ဗာရာဏသိံ ဂန္တွာ ဥယျာနေ မင်္ဂလသိလာပဋ္ဋေ သသီသံ ပါရုပိတွာ နိပဇ္ဇိ. သော စ ဗာရာဏသိရညော ကာလင်္ကတဿ သတ္တမော ဒိဝသော ဟောတိ.

He remained there for his full lifespan and, after passing away, was reborn in heaven. Then, after passing away from there, he was reborn in the household of a minister, at a place a yojana's distance from Varanasi. His wife, having passed away from the heavenly realm, was reborn as the eldest daughter of the king. When they came of age, a festival was proclaimed in the village where the young man lived. He said to his mother, "Mother, give me a cloth—I will play at the festival." She brought out a washed garment and gave it to him. "Mother, this is too coarse," he said. She brought out another and gave it to him. He rejected that one too. Then his mother said to him, "Dear, in such a household as we were born, we have no merit to obtain anything finer than this." "Then I shall go to a place where it can be obtained, Mother." "Son, I wish for you to obtain the kingdom of Varanasi this very day." He paid homage to his mother and said, "I will go, Mother." "Go, dear." By the determination of his merit, he left and went to Varanasi. In the park, he covered himself from head to toe and lay down on the auspicious stone slab. That very day was the seventh day since the king of Varanasi had died.

အမစ္စာ ရညော သရီရကိစ္စံ ကတွာ ရာဇင်္ဂဏေ နိသီဒိတွာ မန္တယိံသု – ‘‘ရညော ဧကာ ဓီတာဝ အတ္ထိ, ပုတ္တော နတ္ထိ, အရာဇကံ ရဇ္ဇံ နဿိဿတိ, ကော ရာဇာ ဘဝိတုံ အရဟတီ’’တိ? ‘‘တွံ ဟောဟိ, တွံ ဟောဟီ’’တိ. ပုရောဟိတော အာဟ – ‘‘ဗဟုံ ဩလောကေတုံ န ဝဋ္ဋတိ, ဖုဿရထံ ဝိဿဇ္ဇေဿာမာ’’တိ. တေ ကုမုဒဝဏ္ဏေ စတ္တာရော သိန္ဓဝေ ယောဇေတွာ ပဉ္စဝိဓရာဇကကုဓဘဏ္ဍံ သေတစ္ဆတ္တဉ္စ တသ္မိံ ဌပေတွာ ရထံ ဝိဿဇ္ဇေတွာ ပစ္ဆတော တူရိယာနိ ပဂ္ဂဏှာပေသုံ. ရထော ပါစီနဒွါရေန နိက္ခမိတွာ ဥယျာနာဘိမုခေါ အဂမာသိ. ‘‘ပရိစယေန ဥယျာနာဘိမုခေါ ဂစ္ဆတိ, နိဝတ္တေမာ’’တိ ကေစိ အာဟံသု. ပုရောဟိတော ‘‘မာ နိဝတ္တယိတ္ထာ’’တိ အာဟ. ရထော ဂန္တွာ ကုမာရံ ပဒက္ခိဏံ ကတွာ အာရုဟနသဇ္ဇော ဟုတွာ အဋ္ဌာသိ. ပုရောဟိတော ပါရုပနကဏ္ဏံ အပနေတွာ ပါဒတလာနိ ဩလောကေန္တော ‘‘တိဋ္ဌတု အယံ ဒီပေါ, ဒွိသဟဿပရိတ္တဒီပဝါရေသု စတူသု မဟာဒီပေသု ဧသ ရဇ္ဇံ ကာရေတုံ ယုတ္တော’’တိ ဝတွာ ‘‘တူရိယာနိ ပဂ္ဂဏှထာ’’တိ တိက္ခတ္တုံ တူရိယာနိ ပဂ္ဂဏှာပေတိ.

The ministers, having performed the king's funeral rites, sat in the royal courtyard and deliberated: "The king has only one daughter, but no son. The kingdom, being without a ruler, will perish. Who is worthy to become king?" "You be king, you be king," they said to one another. The royal priest said, "It is not fitting to consider many. We shall send forth the Phussa chariot." They yoked four Sindh horses the color of white water lilies, placed the five articles of royal insignia and a white parasol on it, and released the chariot, having the musical instruments played behind it. The chariot went out through the eastern gate and headed towards the park. Some said, "It goes towards the park out of habit, let us turn it back." The priest said, "Do not turn it back." The chariot went, circumambulated the young man, and stood ready for him to mount. The priest lifted the edge of the covering, examined the soles of his feet, and declared, "Let this island stand! This man is fit to rule over the four great continents with their two thousand surrounding islands." Then he said, "Strike up the instruments," and had the instruments played three times.

အထ ကုမာရော မုခံ ဝိဝရိတွာ ဩလောကေန္တော ‘‘ကေန ကမ္မေန အာဂတတ္ထာ’’တိ အာဟ. ‘‘ဒေဝ, တုမှာကံ ရဇ္ဇံ ပါပုဏာတီ’’တိ. ‘‘ရာဇာ ဝေါ ကဟ’’န္တိ? ‘‘ဒေဝတ္တံ ဂတော, သာမီ’’တိ. ‘‘ကတိ ဒိဝသာ အတိက္ကန္တာ’’တိ? ‘‘အဇ္ဇ သတ္တမော ဒိဝသော’’တိ. ‘‘ပုတ္တော ဝါ ဓီတာ ဝါ နတ္ထီ’’တိ? ‘‘ဓီတာ အတ္ထိ, ဒေဝ, ပုတ္တော နတ္ထီ’’တိ. ‘‘တေန ဟိ ကရိဿာမိ ရဇ္ဇ’’န္တိ. တေ တာဝဒေဝ အဘိသေကမဏ္ဍပံ [Pg.289] ကာရေတွာ ရာဇဓီတရံ သဗ္ဗာလင်္ကာရေဟိ အလင်္ကရိတွာ ဥယျာနံ အာနေတွာ ကုမာရဿ အဘိသေကံ အကံသု. အထဿ ကတာဘိသေကဿ သတသဟဿဂ္ဃနကံ ဝတ္ထံ ဥပနယိံသု. သော ‘‘ကိမိဒံ, တာတာ’’တိ အာဟ. ‘‘နိဝါသနဝတ္ထံ, ဒေဝါ’’တိ. ‘‘နနု, တာတာ, ထူလ’’န္တိ? ‘‘မနုဿပရိဘောဂဝတ္ထေသု ဣတော မုဒုတရံ နတ္ထိ, ဒေဝါ’’တိ. ‘‘တုမှာကံ ရာဇာ ဧဝရူပံ နိဝါသေသီ’’တိ? ‘‘အာမ, ဒေဝါ’’တိ. ‘‘န မညေ ပုညဝါ တုမှာကံ ရာဇာ’’တိ ‘‘သုဝဏ္ဏဘိင်္ဂါရံ အာဟရထ, လဘိဿာမိ ဝတ္ထ’’န္တိ သုဝဏ္ဏဘိင်္ဂါရံ အာဟရာပေတွာ ဥဋ္ဌာယ ဟတ္ထေ ဓောဝိတွာ မုခံ ဝိက္ခာလေတွာ ဟတ္ထေန ဥဒကံ ဂဟေတွာ ပုရတ္ထိမဒိသာယံ အဗ္ဘုက္ကိရိ. ဃနပထဝိံ ဘိန္ဒိတွာ အဋ္ဌ ကပ္ပရုက္ခာ ဥဋ္ဌဟိံသု. ပုန ဥဒကံ ဂဟေတွာ ဒက္ခိဏပစ္ဆိမဥတ္တရဒိသာယန္တိ ဧဝံ စတူသု ဒိသာသု အဗ္ဘုက္ကိရိ. သဗ္ဗဒိသာသု အဋ္ဌအဋ္ဌကံ ကတွာ ဒွတ္တိံသ ကပ္ပရုက္ခာ ဥဋ္ဌဟိံသု. သော ဧကံ ဒိဗ္ဗဒုဿံ နိဝါသေတွာ ဧကံ ပါရုပိတွာ ‘‘နန္ဒရညော ဝိဇိတေ သုတ္တကန္တိကာ ဣတ္ထိယော ‘မာ သုတ္တံ ကန္တိံသူ’တိ ဧဝံ ဘေရိံ စရာပေထာ’’တိ ဝတွာ ဆတ္တံ ဥဿာပေတွာ အလင်္ကတပဋိယတ္တော ဟတ္ထိက္ခန္ဓဝရဂတော နဂရံ ပဝိသိတွာ ပါသာဒံ အဘိရုယှ မဟာသမ္ပတ္တိံ အနုဘဝိ.

Then the young man, uncovering his face and looking around, asked, "For what purpose have you come?" "Lord, the kingdom has come to you," they replied. "Where is your king?" he asked. "He has gone to the realm of the devas, sire." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, lord, but no son." "In that case, I shall rule the kingdom," he said. They immediately had a coronation pavilion prepared, adorned the king's daughter with all her ornaments, brought her to the park, and performed the young man’s coronation. After his consecration, they presented him with a cloth worth a hundred thousand. He asked, "What is this, sirs?" "A garment for wearing, lord." "Is it not coarse, sirs?" "Among cloths for human use, there is none softer than this, lord." "Did your king wear such a garment?" "Yes, lord." "I do not think your king was a man of great merit," he remarked. "Bring a golden pitcher; I shall obtain a cloth." Having had a golden pitcher brought, he rose, washed his hands, rinsed his mouth, took water in his hand, and sprinkled it toward the eastern direction. Splitting the solid earth, eight wish-fulfilling trees arose. Taking water again, he sprinkled it toward the southern, western, and northern directions—thus in all four directions. In every direction, eight trees arose, totaling thirty-two wish-fulfilling trees. He put on one divine cloth and draped another over himself, and then commanded, "Have a drum proclaimed throughout the realm of King Nanda: 'Let the women who spin thread not spin thread!'" Then, having the parasol raised, adorned and prepared, he mounted a choice elephant, entered the city, ascended the palace, and enjoyed great prosperity.

ဧဝံ ဂစ္ဆန္တေ ကာလေ ဒေဝီ ရညော သမ္ပတ္တိံ ဒိသွာ ‘‘အဟော ဝတ တပဿီ’’တိ ကာရုညာကာရံ ဒဿေသိ. ‘‘ကိမိဒံ, ဒေဝီ’’တိ ပုဋ္ဌာ ‘‘အတိမဟတီ, ဒေဝ, တေ သမ္ပတ္တိ, အတီတေ ဗုဒ္ဓါနံ သဒ္ဒဟိတွာ ကတကလျာဏဿ ဖလံ, ဣဒါနိ အနာဂတဿ ပစ္စယံ ပုညံ န ကရောထာ’’တိ အာဟ. ကဿ ဒဿာမ, သီလဝန္တော နတ္ထီတိ. ‘‘အသုညော, ဒေဝ, ဇမ္ဗုဒီပေါ အရဟန္တေဟိ; တုမှေ, ဒေဝ, ဒါနံ သဇ္ဇေထ, အဟံ အရဟန္တေ လစ္ဆာမီ’’တိ အာဟ. ပုနဒိဝသေ ရာဇာ ပါစီနဒွါရေ ဒါနံ သဇ္ဇာပေသိ. ဒေဝီ ပါတောဝ ဥပေါသထင်္ဂါနိ အဓိဋ္ဌာယ ဥပရိပါသာဒေ ပုရတ္ထာဘိမုခါ ဥရေန နိပဇ္ဇိတွာ ‘‘သစေ ဧတိဿာယ ဒိသာယ အရဟန္တော အတ္ထိ, သွေ အာဂန္တွာ အမှာကံ ဘိက္ခံ ဂဏှန္တူ’’တိ အာဟ. တဿံ ဒိသာယံ အရဟန္တော နာဟေသုံ, တံ သက္ကာရံ ကပဏယာစကာနံ အဒံသု.

As time went on, the queen, seeing the king’s prosperity, showed an expression of compassion, thinking, “Alas, the pitiable one!” When asked, “What is this, queen?” she replied, “Great indeed, lord, is your prosperity—it is the fruit of good deeds done in the past with faith in the Buddhas. But now, you do not make merit as a condition for the future.” “To whom shall we give? There are no virtuous ones,” he said. “Jambudīpa is not devoid of arahants, lord. You, lord, prepare the alms, and I will find the arahants,” she replied. The next day, the king had alms prepared at the eastern gate. The queen, having undertaken the Uposatha precepts early in the morning, lay prostrate facing east on the upper terrace of the palace and made an aspiration: “If there are arahants in this direction, may they come tomorrow and accept our alms-food.” There were no arahants in that direction, so they gave that offering to the poor and to beggars.

ပုနဒိဝသေ ဒက္ခိဏဒွါရေ သဇ္ဇေတွာ တထေဝ ဒက္ခိဏေယျံ နာလတ္ထ, ပုနဒိဝသေပိ ပစ္ဆိမဒွါရေ တထေဝ. ဥတ္တရဒွါရေ သဇ္ဇိတဒိဝသေန ပန ဒေဝိယာ တထေဝ နိမန္တေန္တိယာ [Pg.290] ဟိမဝန္တေ ဝသန္တာနံ ပဒုမဝတိယာ ပုတ္တာနံ ပဉ္စသတာနံ ပစ္စေကဗုဒ္ဓါနံ ဇေဋ္ဌကော မဟာပဒုမပစ္စေကဗုဒ္ဓေါ ဘာတိကေ အာမန္တေသိ – ‘‘မာရိသာ, နန္ဒရာဇာ တုမှေ နိမန္တေတိ, အဓိဝါသေထ တဿာ’’တိ. တေ အဓိဝါသေတွာ ပုနဒိဝသေ အနောတတ္တဒဟေ မုခံ ဓောဝိတွာ အာကာသေနာဂန္တွာ ဥတ္တရဒွါရေ ဩတရိံသု. မနုဿာ ဒိသွာ ဂန္တွာ ‘‘ပဉ္စသတာ, ဒေဝ, ပစ္စေကဗုဒ္ဓါ အာဂတာ’’တိ ရညော အာရောစေသုံ. ရာဇာ သဒ္ဓိံ ဒေဝိယာ ဂန္တွာ ဝန္ဒိတွာ ပစ္စေကဗုဒ္ဓေ ပါသာဒံ အာရောပေတွာ တတြ နေသံ ဒါနံ ဒတွာ ဘတ္တကိစ္စာဝသာနေ ရာဇာ သံဃတ္ထေရဿ, ဒေဝီ သံဃနဝကဿ ပါဒမူလေ နိပတိတွာ ‘‘အယျာ, ဘန္တေ, ပစ္စယေဟိ န ကိလမိဿန္တိ, မယဉ္စ ပုညေန န ပရိဟာယိဿာမီ, အမှာကံ ယာဝဇီဝံ ဣဓ နိဝါသာယ ပဋိညံ ဒေထာ’’တိ ပဋိညံ ကာရေတွာ ဥယျာနေ ပဉ္စ ပဏ္ဏသာလာသတာနိ, ပဉ္စ စင်္ကမနသတာနီတိ သဗ္ဗာကာရေန နိဝါသနဋ္ဌာနာနိ သမ္ပာဒေတွာ တတ္ထ ဝသာပေသုံ.

On the following day, having made preparations at the southern gate, he likewise did not find any worthy recipients; on the next day, it was the same at the western gate. However, on the day preparations were made at the northern gate, when the queen invited them in the same manner, the eldest among the five hundred Paccekabuddhas dwelling in the Himālaya, the sons of Padumavatī—the great Paduma Paccekabuddha—addressed his brothers: 'Venerable sirs, King Nanda invites you. Please accept his invitation.' Having accepted, on the next day they washed their faces in Lake Anotatta and, coming through the sky, descended at the northern gate. Seeing them, the people went and informed the king, 'Your Majesty, five hundred Paccekabuddhas have arrived.' The king, together with the queen, went and, having paid homage, led the Paccekabuddhas up to the palace. There he offered them alms, and at the conclusion of the meal, the king prostrated at the feet of the elder of the Sangha, and the queen at the feet of the youngest of the Sangha, pleading, 'Venerable sirs, you shall not want for requisites, and we shall not decline in merit. Please give us your promise to reside here for as long as we live.' Having obtained their promise, they prepared five hundred leaf-huts and five hundred walking paths in the park, thus providing dwelling places in every respect, and had them reside there.

ဧဝံ ကာလေ ဂစ္ဆန္တေ ရညော ပစ္စန္တေ ကုပိတေ ရာဇာ ‘‘အဟံ ပစ္စန္တံ ဝူပသမေတုံ ဂစ္ဆာမိ, တွံ ပစ္စေကဗုဒ္ဓေသု မာ ပမဇ္ဇာ’’တိ ဒေဝိံ ဩဝဒိတွာ ဂတော. တသ္မိံ အနာဂတေယေဝ ပစ္စေကဗုဒ္ဓါနံ အာယုသင်္ခါရာ ခီဏာ. မဟာပဒုမပစ္စေကဗုဒ္ဓေါ တိယာမရတ္တိံ ဈာနကီဠံ ကီဠိတွာ အရုဏုဂ္ဂမနသမယေ အာလမ္ဗနဖလကံ အာလမ္ဗိတွာ ဌိတကောဝ အနုပါဒိသေသာယ နိဗ္ဗာနဓာတုယာ ပရိနိဗ္ဗာယိ. ဧတေနုပါယေန သေသာပီတိ သဗ္ဗေဝ ပရိနိဗ္ဗုတာ. ပုနဒိဝသေ ဒေဝီ ပစ္စေကဗုဒ္ဓါနံ နိသီဒနဋ္ဌာနာနိ သဇ္ဇေတွာ ပုပ္ဖာနိ ဝိကိရိတွာ ဓူပံ ဝါသေတွာ တေသံ အာဂမနံ ဩလောကေန္တီ နိသိန္နာ အာဂမနံ အဒိသွာ ပုရိသေ ပေသေသိ – ‘‘ဂစ္ဆထ, တာတာ, ဇာနာထ ကိံ အယျာနံ အဖာသုက’’န္တိ? တေ ဂန္တွာ မဟာပဒုမဿ ပဏ္ဏသာလာယ ဒွါရံ ဝိဝရိတွာ တတ္ထ တံ အပဿန္တာ စင်္ကမနံ ဂန္တွာ အာလမ္ဗနဖလကံ နိဿာယ ဌိတံ ဒိသွာ ဝန္ဒိတွာ ‘‘ကာလော, ဘန္တေ’’တိ အာဟံသု. ပရိနိဗ္ဗုတသရီရံ ကိံ ကထေဿတိ, တေ ‘‘နိဒ္ဒါယတိ မညေ’’တိ ဝတွာ ပိဋ္ဌိပါဒေ ဟတ္ထေန ပရာမသိတွာ ပါဒါနံ သီတလတာယ စေဝ ထဒ္ဓတာယ စ ပရိနိဗ္ဗုတဘာဝံ ဉတွာ ဒုတိယဿ သန္တိကံ ဂန္တွာ တထေဝ ဉတွာ ပုန တတိယဿာတိ ဧဝံ သဗ္ဗေပိ ပရိနိဗ္ဗုတဘာဝံ ဉတွာ ရာဇကုလံ အာဂမိံသု. ‘‘ကဟံ, တာတာ, ပစ္စေကဗုဒ္ဓါ’’တိ ပုဋ္ဌာ ‘‘ပရိနိဗ္ဗုတာ, ဒေဝီ’’တိ အာဟံသု. ဒေဝီ ကန္ဒန္တီ ရောဒန္တီ နိက္ခမိတွာ နာဂရေဟိ သဒ္ဓိံ [Pg.291] တတ္ထ ဂန္တွာ သာဓုကီဠိတံ ကာရေတွာ ပစ္စေကဗုဒ္ဓါနံ သရီရကိစ္စံ ကာရေတွာ ဓာတုယော ဂါဟာပေတွာ စေတိယံ ပတိဋ္ဌာပေသိ.

As time passed thus, when the border region was in revolt, the king said, 'I am going to pacify the border region; you must not be negligent towards the Paccekabuddhas.' Having thus advised the queen, he departed. Even before he returned, the life-formations of the Paccekabuddhas were exhausted. The Paccekabuddha Mahāpaduma, having spent the three watches of the night delighting in meditative absorption, leaned against a support-plank at dawn and, while still standing, attained Parinibbāna with the Nibbāna-element that has no remainder. By this same means, all the remaining ones also attained Parinibbāna. The next day, the queen prepared the seating places for the Paccekabuddhas, scattered flowers, and offered incense. As she sat watching for their arrival, she did not see them come and sent her men, saying, 'Go, my good men, and find out if the venerable ones are unwell.' They went, opened the door of the Paccekabuddha Mahāpaduma’s leaf-hut, and not seeing him there, proceeded to the walking path. There they saw him standing, leaning against the support-plank. They paid homage and said, 'It is time, venerable sir.' What could a body that had attained Parinibbāna say? Thinking, 'He must be asleep, I suppose,' they touched the top of his foot with a hand. Recognizing from the coolness and stiffness of his feet that he had attained Parinibbāna, they went to the second one and realized the same, then to the third, and in this way, they came to know that all had attained Parinibbāna and returned to the royal palace. When asked, 'Where are the Paccekabuddhas, my good men?' they replied, 'They have attained Parinibbāna, Your Majesty.' The queen, weeping and wailing, went out with the townspeople to that place, arranged for fitting funeral ceremonies for the Paccekabuddhas, had the bodily rites performed, caused the relics to be collected, and established a cetiya.

ရာဇာ ပစ္စန္တံ ဝူပသမေတွာ အာဂတော ပစ္စုဂ္ဂမနံ အာဂတံ ဒေဝိံ ပုစ္ဆိ – ‘‘ကိံ, ဘဒ္ဒေ, တွံ ပစ္စေကဗုဒ္ဓေသု န ပမဇ္ဇသိ, နိရောဂါ စ အယျာ’’တိ? ‘‘ပရိနိဗ္ဗုတာ, ဒေဝါ’’တိ. တံ သုတွာ ရာဇာ စိန္တေသိ – ‘‘ဧဝရူပါနမ္ပိ ပဏ္ဍိတာနံ မရဏံ ဥပ္ပဇ္ဇတိ, အမှာကံ ကုတော မောက္ခာ’’တိ? သော နဂရံ အပဝိသိတွာ ဥယျာနမေဝ ဂန္တွာ ဇေဋ္ဌပုတ္တံ ပက္ကောသာပေတွာ တဿ ရဇ္ဇံ နိယျာတေတွာ သယံ သမဏပဗ္ဗဇ္ဇံ ပဗ္ဗဇိ. ဒေဝီပိ ‘‘ရညေ ပဗ္ဗဇိတေ အဟံ ကိံ ကရိဿာမီ’’တိ တထေဝ ဥယျာနေ ပဗ္ဗဇိ. ဒွေပိ ဈာနံ ဘာဝေတွာ တတော စုတာ ဗြဟ္မလောကေ နိဗ္ဗတ္တိံသု.

The king, having pacified the border region, returned and asked the queen who had come out to greet him: 'Well, my dear, you were not negligent towards the Paccekabuddhas, were you? And are the venerable ones in good health?' 'They have attained Parinibbāna, Your Majesty,' she replied. Hearing this, the king reflected: 'If death befalls even such wise ones, whence is there an escape for us?' He did not enter the city but went straight to the park, summoned his eldest son, handed over the kingdom to him, and himself went forth into the life of an ascetic. The queen also thought, 'Now that the king has gone forth, what shall I do?' and likewise went forth in that same park. Both developed the meditative absorptions and, passing away from that state, were reborn in the Brahma-world.

တေသု တတ္ထေဝ ဝသန္တေသု အမှာကံ သတ္ထာ လောကေ ဥပ္ပဇ္ဇိတွာ ပဝတ္တိတဝရဓမ္မစက္ကော အနုပုဗ္ဗေန ရာဇဂဟံ ပါပုဏိ. သတ္ထရိ တတ္ထ ပဋိဝသန္တေ အယံ ပိပ္ပလိမာဏဝေါ မဂဓရဋ္ဌေ မဟာတိတ္ထဗြာဟ္မဏဂါမေ ကပိလဗြာဟ္မဏဿ ဘရိယာယ ကုစ္ဆိမှိ နိဗ္ဗတ္တော. အယံ ဘဒ္ဒကာပိလာနီ မဒ္ဒရဋ္ဌေ သာဂလနဂရေ ကောသိယဂေါတ္တဗြာဟ္မဏဿ ဘရိယာယ ကုစ္ဆိမှိ နိဗ္ဗတ္တာ. တေသံ အနုက္ကမေန ဝဍ္ဎမာနာနံ ပိပ္ပလိမာဏဝဿ ဝီသတိမေ, ဘဒ္ဒါယ သောဠသမေ ဝယေ သမ္ပတ္တေ မာတာပိတရော ပုတ္တံ ဩလောကေတွာ ‘‘တာတ, တွံ ဝယပ္ပတ္တော, ကုလဝံသံ ပတိဋ္ဌပေတုံ ယုတ္တော’’တိ အတိဝိယ နိပ္ပီဠိယိံသု. မာဏဝေါ အာဟ – ‘‘မယှံ သောတပထေ ဧဝရူပံ ကထံ မာ ကထယိတ္ထ, အဟံ ယာဝ တုမှေ ဓရထ, တာဝ ပဋိဇဂ္ဂိဿာမိ, တုမှာကံ အစ္စယေန နိက္ခမိတွာ ပဗ္ဗဇိဿာမီ’’တိ. တေ ကတိပါဟံ အတိက္ကမိတွာ ပုန ကထယိံသု. သောပိ ပုန ပဋိက္ခိပိ. တတော ပဋ္ဌာယ မာတာ နိရန္တရံ ကထေတိယေဝ.

While they were dwelling there, our Teacher arose in the world and, having set rolling the supreme Wheel of the Dhamma, in due course arrived at Rājagaha. While the Teacher was residing there, the youth Pippali was reborn in the womb of the wife of the brahmin Kapila, in the brahmin village of Mahātittha in the country of Magadha. And Bhaddā Kāpilānī was reborn in the womb of the wife of a brahmin of the Kosiya clan, in the city of Sāgala in the country of Madda. As they grew up in due course, when the youth Pippali reached his twentieth year and Bhaddā her sixteenth, his parents looked upon their son and pressed him exceedingly, saying, 'Dear son, you have come of age; it is time for you to establish the family line.' The youth replied, 'Do not let such words enter my ears. As long as you live, I will care for you. After you have passed away, I will leave home and go forth.' After a few days had passed, they spoke to him again. He again refused. From that time on, his mother spoke of it continuously.

မာဏဝေါ ‘‘မာတရံ သညာပေဿာမီ’’တိ ရတ္တသုဝဏ္ဏဿ နိက္ခသဟဿံ ဒတွာ သုဝဏ္ဏကာရေဟိ ဣတ္ထိရူပကံ ကာရေတွာ တဿ မဇ္ဇနဃဋ္ဋနာဒိကမ္မပရိယောသာနေ တံ ရတ္တဝတ္ထံ နိဝါသေတွာ သုဝဏ္ဏသမ္ပန္နေဟိ ပုပ္ဖေဟိ စေဝ နာနာလင်္ကာရေဟိ စ အလင်္ကာရာပေတွာ ‘‘အမ္မ, ဧဝရူပံ အာရမ္မဏံ လဘန္တော ဂေဟေ ဝသိဿာမိ, အလဘန္တော န ဝသိဿာမီ’’တိ. ပဏ္ဍိတာ ဗြာဟ္မဏီ စိန္တေသိ – ‘‘မယှံ ပုတ္တော ပုညဝါ ဒိန္နဒါနော ကတာဘိနီဟာရော ပုဗ္ဗေ ပုညာနိ ကရောန္တော န ဧကကောဝ အကာသိ, အဒ္ဓါ ဧတေန သဟ ကတပုညာ သုဝဏ္ဏရူပကပဋိဘာဂါ ဘဝိဿတီ’’တိ. အဋ္ဌ ဗြာဟ္မဏေ ပက္ကောသာပေတွာ သဗ္ဗဘောဂေဟိ [Pg.292] သန္တပ္ပေတွာ သုဝဏ္ဏရူပကံ ရထေ အာရောပေတွာ ‘‘ဂစ္ဆထ, တာတာ, ယတ္ထ အမှေဟိ ဇာတိဂေါတ္တဘောဂါဒိသမာနကုလေ ဧဝရူပံ ဒါရိကံ ပဿထ, တတ္ထ ဣဒမေဝ သုဝဏ္ဏရူပကံ သစ္စာကာရံ ကတွာ ဒေထာ’’တိ ဥယျောဇေသိ.

The young man, thinking, “I will make my mother agree,” gave a thousand nikkhas of refined gold to goldsmiths and had them fashion a female figure. Upon the completion of the work of rubbing, polishing, and so on, he had it dressed in red cloth and adorned with golden flowers and various ornaments. Then he said, “Mother, if I find such a woman, I will stay at home; if not, I will not stay.” The wise Brahmin woman reflected, “My son is meritorious, has given gifts, has made aspirations, and in the past, when performing meritorious deeds, he did not do so alone. Surely, there must be one who has performed meritorious deeds together with him and who is a counterpart to this golden figure.” She summoned eight Brahmins, satisfied them with all kinds of provisions, placed the golden figure on a chariot, and sent them off, saying, “Go, sirs, and wherever you find a girl from a family equal to ours in birth, lineage, wealth, and so on, give this very golden figure as a pledge.”

တေ ‘‘အမှာကံ နာမ ဧတံ ကမ္မ’’န္တိ နိက္ခမိတွာ ‘‘ကတ္ထ လဘိဿာမ, မဒ္ဒရဋ္ဌံ နာမ ဣတ္ထာဂါရံ, မဒ္ဒရဋ္ဌံ ဂမိဿာမာ’’တိ မဒ္ဒရဋ္ဌေ သာဂလနဂရံ အဂမံသု. အတ္ထ တံ သုဝဏ္ဏရူပကံ နှာနတိတ္ထေ ဌပေတွာ ဧကမန္တံ နိသီဒိံသု. အထ ဘဒ္ဒါယ ဓာတီ ဘဒ္ဒံ နှာပေတွာ အလင်္ကရိတွာ သယံ နှာယိတုံ ဥဒကတိတ္ထံ ဂန္တွာ သုဝဏ္ဏရူပကံ ဒိသွာ ‘‘ကိဿာယံ အဝိနီတာ ဣဓာဂန္တွာ ဌိတာ’’တိ ပိဋ္ဌိပဿေ ပဟရိတွာ သုဝဏ္ဏရူပကံ ဉတွာ ‘‘အယျဓီတာ မေတိ သညံ ဥပ္ပာဒေသိ, အယံ ပန အယျဓီတာယ နိဝါသနပဋိဂ္ဂဟိတာယပိ အသဒိသာ’’တိ အာဟ. အထ နံ တေ ဗြာဟ္မဏာ ‘‘ဧဝရူပါ ကိရ တေ သာမိဓီတာ’’တိ ပုစ္ဆိံသု. သာ ‘‘ဣမာယ သုဝဏ္ဏပဋိမာယ သတဂုဏေန သဟဿဂုဏေန မယှံ အယျဓီတာ အဘိရူပတရာ’’, တထာ ဟိ ‘‘အပ္ပဒီပေပိ ဒွါဒသဟတ္ထေ ဂဗ္ဘေ နိသိန္နာ သရီရောဘာသေန တမံ ဝိဓမတီ’’တိ အာဟ. ‘‘တေန ဟိ တဿာ မာတာပိတူနံ သန္တိကံ ဂစ္ဆာမာ’’တိ သုဝဏ္ဏရူပကံ ရထေ အာရောပေတွာ တံ ဓာတိံ အနုဂန္တွာ ကောသိယဂေါတ္တဿ ဃရဒွါရေ ဌတွာ အာဂမနံ အာရောစယိံသု.

They set out, thinking, “This is our task,” and reflected, “Where shall we find such a one? The Madda country is a repository of women; we shall go to the Madda country.” They went to the city of Sāgala in the Madda country. There, they placed the golden figure at a bathing place and sat down to one side. Then Bhaddā’s nurse, having bathed and adorned Bhaddā, went to the bathing place to bathe herself. Seeing the golden figure, she thought, “Why has this ill-mannered one come and stood here?” and struck it on the back. Realizing it was a golden figure, she first formed the perception, “This is my lady,” but then said, “But this one is not like my lady, even in the way she wears her garments.” Then those Brahmins asked her, “Is your master’s daughter truly like this?” She replied, “My lady is a hundred times, a thousand times more beautiful than this golden image. Indeed, even when sitting in a twelve-cubit chamber without a lamp, she dispels the darkness with the radiance of her body.” “In that case, let us go to her parents,” they said. Placing the golden figure on the chariot and following the nurse, they stood at the door of the house of the brahmin of the Kosiya clan and announced their arrival.

ဗြာဟ္မဏော ပဋိသန္ထာရံ ကတွာ ‘‘ကုတော အာဂတတ္ထာ’’တိ ပုစ္ဆိ. တေ ‘‘မဂဓရဋ္ဌေ မဟာတိတ္ထဂါမေ ကပိလဗြာဟ္မဏဿ ဃရတော ဣမိနာ နာမ ကာရဏေန အာဂတမှာ’’တိ အာဟံသု. ‘‘သာဓု, တာတာ, အမှေဟိ သမဇာတိဂေါတ္တဝိဘဝေါ သော ဗြာဟ္မဏော, ဒဿာမ ဒါရိက’’န္တိ ပဏ္ဏာကာရံ ဂဏှိ. တေ ကပိလဗြာဟ္မဏဿ သာသနံ ပဟိဏိံသု – ‘‘လဒ္ဓါ နော ဘဒ္ဒါ နာမ ဒါရိကာ, ကတ္တဗ္ဗံ ဇာနာထာ’’တိ. တံ သာသနံ သုတွာ ပိပ္ပလိမာဏဝဿ အာရောစယိံသု ‘‘လဒ္ဓါ ဒါရိကာ’’တိ. ပိပ္ပလိမာဏဝေါ ‘‘အဟံ ‘န လဘိဿန္တီ’တိ စိန္တေသိံ, ဣမေ ‘လဒ္ဓါ’တိ ပေသေန္တိ, အနတ္ထိကော ဟုတွာ ပဏ္ဏံ ပေသေဿာမီ’’တိ ရဟောဂတော ပဏ္ဏံ လိခိ ‘‘ဘဒ္ဒါ အတ္တနော ဇာတိဂေါတ္တဘောဂါနုရူပံ ပတိံ လဘတု, အဟံ နိက္ခမိတွာ ပဗ္ဗဇိဿာမိ, မာ ပစ္ဆာ ဝိပ္ပဋိသာရိနီ အဟောသီ’’တိ. ဘဒ္ဒါပိ ‘‘အသုကဿ ကိရ မံ ဒါတုကာမာ’’တိ သုတွာ ရဟောဂတာ ပဏ္ဏံ လိခိ – ‘‘အယျပုတ္တော အတ္တနော ဇာတိဂေါတ္တဘောဂါနုရူပံ [Pg.293] ဒါရိကံ လဘတု, အဟံ ပဗ္ဗဇိဿာမိ, မာ ပစ္ဆာ ဝိပ္ပဋိသာရီ ဘဝါဟီ’’တိ. ဒွေပိ ပဏ္ဏာနိ အန္တရာမဂ္ဂေ သမာဂစ္ဆိံသု. ‘‘ဣဒံ ကဿ ပဏ္ဏ’’န္တိ? ‘‘ပိပ္ပလိမာဏဝေန ဘဒ္ဒါယ ပဟိတ’’န္တိ. ‘‘ဣဒံ ကဿာ’’တိ? ‘‘ဘဒ္ဒါယ ပိပ္ပလိမာဏဝဿ ပဟိတ’’န္တိ စ ဝုတ္တေ တေ ဒွေပိ ဝါစေတွာ ‘‘ပဿထ ဒါရကာနံ ကမ္မ’’န္တိ ဖာလေတွာ အရညေ ဆဍ္ဍေတွာ အညံ တံသမာနံ ပဏ္ဏံ လိခိတွာ ဣတော ဧတ္တော စ ပေသေသုံ. ဣတိ ကုမာရဿ ကုမာရိကာယ စ သဒိသံ ပဏ္ဏံ လောကဿာဒရဟိတမေဝါတိ အနိစ္ဆမာနာနမ္ပိ တေသံ ဒွိန္နံ သမာဂမော အဟောသိ.

The brahmin, having extended a friendly welcome, asked, “From where have you come?” They replied, “We have come from the house of the brahmin Kapila in the village of Mahātittha in the Magadha country, for this particular reason.” “Excellent, sirs. That brahmin is of equal birth, lineage, and wealth to us; we shall give him the girl,” he said, and accepted the gift. They sent a message to the brahmin Kapila: “We have found a girl named Bhaddā; know what is to be done.” Hearing this message, they informed the young man Pippali, “The girl has been found.” Pippali thought, “I thought they would not find one, but they send word that they have. Being unwilling, I shall send a letter.” Going into seclusion, he wrote a letter: “May Bhaddā find a husband suitable for her birth, lineage, and wealth. I shall go forth and renounce the world. Do not be regretful later.” Bhaddā, too, upon hearing, “It seems they wish to give me to so-and-so,” went into seclusion and wrote a letter: “May the noble son find a girl suitable for his birth, lineage, and wealth. I shall renounce the world. Do not be regretful later.” The two letters met on the road. “Whose letter is this?” “Sent by Pippali to Bhaddā.” “And whose is this?” “Sent by Bhaddā to Pippali.” When this was said, the messengers read both, and exclaiming, “See what these children have done!” they tore them up, discarded them in the wilderness, wrote other letters, and sent them from each side. Thus, as the similar letters of the young man and the young woman showed no regard for worldly life, the union of the two took place even though they were unwilling.

တံဒိဝသမေဝ ပိပ္ပလိမာဏဝေါပိ ဘဒ္ဒံ ဧကံ ပုပ္ဖဒါမံ ဂဏှာပေသိ. ဘဒ္ဒါပိ တာနိ သယနမဇ္ဈေ ဌပေသိ. ဥဘောပိ ဘုတ္တသာယမာသာ သယနံ အာရုဟိတုံ အာရဘိံသု. တေသု မာဏဝေါ ဒက္ခိဏပဿေန သယနံ အာရုဟိ, ဘဒ္ဒါ ဝါမပဿေန အဘိရုဟိတွာ အာဟ – ‘‘ယဿ ပဿေ ပုပ္ဖာနိ မိလာယန္တိ, တဿ ရာဂစိတ္တံ ဥပ္ပန္နန္တိ ဝိဇာနိဿာမ, ဣမံ ပုပ္ဖဒါမံ န အလ္လီယိတဗ္ဗ’’န္တိ. တေ ပန အညမညံ သရီရသမ္ဖဿဘယေန သကလရတ္တိံ နိဒ္ဒံ အနောက္ကမန္တာဝ ဝီတိနာမေသုံ. ဒိဝါ ပန ဟသိတမတ္တမ္ပိ နာကံသု. တေ လောကာမိသေန အသံသဋ္ဌာ ယာဝ မာတာပိတရော ဓရန္တိ, တာဝ ကုဋုမ္ဗံ အဝိစာရေတွာ တေသု ကာလင်္ကတေသု ဝိစာရယိံသု. မဟတီ မာဏဝဿ သမ္ပတ္တိ. ဧကဒိဝသံ သရီရံ ဥဗ္ဗဋ္ဋေတွာ ဆဍ္ဍေတဗ္ဗံ သုဝဏ္ဏစုဏ္ဏံ ဧဝ မဂဓနာဠိယာ ဒွါဒသနာဠိမတ္တံ လဒ္ဓုံ ဝဋ္ဋတိ. ယန္တဗဒ္ဓါနိ သဋ္ဌိ မဟာတဠာကာနိ, ကမ္မန္တော ဒွါဒသယောဇနိကော, အနုရာဓပုရပ္ပမာဏာ စုဒ္ဒသဂါမာ, စုဒ္ဒသ ဟတ္ထာနီကာနိ, စုဒ္ဒသ အဿာနီကာနိ, စုဒ္ဒသ ရထာနီကာနိ.

On that very day, the young man Pippali had a flower garland procured. Bhaddā placed it in the middle of the bed. Both, having eaten their evening meal, began to ascend the bed. The young man ascended on the right side; Bhaddā ascended on the left and said: “We shall know that a thought of passion has arisen in the one on whose side the flowers wither; this flower garland must not be touched.” Out of fear of bodily contact with each other, they passed the entire night without falling asleep. During the day, they did not so much as smile. Uninvolved with worldly pleasures, they managed the household without deliberation as long as their parents lived; only after their parents had passed away did they manage it with deliberation. The young man’s wealth was great. On a single day, the gold dust to be discarded after anointing the body amounted to twelve Magadhan nāḷis. There were sixty great, machine-operated reservoirs, an estate of twelve yojanas, fourteen villages the size of Anurādhapura, fourteen corps of elephants, fourteen corps of horses, and fourteen corps of chariots.

သော ဧကဒိဝသံ အလင်္ကတအဿံ အာရုယှ မဟာဇနပရိဝုတော ကမ္မန္တဋ္ဌာနံ ဂန္တွာ ခေတ္တကောဋိယံ ဌိတော နင်္ဂလေဟိ ဆိန္နဋ္ဌာနတော ကာကာဒယော သကုဏေ ဂဏ္ဍုပ္ပာဒါဒိကေ ပါဏကေ ဥဒ္ဓရိတွာ ခါဒန္တေ ဒိသွာ ‘‘တာတာ, ဣမေ ကိံ ခါဒန္တီ’’တိ ပုစ္ဆိ. ‘‘ဂဏ္ဍုပ္ပာဒေ, အယျာ’’တိ. ‘‘ဧတေဟိ ကတပါပံ ကဿ ဟောတီ’’တိ? ‘‘တုမှာကံ, အယျာ’’တိ. သော စိန္တေသိ – ‘‘သစေ ဧတေဟိ ကတပါပံ မယှံ ဟောတိ, ကိံ မေ ကရိဿတိ သတ္တအသီတိကောဋိဓနံ, ဒွါဒသယောဇနကမ္မန္တော ကိံ ကရိဿတိ, ကိံ ယန္တဗဒ္ဓါနိ တဠာကာနိ, ကိံ စုဒ္ဒသ ဂါမာနိ, သဗ္ဗမေတံ ဘဒ္ဒါယ ကာပိလာနိယာ နိယျာတေတွာ နိက္ခမ္မ ပဗ္ဗဇိဿာမီ’’တိ.

One day, riding a decorated horse and surrounded by a great crowd, he went to the work site. Standing at the edge of the field, he saw birds like crows picking out and eating worms and other such creatures from the ground cut by the plows. He asked, "Sirs, what are they eating?" "Worms, my lord." "Whose is the unwholesome kamma from this action?" "Yours, my lord." He thought: "If the unwholesome kamma from this action is mine, what use is my wealth of eighty-seven crores? What use is my twelve-yojana work area? What use are the mechanically constructed reservoirs? What use are the fourteen villages? I shall entrust all this to Bhaddā Kāpilānī, go forth from home, and become a renunciant."

ဘဒ္ဒါ [Pg.294] ကာပိလာနီ တသ္မိံ ခဏေ အန္တရဝတ္ထုသ္မိံ တယော တိလကုမ္ဘေ ပတ္ထရိတွာ ဓာတီဟိ ပရိဝုတာ နိသိန္နာ ကာကေ တိလပါဏကေ ခါဒမာနေ ဒိသွာ ‘‘အမ္မာ, ကိံ ဣမေ ခါဒန္တီ’’တိ ပုစ္ဆိ. ‘‘ပါဏကေ, အယျေ’’တိ. ‘‘အကုသလံ ကဿ ဟောတီ’’တိ? ‘‘တုမှာကံ, အယျေ’’တိ. သာ စိန္တေသိ – ‘‘မယှံ စတုဟတ္ထံ ဝတ္ထံ နာဠိကောဒနမတ္တဉ္စ လဒ္ဓုံ ဝဋ္ဋတိ, ယဒိ ပနေတံ ဧတေဟိ ကတံ အကုသလံ မယှံ ဟောတိ, ဘဝသဟဿေနပိ ဝဋ္ဋတော သီသံ ဥက္ခိပိတုံ န သက္ကာ, အယျပုတ္တေ အာဂတမတ္တေယေဝ သဗ္ဗံ တဿ နိယျာတေတွာ နိက္ခမ္မ ပဗ္ဗဇိဿာမီ’’တိ.

At that moment, Bhaddā Kāpilānī, seated inside the house and surrounded by her nurses, had spread out three measures of sesame seeds. She saw crows eating insects from the sesame and asked, "Mother, what are they eating?" "Living creatures, my lady." "Whose is the unwholesome kamma?" "Yours, my lady." She thought: "It is fitting for me to receive only four cubits of cloth and a nāḷi-measure of rice. But if the unwholesome kamma from this is mine, even after a thousand existences, I shall not be able to lift my head from the round of suffering. As soon as my lord returns, I shall hand over everything to him and go forth."

မာဏဝေါ အာဂန္တွာ နှတွာ ပါသာဒံ အာရုယှ မဟာရဟေ ပလ္လင်္ကေ နိသီဒိ, အထဿ စက္ကဝတ္တိနော အနုစ္ဆဝိကဘောဇနံ ဥပနယိံသု. ဒွေပိ ဘုဉ္ဇိတွာ ပရိဇနေ နိက္ခန္တေ ရဟောဂတာ ဖာသုကဋ္ဌာနေ နိသီဒိံသု. တတော မာဏဝေါ ဘဒ္ဒံ အာဟ – ‘‘ဘဒ္ဒေ, ဣမံ ဃရံ အာဂစ္ဆန္တီ ကိတ္တကံ ဓနမာဟရသီ’’တိ? ‘‘ပဉ္စပဏ္ဏာသ သကဋသဟဿာနိ, အယျာ’’တိ. ‘‘သဗ္ဗံ တံ, ယာ စ ဣမသ္မိံ ဃရေ သတ္တာသီတိ ကောဋိယော ယန္တဗဒ္ဓါနိ သဋ္ဌိ တဠာကာနီတိ ဧဝမာဒိဘေဒါ သမ္ပတ္တိ အတ္ထိ, တံ သဗ္ဗံ တုယှေဝ နိယျာတေမီ’’တိ. ‘‘တုမှေ ပန ကုဟိံ ဂစ္ဆထ, အယျာ’’တိ? ‘‘အဟံ ပဗ္ဗဇိဿာမီ’’တိ. ‘‘အယျ, အဟမ္ပိ တုမှာကံ အာဂမနံ ဩလောကယမာနာ နိသိန္နာ, အဟမ္ပိ ပဗ္ဗဇိဿာမီ’’တိ. တေသံ အာဒိတ္တပဏ္ဏကုဋိ ဝိယ တယော ဘဝါ ဥပဋ္ဌဟန္တိ. တေ ‘‘ပဗ္ဗဇိဿာမာ’’တိ ဝတွာ အန္တရာပဏတော ကာသာယရသပီတာနိ စီဝရာနိ မတ္တိကာပတ္တေ စ အာဟရာပေတွာ အညမညံ ကေသေ ဩဟာရေတွာ ‘‘ယေ လောကေ အရဟန္တော အတ္ထိ, တေ ဥဒ္ဒိဿ အမှာကံ ပဗ္ဗဇ္ဇာ’’တိ ပဗ္ဗဇိတွာ ထဝိကာသု ပတ္တေ ပက္ခိပိတွာ အံသေ လဂ္ဂေတွာ ပါသာဒတော ဩတရိံသု. ဂေဟေ ဒါသေသု စ ကမ္မကာရေသု စ န ကောစိ သဉ္ဇာနိ.

The young man arrived, bathed, ascended the palace, and sat on a magnificent couch. Then, they served him food appropriate for a universal monarch. After both had eaten and the attendants had departed, they sat alone in a comfortable place. Then the young man said to Bhaddā, "Bhaddā, how much wealth did you bring when coming to this house?" "Fifty-five thousand cartloads, sir." "All of that, and the eighty-seven crores in this house, sixty mechanically constructed reservoirs, and wealth of various other kinds—I entrust it all to you." "But where will you go, sir?" "I shall go forth." "Sir, I too have been waiting, looking for your return. I shall also go forth." For them, the three realms of existence appeared like a burning leaf-hut. Saying, "We shall go forth," they had saffron-dyed robes and earthenware bowls brought from the marketplace, shaved off each other's hair, and declared, "Our going forth is dedicated to whatever Arahants there are in the world." Then, placing their bowls in their bags and slinging them over their shoulders, they descended from the palace. None of the servants or workers in the household became aware.

အထ နေ ဗြာဟ္မဏဂါမတော နိက္ခမိတွာ ဒါသဂါမဒွါရေန ဂစ္ဆန္တေ အာကပ္ပကုတဝသေန ဒါသဂါမဝါသိနော သဉ္ဇာနိံသု. တေ ရောဒန္တာ ပါဒေသု ပတိတွာ ‘‘ကိံ အမှေ အနာထေ ကရောထ, အယျာ’’တိ အာဟံသု. ‘‘မယံ, ဘဏေ, ‘တယော ဘဝါ အာဒိတ္တပဏ္ဏသာလာ ဝိယာ’တိ ပဗ္ဗဇိမှ, သစေ တုမှေသု ဧကေကံ ဘုဇိဿံ ကရောမ, ဝဿသတမ္ပိ နပ္ပဟောတိ. တုမှေဝ တုမှာကံ သီသံ ဓောဝိတွာ ဘုဇိဿာ ဟုတွာ ဇီဝထာ’’တိ ဝတွာ တေသံ ရောဒန္တာနံယေဝ ပက္ကမိံသု.

As they left the brahmin village and passed through the gate of the slave-village, the inhabitants of the slave-village recognized them by their demeanor and appearance. Weeping, they fell at their feet and cried, "Why do you make us helpless, sirs?" "Listen, friends, we have gone forth, seeing the three states of existence like a burning leaf-hut. If we were to make each of you free, even a hundred years would not suffice. You must wash your own heads, become free, and make your own living." So saying, they departed while they were still weeping.

ထေရော [Pg.295] ပုရတော ဂစ္ဆန္တော နိဝတ္တိတွာ ဩလောကေန္တော စိန္တေသိ – ‘‘အယံ ဘဒ္ဒါ ကာပိလာနီ သကလဇမ္ဗုဒီပဂ္ဃနိကာ ဣတ္ထီ မယှံ ပစ္ဆတော အာဂစ္ဆတိ, ဌာနံ ခေါ ပနေတံ ဝိဇ္ဇတိ, ယံ ကောစိဒေဝ ဧဝံ စိန္တေယျ ‘ဣမေ ပဗ္ဗဇိတာပိ ဝိနာ ဘဝိတုံ န သက္ကောန္တိ, အနနုစ္ဆဝိကံ ကရောန္တီ’တိ. ဧဝံ ကောစိ ပါပကေန မနသာ ပဒူသေတွာ အပါယပူရကော ဘဝေယျ, ဣမံ ပဟာယ မယာ ဂန္တုံ ဝဋ္ဋတီ’’တိ စိတ္တံ ဥပ္ပာဒေတွာ ပုရတော ဂစ္ဆန္တော ဒွေဓာပထံ ဒိသွာ တဿ မတ္ထကေ အဋ္ဌာသိ. ဘဒ္ဒါပိ အာဂန္တွာ ဝန္ဒိတွာ အဋ္ဌာသိ. အထ နံ အာဟ – ‘‘ဘဒ္ဒေ, တာဒိသိံ ဣတ္ထိံ မမ ပစ္ဆတော အာဂစ္ဆန္တိံ ဒိသွာ ‘ဣမေ ပဗ္ဗဇိတာပိ ဝိနာ ဘဝိတုံ န သက္ကောန္တီ’တိ အမှေသု ပဒုဋ္ဌစိတ္တော မဟာဇနော အပါယပူရကော ဘဝေယျ. ဣမသ္မိံ ဒွေဓာပထေ တွံ ဧတံ ဂဏှ, အဟံ ဧကေန ဂမိဿာမီ’’တိ. ‘‘အာမ, အယျ, မာတုဂါမော ‘ပဗ္ဗဇိတာနံ ပလိဗောဓော, ပဗ္ဗဇိတာပိ ဝိနာ န ဘဝန္တီ’တိ အမှာကံ ဒေါသံ ဒဿေယျု’’န္တိ တိက္ခတ္တုံ ပဒက္ခိဏံ ကတွာ စတူသု ဌာနေသု ပဉ္စပတိဋ္ဌိတေန ဝန္ဒိတွာ ဒသနခသမောဓာနသမုဇ္ဇလံ အဉ္ဇလိံ ပဂ္ဂယှ ‘‘သတသဟဿကပ္ပပမာဏေ အဒ္ဓါနေ ကတော မိတ္တသန္ထဝေါ အဇ္ဇ ဘိဇ္ဇတိ, တုမှေဝ ဒက္ခိဏာ နာမ, တုမှာကံ ဒက္ခိဏမဂ္ဂေါ ဝဋ္ဋတိ, မယံ မာတုဂါမာ နာမ ဝါမဇာတိကာ, အမှာကံ ဝါမမဂ္ဂေါ ဝဋ္ဋတီ’’တိ ဝန္ဒိတွာ မဂ္ဂံ ပဋိပဇ္ဇိ. တေသံ ဒွေဓာဘူတကာလေ အယံ မဟာပထဝီ ‘‘အဟံ စက္ကဝါဠသိနေရုပဗ္ဗတာဒယော ဓာရေတုံ သက္ကောန္တီပိ တုမှာကံ ဂုဏေ ဓာရေတုံ န သက္ကောမီ’’တိ ဝဒန္တီ ဝိယ ဝိရဝမာနာ အကမ္ပိတ္ထ. အာကာသေ အသနိသဒ္ဒေါ ဝိယ ပဝတ္တိ, စက္ကဝါဠပဗ္ဗတော ဥန္နာဒိ.

The elder, walking ahead, turned back and looked, then thought: "This Bhaddā Kāpilānī, a woman worth all of Jambudīpa, is coming behind me. There is a possibility that someone might think, 'Even though they have gone forth, they cannot live apart; they are behaving improperly.' If someone were to corrupt their mind with such an evil thought, they would become one who fills the lower realms. It is proper for me to leave her and go on." Having made this thought arise, he continued walking ahead until he saw a fork in the road and stopped at its head. Bhaddā also arrived, paid respects, and stood there. Then he said to her: "Bhaddā, seeing such a woman following behind me, the great populace, with corrupted minds, might think, 'Even though they have gone forth, they cannot live apart,' and thus become ones who fill the lower realms. At this fork in the road, you take one path, and I shall go by the other." "Yes, sir. People might point out our fault, saying, 'Womankind is an obstacle to those who have gone forth; even after going forth, they do not live apart.'" She circumambulated him three times, paid homage with fivefold prostration at four places, raised her joined hands—shining with the joining of ten fingernails—and said, "The friendship formed over an aeon of a hundred thousand world-cycles breaks today. You are of the right; the right-hand path is fitting for you. We women are of the left by birth; the left-hand path is fitting for us." Having paid respects, she took her path. At the moment they parted, this great earth, as if crying out, trembled, saying, "Though I can bear the Cakkavāḷa and Sineru mountains, I cannot bear your virtues." A sound like thunder arose in the sky, and the Cakkavāḷa mountain resounded.

သမ္မာသမ္ဗုဒ္ဓေါပိ ဝေဠုဝနမဟာဝိဟာရေ ကုဋိယံ နိသိန္နော ပထဝီကမ္ပနသဒ္ဒံ သုတွာ ‘‘ကိဿ နု ခေါ ပထဝီ ကမ္ပတီ’’တိ အာဝဇ္ဇေန္တော ‘‘ပိပ္ပလိမာဏဝေါ စ ဘဒ္ဒါ စ ကာပိလာနီ မံ ဥဒ္ဒိဿ အပ္ပမေယျံ သမ္ပတ္တိံ ပဟာယ ပဗ္ဗဇိတာ, တေသံ ဝိယောဂဋ္ဌာနေ ဥဘိန္နံ ဂုဏဗလေန အယံ ပထဝီကမ္ပော ဇာတော, မယာပိ ဧတေသံ သင်္ဂဟံ ကာတုံ ဝဋ္ဋတီ’’တိ ဂန္ဓကုဋိတော နိက္ခမ္မ သယမေဝ ပတ္တစီဝရမာဒါယ အသီတိမဟာထေရေသု ကဉ္စိ အနာပုစ္ဆာ တိဂါဝုတမဂ္ဂံ ပစ္စုဂ္ဂမနံ ကတွာ ရာဇဂဟဿ စ နာလန္ဒာယ စ အန္တရေ ဗဟုပုတ္တနိဂြောဓမူလေ ပလ္လင်္ကံ အာဘုဇိတွာ နိသီဒိ. နိသိန္နော ပန အညတရပံသုကူလိကော ဝိယ အနိသီဒိတွာ ဗုဒ္ဓဝေသံ ဂဟေတွာ အသီတိဟတ္ထာ ဗုဒ္ဓရံသိယော ဝိဿဇ္ဇေန္တော နိသီဒိ. ဣတိ တသ္မိံ ခဏေ ပဏ္ဏစ္ဆတ္တသကဋစက္ကကူဋာဂါရာဒိပ္ပမာဏာ ဗုဒ္ဓရံသိယော ဣတော [Pg.296] စိတော စ ဝိပ္ဖရန္တိယော ဝိဓာဝန္တိယော စန္ဒသဟဿသူရိယသဟဿဥဂ္ဂမနကာလံ ဝိယ ကုရုမာနာ တံ ဝနန္တရံ ဧကောဘာသံ အကံသု. ဒွတ္တိံသမဟာပုရိသလက္ခဏသိရိယာ သမုဇ္ဇလတာရာဂဏေန ဝိယ ဂဂနံ, သုပုပ္ဖိတကမလကုဝလယေန ဝိယ သလိလံ ဝနန္တရံ ဝိရောစိတ္ထ. နိဂြောဓရုက္ခဿ ခန္ဓော ပကတိယာ သေတော ဟောတိ, ပတ္တာနိ နီလာနိ ပက္ကာနိ ရတ္တာနိ. တသ္မိံ ပန ဒိဝသေ သဗ္ဗော နိဂြောဓော သုဝဏ္ဏဝဏ္ဏောဝ အဟောသိ.

The Perfectly Self-Enlightened One, seated in a hut in the great Veḷuvana Monastery, heard the sound of the earth shaking and reflected, 'Why is the earth shaking?' Realizing, 'Pippali the young man and Bhaddā Kāpilānī, having renounced immeasurable prosperity for my sake, have gone forth. Due to the power of their virtues, this earth-shaking has occurred at the place of their separation. It is fitting for me to support them,' he left the Fragrant Chamber. Taking his bowl and robe himself, without asking leave of any of the eighty great elders, he traveled three gāvutas to meet them and sat cross-legged at the foot of the Bahuputta banyan tree between Rājagaha and Nālandā. As he sat, he did not sit like some ordinary rag-robed ascetic, but assuming the guise of the Buddha, he emitted eighty cubits of Buddha-rays while seated. At that moment, Buddha-rays the size of leaf-canopies, chariot wheels, and peaked houses, spreading and darting about here and there, made that forest seem as if it were the time when a thousand suns and a thousand moons rise, turning that woodland into a single mass of light. Illuminated by the splendor of the thirty-two marks of a great man, that woodland shone like the sky with its host of shining stars and like a body of water with its fully bloomed lotuses and blue water lilies. The trunk of the banyan tree is naturally white, its leaves are blue, and its ripe fruits are red. On that day, however, the entire banyan tree was golden in color.

မဟာကဿပတ္ထေရော တံ ဒိသွာ ‘‘အယံ အမှာကံ သတ္ထာ ဘဝိဿတိ, ဣမံ အဟံ ဥဒ္ဒိဿ ပဗ္ဗဇိတော’’တိ ဒိဋ္ဌဋ္ဌာနတော ပဋ္ဌာယ ဩနတော ဂန္တွာ တီသု ဌာနေသု ဝန္ဒိတွာ ‘‘သတ္ထာ မေ, ဘန္တေ, ဘဂဝါ, သာဝကောဟမသ္မိ, သတ္ထာ မေ, ဘန္တေ, ဘဂဝါ, သာဝကောဟမသ္မီ’’တိ (သံ. နိ. ၂.၁၅၄) အာဟ. အထ နံ ဘဂဝါ အာဟ – ‘‘ကဿပ, သစေ တွံ ဣမံ နိပစ္စကာရံ မဟာပထဝိယာ ကရေယျာသိ, သာပိ ဓာရေတုံ န သက္ကုဏေယျ. တထာဂတဿ ပန ဧဝံ ဂုဏမဟန္တတံ ဇာနတာ တယာ ကတော နိပစ္စကာရော မယှံ လောမမ္ပိ စာလေတုံ န သက္ကောတိ. နိသီဒ, ကဿပ, ဒါယဇ္ဇံ တေ ဒဿာမီ’’တိ. အထဿ ဘဂဝါ တီဟိ ဩဝါဒေဟိ ဥပသမ္ပဒံ အဒါသိ. ဒတွာ စ ဗဟုပုတ္တနိဂြောဓမူလတော နိက္ခမိတွာ ထေရံ ပစ္ဆာသမဏံ ကတွာ မဂ္ဂံ ပဋိပဇ္ဇိ. သတ္ထု သရီရံ ဒွတ္တိံသမဟာပုရိသလက္ခဏဝိစိတ္တံ, မဟာကဿပဿ သတ္တမဟာပုရိသလက္ခဏပဋိမဏ္ဍိတံ, သော ကဉ္စနနာဝါယ ပစ္ဆာဗဒ္ဓေါ ဝိယ သတ္ထု ပဒါနုပဒိကံ အနုဂဉ္ဆိ. သတ္ထာ ထောကံ မဂ္ဂံ ဂန္တွာ မဂ္ဂါ ဩက္ကမ္မ အညတရသ္မိံ ရုက္ခမူလေ နိသဇ္ဇာကာရံ ဒဿေသိ. ထေရော ‘‘သတ္ထာ နိသီဒိတုကာမော’’တိ ဉတွာ အတ္တနော ပဋပိလောတိကံ သံဃာဋိံ စတုဂ္ဂုဏံ ကတွာ ပညပေသိ.

Seeing him, the Elder Mahākassapa thought, 'This will be our Teacher. It is for him that I have gone forth.' From the moment he saw him, he approached with reverence, paid homage in three places, and said, 'Venerable sir, the Blessed One is my Teacher; I am his disciple. Venerable sir, the Blessed One is my Teacher; I am his disciple.' Then the Blessed One said to him, 'Kassapa, if you were to perform such an act of reverence on the great earth, even it would not be able to bear it. But this act of reverence performed by you, who know the greatness of the Tathāgata’s virtues, cannot stir even a single hair of my body. Sit, Kassapa, I will give you the inheritance.' Then the Blessed One gave him the higher ordination with three admonishments. After giving it, he left the foot of the Bahuputta banyan tree and set out on the road, making the elder his attendant monk. The Teacher’s body was adorned with the thirty-two marks of a great man, while Mahākassapa’s was embellished with the seven marks of a great man. As if tied to the stern of a golden boat, he followed closely in the Teacher’s footsteps. After walking a short distance, the Teacher stepped aside from the road and showed the posture of one wishing to sit at the foot of a certain tree. Knowing that the Teacher wished to sit, the elder folded his own worn patchwork outer robe into four layers and spread it out.

သတ္ထာ တတ္ထ နိသီဒိတွာ ဟတ္ထေန စီဝရံ ပရိမဇ္ဇန္တော ‘‘မုဒုကာ ခေါ တျာယံ, ကဿပ, ပဋပိလောတိကာ သံဃာဋီ’’တိ အာဟ (သံ. နိ. ၂.၁၅၄). သော ‘‘သတ္ထာ မေ သံဃာဋိယာ မုဒုဘာဝံ ကထေသိ, ပါရုပိတုကာမော ဘဝိဿတီ’’တိ ဉတွာ ‘‘ပါရုပတု, ဘန္တေ, ဘဂဝါ သံဃာဋိ’’န္တိ အာဟ. ‘‘ကိံ တွံ ပါရုပိဿသိ, ကဿပါ’’တိ? ‘‘တုမှာကံ နိဝါသနံ လဘန္တော ပါရုပိဿာမိ, ဘန္တေ’’တိ. ‘‘ကိံ ပန တွံ, ကဿပ, ဣမံ ပရိဘောဂဇိဏ္ဏံ ပံသုကူလံ ဓာရေတုံ သက္ခိဿသိ, မယာ ဟိ ဣမဿ ပံသုကူလဿ ဂဟိတဒိဝသေ ဥဒကပရိယန္တံ ကတွာ မဟာပထဝီ ကမ္ပိ, ဣမံ ဗုဒ္ဓပရိဘောဂဇိဏ္ဏစီဝရံ [Pg.297] နာမ န သက္ကာ ပရိတ္တဂုဏေန ဓာရေတုံ, ပဋိဗလေနေဝိဒံ ပဋိပတ္တိပူရဏသမတ္ထေန ဇာတိပံသုကူလိကေန ဓာရေတုံ ဝဋ္ဋတီ’’တိ ဝတွာ ထေရေန သဒ္ဓိံ စီဝရံ ပရိဝတ္တေသိ.

The Teacher sat there and, stroking the robe with his hand, said, 'Kassapa, this worn patchwork outer robe of yours is soft.' Knowing, 'The Teacher has spoken of the softness of my outer robe; he must wish to wear it,' he said, 'Venerable sir, may the Blessed One wear the outer robe.' 'What will you wear, Kassapa?' 'If I receive your lower robe, venerable sir, I will wear that.' 'But, Kassapa, will you be able to wear this worn-out, much-used rag-robe of mine? For on the day I took this rag-robe, the great earth trembled to its watery limits. This robe, worn out from a Buddha's use, cannot be worn by one of slight virtue. It is fitting that this be worn only by one who is capable, accomplished in the practice, and a natural wearer of rag-robes.' Having said this, he exchanged robes with the elder.

ဧဝံ စီဝရံ ပရိဝတ္တေတွာ ထေရဿ စီဝရံ ဘဂဝါ ပါရုပိ, သတ္ထု စီဝရံ ထေရော. တသ္မိံ ခဏေ အစေတနာပိ အယံ မဟာပထဝီ ‘‘ဒုက္ကရံ, ဘန္တေ, အကတ္ထ, အတ္တနော ပါရုတစီဝရံ သာဝကေန ပရိဝတ္တိတပုဗ္ဗံ နာမ နာဟောသိ, အဟံ တုမှာကံ ဂုဏံ ဓာရေတုံ န သက္ကောမီ’’တိ ဝဒန္တီ ဝိယ ဥဒကပရိယန္တံ ကတွာ ကမ္ပိ. ထေရောပိ ‘‘လဒ္ဓံ မေ ဗုဒ္ဓါနံ ပရိဘောဂစီဝရံ, ကိံ မေ ဣဒါနိ ဥတ္တရိ ကတ္တဗ္ဗ’’န္တိ ဥန္နတိံ အကတွာ သတ္ထု သန္တိကေယေဝ တေရသ ဓုတဂုဏေ သမာဒါယ သတ္တဒိဝသမတ္တံ ပုထုဇ္ဇနော အဟောသိ. အဋ္ဌမေ ဒိဝသေ သဟ ပဋိသမ္ဘိဒါဟိ အရဟတ္တံ ပါပုဏိ. အထ နံ သတ္ထာ ‘‘ကဿပေါ, ဘိက္ခဝေ, စန္ဒူပမော ကုလာနိ ဥပသင်္ကမတိ, အပကဿေဝ ကာယံ အပကဿ စိတ္တံ နိစ္စနဝကော ကုလေသု အပ္ပဂဗ္ဘော’’တိ (သံ. နိ. ၂.၁၄၆) ဧဝမာဒိနာ ပသံသိတွာ အပရဘာဂေ အရိယဂဏမဇ္ဈေ နိသိန္နော ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဓုတဝါဒါနံ ယဒိဒံ မဟာကဿပေါ’’တိ (အ. နိ. ၁.၁၈၈, ၁၉၁) ဓုတဝါဒါနံ အဂ္ဂဋ္ဌာနေ ဌပေသိ.

Having thus exchanged robes, the Blessed One wore the elder's robe, and the elder wore the Teacher's robe. At that moment, even the insentient great earth trembled to its watery limits, as if saying, 'Venerable sirs, you have done a difficult thing! Never before has a Teacher exchanged his own worn robe with a disciple. I am unable to bear the weight of your virtues!' The elder, too, without becoming conceited, thinking, 'I have obtained a robe used by the Buddhas. What more is there for me to do now?' took up the thirteen ascetic qualities in the Teacher's presence and remained an ordinary person for seven days. On the eighth day, he attained arahantship together with the analytical knowledges. Then the Teacher praised him, saying, 'Monks, Kassapa approaches families like the moon, restraining his body, restraining his mind, ever new, and unpresumptuous in families'; and later, while seated among the assembly of noble ones, he declared, 'Monks, among my monk disciples who are exponents of the ascetic practices, Mahākassapa is foremost,' thus establishing him in the foremost position among the exponents of the ascetic practices.

၃၉၈. ဧဝံ ဘဂဝတာ ဧတဒဂ္ဂဋ္ဌာနေ ဌပိတော အာယသ္မာ မဟာကဿပေါ မဟာသာဝကဘာဝံ ပတ္တော အတ္တနော ပုဗ္ဗကမ္မံ သရိတွာ သောမနဿဝသေနံ ပုဗ္ဗစရိတာပဒါနံ ပကာသေန္တော ပဒုမုတ္တရဿ ဘဂဝတောတိအာဒိမာဟ. တတ္ထ ပဒုမုတ္တရဿာတိ တဿ ကိရ ဘဂဝတော မာတုကုစ္ဆိတော နိက္ခမနကာလတော ပဋ္ဌာယ ပါဒါနံ နိက္ခေပနသမယေ အက္ကန္တက္ကန္တပါဒေ သတသဟဿပတ္တာ ပဒုမာ ပထဝိံ ဘိန္ဒိတွာ ဥဋ္ဌဟိံသု. တသ္မာဿ တံ နာမံ အဟောသိ. သကလသတ္တနိကာယေသု ဧကေကေန သတသတပုညေ ကတေ တဿ ပုညဿ သတဂုဏပုညာနံ ကတတ္တာ ဘဂဝတောတိ အတ္ထော. လောကဇေဋ္ဌဿ တာဒိနောတိ သတ္တလောကဿ ပဓာနဘူတဿ ဣဋ္ဌာနိဋ္ဌေသု အကမ္ပိယဘာဝံ ပတ္တတ္တာ တာဒိနော. နိဗ္ဗုတေ လောကနာထမှီတိ သတ္တလောကဿ ပဋိသရဏဘူတေ ဘဂဝတိ ခန္ဓပရိနိဗ္ဗာနေန ပရိနိဗ္ဗုတေ, အဒဿနံ ဂတေတိ အတ္ထော. ပူဇံ ကုဗ္ဗန္တိ သန္ထုနောတိ သဒေဝကဿ လောကဿ သာသနတော ‘‘သတ္ထာ’’တိ လဒ္ဓနာမဿ ဘဂဝတော သာဓုကီဠံ ကီဠန္တာ ပူဇံ ကရောန္တီတိ သမ္ဗန္ဓော.

398. Thus, having been placed in this foremost position by the Blessed One, the Venerable Mahākassapa, having attained the state of a great disciple, recollecting his own past kamma, and with joy revealing the story of his past conduct, spoke beginning with the words, 'Of the Blessed One Padumuttara.' Therein, 'of Padumuttara' means that, it is said, from the time that Blessed One emerged from his mother's womb, whenever he placed his feet, lotuses with a hundred thousand petals, breaking through the earth, arose at every step. Therefore, that became his name. The meaning of 'Bhagavā' is that for every hundred merits performed by each being in all the hosts of beings, he had performed merit a hundredfold of that merit. 'Of the one who is foremost in the world, the steadfast one' means of him who is the chief of the world of beings, steadfast because he had attained an unshakeable state amidst the desirable and undesirable. 'When the Protector of the world had attained Nibbāna' means when the Blessed One, the refuge for the world of beings, had attained Parinibbāna through the Parinibbāna of the aggregates, he had gone to the unseen. 'They perform worship and praise' is to be connected thus: rejoicing with noble celebration, they perform worship for the Blessed One, who obtained the name 'Teacher' from the teaching for the world with its devas.

၃၉၉. အဂ္ဂိံ [Pg.298] စိနန္တီ ဇနတာတိ ဇနသမူဟာ အာဠာဟနတ္ထာယ အဂ္ဂိံ စိနန္တာ ရာသိံ ကရောန္တာ အာသမန္တတော မောဒိတာ သန္တုဋ္ဌာ ပကာရေန မောဒိတာ သန္တုဋ္ဌာ ပူဇံ ကရောန္တီတိ သမ္ဗန္ဓော. တေသု သံဝေဂဇာတေသူတိ တေသု ဇနသမူဟေသု သံဝေဂပ္ပတ္တေသု ဥတြာသံ လဘန္တေသု မေ မယှံ ပီတိ ဟာသော ဥဒပဇ္ဇထ ပါတုဘဝီတိ အတ္ထော.

399. 'The people gather fire' means: the crowds of people, gathering wood for the funeral pyre and making a heap, all around were delighted and satisfied; being delighted and satisfied in various ways, they perform worship—this is the connection. 'Among them, when a sense of urgency arose' means: among those crowds of people, when they were overcome with a sense of spiritual urgency, when they experienced dismay, for me joy and gladness arose and manifested—this is the meaning.

၄၀၀. ဉာတိမိတ္တေ သမာနေတွာတိ မမ ဗန္ဓုသဟာယေ သမာနေတွာ ရာသိံ ကတွာ. မဟာဝီရော ဘဂဝါ ပရိနိဗ္ဗုတော အဒဿနံ အဂမာသီတိ ဣဒံ ဝစနံ အဗြဝိံ ကထေသိန္တိ သမ္ဗန္ဓော. ဟန္ဒ ပူဇံ ကရောမသေတိ ဟန္ဒာတိ ဝေါဿဂ္ဂတ္ထေ နိပါတော, တေန ကာရဏေန မယံ သဗ္ဗေ သမာဂတာ ပူဇံ ကရောမာတိ အတ္ထော. သေတိ နိပါတော.

400. 'Having gathered relatives and friends' means: having assembled my kinsmen and companions, having formed a group. 'The Great Hero, the Blessed One, has attained Parinibbāna, has gone to the unseen'—this statement I uttered, I spoke—this is the connection. In 'Come, let us perform worship,' `handa` is a particle in the sense of exhortation; for that reason, the meaning is, 'Let us all, having come together, perform worship.' The word `se` is a particle.

၄၀၁. သာဓူတိ တေ ပဋိဿုတွာတိ တေ မမ ဉာတိမိတ္တာ သာဓု ဣတိ သုန္ဒရံ ဘဒ္ဒကံ ဣတိ ပဋိသုဏိတွာ မမ ဝစနံ သမ္ပဋိဆိတွာ မေ မယှံ ဘိယျော အတိရေကံ ဟာသံ ပီတိံ ဇနိံသု ဥပ္ပာဒေသုန္တိ အတ္ထော.

401. 'They assented, saying, “Excellent!”' means: those relatives and friends of mine, having assented with the words, “Excellent!,” meaning “good” and “splendid,” and having accepted my speech, generated for me even more, an exceedingly great gladness and joy—this is the meaning.

၄၀၂. တတော အတ္တနော ကတပုညသဉ္စယံ ဒဿေန္တော ဗုဒ္ဓသ္မိံ လောကနာထမှီတိအာဒိမာဟ. သတဟတ္ထံ ဥဂ္ဂတံ ဥဗ္ဗိဒ္ဓံ ဒိယဍ္ဎဟတ္ထသတံ ဝိတ္ထတံ, ဝိမာနံ နဘသိ အာကာသေ ဥဂ္ဂတံ အဂ္ဃိယံ, သုကတံ သုန္ဒရာကာရေန ကတံ, ကတွာ ကာရေတွာ စ ပုညသဉ္စယံ ပုညရာသိံ ကာဟာသိံ အကာသိန္တိ သမ္ဗန္ဓော.

402. Then, showing the accumulation of his own merit, he spoke beginning with 'In the Buddha, the Protector of the World.' A celestial mansion, one hundred cubits high and one hundred and fifty cubits wide, risen up in the sky, splendid, well-made with a beautiful form—having made this and caused it to be made, I created an accumulation of merit, a heap of merit—this is the connection.

၄၀၃. ကတွာန အဂ္ဃိယံ တတ္ထာတိ တသ္မိံ စေတိယပူဇနဋ္ဌာနေ တာလပန္တီဟိ တာလပါဠီဟိ စိတ္တိတံ သောဘိတံ အဂ္ဃိယံ ကတွာန ကာရေတွာ စ သကံ စိတ္တံ အတ္တနော စိတ္တံ ပသာဒေတွာ စေတိယံ ပူဇယုတ္တမန္တိ ဥတ္တမံ ဗုဒ္ဓဓာတုနိဓာပိတံ စေတိယံ ပူဇယိန္တိ သမ္ဗန္ဓော.

403. 'Having made a splendid offering there' means: at that place of cetiya worship, an offering adorned and beautified with rows of palm leaves, and having inspired faith in my own mind, I worshipped the supreme cetiya, the supreme shrine wherein the Buddha's relics were enshrined—this is the connection.

၄၀၄. တဿ စေတိယဿ မဟိမံ ဒဿေန္တော အဂ္ဂိက္ခန္ဓောဝါတိအာဒိမာဟ. တတ္ထ အဂ္ဂိက္ခန္ဓောဝါတိ အာကာသေ ဇလမာနော အဂ္ဂိက္ခန္ဓောဝ အဂ္ဂိရာသိ ဣဝ တံ စေတိယံ သတ္တဟိ ရတနေဟိ ဇလတိ ဖုလ္လိတော ဝိကသိတပုပ္ဖော သာလရုက္ခရာဇာ ဣဝ အာကာသေ ဣန္ဒလဋ္ဌီဝ ဣန္ဒဓနု ဣဝ စ စတုဒ္ဒိသာ စတူသု ဒိသာသု ဩဘာသတိ ဝိဇ္ဇောတတီတိ သမ္ဗန္ဓော.

404. Showing the majesty of that cetiya, he spoke beginning with the words, 'Like a mass of fire.' Therein, 'like a mass of fire' means: like a blazing mass of fire, a heap of fire, in the sky, that cetiya shines with the seven kinds of gems; like a kingly sāla tree with blossoms fully opened, and like Indra's staff or Indra's bow in the sky, it illuminates and shines brightly in the four directions—this is the connection.

၄၀၅. တတ္ထ [Pg.299] စိတ္တံ ပသာဒေတွာတိ တသ္မိံ ဇောတမာနဓာတုဂဗ္ဘမှိ စိတ္တံ မနံ ပသာဒေတွာ သောမနဿံ ကတွာ တေန စိတ္တပ္ပသာဒေန ဗဟုံ အနေကပ္ပကာရံ ကုသလံ ပုညံ ကတွာန ‘‘ဓာတုဂဗ္ဘေ စ သာသနေ စ ဧတ္တကာနိ ပုညာနိ မယာ ကတာနီ’’တိ ဧဝံ ပုညကမ္မံ သရိတွာန ကာလံကတွာ တိဒသံ တာဝတိံသဘဝနံ သုတ္တပ္ပဗုဒ္ဓေါ ဝိယ အဟံ ဥပပဇ္ဇိံ ဇာတောတိ သမ္ဗန္ဓော.

405. 'There, having inspired faith in my mind' means: in that radiant relic chamber, having inspired faith in my mind and heart, having generated joy, and through that confidence of mind having performed much wholesome merit of various kinds; and thinking, 'So much merit has been performed by me at the relic chamber and in the Dispensation,' thus recollecting my meritorious kamma, after passing away, I was reborn in the Tāvatiṃsa celestial realm like one awakened from sleep—this is the connection.

၄၀၆. အတ္တနော ဥပ္ပန္နဒေဝလောကေ လဒ္ဓသမ္ပတ္တိံ ဒဿေန္တော သဟဿယုတ္တန္တိအာဒိမာဟ. တတ္ထ ဟယဝါဟိံ သိန္ဓဝသဟဿယောဇိတံ ဒိဗ္ဗရထံ အဓိဋ္ဌိတော. သတ္တဟိ ဘူမီဟိ သံ သုဋ္ဌု ဥဂ္ဂတံ ဥဗ္ဗိဒ္ဓံ ဥစ္စံ မယှံ ဘဝနံ ဝိမာနံ အဟောသီတိ အတ္ထော.

406. To show the prosperity he had obtained in the devaloka where he had been reborn, he spoke beginning with the words, 'Yoked with a thousand.' Therein, I was mounted on a divine chariot yoked with a thousand Sindh horses. My mansion, a celestial palace, was well-risen, lofty, and high, with seven stories—this is the meaning.

၄၀၇. တသ္မိံ ဝိမာနေ သဗ္ဗသောဝဏ္ဏမယာ သကလသောဝဏ္ဏမယာနိ ကူဋာဂါရသဟဿာနိ အဟုံ အဟေသုန္တိ အတ္ထော. သကတေဇေန အတ္တနော အာနုဘာဝေန သဗ္ဗာ ဒသ ဒိသာ ပဘာသယံ ဩဘာသေန္တာနိ ဇလန္တိ ဝိဇ္ဇောတန္တီတိ သမ္ဗန္ဓော.

407. In that celestial palace, there were a thousand pinnacled halls made entirely of gold—this is the meaning. By their own radiance, by their own power, illuminating and lighting up all ten directions, they blaze and shine brightly—this is the connection.

၄၀၈. တသ္မိံ မယှံ ပါတုဘူတဝိမာနေ အညေပိ နိယျူဟာ ပမုခသာလာယော သန္တိ ဝိဇ္ဇန္တိ. ကိံ ဘူတာ? လောဟိတင်္ဂမယာ ရတ္တမဏိမယာ တဒါ တေပိ နိယျူဟာ စတဿော ဒိသာ အာဘာယ ပဘာယ ဇောတန္တီတိ သမ္ဗန္ဓော.

408. In that celestial palace of mine that had manifested, there were also other turrets and prominent halls. Of what sort were they? They were made of lohitaṅka gems, of red jewels. Then those turrets, too, shone, illuminating the four directions with their lustre and radiance—this is the connection.

၄၁၀. သဗ္ဗေ ဒေဝေ သကလဆဒေဝလောကေ ဒေဝေ အဘိဘောမိ အဘိဘဝါမိ. ကဿ ဖလန္တိ စေ? မယာ ကတဿ ပုညကမ္မဿ ဣဒံ ဖလန္တိ အတ္ထော.

410. I surpass all the devas, I overcome the devas in the entire six celestial realms. If it be asked, 'Of what is this the fruit?' The meaning is: this is the fruit of the meritorious kamma performed by me.

၄၁၁. တတော မနုဿသမ္ပတ္တိံ ဒဿေန္တော သဋ္ဌိကပ္ပသဟဿမှီတိအာဒိမာဟ. တတ္ထ ဣတော ကပ္ပတော ဟေဋ္ဌာ သဋ္ဌိသဟဿကပ္ပမတ္ထကေ စာတုရန္တော စတုမဟာဒီပဝန္တော ဝိဇိတာဝီ သဗ္ဗံ ပစ္စတ္ထိကံ ဝိဇိတဝန္တော အဟံ ဥဗ္ဗိဒ္ဓေါ နာမ စက္ကဝတ္တီ ရာဇာ ဟုတွာ ပထဝိံ အာဝသိံ ရဇ္ဇံ ကာရေသိန္တိ သမ္ဗန္ဓော.

411. Then, showing his attainment of human prosperity, he spoke beginning with the words, 'Sixty thousand aeons ago.' Therein, sixty thousand aeons before this present aeon, I, named Ubbiddha, having conquered all adversaries, became a wheel-turning monarch, sovereign of the four great continents, and having inhabited the earth, I exercised kingship—this is the connection.

၄၁၂-၄. တထေဝ ဘဒ္ဒကေ ကပ္ပေတိ ပဉ္စဗုဒ္ဓပဋိမဏ္ဍိတတ္တာ ဘဒ္ဒကေ နာမ ကပ္ပေ. တိံသက္ခတ္တုံ တိံသဇာတိယာ စတုဒီပမှိ ဣဿရော ပဓာနော စက္ကရတနာဒီဟိ [Pg.300] သတ္တဟိ ရတနေဟိ သမ္ပန္နော သမင်္ဂီဘူတော သကကမ္မာဘိရဒ္ဓေါ အတ္တနော ကမ္မေ ဒသ ရာဇဓမ္မေ အဘိရဒ္ဓေါ အလ္လီနော စက္ကဝတ္တီ ရာဇာ အမှီ အဟောသိန္တိ သမ္ဗန္ဓော. အတ္တနော စက္ကဝတ္တိကာလေ အနုဘူတသမ္ပတ္တိံ ဒဿေန္တော ‘‘တတ္ထာပိ ဘဝနံ မယှ’’န္တိအာဒိမာဟ. တတ္ထ တသ္မိံ စက္ကဝတ္တိရဇ္ဇမှိ မယှံ ဘဝနံ မမ ပါသာဒံ ဣန္ဒလဋ္ဌီဝ ဥဂ္ဂတံ အာကာသေ ဌိတဝိဇ္ဇောတမာနာ ဝိဇ္ဇုလ္လတာ ဣဝ ဥဂ္ဂတံ သတ္တဘူမိကာဒိဘေဒေဟိ ဥစ္စံ အာယာမတော ဒီဃတော စ ဥစ္စတော စ စတုဝီသတိယောဇနံ ဝိတ္ထာရတော ဒွါဒသယောဇနံ အဟောသီတိ သမ္ဗန္ဓော. သဗ္ဗေသံ ဇနာနံ မနံ အလ္လီနဘာဝေန ရမ္မဏံ နာမ နဂရံ အဟောသီတိ အတ္ထော. ဒဠှေဟိ ဒွါဒသဟတ္ထေဟိ ဝါ တိံသဟတ္ထေဟိ ဝါ ဥစ္စေဟိ ပါကာရတောရဏေဟိ သမ္ပန္နန္တိ ဒဿေတိ.

Similarly, it is called the Bhaddaka aeon because it was adorned by five Buddhas. Thirty times, in thirty births, I was the sovereign and chief of the four continents, endowed with the seven treasures beginning with the wheel-treasure, complete in all respects, delighting in my own deeds, and devoted to the ten royal virtues—this is the connection. Showing the prosperity experienced during his time as a universal monarch, he said, "There too was my mansion," and so on. There, in that universal monarch's kingdom, my mansion, my palace, rose like Indra's banner, like a shining lightning-flash standing in the sky, high with divisions such as seven stories, twenty-four yojanas in length and height, and twelve yojanas in width—this is the connection. The city was named Rammaṇa because it captivated the minds of all people—this is the meaning. He shows that it was complete with strong ramparts and gateways, twelve or thirty cubits in height.

၄၁၅-၂၀. တဒဍ္ဎကံ တတော အဍ္ဎကံ အဍ္ဎတိယသတယောဇနန္တိ အတ္ထော. ပက္ခိတ္တာ ပဏ္ဏဝီသတီတိ ဝီသတိအာပဏပက္ခိတ္တံ နိရန္တရံ ဝီထိပရိစ္ဆေဒန္တိ အတ္ထော. ဗြာဟ္မညကုလသမ္ဘူတောတိ ဗြာဟ္မဏကုလေ သုဇာတော. သေသံ ဝုတ္တနယတ္တာ သုဝိညေယျမေဝါတိ.

Half of that, and half from that, means two hundred and fifty yojanas—this is the meaning. 'Twenty-five thrown down' means twenty shops thrown down continuously, marking the boundaries of the streets—this is the meaning. 'Born of a Brahmin family' means well-born in a Brahmin family. The rest is easily understood, as the method has been stated.

မဟာကဿပတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder Mahākassapa is complete.

၃-၄. အနုရုဒ္ဓတ္ထေရအပဒါနဝဏ္ဏနာ

3-4. The Commentary on the Apadāna of the Elder Anuruddha

သုမေဓံ ဘဂဝန္တာဟန္တိအာဒိကံ အာယသ္မတော အနုရုဒ္ဓတ္ထေရဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ကာလေ ဝိဘဝသမ္ပန္နေ ကုဋုမ္ဗိကကုလေ နိဗ္ဗတ္တိ. ဝယပ္ပတ္တော ဧကဒိဝသံ ဝိဟာရံ ဂန္တွာ သတ္ထု သန္တိကေ ဓမ္မံ သုဏန္တော သတ္ထာရာ ဧကံ ဘိက္ခုံ ဒိဗ္ဗစက္ခုကာနံ အဂ္ဂဋ္ဌာနေ ဌပေန္တံ ဒိသွာ သယမ္ပိ တံ ဒါနံ ပတ္ထေတွာ သတသဟဿဘိက္ခုပရိဝါရဿ ဘဂဝတော သတ္တာဟံ မဟာဒါနံ ပဝတ္တေတွာ သတ္တမေ ဒိဝသေ ဘဂဝတော ဘိက္ခုသံဃဿ စ ဥတ္တမာနိ ဝတ္ထာနိ ဒတွာ ပဏိဓာနံ အကာသိ. သတ္ထာပိဿ အနန္တရာယေန သမိဇ္ဈနဘာဝံ ဒိသွာ ‘‘အနာဂတေ ဂေါတမဿ သမ္မာသမ္ဗုဒ္ဓဿ သာသနေ ဒိဗ္ဗစက္ခုကာနံ အဂ္ဂေါ ဘဝိဿတီ’’တိ ဗျာကာသိ. သောပိ တတ္ထ ပုညာနိ ကရောန္တော သတ္ထရိ ပရိနိဗ္ဗုတေ သတ္တယောဇနိကေ ကနကထူပေ [Pg.301] ဗဟုကံသပါတိယော ဒီပရုက္ခေဟိ ဒီပကပလ္လိကာဟိ စ ‘‘ဒိဗ္ဗစက္ခုဉာဏဿ ဥပနိဿယော ဟောတူ’’တိ ဥဠာရံ ဒီပပူဇံ အကာသိ. ဧဝံ ယာဝဇီဝံ ပုညာနိ ကတွာ ဒေဝမနုဿေသု သံသရန္တော ကဿပဿ ဘဂဝတော ကာလေ ဗာရာဏသိယံ ကုဋုမ္ဗိကဂေဟေ နိဗ္ဗတ္တိတွာ ဝိညုတံ ပတ္တော သတ္ထရိ ပရိနိဗ္ဗုတေ နိဋ္ဌိတေ ယောဇနိကေ ကနကထူပေ ဗဟုကံသပါတိယော သပ္ပိမဏ္ဍဿ ပူရေတွာ မဇ္ဈေ စ ဧကေကံ ဂုဠပိဏ္ဍံ ဌပေတွာ မုခဝဋ္ဋိယာ မုခဝဋ္ဋိံ ဖုသာပေန္တော စေတိယံ ပရိက္ခိပါပေသိ. အတ္တနာ ဂဟိတကံသပါတိံ သပ္ပိမဏ္ဍဿ ပူရေတွာ သဟဿဝဋ္ဋိယော ဇာလာပေတွာ သီသေ ဌပေတွာ သဗ္ဗရတ္တိံ စေတိယံ အနုပရိယာယိ.

The Apadāna of the Venerable Elder Anuruddha begins with 'The Blessed One Sumedha,' and so on. He too, having made his aspiration before previous Buddhas, accumulated merits in various existences as a supporting condition for liberation. During the time of the Blessed One Padumuttara, he was born into a wealthy householder's family. Having come of age, one day he went to the monastery and, while listening to the Dhamma in the presence of the Teacher, saw the Teacher appoint a certain monk as foremost among those with the divine eye. Aspiring to that same position, he offered a great almsgiving for seven days to the Blessed One and his retinue of one hundred thousand monks. On the seventh day, he presented the finest robes to the Blessed One and the Sangha of monks and made his aspiration. The Teacher, seeing that his wish would be fulfilled without obstruction, declared: "In the future, during the dispensation of the Fully Enlightened One Gotama, he will become the foremost among those with the divine eye." He continued to perform meritorious deeds there, and after the Teacher’s Parinibbāna, he made a grand offering of lamps with many bronze bowls, lamp trees, and lamp stands at the seven-yojana golden stupa, resolving, "May this be a supporting condition for the knowledge of the divine eye." Thus, performing merits throughout his life, he wandered among devas and humans until, during the time of the Blessed One Kassapa, he was reborn in a householder's family in Bārāṇasī. Having gained wisdom, after the Teacher’s Parinibbāna, when the one-yojana golden stupa was completed, he had many bronze bowls filled with ghee, placed a lump of jaggery in the center of each, and arranged them around the stupa so their rims touched. He filled a bronze bowl he was holding with ghee, lit a thousand wicks, placed it on his head, and circumambulated the stupa all night long.

ဧဝံ တသ္မိမ္ပိ အတ္တဘာဝေ ယာဝဇီဝံ ကုသလံ ကတွာ ဒေဝလောကေ နိဗ္ဗတ္တိတွာ တတ္ထ ယာဝတာယုကံ ဌတွာ တတော စုတော အနုပ္ပန္နေ ဗုဒ္ဓေ ဗာရာဏသိယံယေဝ ဒုဂ္ဂတကုလေ နိဗ္ဗတ္တိ, ‘‘အန္နဘာရော’’တိဿ နာမံ အဟောသိ. သော သုမနသေဋ္ဌိဿ နာမ ဂေဟေ ကမ္မံ ကရောန္တော ဇီဝတိ. ဧကဒိဝသံ သော ဥပရိဋ္ဌံ နာမ ပစ္စေကဗုဒ္ဓံ နိရောဓသမာပတ္တိတော ဝုဋ္ဌာယ ဂန္ဓမာဒနပဗ္ဗတတော အာကာသေနာဂန္တွာ ဗာရာဏသီနဂရဒွါရေ ဩတရိတွာ စီဝရံ ပါရုပိတွာ နဂရေ ပိဏ္ဍာယ စရန္တံ ဒိသွာ ပသန္နမာနသော ပတ္တံ ဂဟေတွာ အတ္တနော အတ္ထာယ ဌပိတံ ဘာဂဘတ္တံ ပတ္တေ ပက္ခိပိတွာ ပစ္စေကဗုဒ္ဓဿ ဒါတုကာမော အာရဘိ. ဘရိယာပိဿ အတ္တနော ဘာဂဘတ္တဉ္စ တတ္ထေဝ ပက္ခိပိ. သော တံ နေတွာ ပစ္စေကဗုဒ္ဓဿ ဟတ္ထေ ဌပေသိ. ပစ္စေကဗုဒ္ဓေါ တံ ဂဟေတွာ အနုမောဒနံ ကတွာ ပက္ကာမိ. တံ ဒိဝသံ သုမနသေဋ္ဌိဿ ဆတ္တေ အဓိဝတ္ထာ ဒေဝတာ – ‘‘အဟော ဒါနံ, ပရမဒါနံ, ဥပရိဋ္ဌေ သုပ္ပတိဋ္ဌိတ’’န္တိ မဟာသဒ္ဒေန အနုမောဒိ. တံ သုတွာ သုမနသေဋ္ဌိ – ‘‘ဧဝံ ဒေဝတာယ အနုမောဒိတံ ဣဒမေဝ ဥတ္တမဒါန’’န္တိ စိန္တေတွာ တတ္ထ ပတ္တိံ ယာစိ. အန္နဘာရော ပန တဿ ပတ္တိံ အဒါသိ. တေန ပသန္နစိတ္တော သုမနသေဋ္ဌိ တဿ သဟဿံ ဒတွာ ‘‘ဣတော ပဋ္ဌာယ တုယှံ သဟတ္ထေန ကမ္မကရဏကိစ္စံ နတ္ထိ, ပတိရူပံ ဂေဟံ ကတွာ နိစ္စံ ဝသာဟီ’’တိ အာဟ.

Thus, in that very existence, having performed wholesome deeds throughout his life, he was reborn in the deva world. There, having lived out his full lifespan, he passed away and, at a time when no Buddha had arisen, he was reborn in a poor family in Bārāṇasī itself. His name was Annabhāra. He made a living by working in the house of one named Sumanaseṭṭhi. One day, he saw a Paccekabuddha named Upariṭṭha, who had emerged from the attainment of cessation and come from Gandhamādana mountain through the sky, alighting at the city gate of Bārāṇasī, putting on his robe, and walking for alms in the city. With a serene mind, Annabhāra took the bowl, placed the portion of food set aside for himself into it, and began to offer it to the Paccekabuddha. His wife also placed her own portion of food into it. He then took the bowl and placed it in the Paccekabuddha’s hands. The Paccekabuddha accepted it, expressed his appreciation, and departed. That day, the deity residing in Sumanaseṭṭhi’s umbrella rejoiced with a loud voice, "Oh, what a gift, a supreme gift! It is well-established in Upariṭṭha!" Hearing this, Sumanaseṭṭhi thought, "Since a deity has rejoiced in it thus, this must indeed be the highest gift," and he asked for a share in the merit. Annabhāra then gave him a share in the merit. Pleased by this, Sumanaseṭṭhi gave him a thousand coins and said, "From now on, you have no need to do manual labor. Build a suitable house and live there always."

ယသ္မာ နိရောဓသမာပတ္တိတော ဝုဋ္ဌိတဿ ပစ္စေကဗုဒ္ဓဿ ဒိန္နပိဏ္ဍပါတော တံ ဒိဝသမေဝ ဥဠာရဝိပါကော ဟောတိ, တသ္မာ သုမနသေဋ္ဌိ ရညော သန္တိကံ ဂစ္ဆန္တော တံ ဂဟေတွာ အဂမာသိ. ရာဇာ ပန တံ အာဒရဝသေန ဩလောကေသိ. သေဋ္ဌိ – ‘‘မဟာရာဇ, အယံ ဩလောကေတဗ္ဗယုတ္တောယေဝါ’’တိ ဝတွာ [Pg.302] တဒါ တေန ကတကမ္မံ အတ္တနာပိဿ သဟဿဒိန္နဘာဝဉ္စ ကထေသိ. တံ သုတွာ ရာဇာ တဿ တုဿိတွာ သဟဿံ ဒတွာ ‘‘အသုကသ္မိံ ဌာနေ ဂေဟံ ကတွာ ဝသာဟီ’’တိ ဂေဟဋ္ဌာနမဿ အာဏာပေသိ. တဿ တံ ဌာနံ သောဓာပေန္တဿ မဟန္တာ မဟန္တာ နိဓိကုမ္ဘိယော ဥဋ္ဌဟိံသု. သော တာ ဒိသွာ ရညော အာရောစေသိ. ရာဇာ သဗ္ဗံ ဓနံ ဥဒ္ဓရာပေတွာ ရာသိကတံ ဒိသွာ – ‘‘ဧတ္တကံ ဓနံ ဣမသ္မိံ နဂရေ ကဿ ဂေဟေ အတ္ထီ’’တိ ပုစ္ဆိ. ‘‘န ကဿစိ, ဒေဝါ’’တိ. ‘‘တေန ဟိ အယံ အန္နဘာရော ဣမသ္မိံ နဂရေ မဟာဓနသေဋ္ဌိ နာမ ဟောတူ’’တိ တံ ဒိဝသမေဝ တဿ သေဋ္ဌိဆတ္တံ ဥဿာပေသိ.

Because the alms-food given to a Paccekabuddha who had emerged from the attainment of cessation yields a magnificent result that very day, the merchant Sumana, when going to the king's presence, took that man with him. The king, for his part, looked upon him with reverence. The merchant said, 'Great King, this man is indeed worthy of being looked upon,' and then he related the deed done by that man and the fact that he himself had given him a thousand. Hearing this, the king was pleased with him, gave him a thousand, and commanded a place for a house for him, saying, 'Build a house in such-and-such a place and dwell there.' While he was having that site cleared, great treasure jars arose. Seeing them, he informed the king. The king had all the wealth brought out, and seeing it made into a pile, he asked, 'In whose house in this city is there such wealth?' 'In no one's, Your Majesty.' 'In that case, let this Annabhāra be known as the Great Wealthy Merchant in this city.' That very day, he had the merchant's parasol raised for him.

သော သေဋ္ဌိ ဟုတွာ ယာဝဇီဝံ ကလျာဏကမ္မံ ကတွာ ဒေဝလောကေ နိဗ္ဗတ္တော, ဒီဃရတ္တံ ဒေဝမနုဿေသု သံသရိတွာ အမှာကံ ဘဂဝတော ဥပ္ပဇ္ဇနကကာလေ ကပိလဝတ္ထုနဂရေ သုက္ကောဒနသက္ကဿ ဂေဟေ ပဋိသန္ဓိံ ဂဏှိ. တဿ ဇာတဿ အနုရုဒ္ဓေါတိ နာမံ အကံသု. သော မဟာနာမသက္ကဿ ကနိဋ္ဌဘာတာ ဘဂဝတော စူဠပိတု ပုတ္တော ပရမသုခုမာလော မဟာပုညော အဟောသိ. သုဝဏ္ဏပါတိယံယေဝ စဿ ဘတ္တံ ဥပ္ပဇ္ဇိ. အထဿ မာတာ ဧကဒိဝသံ ‘‘မမ ပုတ္တော နတ္ထီတိ ပဒံ န ဇာနာတိ, တံ ဇာနာပေဿာမီ’’တိ စိန္တေတွာ ဧကံ သုဝဏ္ဏပါတိံ တုစ္ဆကံယေဝ အညာယ သုဝဏ္ဏပါတိယာ ပိဒဟိတွာ တဿ ပေသေသိ, အန္တရာမဂ္ဂေ ဒေဝတာ တံ, ဒိဗ္ဗပူဝေဟိ ပူရေသုံ. ဧဝံ မဟာပုညော တိဏ္ဏံ ဥတူနံ အနုစ္ဆဝိကေသု တီသု ပါသာဒေသု အလင်္ကတနာဋကိတ္ထီဟိ ပရိဝုတော ဒေဝေါ ဝိယ မဟာသမ္ပတ္တိံ အနုဘဝိ.

He, having become a merchant, performed meritorious deeds throughout his life and was reborn in the celestial world. After wandering for a long time among gods and humans, at the time of our Blessed One's arising, he took rebirth in the city of Kapilavatthu, in the house of Sukkodana the Sakyan. To him, thus born, they gave the name Anuruddha. He was the younger brother of Mahānāma the Sakyan and the son of the Blessed One’s younger paternal uncle, being extremely delicate and of great merit. His food would appear in a golden bowl itself. One day, his mother thought, 'My son does not know the words, "There is none"; I shall make him know them.' Thinking thus, she sent to him a golden bowl that was completely empty, covered with another golden bowl. On the way, deities filled it with divine cakes. Thus, being of great merit, he enjoyed great prosperity like a god, surrounded by adorned dancing women in three palaces suitable for the three seasons.

အမှာကမ္ပိ ဗောဓိသတ္တော တသ္မိံ သမယေ တုသိတပုရာ စဝိတွာ သုဒ္ဓေါဒနမဟာရာဇဿ အဂ္ဂမဟေသိယာ ကုစ္ဆိမှိ နိဗ္ဗတ္တိတွာ အနုက္ကမေန ဝုဒ္ဓိပ္ပတ္တော ဧကူနတိံသ ဝဿာနိ အဂါရမဇ္ဈေ ဝသိတွာ မဟာဘိနိက္ခမနံ နိက္ခမိတွာ အနုက္ကမေန ပဋိဝိဒ္ဓသဗ္ဗညုတညာဏော ဗောဓိမဏ္ဍေ သတ္တသတ္တာဟံ ဝီတိနာမေတွာ ဣသိပတနေ မိဂဒါယေ ဓမ္မစက္ကံ ပဝတ္တေတွာ လောကာနုဂ္ဂဟံ ကရောန္တော ရာဇဂဟံ ဂန္တွာ ဝေဠုဝနေ ဝိဟာသိ. တဒါ သုဒ္ဓေါဒနမဟာရာဇာ – ‘‘ပုတ္တော ကိရ မေ ရာဇဂဟံ အနုပ္ပတ္တော; ဂစ္ဆထ, ဘဏေ, မမ ပုတ္တံ အာနေထာ’’တိ သဟဿသဟဿပရိဝါရေ ဒသ အမစ္စေ ပေသေသိ. တေ သဗ္ဗေ ဧဟိဘိက္ခုပဗ္ဗဇ္ဇာယ ပဗ္ဗဇိံသု. တေသု ဥဒါယိတ္ထေရေန စာရိကာဂမနံ အာယာစိတော ဘဂဝါ ဝီသတိသဟဿခီဏာသဝပရိဝုတော ရာဇဂဟတော နိက္ခမိတွာ [Pg.303] ကပိလဝတ္ထုပုရံ ဂန္တွာ ဉာတိသမာဂမေ အနေကာနိ ပါဋိဟာရိယာနိ ဒဿေတွာ ပါဋိဟာရိယဝိစိတ္တံ ဓမ္မဒေသနံ ကထေတွာ မဟာဇနံ အမတပါနံ ပါယေတွာ ဒုတိယဒိဝသေ ပတ္တစီဝရမာဒါယ နဂရဒွါရေ ဌတွာ ‘‘ကိံ နု ခေါ ကုလနဂရံ အာဂတာနံ သဗ္ဗဗုဒ္ဓါနံ အာစိဏ္ဏ’’န္တိ အာဝဇ္ဇမာနော ‘‘သပဒါနံ ပိဏ္ဍာယ စရဏံ အာစိဏ္ဏ’’န္တိ ဉတွာ သပဒါနံ ပိဏ္ဍာယ စရတိ. ရာဇာ ‘‘ပုတ္တော တေ ပိဏ္ဍာယ စရတီ’’တိ သုတွာ တုရိတတုရိတော အာဂန္တွာ အန္တရဝီထိယံ ဓမ္မံ သုတွာ အတ္တနော နိဝေသနံ ပဝေသေတွာ မဟန္တံ သက္ကာရသမ္မာနံ အကာသိ. ဘဂဝါ တတ္ထ ကတ္တဗ္ဗံ ဉာတိသင်္ဂဟံ ကတွာ ရာဟုလကုမာရံ ပဗ္ဗာဇေတွာ နစိရဿေဝ ကပိလဝတ္ထုနဂရတော မလ္လရဋ္ဌေ စာရိကံ စရမာနော အနုပိယမ္ဗဝနံ ပါပုဏိ.

At that time, our Bodhisatta also, having passed away from the Tusita celestial realm, was reborn in the womb of the chief queen of King Suddhodana the Great. Having gradually attained maturity, he dwelt for twenty-nine years in the household life, then went forth in the Great Renunciation. In due course, having penetrated the knowledge of omniscience, he spent seven weeks at the seat of Awakening. Then, at Isipatana in the Deer Park, he set in motion the Wheel of Dhamma and, while benefiting the world, went to Rājagaha and dwelt in the Bamboo Grove. At that time, King Suddhodana the Great, thinking, 'It is said my son has arrived at Rājagaha; go, sirs, bring my son,' sent ten ministers, each with a retinue of a thousand. All of them went forth by the 'Come, bhikkhu' ordination. The Blessed One, having been requested by the elder Udāyī among them to make the journey, departed from Rājagaha surrounded by twenty thousand destroyers of the taints and went to the city of Kapilavatthu. There, at the gathering of his kinsmen, he displayed many miracles, delivered a Dhamma discourse made varied by miracles, and caused the great multitude to drink the nectar of the Deathless. On the second day, taking his bowl and robe, he stood at the city gate and reflected, 'What, indeed, is the custom of all Buddhas when they come to their ancestral city?' Knowing, 'To walk for alms from house to house in order is the custom,' he walked for alms from house to house in order. The king, hearing, 'Your son is walking for alms,' came in great haste, and after listening to the Dhamma in the middle of the street, he had the Blessed One enter his own palace and paid him great honor and respect. The Blessed One, having performed the due service to his kinsmen and having given the going forth to Prince Rāhula, not long after departed from the city of Kapilavatthu and, while wandering on tour in the Malla country, arrived at the Anupiya Mango Grove.

တသ္မိံ သမယေ သုဒ္ဓေါဒနမဟာရာဇာ သာကိယဂဏံ သန္နိပါတေတွာ အာဟ – ‘‘သစေ မမ ပုတ္တော အဂါရံ အဇ္ဈာဝသိဿ, ရာဇာ အဘဝိဿ စက္ကဝတ္တီ သတ္တရတနသမ္ပန္နော ခတ္တိယဂဏပရိဝါရော, နတ္တာပိ မေ ရာဟုလကုမာရော ခတ္တိယဂဏေန သဒ္ဓိံ တံ ပရိဝါရေတွာ အစရိဿ, တုမှေပိ ဧတမတ္ထံ ဇာနာထ. ဣဒါနိ ပန မမ ပုတ္တော ဗုဒ္ဓေါ ဇာတော, ခတ္တိယာဝါဿ ပရိဝါရာ ဟောန္တု, တုမှေ ဧကေကကုလတော ဧကေကံ ဒါရကံ ဒေထာ’’တိ. ဧဝံ ဝုတ္တေ ဧကပ္ပဟာရေနေဝ ဒွေအသီတိသဟဿခတ္တိယကုမာရာ ပဗ္ဗဇိံသု.

At that time, King Suddhodana the Great assembled the multitude of Sakyans and said: 'If my son had remained dwelling in the home, he would have become a wheel-turning king, endowed with the seven treasures and surrounded by a retinue of khattiyas. My grandson, Prince Rāhula, would also have moved about, surrounding him, together with a retinue of khattiyas—you yourselves know this matter. But now, my son has become a Buddha. Let his retinue be khattiyas. From each and every family, you should give one boy.' When this was said, eighty-two thousand khattiya youths went forth at a single stroke.

တသ္မိံ သမယေ မဟာနာမော သက္ကော ကုဋုမ္ဗသာမိကော, သော အတ္တနော ကနိဋ္ဌံ အနုရုဒ္ဓံ သက္ကံ ဥပသင်္ကမိတွာ ဧတဒဝေါစ – ‘‘ဧတရဟိ, တာတ အနုရုဒ္ဓ, အဘိညာတာ အဘိညာတာ သကျကုမာရာ ဘဂဝန္တံ ပဗ္ဗဇိတံ အနုပဗ္ဗဇန္တိ, အမှာကဉ္စ ကုလာ နတ္ထိ ကောစိ အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော, တေန ဟိ တွံ ဝါ ပဗ္ဗဇာဟိ, အဟံ ဝါ ပဗ္ဗဇိဿာမီ’’တိ. တံ သုတွာ အနုရုဒ္ဓေါ ဃရာဝါသေ ရုစိံ အကတွာ အတ္တသတ္တမော အဂါရသ္မာ အနဂါရိယံ ပဗ္ဗဇိတော. တဿ ပဗ္ဗဇ္ဇာနုက္ကမော သံဃဘေဒကက္ခန္ဓကေ (စူဠဝ. ၃၃၀ အာဒယော) အာဂတောယေဝ. ဧဝံ အနုပိယံ ဂန္တွာ ပဗ္ဗဇိတေသု ပန တေသု တသ္မိံယေဝ အန္တောဝဿေ ဘဒ္ဒိယတ္ထေရော အရဟတ္တံ ပါပုဏိ, အနုရုဒ္ဓတ္ထေရော ဒိဗ္ဗစက္ခုံ နိဗ္ဗတ္တေသိ, ဒေဝဒတ္တော အဋ္ဌ သမာပတ္တိယော နိဗ္ဗတ္တေသိ, အာနန္ဒတ္ထေရော သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ, ဘဂုတ္ထေရော စ ကိမိလတ္ထေရော စ ပစ္ဆာ အရဟတ္တံ ပါပုဏိံသု. တေသံ သဗ္ဗေသမ္ပိ ထေရာနံ အတ္တနော အတ္တနော အာဂတဋ္ဌာနေသု ပုဗ္ဗပတ္ထနာဘိနီဟာရော အာဝိ ဘဝိဿတိ. အယံ အနုရုဒ္ဓတ္ထေရော ဓမ္မသေနာပတိဿ [Pg.304] သန္တိကေ ကမ္မဋ္ဌာနံ ဂဟေတွာ စေတိယရဋ္ဌေ ပါစီနဝံသဒါယံ ဂန္တွာ သမဏဓမ္မံ ကရောန္တော သတ္တ မဟာပုရိသဝိတက္ကေ ဝိတက္ကေသိ, အဋ္ဌမေ ကိလမတိ. သတ္ထာ ‘‘အနုရုဒ္ဓေါ အဋ္ဌမေ မဟာပုရိသဝိတက္ကေ ကိလမတီ’’တိ ဉတွာ ‘‘တဿ သင်္ကပ္ပံ ပူရေဿာမီ’’တိ တတ္ထ ဂန္တွာ ပညတ္တဝရဗုဒ္ဓါသနေ နိသိန္နော အဋ္ဌမံ မဟာပုရိသဝိတက္ကံ ပူရေတွာ စတုပစ္စယသန္တောသဘာဝနာရာမပဋိမဏ္ဍိတံ မဟာအရိယဝံသပဋိပဒံ ကထေတွာ အာကာသေ ဥပ္ပတိတွာ ဘေသကလာဝနမေဝ ဂတော.

At that time, Mahānāma the Sakyan, a householder, approached his younger brother Anuruddha the Sakyan and said this: “Now, dear Anuruddha, renowned Sakyan princes are going forth in imitation of the Blessed One who has gone forth. From our family, however, no one has gone forth from the home life into homelessness. Therefore, either you go forth, or I shall go forth.” Hearing this, Anuruddha, having no delight in the household life, went forth from the home life into homelessness as the seventh of his group. The sequence of his going forth is given in the Chapter on Schism in the Sangha (Cūḷavagga 330 ff.). Thus, after they had gone to Anupiya and gone forth, during that very rains-retreat, the venerable Bhaddiya attained arahantship; the venerable Anuruddha produced the divine eye; Devadatta produced the eight meditative attainments; the venerable Ānanda was established in the fruit of stream-entry; and the venerable Bhagu and the venerable Kimila later attained arahantship. For all these elders, the resolution of their former aspiration will become manifest in their respective accounts. This venerable Anuruddha, having received a meditation subject from the General of the Dhamma, went to the Eastern Bamboo Grove in the Cetī country and, while practicing the ascetic's duties, reflected upon the seven thoughts of a great man, but he struggled with the eighth. The Teacher, knowing “Anuruddha is struggling with the eighth thought of a great man,” thought, “I will fulfill his intention.” He went there, sat on the prepared excellent Buddha-seat, completed the eighth thought of a great man, and taught the great practice of the noble ones, adorned with contentment with the four requisites and delight in cultivation. Then, rising into the air, he went directly to Bhesakalā Grove.

ထေရော တထာဂတေ ဂတမတ္တေယေဝ တေဝိဇ္ဇော မဟာခီဏာသဝေါ ဟုတွာ ‘‘သတ္ထာ မယှံ မနံ ဇာနိတွာ အာဂန္တွာ အဋ္ဌမံ မဟာပုရိသဝိတက္ကံ ပူရေတွာ အဒါသိ, သော စ မေ မနောရထော မတ္ထကံ ပတ္တော’’တိ ဗုဒ္ဓါနံ ဓမ္မဒေသနံ အတ္တနော စ ပဋိဝေဓဓမ္မံ အာရဗ္ဘ ဣမာ ဥဒါနဂါထာ အဘာသိ –

The Elder, just as the Tathāgata had departed, became one endowed with the three true knowledges and a great one whose cankers were destroyed. Reflecting, “The Teacher, knowing my mind, came and, having completed the eighth thought of a great man, gave it to me. And that aspiration of my heart has reached its culmination,” he uttered these inspired verses concerning the teaching of the Buddhas and his own penetration of the Dhamma:

‘‘မမ သင်္ကပ္ပမညာယ, သတ္ထာ လောကေ အနုတ္တရော;

မနောမယေန ကာယေန, ဣဒ္ဓိယာ ဥပသင်္ကမိ.

“Knowing my intention, the Teacher, unsurpassed in the world, approached by means of psychic power with a mind-made body.

‘‘ယဒါ မေ အဟု သင်္ကပ္ပော, တတော ဥတ္တရိ ဒေသယိ;

နိပ္ပပဉ္စရတော ဗုဒ္ဓေါ, နိပ္ပပဉ္စမဒေသယိ.

“As my intention was, he taught what was further than that; the Buddha, who delights in non-proliferation, taught non-proliferation.

‘‘တဿာဟံ ဓမ္မမညာယ, ဝိဟာသိံ သာသနေ ရတော;

တိဿော ဝိဇ္ဇာ အနုပ္ပတ္တာ, ကတံ ဗုဒ္ဓဿ သာသန’’န္တိ. (ထေရဂါ. ၉၀၁-၉၀၃);

“Having understood his Dhamma, I dwelt delighting in his Dispensation; the three true knowledges have been attained, the Buddha’s teaching has been done.” (Theragāthā 901–903);

အထ နံ အပရဘာဂေ သတ္ထာ ဇေတဝနေ မဟာဝိဟာရေ ဝိဟရန္တော ‘‘ဒိဗ္ဗစက္ခုကာနံ ဘိက္ခူနံ အနုရုဒ္ဓေါ အဂ္ဂေါ’’တိ (အ. နိ. ၁.၁၉၂) အဂ္ဂဋ္ဌာနေ ဌပေသိ.

Then, on a later occasion, while the Teacher was dwelling at the Great Monastery in Jeta's Grove, he placed him in the foremost position, saying: “Of the monks who possess the divine eye, Anuruddha is the chief.” (AN 1.192).

၄၂၁. ဧဝံ သော ဘဂဝတော သန္တိကာ ဒိဗ္ဗစက္ခုကာနံ အဂ္ဂဋ္ဌာနံ လဘိတွာ အတ္တနော ပုဗ္ဗကမ္မံ သရိတွာ သောမနဿဝသေန ပုဗ္ဗစရိတာပဒါနံ ပကာသေန္တော သုမေဓံ ဘဂဝန္တာဟန္တိအာဒိမာဟ. တတ္ထ သုန္ဒရာ ဥပဋ္ဌာပနပညာ မဂ္ဂဖလပညာ ဝိပဿနာပညာ စတုပဋိသမ္ဘိဒါဒိသင်္ခါတာ မေဓာ ယဿ ဘဂဝတော သော သုမေဓော, တံ သုမေဓံ ဘာဂျသမ္ပန္နတ္တာ ဘဂဝန္တံ လောကဿ ဇေဋ္ဌံ သေဋ္ဌံ ပဓာနဘူတံ သံသာရတော ပဌမံ နိဂ္ဂတံ နရာနံ အာသဘံ ပုရေစာရိကံ ဝူပကဋ္ဌံ ဝိဝေကဘူတံ ဂဏသင်္ဂဏိကာရာမတော အပဂတံ ဝိဟရန္တံ အဟံ အဒ္ဒသန္တိ သမ္ဗန္ဓော.

421. Thus, having received the foremost position among those with the divine eye from the Blessed One, recalling his past deeds and, out of gladness, making known the story of his former conduct, he spoke beginning with: “The Blessed One Sumedha…” Therein, he whose wisdom (medhā)—that is, the well-established wisdom, the wisdom of the path and fruit, the wisdom of insight, the wisdom reckoned as the four analytical knowledges, and so on—is beautiful (sundarā) is Sumedha. The connection is as follows: I saw that Sumedha, who is the Blessed One (bhagavantaṃ) on account of being endowed with fortune, the eldest in the world, the best, the most eminent, the first to have escaped from saṃsāra, a bull among men, a forerunner, dwelling withdrawn, given to solitude, and departed from delight in company.

၄၂၂. သဗ္ဗဓမ္မာနံ [Pg.305] သယမေဝ ဗုဒ္ဓတ္တာ သမ္ဗုဒ္ဓံ, ဥပဂန္တွာန သမီပံ ဂန္တွာတိ အတ္ထော. အဉ္ဇလိံ ပဂ္ဂဟေတွာနာတိ ဒသင်္ဂုလိပုဋံ မုဒ္ဓနိ ကတွာတိ အတ္ထော. သေသံ ဥတ္တာနတ္ထမေဝ.

422. He is Perfectly Enlightened (sambuddhaṃ) because he has awakened to all things by himself. ‘Having approached’ (upagantvāna) means having gone near. ‘Having raised his hands in reverence’ (añjaliṃ paggahetvāna) means having placed the ten-fingered cup upon his head. The rest has an obvious meaning.

၄၃၀. ဒိဝါ ရတ္တိဉ္စ ပဿာမီတိ တဒါ ဒေဝလောကေ စ မနုဿလောကေ စ ဥပ္ပန္နကာလေ မံသစက္ခုနာ သမန္တတော ယောဇနံ ပဿာမီတိ အတ္ထော.

430. As to ‘I see by day and by night’ (divā rattiñca passāmi): the meaning is that at that time, when I was born in the world of the devas and in the world of humans, I could see for a yojana all around with the physical eye.

၄၃၁. သဟဿလောကံ ဉာဏေနာတိ ပညာစက္ခုနာ သဟဿစက္ကဝါဠံ ပဿာမီတိ အတ္ထော. သတ္ထု သာသနေတိ ဣဒါနိ ဂေါတမဿ ဘဂဝတော သာသနေ. ဒီပဒါနဿ ဒီပပူဇာယ ဣဒံ ဖလံ, ဣမိနာ ဖလေန ဒိဗ္ဗစက္ခုံ အနုပ္ပတ္တော ပဋိလဒ္ဓေါ ဥပ္ပာဒေသိန္တိ အတ္ထော.

431. As to ‘a thousand worlds with knowledge’ (sahassalokaṃ ñāṇena): the meaning is, I see a thousand world-systems with the eye of wisdom. As to ‘in the Teacher's Dispensation’ (satthu sāsane): this means now, in the Dispensation of the Blessed One Gotama. The meaning is: by the fruit of offering a lamp, he attained, acquired, and produced the divine eye.

အနုရုဒ္ဓတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder Anuruddha is concluded.

၃-၅. ပုဏ္ဏမန္တာဏိပုတ္တတ္ထေရအပဒါနဝဏ္ဏနာ

3-5. The Commentary on the Apadāna of the Elder Puṇṇamantāṇiputta

အဇ္ဈာယကော မန္တဓရောတိအာဒိကံ အာယသ္မတော ပုဏ္ဏဿ မန္တာဏိပုတ္တတ္ထေရဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ဥပ္ပတ္တိတော ပုရေတရမေဝ ဟံသဝတီနဂရေ ဗြာဟ္မဏမဟာသာလကုလေ နိဗ္ဗတ္တိတွာ အနုက္ကမေန ဝိညုတံ ပတ္တော. အပရဘာဂေ ပဒုမုတ္တရေ ဘဂဝတိ ဥပ္ပဇ္ဇိတွာ ဗောဓနေယျာနံ ဓမ္မံ ဒေသေန္တေ ဟေဋ္ဌာ ဝုတ္တနယေန မဟာဇနေန သဒ္ဓိံ ဝိဟာရံ ဂန္တွာ ပရိသပရိယန္တေ နိသီဒိတွာ ဓမ္မံ သုဏန္တော သတ္ထာရံ ဧကံ ဘိက္ခုံ ဓမ္မကထိကာနံ အဂ္ဂဋ္ဌာနေ ဌပေန္တံ ဒိသွာ ‘‘မယာပိ အနာဂတေ ဧဝရူပေန ဘဝိတုံ ဝဋ္ဋတီ’’တိ စိန္တေတွာ ဒေသနာဝသာနေ ဥဋ္ဌိတာယ ပရိသာယ သတ္ထာရံ ဥပသင်္ကမိတွာ နိမန္တေတွာ ဟေဋ္ဌာ ဝုတ္တနယေန မဟာသက္ကာရံ ကတွာ ဘဂဝန္တံ ဧဝမာဟ – ‘‘ဘန္တေ, အဟံ ဣမိနာ အဓိကာရေန န အညံ သမ္ပတ္တိံ ပတ္ထေမိ, ယထာ ပနေသော ဘိက္ခု သတ္တမဒိဝသမတ္ထကေ တုမှေဟိ ဓမ္မကထိကာနံ အဂ္ဂဋ္ဌာနေ ဌပိတော, ဧဝံ အဟမ္ပိ အနာဂတေ ဧကဿ ဗုဒ္ဓဿ သာသနေ ဓမ္မကထိကာနံ အဂ္ဂေါ ဘဝေယျ’’န္တိ ပတ္ထနံ အကာသိ. သတ္ထာ အနာဂတံ ဩလောကေတွာ တဿ ပတ္ထနာယ သမိဇ္ဈနဘာဝံ ဒိသွာ ‘‘အနာဂတေ [Pg.306] ကပ္ပသတသဟဿမတ္ထကေ ဂေါတမော နာမ ဗုဒ္ဓေါ ဥပ္ပဇ္ဇိဿတိ, တဿ သာသနေ ပဗ္ဗဇိတွာ တွံ ဓမ္မကထိကာနံ အဂ္ဂေါ ဘဝိဿသီ’’တိ ဗျာကာသိ.

This elder, too, having made his resolve in the presence of previous Buddhas and having accumulated, in various existences, merits that serve as a basis for liberation from the round of rebirth, was reborn in a great brahmin family in the city of Haṃsavatī even before the arising of the Blessed One Padumuttara, and in due course, he attained discernment. In a later time, after the Blessed One Padumuttara had arisen and was teaching the Dhamma to those who could be enlightened, this man went to the monastery with a great crowd of people, as described before. Sitting at the edge of the assembly and listening to the Dhamma, he saw the Teacher place a certain monk in the foremost position among Dhamma preachers. Thinking, “It would be fitting for me, too, to become like this in the future,” he approached the Teacher at the end of the discourse, when the assembly had risen. He invited the Teacher and, having made a great offering as described before, said to the Blessed One: “Venerable sir, by this meritorious act, I do not aspire for any other success. But just as this monk was placed by you in the foremost position among Dhamma preachers on the seventh day, so may I, too, in the future, in the dispensation of a certain Buddha, become the foremost among Dhamma preachers.” Thus he made his aspiration. The Teacher, looking into the future and seeing that his aspiration would be fulfilled, made this prophecy: “In the future, after a hundred thousand aeons, a Buddha named Gotama will arise. Having gone forth in his dispensation, you will become the foremost among Dhamma preachers.”

သော ယာဝတာယုကံ ကလျာဏကမ္မံ ကတွာ တတော စုတော ကပ္ပသတသဟဿံ ပုညသမ္ဘာရံ သမ္ဘရန္တော ဒေဝမနုဿေသု သံသရိတွာ အမှာကံ ဘဂဝတော ကာလေ ကပိလဝတ္ထုနဂရဿ အဝိဒူရေ ဒေါဏဝတ္ထုနာမကေ ဗြာဟ္မဏဂါမေ ဗြာဟ္မဏမဟာသာလကုလေ အညာသိကောဏ္ဍညတ္ထေရဿ ဘာဂိနေယျော ဟုတွာ နိဗ္ဗတ္တိ. တဿ ပုဏ္ဏောတိ နာမံ အကံသု. သော သတ္ထရိ အဘိသမ္ဗောဓိံ ပတွာ ပဝတ္တိတဝရဓမ္မစက္ကေ အနုက္ကမေန ရာဇဂဟံ ဥပနိဿာယ ဝိဟရန္တေ အညာသိကောဏ္ဍညဿ သန္တိကေ ပဗ္ဗဇိတွာ လဒ္ဓူပသမ္ပဒေါ ပဓာနမနုယုဉ္ဇန္တော သဗ္ဗံ ပဗ္ဗဇိတကိစ္စံ မတ္ထကံ ပါပေတွာ ‘‘ဒသဗလဿ သန္တိကံ ဂမိဿာမီ’’တိ မာတုလတ္ထေရေန သဒ္ဓိံ သတ္ထု သန္တိကံ အာဂန္တွာ ကပိလဝတ္ထုသာမန္တာယေဝ ဩဟိယိတွာ ယောနိသော မနသိကာရေ ကမ္မံ ကရောန္တော နစိရဿေဝ ဝိပဿနံ ဥဿုက္ကာပေတွာ အရဟတ္တံ ပါပုဏိ.

Having performed wholesome deeds for as long as he lived, he passed away from that existence. For a hundred thousand aeons, he accumulated a store of merit, wandering among gods and humans. In the time of our Blessed One, he was reborn as the nephew of the Elder Aññāsikoṇḍañña in a great brahmin family in a brahmin village named Doṇavatthu, not far from the city of Kapilavatthu. They gave him the name Puṇṇa. When the Teacher had attained supreme enlightenment, had set in motion the excellent Wheel of the Dhamma, and was, in due course, dwelling in the vicinity of Rājagaha, Puṇṇa went forth under the Elder Aññāsikoṇḍañña. Having received the higher ordination and applying himself to the striving, he brought all the duties of one who has gone forth to their culmination. Thinking, “I will go to the presence of the one with Ten Powers,” he went with his maternal uncle, the elder, to the Teacher. However, he stayed behind in the vicinity of Kapilavatthu, and making an effort in wise attention, he soon roused up insight and attained arahantship.

တဿ ပန ပုဏ္ဏတ္ထေရဿ သန္တိကေ ပဗ္ဗဇိတာ ကုလပုတ္တာ ပဉ္စသတာ အဟေသုံ. ထေရော တေ ဒသကထာဝတ္ထူဟိ ဩဝဒိ. တေပိ သဗ္ဗေ ဒသကထာဝတ္ထူဟိ ဩဝဒိတာ တဿ ဩဝါဒေ ဌတွာ အရဟတ္တံ ပါပုဏိတွာ အတ္တနော ပဗ္ဗဇိတကိစ္စံ မတ္ထကပ္ပတ္တံ ဉတွာ ဥပဇ္ဈာယံ ဥပသင်္ကမိတွာ အာဟံသု – ‘‘ဘန္တေ, မယံ ပဗ္ဗဇိတကိစ္စဿ မတ္ထကံ ပတ္တာ, ဒသန္နဉ္စ ကထာဝတ္ထူနံ လာဘိနော, သမယော ဒါနိ နော ဒသဗလံ ပဿိတု’’န္တိ, ထေရော တေသံ ဝစနံ သုတွာ စိန္တေသိ – ‘‘မယှံ ဒသကထာဝတ္ထုလာဘိတံ သတ္ထာ ဇာနာတိ. အဟံ ဓမ္မံ ဒေသေန္တော ဒသကထာဝတ္ထူနိ အမုဉ္စိတွာဝ ဒေသေမိ, မယိ စ ဂစ္ဆန္တေ သဗ္ဗေပိမေ ဘိက္ခူ မံ ပရိဝါရေတွာ ဂစ္ဆိဿန္တိ, ဧဝံ မေ ဂဏေန သဒ္ဓိံ ဂန္တွာ အယုတ္တံ ဒသဗလံ ပဿိတုံ, ဣမေ တာဝ ဒသဗလံ ပဿိတုံ ဂစ္ဆန္တူ’’တိ. အထ တေ ဧဝမာဟ – ‘‘အာဝုသော, တုမှေ ပုရတော ဂန္တွာ ဒသဗလံ ပဿထ, မမ ဝစနေန တထာဂတဿ ပါဒေ ဝန္ဒထ, အဟမ္ပိ တုမှာကံ ဂတမဂ္ဂေန အာဂစ္ဆိဿာမီ’’တိ. တေပိ ထေရာ သဗ္ဗေ ဒသဗလဿ ဇာတိဘူမိရဋ္ဌဝါသိနော သဗ္ဗေ ခီဏာသဝါ သဗ္ဗေ ဒသကထာဝတ္ထုလာဘိနော ဥပဇ္ဈာယဿ ဩဝါဒံ အစ္ဆိန္ဒိတွာ ထေရံ ဝန္ဒိတွာ အနုပုဗ္ဗေန စာရိကံ စရန္တာ သဋ္ဌိယောဇနမဂ္ဂံ [Pg.307] အတိက္ကမ္မ ရာဇဂဟေ ဝေဠုဝနမဟာဝိဟာရံ ဂန္တွာ ဒသဗလဿ ပါဒေ ဝန္ဒိတွာ ဧကမန္တံ နိသီဒိံသု. အာစိဏ္ဏံ ခေါ ပနေတံ ဗုဒ္ဓါနံ ဘဂဝန္တာနံ အာဂန္တုကေဟိ ဘိက္ခူဟိ သဒ္ဓိံ ပဋိသမ္မောဒိတုန္တိ ဘဂဝါ တေဟိ သဒ္ဓိံ ‘‘ကစ္စိ, ဘိက္ခဝေ, ခမနီယ’’န္တိအာဒိနာ နယေန မဓုရပဋိသန္ထာရံ ကတွာ ‘‘ကုတော စ တုမှေ, ဘိက္ခဝေ, အာဂတတ္ထာ’’တိ ပုစ္ဆိတွာ ပုန တေဟိ ‘‘ဇာတိဘူမိတော’’တိ ဝုတ္တေ ‘‘ကော နု ခေါ, ဘိက္ခဝေ, ဇာတိဘူမိယံ ဇာတိဘူမကာနံ ဘိက္ခူနံ သဗြဟ္မစာရီနံ ဧဝံ သမ္ဘာဝိတော ‘အတ္တနာ စ အပ္ပိစ္ဆော အပ္ပိစ္ဆကထဉ္စ ဘိက္ခူနံ ကတ္တာ’’’တိ (မ. နိ. ၁.၂၅၂) ဒသကထာဝတ္ထုလာဘိံ ဘိက္ခုံ ပုစ္ဆိ. တေပိ ‘‘ပုဏ္ဏော နာမ, ဘန္တေ, အာယသ္မာ မန္တာဏိပုတ္တော’’တိ အာရောစယိံသု.

Now, five hundred sons of good families had gone forth under this Elder Puṇṇa. The elder instructed them with the ten topics of discourse. They, being instructed with the ten topics of discourse and abiding in his instruction, all attained arahantship. Realizing that their duties as monastics had reached their culmination, they approached their preceptor and said: “Venerable sir, we have reached the culmination of our monastic duties and are possessors of the ten topics of discourse. It is now time for us to see the one with Ten Powers.” Hearing their words, the elder reflected: “The Teacher knows that I am a possessor of the ten topics of discourse. When I teach the Dhamma, I teach without omitting the ten topics of discourse. And if I go, all these monks will surround me and travel with me. Thus, it is improper for me to go with a group to see the one with Ten Powers. Let them first go to see the one with Ten Powers.” Then he said to them: “Friends, you go ahead and see the one with Ten Powers. In my name, pay homage at the feet of the Tathāgata. I, too, will come by the path you have taken.” Those elders, all residents of the Jātibhūmi country, all of them destroyers of the corruptions, all possessors of the ten topics of discourse, having taken their preceptor’s instruction, paid homage to the elder. Traveling on tour in stages and traversing a path of sixty yojanas, they went to the Veḷuvana Mahāvihāra in Rājagaha, paid homage at the feet of the one with Ten Powers, and sat down to one side. Now, it is the custom of the Blessed Ones, the Buddhas, to exchange friendly greetings with visiting monks. The Blessed One exchanged pleasantries with them, in the manner beginning, “Monks, is it tolerable for you?” and then asked, “Monks, where have you come from?” When they replied, “From Jātibhūmi,” he asked about the monk who was a possessor of the ten topics of discourse: “Who, monks, in Jātibhūmi, is so esteemed among his fellow monastics, the monks of Jātibhūmi, as being ‘himself of few wishes and a speaker to the monks on having few wishes’?” They informed him: “Venerable sir, it is the Venerable Puṇṇa, son of Mantāṇī.”

တေသံ ကထံ သုတွာ အာယသ္မာ သာရိပုတ္တော ထေရံ ဒဿနကာမော အဟောသိ. အထ သတ္ထာ ရာဇဂဟတော သာဝတ္ထိံ အဂမာသိ. ပုဏ္ဏတ္ထေရောပိ ဒသဗလဿ တတ္ထ အာဂတဘာဝံ သုတွာ ‘‘သတ္ထာရံ ပဿိဿာမီ’’တိ ဂန္တွာ အန္တောဂန္ဓကုဋိယံယေဝ တထာဂတံ သမ္ပာပုဏိ. သတ္ထာ တဿ ဓမ္မံ ဒေသေသိ. ထေရော ဓမ္မံ သုတွာ ဒသဗလံ ဝန္ဒိတွာ ပဋိသလ္လာနတ္ထာယ အန္ဓဝနံ ဂန္တွာ အညတရသ္မိံ ရုက္ခမူလေ ဒိဝါဝိဟာရံ နိသီဒိ. သာရိပုတ္တတ္ထေရောပိ တဿာဂမနံ သုတွာ သီသာနုလောကိကော ဂန္တွာ ဩကာသံ သလ္လက္ခေတွာ တသ္မိံ ရုက္ခမူလေ နိသိန္နကံ ဥပသင်္ကမိတွာ ထေရေန သဒ္ဓိံ သမ္မောဒိတွာ တံ ဝိသုဒ္ဓိက္ကမံ (မ. နိ. ၁.၂၅၇) ပုစ္ဆိ. သောပိဿ ပုစ္ဆိတပုစ္ဆိတံ ဗျာကရောန္တော ရထဝိနီတူပမာယ အတိဝိယ စိတ္တံ အာရာဓေသိ. တေ အညမညဿ သုဘာသိတံ သမနုမောဒိံသု.

Having heard their conversation, the Venerable Sāriputta desired to see the elder. Then the Teacher went from Rājagaha to Sāvatthī. The Elder Puṇṇa also, hearing of the arrival of the Ten-Powered One there, thought, 'I shall see the Teacher,' and went right into the perfumed chamber to the Tathāgata. The Teacher taught him the Dhamma. The elder, having heard the Dhamma, paid homage to the Ten-Powered One and went to the Andhavana forest for solitude. There, he sat down at the foot of a certain tree for his midday rest. The Venerable Sāriputta, also hearing of his arrival, went looking about for him, and observing the opportunity, approached him as he was seated at the foot of that tree. After exchanging pleasantries with the elder, he questioned him about the sequence of purification (Majjhima Nikāya 1.257). As he answered each question that was asked, he greatly delighted his mind with the simile of the relay chariots. They mutually rejoiced in each other's well-spoken words.

၄၃၄. အထ နံ သတ္ထာ အပရဘာဂေ ဘိက္ခုသံဃဿ မဇ္ဈေ နိသိန္နော ထေရံ ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဓမ္မကထိကာနံ ယဒိဒံ ပုဏ္ဏော’’တိ (အ. နိ. ၁.၁၈၈, ၁၉၆) ဧတဒဂ္ဂေ ဌပေသိ. သော ပုဗ္ဗကမ္မံ သရိတွာ သောမနဿဝသေန ပုဗ္ဗစရိတာပဒါနံ ဝိဘာဝေန္တော အဇ္ဈာယကောတိအာဒိမာဟ. တတ္ထ အဇ္ဈာယကောတိ အနေကဗြာဟ္မဏာနံ ဝါစေတာ သိက္ခာပေတာ. မန္တဓရောတိ မန္တာနံ ဓာရေတာတိ အတ္ထော, ဝေဒသင်္ခါတဿ စတုတ္ထဝေဒဿ သဇ္ဈာယနသဝနဒါနာနံ ဝသေန ဓာရေတာတိ ဝုတ္တံ ဟောတိ. တိဏ္ဏံ ဝေဒါနန္တိ ဣရုဝေဒယဇုဝေဒသာမဝေဒသင်္ခါတာနံ တိဏ္ဏံ ဝေဒါနံ ဉာဏေန ဓာရေတဗ္ဗတာ ‘‘ဝေဒေါ’’တိ လဒ္ဓနာမေသု တီသု ဝေဒဂန္ထေသု ပါရံ ပရိယောသာနံ ဂတောတိ အတ္ထော[Pg.308]. ပုရက္ခတောမှိ သိဿေဟီတိ မမ နိစ္စပရိဝါရဘူတေဟိ သိဿေဟိ ပရိဝုတော အဟံ အမှိ. ဥပဂစ္ဆိံ နရုတ္တမန္တိ နရာနံ ဥတ္တမံ ဘဂဝန္တံ ဥပသင်္ကမိံ, သမီပံ ဂတောတိ အတ္ထော. သေသံ သုဝိညေယျမေဝ.

434. Later, the Teacher, seated in the midst of the Sangha of monks, established the elder in the foremost position, declaring thus: "Monks, among my monk disciples who are expounders of the Dhamma, Puṇṇa is the foremost" (Aṅguttara Nikāya 1.188, 196). Recalling his past deeds in joy, and explaining the Apadāna of his past conduct, he began with "I was a teacher..." and so on. Here, "a teacher" (ajjhāyaka) means one who causes many brahmins to recite and learn. "A bearer of mantras" means one who retains the mantras; that is, he retained the fourth Veda, known as such, by way of recitation, hearing, and giving. "Of the three Vedas" means he had gone to the limit, the end, of the three Vedas, which have acquired the name "Veda" due to their being retained by knowledge, namely the Rigveda, Yajurveda, and Sāmaveda. "I was honored by disciples" means "I am surrounded by my disciples who constantly attend to me." "I approached the supreme of men" means he approached the Blessed One, the best among men; that is, he went near. The rest is easily understood.

၄၃၈. အဘိဓမ္မနယညူဟန္တိ အဟံ တဒါ တဿ ဗုဒ္ဓဿ ကာလေ အဘိဓမ္မနယကောဝိဒေါတိ အတ္ထော. ကထာဝတ္ထုဝိသုဒ္ဓိယာတိ ကထာဝတ္ထုပ္ပကရဏေ ဝိသုဒ္ဓိယာ ဆေကော, အပ္ပိစ္ဆသန္တုဋ္ဌိကထာဒီသု ဒသသု ကထာဝတ္ထူသု ဝါ ဆေကော, တာယ ကထာဝတ္ထုဝိသုဒ္ဓိယာ သဗ္ဗေသံ ယတိဇနာနံ ပဏ္ဍိတာနံ ဝိညာပေတွာန ဗောဓေတွာန အနာသဝေါ နိက္ကိလေသော ဝိဟရာမိ ဝါသံ ကပ္ပေမိ.

438. "Knowing the method of the Abhidhamma" means that at that time, during the time of that Buddha, he was skilled in the method of the Abhidhamma. "Purity regarding the Topics of Discussion" means he was expert in the purity regarding the Kathāvatthu treatise, or skilled in the ten topics of discussion, such as talk about desiring little and being content, and so on. Through that purity regarding the Topics of Discussion, having informed and enlightened all communities of ascetics and wise people, I dwell, or make my abode, without influxes and without defilements.

၄၃၉. ဣတော ပဉ္စသတေ ကပ္ပေတိ ဣတော ပဉ္စဗုဒ္ဓပဋိမဏ္ဍိတတော ဘဒ္ဒကပ္ပတော ပဉ္စသတေ ကပ္ပေ သုပ္ပကာသကာ သုဋ္ဌု ပါကဋာ စက္ကရတနာဒိ သတ္တဟိ ရတနေဟိ သမ္ပန္နာ ဇမ္ဗုဒီပါဒိစတုဒီပမှိ ဣဿရာ ပဓာနာ စတုရော စတ္တာရော စက္ကဝတ္တိရာဇာနော အဟေသုန္တိ အတ္ထော. သေသံ ဝုတ္တနယမေဝါတိ.

439. The meaning of 'Five hundred aeons from this one' is that in the five hundredth aeon from this auspicious aeon adorned by five Buddhas, there were four wheel-turning monarchs, well-renowned and clearly manifested, endowed with the seven treasures beginning with the wheel-treasure, sovereign and pre-eminent over the four continents including Jambudīpa. The rest is in the same manner as previously stated.

ပုဏ္ဏမန္တာဏိပုတ္တတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder Puṇṇamantāṇiputta is complete.

၃-၆. ဥပါလိတ္ထေရအပဒါနဝဏ္ဏနာ

3-6. The Commentary on the Apadāna of the Elder Upāli

နဂရေ ဟံသဝတိယာတိအာဒိကံ အာယသ္မတော ဥပါလိတ္ထေရဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ကာလေ ဟံသဝတီနဂရေ ဝိဘဝသမ္ပန္နေ ဗြာဟ္မဏကုလေ နိဗ္ဗတ္တော. ဧကဒိဝသံ သတ္ထု သန္တိကေ ဓမ္မကထံ သုဏန္တော သတ္ထာရံ ဧကံ ဘိက္ခုံ ဝိနယဓရာနံ အဂ္ဂဋ္ဌာနေ ဌပေန္တံ ဒိသွာ သတ္ထု အဓိကာရကမ္မံ ကတွာ တံ ဌာနန္တရံ ပတ္ထေသိ.

The Apadāna of the Venerable Upāli begins with 'In the city of Haṃsavatī...'. He too, having made his aspiration under past Buddhas and accumulating in various existences merits that serve as a basis for liberation, was born into a wealthy brahmin family in the city of Haṃsavatī during the time of the Blessed One Padumuttara. One day, while listening to a Dhamma talk in the presence of the Teacher, he saw the Teacher placing a certain monk in the foremost position among those who uphold the Vinaya. Having performed a foundational act of merit for the Teacher, he aspired to that same position.

သော ယာဝဇီဝံ ကုသလံ ကတွာ ဒေဝမနုဿေသု သံသရန္တော ဣမသ္မိံ ဗုဒ္ဓုပ္ပာဒေ ကပ္ပကဂေဟေ နိဗ္ဗတ္တော. ဥပါလီတိဿ နာမံ အကံသု. သော ဝယပ္ပတ္တော အနုရုဒ္ဓါဒီနံ ဆန္နံ ခတ္တိယာနံ ပိယသဟာယော ဟုတွာ တထာဂတေ အနုပိယမ္ဗဝနေ ဝိဟရန္တေ ပဗ္ဗဇ္ဇာယ နိက္ခမန္တေဟိ ဆဟိ ခတ္တိယေဟိ သဒ္ဓိံ နိက္ခမိတွာ ပဗ္ဗဇိ. တဿ ပဗ္ဗဇ္ဇာဝိဓာနံ ပါဠိယံ (စူဠဝ. ၃၃၀ အာဒယော) အာဂတမေဝ. သော ပဗ္ဗဇိတွာ ဥပသမ္ပန္နော [Pg.309] ဟုတွာ သတ္ထု သန္တိကေ ကမ္မဋ္ဌာနံ ဂဟေတွာ ‘‘မယှံ, ဘန္တေ, အရညဝါသံ အနုဇာနာထာ’’တိ အာဟ. ‘‘ဘိက္ခု အရညေ ဝသန္တဿ ဧကမေဝ ဓုရံ ဝဍ္ဎိဿတိ, မယှံ ပန သန္တိကေ ဝသန္တဿ ဝိပဿနာဓုရဉ္စ ဂန္ထဓုရဉ္စ ပရိပူရေဿတီ’’တိ. သော သတ္ထု ဝစနံ သမ္ပဋိစ္ဆိတွာ ဝိပဿနာယ ကမ္မံ ကရောန္တော နစိရဿေဝ အရဟတ္တံ ပါပုဏိ. သတ္ထာပိ နံ သယမေဝ သကလံ ဝိနယပိဋကံ ဥဂ္ဂဏှာပေသိ. သော အပရဘာဂေ ဘာရုကစ္ဆဝတ္ထုံ အဇ္ဇုကဝတ္ထုံ ကုမာရကဿပဝတ္ထုန္တိ ဣမာနိ တီဏိ ဝတ္ထူနိ ဝိနိစ္ဆိနိ. သတ္ထာ ဧကေကသ္မိံ ဝိနိစ္ဆယေ သာဓုကာရံ ဒတွာ တယော ဝိနိစ္ဆယေ အဋ္ဌုပ္ပတ္တိံ ကတွာ ထေရံ ဝိနယဓရာနံ အဂ္ဂဋ္ဌာနေ ဌပေသိ.

Having performed wholesome deeds throughout his life, he wandered among devas and humans until, at the time of this Buddha's appearance, he was born into a barber’s family. They named him Upāli. When he came of age, he became a dear companion to six nobles, including Anuruddha. While the Tathāgata was dwelling in the Anupiya mango grove, he went forth together with these six nobles who were also going forth. The procedure of his going forth is found in the Pāli Canon (Cūḷavagga 330, etc.). After going forth and receiving full admission, he took up a meditation subject from the Teacher and said, 'Venerable sir, please permit me to dwell in the forest.' The Teacher replied, 'Monk, for one dwelling in the forest, only one duty will develop. But for one dwelling near me, both the duty of insight and the duty of study will be fulfilled.' Accepting the Teacher’s words, he undertook the practice of insight and before long attained arahantship. The Teacher himself had him learn the entire Vinaya Piṭaka. Later, he adjudicated three cases: the Bhārukaccha case, the Ajjuka case, and the Kumāra-Kassapa case. The Teacher gave his approval for each adjudication and, having made the three adjudications an occasion for a teaching, appointed the elder as the foremost among those who uphold the Vinaya.

၄၄၁. ဧဝံ သော ဧတဒဂ္ဂဋ္ဌာနံ ပတွာ အတ္တနော ပုဗ္ဗကမ္မံ သရိတွာ သောမနဿပ္ပတ္တော တံ ပုဗ္ဗစရိတာပဒါနံ ပကာသေန္တော နဂရေ ဟံသဝတိယာတိအာဒိမာဟ. တတ္ထ ဟံသဝတိယာတိ ဟံသာဝဋ္ဋအာကာရေန ဝတိ ပါကာရပရိက္ခေပေါ ယသ္မိံ နဂရေ, တံ နဂရံ ဟံသဝတီ. အထ ဝါ အနေကသင်္ခါ ဟံသာ တဠာကပေါက္ခရဏီသရပလ္လလာဒီသု နိဝသန္တာ ဣတော စိတော စ ဝိဓာဝမာနာ ဝသန္တိ ဧတ္ထာတိ ဟံသဝတီ, တဿာ ဟံသဝတိယာ. သုဇာတော နာမ ဗြာဟ္မဏောတိ သုဋ္ဌု ဇာတောတိ သုဇာတော, ‘‘အက္ခိတ္တော အနုပကုဋ္ဌော’’တိ ဝစနတော အဂရဟိတော ဟုတွာ ဇာတောတိ အတ္ထော. အသီတိကောဋိနိစယောတိ အသီတိကောဋိဓနရာသိကော ပဟူတဓနဓညဝါ အသင်္ချေယျဓနဓညဝါ ဗြာဟ္မဏော သုဇာတော နာမ အဟောသိန္တိ သမ္ဗန္ဓော.

441. Thus, having reached that foremost state and recollecting his past deeds, he was filled with joy and, proclaiming his past conduct, began with the words, "In the city of Haṃsavatī..." Herein, "Haṃsavatī" means the city which has a surrounding wall in the shape of a swan's circuit; that city is Haṃsavatī. Alternatively, because countless swans, dwelling in ponds, lotus ponds, lakes, pools, and so on, run here and there and live there, it is called Haṃsavatī; of that Haṃsavatī. "A brahmin named Sujāta" means "well-born"; the meaning is that he was born without blame, according to the statement "unreproached, unreviled." "Possessing a store of eighty crores" means possessing a heap of wealth of eighty crores, having abundant wealth and grain, having incalculable wealth and grain. The connection is to be made thus: "There was a brahmin named Sujāta."

၄၄၂. ပုနပိ တဿေဝ မဟန္တဘာဝံ ဒဿေန္တော အဇ္ဈာယကောတိအာဒိမာဟ. တတ္ထ အဇ္ဈာယကောတိ ပရေသံ ဝေဒတ္တယာဒိံ ဝါစေတာ. မန္တဓရောတိ မန္တာ ဝုစ္စတိ ပညာ, အထဗ္ဗနဝေဒဗျာကရဏာဒိဇာနနပညဝါတိ အတ္ထော. တိဏ္ဏံ ဝေဒါန ပါရဂူတိ ဣရုဝေဒယဇုဝေဒသာမဝေဒသင်္ခါတာနံ တိဏ္ဏံ ဝေဒါနံ ပရိယောသာနံ ပတ္တောတိ အတ္ထော. လက္ခဏေတိ လက္ခဏသတ္ထေ, ဗုဒ္ဓပစ္စေကဗုဒ္ဓစက္ကဝတ္တိဣတ္ထိပုရိသာနံ ဟတ္ထပါဒါဒီသု ဒိဿမာနလက္ခဏပကာသနကဂန္ထေ စာတိ အတ္ထော. ဣတိဟာသေတိ ‘‘ဣတိဟ အာသ ဣတိဟ အာသာ’’တိ ပေါရာဏကထာပ္ပကာသကေ ဂန္ထေ. သဓမ္မေတိ သကဓမ္မေ ဗြာဟ္မဏဓမ္မေ ပါရမိံ ဂတော ပရိယောသာနံ ကောဋိံ ဂတော ပတ္တောတိ အတ္ထော.

442. Furthermore, to illustrate his greatness, he spoke the words beginning with, "A teacher..." Herein, "a teacher" means one who causes others to learn the three Vedas and so on. "A bearer of mantras" means mantra is called wisdom; the meaning is one possessing the wisdom of knowing the Atharvaveda, grammar, and so on. "Master of the three Vedas" means he had reached the culmination of the three Vedas, namely the Ṛgveda, the Yajurveda, and the Sāmaveda. "In the marks" means in the science of marks, and also in the treatise that explains the marks visible on the hands, feet, and so on, of Buddhas, Paccekabuddhas, wheel-turning monarchs, women, and men. "In history" means in the treatise that recounts ancient tales, thus: "Thus it was, thus it was." "In his own doctrine" means he had reached perfection, the culmination, the highest point, in his own doctrine, the brahminical doctrine.

၄၄၃. ပရိဗ္ဗာဇာတိ ယေ နိဂဏ္ဌသာဝကာ, တေ သဗ္ဗေ နာနာဒိဋ္ဌိကာ တဒါ မဟိယာ ပထဝီတလေ စရန္တီတိ သမ္ဗန္ဓော.

443. "Wanderers" means the disciples of the Nigaṇṭhas; all of them, holding diverse views, were at that time roaming upon the earth, on the surface of the ground. This is the connection.

၄၄၅. ယာဝ [Pg.310] ယတ္တကံ ကာလံ ဇိနော နုပ္ပဇ္ဇတိ, တာဝ တတ္တကံ ကာလံ ဗုဒ္ဓေါတိ ဝစနံ နတ္ထီတိ အတ္ထော.

445. The meaning is: for as long a time as the Victor does not arise, for that long a time the word "Buddha" does not exist.

၄၄၆. အစ္စယေန အဟောရတ္တန္တိ အဟော စ ရတ္တိ စ အဟောရတ္တံ, ဗဟူနံ သံဝစ္ဆရာနံ အတိက္ကမေနာတိ အတ္ထော. သေသံ သုဝိညေယျမေဝ.

446. "With the passing of days and nights" means with the passing of many years; this is the meaning. The rest is easily understood.

၄၅၄. မန္တာဏိပုတ္တောတိ မန္တာဏီနာမာယ ကပ္ပကဓီတုယာ ပုတ္တော, မာသပုဏ္ဏတာယ ဒိဝသပုဏ္ဏတာယ ပုဏ္ဏောတိ လဒ္ဓနာမောတိ အတ္ထော. တဿ သတ္ထုဿ သာဝကော ဟေဿတိ ဘဝိဿတီတိ သမ္ဗန္ဓော.

454. "Son of Mantāṇī" means the son of the barber's daughter named Mantāṇī; the meaning is that he received the name Puṇṇa on account of the fullness of the month and the fullness of the day. The connection is: "He will be a disciple of that Teacher."

၄၅၅. ဧဝံ ကိတ္တယိ သော ဗုဒ္ဓေါတိ သော ပဒုမုတ္တရော ဘဂဝါ ဧဝံ ဣမိနာ ပကာရေန သုနန္ဒံ သုန္ဒရာကာရေန သောမနဿဒါယကံ ကိတ္တယိ ဗျာကရဏမဒါသီတိ အတ္ထော. သဗ္ဗံ ဇနံ သကလဇနသမူဟံ သာဓုကံ ဟာသယန္တော သောမနဿံ ကရောန္တော သကံ ဗလံ အတ္တနော ဗလံ ဒဿယန္တော ပါကဋံ ကရောန္တောတိ သမ္ဗန္ဓော.

455. "Thus did that Buddha praise" means: that Blessed One, Padumuttara, in this manner praised Sunanda, who was a giver of joy with a beautiful form; the meaning is that he gave a prophecy. The connection is: delighting all people, the entire assembly of folk, bringing them joy, displaying his own power, his own strength, and making it manifest.

၄၅၆. တတော အနန္တရံ အတ္တနော အာနုဘာဝံ အညာပဒေသေန ဒဿေန္တော ကတဉ္ဇလီတိအာဒိမာဟ. တဒါ တသ္မိံ ဗုဒ္ဓုပ္ပာဒတော ပုရိမကာလေ သုနန္ဒံ တာပသံ ကတဉ္ဇလိပုဋာ သဗ္ဗေ ဇနာ နမဿန္တီတိ သမ္ဗန္ဓော. ဗုဒ္ဓေ ကာရံ ကရိတွာနာတိ ဧဝံ သော သဗ္ဗဇနပူဇိတောပိ သမာနော ‘‘ပူဇိတောမှီ’’တိ မာနံ အကတွာ ဗုဒ္ဓသာသနေ အဓိကံ ကိစ္စံ ကတွာ အတ္တနော ဂတိံ ဇာတိံ သောဓေသိ ပရိသုဒ္ဓမကာသီတိ အတ္ထော.

456. Then, immediately after, showing his own power by another pretext, he spoke the words beginning with "With hands folded in reverence..." The connection is: at that time, in the period before the Buddha's arising, all the people honored the ascetic Sunanda with cupped hands folded in reverence. "Having performed a service for the Buddha" means: thus, though he was honored by all people, he did not become conceited, thinking, "I am honored," but performed a superior service in the Buddha's Dispensation and purified his own destination and birth, making it utterly pure; this is the meaning.

၄၅၇. သုတွာန မုနိနော ဝစန္တိ တဿ သမ္မာသမ္ဗုဒ္ဓဿ ဝါစံ, ဂါထာဗန္ဓသုခတ္ထံ အာ-ကာရဿ ရဿံ ကတွာ ‘‘ဝစ’’န္တိ ဝုတ္တံ. ‘‘အနာဂတမှိ အဒ္ဓါနေ ဂေါတမော နာမ နာမေန သတ္ထာ လောကေ ဘဝိဿတီ’’တိ ဣမံ မုနိနော ဝစနံ သုတွာ ယထာ ယေန ပကာရေန ဂေါတမံ ဘဂဝန္တံ ပဿာမိ, တထာ တေန ပကာရေန ကာရံ အဓိကကိစ္စံ ပုညသမ္ဘာရံ ကဿာမိ ကရိဿာမီတိ မေ မယှံ သင်္ကပ္ပော စေတနာမနသိကာရော အဟု အဟောသီတိ သမ္ဗန္ဓော.

457. "Having heard the Sage's word": this means the speech of that Fully Enlightened One. For the sake of metrical ease in the verse, the long 'ā' vowel was made short, and thus "vaca" was said. Having heard this utterance of the Sage—"In the future, a Teacher named Gotama will arise in the world"—the connection is as follows: "In whatever way I may see the Blessed One Gotama, in that very way I will perform a service, a superior deed, an accumulation of merit." Such was my resolve, my intention and mental application.

၄၅၈. ဧဝါဟံ စိန္တယိတွာနာတိ ‘‘အဟံ ကာရံ ကရိဿာမီ’’တိ ဧဝံ စိန္တေတွာ. ကိရိယံ စိန္တယိံ မမာတိ ‘‘မယာ ကီဒိသံ ပုညံ ကတ္တဗ္ဗံ နု ခေါ’’တိ ကိရိယံ ကတ္တဗ္ဗကိစ္စံ စိန္တယိန္တိ အတ္ထော. ကျာဟံ ကမ္မံ အာစရာမီတိ အဟံ [Pg.311] ကီဒိသံ ပုညကမ္မံ အာစရာမိ ပူရေမိ နု ခေါတိ အတ္ထော. ပုညက္ခေတ္တေ အနုတ္တရေတိ ဥတ္တရဝိရဟိတေ သကလပုညဿ ဘာဇနဘူတေ ရတနတ္တယေတိ အတ္ထော.

458. "Thus having reflected": having thought thus, "I will perform a service." "I considered the action": the meaning is, I considered the deed to be done, thinking, "What kind of merit, I wonder, should be done by me?" "What deed shall I practice?": the meaning is, "What kind of meritorious deed, I wonder, shall I practice and fulfill?" "In the unsurpassed field of merit": the meaning is, in the Triple Gem, which is devoid of any superior and is the receptacle of all merit.

၄၅၉. အယဉ္စ ပါဌိကော ဘိက္ခူတိ အယံ ဘိက္ခု သရဘညဝသေန ဂန္ထပါဌပဌနတော ဝါစနတော ‘‘ပါဌိကော’’တိ လဒ္ဓနာမော ဘိက္ခု. ဗုဒ္ဓသာသနေ သဗ္ဗေသံ ပါဌီနံ ပါဌကဝါစကာနံ အန္တရေ ဝိနယေ စ အဂ္ဂနိက္ခိတ္တော အဂ္ဂေါ ဣတိ ဌပိတော. တံ ဌာနံ တေန ဘိက္ခုနာ ပတ္တဋ္ဌာနန္တရံ အဟံ ပတ္ထယေ ပတ္ထေမီတိ အတ္ထော.

459. "And this monk, the reciter": this monk received the name "reciter" (pāṭhika) on account of his recitation of texts by way of chanting and reading. In the Buddha's Dispensation, among all who are skilled, who are readers and teachers, he is established as the foremost, the chief, in the Vinaya. The meaning is: "I aspire to the position that has been attained by that monk."

၄၆၀. တတော ပရံ အတ္တနော ပုညကရဏူပါယံ ဒဿေန္တော ဣဒံ မေ အမိတံ ဘောဂန္တိအာဒိမာဟ. မေ မယှံ အမိတံ ပမာဏဝိရဟိတံ ဘောဂရာသိံ အက္ခောဘံ ခေါဘေတုံ အသက္ကုဏေယျံ သာဂရူပမံ သာဂရသဒိသံ တေန ဘောဂေန တာဒိသေန ဓနေန ဗုဒ္ဓဿ အာရာမံ မာပယေတိ သမ္ဗန္ဓော. သေသံ ဥတ္တာနတ္ထမေဝ.

460. Thereafter, showing the means of making merit for himself, he spoke the words beginning with, "This wealth of mine is immense." The connection is: "My immense heap of wealth, which is without measure, unshakable, unable to be disturbed, like unto the ocean—with that wealth, with such riches, he will cause a monastery to be built for the Buddha." The rest is of clear meaning.

၄၇၄. ဘိက္ခုသံဃေ နိသီဒိတွာ သမ္ဗုဒ္ဓေါ တေန သုဋ္ဌု မာပိတံ ကာရိတံ သံဃာရာမံ ပဋိဂ္ဂဟေတွာ တဿာရာမဿာနိသံသဒီပကံ ဣဒံ ဝစနံ အဗြဝိ ကထေသီတိ သမ္ဗန္ဓော.

474. The connection is: having sat down amidst the community of monks, the Fully Enlightened One, after accepting the monastery for the Saṅgha that was well-planned and caused to be built by him, spoke these words, which illuminate the benefits of that monastery.

၄၇၅. ကထံ? ယော သောတိ ယော သံဃာရာမဒါယကော တာပသော သုမာပိတံ ကုဋိလေဏမဏ္ဍပပါသာဒဟမ္မိယပါကာရာဒိနာ သုဋ္ဌု သဇ္ဇိတံ သံဃာရာမံ ဗုဒ္ဓဿ ပါဒါသိ ပ-ကာရေန သောမနဿသမ္ပယုတ္တစိတ္တေန အဒါသိ. တမဟံ ကိတ္တယိဿာမီတိ တံ တာပသံ အဟံ ပါကဋံ ကရိဿာမိ, ဥတ္တာနိံ ကရိဿာမီတိ အတ္ထော. သုဏာထ မမ ဘာသတောတိ ဘာသန္တဿ မယှံ ဝစနံ သုဏာထ, ဩဟိတသောတာ အဝိက္ခိတ္တစိတ္တာ မနသိ ကရောထာတိ အတ္ထော.

475. How? That ascetic, the donor of a monastery for the Saṅgha, having well-prepared a monastery with huts, cave-dwellings, pavilions, mansions, upper-storey buildings, ramparts, and so on, gave it to the Buddha with a mind imbued with joy. ‘I will praise him,’ means: ‘I will make that ascetic known, I will make him manifest.’ ‘Listen to my speech’ means: listen to my words as I speak, lend an ear, with an undistracted mind, pay close attention—this is the meaning.

၄၇၆. တေန ဒိန္နာရာမဿ ဖလံ ဒဿေန္တော ဟတ္ထီ အဿာ ရထာ ပတ္တီတိအာဒိမာဟ. တံ သုဝိညေယျမေဝ.

476. Therefore, to show the fruit of the given monastery, he said, ‘Elephants, horses, chariots, and infantry,’ and so on. That is easily understood.

၄၇၇. သံဃာရာမဿိဒံ ဖလန္တိ ဣဒံ အာယတိံ အနုဘဝိတဗ္ဗသမ္ပတ္တိသင်္ခါတံ ဣဋ္ဌဖလံ သံဃာရာမဒါနဿ ဖလံ ဝိပါကန္တိ အတ္ထော.

477. ‘This is the fruit of the monastery for the Saṅgha’ means: this desirable fruit, designated as the fortune to be experienced in the future, is the fruit and result of the gift of a monastery for the Saṅgha.

၄၇၈. ဆဠာသီတိသဟဿာနီတိ [Pg.312] ဆသဟဿာနိ အသီတိသဟဿာနိ သမလင်္ကတာ သုဋ္ဌု အလင်္ကတာ သဇ္ဇိတာ နာရိယော ဣတ္ထိယော ဝိစိတ္တဝတ္ထာဘရဏာတိ ဝိစိတ္တေဟိ အနေကရူပေဟိ ဝတ္ထေဟိ အာဘရဏေဟိ စ သမန္နာဂတာ. အာမုတ္တမဏိကုဏ္ဍလာတိ ဩလမ္ဗိတမုတ္တာဟာရမဏိကဉ္စိတကဏ္ဏာတိ အတ္ထော.

478. ‘Eighty-six thousand’ means six thousand and eighty thousand well-adorned women, beautifully adorned and arrayed. ‘With various garments and ornaments’ means endowed with diverse and multi-formed clothes and adornments. ‘Wearing gem earrings’ means adorned with hanging pearl necklaces and ear ornaments inlaid with gems—this is the meaning.

၄၇၉. တာသံ ဣတ္ထီနံ ရူပသောဘာတိသယံ ဝဏ္ဏေန္တော အာဠာရပမှာတိအာဒိမာဟ. တတ္ထ အာဠာရာနိ မဟန္တာနိ အက္ခီနိ မဏိဂုဠသဒိသာနိ ယာသံ ဣတ္ထီနံ တာ အာဠာရပမှာ ဘမရာနမိဝ မန္ဒလောစနာတိ အတ္ထော. ဟသုလာ ဟာသပကတိ, လီလာဝိလာသာတိ အတ္ထော. သုသညာတိ သုန္ဒရသညိတဗ္ဗသရီရာဝယဝါ. တနုမဇ္ဈိမာတိ ခုဒ္ဒကဥဒရပဒေသာ. သေသံ ဥတ္တာနမေဝ.

479. Describing the surpassing beauty of those women, he speaks of ‘large-eyed’ and so on. Herein, ‘large-eyed’ means those women whose eyes are large and like gem-globes, resembling the round eyes of bees—this is the meaning. ‘Smiling’ means naturally inclined to laughter, graceful and charming—this is the meaning. ‘Well-proportioned’ means with bodily parts beautifully configured. ‘Slender-waisted’ means having a small abdominal area. The rest is clear.

၄၈၄. တဿ ဓမ္မေသု ဒါယာဒေါတိ တဿ ဂေါတမဿ ဘဂဝတော ဓမ္မေသု ဒါယာဒေါ ဓမ္မကောဋ္ဌာသဘာဂီ. ဩရသောတိ ဥရသိ ဇာတော, သိထိလဓနိတာဒိဒသဝိဓဗျဉ္ဇနဗုဒ္ဓိသမ္ပန္နံ ကဏ္ဌတာလုဩဋ္ဌာဒိပဉ္စဋ္ဌာနေ ဃဋ္ဋေတွာ ဒေသိတဓမ္မံ သုတွာ သောတာပတ္တိမဂ္ဂါဒိမဂ္ဂပဋိပါဋိယာ သဗ္ဗကိလေသေ ခေပေတွာ အရဟတ္တေ ဌိတဘာဝေန ဥရသိ ဇာတပုတ္တောတိ အတ္ထော. ဓမ္မနိမ္မိတောတိ ဓမ္မေန သမေန အဒဏ္ဍေန အသတ္ထေန နိမ္မိတော ပါကဋော ဘဝိဿသီတိ အတ္ထော. ဥပါလိ နာမ နာမေနာတိ ကိဉ္စာပိ သော မာတု နာမေန မန္တာဏိပုတ္တနာမော, အနုရုဒ္ဓါဒီဟိ ပန သဟ ဂန္တွာ ပဗ္ဗဇိတတ္တာ ခတ္တိယာနံ ဥပသမီပေ အလ္လီနော ယုတ္တော ကာယစိတ္တေဟိ သမင်္ဂီဘူတောတိ ဥပါလီတိ နာမေန သတ္ထု သာဝကော ဟေဿတိ ဘဝိဿတီတိ အတ္ထော.

484. ‘He is an heir in the Dhamma’ means he is an heir in the Dhamma of the Blessed One Gotama, a partaker of the Dhamma’s portion. ‘Born from the breast’ means: having heard the Dhamma taught—by striking the five places of articulation such as the throat, palate, and lips, and endowed with the intelligence of the ten kinds of consonants, such as lax and tense—and having, by the sequence of the paths beginning with stream-entry, eradicated all defilements and become established in arahantship, he is thus a son born from the breast—this is the meaning. ‘Fashioned by the Dhamma’ means he will be made manifest by the Dhamma, which is just, without rod or sword—this is the meaning. ‘By the name of Upāli’ means: although he was known by his mother’s name as Mantāṇiputta, because he went forth with Anuruddha and others and was closely associated with and attached to the Khattiyas, harmonious in body and mind, he will become a disciple of the Teacher by the name of Upāli—this is the meaning.

၄၈၅. ဝိနယေ ပါရမိံ ပတွာတိ ဝိနယပိဋကေ ကောဋိံ ပရိယောသာနံ ပတွာ ပါပုဏိတွာ. ဌာနာဋ္ဌာနေ စ ကောဝိဒေါတိ ကာရဏာကာရဏေ စ ဒက္ခော ဆေကောတိ အတ္ထော. ဇိနသာသနံ ဓာရေန္တောတိ ဇိနေန ဝုတ္တာနုသာသနိံ ဇိနဿ ပိဋကတ္တယံ ဝါစနသဝနစိန္တနဓာရဏာဒိဝသေန ဓာရေန္တော, သလ္လက္ခေန္တောတိ အတ္ထော. ဝိဟရိဿတိနာသဝေါတိ နိက္ကိလေသော စတူဟိ ဣရိယာပထေဟိ အပရိပတန္တံ အတ္တဘာဝံ ဟရိဿတိ ပဝတ္တေဿတီတိ အတ္ထော.

485. ‘Having reached perfection in the Vinaya’ means having attained the ultimate end, the culmination, in the Vinaya Piṭaka. ‘Skilled in what is possible and impossible’ means being expert and proficient in cause and non-cause—this is the meaning. ‘Upholding the Dispensation of the Victor’ means upholding the instruction spoken by the Victor, that is, the Three Baskets, by way of recitation, listening, reflection, and retention—this is the meaning. ‘He will dwell without taints’ means, being without defilements, he will carry on his existence through the four postures without faltering—this is the meaning.

၄၈၇. အပရိမေယျုပါဒါယာတိ [Pg.313] အနေကသတသဟဿေ အာဒိံ ကတွာ. ပတ္ထေမိ တဝ သာသနန္တိ ‘‘ဂေါတမဿ ဘဂဝတော သာသနေ ဝိနယဓရာနံ အဂ္ဂေါ ဘဝေယျ’’န္တိ တုယှံ သာသနံ ပတ္ထေမိ ဣစ္ဆာမီတိ အတ္ထော. သော မေ အတ္ထောတိ သော ဧတဒဂ္ဂဋ္ဌာနန္တရသင်္ခါတော အတ္ထော မေ မယာ အနုပ္ပတ္တောတိ အတ္ထော. သဗ္ဗသံယောဇနက္ခယောတိ သဗ္ဗေသံ သံယောဇနာနံ ခယော မယာ အနုပ္ပတ္တောတိ သမ္ဗန္ဓော, နိဗ္ဗာနံ အဓိဂတန္တိ အတ္ထော.

487. ‘For immeasurable eons’ means beginning from many hundreds of thousands of eons. ‘I aspire to your Dispensation’ means: ‘May I become the foremost among the upholders of the Vinaya in the Dispensation of the Blessed One Gotama’—thus I aspire to, I desire, your Dispensation. This is the meaning. ‘That is my goal’ means: that goal, designated as the foremost position, has been attained by me—this is the meaning. ‘The destruction of all fetters’ means: the destruction of all fetters has been attained by me—this is the connection; the meaning is that Nibbāna has been attained.

၄၈၈. ရာဇဒဏ္ဍေန တဇ္ဇိတော ပီဠိတော သူလာဝုတော သူလေ အာဝုတော အာဝုဏိတော ပေါသော ပုရိသော သူလေ သာတံ မဓုရသုခံ အဝိန္ဒန္တော နာနုဘဝန္တော ပရိမုတ္တိံဝ ပရိမောစနမေဝ ဣစ္ဆတိ ယထာတိ သမ္ဗန္ဓော.

488. Just as a man, terrified and oppressed by the king’s punishment, impaled on a stake—pierced and bound to the stake—not finding or experiencing sweet pleasure on the stake, desires only release, only liberation—this is the connection.

၄၈၉-၉၀. မဟာဝီရ ဝီရာနမန္တရေ ဝီရုတ္တမ အဟံ ဘဝဒဏ္ဍေန ဇာတိဒဏ္ဍေန, တဇ္ဇိတော ပီဠိတော ကမ္မသူလာဝုတော ကုသလာကုသလကမ္မသူလသ္မိံ အာဝုတော သန္တော သံဝိဇ္ဇမာနော, ပိပါသာဝေဒနာယ ပိပါသာတုရဘာဝေန အဋ္ဋိတော အဘိဘူတော ဒုက္ခာပိတော ဘဝေ သာတံ သံသာရေ မဓုရံ သုခံ န ဝိန္ဒာမိ န လဘာမိ. ရာဂဂ္ဂိဒေါသဂ္ဂိမောဟဂ္ဂိသင်္ခါတေဟိ, နရကဂ္ဂိကပ္ပုဋ္ဌာနဂ္ဂိဒုက္ခဂ္ဂိသင်္ခါတေဟိ ဝါ တီဟိ အဂ္ဂီဟိ ဍယှန္တော ပရိမုတ္တိံ ပရိမုစ္စနုပါယံ ဂဝေသာမိ ပရိယေသာမိ တထေဝါတိ သမ္ဗန္ဓော. ယထာ ရာဇဒဏ္ဍံ ဣတော ဂတော ပတ္တော ပရိမုတ္တိံ ဂဝေသတိ, တထာ အဟံ ဘဝဒဏ္ဍပ္ပတ္တော ပရိမုတ္တိံ ဂဝေသာမီတိ သမ္ဗန္ဓော.

O great hero, supreme among heroes, I, terrified and oppressed by the punishment of existence and the punishment of birth, impaled on the stake of kamma—wholesome and unwholesome kamma—being afflicted, overwhelmed, and made to suffer by the pain of thirst, by the torment of craving, find no sweet pleasure in existence, in saṃsāra. Burning with the three fires—namely the fire of greed, the fire of hatred, and the fire of delusion; or the fire of hell, the fire of the cosmic conflagration, and the fire of suffering—I seek a means of release, a way to liberation. Just as one who has received the king’s punishment seeks release, so too I, who have received the punishment of existence, seek release—this is the connection.

၄၉၁-၂. ပုန သံသာရတော မောစနံ ဥပမောပမေယျဝသေန ဒဿေန္တော ယထာ ဝိသာဒေါတိအာဒိမာဟ. တတ္ထ ဝိသေန သပ္ပဝိသေန အာ သမန္တတော ဒံသီယိတ္ထ ဒဋ္ဌော ဟောတီတိ ဝိသာဒေါ, သပ္ပဒဋ္ဌောတိ အတ္ထော. အထ ဝါ ဝိသံ ဟလာဟလဝိသံ အဒတိ ဂိလတီတိ ဝိသာဒေါ, ဝိသခါဒကောတိ အတ္ထော. ယော ပုရိသော ဝိသာဒေါ, တေန တာဒိသေန ဝိသေန ပရိပီဠိတော, တဿ ဝိသဿ ဝိဃာတာယ ဝိနာသာယ ဥပါယနံ ဥပါယဘူတံ အဂဒံ ဩသဓံ ဂဝေသေယျ ပရိယေသေယျ, တံ ဂဝေသမာနော ဝိသဃာတကံ ဝိသနာသကံ အဂဒံ ဩသဓံ ပဿေယျ ဒက္ခေယျ. သော တံ အတ္တနော ဒိဋ္ဌံ ဩသဓံ ပိဝိတွာ ဝိသမှာ ဝိသတော ပရိမုတ္တိယာ ပရိမောစနကာရဏာ သုခီ အဿ ဘဝေယျ ယထာတိ သမ္ဗန္ဓော.

Again, showing liberation from saṃsāra by way of simile and its object, he says, beginning with, ‘Just as one afflicted by poison.’ Herein, ‘visādo’ means one who has been bitten all over by poison, by the venom of a snake; that is, one bitten by a snake. Alternatively, ‘visādo’ means one who eats or swallows poison, a deadly poison; that is, a poison-eater. A person who is a ‘visādo,’ tormented by such poison, would seek and search for a remedy, an antidote that is a means for the destruction and elimination of that poison. While searching, he would see and find the antidote, the poison-destroying, poison-eliminating medicine. Having drunk that medicine which he himself had seen, he would become happy, due to complete liberation from the poison—this is the connection.

၄၉၃. တထေဝါဟန္တိ [Pg.314] ယထာ ယေန ပကာရေန သော နရော ဝိသဟတော, သဝိသေန သပ္ပေန ဒဋ္ဌော ဝိသခါဒကော ဝါ ဩသဓံ ပိဝိတွာ သုခီ ဘဝေယျ, တထေဝ တေန ပကာရေန အဟံ အဝိဇ္ဇာယ မောဟေန သံ သုဋ္ဌု ပီဠိတော. သဒ္ဓမ္မာဂဒမေသဟန္တိ အဟံ သဒ္ဓမ္မသင်္ခါတံ ဩသဓံ ဧသံ ပရိယေသန္တောတိ အတ္ထော.

493. Just as a man afflicted by poison, bitten by a poisonous snake, or a poison-eater, would be happy by drinking medicine, so too have I been thoroughly afflicted by ignorance and delusion. "I seek the true Dhamma" means I search for the medicine known as the true Dhamma.

၄၉၄-၅. ဓမ္မာဂဒံ ဂဝေသန္တောတိ သံသာရဒုက္ခဝိသဿ ဝိနာသာယ ဓမ္မောသဓံ ဂဝေသန္တော. အဒ္ဒက္ခိံ သကျသာသနန္တိ သကျဝံသပဘဝဿ ဂေါတမဿ သာသနံ သဒ္ဒက္ခိန္တိ အတ္ထော. အဂ္ဂံ သဗ္ဗောသဓာနံ တန္တိ သဗ္ဗေသံ ဩသဓာနံ အန္တရေ တံ သကျသာသနသင်္ခါတံ ဓမ္မောသဓံ အဂ္ဂံ ဥတ္တမန္တိ အတ္ထော. သဗ္ဗသလ္လဝိနောဒနန္တိ ရာဂသလ္လာဒီနံ သဗ္ဗေသံ သလ္လာနံ ဝိနောဒနံ ဝူပသမကရံ ဓမ္မောသဓံ ဓမ္မသင်္ခါတံ ဩသဓံ ပိဝိတွာ သဗ္ဗံ ဝိသံ သကလသံသာရဒုက္ခဝိသံ သမူဟနိံ နာသေသိန္တိ သမ္ဗန္ဓော. အဇရာမရန္တိ တံ ဒုက္ခဝိသံ သမူဟနိတွာ အဇရံ ဇရာဝိရဟိတံ အမရံ မရဏဝိရဟိတံ သီတိဘာဝံ ရာဂပရိဠာဟာဒိဝိရဟိတတ္တာ သီတလဘူတံ နိဗ္ဗာနံ အဟံ ဖဿယိံ ပစ္စက္ခမကာသိန္တိ သမ္ဗန္ဓော.

Seeking the medicine of Dhamma, searching for the medicine of Dhamma to destroy the poison of suffering in saṃsāra. "I saw the teaching of the Sakyan"—the meaning is that I clearly saw the dispensation of Gotama, born in the Sakyan lineage. "The foremost of all medicines"—the meaning is that among all medicines, that medicine of Dhamma, known as the Sakyan teaching, is supreme and excellent. "The remover of all thorns"—having drunk the medicine of Dhamma, which dispels and pacifies all thorns like the thorn of lust, I eradicated all poison, the entire poison of suffering in saṃsāra. "Aging-free and deathless"—having eradicated that poison of suffering, I directly experienced the state of coolness, Nibbāna, free from aging and death, devoid of the fever of lust and so forth, having become utterly cool—this is the connection.

၄၉၆. ပုန ကိလေသတမဿ ဥပမံ ဒဿေန္တော ယထာ ဘူတဋ္ဋိတောတိအာဒိမာဟ. တတ္ထ ယထာ ယေန ပကာရေန ဘူတဋ္ဋိတော ဘူတေန ယက္ခေန အဋ္ဋိတော ပီဠိတော ပေါသော ပုရိသော ဘူတဂ္ဂါဟေန ယက္ခဂ္ဂါဟေန ပီဠိတော ဒုက္ခိတော ဘူတသ္မာ ယက္ခဂ္ဂါဟတော ပရိမုတ္တိယာ မောစနတ္ထာယ ဘူတဝေဇ္ဇံ ဂဝေသေယျ.

496. Again, showing a simile for the darkness of defilements, he speaks beginning with "as one afflicted by a bhūta." Here, "as" means in the manner by which a person, afflicted by a bhūta—a yakkha—suffering and distressed by the yakkha's grasp, would seek a bhūta-exorcist for the purpose of release and liberation from the yakkha's grasp.

၄၉၇. တံ ဂဝေသမာနော စ ဘူတဝိဇ္ဇာယ သုဋ္ဌု ကောဝိဒံ ဆေကံ ဘူတဝေဇ္ဇံ ပဿေယျ, သော ဘူတဝေဇ္ဇော တဿ ယက္ခဂ္ဂဟိတဿ ပုရိသဿ အာဝေသဘူတံ ဝိဟနေ ဝိနာသေယျ, သမူလဉ္စ မူလေန သဟ အာယတိံ အနာသေဝကံ ကတွာ ဝိနာသယေ ဝိဒ္ဓံသေယျာတိ သမ္ဗန္ဓော.

497. Seeking such a one, skilled in the knowledge of spirits, a true expert and spirit-healer, he would find him. That spirit-healer would drive out, eliminate, and utterly destroy the possessing spirit from the man seized by a yakkha, along with its root, ensuring no future recurrence—such is the connection.

၄၉၈. မဟာဝီရ ဝီရုတ္တမ တမဂ္ဂါဟေန ကိလေသန္ဓကာရဂ္ဂါဟေန ပီဠိတော အဟံ တထေဝ တေန ပကာရေနေဝ တမတော ကိလေသန္ဓကာရတော ပရိမုတ္တိယာ မောစနတ္ထာယ ဉာဏာလောကံ ပညာအာလောကံ ဂဝေသာမီတိ သမ္ဗန္ဓော.

498. O great hero, supreme hero, I am oppressed by the grip of the darkness of defilements. Just so, for the sake of liberation from that darkness of defilements, I seek the light of knowledge, the light of wisdom—such is the connection.

၄၉၉. အထ [Pg.315] တဒနန္တရံ ကိလေသတမသောဓနံ ကိလေသန္ဓကာရနာသကံ သကျမုနိံ အဒ္ဒသန္တိ အတ္ထော. သော သကျမုနိ မေ မယှံ တမံ အန္ဓကာရံ ကိလေသတိမိရံ ဘူတဝေဇ္ဇောဝ ဘူတကံ ယက္ခဂ္ဂဟိတံ ဣဝ ဝိနောဒေသိ ဒူရီ အကာသီတိ သမ္ဗန္ဓော.

499. Then, immediately after that, he saw the Sakyan sage, the purifier of the darkness of defilements, the destroyer of the gloom of defilements—such is the meaning. That Sakyan sage dispelled my darkness, the gloom of defilements, like a spirit doctor dispelling a possessing spirit from one seized by a yakkha—this is the connection.

၅၀၀. သော အဟံ ဧဝံ ဝိမုတ္တော သံသာရသောတံ သံသာရပဝါဟံ သံ သုဋ္ဌု ဆိန္ဒိံ ဆေဒေသိံ, တဏှာသောတံ တဏှာမဟောဃံ နိဝါရယိံ နိရဝသေသံ အပ္ပဝတ္တိံ အကာသိန္တိ အတ္ထော. ဘဝံ ဥဂ္ဃာဋယိံ သဗ္ဗန္တိ ကာမဘဝါဒိကံ သဗ္ဗံ နဝဘဝံ ဥဂ္ဃာဋယိံ ဝိနာသေသိန္တိ အတ္ထော. မူလတော ဝိနာသေန္တော ဘူတဝေဇ္ဇော ဣဝ မူလတော ဥဂ္ဃာဋယိန္တိ သမ္ဗန္ဓော.

500. Thus freed, I thoroughly cut off the stream of saṃsāra, the torrent of existence. I completely restrained the stream of craving, the great flood of craving, making it cease without remainder—such is the meaning. I uprooted all becoming, that is, all ninefold becoming beginning with becoming in the realm of desire, utterly destroying it—such is the meaning. Uprooting from the root, like a spirit-healer destroying from the root—such is the connection.

၅၀၁. တတော နိဗ္ဗာနပရိယေသနာယ ဥပမံ ဒဿေန္တော ယထာတိအာဒိမာဟ. တတ္ထ ဂရုံ ဘာရိယံ နာဂံ ဂိလတီတိ ဂရုဠော. ဂရုံ ဝါ နာဂံ လာတိ အာဒဒါတီတိ ဂရုဠော, ဂရုဠရာဇာ. အတ္တနော ဘက္ခံ သကဂေါစရံ ပန္နဂံ ပကာရေန ပရဟတ္ထံ န ဂစ္ဆတီတိ ပန္နဂေါတိ လဒ္ဓနာမံ နာဂံ ဂဟဏတ္ထာယ ဩပတတိ အဝပတတိ, သမန္တာ သမန္တတော ယောဇနသတံ သတယောဇနပ္ပမာဏံ မဟာသရံ မဟာသမုဒ္ဒံ အတ္တနော ပက္ခဝါတေဟိ ဝိက္ခောဘေတိ အာလောဠေတိ ယထာတိ သမ္ဗန္ဓော.

501. Then, to illustrate the quest for Nibbāna, he says "just as" and so on. Here, "garuḷa" means one who swallows a heavy serpent. Or, "garuḷa" is one who takes a heavy serpent—thus the king of garuḷas. For the sake of capturing a serpent, known as "pannaga" (lit. 'one that does not go into another's hand' as its own food and range), the garuḷa swoops down, dashes down, agitating the great lake, the great ocean, a hundred leagues around, with the wind of its wings—such is the connection.

၅၀၂. သော သုပဏ္ဏော ဝိဟင်္ဂမော ဝေဟာသဂမနသီလော ပန္နဂံ နာမံ ဂဟေတွာ အဓောသီသံ ဩလမ္ဗေတွာ ဝိဟေဌယံ တတ္ထ တတ္ထ ဝိဝိဓေန ဟေဌနေန ဟေဌေန္တော အာဒါယ ဒဠှံ ဂဟေတွာ ယေန ကာမံ ယတ္ထ ဂန္တုကာမော, တတ္ထ ပက္ကမတိ ဂစ္ဆတီတိ သမ္ဗန္ဓော.

502. That supaṇṇa, a bird, by nature a sky-goer, having seized the serpent, dangles it head-down, tormenting it in various ways here and there. Having taken it and holding it firmly, it goes to wherever it wants, wherever it intends to go—this is the connection.

၅၀၃. ဘန္တေ မဟာဝီရ, ယထာ ဂရုဠော ဗလီ ဗလဝါ ပန္နဂံ ဂဟေတွာ ပက္ကမတိ, တထာ ဧဝ အဟံ အသင်္ခတံ ပစ္စယေဟိ အကတံ နိဗ္ဗာနံ ဂဝေသန္တော ပဋိပတ္တိပူရဏဝသေန ပရိယေသန္တော ဒေါသေ သကလဒိယဍ္ဎကိလေသသဟဿေ ဝိက္ခာလယိံ ဝိသေသေန သမုစ္ဆေဒပ္ပဟာနေန သောဓေသိံ အဟန္တိ သမ္ဗန္ဓော.

503. Venerable Sir, O great hero, just as the mighty and strong garuḷa seizes the serpent and departs, so too I, seeking the unconditioned Nibbāna, uncreated by conditions, searching by way of fulfilling the practice, washed away the taints—the fifteen hundred defilements in their entirety—and especially purified them by eradication and abandonment—this is the connection.

၅၀၄. ယထာ ဂရုဠော ပန္နဂံ ဂဟေတွာ ဘုဉ္ဇိတွာ ဝိဟရတိ, တထာ အဟံ ဓမ္မဝရံ ဥတ္တမဓမ္မံ ဒိဋ္ဌော ပဿန္တော ဧတံ သန္တိပဒံ နိဗ္ဗာနပဒံ အနုတ္တရံ ဥတ္တရဝိရဟိတံ မဂ္ဂဖလေဟိ အာဒါယ ဂဟေတွာ ဝဠဉ္ဇေတွာ ဝိဟရာမီတိ သမ္ဗန္ဓော.

504. Just as a garuḷa, having seized a serpent, consumes it and dwells, so too, having seen and perceived this supreme Dhamma, the excellent Dhamma, the state of peace, Nibbāna, unsurpassed, devoid of anything higher—taking it up with the paths and fruits, grasping it, and enjoying it, I dwell. This is the connection.

၅၀၅. ဣဒါနိ [Pg.316] နိဗ္ဗာနဿ ဒုလ္လဘဘာဝံ ဒဿေန္တော အာသာဝတီ နာမ လတာတိအာဒိမာဟ. တတ္ထ သဗ္ဗေသံ ဒေဝါနံ အာသာ ဣစ္ဆာ ဧတိဿံ လတာယံ အတ္ထီတိ အာသာဝတီ နာမ လတာ, စိတ္တလတာဝနေ အနေကဝိစိတ္တာဟိ လတာဟိ ဂဟနီဘူတေ ဝနေ ဥယျာနေ ဇာတာ နိဗ္ဗတ္တာတိ အတ္ထော. တဿာ လတာယ ဝဿသဟဿေန ဝဿသဟဿစ္စယေန ဧကံ ဖလံ နိဗ္ဗတ္တတေ ဧကံ ဖလံ ဂဏှာတိ.

505. Now, to show the difficulty of attaining Nibbāna, he speaks of the creeper named Āsāvatī, beginning with "Āsāvatī." There, Āsāvatī (lit. having hope) means the creeper in which the hope, the desire of all the devas exists; that is, it is a creeper named Āsāvatī. It is born and originates in a grove, in a park, dense with many diverse creepers in the Cittalatāvana. For that creeper, after a thousand years, a single fruit arises, and a single fruit is obtained.

၅၀၆. တံ ဒေဝါတိ တံ အာသာဝတိံ လတံ တာဝ ဒူရဖလံ တတ္တကံ စိရကာလံ အတိက္ကမိတွာ ဖလံ ဂဏှန္တံ သံဝိဇ္ဇမာနံ ဒေဝါ တာဝတိံသဒေဝတာ ပယိရုပါသန္တိ ဘဇန္တိ, သာ အာသာဝတီ နာမ လတုတ္တမာ လတာနံ အန္တရေ ဥတ္တမလတာ ဧဝံ ဒေဝါနံ ပိယာ အဟောသီတိ သမ္ဗန္ဓော.

506. The devas—specifically the Tāvatiṃsa devas—attend upon and revere that Āsāvatī creeper, which, though existing, bears its far-off fruit only after such a long time has passed. This supreme creeper, the finest among creepers, was thus dear to the devas. This is the connection.

၅၀၇. သတသဟဿုပါဒါယာတိ သတသဟဿသံဝစ္ဆရံ အာဒိံ ကတွာ. တာဟံ ပရိစရေ မုနီတိ မောနံ ဝုစ္စတိ ဉာဏံ, ဘန္တေ, မုနိ ဉာဏဝန္တ သဗ္ဗညု, အဟံ တံ ဘဂဝန္တံ ပရိစရေ ပယိရုပါသာမိ. သာယံပါတံ နမဿာမီတိ သာယနှသမယဉ္စ ပုဗ္ဗဏှသမယဉ္စာတိ ဒွိက္ခတ္တုံ နမဿာမိ ပဏာမံ ကရောမိ. ယထာ ဒေဝါ တာဝတိံသာ ဒေဝါ ဝိယ အာသာဝတီလတံ သာယံပါတဉ္စ ပယိရုပါသန္တီတိ သမ္ဗန္ဓော.

507. "For a hundred thousand years" means beginning with a hundred thousand years. "I serve the sage" means: 'mona' is called knowledge; venerable sir, the sage is the one possessing knowledge, the All-Knowing One; I serve and attend upon that Blessed One. "I pay homage morning and evening" means: I pay homage and make obeisance twice, both in the evening and in the morning. The connection is that, just as the Tāvatiṃsa gods attend upon the Āsāvatī creeper both morning and evening.

၅၀၈. အဝဉ္ဈာ ပါရိစရိယာတိ ယသ္မာ ဗုဒ္ဓဒဿနဟေတု နိဗ္ဗာနပ္ပတ္တိ အဟောသိ, တသ္မာ ဗုဒ္ဓပါရိစရိယာ ဝတ္တပဋိပတ္တိကိရိယာ အဝဉ္ဈာ အတုစ္ဆာ နမဿနာ ပဏာမကိရိယာ စ အမောဃာ အတုစ္ဆာ. တထာ ဟိ ဒူရာဂတံ ဒူရတော သံသာရဒ္ဓါနတော အာဂတမ္ပိ, သန္တံ သံဝိဇ္ဇမာနံ ခဏောယံ အယံ ဗုဒ္ဓုပ္ပာဒက္ခဏော န ဝိရာဓယိ နာတိက္ကမိ, မံ အတိက္ကမိတွာ န ဂတောတိ အတ္ထော.

508. "Service is not in vain" means: because seeing the Buddha was the cause for attaining Nibbāna, therefore service to the Buddha—the performance of duties and observances—is not in vain, not empty; and the act of homage and obeisance is not fruitless, not empty. Thus, for one who has come from afar, from the long journey of saṃsāra, this present, existing moment—this moment of a Buddha's arising—was not missed, it did not pass by; the meaning is, it did not pass me by.

၅၀၉. ဗုဒ္ဓဒဿနဟေတု နိဗ္ဗာနပ္ပတ္တော အဟံ အာယတိံ ဥပ္ပဇ္ဇနကဘဝေ မမ ပဋိသန္ဓိံ ဝိစိနန္တော ဥပပရိက္ခန္တော န ပဿာမီတိ သမ္ဗန္ဓော. နိရူပဓိ ခန္ဓူပဓိကိလေသူပဓီဟိ ဝိရဟိတော ဝိပ္ပမုတ္တော သဗ္ဗကိလေသေဟိ ဝိနာဘူတော ဥပသန္တော ကိလေသပရိဠာဟာဘာဝေန သန္တမာနသော စရာမိ အဟန္တိ သမ္ဗန္ဓော.

509. The connection is: having attained Nibbāna through seeing the Buddha, I, seeking and examining, do not see a rebirth for myself in a future arising existence. The connection is: I wander free from substrata—devoid of the substratum of aggregates and the substratum of defilements—completely liberated, separated from all defilements, peaceful, with a mind calmed by the absence of the burning of defilements.

၅၁၀. ပုန အတ္တနော ဗုဒ္ဓဒဿနာယ ဥပမံ ဒဿေန္တော ယထာပိ ပဒုမံ နာမာတိအာဒိမာဟ. သူရိယရံသေန သူရိယရံသိသမ္ဖဿေန ယထာ ပဒုမံ နာမ [Pg.317] အပိ ပုပ္ဖတိ ဝိကသတိ မဟာဝီရ ဝီရုတ္တမ အဟံ တထာ ဧဝ ဗုဒ္ဓရံသေန ဗုဒ္ဓေန ဘဂဝတာ ဒေသိတဓမ္မရံသိပ္ပဘာဝေန ပုပ္ဖိတောတိ အတ္ထော.

510. Again, showing a simile for his own seeing of the Buddha, he spoke beginning with "just as a lotus..." The meaning is: just as a lotus, touched by the sun's ray, blooms and unfolds, so too—O great hero, O supreme hero—have I blossomed through the Buddha's radiance, by the power of the rays of the Dhamma taught by the Buddha, the Blessed One.

၅၁၁-၁၂. ပုန ဗုဒ္ဓဒဿနေန နိဗ္ဗာနဒဿနံ ဒီပေန္တော ယထာ ဗလာကာတိအာဒိမာဟ. တတ္ထ ဗလာကယောနိမှိ ဗလာကဇာတိယံ သဒါ သဗ္ဗသ္မိံ ကာလေ ပုမာ ပုရိသော ယထာ န ဝိဇ္ဇတိ. ပုမေ အဝိဇ္ဇမာနေ ကထံ ဗလာကာနံ ဂဗ္ဘဂ္ဂဟဏံ ဟောတီတိ စေ? မေဃေသု ဂဇ္ဇမာနေသု သဒ္ဒံ ကရောန္တေသု မေဃဂဇ္ဇနံ သုတွာ တာ ဗလာကိနိယော သဒါ သဗ္ဗကာလေ ဂဗ္ဘံ ဂဏှန္တိ အဏ္ဍံ ဓာရေန္တီတိ အတ္ထော. ယာဝ ယတ္တကံ ကာလံ မေဃော န ဂဇ္ဇတိ မေဃော သဒ္ဒံ န ကရောတိ, တာဝ တတ္တကံ ကာလံ စိရံ စိရကာလေန ဂဗ္ဘံ အဏ္ဍံ ဓာရေန္တိ. ယဒါ ယသ္မိံ ကာလေ မေဃော ပဝဿတိ ပကာရေန ဂဇ္ဇိတွာ ဝဿတိ ဝုဋ္ဌိဓာရံ ပဂ္ဃရတိ, တဒါ တသ္မိံ ကာလေ ဘာရတော ဂဗ္ဘဓာရဏတော ပရိမုစ္စန္တိ အဏ္ဍံ ပါတေန္တီတိ အတ္ထော.

511-12. Further, illuminating the vision of Nibbāna by means of seeing the Buddha, he speaks beginning with "like the heron..." Herein, in the heron species, a male is never found at any time. If no male exists, how then do the herons conceive? The meaning is: when the clouds rumble, making a sound, upon hearing the rumble of the clouds, those female herons always conceive and carry an egg. For as long as a cloud does not rumble or make a sound, for that long they carry the egg. When a cloud rains down, having rumbled loudly and poured out a stream of rain, at that time they are freed from the burden of carrying the egg and they drop it. This is the meaning.

၅၁၃. တတော ပရံ ဥပမေယျသမ္ပဒံ ဒဿေန္တော ပဒုမုတ္တရဗုဒ္ဓဿာတိအာဒိမာဟ. ပဒုမုတ္တရဿ ဗုဒ္ဓဿ ဓမ္မမေဃေန ဝေါဟာရပရမတ္ထဒေသနာသင်္ခါတမေဃေန ဂဇ္ဇတော ဂဇ္ဇန္တဿ ဒေသေန္တဿ ဓမ္မမေဃဿ သဒ္ဒေန ဃောသာနုသာရေန အဟံ တဒါ ဓမ္မဂဗ္ဘံ ဝိဝဋ္ဋူပနိဿယံ ဒါနသီလာဒိပုညသမ္ဘာရဂဗ္ဘံ အဂဏှိံ ဂဟေသိံ တထာတိ သမ္ဗန္ဓော.

513. Then, showing the application to the subject of the simile, he began with "of the Buddha Padumuttara..." The connection is: following the sound and reverberation of the thundering and teaching Dhamma-cloud of the Buddha Padumuttara—that is, the cloud known as the teaching of conventional and ultimate truth—I then conceived the Dhamma-embryo, the supportive condition for liberation, the embryo which is the accumulation of merit from giving, virtue, and so on.

၅၁၄. သတသဟဿုပါဒါယ ကပ္ပသတသဟဿံ အာဒိံ ကတွာ ပုညဂဗ္ဘံ ဒါနသီလာဒိပုညသမ္ဘာရံ အဟံ ဓရေမိ ပူရေမိ. ယာဝ ဓမ္မမေဃော ဓမ္မဒေသနာ န ဂဇ္ဇတိ ဗုဒ္ဓေန န ဒေသီယတိ, တာဝ အဟံ ဘာရတော သံသာရဂဗ္ဘဘာရတော နပ္ပမုစ္စာမိ န မောစေမိ န ဝိသုံ ဘဝါမီတိ သမ္ဗန္ဓော.

514. Beginning with a hundred thousand eons, I carry and fulfill the embryo of merit, the accumulation of merit from giving, virtue, and so on. The connection is: as long as the Dhamma-cloud—the Dhamma-teaching—does not thunder, is not taught by a Buddha, for that long I am not freed from the burden, the burden of the embryo of saṃsāra; I do not free myself, nor do I become separate.

၅၁၅. ဘန္တေ, သကျမုနိ သကျဝံသပ္ပဘဝ ယဒါ ယသ္မိံ ကာလေ သုဒ္ဓေါဒနမဟာရာဇဿ တဝ ပိတု ရမ္မေ ရမဏီယေ ကပိလဝတ္ထဝေ ကပိလဝတ္ထုနာမကေ နဂရေ တုဝံ ဓမ္မမေဃေန ဂဇ္ဇတိ ဃောသေတိ, တဒါ တသ္မိံ ကာလေ အဟံ ဘာရတော သံသာရဂဗ္ဘဘာရတော ပရိမုစ္စိံ မုတ္တော အဟောသိန္တိ သမ္ဗန္ဓော.

515. The connection is: Venerable One, O Sakyamuni, sprung from the Sakya lineage, when at that time you thundered and proclaimed with the Dhamma-cloud in the delightful and charming city named Kapilavatthu, the city of your father King Suddhodana, at that very time I was freed and released from the burden of the embryo of saṃsāra.

၅၁၆. တတော ပရံ အတ္တနာ အဓိဂတေ မဂ္ဂဖလေ ဒဿေန္တော သုညတန္တိအာဒိမာဟ. တတ္ထ အတ္တအတ္တနိယာဒီနံ အဘာဝတော သုညတံ ဝိမောက္ခဉ္စ ရာဂဒေါသမောဟသဗ္ဗကိလေသနိမိတ္တာနံ အဘာဝတော, အနိမိတ္တံ ဝိမောက္ခဉ္စ [Pg.318] တဏှာပဏိဓိဿ အဘာဝတော, အပ္ပဏိဟိတံ ဝိမောက္ခဉ္စ အရိယမဂ္ဂံ အဓိဂဉ္ဆိံ ဘာဝေသိန္တိ သမ္ဗန္ဓော. စတုရော စ ဖလေ သဗ္ဗေတိ စတ္တာရိ သာမညဖလာနိ သဗ္ဗာနိ သစ္ဆိ အကာသိန္တိ အတ္ထော. ဓမ္မေဝံ ဝိဇဋယိံ အဟန္တိ အဟံ ဧဝံ သဗ္ဗဓမ္မေ ဇဋံ ဂဟနံ ဝိဇဋယိံ ဝိဒ္ဓံသေသိန္တိ အတ္ထော.

516. Then, showing the path and fruit attained by himself, he speaks beginning with "emptiness..." Herein, due to the absence of self, what belongs to self, and so on, it is the emptiness liberation; due to the absence of the signs of greed, hatred, delusion, and all defilements, it is the signless liberation; and due to the absence of the aspiration of craving, it is the desireless liberation. The connection is: I have attained and developed the noble path. The meaning of "all four fruits" is: all four fruits of recluseship were realized. The meaning of "I have thus unraveled the Dhamma" is: I have thus unraveled and destroyed the tangle, the thicket, in all things.

ဒုတိယဘာဏဝါရဝဏ္ဏနာ သမတ္တာ.

The commentary on the second recitation section is complete.

၅၁၇. တတော ပရံ အတ္တနာ အဓိဂတဝိသေသမေဝ ဒဿေန္တော အပရိမေယျုပါဒါယာတိအာဒိမာဟ. တတ္ထ န ပရိမေယျောတိ အပရိမေယျော, သံဝစ္ဆရဂဏနဝသေန ပမေတုံ သင်္ခါတုံ အသက္ကုဏေယျောတိ အတ္ထော. တံ အပရိမေယျံ ကပ္ပံ ဥပါဒါယ အာဒိံ ကတွာ တဝ သာသနံ တုယှံ သာသနံ ‘‘အနာဂတေ ဂေါတမဿ ဘဂဝတော သာသနေ ဝိနယဓရာနံ အဂ္ဂေါ ဘဝေယျ’’န္တိ ဧဝံ ပတ္ထေမိ. အတီတတ္ထေ ဝတ္တမာနဝစနံ, ပတ္ထေသိန္တိ အတ္ထော. သော မေ အတ္ထောတိ သော ပတ္ထနာသင်္ခါတော အတ္ထော မေ မယာ အနုပ္ပတ္တော နိပ္ဖာဒိတောတိ အတ္ထော. အနုတ္တရံ သန္တိပဒံ နိဗ္ဗာနံ အနုပ္ပတ္တံ အဓိဂတန္တိ သမ္ဗန္ဓော.

517. Then, showing the special attainment realized by himself, he speaks beginning with "immeasurable, taking as a beginning..." Herein, "not measurable" means immeasurable; the meaning is, it is impossible to measure or count by way of counting years. Taking that immeasurable eon as a beginning, I aspire thus for your dispensation, your teaching: "In the future, in the dispensation of the Blessed One Gotama, may I be the foremost among the Vinaya-holders." The present tense is used in the sense of the past; the meaning is "I aspired." The meaning of "that is my goal" is: that goal, designated as aspiration, has been attained and accomplished by me. The connection is: the unsurpassed peaceful state, Nibbāna, has been attained and realized.

၅၁၈. သော အဟံ အဓိဂတတ္တာ ဝိနယေ ဝိနယပိဋကေ ပါရမိံ ပတ္တော ပရိယောသာနပ္ပတ္တော. ယထာပိ ပါဌိကော ဣသီတိ ယထာ ပဒုမုတ္တရဿ ဘဂဝတော သာသနေ ဝိနယဓရာနံ အဂ္ဂေါ ဣသိ ဘိက္ခု ပါဌိကော ပါကဋော အဟောသိ, တထေဝါဟန္တိ အတ္ထော. န မေ သမသမော အတ္ထီတိ ဝိနယဓာရိတာယ မေ မယာ သမသမော သမာနော အညော န အတ္ထီတိ အတ္ထော. သာသနံ ဩဝါဒါနုသာသနီသင်္ခါတံ သာသနံ ဓာရေမိ ပူရေမီတိ အတ္ထော.

518. Thus, I have attained perfection in the Vinaya, the Vinaya Piṭaka, and have reached the ultimate limit. 'Just as the sage Pāṭhika' means: just as the monk, the sage Pāṭhika, was renowned as the foremost among Vinaya-holders in the dispensation of the Blessed One Padumuttara, so too am I—this is the meaning. 'There is no one equal to me' means: there is no other person equal to me or like me in upholding the Vinaya—this is the meaning.

၅၁၉. ပုနပိ အတ္တနော ဝိသေသံ ဒဿေန္တော ဝိနယေ ခန္ဓကေ စာပီတိအာဒိမာဟ. တတ္ထ ဝိနယေတိ ဥဘတောဝိဘင်္ဂေ. ခန္ဓကေတိ မဟာဝဂ္ဂစူဠဝဂ္ဂေ. တိကစ္ဆေဒေ စာတိ တိကသံဃာဒိသေသတိကပါစိတ္တိယာဒိကေ စ. ပဉ္စမေတိ ပရိဝါရေ စ. ဧတ္ထ ဧတသ္မိံ သကလေ ဝိနယပိဋကေ မယှံ ဝိမတိ ဒွေဠှကံ နတ္ထိ န သံဝိဇ္ဇတိ. အက္ခရေတိ ဝိနယပိဋကပရိယာပန္နေ အ-ကာရာဒိကေ အက္ခရေ. ဗျဉ္ဇနေတိ က-ကာရာဒိကေ ဗျဉ္ဇနေ ဝါ မေ ဝိမတိ သံသယော နတ္ထီတိ သမ္ဗန္ဓော.

519. Again, to show his own distinction, he said, 'In the Vinaya, in the Khandhakas, and so on.' Therein, 'in the Vinaya' refers to the two Vibhaṅgas. 'In the Khandhakas' refers to the Mahāvagga and the Cūḷavagga. 'And in the triads' refers to the triads of the Saṅghādisesa, Pācittiya, and so on. 'And in the fifth' refers to the Parivāra. Herein, in this entire Vinaya Piṭaka, for me there is no doubt or perplexity. 'Regarding the letters' means regarding the letters such as 'a' and so on, which are included in the Vinaya Piṭaka. 'And regarding the consonants' means regarding the consonants such as 'ka' and so on, for me there is no doubt or uncertainty—this is the connection.

၅၂၀. နိဂ္ဂဟေ [Pg.319] ပဋိကမ္မေ စာတိ ပါပဘိက္ခူနံ နိဂ္ဂဟေ စ သာပတ္တိကာနံ ဘိက္ခူနံ ပရိဝါသဒါနာဒိကေ ပဋိကမ္မေ စ ဌာနာဋ္ဌာနေ စ ကာရဏေ စ အကာရဏေ စ ကောဝိဒေါ ဆေကောတိ အတ္ထော. ဩသာရဏေ စ တဇ္ဇနီယာဒိကမ္မဿ ပဋိပ္ပဿဒ္ဓိဝသေန ဩသာရဏေ ပဝေသနေ စ. ဝုဋ္ဌာပနေ စ အာပတ္တိတော ဝုဋ္ဌာပနေ နိရာပတ္တိကရဏေ စ ဆေကောတိ သမ္ဗန္ဓော. သဗ္ဗတ္ထ ပါရမိံ ဂတောတိ သဗ္ဗသ္မိံ ဝိနယကမ္မေ ပရိယောသာနံ ပတ္တော, ဒက္ခော ဆေကောတိ အတ္ထော.

520. 'In restraining and in rehabilitation' means: being skilled and expert in the restraining of corrupt monks, and in the rehabilitation of monks who have committed offenses, such as by the giving of probation; and in what is a proper and an improper case, in what is a reason and what is not a reason—this is the meaning. 'And in reinstatement' means: in reinstatement, that is, re-admittance, by way of revoking a formal act such as censure. 'And in rehabilitation' means: in rehabilitating from an offense, that is, in making one free from offense; in this also, one is expert—this is the connection. 'Having reached perfection in all things' means: having reached the culmination in every disciplinary procedure, being proficient and expert—this is the meaning.

၅၂၁. ဝိနယေ ခန္ဓကေ စာပီတိ ဝုတ္တပ္ပကာရေ ဝိနယေ စ ခန္ဓကေ စ, ပဒံ သုတ္တပဒံ နိက္ခိပိတွာ ပဋ္ဌပေတွာ. ဥဘတော ဝိနိဝေဌေတွာတိ ဝိနယတော ခန္ဓကတော စာတိ ဥဘယတော နိဗ္ဗတ္တေတွာ ဝိဇဋေတွာ နယံ အာဟရိတွာ. ရသတောတိ ကိစ္စတော. ဩသရေယျံ ဩသာရဏံ ကရောမီတိ အတ္ထော.

521. 'In the Vinaya and in the Khandhakas as well' means: in the Vinaya and in the Khandhakas of the kind described, having laid down and established a phrase, a passage from the text. 'Having unraveled from both' means: having produced from both—that is, from the Vinaya and from the Khandhakas—and having disentangled it, I would bring forth the method. 'By its function' means by its purpose. 'I would apply' means I would make an application—this is the meaning.

၅၂၂. နိရုတ္တိယာ စ ကုသလောတိ ‘‘ရုက္ခော ပဋော ကုမ္ဘော မာလာ စိတ္တ’’န္တိအာဒီသု ဝေါဟာရေသု ဆေကော. အတ္ထာနတ္ထေ စ ကောဝိဒေါတိ အတ္ထေ ဝဍ္ဎိယံ အနတ္ထေ ဟာနိယဉ္စ ကောဝိဒေါ ဒက္ခောတိ အတ္ထော. အနညာတံ မယာ နတ္ထီတိ ဝိနယပိဋကေ သကလေ ဝါ ပိဋကတ္တယေ မယာ အနညာတံ အဝိဒိတံ အပါကဋံ ကိဉ္စိ နတ္ထီတိ အတ္ထော. ဧကဂ္ဂေါ သတ္ထု သာသနေတိ ဗုဒ္ဓသာသနေ အဟမေဝ ဧကော ဝိနယဓရာနံ အဂ္ဂေါ သေဋ္ဌော ဥတ္တမောတိ အတ္ထော.

522. 'And skilled in language' means: being proficient in conventional expressions such as 'tree,' 'cloth,' 'pot,' 'garland,' 'mind,' and so on. 'And expert in the beneficial and the unbeneficial' means: being skilled and proficient in what leads to growth, which is the beneficial, and in what leads to decline, which is the unbeneficial—this is the meaning. 'There is nothing not understood by me' means: in the entire Vinaya Piṭaka, or in the entire Tipiṭaka, there is nothing at all that is not understood, not known, or not clear to me—this is the meaning. 'The one foremost in the Teacher’s dispensation' means: in the Buddha’s dispensation, I alone am the one who is foremost, best, and highest among the upholders of the Vinaya—this is the meaning.

၅၂၃. ရူပဒက္ခေ အဟံ အဇ္ဇာတိ အဇ္ဇ ဧတရဟိ ကာလေ သကျပုတ္တဿ ဘဂဝတော သာသနေ ပါဝစနေ အဟံ ရူပဒက္ခေ ရူပဒဿနေ ဝိနယဝိနိစ္ဆယဒဿနေ သဗ္ဗံ ကင်္ခံ သကလံ သံသယံ ဝိနောဒေမိ ဝိနာသေမီတိ သမ္ဗန္ဓော. ဆိန္ဒာမိ သဗ္ဗသံသယန္တိ ‘‘အဟောသိံ နု ခေါ အဟမတီတမဒ္ဓါန’’န္တိအာဒိကံ (မ. နိ. ၁.၁၈; သံ. နိ. ၂.၂၀; မဟာနိ. ၁၇၄) ကာလတ္တယံ အာရဗ္ဘ ဥပ္ပန္နံ သဗ္ဗံ သောဠသဝိဓံ ကင်္ခံ ဆိန္ဒာမိ ဝူပသမေမိ သဗ္ဗသော ဝိဒ္ဓံသေမီတိ အတ္ထော.

523. 'Today I am skilled in discerning the nature of things' means: today, at this time, in the dispensation and teaching of the Blessed One, the son of the Sakyans, I, being skilled in discernment—that is, in discerning the nature of things, in discerning the rulings of the Vinaya—dispel all doubt, all uncertainty; this is the connection. 'I cut off all doubt' means: I cut off, pacify, and completely destroy all sixteen kinds of doubt that arise concerning the three periods of time, such as, 'Did I exist in the past?' and so on—this is the meaning.

၅၂၄. ပဒံ အနုပဒဉ္စာပီတိ ပဒံ ပုဗ္ဗပဒဉ္စ အနုပဒံ ပရပဒဉ္စ အက္ခရံ ဧကေကမက္ခရဉ္စ ဗျဉ္ဇနံ သိထိလဓနိတာဒိဒသဝိဓံ ဗျဉ္ဇနဝိဓာနဉ္စ. နိဒါနေတိ တေန သမယေနာတိအာဒိကေ နိဒါနေ စ. ပရိယောသာနေတိ နိဂမနေ. သဗ္ဗတ္ထ ကောဝိဒေါတိ သဗ္ဗေသု ဆသု ဌာနေသု ဆေကောတိ အတ္ထော.

524. 'The word and the following word as well' means: the word, that is, the preceding word; and the following word, that is, the succeeding word; the letter, each individual letter; and the consonant, that is, the ten kinds of consonant articulation such as unaspirated and aspirated. 'In the origin story' means: in the origin stories, such as 'At that time...'. 'In the conclusion' means: in the final summary. 'Expert in all' means: being proficient in all these six aspects—this is the meaning.

၅၂၅. တတော [Pg.320] ပရံ ဘဂဝတောယေဝ ဂုဏေ ပကာသေန္တော ယထာပိ ရာဇာ ဗလဝါတိအာဒိမာဟ. တတ္ထ ယထာ ဗလဝါ ထာမဗလသမ္ပန္နော သေနာဗလသမ္ပန္နော ဝါ ရာဇာ, ပရံ ပရေသံ ပဋိရာဇူနံ သေနံ နိဂ္ဂဏှိတွာ နိဿေသတော ဂဟေတွာ ပလာပေတွာ ဝါ, တပေ တပေယျ သန္တပေယျ ဒုက္ခာပေယျ. ဝိဇိနိတွာန သင်္ဂါမန္တိ သင်္ဂါမံ ပရသေနာယ သမာဂမံ ယုဒ္ဓံ ဝိဇိနိတွာ ဝိသေသေန ဇိနိတွာ ဇယံ ပတွာ. နဂရံ တတ္ထ မာပယေတိ တတ္ထ တသ္မိံ ဝိဇိတဋ္ဌာနေ နဂရံ ပါသာဒဟမ္မိယာဒိဝိဘူသိတံ ဝသနဋ္ဌာနံ မာပယေ ကာရာပေယျာတိ အတ္ထော.

525. Then, further revealing the qualities of the Blessed One, he spoke the words beginning, 'Just as a powerful king...'. Therein, just as a powerful king, one endowed with physical strength and the strength of an army, having subdued the army of other, rival kings—having completely captured it or driven it away—would torment, scorch, and cause them suffering. 'Having conquered in battle' means: having conquered the battle, the encounter with the enemy army, the fight; having specifically won and attained victory. 'He would have a city built there' means: there, in that conquered place, he would have a city built, a place of residence adorned with palaces, mansions, and so on—this is the meaning.

၅၂၆. ပါကာရံ ပရိခဉ္စာပီတိ တတ္ထ မာပိတနဂရေ ပါကာရံ သုဓာဓဝလဣဋ္ဌကာမယပါကာရဉ္စ ကာရယေတိ သမ္ဗန္ဓော. ပရိခဉ္စာပိ ကဒ္ဒမပရိခံ, ဥဒကပရိခံ, သုက္ခပရိခဉ္စ အပိ ကာရယေ. ဧသိကံ ဒွါရကောဋ္ဌကန္တိ နဂရသောဘနတ္ထံ ဥဿာပိတဧသိကာထမ္ဘဉ္စ မဟန္တံ ကောဋ္ဌကဉ္စ စတုဘူမကာဒိဒွါရကောဋ္ဌကဉ္စ ကာရယေ. အဋ္ဋာလကေ စ ဝိဝိဓေတိ စတုဘူမကာဒိဘေဒေ အတိဥစ္စအဋ္ဋာလကေ စ ဝိဝိဓေ နာနပ္ပကာရကေ ဗဟူ ကာရယေ ကာရာပေယျာတိ သမ္ဗန္ဓော.

526. 'And a rampart and a moat' means: in that city that was built, he would have a rampart built—a rampart made of brick, white with plaster; this is the connection. 'And a moat' means: he would also have a moat made—a mud moat, a water moat, or a dry moat. 'A pillar and a gatehouse' means: for the beautification of the city, he would have an erected pillar and a large gatehouse, such as a gatehouse with four stories, built. 'And various watchtowers' means: he would have many very high watchtowers of various kinds built, such as those with four stories and other types; this is the connection.

၅၂၇. သိင်္ဃာဋကံ စစ္စရဉ္စာတိ န ကေဝလံ ပါကာရာဒယော ကာရယေ, သိင်္ဃာဋကံ စတုမဂ္ဂသန္ဓိဉ္စ စစ္စရံ အန္တရာဝီထိဉ္စ ကာရယေတိ သမ္ဗန္ဓော. သုဝိဘတ္တန္တရာပဏန္တိ သုဋ္ဌု ဝိဘတ္တံ ဝိဘာဂတော ကောဋ္ဌာသဝန္တံ အန္တရာပဏံ အနေကာပဏသဟဿံ ကာရာပေယျာတိ အတ္ထော. ကာရယေယျ သဘံ တတ္ထာတိ တသ္မိံ မာပိတနဂရေ သဘံ ဓမ္မာဓိကရဏသာလံ ကာရယေ. အတ္ထာနတ္ထဝိနိစ္ဆယံ ဝဍ္ဎိဉ္စ အဝဍ္ဎိဉ္စ ဝိနိစ္ဆယကရဏတ္ထံ ဝိနိစ္ဆယသာလံ ကာရယေတိ သမ္ဗန္ဓော.

527. 'A crossroads and a square' means: he would not only have ramparts and so on built, but he would also have a crossroads—a junction of four roads—and a square or an intermediate street built; this is the connection. 'A well-divided inner market' means: he would have a well-divided inner market built, one with sections and divisions, containing thousands of shops—this is the meaning. 'He would have an assembly hall built there' means: in that city that was built, he would have an assembly hall, a hall for the administration of justice, built. For the purpose of judging what is beneficial and unbeneficial, what is for growth and what is for decline, he would have a hall of justice built; this is the connection.

၅၂၈. နိဂ္ဃာတတ္ထံ အမိတ္တာနန္တိ ပဋိရာဇူနံ ပဋိဗာဟနတ္ထံ. ဆိဒ္ဒါဆိဒ္ဒဉ္စ ဇာနိတုန္တိ ဒေါသဉ္စ အဒေါသဉ္စ ဇာနိတုံ. ဗလကာယဿ ရက္ခာယာတိ ဟတ္ထိအဿရထပတ္တိသင်္ခါတဿ ဗလကာယဿ သေနာသမူဟဿ အာရက္ခဏတ္ထာယ သော နဂရသာမိကော ရာဇာ, သေနာပစ္စံ သေနာပတိံ သေနာနာယကံ မဟာမတ္တံ ဌပေတိ ဌာနန္တရေ ပတိဋ္ဌပေတီတိ အတ္ထော.

528. 'For striking down enemies' means for the purpose of repelling rival kings. 'And to know the weak and strong points' means to know both faults and the absence of faults. 'For the protection of the army' means that for the sake of protecting the army, the multitude of troops consisting of elephants, horses, chariots, and infantry, that king, the lord of the city, appoints a commander, a general, a leader of the army, a great minister; he establishes him in a position of authority—this is the meaning.

၅၂၉. အာရက္ခတ္ထာယ [Pg.321] ဘဏ္ဍဿာတိ ဇာတရူပရဇတမုတ္တာမဏိအာဒိရာဇဘဏ္ဍဿ အာရက္ခဏတ္ထာယ သမန္တတော ဂေါပနတ္ထာယ မေ မယှံ ဘဏ္ဍံ မာ ဝိနဿီတိ နိဓာနကုသလံ ရက္ခဏေ ကုသလံ ဆေကံ နရံ ပုရိသံ ဘဏ္ဍရက္ခံ ဘဏ္ဍရက္ခန္တံ သော ရာဇာ ဘဏ္ဍာဂါရေ ဌပေတီတိ သမ္ဗန္ဓော.

529. 'For the protection of the treasure' means for the purpose of protecting the royal treasure—gold, silver, pearls, gems, and so forth—for the purpose of guarding it on all sides. Thinking, 'May my treasure not perish,' that king appoints a man skilled in depositing, adept in guarding, a clever person, a treasure-protector, one who guards the treasure, in the treasury—this is the connection.

၅၃၀. မမတ္တော ဟောတိ ယော ရညောတိ ယော ပဏ္ဍိတော ရညော မမတ္တော မာမကော ပက္ခပါတော ဟောတိ. ဝုဒ္ဓိံ ယဿ စ ဣစ္ဆတီတိ အဿ ရညော ဝုဒ္ဓိဉ္စ ဝိရူဠှိံ ယော ဣစ္ဆတိ ကာမေတိ, တဿ ဣတ္ထမ္ဘူတဿ ပဏ္ဍိတဿ ရာဇာ အဓိကရဏံ ဝိနိစ္ဆယာဓိပစ္စံ ဒေတိ မိတ္တဿ မိတ္တဘာဝဿ ပဋိပဇ္ဇိတုန္တိ သမ္ဗန္ဓော.

530. 'Whoever is devoted to the king' means whichever wise person is devoted to the king, is his own man, is partial to him. 'And who wishes for his growth' means whoever wishes for and desires the growth and increase of that king. To such a wise person, the king gives authority, lordship over judgment, for the sake of acting with the friendship of a friend—this is the connection.

၅၃၁. ဥပ္ပာတေသူတိ ဥက္ကာပါတဒိသာဍာဟာဒိဥပ္ပာတေသု စ. နိမိတ္တေသူတိ မူသိကစ္ဆိန္နာဒီသု ‘‘ဣဒံ နိမိတ္တံ သုဘံ, ဣဒံ နိမိတ္တံ အသုဘ’’န္တိ ဧဝံ နိမိတ္တဇာနနသတ္ထေသု စ. လက္ခဏေသု စာတိ ဣတ္ထိပုရိသာနံ ဟတ္ထပါဒလက္ခဏဇာနနသတ္ထေသု စ ကောဝိဒံ ဆေကံ အဇ္ဈာယကံ အနေကေသံ သိဿာနံ ဗျာကရဏဝါစကံ မန္တဓရံ ဝေဒတ္တယသင်္ခါတမန္တဓာရကံ ပဏ္ဍိတံ သော ရာဇာ ပေါရောဟိစ္စေ ပုရောဟိတဋ္ဌာနန္တရေ ဌပေတီတိ သမ္ဗန္ဓော.

531. 'In portents' means in portents such as the falling of meteors, atmospheric disturbances, and so on. 'In omens' means in the treatises for knowing omens, such as those concerning things gnawed by mice, and so on, thus: 'this omen is auspicious, this omen is inauspicious.' 'And in characteristics' means in the treatises for knowing the characteristics of the hands and feet of men and women. Such a person who is an expert, clever, a reciter, a teacher of grammar to many students, a bearer of mantras, a wise man who bears the mantras known as the three Vedas—that king appoints him to the chaplaincy, in the position of a royal priest—this is the connection.

၅၃၂. ဧတေဟင်္ဂေဟိ သမ္ပန္နောတိ ဧတေဟိ ဝုတ္တပ္ပကာရေဟိ အင်္ဂေဟိ အဝယဝေဟိ သမ္ပန္နော သမင်္ဂီဘူတော သော ရာဇာ ‘‘ခတ္တိယော’’တိ ပဝုစ္စတိ ကထီယတီတိ သမ္ဗန္ဓော. သဒါ ရက္ခန္တိ ရာဇာနန္တိ ဧတေ သေနာပစ္စာဒယော အမစ္စာ သဒါ သဗ္ဗကာလံ တံ ရာဇာနံ ရက္ခန္တိ ဂေါပေန္တိ. ကိမိဝ? စက္ကဝါကောဝ ဒုက္ခိတံ ဒုက္ခပ္ပတ္တံ သကဉာတိံ ရက္ခန္တော စက္ကဝါကော ပက္ခီ ဣဝါတိ အတ္ထော.

532. 'Endowed with these attributes' means that king, endowed and furnished with these aforementioned kinds of attributes and components, is called a 'Khattiya'—this is the connection. 'They always protect the king' means these ministers, such as the army commanders, always, at all times, protect and guard that king. Like what? Like a cakkavāka bird protecting its own kin that is suffering and has met with distress—this is the meaning.

၅၃၃. တထေဝ တွံ မဟာဝီရာတိ ဝီရုတ္တမ, ယထာ သော ရာဇာ သေနာပစ္စာဒိအင်္ဂသမ္ပန္နော နဂရဒွါရံ ထကေတွာ ပဋိဝသတိ, တထေဝ တုဝံ ဟတာမိတ္တော နိဟတပစ္စတ္ထိကော ခတ္တိယော ဣဝ သဒေဝကဿ လောကဿ သဟ ဒေဝေဟိ ပဝတ္တမာနဿ လောကဿ ဓမ္မရာဇာ ဓမ္မေန သမေန ရာဇာ ဒသပါရမိတာဓမ္မပရိပူရဏေန ရာဇဘူတတ္တာ ‘‘ဓမ္မရာဇာ’’တိ ပဝုစ္စတိ ကထီယတီတိ သမ္ဗန္ဓော.

533. 'So too are you, great hero' means: O best of heroes, just as that king, endowed with attributes such as an army commander, dwells having secured the city gate, so too you, having slain your enemies and destroyed your adversaries, like a Khattiya, are the Dhammarājā for the world with its devas, for the world that exists together with its devas. You are a king by means of the Dhamma, by equity; because you have become a king through the complete fulfillment of the Dhamma of the ten perfections, you are called the 'Dhammarājā'—this is the connection.

၅၃၄. တိတ္ထိယေ နီဟရိတွာနာတိ ဓမ္မရာဇဘာဝေန ပဋိပက္ခဘူတေ သကလတိတ္ထိယေ နီဟရိတွာ နိဿေသေန ဟရိတွာ နိဗ္ဗိသေဝနံ ကတွာ သသေနကံ ဓာရဉ္စာပိ သေနာယ သဟ ဝသဝတ္တိမာရမ္ပိ နီဟရိတွာ. တမန္ဓကာရံ ဝိဓမိတွာတိ [Pg.322] တမသင်္ခါတံ မောဟန္ဓကာရံ ဝိဓမိတွာ ဝိဒ္ဓံသေတွာ. ဓမ္မနဂရံ သတ္တတိံသဗောဓိပက္ခိယဓမ္မသင်္ခါတံ, ခန္ဓာယတနဓာတုပဋိစ္စသမုပ္ပာဒဗလဗောဇ္ဈင်္ဂဂမ္ဘီရနယသမန္တပဋ္ဌာနဓမ္မသင်္ခါတံ ဝါ နဂရံ အမာပယိ နိမ္မိနိ ပတိဋ္ဌာပေသီတိ အတ္ထော.

534. 'Having expelled the sectarians' means having expelled all the sectarians who were adversaries to the state of a Dhammarājā, having removed them without remainder, having rendered them powerless, and having also expelled Māra Vasavatti together with his army. 'Having dispelled that darkness' means having dispelled and destroyed the darkness of delusion, known as ignorance. You caused to be built, created, and established the 'City of Dhamma,' designated as the thirty-seven factors of enlightenment, or the city designated as the Dhamma of the aggregates, sense bases, elements, dependent origination, powers, enlightenment factors, and the profound method of the Universal Paṭṭhāna—this is the meaning.

၅၃၅. သီလံ ပါကာရကံ တတ္ထာတိ တသ္မိံ ပတိဋ္ဌာပိတေ ဓမ္မနဂရေ စတုပါရိသုဒ္ဓိသီလံ ပါကာရံ. ဉာဏံ တေ ဒွါရကောဋ္ဌကန္တိ တေ တုယှံ သဗ္ဗညုတညာဏအာသယာနုသယဉာဏအနာဂတံသဉာဏအတီတံသဉာဏာဒိကမေဝ ဉာဏံ ဒွါရကောဋ္ဌကန္တိ အတ္ထော. သဒ္ဓါ တေ ဧသိကာ ဝီရာတိ, ဘန္တေ, အသိထိလပရက္ကမ တေ တုယှံ ဒီပင်္ကရပါဒမူလတော ပဘုတိ သဗ္ဗညုတညာဏကာရဏာ သဒ္ဒဟနသဒ္ဓါ ဥဿာပိတအလင်္ကာရအလင်္ကတထမ္ဘောတိ အတ္ထော. ဒွါရပါလော စ သံဝရောတိ တေ တုယှံ ဆဒွါရိကသံဝရော ရက္ခာဝရဏဂုတ္တိ ဒွါရပါလော ဒွါရရက္ခကောတိ အတ္ထော.

535. 'Virtue is the rampart there' means that in that established City of Dhamma, the fourfold purification virtue is the rampart. 'Your knowledge is the gate-tower' means your knowledge—namely omniscience, knowledge of dispositions and underlying tendencies, knowledge of the future, knowledge of the past, and so on—is the gate-tower; this is the meaning. 'Your faith is the pillar, O hero' means: Venerable Sir, O hero of unwavering effort, your faith—the trusting faith for the sake of omniscient knowledge, from the time at the feet of the Buddha Dīpaṅkara onwards—is an erected pillar, adorned with ornaments; this is the meaning. 'And restraint is the gatekeeper' means your restraint of the six sense-doors—a guard, protection, and watch—is the gatekeeper, the guardian of the gate; this is the meaning.

၅၃၆. သတိပဋ္ဌာနမဋ္ဋာလန္တိ တေ တုယှံ စတုသတိပဋ္ဌာနအဋ္ဋာလမုဏ္ဍစ္ဆဒနံ. ပညာ တေ စစ္စရံ မုနေတိ, ဘန္တေ, မုနေ ဉာဏဝန္တ တေ တုယှံ ပါဋိဟာရိယာဒိအနေကဝိဓာ ပညာ စစ္စရံ မဂ္ဂသမောဓာနံ နဂရဝီထီတိ အတ္ထော. ဣဒ္ဓိပါဒဉ္စ သိင်္ဃာဋန္တိ တုယှံ ဆန္ဒဝီရိယစိတ္တဝီမံသသင်္ခါတာ စတ္တာရော ဣဒ္ဓိပါဒါ သိင်္ဃာဋံ စတုမဂ္ဂသန္တိ. ဓမ္မဝီထိ သုမာပိတန္တိ သတ္တတိံသဗောဓိပက္ခိယဓမ္မသင်္ခါတာယ ဝီထိယာ သုဋ္ဌု မာပိတံ သဇ္ဇိတံ, တံ ဓမ္မနဂရန္တိ အတ္ထော.

536. 'The foundations of mindfulness are the watchtower' means your four foundations of mindfulness are the roofed watchtower. 'Your wisdom is the courtyard, O sage' means: Venerable Sir, O sage, O one possessing knowledge, your manifold wisdom, such as that of miracles and so on, is the courtyard, the meeting-place of roads, the city street; this is the meaning. 'And the bases of psychic power are the crossroads' means your four bases of psychic power—designated as zeal, energy, consciousness, and investigation—are the crossroads, the junction of four paths. 'The Dhamma-street is well-laid' means that City of Dhamma is well-laid-out and prepared with the street designated as the thirty-seven factors of enlightenment; this is the meaning.

၅၃၇. သုတ္တန္တံ အဘိဓမ္မဉ္စာတိ တဝ တုယှံ ဧတ္ထ ဓမ္မနဂရေ သုတ္တန္တံ အဘိဓမ္မံ ဝိနယဉ္စ ကေဝလံ သကလံ သုတ္တဂေယျာဒိကံ နဝင်္ဂံ ဗုဒ္ဓဝစနံ ဓမ္မသဘာ ဓမ္မာဓိကရဏသာလာတိ အတ္ထော.

537. 'The Suttanta and the Abhidhamma' means that here in your City of Dhamma, the Suttanta, the Abhidhamma, and the Vinaya—in short, the entire nine-fold Word of the Buddha, such as Sutta, Geyya, and so on—is the Dhamma-council hall, the hall for the administration of Dhamma; this is the meaning.

၅၃၈. သုညတံ အနိမိတ္တဉ္စာတိ အနတ္တာနုပဿနာဝသေန ပဋိလဒ္ဓံ သုညတဝိဟာရဉ္စ, အနိစ္စာနုပဿနာဝသေန ပဋိလဒ္ဓံ အနိမိတ္တဝိဟာရဉ္စ. ဝိဟာရဉ္စပ္ပဏိဟိတန္တိ ဒုက္ခာနုပဿနာဝသေန ပဋိလဒ္ဓံ အပ္ပဏိဟိတဝိဟာရဉ္စ. အာနေဉ္ဇဉ္စာတိ အစလံ အဖန္ဒိတံ စတုသာမညဖလသင်္ခါတံ အာနေဉ္ဇဝိဟာရဉ္စ. နိရောဓော စာတိ သဗ္ဗဒုက္ခနိရောဓံ နိဗ္ဗာနဉ္စ. ဧသာ ဓမ္မကုဋီ တဝါတိ ဧသာ သဗ္ဗနဝလောကုတ္တရဓမ္မသင်္ခါတာ တဝ တုယှံ ဓမ္မကုဋိ ဝသနဂေဟန္တိ အတ္ထော.

538. 'Emptiness and the Signless' means the dwelling in emptiness attained by means of the contemplation of non-self, and the dwelling in the signless attained by means of the contemplation of impermanence. 'And the Undirected dwelling' means the dwelling in the undirected attained by means of the contemplation of suffering. 'And the Imperturbable' means the unshaken, unwavering dwelling designated as the four fruits of recluseship. 'And Cessation' means the cessation of all suffering, Nibbāna. 'This is your Dhamma-hut' means this, designated as all nine supramundane Dhammas, is your Dhamma-hut, your dwelling-house; this is the meaning.

၅၃၉. ပညာယ [Pg.323] အဂ္ဂေါ နိက္ခိတ္တောတိ ပညာဝသေန ပညဝန္တာနံ အဂ္ဂေါ. ဣတိ ဘဂဝတာ နိက္ခိတ္တော ဌပိတော ထေရော ပဋိဘာနေ စ ပညာယ ကတ္တဗ္ဗေ ကိစ္စေ, ယုတ္တမုတ္တပဋိဘာနေ ဝါ ကောဝိဒေါ ဆေကော နာမေန သာရိပုတ္တောတိ ပါကဋော တဝ တုယှံ ဓမ္မသေနာပတိ တယာ ဒေသိတဿ ပိဋကတ္တယဓမ္မသမူဟဿ ဓာရဏတော ပတိ ပဓာနော ဟုတွာ သေနာကိစ္စံ ကရောတီတိ အတ္ထော.

539. ‘Foremost in wisdom is designated’ means foremost among the wise by reason of wisdom. Thus, the elder was designated and established by the Blessed One. In quick-wittedness and wisdom, in duties to be done, or in fitting and well-expressed replies, he is skilled and expert. Famed by the name Sāriputta, he is your Dhamma commander. The meaning is that, by upholding the collection of the three Piṭakas of the Dhamma taught by you, being the chief, he performs the duty of a commander.

၅၄၀. စုတူပပါတကုသလောတိ ဘန္တေ မုနိ, စုတူပပါတေ စုတိယာ ဥပပတ္တိယာ စ ကုသလော ဆေကော. ဣဒ္ဓိယာ ပါရမိံ ဂတောတိ ‘‘ဧကောပိ ဟုတွာ ဗဟုဓာ ဟောတိ, ဗဟုဓာပိ ဟုတွာ ဧကော ဟောတီ’’တိအာဒိနာ (ဒီ. နိ. ၁.၂၃၈; ပဋိ. မ. ၁.၁၀၂) ဝုတ္တာယ ဣဒ္ဓိပ္ပဘေဒါယ ပါရမိံ ပရိယောသာနံ ဂတော ပတ္တော နာမေန ကောလိတော နာမ မောဂ္ဂလ္လာနတ္ထေရော ပေါရောဟိစ္စော တဝ တုယှံ ပုရောဟိတောတိ သမ္ဗန္ဓော.

540. ‘Skilled in passing away and rebirth,’ O sage, Bhante, means he is skilled and expert in passing away and in rebirth. ‘Having reached perfection in psychic power’ means having reached and attained the ultimate limit, the perfection, in the various kinds of psychic power described as, ‘Becoming one, he becomes many; becoming many, he becomes one,’ and so on. The Elder Moggallāna, known by the name Kolita, is the chaplain, your chaplain—this is the connection.

၅၄၁. ပေါရာဏကဝံသဓရောတိ ဘန္တေ မုနေ, ဉာဏဝန္တံ ပေါရာဏဿ ဝံသဿ ဓာရကော, ပရမ္ပရဇာနနကော ဝါ ဥဂ္ဂတေဇော ပါကဋတေဇော, ဒုရာသဒေါ အာသာဒေတုံ ဃဋ္ဋေတုံ ဒုက္ခော အသက္ကုဏေယျောတိ အတ္ထော. ဓုတဝါဒိဂုဏေနဂ္ဂေါတိ တေစီဝရိကင်္ဂါဒီနိ တေရသ ဓုတင်္ဂါနိ ဝဒတိ ဩဝဒတီတိ ဓုတဝါဒီဂုဏေန ဓုတင်္ဂဂုဏေန အဂ္ဂေါ သေဋ္ဌော မဟာကဿပတ္ထေရော တဝ တုယှံ အက္ခဒဿော ဝေါဟာရကရဏေ ပဓာနောတိ အတ္ထော.

541. ‘Bearer of the ancient lineage,’ O sage, Bhante, O wise one, means a bearer of the ancient lineage, or one who knows the tradition; of blazing and manifest power, difficult to approach or to challenge, meaning unassailable. ‘Foremost in the quality of advocating asceticism’ means the Elder Mahākassapa is foremost, the best, by the quality of the ascetic practices, because he speaks of and advises on the thirteen ascetic practices beginning with the triple-robe-wearer's practice. The meaning is that he is your judge, foremost in making legal decisions.

၅၄၂. ဗဟုဿုတော ဓမ္မဓရောတိ ဘန္တေ မုနေ, ဗဟူနံ စတုရာသီတိဓမ္မက္ခန္ဓသဟဿာနံ သုတတ္တာ ဘဂဝတာ ဘိက္ခုသံဃတော စ ဥဂ္ဂဟိတတ္တာ ဗဟုဿုတော အနေကေသံ ဆသတသဟဿသင်္ချာနံ အာဂမဓမ္မာနံ သတိပဋ္ဌာနာဒီနဉ္စ ပရမတ္ထဓမ္မာနံ ဓာရဏတော ဓမ္မဓရော အာနန္ဒော. သဗ္ဗပါဌီ စ သာသနေတိ ဗုဒ္ဓသာသနေ သဗ္ဗေသံ ပါဌီနံ ပဌန္တာနံ သဇ္ဈာယန္တာနံ ဘိက္ခူနံ အဂ္ဂေါ သေဋ္ဌောတိ သဗ္ဗပါဌီ နာမေန အာနန္ဒော နာမ ထေရော. ဓမ္မာရက္ခော တဝါတိ တဝ တုယှံ ဓမ္မဿ ပိဋကတ္တယဓမ္မဘဏ္ဍဿ အာရက္ခော ရက္ခကော ပါလကော, ဓမ္မဘဏ္ဍာဂါရိကောတိ အတ္ထော.

542. ‘Of great learning, a bearer of the Dhamma,’ O sage, Bhante: Ānanda is of great learning because he has heard and learned the eighty-four thousand sections of the Dhamma from the Blessed One and the Sangha; and he is a bearer of the Dhamma because he retains the many Āgama teachings numbering six hundred thousand, and the ultimate teachings such as the foundations of mindfulness. ‘And foremost of all reciters in the dispensation’ means the Elder named Ānanda is `sabbapāṭhī`, that is, foremost and best among all monks who recite and study in the Buddha's dispensation. ‘Guardian of your Dhamma’ means he is the protector, keeper, and guardian of your Dhamma, of the treasure of the Dhamma of the three Piṭakas; the meaning is ‘treasurer of the Dhamma’.

၅၄၃. ဧတေ [Pg.324] သဗ္ဗေ အတိက္ကမ္မာတိ ဘဂဝါ ဘဂျဝါ သမ္မာသမ္ဗုဒ္ဓေါ ဧတေ သာရိပုတ္တာဒယော မဟာနုဘာဝေပိ ထေရေ အတိက္ကမ္မ ဝဇ္ဇေတွာ မမံယေဝ ပမေသိ ပမာဏံ အကာသိ, မနသိ အကာသီတိ အတ္ထော. ဝိနိစ္ဆယံ မေ ပါဒါသီတိ ဝိနယညူဟိ ပဏ္ဍိတေဟိ ဒေသိတံ ပကာသိတံ ဝိနယေ ဝိနိစ္ဆယံ ဒေါသဝိစာရဏံ မေ မယှံ ဘဂဝါ ပါဒါသိ ပကာရေန အဒါသိ, မယှမေဝ ဘာရံ အကာသီတိ သမ္ဗန္ဓော.

543. ‘Having surpassed all these’ means the Blessed One, the fortunate one, the Perfectly Enlightened One, having passed over and set aside even these elders of great power such as Sāriputta, made me alone the measure, meaning he took me into consideration. ‘He gave me the judgment’ means the Blessed One gave to me the judgment in the Vinaya, the investigation of faults, as taught and explained by the wise who know the Vinaya. The connection is that he placed the burden on me alone.

၅၄၄. ယော ကောစိ ဝိနယေ ပဉှန္တိ ယော ကောစိ ဘိက္ခု ဗုဒ္ဓသာဝကော ဝိနယနိဿိတံ ပဉှံ မံ ပုစ္ဆတိ, တတ္ထ တသ္မိံ ပုစ္ဆိတပဉှေ မေ မယှံ စိန္တနာ ဝိမတိ ကင်္ခါ နတ္ထိ. တဉှေဝတ္ထံ တံ ဧဝ ပုစ္ဆိတံ အတ္ထံ အဟံ ကထေမီတိ သမ္ဗန္ဓော.

544. ‘Whatever question in the Vinaya’ means: whatever monk, a disciple of the Buddha, asks me a question concerning the Vinaya, regarding that question asked, for me there is no pondering, doubt, or uncertainty. I explain that very meaning that was asked—this is the connection.

၅၄၅. ယာဝတာ ဗုဒ္ဓခေတ္တမှီတိ ယာဝတာ ယတ္တကေ ဌာနေ ဗုဒ္ဓဿ အာဏာခေတ္တေ တံ မဟာမုနိံ သမ္မာသမ္ဗုဒ္ဓံ ဌပေတွာ ဝိနယေ ဝိနယပိဋကေ ဝိနယဝိနိစ္ဆယကရဏေ ဝါ မာဒိသော မယာ သဒိသော နတ္ထိ, အဟမေဝ အဂ္ဂေါ, ဘိယျော မမာဓိကော ကုတော ဘဝိဿတီတိ သမ္ဗန္ဓော.

545. ‘As far as the Buddha's field extends’ means in whatever place, in the field of the Buddha's authority, setting aside the Great Sage, the Perfectly Enlightened One, there is no one like me in the Vinaya, in the Vinaya Piṭaka, or in making a judgment on the Vinaya. I alone am foremost. From where could there be one greater or superior to me?—this is the connection.

၅၄၆. ဘိက္ခုသံဃေ နိသီဒိတွာ ဘိက္ခုသံဃမဇ္ဈေ နိသိန္နော ဂေါတမော ဘဂဝါ ဧဝံ ဂဇ္ဇတိ သီဟနာဒံ ကရောတိ. ကထံ? ဝိနယေ ဥဘတောဝိဘင်္ဂေ, ခန္ဓကေသု မဟာဝဂ္ဂစူဠဝဂ္ဂေသု, စ-သဒ္ဒေန ပရိဝါရေ, ဥပါလိဿ ဥပါလိနာ သမော သဒိသော နတ္ထီတိ ဧဝံ ဂဇ္ဇတိ.

546. Having sat down in the Sangha of monks, seated in the midst of the Sangha of monks, the Blessed One Gotama thus roars, makes a lion's roar. How? He roars thus: ‘In the Vinaya, in the two Vibhaṅgas, in the Khandhakas—the Mahāvagga and Cūḷavagga—and, by the word ‘ca’, in the Parivāra, there is no one equal or similar to Upāli.’

၅၄၇. ယာဝတာတိ ယတ္တကံ ဗုဒ္ဓဘဏိတံ ဗုဒ္ဓေန ဒေသိတံ နဝင်္ဂံ သုတ္တဂေယျာဒိသတ္ထုသာသနံ သတ္ထုနာ ပကာသိတံ သဗ္ဗံ ဝိနယောဂဓံ တံ ဝိနယေ အန္တောပဝိဋ္ဌံ ဝိနယမူလကံ ဣစ္စေဝံ ပဿိနော ပဿန္တဿ.

547. ‘As far as’ means: whatever has been spoken by the Buddha, taught by the Buddha—the nine-fold dispensation of the Teacher beginning with Sutta and Geyya, proclaimed by the Teacher—all that is encompassed by the Vinaya, is included within the Vinaya, and has the Vinaya as its root. Thus it is for one who sees, for one who perceives.

၅၄၈. မမ ကမ္မံ သရိတွာနာတိ ဂေါတမော သကျပုင်္ဂဝေါ သကျဝံသပ္ပဓာနော, မမ ကမ္မံ မယှံ ပုဗ္ဗပတ္ထနာကမ္မံ အတီတံသဉာဏေန သရိတွာန ပစ္စက္ခတော ဉတွာ ဘိက္ခုသံဃမဇ္ဈေ ဂတော ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ဝိနယဓရာနံ ယဒိဒံ ဥပါလီ’’တိ (အ. နိ. ၁.၂၁၉, ၂၂၈) မံ ဧတဒဂ္ဂေ ဌာနေ ဌပေသီတိ သမ္ဗန္ဓော.

548. ‘Having remembered my kamma’ means: Gotama, the bull of the Sakyans, the chief of the Sakyan lineage, having remembered my kamma—my kamma of past aspiration—with the knowledge of the past, and having known it directly, went into the midst of the Sangha of monks and placed me in this foremost position, saying: ‘This is the foremost, monks, among my monk disciples who are upholders of the Vinaya, that is, Upāli.’ This is the connection.

၅၄၉. သတသဟဿုပါဒါယာတိ သတသဟဿကပ္ပေ အာဒိံ ကတွာ ယံ ဣမံ ဌာနံ အပတ္ထယိံ ပတ္ထေသိံ, သော မေ အတ္ထော မယာ အနုပ္ပတ္တော အဓိဂတော ပဋိလဒ္ဓေါ ဝိနယေ ပါရမိံ ဂတော ကောဋိံ ပတ္တောတိ အတ္ထော.

549. ‘Beginning from a hundred thousand’ means: taking a hundred thousand kappas as the starting point, I aspired to and longed for this position. That goal of mine has been reached, attained, and obtained by me. The meaning is that I have gone to perfection in the Vinaya; I have reached the summit.

၅၅၀. သကျာနံ [Pg.325] သကျဝံသရာဇူနံ နန္ဒိဇနနော သောမနဿကာရကော အဟံ ပုရေ ပုဗ္ဗေ ကပ္ပကော အာသိံ အဟောသိံ, တံ ဇာတိံ တံ ကုလံ တံ ယောနိံ ဝိဇဟိတွာ ဝိသေသေန ဇဟိတွာ ဆဍ္ဍေတွာ မဟေသိနော သမ္မာသမ္ဗုဒ္ဓဿ ပုတ္တော ဇာတော သကျပုတ္တောတိ သင်္ချံ ဂတော သာသနဓာရဏတောတိ အတ္ထော.

550. I, who brought joy and gladness to the Sakyans, the kings of the Sakyan lineage, was formerly, in the past, a barber. Having abandoned that birth, that family, that origin—having especially given it up and discarded it—I was born a son of the Great Sage, the Perfectly Enlightened One. The meaning is that I came to be reckoned as a ‘son of the Sakyans’ because of upholding the dispensation.

၅၅၁. တတော ပရံ အတ္တနော ဒါသကုလေ နိဗ္ဗတ္တနာပဒါနံ ဒဿေန္တော ဣတော ဒုတိယကေ ကပ္ပေတိအာဒိမာဟ. တတ္ထ ဣတော ဘဒ္ဒကပ္ပတော ဟေဋ္ဌာ ဒုတိယေ ကပ္ပေ နာမေန အဉ္ဇသော နာမ ခတ္တိယော ဧကော ရာဇာ အနန္တတေဇော သင်္ချာတိက္ကန္တတေဇော အမိတယသော ပမာဏာတိက္ကန္တပရိဝါရော မဟဒ္ဓနော အနေကကောဋိသတသဟဿဓနဝါ ဘူမိပါလော ပထဝီပါလကော ရက္ခကော အဟောသီတိ သမ္ဗန္ဓော.

551. After that, showing the apadāna of his birth in a servant family, he said, ‘in the second kappa from this,’ and so on. Therein, in the second kappa before this Bhadda kappa, there was a khattiya king named Añjasa, of infinite power, of power surpassing reckoning, of immeasurable fame, with a retinue surpassing measure, of great wealth, possessing many hundreds of thousands of crores in wealth, a ruler of the earth, a protector of the world. This is the connection.

၅၅၂. တဿ ရညောတိ တဿ တာဒိသဿ ရာဇိနော ပုတ္တော အဟံ စန္ဒနော နာမ ခတ္တိယော ခတ္တိယကုမာရော အဟောသိန္တိ သမ္ဗန္ဓော. သော အဟံ ဇာတိမဒေန စ ယသမဒေန စ ဘောဂမဒေန စ ဥပတ္ထဒ္ဓေါ ထမ္ဘိတော ဥန္နတောတိ အတ္ထော.

552. ‘Of that king’ means: I was the son of such a king, a khattiya prince named Candana. This is the connection. The meaning is that I was puffed up, stiff, and haughty with the intoxication of birth, the intoxication of fame, and the intoxication of wealth.

၅၅၃. နာဂသတသဟဿာနီတိ သတသဟဿဟတ္ထိနော မာတင်္ဂါ မာတင်္ဂကုလေ ဇာတာ တိဓာ ပဘိန္နာ အက္ခိကဏ္ဏကောသသင်္ခါတေဟိ တီဟိ ဌာနေဟိ ပဘိန္နာ မဒဂဠိတာ သဗ္ဗာလင်္ကာရဘူသိတာ သဗ္ဗေဟိ ဟတ္ထာလင်္ကာရေဟိ အလင်္ကတာ သဒါ သဗ္ဗကာလံ မံ ပရိဝါရေန္တီတိ သမ္ဗန္ဓော.

553. "A hundred thousand nāga elephants" means: a hundred thousand elephants born into the Mātaṅga elephant lineage, flowing with rut from three places—namely, from the locations designated as their eyes, ears, and temples—adorned with all elephant ornaments, decorated with every trapping for elephants, they always, at all times, surround me. This is the connection.

၅၅၄. သဗလေဟိ ပရေတောဟန္တိ တဒါ တသ္မိံ ကာလေ အဟံ သဗလေဟိ အတ္တနော သေနာဗလေဟိ ပရေတော ပရိဝါရိတော ဥယျာနံ ဂန္တုကာမကော ဣစ္ဆန္တော သိရိကံ နာမ နာဂံ ဟတ္ထိံ အာရုယှ အဘိရုဟိတွာ နဂရတော နိက္ခမိန္တိ သမ္ဗန္ဓော.

554. "Surrounded by my forces" means: at that time, I, surrounded and attended by my own military forces, desiring to go to the park, mounted the elephant named Sirika and went forth from the city. This is the connection.

၅၅၅. စရဏေန စ သမ္ပန္နောတိ သီလသံဝရာဒိပန္နရသစရဏဓမ္မေန သမန္နာဂတော ဂုတ္တဒွါရော ပိဟိတစက္ခာဒိဆဒွါရော သုသံဝုတော သုဋ္ဌု ရက္ခိတကာယစိတ္တော ဒေဝလော နာမ သမ္ဗုဒ္ဓေါ ပစ္စေကသမ္ဗုဒ္ဓေါ, မမ မယှံ ပုရတော သမ္မုခေ အာဂစ္ဆိ ပါပုဏီတိ အတ္ထော.

555. "Endowed with conduct" means: possessing the fifteen qualities of conduct beginning with virtue and restraint, with guarded doors, the six doors beginning with the eye being closed, well-restrained, with body and mind well-protected. The Paccekabuddha named Devala, a Sambuddha, came before me, reached my presence. This is the meaning.

၅၅၆. ပေသေတွာ [Pg.326] သိရိကံ နာဂန္တိ တံ အာဂတံ ပစ္စေကဗုဒ္ဓံ ဒိသွာ အဟံ သိရိကံ နာမ နာဂံ အဘိမုခံ ပေသေတွာ ဗုဒ္ဓံ အာသာဒယိံ ဃဋ္ဋေသိံ ပဒုဿေသိန္တိ အတ္ထော. တတော သဉ္ဇာတကောပေါ သောတိ တတော တသ္မာ မယာ အတီဝ ပီဠေတွာ ပေသိတတ္တာ သော ဟတ္ထိနာဂေါ မယိ သဉ္ဇာတကောပေါ ပဒံ အတ္တနော ပါဒံ နုဒ္ဓရတေ န ဥဒ္ဓရတိ, နိစ္စလောဝ ဟောတီတိ အတ္ထော.

556. "Having sent forth the elephant Sirika" means: upon seeing that approaching Paccekabuddha, I sent forth the elephant named Sirika towards him and offended, struck, and intended to harm the Buddha. This is the meaning. "Then he became enraged" means: then, because he was sent by me after being excessively urged, that bull elephant became enraged at me, did not lift his foot, and remained motionless. This is the meaning.

၅၅၇. နာဂံ ဒုဋ္ဌမနံ ဒိသွာတိ ဒုဋ္ဌမနံ ကုဒ္ဓစိတ္တံ နာဒံ ဒိသွာ အဟံ ဗုဒ္ဓေ ပစ္စေကဗုဒ္ဓေ ကောပံ အကာသိံ ဒေါသံ ဥပ္ပာဒေသိန္တိ အတ္ထော. ဝိဟေသယိတွာ သမ္ဗုဒ္ဓန္တိ ဒေဝလံ ပစ္စေကသမ္ဗုဒ္ဓံ ဝိဟေသယိတွာ ဝိဟေဌေတွာ အဟံ ဥယျာနံ အဂမာသိန္တိ သမ္ဗန္ဓော.

557. "Seeing the elephant with a malevolent mind" means: upon seeing the elephant's malevolent and angry mind, I became angry at the Buddha, the Paccekabuddha, and gave rise to aversion. This is the meaning. "Having harassed the Sambuddha" means: after vexing and harassing Devala, the Paccekasambuddha, I went to the park. This is the connection.

၅၅၈. သာတံ တတ္ထ န ဝိန္ဒာမီတိ တသ္မိံ အာသာဒနေ သာတံ န ဝိန္ဒာမိ. အာသာဒနနိမိတ္တံ မဓုရံ သုခံ န လဘာမီတိ အတ္ထော. သိရော ပဇ္ဇလိတော ယထာတိ သိရော မမ သီသံ ပဇ္ဇလိတော ယထာ ပဇ္ဇလမာနံ ဝိယ ဟောတီတိ အတ္ထော. ပရိဠာဟေန ဍယှာမီတိ ပစ္စေကဗုဒ္ဓေ ကောပဿ ကတတ္တာ ပစ္ဆာနုတာပပရိဠာဟေန ဍယှာမိ ဥဏှစိတ္တော ဟောမီတိ အတ္ထော.

558. "I found no satisfaction there" means: I found no satisfaction in that offense. On account of that offense, I did not obtain any sweet happiness. This is the meaning. "My head was as if ablaze" means: my head was as if it were burning, as if it were blazing. This is the meaning. "I am consumed by burning torment" means: because of the anger directed at the Paccekabuddha, I burn with the torment of regret and become feverish in mind. This is the meaning.

၅၅၉. သသာဂရန္တာတိ တေနေဝ ပါပကမ္မဗလေန သသာဂရန္တာ သာဂရပရိယောသာနာ သကလမဟာပထဝီ မေ မယှံ အာဒိတ္တာ ဝိယ ဇလိတာ ဝိယ ဟောတိ ခါယတီတိ အတ္ထော. ပိတု သန္တိကုပါဂမ္မာတိ ဧဝံ ဘယေ ဥပ္ပန္နေ အဟံ အတ္တနော ပိတု ရညော သန္တိကံ ဥပါဂမ္မ ဥပဂန္တွာ ဣဒံ ဝစနံ အဗြဝိံ ကထေသိန္တိ အတ္ထော.

559. "Extending to the ocean" means: by the power of that evil deed, the entire great earth, bounded by the ocean, appears to me as if it were burning, as if it were ablaze. This is the meaning. "Approaching my father" means: when such fear arose, I approached my father the king and spoke these words. This is the meaning.

၅၆၀. အာသီဝိသံဝ ကုပိတန္တိ အာသီဝိသံ သဗ္ဗံ ကုပိတံ ကုဒ္ဓံ ဣဝ ဇလမာနံ အဂ္ဂိက္ခန္ဓံ ဣဝ မတ္တံ တိဓာ ပဘိန္နံ ဒန္တိံ ဒန္တဝန္တံ ကုဉ္ဇရံ ဥတ္တမံ ဟတ္ထိံ ဣဝ စ အာဂတံ ယံ ပစ္စေကဗုဒ္ဓံ သယမ္ဘုံ သယမေဝ ဗုဒ္ဓဘူတံ အဟံ အာသာဒယိံ ဃဋ္ဋေသိန္တိ သမ္ဗန္ဓော.

560. "Like a venomous snake enraged" means: I offended, I struck, that Paccekabuddha, the Self-Enlightened One who had become a Buddha on his own, who had come like an enraged and furious venomous snake, like a blazing mass of fire, and like a supreme, tusked elephant in rut, flowing with ichor from three places. This is the connection.

၅၆၁. အာသာဒိတော မယာ ဗုဒ္ဓေါတိ သော ပစ္စေကဗုဒ္ဓေါ မယာ အာသာဒိတော ဃဋ္ဋိတော ဃောရော အညေဟိ ဃဋ္ဋေတုံ အသက္ကုဏေယျတ္တာ ဃောရော, ဥဂ္ဂတပေါ ပါကဋတပေါ ဇိနော ပဉ္စ မာရေ ဇိတဝါ ဧဝံဂုဏသမ္ပန္နော [Pg.327] ပစ္စေကဗုဒ္ဓေါ မယာ ဃဋ္ဋိတောတိ အတ္ထော. ပုရာ သဗ္ဗေ ဝိနဿာမာတိ တသ္မိံ ပစ္စေကဗုဒ္ဓေ ကတအနာဒရေန သဗ္ဗေ မယံ ဝိနဿာမ ဝိဝိဓေနာကာရေန နဿာမ, ဘသ္မာ ဝိယ ဘဝါမာတိ အတ္ထော. ခမာပေဿာမ တံ မုနိန္တိ တံ ပစ္စေကဗုဒ္ဓံ မုနိံ ယာဝ န ဝိနဿာမ, တာဝ ခမာပေဿာမာတိ သမ္ဗန္ဓော.

561. "The Buddha was offended by me" means: that Paccekabuddha was offended by me, struck by me. He was formidable, in that he could not be offended by others; he was of intense and renowned asceticism; a conqueror who had vanquished the five Māras. A Paccekabuddha endowed with such virtues was struck by me. This is the meaning. "Before we all perish" means: on account of the disrespect shown to that Paccekabuddha, we will all perish, be destroyed in various ways, and become like ashes. This is the meaning. "We shall ask that sage for forgiveness" means: before we perish, we shall ask that sage, the Paccekabuddha, for forgiveness. This is the connection.

၅၆၂. နော စေ တံ နိဇ္ဈာပေဿာမာတိ အတ္တဒန္တံ ဒမိတစိတ္တံ သမာဟိတံ ဧကဂ္ဂစိတ္တံ တံ ပစ္စေကဗုဒ္ဓံ နော စေ နိဇ္ဈာပေဿာမ ခမာပေဿာမ. ဩရေန သတ္တဒိဝသာ သတ္တဒိဝသတော ဩရဘာဂေ သတ္တဒိဝသေ အနတိက္ကမိတွာ သမ္ပုဏ္ဏံ ရဋ္ဌံ မေ သဗ္ဗံ ဝိဓမိဿတိ ဝိနဿိဿတိ.

562. "If we do not appease him" means: if we do not appease that Paccekabuddha—who is self-controlled, with a tamed mind, composed, and with a one-pointed mind—and ask his forgiveness, then within seven days, not exceeding seven days, my entire kingdom will be utterly destroyed and will perish.

၅၆၃. သုမေခလော ကောသိယော စာတိ ဧတေ သုမေခလာဒယော စတ္တာရော ရာဇာနော ဣသယော အာသာဒယိတွာ ဃဋ္ဋေတွာ အနာဒရံ ကတွာ သရဋ္ဌကာ သဟ ရဋ္ဌဇနပဒဝါသီဟိ ဒုဂ္ဂတာ ဝိနာသံ ဂတာတိ အတ္ထော.

563. "Sumekhala and Kosiya" means: these four kings, Sumekhala and others, having offended, struck, and shown disrespect to the sages, came to a woeful state and went to destruction along with their kingdoms and the inhabitants of their countries and districts. This is the meaning.

၅၆၄. ယဒါ ကုပ္ပန္တိ ဣသယောတိ ယဒါ ယသ္မိံ ကာလေ သညတာ ကာယသညမာဒီဟိ သညတာ သန္တာ ဗြဟ္မစာရိနော ဥတ္တမစာရိနော သေဋ္ဌစာရိနော ဣသယော ကုပ္ပန္တိ ဒေါမနဿာ ဘဝန္တိ, တဒါ သသာဂရံ သပဗ္ဗတံ သဒေဝကံ လောကံ ဝိနာသေန္တီတိ သမ္ဗန္ဓော.

564. "When the sages are angered" means: when at some time those sages—who are restrained through bodily restraint and so on, tranquil, practitioners of the holy life, of supreme conduct, of the best conduct—become displeased, then they destroy the world with its oceans, mountains, and gods. This is the connection.

၅၆၅. တိယောဇနသဟဿမှီတိ တေသံ ဣသီနံ အာနုဘာဝံ ဉတွာ တေ ခမာပေတုံ အစ္စယံ အပရာဓံ ဒေသနတ္ထာယ ပကာသနတ္ထာယ တိယောဇနသဟဿပ္ပမာဏေ ပဒေသေ ပုရိသေ သန္နိပါတယိန္တိ သမ္ဗန္ဓော. သယမ္ဘုံ ဥပသင်္ကမိန္တိ သယမ္ဘုံ ပစ္စေကဗုဒ္ဓံ ဥပသင်္ကမိံ သမီပံ အဂမာသိန္တိ အတ္ထော.

565. "In three thousand yojanas" means: knowing the power of those sages, in order to ask them for forgiveness and to confess my transgression and offense, I gathered men in a place measuring three thousand yojanas. This is the connection. "I approached the Self-Awakened One" means: I went near the Self-Awakened One, the Paccekabuddha. This is the meaning.

၅၆၆. အလ္လဝတ္ထာတိ မယာ သဒ္ဓိံ ရာသိဘူတာ သဗ္ဗေ ဇနာ အလ္လဝတ္ထာ ဥဒကေန တိန္တဝတ္ထဥတ္တရာသင်္ဂါ အလ္လသိရာ တိန္တကေသာ ပဉ္ဇလီကတာ မုဒ္ဓနိ ကတအဉ္ဇလိပုဋာ ဗုဒ္ဓဿ ပစ္စေကမုနိနော ပါဒေ ပါဒသမီပေ နိပတိတွာ နိပဇ္ဇိတွာ ဣဒံ ဝစနမဗြဝုန္တိ ‘‘ခမဿု တွံ, မဟာဝီရာ’’တိအာဒိကံ ဝစနံ အဗြဝုံ ကထေသုန္တိ အတ္ထော.

566. "With wet clothes" means: all the people who had gathered with me, with wet clothes, their garments and upper robes soaked with water, with wet heads, their hair wet, with hands held in reverence, their joined palms placed on their heads, having fallen at the feet of the Buddha, the solitary sage, spoke these words: "Forgive us, O great hero," and so on. This is the meaning.

၅၆၇. မဟာဝီရ ဝီရုတ္တမ ဘန္တေ ပစ္စေကဗုဒ္ဓ, မယာ တုမှေသု အညာဏေန ကတံ အပရာဓံ ခမဿု တွံ ဝိနောဒေဟိ, မာ မနသိ ကရောဟီတိ အတ္ထော[Pg.328]. ဇနော ဇနသမူဟော တံ ဘဂဝန္တံ အဘိ ဝိသေသေန ယာစတိ. ပရိဠာဟံ ဒေါသမောဟေဟိ ကတစိတ္တဒုက္ခပရိဠာဟံ အမှာကံ ဝိနောဒေဟိ တနုံ ကရောဟိ, နော အမှာကံ ရဋ္ဌံ သကလရဋ္ဌဇနပဒဝါသိနော မာ ဝိနာသယ မာ ဝိနာသေဟီတိ အတ္ထော.

567. "O great hero, supreme among heroes, venerable Paccekabuddha, forgive the offense committed by me against you out of ignorance. Dispel it; do not take it to mind." This is the meaning. The people, the multitude, especially beseech that Blessed One: "Dispel our burning torment, the suffering of mind caused by hatred and delusion; lessen it. Do not destroy our kingdom, all the inhabitants of our kingdom and its districts; do not bring them to ruin." This is the meaning.

၅၆၈. သဒေဝမာနုသာ သဗ္ဗေတိ သဗ္ဗေ မာနုသာ သဒေဝါ သဒါနဝါ ပဟာရာဒါဒီဟိ အသုရေဟိ သဟ သရက္ခသာ အယောမယေန ကူဋေန မဟာမုဂ္ဂရေန သဒါ သဗ္ဗကာလံ မေ သိရံ မယှံ မတ္ထကံ ဘိန္ဒေယျုံ ပဒါလေယျုံ.

568. The phrase 'all beings, including devas and humans' means: may all humans, together with devas, together with dānavas, together with asuras such as Pahārāda and others, and together with rakshasas, always, at all times, break my head, my skull, with an iron club, a great hammer, shattering it.

၅၆၉. တတော ပရံ ဗုဒ္ဓါနံ ခမိတဘာဝဉ္စ ကောပါဘာဝဉ္စ ပကာသေန္တော ဒကေ အဂ္ဂိ န သဏ္ဌာတီတိအာဒိမာဟ. တတ္ထ ယထာ ဥဒကေ အဂ္ဂိ န သဏ္ဌာတိ န ပတိဋ္ဌာတိ, ယထာ ဗီဇံ သေလေ သိလာမယေ ပဗ္ဗတေ န ဝိရုဟတိ, ယထာ အဂဒေ ဩသဓေ ကိမိ ပါဏကော န သဏ္ဌာတိ. တထာ ကောပေါ စိတ္တပ္ပကောပေါ ဒုမ္မနတာ ဗုဒ္ဓေ ပဋိဝိဒ္ဓသစ္စေ ပစ္စေကဗုဒ္ဓေ န ဇာယတိ န ဥပ္ပဇ္ဇတီတိ အတ္ထော.

569. Thereupon, demonstrating the Buddhas' patience and lack of anger, he said, beginning with 'Just as fire does not stand in water.' Here, just as fire does not stand or become established in water, just as a seed does not sprout on a rocky, stony mountain, just as worms or living beings do not persist in medicine, so too, anger, mental agitation, and displeasure do not arise or originate in the Buddhas, the Paccekabuddhas, who have penetrated the truth.

၅၇၀. ပုနပိ ဗုဒ္ဓါနံ အာနုဘာဝံ ပကာသေန္တော ယထာ စ ဘူမီတိအာဒိမာဟ. တတ္ထ ယထာ စ ဘူမိ ပထဝီ အစလာ နိစ္စလာ, တထာ ဗုဒ္ဓေါ အစလောတိ အတ္ထော. ယထာ သာဂရော မဟာသမုဒ္ဒေါ အပ္ပမေယျော ပမေတုံ ပမာဏံ ဂဟေတုံ အသက္ကုဏေယျော, တထာ ဗုဒ္ဓေါ အပ္ပမေယျောတိ အတ္ထော. ယထာ အာကာသော အဖုဋ္ဌာကာသော အနန္တကော ပရိယောသာနရဟိတော, ဧဝံ တထာ ဗုဒ္ဓေါ အက္ခောဘိယော ခေါဘေတုံ အာလောဠေတုံ အသက္ကုဏေယျောတိ အတ္ထော.

570. Again, to illustrate the power of the Buddhas, he said, beginning with 'Just as the earth.' Here, just as the earth is unmoving and unwavering, so too is the Buddha unmoving. Just as the ocean is immeasurable, impossible to measure or fathom, so too is the Buddha immeasurable. Just as the sky is untouched, infinite, and without limit, so too is the Buddha unshakeable, impossible to upset or agitate.

၅၇၁. တတော ပရံ ပစ္စေကဗုဒ္ဓဿ ခမနဝစနံ ဒဿေန္တော သဒါ ခန္တာ မဟာဝီရာတိအာဒိမာဟ. တတ္ထ မဟာဝီရာ ဥတ္တမဝီရိယဝန္တာ ဗုဒ္ဓါ တပဿိနော ပါပါနံ တပနတော ‘‘တပေါ’’တိ လဒ္ဓနာမေန ဝီရိယေန သမန္နာဂတာ ခန္တာ စ ခန္တိယာ စ သမ္ပန္နာ ခမိတာ စ ပရေသံ အပရာဓံ ခမိတာ သဟိတာ သဒါ သဗ္ဗကာလံ ဘဝန္တီတိ သမ္ဗန္ဓော. ခန္တာနံ ခမိတာနဉ္စာတိ တေသံ ဗုဒ္ဓါနံ ခန္တာနံ ခန္တိယာ ယုတ္တာနံ ခမိတာနံ ပရာပရာဓခမိတာနံ သဟိတာနဉ္စ ဂမနံ ဆန္ဒာဒီဟိ အဂတိဂမနံ န ဝိဇ္ဇတီတိ အတ္ထော.

571. Then, to show the Paccekabuddha's word of patience, he said, beginning with 'Always patient, great heroes.' Here, the great heroes are the Buddhas, possessors of supreme energy, called 'ascetics' because of their energy, which has received the name 'tapo' from the burning away of evils; they are endowed with patience, and are forbearing, forgiving the offenses of others, and enduring, always, at all times. The phrase 'for those who are patient and forbearing' means that for those Buddhas who are endowed with patience, who are forbearing and forgive the faults of others, and who are enduring, there is no going to wrong destinations through desire or the like.

၅၇၂. ဣတိ [Pg.329] ဣဒံ ဝစနံ ဝတွာ သမ္ဗုဒ္ဓေါ ပစ္စေကသမ္ဗုဒ္ဓေါ ပရိဠာဟံ သတ္တာနံ ဥပ္ပန္နဒါဟံ ဝိနောဒယံ ဝိနောဒယန္တော မဟာဇနဿ ပုရတော သန္နိပတိတဿ သရာဇကဿ မဟတော ဇနကာယဿ သမ္မုခတော တဒါ တသ္မိံ ကာလေ နဘံ အာကာသံ အဗ္ဘုဂ္ဂမိ ဥဂ္ဂဉ္ဆီတိ အတ္ထော.

572. Having spoken these words, the Self-Enlightened One, the Paccekabuddha, dispelling the burning anguish, the arisen suffering of beings, before the great assembly that had gathered, with its king, in front of the great multitude, at that time, rose up into the sky, the atmosphere.

၅၇၃. တေန ကမ္မေနဟံ ဓီရာတိ ဓီရ ဓိတိသမ္ပန္န အဟံ တေန ကမ္မေန ပစ္စေကဗုဒ္ဓေ ကတေန အနာဒရကမ္မေန ဣမသ္မိံ ပစ္ဆိမတ္တဘဝေ ဟီနတ္တံ လာမကဘာဝံ ရာဇူနံ ကပ္ပကကမ္မကရဏဇာတိံ အဇ္ဈုပါဂတော သမ္ပတ္တောတိ အတ္ထော. သမတိက္ကမ္မ တံ ဇာတိန္တိ တံ ပရာယတ္တဇာတိံ သံ သုဋ္ဌု အတိက္ကမ္မ အတိက္ကမိတွာ. ပါဝိသိံ အဘယံ ပုရန္တိ ဘယရဟိတံ နိဗ္ဗာနပုရံ နိဗ္ဗာနမဟာနဂရံ ပါဝိသိံ ပဝိဋ္ဌော အာသိန္တိ အတ္ထော.

573. The phrase 'By that deed, O wise one, I...' means: O wise one, endowed with resolve, by that deed—the act of disrespect committed towards the Paccekabuddha—I have, in this final existence, reached this low and wretched state, the birth of one who performs tasks for kings. The phrase 'having thoroughly transcended that birth' means having thoroughly transcended that birth of dependence on others. The phrase 'I entered the fearless city' means I entered the fearless city of Nibbāna, the great city of Nibbāna; I have entered it.

၅၇၄. တဒါပိ မံ မဟာဝီရာတိ ဝီရုတ္တမ တဒါပိ တသ္မိံ ပစ္စေကဗုဒ္ဓဿ အာသာဒနသမယေ အပိ သယမ္ဘူ ပစ္စေကဗုဒ္ဓေါ ပရိဠာဟံ အာသာဒနဟေတု ဥပ္ပန္နံ ကာယစိတ္တဒရထံ ဝိနောဒေသိ ဒူရီအကာသိ. ဍယှမာနံ တတော ဧဝ ပစ္ဆာနုတာပေန ကုက္ကုစ္စေန ဍယှမာနံ သန္တပန္တံ မံ သုသဏ္ဌိတံ ဒေါသံ ဒေါသတော ဒဿနေ သုဋ္ဌု သဏ္ဌိတံ ဒိသွာ ခမာပယိ တံ အပရာဓံ အဓိဝါသေသီတိ သမ္ဗန္ဓော.

574. The phrase 'Even then, O great hero, me...' means: O supreme hero, even then, at the time of offending the Paccekabuddha, the self-arisen Paccekabuddha dispelled and removed the burning anguish, the physical and mental distress that arose because of the offense. Seeing me burning, tormented by subsequent remorse and regret, well-established, thoroughly established in seeing the fault as a fault, he granted forgiveness for that offense and endured it; this is the connection.

၅၇၅. အဇ္ဇာပိ မံ မဟာဝီရာတိ ဝီရုတ္တမ, အဇ္ဇာပိ တုယှံ သမာဂမကာလေ အပိ, တိဟဂ္ဂီဘိ ရာဂဂ္ဂိဒေါသဂ္ဂိမောဟဂ္ဂိသင်္ခါတေဟိ ဝါ နိရယဂ္ဂိပေတဂ္ဂိသံသာရဂ္ဂိသင်္ခါတေဟိ ဝါ တီဟိ အဂ္ဂီဟိ ဍယှမာနံ ဒုက္ခမနုဘဝန္တံ မံ ဘဂဝါ သီတိဘာဝံ ဒေါမနဿဝိနာသေန သန္တကာယစိတ္တသင်္ခါတံ သီတိဘာဝံ နိဗ္ဗာနမေဝ ဝါ အပါပယိ သမ္ပာပေသိ. တယော အဂ္ဂီ ဝုတ္တပ္ပကာရေ တေ တယော အဂ္ဂီ နိဗ္ဗာပေသိ ဝူပသမေသီတိ သမ္ဗန္ဓော.

575. The phrase 'Even today, O great hero, me...' means: O supreme hero, even today, at the time of meeting with you, though I was burning with the three fires—namely, the fires of lust, hatred, and delusion, or the three fires reckoned as the fires of hell, the realm of ghosts, and saṃsāra—and experiencing suffering, the Blessed One caused me to attain the state of coolness, reckoned as the pacification of body and mind through the destruction of sorrow, or Nibbāna itself. He extinguished and pacified the three fires; this is the connection.

၅၇၆. ဧဝံ အတ္တနော ဟီနာပဒါနံ ဘဂဝတော ဒဿေတွာ ဣဒါနိ အညေပိ တဿ သဝနေ နိယောဇေတွာ ဩဝဒန္တော ‘‘ယေသံ သောတာဝဓာနတ္ထီ’’တိအာဒိမာဟ. တတ္ထ ယေသံ တုမှာကံ သောတာဝဓာနံ သောတဿ အဝဓာနံ ဌပနံ အတ္ထိ ဝိဇ္ဇတိ, တေ တုမှေ ဘာသတော သာသန္တဿ မမ ဝစနံ သုဏာထ မနသိ ကရောထ. အတ္ထံ တုမှံ ပဝက္ခာမီတိ ယထာ ယေန ပကာရေန မမ မယာ ဒိဋ္ဌံ ပဒံ နိဗ္ဗာနံ, တထာ တေန ပကာရေန နိဗ္ဗာနသင်္ခါတံ ပရမတ္ထံ တုမှာကံ ပဝက္ခာမီတိ သမ္ဗန္ဓော.

576. Having thus revealed his own inferior story to the Blessed One, now exhorting others and engaging them in listening, he said, beginning with 'For those who have ears to listen.' Here, for those of you for whom there is the application of the ear, the placing of the ear, you should listen to my words as I speak and teach, and take them to heart. The phrase 'I will declare to you the meaning' is connected thus: in the manner in which the state, Nibbāna, was seen by me, in that same manner I will declare to you the ultimate reality known as Nibbāna.

၅၇၇. တံ [Pg.330] ဒဿေန္တော သယမ္ဘုံ တံ ဝိမာနေတွာတိအာဒိမာဟ. တတ္ထ သယမ္ဘုံ သယမေဝ ဘူတံ အရိယာယ ဇာတိယာ ဇာတံ သန္တစိတ္တံ သမာဟိတံ ပစ္စေကဗုဒ္ဓံ ဝိမာနေတွာ အနာဒရံ ကတွာ တေန ကမ္မေန ကတေနာကုသလေန အဇ္ဇ ဣမသ္မိံ ဝတ္တမာနကာလေ အဟံ နီစယောနိယံ ပရာယတ္တဇာတိယံ ကပ္ပကဇာတိယံ ဇာတော နိဗ္ဗတ္တော အမှိ ဘဝါမိ.

577. Showing that, he said, beginning with 'Having disrespected that self-arisen one.' Here, having disrespected, having shown disregard for the self-arisen one—the Paccekabuddha, who was self-become, born of a noble birth, with a calmed and composed mind—by that deed, by that unwholesome action, today, in this present time, I am born, have come to be, in a low womb, a dependent birth, the birth of a barber.

၅၇၈. မာ ဝေါ ခဏံ ဝိရာဓေထာတိ ဗုဒ္ဓုပ္ပာဒက္ခဏံ ဝေါ တုမှေ မာ ဝိရာဓေထ ဂဠိတံ မာ ကရောထ, ဟိ သစ္စံ ခဏာတီတာ ဗုဒ္ဓုပ္ပာဒက္ခဏံ အတီတာ အတိက္ကန္တာ သတ္တာ သောစရေ သောစန္တိ, ‘‘မယံ အလက္ခိကာ ဒုမ္မေဓာ ဘဝါမာ’’တိ ဧဝံ သောစန္တီတိ အတ္ထော. သဒတ္ထေ အတ္တနော အတ္ထေ ဝုဍ္ဎိယံ ဝါယမေယျာထ ဝီရိယံ ကရောထ. ဝေါ တုမှေဟိ ခဏော ဗုဒ္ဓုပ္ပာဒက္ခဏော သမယော ပဋိပါဒိတော နိပ္ဖာဒိတော ပတ္တောတိ အတ္ထော.

578. The phrase 'Do not let the moment pass you by' means: do not miss the moment of a Buddha's arising; do not let it slip away. For truly, beings who have let the moment pass, who have gone beyond the moment of a Buddha's arising, grieve. They grieve, thinking, 'We are unfortunate and unwise!' This is the meaning. Strive for your own welfare, for your own growth; make an effort. By you, the moment, the opportunity of a Buddha's arising, has been obtained, accomplished, and reached. This is the meaning.

၅၇၉. တတော ပရံ သံသာရဂတာနံ အာဒီနဝံ ဥပမာဥပမေယျဝသေန ဒဿေန္တော ဧကစ္စာနဉ္စ ဝမနန္တိအာဒိမာဟ. ဧကစ္စာနံ ကေသဉ္စိ ပုဂ္ဂလာနံ ဝမနံ ဥဒ္ဓံ ဥဂ္ဂိရဏံ ဧကစ္စာနံ ဝိရေစနံ အဓောပဂ္ဃရဏံ ဧကေ ဧကစ္စာနံ ဟလာဟလံ ဝိသံ မုစ္ဆာကရဏဝိသံ, ဧကစ္စာနံ ပုဂ္ဂလာနံ ဩသဓံ ရက္ခနုပါယံ ဘဂဝါ ဧဝံ ပဋိပါဋိယာ အက္ခာသီတိ သမ္ဗန္ဓော.

579. Then, illustrating the danger of those who have gone to saṃsāra by way of similes and that which is compared, he spoke, beginning with 'vomiting for some.' For some individuals, 'vomiting' means expelling upwards; for others, 'purging' means expelling downwards. For some, it is the halāhala poison, a stupefying poison; for other individuals, the Blessed One declared 'medicine' as a means of protection. This is the connection: that he explained it in sequence.

၅၈၀. ဝမနံ ပဋိပန္နာနန္တိ ပဋိပန္နာနံ မဂ္ဂသမင်္ဂီနံ ဝမနံ သံသာရဆဍ္ဍနံ သံသာရမောစနံ ဘဂဝါ အက္ခာသီတိ သမ္ဗန္ဓော. ဖလဋ္ဌာနံ ဖလေ ဌိတာနံ ဝိရေစနံ သံသာရပဂ္ဃရဏံ အက္ခာသိ. ဖလလာဘီနံ ဖလံ လဘိတွာ ဌိတာနံ နိဗ္ဗာနဩသဓံ အက္ခာသိ. ဂဝေသီနံ မနုဿဒေဝနိဗ္ဗာနသမ္ပတ္တိံ ဂဝေသီနံ ပရိယေသန္တာနံ ပုညခေတ္တဘူတံ သံဃံ အက္ခာသီတိ သမ္ဗန္ဓော.

580. For those who have entered upon 'vomiting' means: for those who have entered upon the path, those endowed with the path, 'vomiting' is the casting off of saṃsāra, the liberation from saṃsāra—the Blessed One declared this. This is the connection. For those established in the fruit, he declared 'purging' as the flowing away from saṃsāra. For those who have obtained the fruit, who are established having obtained the fruit, he declared the medicine of Nibbāna. For seekers, for those seeking and searching for the attainment of human, divine, and Nibbānic states, he declared the Sangha, which is a field of merit. This is the connection.

၅၈၁. သာသနေန ဝိရုဒ္ဓါနန္တိ သာသနဿ ပဋိပက္ခာနံ ဟလာဟလံ ကုတူဟလံ ပါပံ အကုသလံ အက္ခာသီတိ သမ္ဗန္ဓော. ယထာ အာသီဝိသောတိ အဿဒ္ဓါနံ ကတပါပါနံ ပုဂ္ဂလာနံ သံသာရေ ဒုက္ခာဝဟနတော အာသီဝိသသဒိသံ ယထာ အာသီဝိသော ဒိဋ္ဌမတ္တေန ဘသ္မကရဏတော ဒိဋ္ဌဝိသော သပ္ပော အတ္တနာ ဒဋ္ဌံ နရံ ဈာပေတိ ဍယှတိ ဒုက္ခာပေတိ. တံ နရံ တံ အဿဒ္ဓံ ကတပါပံ နရံ ဟလာဟလဝိသံ ဧဝံ ဈာပေတိ စတူသု အပါယေသု ဍယှတိ သောသေသီတိ သမ္ဗန္ဓော.

581. For those opposed to the Dispensation means: for the enemies of the Dispensation, he declared 'halāhala' to be agitation, evil, and the unwholesome. This is the connection. 'Just as a viper' means: for faithless persons who have committed evil, because they bring suffering in saṃsāra, it is like a viper. Just as a viper—a snake with poison in its sight because it reduces things to ash by its mere gaze—burns, consumes, and torments a person it has bitten, so too does the halāhala poison burn that faithless person who has committed evil, consuming and drying them up in the four states of woe. This is the connection.

၅၈၂. သကိံ [Pg.331] ပီတံ ဟလာဟလန္တိ ဝိသံ ဟလာဟလံ ပီတံ သကိံ ဧကဝါရံ ဇီဝိတံ ဥပရုန္ဓတိ နာသေတိ. သာသနေန သာသနမှိ ဝိရဇ္ဈိတွာ အပရာဓံ ကတွာ ပုဂ္ဂလော ကပ္ပကောဋိမှိ ကောဋိသင်္ချေ ကပ္ပေပိ ဍယှတိ နိဇ္ဈာယတီတိ အတ္ထော.

582. 'Halāhala poison drunk once': this means that halāhala poison, drunk a single time, obstructs and destroys life. A person who, having become disaffected with the Dispensation and committed an offense, burns and is consumed for a koṭi of eons, for tens of millions of eons. This is the meaning.

၅၈၃. ဧဝံ အဿဒ္ဓါနံ ပုဂ္ဂလာနံ ဖလဝိပါကံ ဒဿေတွာ ဣဒါနိ ဗုဒ္ဓါနံ အာနုဘာဝံ ဒဿေန္တော ခန္တိယာတိအာဒိမာဟ. တတ္ထ ယော ဗုဒ္ဓေါ ဝမနာဒီနိ အက္ခာသိ, သော ဗုဒ္ဓေါ ခန္တိယာ ခမနေန စ အဝိဟိံသာယ သတ္တာနံ အဝိဟိံသနေန စ မေတ္တစိတ္တဝတာယ စ မေတ္တစိတ္တဝန္တဘာဝေန စ သဒေဝကံ သဟ ဒေဝေဟိ ဝတ္တမာနံ လောကံ တာရေတိ အတိက္ကမာပေတိ နိဗ္ဗာပေတိ, တသ္မာ ကာရဏာ ဗုဒ္ဓါ ဝေါ တုမှေဟိ အဝိရာဓိယာ ဝိရုဇ္ဈိတုံ န သက္ကုဏေယျာ, ဗုဒ္ဓသာသနေ ပဋိပဇ္ဇေယျာထာတိ အတ္ထော.

583. Having thus shown the fruit and result for faithless individuals, now, demonstrating the power of the Buddhas, he spoke, beginning with 'by forbearance.' Herein, the Buddha who declared 'vomiting' and so on, that Buddha, by forbearance and patience, by non-harming of beings, and by the state of possessing a mind of loving-kindness, helps the world with its devas to cross over, to transcend, to attain Nibbāna. Therefore, the Buddhas cannot be opposed by you; you should practice in the Buddha’s Dispensation. This is the meaning.

၅၈၄. လာဘေ စ အလာဘေ စ န သဇ္ဇန္တိ န ဘဇန္တိ န လဂ္ဂန္တိ. သမ္မာနနေ အာဒရကရဏေ စ ဝိမာနနေ အနာဒရကရဏေ စ အစလာ ပထဝီသဒိသာ ဗုဒ္ဓါ ဘဝန္တိ, တသ္မာ ကာရဏာ တေ ဗုဒ္ဓါ တုမှေဟိ န ဝိရောဓိယာ န ဝိရောဓေတဗ္ဗာ ဝိရုဇ္ဈိတုံ အသက္ကုဏေယျာတိ အတ္ထော.

584. In gain and loss, they do not cling, do not resort to, do not attach. In honor and respect, and in dishonor and disrespect, the Buddhas are unmoving like the earth. Therefore, those Buddhas should not be opposed by you; they cannot be opposed. This is the meaning.

၅၈၅. ဗုဒ္ဓါနံ မဇ္ဈတ္တတံ ဒဿေန္တော ဒေဝဒတ္တေတိအာဒိမာဟ. တတ္ထ ဝဓကာဝဓကေသု သဗ္ဗေသု သတ္တေသု သမကော သမမာနသော မုနိ ဗုဒ္ဓမုနီတိ အတ္ထော.

585. Demonstrating the impartiality of the Buddhas, he spoke, beginning with 'Devadatta.' Herein, 'the sage, the Buddha-sage' means one who is impartial, of even mind toward all beings, whether they be murderers or non-murderers. This is the meaning.

၅၈၆. ဧတေသံ ပဋိဃော နတ္ထီတိ ဧတေသံ ဗုဒ္ဓါနံ ပဋိဃော စဏ္ဍိက္ကံ ဒေါသစိတ္တတံ နတ္ထိ န သံဝိဇ္ဇတိ. ရာဂေါမေသံ န ဝိဇ္ဇတီတိ ဣမေသံ ဗုဒ္ဓါနံ ရာဂေါပိ ရဇ္ဇနံ အလ္လီယနံ န ဝိဇ္ဇတိ, န ဥပလဗ္ဘတိ, တသ္မာ ကာရဏာ, ဝဓကဿ စ ဩရသဿ စာတိ သဗ္ဗေသံ သမကော သမစိတ္တော ဗုဒ္ဓေါ ဟောတီတိ သမ္ဗန္ဓော.

586. 'They have no aversion': this means that for these Buddhas, aversion, harshness, and a mind of hate do not exist, are not found. 'Lust is not found in them': this means that for these Buddhas, lust, attachment, and clinging are not found, are not perceived. Therefore, the Buddha is equal-minded, of the same mind, towards all, whether a murderer or one’s own son. This is the connection.

၅၈၇. ပုနပိ ဗုဒ္ဓါနံယေဝ အာနုဘာဝံ ဒဿေန္တော ပန္ထေ ဒိသွာန ကာသာဝန္တိအာဒိမာဟ. တတ္ထ မီဠှမက္ခိတံ ဂူထသမ္မိဿံ ကာသာဝံ ကသာဝေန ရဇိတံ စီဝရံ ဣသိဒ္ဓဇံ အရိယာနံ ဓဇံ ပရိက္ခာရံ, ပန္ထေ မဂ္ဂေ ဆဍ္ဍိတံ ဒိသွာန ပဿိတွာ အဉ္ဇလိံ ကတွာ ဒသင်္ဂုလိသမောဓာနံ အဉ္ဇလိပုဋံ သိရသိ ကတွာ [Pg.332] သိရသာ သိရေန ဝန္ဒိတဗ္ဗံ ဣသိဒ္ဓဇံ အရဟတ္တဒ္ဓဇံ ဗုဒ္ဓပစ္စေကဗုဒ္ဓသာဝကဒီပကံ စီဝရံ နမဿိတဗ္ဗံ မာနေတဗ္ဗံ ပူဇေတဗ္ဗန္တိ အတ္ထော.

587. Again, demonstrating the power of the Buddhas, he spoke, beginning with 'seeing a saffron robe on the path.' Herein, having seen a saffron robe—the banner of the seers, the banner of the noble ones, their requisite—smeared with filth, mixed with excrement, dyed with an astringent dye, and discarded on the path, on the road, one should make the añjali gesture, placing the ten joined fingers on one's head. That banner of the seers, that banner of Arahantship, that robe which indicates a Buddha, a Paccekabuddha, or a disciple, should be venerated, revered, honored, and worshipped with the head. This is the meaning.

၅၈၈. အဗ္ဘတီတာတိ အဘိ အတ္ထင်္ဂတာ နိဗ္ဗုတာ. ယေ စ ဗုဒ္ဓါ ဝတ္တမာနာ ဣဒါနိ ဇာတာ စ ယေ ဗုဒ္ဓါ အနာဂတာ အဇာတာ အဘူတာ အနိဗ္ဗတ္တာ အပါတုဘူတာ စ ယေ ဗုဒ္ဓါ. ဓဇေနာနေန သုဇ္ဈန္တီတိ အနေန ဣသိဒ္ဓဇေန စီဝရေန ဧတေ ဗုဒ္ဓါ သုဇ္ဈန္တိ ဝိသုဒ္ဓါ ဘဝန္တိ သောဘန္တိ. တသ္မာ တေန ကာရဏေန ဧတေ ဗုဒ္ဓါ နမဿိယာ နမဿိတဗ္ဗာ ဝန္ဒိတဗ္ဗာတိ အတ္ထော. ‘‘ဧတံ နမဿိယ’’န္တိပိ ပါဌော, တဿ ဧတံ ဣသိဒ္ဓဇံ နမဿိတဗ္ဗန္တိ အတ္ထော.

588. 'Those who have passed beyond': this means those who have gone beyond, set, attained Nibbāna. And those Buddhas who are present, now born; and those Buddhas who are yet to come, who are unborn, not yet arisen, not yet come to be, not yet manifest. 'They are purified by this banner': this means that by this banner of the seers, by this robe, these Buddhas are purified, become pure, and shine. Therefore, these Buddhas are to be revered, to be worshipped, to be venerated. This is the meaning. There is also the reading 'etaṃ namassiyaṃ'; its meaning is 'this banner of the seers is to be revered'.

၅၈၉. တတော ပရံ အတ္တနော ဂုဏံ ဒဿေန္တော သတ္ထုကပ္ပန္တိအာဒိမာဟ. တတ္ထ သတ္ထုကပ္ပံ ဗုဒ္ဓသဒိသံ သုဝိနယံ သုန္ဒရဝိနယံ သုန္ဒရာကာရေန ဒွါရတ္တယဒမနံ ဟဒယေန စိတ္တေန အဟံ ဓာရေမိ သဝနဓာရဏာဒိနာ ပစ္စဝေက္ခာမီတိ အတ္ထော. ဝိနယံ ဝိနယပိဋကံ နမဿမာနော ဝန္ဒမာနော ဝိနယေ အာဒရံ ကုရုမာနော ဝိဟရိဿာမိ သဗ္ဗဒါ သဗ္ဗသ္မိံ ကာလေ ဝါသံ ကပ္ပေမီတိ အတ္ထော.

589. Then, showing his own qualities, he spoke, beginning with 'like the Teacher.' Herein, 'like the Teacher' means like the Buddha. 'Well-disciplined' means beautiful discipline, the taming of the three doors in a beautiful manner. I uphold it with my heart, with my mind, reflecting through listening, retaining, and so on. This is the meaning. Paying homage to the Vinaya, venerating the Vinaya Piṭaka, showing respect for the Vinaya, I will dwell always, at all times making my abode therein. This is the meaning.

၅၉၀. ဝိနယော အာသယော မယှန္တိ ဝိနယပိဋကံ မယှံ ဩကာသဘူတံ သဝနဓာရဏမနသိကရဏဥဂ္ဂဟပရိပုစ္ဆာပဝတ္တနဝသေန ဩကာသဘူတံ ဂေဟဘူတန္တိ အတ္ထော. ဝိနယော ဌာနစင်္ကမန္တိ ဝိနယော မယှံ သဝနာဒိကိစ္စကရဏေန ဌိတဋ္ဌာနဉ္စ စင်္ကမနဋ္ဌာနဉ္စ. ကပ္ပေမိ ဝိနယေ ဝါသန္တိ ဝိနယပိဋကေ ဝိနယတန္တိယာ သဝနဓာရဏပဝတ္တနဝသေန ဝါသံ သယနံ ကပ္ပေမိ ကရောမိ. ဝိနယော မမ ဂေါစရောတိ ဝိနယပိဋကံ မယှံ ဂေါစရော အာဟာရော ဘောဇနံ နိစ္စံ ဓာရဏမနသိကရဏဝသေနာတိ အတ္ထော.

590. 'The Vinaya is my abode': this means the Vinaya Piṭaka has become my dwelling place, my home, by way of listening, retaining, applying the mind, learning, questioning, and reciting. This is the meaning. 'The Vinaya is my place for standing and walking': this means the Vinaya is my place for standing and my place for walking about through my performance of the duties of listening and so on. 'I make my dwelling in the Vinaya': this means I make my dwelling, my resting place, in the Vinaya Piṭaka, in the textual tradition of the Vinaya, by way of listening, retaining, and reciting. 'The Vinaya is my resort': this means the Vinaya Piṭaka is my resort, my food, my nourishment, by way of constant retention and application of mind. This is the meaning.

၅၉၁. ဝိနယေ ပါရမိပ္ပတ္တောတိ သကလေ ဝိနယပိဋကေ ပါရမိံ ပရိယောသာနံ ပတ္တော. သမထေ စာပိ ကောဝိဒေါတိ ပါရာဇိကာဒိသတ္တာပတ္တိက္ခန္ဓာနံ သမထေ ဝူပသမေ စ ဝုဋ္ဌာနေ စ ကောဝိဒေါ ဆေကော, အဓိကရဏသမထေ ဝါ –

591. 'He has reached perfection in the Vinaya': this means he has reached the perfection, the culmination, in the entire Vinaya Piṭaka. 'And skilled in pacification': this means he is skilled and expert in the pacification, the calming, and the rising from the seven groups of offenses beginning with Pārājika, or in the settlement of legal questions—

‘‘ဝိဝါဒံ အနုဝါဒဉ္စ, အာပတ္တာဓိကရဏံ တထာ;

ကိစ္စာဓိကရဏဉ္စေဝ, စတုရာဓိကရဏာ မတာ’’တိ. –

'Disputes and accusations, legal questions concerning offenses, and legal questions concerning duties— these are considered the four kinds of legal questions.'

ဝုတ္တာဓိကရဏေသု စ –

And concerning the aforementioned legal questions—

‘‘သမ္မုခါ [Pg.333] သတိဝိနယော, အမူဠှပဋိညာကရဏံ;

ယေဘုယျ တဿပါပိယျ, တိဏဝတ္ထာရကော တထာ’’တိ. –

'Resolution in the presence, resolution by appeal to memory, resolution for one not insane and decision by admission; decision by majority, decision by appeal to the accused's depravity, and covering over with grass.'

ဧဝံ ဝုတ္တေသု စ သတ္တသု အဓိကရဏသမထေသု အတိကောဝိဒေါ ဆေကောတိ အတ္ထော. ဥပါလိ တံ မဟာဝီရာတိ ဘန္တေ မဟာဝီရ, စတူသု အသင်္ချေယျေသု ကပ္ပသတသဟဿေသု သဗ္ဗညုတညာဏာဓိဂမာယ ဝီရိယဝန္တ သတ္ထုနော ဒေဝမနုဿာနံ အနုသာသကဿ တံ တဝ ပါဒေ ပါဒယုဂေ ဥပါလိ ဘိက္ခု ဝန္ဒတိ ပဏာမံ ကရောတီတိ အတ္ထော.

Thus, he is exceedingly skilled and expert in these seven aforementioned settlements of legal questions. This is the meaning. 'Upāli, that Great Hero': this means, O Venerable Great Hero, the monk Upāli bows and pays homage at your two feet, the feet of the Teacher of gods and humans, who exerted effort for the acquisition of omniscient knowledge through four incalculable periods and a hundred thousand eons. This is the meaning.

၅၉၂. သော အဟံ ပဗ္ဗဇိတွာ သမ္ဗုဒ္ဓံ နမဿမာနော ပဏာမံ ကုရုမာနော ဓမ္မဿ စ တေန ဘဂဝတာ ဒေသိတဿ နဝလောကုတ္တရဓမ္မဿ သုဓမ္မတံ သုန္ဒရဓမ္မဘာဝံ ဇာနိတွာ ဓမ္မဉ္စ နမဿမာနော ဂါမတော ဂါမံ ပုရတော ပုနံ နဂရတော နဂရံ ဝိစရိဿာမီတိ သမ္ဗန္ဓော.

592. Having gone forth, I, paying homage and bowing down to the Fully Enlightened One, and knowing the Dhamma taught by that Blessed One—the nine supramundane Dhammas—to be of good Dhamma, of beautiful Dhamma nature, and paying homage to the Dhamma, I will wander from village to village, from town to town. This is the connection.

၅၉၃. ကိလေသာ ဈာပိတာ မယှန္တိ မယာ ပဋိဝိဒ္ဓအရဟတ္တမဂ္ဂဉာဏေန မယှံ စိတ္တသန္တာနဂတာ သဗ္ဗေ ဒိယဍ္ဎသဟဿသင်္ခါ ကိလေသာ ဈာပိတာ သောသိတာ ဝိသောသိတာ ဝိဒ္ဓံသိတာ. ဘဝါ သဗ္ဗေ သမူဟတာတိ ကာမဘဝါဒယော သဗ္ဗေ နဝ ဘဝါ မယာ သမူဟတာ သံ သုဋ္ဌု ဦဟတာ ခေပိတာ ဝိဒ္ဓံသိတာ. သဗ္ဗာသဝါ ပရိက္ခီဏာတိ ကာမာသဝေါ, ဘဝါသဝေါ, ဒိဋ္ဌာသဝေါ, အဝိဇ္ဇာသဝေါတိ သဗ္ဗေ စတ္တာရော အာသဝါ ပရိက္ခီဏာ ပရိသမန္တတော ခယံ ပါပိတာ. ဣဒါနိ ဣမသ္မိံ အရဟတ္တပ္ပတ္တကာလေ ပုနဗ္ဘဝေါ ပုနုပ္ပတ္တိသင်္ခါတော ဘဝေါ ဘဝနံ ဇာတိ နတ္ထီတိ အတ္ထော.

593. 'The defilements are burned up by me': this means that by the knowledge of the path to arahantship, which I have fully penetrated, all the defilements in my mental continuum, numbering one and a half thousand, have been burned up, dried up, withered away, and destroyed. 'All states of existence have been uprooted': this means that all nine states of existence, beginning with the realm of sensual desire, have been thoroughly uprooted, eradicated, and destroyed by me. 'All the taints are exhausted': this means that all four taints—the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance—have been exhausted, brought to complete destruction. Now, at this time of attaining arahantship, there is no further becoming, no rebirth, no further state of existence. This is the meaning.

၅၉၄. ဥတ္တရိ သောမနဿဝသေန ဥဒါနံ ဥဒါနေန္တော သွာဂတန္တိအာဒိမာဟ. တတ္ထ ဗုဒ္ဓသေဋ္ဌဿ ဥတ္တမဗုဒ္ဓဿ သန္တိကေ သမီပေ ဧကနဂရေ ဝါ မမ အာဂမနံ သွာဂတံ သုဋ္ဌု အာဂမနံ သုန္ဒရာဂမနံ ဝတ ဧကန္တေန အာသိ အဟောသီတိ သမ္ဗန္ဓော. တိဿော ဝိဇ္ဇာတိ ပုဗ္ဗေနိဝါသဒိဗ္ဗစက္ခုအာသဝက္ခယဝိဇ္ဇာ အနုပ္ပတ္တာ သမ္ပတ္တာ, ပစ္စက္ခံ ကတာတိ အတ္ထော. ကတံ ဗုဒ္ဓဿ သာသနန္တိ ဗုဒ္ဓေန ဘဂဝတာ ဒေသိတံ အနုသိဋ္ဌိ သာသနံ ကတံ နိပ္ဖာဒိတံ ဝတ္တပဋိပတ္တိံ ပူရေတွာ ကမ္မဋ္ဌာနံ မနသိ ကရိတွာ အရဟတ္တမဂ္ဂဉာဏာဓိဂမေန သမ္ပာဒိတန္တိ အတ္ထော.

594. Then, out of abundant joy, he uttered this inspired utterance, beginning with 'Welcome.' Here, the meaning is: My coming, in the presence of the supreme Buddha, in the same city, was welcome, a good coming, a beautiful coming—indeed, it was certainly so. The three knowledges—the knowledge of past lives, the divine eye, and the knowledge of the destruction of the taints—have been attained, reached, and realized directly. This is the meaning. 'The Buddha's dispensation has been fulfilled': this means the instruction, the teaching, given by the Blessed One has been accomplished, brought to completion by fulfilling the duties and attending to the meditation subject, culminating in the attainment of the knowledge of the path to arahantship. This is the meaning.

၅၉၅. ပဋိသမ္ဘိဒါ စတဿောတိ အတ္ထပဋိသမ္ဘိဒါဒယော စတဿော ပညာယော သစ္ဆိကတာ ပစ္စက္ခံ ကတာ. ဝိမောက္ခာပိ စ အဋ္ဌိမေတိ စတ္တာရိ [Pg.334] မဂ္ဂဉာဏာနိ စတ္တာရိ ဖလဉာဏာနီတိ ဣမေ အဋ္ဌ ဝိမောက္ခာ သံသာရတော မုစ္စနူပါယာ သစ္ဆိကတာတိ သမ္ဗန္ဓော. ဆဠဘိညာ သစ္ဆိကတာတိ –

595. 'The four analytical knowledges': this means the four wisdoms beginning with the analytical knowledge of meaning have been realized, made manifest. 'And the eight liberations too': this means the four path knowledges and the four fruition knowledges—these eight liberations, the means of release from saṃsāra, have been realized. This is the connection. 'The six super-knowledges have been realized'—

‘‘ဣဒ္ဓိဝိဓံ ဒိဗ္ဗသောတံ, စေတောပရိယဉာဏကံ;

ပုဗ္ဗေနိဝါသဉာဏဉ္စ, ဒိဗ္ဗစက္ခာသဝက္ခယ’’န္တိ. –

'Psychic abilities, the divine ear, knowledge of the minds of others, knowledge of former lives, the divine eye, and the destruction of the taints.'

ဣမာ ဆ အဘိညာ သစ္ဆိကတာ ပစ္စက္ခံ ကတာ. ဣမေသံ ဉာဏာနံ သစ္ဆိကရဏေန ဗုဒ္ဓဿ သာသနံ ကတန္တိ အတ္ထော.

These six super-knowledges have been realized and directly known. By realizing these knowledges, the Buddha's dispensation has been fulfilled. This is the meaning.

ဣတ္ထန္တိ ဣမိနာ ဟေဋ္ဌာ ဝုတ္တပ္ပကာရေန. သုဒန္တိ ပဒပူရဏမတ္တေ နိပါတော. အာယသ္မာ ဥပါလိ ထေရောတိ ထိရသီလာဒိဂုဏယုတ္တော သာဝကော ဣမာ ပုဗ္ဗစရိတာပဒါနဒီပိကာ ဂါထာယော အဘာသိတ္ထ ကထယိတ္ထာတိ အတ္ထော.

'Thus' means in this way, in the manner described below. 'Sudaṃ' is merely a particle to fill out the verse. The Venerable Elder Upāli—a disciple endowed with firm virtue and other qualities—spoke, uttered these verses, which are a lamp illuminating his former deeds and life story. This is the meaning.

ဥပါလိတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder Upāli is completed.

၃-၇. အညာသိကောဏ္ဍညတ္ထေရအပဒါနဝဏ္ဏနာ

3.7 The Commentary on the Apadāna of the Venerable Aññāsikoṇḍañña

ပဒုမုတ္တရသမ္ဗုဒ္ဓန္တိအာဒိကံ အာယသ္မတော အညာသိကောဏ္ဍညတ္ထေရဿ အပဒါနံ. အယံ ကိရ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ကာလေ ဟံသဝတီနဂရေ ဂဟပတိမဟာသာလကုလေ နိဗ္ဗတ္တိတွာ ဝိညုတံ ပတွာ ဧကဒိဝသံ သတ္ထု သန္တိကေ ဓမ္မံ သုဏန္တော သတ္ထာရံ ဧကံ ဘိက္ခုံ အတ္တနော သာသနေ ပဌမံ ပဋိဝိဒ္ဓဓမ္မရတ္တညူနံ အဂ္ဂဋ္ဌာနေ ဌပေန္တံ ဒိသွာ သယမ္ပိ တံ ဌာနန္တရံ ပတ္ထေန္တော သတသဟဿဘိက္ခုပရိဝါရဿ ဘဂဝတော သတ္တာဟံ မဟာဒါနံ ပဝတ္တေတွာ ပဏိဓာနံ အကာသိ. သတ္ထာပိဿ အနန္တရာယတံ ဒိသွာ ဘာဝိနိံ သမ္ပတ္တိံ ဗျာကာသိ. သော ယာဝဇီဝံ ပုညာနိ ကရောန္တော သတ္ထရိ ပရိနိဗ္ဗုတေ စေတိယေ ပတိဋ္ဌာပိယမာနေ အန္တောစေတိယေ ရတနဃရံ ကာရာပေသိ, စေတိယံ ပရိဝါရေတွာ သဟဿရတနဂ္ဃိကာနိ စ ကာရေသိ.

The Apadāna of the Venerable Aññāsikoṇḍañña begins with 'Padumuttara, the Fully Enlightened One.' It is said that he, having made aspirations under previous Buddhas and accumulating in various existences merit that serves as a basis for release, was reborn in the city of Haṃsavatī into a great and wealthy householder's family during the time of the Blessed One Padumuttara. Having reached maturity, one day while listening to the Dhamma in the Teacher's presence, he saw the Teacher placing a monk in the foremost position among the disciples of long standing for being the first to penetrate the Dhamma in his dispensation. Aspiring to that same position for himself, he made a great offering for seven days to the Blessed One, who was attended by a hundred thousand monks, and made his aspiration. The Teacher, seeing that his future was without obstruction, declared his future success. For as long as he lived, he performed meritorious deeds. After the Teacher's Parinibbāna, when a cetiya was being established, he had a jeweled chamber built inside the cetiya and had it surrounded with valuables worth a thousand jewels.

သော ဧဝံ ပုညာနိ ကတွာ တတော စဝိတွာ ဒေဝမနုဿေသု သံသရန္တော ဝိပဿိဿ ဘဂဝတော ကာလေ မဟာကာလော နာမ ကုဋုမ္ဗိကော ဟုတွာ အဋ္ဌကရီသမတ္တေ ခေတ္တေ သာလိဂဗ္ဘံ ဖာလေတွာ ဂဟိတသာလိတဏ္ဍုလေဟိ အသမ္ဘိန္နခီရပါယာသံ သမ္ပာဒေတွာ တတ္ထ မဓုသပ္ပိသက္ကရာဒယော ပက္ခိပိတွာ ဗုဒ္ဓပ္ပမုခဿ သံဃဿ အဒါသိ. သာလိဂဗ္ဘံ ဖာလေတွာ ဂဟိတဂဟိတဋ္ဌာနံ [Pg.335] ပုန ပူရတိ. ပုထုကကာလေ ပုထုကဂ္ဂံ နာမ အဒါသိ. လာယနေ လာယနဂ္ဂံ, ဝေဏိကရဏေ ဝေဏဂ္ဂံ, ကလာပါဒိကရဏေ ကလာပဂ္ဂံ, ခလဂ္ဂံ, ဘဏ္ဍဂ္ဂံ, မိနဂ္ဂံ ကောဋ္ဌဂ္ဂန္တိ ဧဝံ ဧကသဿေ နဝ ဝါရေ အဂ္ဂဒါနံ အဒါသိ, တမ္ပိ သဿံ အတိရေကတရံ သမ္ပန္နံ အဟောသိ.

Having thus performed meritorious deeds, he passed away from there and wandered among gods and humans. During the time of the Blessed One Vipassī, he was reborn as a householder named Mahākāla. In a field of about eight karīsas, he had the rice husks split open, and with the grains he obtained, he prepared milk-rice porridge with undiluted milk. To this, he added honey, ghee, sugar, and other ingredients, and offered it to the Saṅgha headed by the Buddha. The places from which the rice grains were taken after splitting the husks refilled themselves. When the grain was young, he gave the first portion of the young grain as an offering. At the time of reaping, he gave the first portion of the reaping; at the time of bundling, the first portion of the bundles; at the time of making sheaves, the first portion of the sheaves; the first portion from the threshing floor; the first portion from the container; the first portion from the measure; and the first portion from the granary. Thus, for a single crop, he made nine first-fruit offerings. And that crop became exceedingly abundant.

ဧဝံ ယာဝဇီဝံ ပုညာနိ ကတွာ တတော စုတော ဒေဝလောကေ နိဗ္ဗတ္တိတွာ ဒေဝေသု စ မနုဿေသု စ သံသရန္တော အမှာကံ ဘဂဝတော ဥပ္ပတ္တိတော ပုရေတရမေဝ ကပိလဝတ္ထုနဂရဿ အဝိဒူရေ ဒေါဏဝတ္ထုနာမကေ ဗြာဟ္မဏဂါမေ ဗြာဟ္မဏမဟာသာလကုလေ နိဗ္ဗတ္တိ. တဿ ကောဏ္ဍညောတိ ဂေါတ္တတော အာဂတံ နာမံ အဟောသိ. သော ဝယပ္ပတ္တော တယော ဝေဒေ ဥဂ္ဂဟေတွာ လက္ခဏမန္တေသု စ ပါရံ အဂမာသိ. တေန သမယေန အမှာကံ ဗောဓိသတ္တော တုသိတပုရတော စဝိတွာ ကပိလဝတ္ထုပုရေ သုဒ္ဓေါဒနမဟာရာဇဿ ဂေဟေ နိဗ္ဗတ္တိ. တဿ နာမဂ္ဂဟဏဒိဝသေ အဋ္ဌုတ္တရသတေသု ဗြာဟ္မဏေသု ဥပနီတေသု ယေ အဋ္ဌ ဗြာဟ္မဏာ လက္ခဏပရိဂ္ဂဟဏတ္ထံ မဟာတလံ ဥပနီတာ. သော တေသု သဗ္ဗနဝကော ဟုတွာ မဟာပုရိသဿ လက္ခဏနိပ္ဖတ္တိံ ဒိသွာ ‘‘ဧကံသေန အယံ ဗုဒ္ဓေါ ဘဝိဿတီ’’တိ နိဋ္ဌံ ဂန္တွာ မဟာသတ္တဿ အဘိနိက္ခမနံ ဥဒိက္ခန္တော ဝိစရတိ.

Thus, having performed meritorious deeds throughout his life, after passing away from there, he was reborn in the heavenly realm. Wandering among gods and humans, even before the birth of our Blessed One, he was born in the brahmin village named Doṇavatthu, not far from the city of Kapilavatthu, in a brahmin family of great wealth. His name, which came from his lineage, was Koṇḍañña. Having come of age, he mastered the three Vedas and became an expert in the lore of bodily marks and mantras. At that time, our Bodhisatta, having passed away from the Tusita realm, was born in the city of Kapilavatthu in the house of the great king Suddhodana. On the day of his naming ceremony, when one hundred and eight brahmins were brought, eight brahmins among them were led to a high place for the purpose of examining the marks. He, being the very youngest among them, saw the perfection of the marks of a great man and, having come to the conclusion, “Assuredly, this one will become a Buddha,” he went about looking forward to the Great Being’s renunciation.

ဗောဓိသတ္တောပိ ခေါ မဟတာ ပရိဝါရေန ဝဍ္ဎမာနော အနုက္ကမေန ဝုဒ္ဓိပ္ပတ္တော ဉာဏပရိပါကံ ဂန္တွာ ဧကူနတိံသတိမေ ဝဿေ မဟာဘိနိက္ခမနံ နိက္ခမန္တော အနောမာနဒီတီရေ ပဗ္ဗဇိတွာ အနုက္ကမေန ဥရုဝေလံ ဂန္တွာ ပဓာနံ ပဒဟိ. တဒါ ကောဏ္ဍညော မာဏဝေါ မဟာသတ္တဿ ပဗ္ဗဇိတဘာဝံ သုတွာ လက္ခဏပရိဂ္ဂါဟကဗြာဟ္မဏာနံ ပုတ္တေဟိ ဝပ္ပမာဏဝါဒီဟိ သဒ္ဓိံ အတ္တပဉ္စမော ပဗ္ဗဇိတွာ အနုက္ကမေန ဗောဓိသတ္တဿ သန္တိကံ ဥပသင်္ကမိတွာ ဆဗ္ဗဿာနိ တံ ဥပဋ္ဌဟန္တော တဿ ဩဠာရိကာဟာရပရိဘောဂေန နိဗ္ဗိန္နော အပက္ကမိတွာ ဣသိပတနံ အဂမာသိ. အထ ခေါ ဗောဓိသတ္တော ဩဠာရိကာဟာရပရိဘောဂေန လဒ္ဓကာယဗလော ဝေသာခပုဏ္ဏမာယံ ဗောဓိရုက္ခမူလေ အပရာဇိတပလ္လင်္ကေ နိသိန္နော တိဏ္ဏံ မာရာနံ မတ္ထကံ မဒ္ဒိတွာ အဘိသမ္ဗုဒ္ဓေါ ဟုတွာ သတ္တသတ္တာဟံ ဗောဓိမဏ္ဍေယေဝ ဝီတိနာမေတွာ ပဉ္စဝဂ္ဂိယာနံ ဉာဏပရိပါကံ ဉတွာ အာသာဠှီပုဏ္ဏမာယံ ဣသိပတနံ ဂန္တွာ တေသံ ဓမ္မစက္ကပဝတ္တနသုတ္တန္တံ (မဟာဝ. ၁၃ အာဒယော; သံ. နိ. ၅.၁၀၈၁) ကထေသိ. ဒေသနာပရိယောသာနေ ကောဏ္ဍညတ္ထေရော [Pg.336] အဋ္ဌာရသဟိ ဗြဟ္မကောဋီဟိ သဒ္ဓိံ သောတာပတ္တိဖလေ ပတိဋ္ဌာသိ. အထ ပဉ္စမိယံ ပက္ခဿ အနတ္တလက္ခဏသုတ္တန္တဒေသနာယ (မဟာဝ. ၂၀ အာဒယော; သံ. နိ. ၃.၅၉) အရဟတ္တံ သစ္ဆာကာသိ.

The Bodhisatta, growing up with a great retinue, in due course reached maturity and, his wisdom having ripened, in his twenty-ninth year, he undertook the Great Renunciation. Having gone forth on the bank of the river Anomā, he gradually went to Uruvelā and engaged in striving. At that time, the young man Koṇḍañña, having heard of the Great Being's renunciation, went forth as the fifth, together with the sons of the brahmins who had examined the marks, namely Vappa and the others. In due course, he approached the Bodhisatta and, while attending upon him for six years, became disenchanted with his partaking of coarse food, departed, and went to Isipatana. Then the Bodhisatta, having regained bodily strength by partaking of coarse food, sat on the unconquered throne at the foot of the Bodhi tree on the full-moon day of Vesākha. Having crushed the heads of the three Māras and become perfectly enlightened, he spent seven weeks at the very site of enlightenment. Then, knowing that the wisdom of the group of five was mature, on the full-moon day of Āsāḷhī, he went to Isipatana and delivered to them the Discourse on the Turning of the Wheel of Dhamma. At the conclusion of the discourse, the Elder Koṇḍañña, together with eighteen crores of brahmās, was established in the fruit of stream-entry. Then, on the fifth day of the lunar fortnight, with the discourse on the characteristic of not-self, he realized arahantship.

၅၉၆. ဧဝံ သော အရဟတ္တံ ပတွာ ‘‘ကိံ ကမ္မံ ကတွာ အဟံ လောကုတ္တရသုခံ အဓိဂတောမှီ’’တိ ဥပဓာရေန္တော အတ္တနော ပုဗ္ဗကမ္မံ ပစ္စက္ခတော ဉတွာ သောမနဿဝသေန ပုဗ္ဗစရိတာပဒါနံ ဥဒါနဝသေန ဒဿေန္တော ပဒုမုတ္တရသမ္ဗုဒ္ဓန္တိအာဒိမာဟ. တဿတ္ထော ဟေဋ္ဌာ ဝုတ္တောယေဝ. လောကဇေဋ္ဌံ ဝိနာယကန္တိ သကလဿ သတ္တလောကဿ ဇေဋ္ဌံ ပဓာနန္တိ အတ္ထော. ဝိသေသေန ဝေနေယျသတ္တေ သံသာရသာဂရဿ ပရတီရံ အမတမဟာနိဗ္ဗာနံ နေတိ သမ္ပာပေတီတိ ဝိနာယကော, တံ ဝိနာယကံ. ဗုဒ္ဓဘူမိမနုပ္ပတ္တန္တိ ဗုဒ္ဓဿ ဘူမိ ပတိဋ္ဌာနဋ္ဌာနန္တိ ဗုဒ္ဓဘူမိ, သဗ္ဗညုတညာဏံ, တံ အနုပ္ပတ္တော ပဋိဝိဒ္ဓေါတိ ဗုဒ္ဓဘူမိမနုပ္ပတ္တော, တံ ဗုဒ္ဓဘူမိမနုပ္ပတ္တံ, သဗ္ဗညုတပ္ပတ္တံ ဗုဒ္ဓဘူတန္တိ အတ္ထော. ပဌမံ အဒ္ဒသံ အဟန္တိ ပဌမံ ဝေသာခပုဏ္ဏမိယာ ရတ္တိယာ ပစ္စူသသမယေ ဗုဒ္ဓဘူတံ ပဒုမုတ္တရသမ္ဗုဒ္ဓံ အဟံ အဒ္ဒက္ခိန္တိ အတ္ထော.

596. Thus, having attained arahantship, he reflected, “By doing what kamma have I attained this supramundane happiness?” Knowing his own past kamma directly, out of joy he showed his past life story by way of an inspired utterance, beginning with the words, ‘Padumuttara, the Sambuddha.’ The meaning of this has been explained below. ‘The world’s most senior, the guide’ means the most senior, the chief of the entire world of beings. He is the ‘guide’ (vināyaka) because he especially leads (neti) beings who can be guided from the ocean of saṃsāra to the further shore, the deathless great Nibbāna; to that guide. ‘Who has attained the ground of Buddhahood’ (buddhabhūmimanuppattaṃ): the ground (bhūmi) of a Buddha is his standing place, his foundation; this is the ‘ground of Buddhahood,’ which is the knowledge of omniscience. He who has attained and penetrated it is one ‘who has attained the ground of Buddhahood.’ The meaning is: one who has attained omniscience, who has become a Buddha. ‘I saw him first’: the meaning is, ‘I first saw the Sambuddha Padumuttara, who had become a Buddha, at dawn on the night of the Vesākha full moon.’

၅၉၇. ယာဝတာ ဗောဓိယာ မူလေတိ ယတ္တကာ ဗောဓိရုက္ခသမီပေ ယက္ခာ သမာဂတာ ရာသိဘူတာ သမ္ဗုဒ္ဓံ ဗုဒ္ဓဘူတံ တံ ဗုဒ္ဓံ ပဉ္ဇလီကတာ ဒသင်္ဂုလိသမောဓာနံ အဉ္ဇလိပုဋံ သိရသိ ဌပေတွာ ဝန္ဒန္တိ နမဿန္တီတိ သမ္ဗန္ဓော.

597. ‘As many as were at the root of the Bodhi tree’: However many yakkhas had come together near the Bodhi tree, having formed a great mass, they paid homage and venerated that Sambuddha, the one who had become a Buddha, by making the gesture of añjali—the joining together of the ten fingers—and placing their cupped hands on their heads. This is the connection.

၅၉၈. သဗ္ဗေ ဒေဝါ တုဋ္ဌမနာတိ ဗုဒ္ဓဘူတဋ္ဌာနံ အာဂတာ တေ သဗ္ဗေ ဒေဝါ တုဋ္ဌစိတ္တာ အာကာသေ သဉ္စရန္တီတိ သမ္ဗန္ဓော. အန္ဓကာရတမောနုဒေါတိ အတိဝိယ အန္ဓကာရံ မောဟံ နုဒေါ ခေပနော အယံ ဗုဒ္ဓေါ အနုပ္ပတ္တောတိ အတ္ထော.

598. ‘All the devas, with delighted minds’: All those devas who had come to the place where he became a Buddha, having delighted minds, were travelling through the sky. This is the connection. ‘Dispeller of the gloom of darkness’: This Buddha who has arisen is a dispeller, a remover, of the exceedingly deep darkness that is delusion. This is the meaning.

၅၉၉. တေသံ ဟာသပရေတာနန္တိ ဟာသေဟိ ပီတိသောမနဿေဟိ သမန္နာဂတာနံ တေသံ ဒေဝါနံ မဟာနာဒေါ မဟာဃောသော အဝတ္တထ ပဝတ္တတိ, သမ္မာသမ္ဗုဒ္ဓသာသနေ ကိလေသေ သံကိလေသေ ဓမ္မေ ဈာပယိဿာမာတိ သမ္ဗန္ဓော.

599. ‘Of them who were overcome with joy’: Of those devas who were endowed with joy, delight, and happiness, a great sound, a great roar, arose. ‘In the teaching of the Perfectly Enlightened One, we shall burn up the defilements, the corrupting states!’ This is the connection.

၆၀၀. ဒေဝါနံ ဂိရမညာယာတိ ဝါစာယ ထုတိဝစနေန သဟ ဥဒီရိတံ ဒေဝါနံ သဒ္ဒံ ဇာနိတွာ ဟဋ္ဌော ဟဋ္ဌေန စိတ္တေန သောမနဿသဟဂတေန စိတ္တေန အာဒိဘိက္ခံ ပဌမံ အာဟာရံ ဗုဒ္ဓဘူတဿ အဟံ အဒါသိန္တိ သမ္ဗန္ဓော.

600. ‘Having understood the speech of the devas’: Having understood the sound of the devas, which was uttered together with words of praise, I became joyful, and with a gladdened mind accompanied by happiness, I gave the first alms-food, the initial meal, to the one who had become a Buddha. This is the connection.

၆၀၂. သတ္တာဟံ [Pg.337] အဘိနိက္ခမ္မာတိ မဟာဘိနိက္ခမနံ နိက္ခမိတွာ သတ္တာဟံ ပဓာနံ ကတွာ သဗ္ဗညုတညာဏပဒဋ္ဌာနံ အရဟတ္တမဂ္ဂဉာဏသင်္ခါတံ ဗောဓိံ အဇ္ဈဂမံ အဓိဂဉ္ဆိံ အဟန္တိ အတ္ထော. ဣဒံ မေ ပဌမံ ဘတ္တန္တိ ဣဒံ ဘတ္တံ သရီရယာပနံ ဗြဟ္မစာရိဿ ဥတ္တမစာရိဿ မေ မယှံ ဣမိနာ ဒေဝပုတ္တေန ပဌမံ ဒိန္နံ အဟောသီတိ အတ္ထော.

602. ‘Having striven for a week after going forth’: The meaning is: having gone forth in the Great Renunciation, and having striven for seven days, I attained and realized the enlightenment known as the knowledge of the path to arahantship, which is the foundation for the knowledge of omniscience. ‘This is my first meal’: The meaning is: this meal for the sustenance of the body was the first given to me, a practitioner of the holy life, of the supreme conduct, by this devaputta.

၆၀၃. တုသိတာ ဟိ ဣဓာဂန္တွာတိ တုသိတဘဝနတော ဣဓ မနုဿလောကေ အာဂန္တွာ ယော ဒေဝပုတ္တော မေ မမ ဘိက္ခံ ဥပါနယိ အဒါသိ, တံ ဒေဝပုတ္တံ ကိတ္တယိဿာမိ ကထေဿာမိ ပါကဋံ ကရိဿာမိ. ဘာသတော ဘာသန္တဿ မမ ဝစနံ သုဏာထာတိ သမ္ဗန္ဓော. ဣတော ပရံ အနုတ္တာနပဒမေဝ ဝဏ္ဏယိဿာမ.

603. ‘For having come here from Tusita’: Having come here to the human world from the Tusita realm, the devaputta who brought and gave me alms-food—that devaputta I shall extol, I shall speak of, I shall make him known. ‘Listen to the word of me who is speaking.’ This is the connection. Hereafter, we shall explain only those words that are not self-evident.

၆၀၇. တိဒသာတိ တာဝတိံသဘဝနာ. အဂါရာတိ အတ္တနော ဥပ္ပန္နဗြာဟ္မဏဂေဟတော နိက္ခမိတွာ ပဗ္ဗဇိတွာ ဆ သံဝစ္ဆရာနိ ဒုက္ကရကာရိကံ ကရောန္တေန ဗောဓိသတ္တေန သဟ ဝသိဿတီတိ သမ္ဗန္ဓော.

607. "Of the Thirty-Three" means the Tāvatiṃsa realm. "From home" means having left his own brahmin house, gone forth, and for six years living together with the Bodhisatta while he was practicing severe austerities—this is the connection.

၆၀၈. တတော သတ္တမကေ ဝဿေတိ တတော ပဗ္ဗဇိတကာလတော ပဋ္ဌာယ သတ္တမေ သံဝစ္ဆရေ. ဗုဒ္ဓေါ သစ္စံ ကထေဿတီတိ ဆဗ္ဗဿာနိ ဒုက္ကရကာရိကံ ကတွာ သတ္တမသံဝစ္ဆရေ ဗုဒ္ဓေါ ဟုတွာ ဗာရာဏသိယံ ဣသိပတနေ မိဂဒါယေ ဓမ္မစက္ကပဝတ္တနသုတ္တန္တဒေသနာယ ဒုက္ခသမုဒယနိရောဓမဂ္ဂသစ္စသင်္ခါတံ စတုသစ္စံ ကထေဿတီတိ အတ္ထော. ကောဏ္ဍညော နာမ နာမေနာတိ နာမေန ဂေါတ္တနာမဝသေန ကောဏ္ဍညော နာမ. ပဌမံ သစ္ဆိကာဟိတီတိ ပဉ္စဝဂ္ဂိယာနမန္တရေ ပဌမံ အာဒိတော ဧဝ သောတာပတ္တိမဂ္ဂဉာဏံ သစ္ဆိကာဟိတိ ပစ္စက္ခံ ကရိဿတီတိ အတ္ထော.

608. "Then, in the seventh year"—that is, in the seventh year from the time of his going forth. "The Buddha will declare the truth"—having performed severe austerities for six years, in the seventh year, having become a Buddha, he will declare the Four Truths, namely, the truths regarding suffering, its arising, its cessation, and the path, in the Deer Park at Isipatana near Varanasi, by means of the Discourse on Setting in Motion the Wheel of the Dhamma. "Named Koṇḍañña"—named Koṇḍañña by way of name and family name. "First to realize"—among the group of five, he will be the first, right from the beginning, to realize directly the knowledge of the path of stream-entry—this is the meaning.

၆၀၉. နိက္ခန္တေနာနုပဗ္ဗဇိန္တိ နိက္ခန္တေန ဗောဓိသတ္တေန သဟ နိက္ခမိတွာ အနုပဗ္ဗဇိန္တိ အတ္ထော. တထာ အနုပဗ္ဗဇိတွာ မယာ ပဓာနံ ဝီရိယံ သုကတံ သုဋ္ဌု ကတံ ဒဠှံ ကတွာ ကတန္တိ အတ္ထော. ကိလေသေ ဈာပနတ္ထာယာတိ ကိလေသေ သောသနတ္ထာယ ဝိဒ္ဓံသနတ္ထာယ အနဂါရိယံ အဂါရဿ အဟိတံ ကသိဝဏိဇ္ဇာဒိကမ္မဝိရဟိတံ သာသနံ ပဗ္ဗဇိံ ပဋိပဇ္ဇိန္တိ အတ္ထော.

609. "Following him who had gone forth, I too went forth"—having left together with the Bodhisatta, I went forth following him—this is the meaning. Thus, having followed, 'my striving and energy' means that my striving and energy was well done, properly done, firmly done—this is the meaning. "For the sake of burning up defilements"—for the sake of drying up, destroying defilements, I went forth into the homeless life, the dispensation, which is detrimental to household life, free from farming, trade, and other work—this is the meaning.

၆၁၀. အဘိဂန္တွာန [Pg.338] သဗ္ဗညူတိ သဗ္ဗံ အတီတာနာဂတပစ္စုပ္ပန္နံ ဝါ သင်္ခါရဝိကာရလက္ခဏနိဗ္ဗာနပညတ္တိသင်္ခါတံ ဉေယျံ ဝါ ဇာနန္တော ဒေဝေဟိ သဟ ဝတ္တမာနေ သတ္တ လောကေ ဗုဒ္ဓေါ မိဂါရညံ မိဂဒါယ ဝိဟာရံ အဘိဂန္တွာ ဥပသင်္ကမိတွာ မေ မယာ သစ္ဆိကတေန ဣမိနာ သောတာပတ္တိမဂ္ဂဉာဏေန အမတဘေရိံ အမတမဟာနိဗ္ဗာနဘေရိံ အဟရိ ပဟရိ ဒဿေသီတိ အတ္ထော.

610. "Having approached the All-Knowing One"—the Buddha, who knows all things past, future, and present, or all knowable phenomena consisting of formations, their modifications, characteristics, Nibbāna, and designations, who dwells in the world with the devas—approached the Migārañña deer park, the Migadāya hermitage. By means of this knowledge of the stream-entry path, which I had directly realized, the deathless drum, the great drum of Nibbāna, was sounded, was struck, was displayed (by the Buddha)—this is the meaning.

၆၁၁. သော ဒါနီတိ သော အဟံ ပဌမံ သောတာပန္နော ဣဒါနိ အရဟတ္တမဂ္ဂဉာဏေန အမတံ သန္တံ ဝူပသန္တသဘာဝံ ပဒံ ပဇ္ဇိတဗ္ဗံ ပါပုဏိတဗ္ဗံ, အနုတ္တရံ ဥတ္တရဝိရဟိတံ နိဗ္ဗာနံ ပတ္တော အဓိဂတောတိ အတ္ထော. သဗ္ဗာသဝေ ပရိညာယာတိ ကာမာသဝါဒယော သဗ္ဗေ အာသဝေ ပရိညာယ ပဟာနပရိညာယ ပဇဟိတွာ အနာသဝေါ နိက္ကိလေသော ဝိဟရာမိ ဣရိယာပထဝိဟာရေန ဝါသံ ကပ္ပေမိ. ပဋိသမ္ဘိဒါ စတဿောတျာဒယော ဂါထာယော ဝုတ္တတ္ထာယေဝ.

611. "Now, I," that is, I who was first a stream-enterer, have now, through the knowledge of the path to arahantship, attained the deathless, peaceful, and tranquil state—the supreme, unsurpassed nibbāna; this is the meaning. "Having fully understood all the taints"—having abandoned all the taints such as the taint of sensual desire through the understanding of abandonment, I dwell taintless, undefiled, and maintain my life with the four postures. "The four discriminations"—the remaining verses are to be understood as previously explained.

အထ နံ သတ္ထာ အပရဘာဂေ ဇေတဝနမဟာဝိဟာရေ ဘိက္ခုသံဃမဇ္ဈေ ပညတ္တဝရဗုဒ္ဓါသနေ နိသိန္နော ပဌမံ ပဋိဝိဒ္ဓဓမ္မဘာဝံ ဒီပေန္တော ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ ရတ္တညူနံ ယဒိဒံ အညာသိကောဏ္ဍညော’’တိ (အ. နိ. ၁.၁၈၈) ဧတဒဂ္ဂေ ဌပေသိ. သော ဒွီဟိ အဂ္ဂသာဝကေဟိ အတ္တနိ ကရိယမာနံ ပရမနိပစ္စကာရံ, ဂါမန္တသေနာသနေ အာကိဏ္ဏဝိဟာရဉ္စ ပရိဟရိတုကာမော, ဝိဝေကာဘိရတိယာ ဝိဟရိတုကာမော စ အတ္တနော သန္တိကံ ဥပဂတာနံ ဂဟဋ္ဌပဗ္ဗဇိတာနံ ပဋိသန္ထာရကရဏမ္ပိ ပပဉ္စံ မညမာနော သတ္ထာရံ အာပုစ္ဆိတွာ ဟိမဝန္တံ ပဝိသိတွာ ဆဒ္ဒန္တေဟိ နာဂေဟိ ဥပဋ္ဌိယမာနော ဆဒ္ဒန္တဒဟတီရေ ဒွါဒသ ဝဿာနိ ဝသိ. ဧဝံ တတ္ထ ဝသန္တံ ထေရံ ဧကဒိဝသံ သက္ကော ဒေဝရာဇာ ဥပသင်္ကမိတွာ ဝန္ဒိတွာ ဌိတော ဧဝမာဟ ‘‘သာဓု မေ, ဘန္တေ, အယျော ဓမ္မံ ဒေသေတူ’’တိ. ထေရော တဿ စတုသစ္စဂဗ္ဘံ တိလက္ခဏာဟတံ သုညတာပဋိသံယုတ္တံ နာနာနယဝိစိတ္တံ အမတောဂဓံ ဗုဒ္ဓလီလာယ ဓမ္မံ ဒေသေသိ. တံ သုတွာ သက္ကော အတ္တနော ပသာဒံ ပဝေဒေန္တော –

Then the Teacher, at a later time, seated in the midst of the Saṅgha of monks on the prepared excellent Buddha-seat in the great Jetavana monastery, illuminating the fact of his being the first to realize the Dhamma, declared: "Monks, this is the foremost among my monk disciples who are of long standing, that is, Aññāsi Koṇḍañña." Thus, he placed him in the foremost position. He, wishing to avoid the exceedingly respectful treatment being shown to him by the two chief disciples, wishing to avoid the crowded monasteries in villages and settlements, and desiring to dwell in seclusion, also considering the extending of hospitality to laypeople and renunciates who came to him as a distraction, took leave of the Teacher and entered the Himalayas. There, attended by Chaddanta elephants, he lived for twelve years on the bank of the Chaddanta Lake. While the elder was dwelling there, one day Sakka, the king of the gods, approached him, paid homage, stood to one side, and said: "Venerable sir, it would be good if the revered one would teach me the Dhamma." The elder taught him the Dhamma, containing the four noble truths, striking with the three characteristics, connected with emptiness, varied in its methods and approaches, an immersion in the deathless, in the Buddha's graceful way of teaching. Hearing this, Sakka, making known his satisfaction, said:

‘‘ဧသ ဘိယျော ပသီဒါမိ, သုတွာ ဓမ္မံ မဟာရသံ;

ဝိရာဂေါ ဒေသိတော ဓမ္မော, အနုပါဒါယ သဗ္ဗသော’’တိ. (ထေရဂါ. ၆၇၃) –

"Even more delighted I am, having heard the Dhamma of great savor; The Dhamma taught is dispassion, utterly without clinging."

ထုတိံ [Pg.339] အကာသိ. ထေရော ဆဒ္ဒန္တဒဟတီရေ ဒွါဒသ ဝဿာနိ ဝသိတွာ ဥပကဋ္ဌေ ပရိနိဗ္ဗာနေ သတ္ထာရံ ဥပသင်္ကမိတွာ ပရိနိဗ္ဗာနံ အနုဇာနာပေတွာ တတ္ထေဝ ဂန္တွာ ပရိနိဗ္ဗာယီတိ.

He offered praise. The Elder, having lived for twelve years on the bank of Lake Chaddanta, approached the Teacher when his final passing was near, sought permission for his parinibbāna, and then returned there and attained parinibbāna.

အညာသိကောဏ္ဍညတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder Aññāsi Koṇḍañña is complete.

၃-၈. ပိဏ္ဍောလဘာရဒွါဇတ္ထေရအပဒါနဝဏ္ဏနာ

3-8. The Commentary on the Apadāna of Elder Piṇḍola Bhāradvāja

ပဒုမုတ္တရော နာမ ဇိနောတိအာဒိကံ အာယသ္မတော ပိဏ္ဍောလဘာရဒွါဇဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ကာလေ သီဟယောနိယံ နိဗ္ဗတ္တိတွာ ပဗ္ဗတပါဒေ ဂုဟာယံ ဝိဟာသိ. ဘဂဝါ တဿ အနုဂ္ဂဟံ ကာတုံ ဂေါစရာယ ပက္ကန္တကာလေ တဿ သယနဂုဟံ ပဝိသိတွာ နိရောဓံ သမာပဇ္ဇိတွာ နိသီဒိ. သီဟော ဂေါစရံ ဂဟေတွာ နိဝတ္တော ဂုဟဒွါရေ ဌတွာ ဘဂဝန္တံ ဒိသွာ ဟဋ္ဌတုဋ္ဌော ဇလဇထလဇပုပ္ဖေဟိ ပူဇံ ကတွာ စိတ္တံ ပသာဒေန္တော ဘဂဝတော အာရက္ခဏတ္ထာယ အညေ ဝါဠမိဂေ အပနေတုံ တီသု ဝေလာသု သီဟနာဒံ နဒန္တော ဗုဒ္ဓဂတာယ သတိယာ အဋ္ဌာသိ. ယထာ ပဌမဒိဝသေ, ဧဝံ သတ္တာဟံ ပူဇေသိ. ဘဂဝါ ‘‘သတ္တာဟစ္စယေန နိရောဓာ ဝုဋ္ဌဟိတွာ ဝဋ္ဋိဿတိ ဣမဿ ဧတ္တကော ဥပနိဿယော’’တိ တဿ ပဿန္တဿေဝ အာကာသံ ပက္ခန္ဒိတွာ ဝိဟာရမေဝ ဂတော.

‘Padumuttara, the Victorious One,’ and so forth, is the Apadāna of the Venerable Piṇḍola Bhāradvāja. This one, too, having made his aspiration in the presence of previous Buddhas and accumulating merits that serve as a foundation for liberation in various existences, was reborn as a lion in the time of the Blessed One Padumuttara and dwelt in a cave at the foot of a mountain. To show favor to him, the Blessed One entered his sleeping cave when the lion had gone out for food, and attaining cessation, sat down. The lion, having taken its prey, returned and stood at the cave’s entrance. Seeing the Blessed One, he became joyful and delighted, did homage with aquatic and terrestrial flowers, and clarified his mind. To protect the Blessed One and to drive away other wild beasts, he stood with his mindfulness directed toward the Buddha, roaring a lion’s roar three times a day. Just as on the first day, so he did homage for seven days. The Blessed One thought, “After seven days have passed, I shall rise from cessation and depart; this one has sufficient supporting conditions.” Then, while the lion was watching, he soared into the sky and returned to the monastery.

သီဟော ဗုဒ္ဓဝိယောဂဒုက္ခံ အဓိဝါသေတုံ အသက္ကောန္တော ကာလံ ကတွာ ဟံသဝတီနဂရေ မဟာဘောဂကုလေ နိဗ္ဗတ္တိတွာ ဝယပ္ပတ္တော နဂရဝါသီဟိ သဒ္ဓိံ ဝိဟာရံ ဂန္တွာ သတ္ထု ဓမ္မဒေသနံ သုတွာ ပသန္နော သတ္တာဟံ ဗုဒ္ဓပ္ပမုခဿ ဘိက္ခုသံဃဿ မဟာဒါနံ ပဝတ္တေတွာ ယာဝဇီဝံ ပုညာနိ ကတွာ အပရာပရံ ဒေဝမနုဿေသု သံသရန္တော အမှာကံ ဘဂဝတော ကာလေ ကောသမ္ဗိယံ ရညော ဥဒေနဿ ပုရောဟိတဿ ပုတ္တော ဟုတွာ နိဗ္ဗတ္တိ. ဘာရဒွါဇောတိဿ နာမံ အဟောသိ. သော ဝယပ္ပတော တယော ဝေဒေ ဥဂ္ဂဟေတွာ ပဉ္စ မာဏဝကသတာနိ မန္တေ ဝါစေန္တော မဟဂ္ဃသဘာဝေန အနနုရူပါစာရတ္တာ [Pg.340] တေဟိ ပရိစ္စတ္တော ရာဇဂဟံ ဂန္တွာ ဘဂဝတော ဘိက္ခုသံဃဿ စ လာဘသက္ကာရံ ဒိသွာ သာသနေ ပဗ္ဗဇိတွာ ဘောဇနေ အမတ္တညူ ဟုတွာ ဝိဟရတိ. သတ္ထာရာ ဥပါယေန မတ္တညုတာယ ပတိဋ္ဌာပေန္တော ဝိပဿနံ ပဋ္ဌပေတွာ နစိရဿေဝ ဆဠဘိညော အဟောသိ. ဆဠဘိညော ပန ဟုတွာ ဘဂဝတော သမ္မုခါ ‘‘ယံ သာဝကေဟိ ပတ္တဗ္ဗံ, တံ မယာ အနုပ္ပတ္တ’’န္တိ, ဘိက္ခုသံဃေ စ ‘‘ယဿ မဂ္ဂေ ဝါ ဖလေ ဝါ ကင်္ခါ အတ္ထိ, သော မံ ပုစ္ဆတူ’’တိ သီဟနာဒံ နဒိ. တေန တံ ဘဂဝါ – ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ သီဟနာဒိကာနံ ယဒိဒံ ပိဏ္ဍောလဘာရဒွါဇော’’တိ (အ. နိ. ၁.၁၈၈, ၁၉၅) ဧတဒဂ္ဂေ ဌပေသိ.

The lion, unable to bear the sorrow of separation from the Buddha, passed away and was reborn in a family of great wealth in the city of Haṃsavatī. Upon reaching maturity, he went to the monastery with the city-dwellers, listened to the Teacher’s discourse on the Dhamma, and became faithful. For seven days, he provided great alms to the Sangha of bhikkhus with the Buddha at its head. Throughout his life, he performed meritorious deeds and, wandering successively through the realms of devas and humans, in the time of our Blessed One, he was reborn in Kosambī as the son of the chaplain to King Udena. His name was Bhāradvāja. When he came of age, he mastered the three Vedas and taught the sacred texts to five hundred young men. Due to his extravagant nature and unsuitable conduct, he was abandoned by them. He went to Rājagaha and, seeing the gain and honor of the Blessed One and the Sangha of bhikkhus, he went forth into the Dispensation. However, he lived without moderation in eating. The Teacher, by a skillful means, established him in moderation, and he, having established insight, before long became possessed of the six higher knowledges. Having attained the six higher knowledges, he declared in the presence of the Blessed One: “Whatever is to be attained by disciples, that has been attained by me,” and in the midst of the Sangha of bhikkhus, he roared a lion’s roar: “Whoever has any doubt about the path or the fruit, let him ask me!” For this reason, the Blessed One placed him in the foremost position, saying: “Bhikkhus, this is the foremost of my bhikkhu disciples who are roarers of the lion’s roar, that is, Piṇḍola Bhāradvāja.” (A. Ni. 1.188, 195)

၆၁၃. ဧဝံ ဧတဒဂ္ဂံ ဌာနံ ပတွာ ပုဗ္ဗေ ကတပုညသမ္ဘာရံ သရိတွာ သောမနဿဝသေန အတ္တနော ပုညကမ္မာပဒါနံ ဝိဘာဝေန္တော ပဒုမုတ္တရောတိအာဒိမာဟ. တဿတ္ထော ဟေဋ္ဌာ ဝုတ္တောဝ. ပုရတော ဟိမဝန္တဿာတိ ဟိမာလယပဗ္ဗတတော ပုဗ္ဗဒိသာဘာဂေတိ အတ္ထော. စိတ္တကူဋေ ဝသီ တဒါတိ ယဒါ အဟံ သီဟော မိဂရာဇာ ဟုတွာ ဟိမဝန္တပဗ္ဗတသမီပေ ဝသာမိ, တဒါ ပဒုမုတ္တရော နာမ သတ္ထာ အနေကေဟိ စ ဩသဓေဟိ, အနေကေဟိ စ ရတနေဟိ စိတ္တဝိစိတ္တတာယ စိတ္တကူဋေ စိတ္တပဗ္ဗတသိခရေ ဝသီတိ သမ္ဗန္ဓော.

613. Having thus attained this foremost position, recollecting the store of merit he had made in the past, and with a joyful mind making manifest the story of his own meritorious deeds, he spoke the verses beginning with ‘Padumuttara.’ Its meaning is as stated below. ‘In front of the Himālaya’ means in the eastern region of the Himālaya mountain range. The connection for ‘He dwelt on Cittakūṭa then’ is as follows: when I, having become a lion, the king of beasts, was dwelling near the Himālaya mountain, at that time the Teacher named Padumuttara dwelt on the peak of Mount Cittakūṭa, which was colorful and variegated due to its many herbs and jewels.

၆၁၄. အဘီတရူပေါ တတ္ထာသိန္တိ အဘီတသဘာဝေါ နိဗ္ဘယသဘာဝေါ မိဂရာဇာ တတ္ထ အာသိံ အဟောသိန္တိ အတ္ထော. စတုက္ကမောတိ စတူဟိ ဒိသာဟိ ကမော ဂန္တုံ သမတ္ထော. ယဿ သဒ္ဒံ သုဏိတွာနာတိ ယဿ မိဂရညော သီဟနာဒံ သုတွာ ဗဟုဇ္ဇနာ ဗဟုသတ္တာ ဝိက္ခမ္ဘန္တိ ဝိသေသေန ခမ္ဘန္တိ ဘာယန္တိ.

614. ‘Of fearless form, I was there’ means: of a fearless nature, of an unafraid nature, the king of beasts was there—this is the meaning. ‘Moving in the four directions’ means able to proceed in sequence in the four directions. ‘Having heard his sound’ means: having heard the lion’s roar of that king of beasts, many people, many beings are paralyzed; they are especially stiffened with fear.

၆၁၅. သုဖုလ္လံ ပဒုမံ ဂယှာတိ ဘဂဝတိ ပသာဒေန သုပုပ္ဖိတပဒုမပုပ္ဖံ ဍံသိတွာ. နရာသဘံ နရာနံ အာသဘံ ဥတ္တမံ သေဋ္ဌံ သမ္ဗုဒ္ဓံ ဥပဂစ္ဆိံ, သမီပံ အဂမိန္တိ အတ္ထော. ဝုဋ္ဌိတဿ သမာဓိမှာတိ နိရောဓသမာပတ္တိတော ဝုဋ္ဌိတဿ ဗုဒ္ဓဿ တံ ပုပ္ဖံ အဘိရောပယိံ ပူဇေသိန္တိ အတ္ထော.

615. ‘Taking a fully bloomed lotus’ means: with faith in the Blessed One, having taken a fully bloomed lotus flower in my teeth. ‘I approached the bull among men’ means I went near the bull of men, the supreme, the excellent, the Fully Enlightened One—this is the meaning. ‘To him who had arisen from concentration’ means: to the Buddha who had arisen from the attainment of cessation, I offered up that flower, I worshipped him—this is the meaning.

၆၁၆. စတုဒ္ဒိသံ နမဿိတွာတိ စတူသု ဒိသာသု နမဿိတွာ သကံ စိတ္တံ အတ္တနော စိတ္တံ ပသာဒေတွာ အာဒရေန ပတိဋ္ဌပေတွာ သီဟနာဒံ အဘီတနာဒံ အနဒိံ ဃောသေသိန္တိ အတ္ထော.

616. ‘Having paid homage to the four directions’ means: having paid homage in the four directions, having gladdened my own mind and established it with reverence, I roared, I proclaimed a lion’s roar, a fearless roar—this is the meaning.

၆၁၇. တတော [Pg.341] ဗုဒ္ဓေန ဒိန္နဗျာကရဏံ ပကာသေန္တော ပဒုမုတ္တရောတိအာဒိမာဟ. တံ ဥတ္တာနတ္ထမေဝ.

617. Then, making manifest the prediction given by the Buddha, he spoke the verses beginning with ‘Padumuttara.’ The meaning of that is self-evident.

၆၁၈. ဝဒတံ သေဋ္ဌောတိ ‘‘မယံ ဗုဒ္ဓါ, မယံ ဗုဒ္ဓါ’’တိ ဝဒန္တာနံ အညတိတ္ထိယာနံ သေဋ္ဌော ဥတ္တမော ဗုဒ္ဓေါ အာဂတောတိ သမ္ဗန္ဓော. တဿ အာဂတဿ ဘဂဝတော တံ ဓမ္မံ သောဿာမ သုဏိဿာမာတိ အတ္ထော.

618. ‘The foremost of speakers’ is to be connected thus: the Buddha, who is the best, the supreme, foremost of other sectarians who claim, “We are Buddhas, we are Buddhas,” has come. ‘We will hear the Dhamma of that Blessed One who has come’ means we will listen to it—this is the meaning.

၆၁၉. တေသံ ဟာသပရေတာနန္တိ ဟာသေဟိ သောမနဿေဟိ ပရေတာနံ အဘိဘူတာနံ သမန္နာဂတာနံ တေသံ ဒေဝမနုဿာနံ. လောကနာယကောတိ လောကဿ နာယကော သဂ္ဂမောက္ခသမ္ပာပကော မမ သဒ္ဒံ မယှံ သီဟနာဒံ ပကိတ္တေသိ ပကာသေသိ ကထေသိ, ဒီဃဒဿီ အနာဂတကာလဒဿီ မဟာမုနိ မုနီနမန္တရေ မဟန္တော မုနိ. သေသဂါထာ သုဝိညေယျမေဝ.

619. ‘Of them who were overcome by joy’ means: of those devas and humans who were overcome, overwhelmed, and endowed with joy and gladness. ‘The leader of the world’ means the leader of the world, the one who brings beings to heaven and liberation. He ‘proclaimed my sound,’ meaning he made known, declared, spoke of my lion’s roar. ‘The far-seeing one,’ the one who sees the future, ‘the great sage,’ a great sage among sages. The remaining verses are easily understood.

၆၂၂. နာမေန ပဒုမော နာမ စက္ကဝတ္တီ ဟုတွာ စတုသဋ္ဌိယာ ဇာတိယာ ဣဿရိယံ ဣဿရဘာဝံ ရဇ္ဇံ ကာရယိဿတီတိ အတ္ထော.

622. By the name of Paduma, having become a wheel-turning monarch, for sixty-four births he will exercise sovereignty, the state of a lord, kingship—this is the meaning.

၆၂၃. ကပ္ပသတသဟဿမှီတိ သာမျတ္ထေ ဘုမ္မဝစနံ, ကပ္ပသတသဟဿာနံ ပရိယောသာနေတိ အတ္ထော.

623. ‘In a hundred thousand eons’ (`Kappasatasahassamhi`): here the locative case is used in the sense of the genitive, meaning ‘at the end of a hundred thousand eons’—this is the meaning.

၆၂၄. ပကာသိတေ ပါဝစနေတိ တေန ဂေါတမေန ဘဂဝတာ ပိဋကတ္တယေ ပကာသိတေ ဒေသိတေတိ အတ္ထော. ဗြဟ္မဗန္ဓု ဘဝိဿတီတိ တဒါ ဂေါတမဿ ဘဂဝတော ကာလေ အယံ သီဟော မိဂရာဇာ ဗြာဟ္မဏကုလေ နိဗ္ဗတ္တိဿတီတိ အတ္ထော. ဗြဟ္မညာ အဘိနိက္ခမ္မာတိ ဗြာဟ္မဏကုလတော နိက္ခမိတွာ တဿ ဘဂဝတော သာသနေ ပဗ္ဗဇိဿတီတိ သမ္ဗန္ဓော.

624. ‘When the teaching is proclaimed’ means when the three Piṭakas are proclaimed and taught by that Blessed One Gotama—this is the meaning. ‘He will be a kinsman of Brahmā’ means that at the time of the Blessed One Gotama, this lion, the king of beasts, will be reborn in a brahmin family—this is the meaning. ‘Having gone forth from the brahmin state’ is to be connected thus: having gone forth from a brahmin family, he will enter the homeless life in the Dispensation of that Blessed One.

၆၂၅. ပဓာနပဟိတတ္တောတိ ဝီရိယကရဏတ္ထံ ပေသိတစိတ္တော. ဥပဓိသင်္ခါတာနံ ကိလေသာနံ အဘာဝေန နိရုပဓိ. ကိလေသဒရထာနံ အဘာဝေန ဥပသန္တော. သဗ္ဗာသဝေ သကလာသဝေ ပရိညာယ ပဟာယ အနာသဝေါ နိက္ကိလေသော နိဗ္ဗာယိဿတိ ခန္ဓပရိနိဗ္ဗာနေန နိဗ္ဗုတော ဘဝိဿတီတိ အတ္ထော.

625. ‘With self directed to striving’ means with a mind dispatched for the purpose of making effort. ‘Without acquisitions’ (`nirupadhi`) means he is so due to the absence of the defilements known as acquisitions. ‘At peace’ (`upasanto`) means he is peaceful due to the absence of the torment of the defilements. Having fully understood and abandoned all the taints, all the cankers, he will be taintless (`anāsavo`), without defilements, and will attain final Nibbāna (`nibbāyissati`); that is, he will be extinguished with the final passing away of the aggregates—this is the meaning.

၆၂၆. ဝိဇနေ ပန္တသေယျမှီတိ ဇနသမ္ဗာဓရဟိတေ ဒူရာရညသေနာသနေတိ အတ္ထော. ဝါဠမိဂသမာကုလေတိ ကာဠသီဟာဒီဟိ စဏ္ဍမိဂသင်္ဂေဟိ အာကုလေ သံကိဏ္ဏေတိ အတ္ထော. သေသံ ဝုတ္တတ္ထမေဝါတိ.

626. ‘In a secluded, remote lodging’ means in a dwelling in a remote forest, devoid of crowds of people—this is the meaning. ‘Crowded with beasts of prey’ means crowded and teeming with groups of fierce beasts such as black lions—this is the meaning. The rest has the meaning already stated.

ပိဏ္ဍောလဘာရဒွါဇတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The Commentary on the Apadāna of the Elder Piṇḍola Bhāradvāja is concluded.

၃-၉. ခဒိရဝနိယတ္ထေရအပဒါနဝဏ္ဏနာ

3.9. The Commentary on the Apadāna of the Elder Khadiravaniya

ဂင်္ဂါ [Pg.342] ဘာဂီရထီ နာမာတိအာဒိကံ အာယသ္မတော ခဒိရဝနိယတ္ထေရဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ကာလေ ဟံသဝတီနဂရေ တိတ္ထနာဝိကကုလေ နိဗ္ဗတ္တိတွာ မဟာဂင်္ဂါယ ပယာဂတိတ္ထေ တိတ္ထနာဝါယ ကမ္မံ ကရောန္တော ဧကဒိဝသံ သသာဝကသံဃံ ဘဂဝန္တံ ဂင်္ဂါတီရံ ဥပဂတံ ဒိသွာ ပသန္နမာနသော နာဝါသံဃာဋံ ယောဇေတွာ မဟန္တေန ပူဇာသက္ကာရေန ပရတီရံ ပါပေတွာ အညတရံ ဘိက္ခုံ သတ္ထာရာ အာရညကာနံ ဘိက္ခူနံ အဂ္ဂဋ္ဌာနေ ဌပိယမာနံ ဒိသွာ တံ ဌာနန္တရံ ပတ္ထေတွာ ဘဂဝတော ဘိက္ခုသံဃဿ စ မဟာဒါနံ ပဝတ္တေတွာ ပဏိဓာနံ အကာသိ. ဘဂဝါ တဿ ပတ္ထနာယ အဝဉ္ဈဘာဝံ ဗျာကာသိ.

The Apadāna of the Elder Khadiravaniya begins with the words, 'Gaṅgā bhāgīrathī nāma,' etc. This elder, too, having made a resolve in the presence of previous Buddhas and accumulating merits in various existences as a supporting condition for release from the cycle of rebirth, was born during the time of the Blessed One Padumuttara in the city of Haṃsavatī, in the family of a ferryman. While working as a ferryman at the Payāga ford on the great Gaṅgā River, one day he saw the Blessed One arriving at the riverbank with his community of disciples. With a joyful mind, he joined boats together to form a bridge and, with great veneration and honor, ferried them to the other shore. Seeing a certain monk being placed by the Teacher in the foremost position among forest-dwelling monks, he aspired for that position. Having made a great offering to the Blessed One and the community of monks, he made his aspiration. The Blessed One declared that his aspiration would not be in vain.

သော တတော ပဋ္ဌာယ ပုညာနိ ဥပစိနန္တော ဒေဝမနုဿေသု သံသရန္တော ဥဘယသမ္ပတ္တိယော အနုဘဝိတွာ ဣမသ္မိံ ဗုဒ္ဓုပ္ပာဒေ မဂဓရဋ္ဌေ နာလကဂါမေ ရူပသာရိယာ နာမ ဗြာဟ္မဏိယာ ကုစ္ဆိမှိ နိဗ္ဗတ္တိ. တံ ဝယပ္ပတ္တံ မာတာပိတရော ဃရဗန္ဓနေန ဗန္ဓိတုကာမာ ဟုတွာ တဿ အာရောစေသုံ. သော သာရိပုတ္တတ္ထေရဿ ပဗ္ဗဇိတဘာဝံ သုတွာ ‘‘မယှံ ဇေဋ္ဌဘာတာ အယျော ဥပတိဿော ဣမံ ဝိဘဝံ ဆဍ္ဍေတွာ ပဗ္ဗဇိတော, တေန ဝန္တံ ခေဠပိဏ္ဍံ ကထာဟံ အနုဘဝိဿာမီ’’တိ ဇာတသံဝေဂေါ ပါသံ အနုပဂစ္ဆမာနမိဂေါ ဝိယ ဉာတကေ ဝဉ္စေတွာ ဟေတုသမ္ပတ္တိယာ စောဒိယမာနော ဘိက္ခူနံ သန္တိကံ ဂန္တွာ ဓမ္မသေနာပတိနော ကနိဋ္ဌဘာဝံ နိဝေဒေတွာ အတ္တနော ပဗ္ဗဇ္ဇာယ ဆန္ဒံ အာရောစေသိ. ဘိက္ခူ တံ ပဗ္ဗာဇေတွာ ပရိပုဏ္ဏဝီသတိဝဿံ ဥပသမ္ပာဒေတွာ ကမ္မဋ္ဌာနေ နိယောဇေသုံ. သော ကမ္မဋ္ဌာနံ ဂဟေတွာ ခဒိရဝနံ ပဝိသိတွာ ဝိဿမန္တော ဃဋေန္တော ဝါယမန္တော ဉာဏဿ ပရိပါကံ ဂတတ္တာ နစိရဿေဝ ဆဠဘိညော အရဟာ အဟောသိ. သော အရဟာ ဟုတွာ သတ္ထာရံ ဓမ္မသေနာပတိဉ္စ ဝန္ဒိတုံ သေနာသနံ သံသာမေတွာ ပတ္တစီဝရမာဒါယ နိက္ခမိတွာ အနုပုဗ္ဗေန သာဝတ္ထိံ ပတွာ ဇေတဝနံ ပဝိသိတွာ သတ္ထာရံ ဓမ္မသေနာပတိဉ္စ ဝန္ဒိတွာ ကတိပါဟံ ဇေတဝနေ ဝိဟာသိ. အထ နံ သတ္ထာ အရိယဂဏမဇ္ဈေ နိသိန္နော အာရညကာနံ ဘိက္ခူနံ အဂ္ဂဋ္ဌာနေ ဌပေသိ – ‘‘ဧတဒဂ္ဂံ, ဘိက္ခဝေ, မမ သာဝကာနံ ဘိက္ခူနံ အာရညကာနံ ယဒိဒံ ရေဝတော’’တိ (အ. နိ. ၁.၁၉၈, ၂၀၃).

From that time onward, accumulating merit and wandering among gods and humans, during this Buddha-era, he was born in the womb of a brahmin woman named Rūpasārī in the village of Nālaka in the country of Magadha. When he came of age, his parents, wishing to bind him with the bond of household life, informed him of their intention. Having heard that the Elder Sāriputta had gone forth, he felt a sense of spiritual urgency, thinking, 'My elder brother, the noble Upatissa, has abandoned this wealth and gone forth. How can I enjoy what has been vomited out by him like a lump of spittle?' Like a deer not approaching a snare, he deceived his relatives and, urged on by the maturity of his supporting conditions, went to the monks. Having informed them that he was the youngest brother of the General of the Dhamma, he announced his desire for the going forth. The monks gave him the going forth and, when he was fully twenty years of age, gave him the higher ordination and instructed him in a meditation subject. Taking the meditation subject, he entered the Khadira forest. Resting, striving, and exerting himself, as his knowledge reached maturity, he very soon became an arahant possessed of the six higher knowledges. Having become an arahant, in order to pay homage to the Teacher and the General of the Dhamma, he set his lodging in order, took his bowl and robe, and departed. Proceeding stage by stage, he reached Sāvatthī, entered Jetavana, and paid homage to the Teacher and the General of the Dhamma. He then dwelt in Jetavana for some days. Then the Teacher, seated amidst the assembly of noble ones, placed him in the foremost position among the forest-dwelling monks, saying: 'Monks, foremost among my monk disciples who are forest-dwellers is this one, namely, Revata' (A. Ni. 1.198, 203).

၆၂၈. ဧဝံ [Pg.343] ဧတဒဂ္ဂဋ္ဌာနံ ပတွာ အတ္တနော ပုဗ္ဗကမ္မံ သရိတွာ ပီတိသောမနဿဝသေန ပုဗ္ဗစရိတာပဒါနံ ပကာသေန္တော ဂင်္ဂါ ဘာဂီရထီတိအာဒိမာဟ. တတ္ထ ဂင်္ဂါတိ ဂါယမာနာ ဃောသံ ကုရုမာနာ ဂစ္ဆတီတိ ဂင်္ဂါ. အထ ဝါ ဂေါ ဝုစ္စတိ ပထဝီ, တသ္မိံ ဂတာ ပဝတ္တာတိ ဂင်္ဂါ. အနောတတ္တဒဟံ တိက္ခတ္တုံ ပဒက္ခိဏံ ကတွာ ဂတဋ္ဌာနေ အာဝဋ္ဋဂင်္ဂါတိ စ ပဗ္ဗတမတ္ထကေန ဂတဋ္ဌာနေ ဗဟလဂင်္ဂါတိ စ တိရစ္ဆာနပဗ္ဗတံ ဝိဇ္ဈိတွာ ဂတဋ္ဌာနေ ဥမင်္ဂဂင်္ဂါတိ စ တတော ဗဟလပဗ္ဗတံ ပဟရိတွာ ပဉ္စယောဇနံ အာကာသေန ဂတဋ္ဌာနေ အာကာသဂင်္ဂါတိ စ တဿာ ပတိတဋ္ဌာနံ ဘိန္ဒိတွာ ဇာတံ ပဉ္စ ယောဇနံ ပေါက္ခရဏီကူလံ ဘိန္ဒိတွာ တတ္ထ ပန ပဉ္စင်္ဂုလိ ဝိယ ပဉ္စ ဓာရာ ဟုတွာ ဂင်္ဂါ ယမုနာ သရဘူ မဟီ အစိရဝတီတိ ပဉ္စ နာမာ ဟုတွာ ဇမ္ဗုဒီပံ ပဉ္စ ဘာဂံ ပဉ္စ ကောဋ္ဌာသံ ကတွာ ပဉ္စ ဘာဂေ ပဉ္စ ကောဋ္ဌာသေ ဣတာ ဂတာ ပဝတ္တာတိ ဘာဂီရထီ. ဂင်္ဂါ စ သာ ဘာဂီရထီ စေတိ ဂင်္ဂါဘာဂီရထီ. ‘‘ဘာဂီရထီ ဂင်္ဂါ’’တိ ဝတ္တဗ္ဗေ ဂါထာဗန္ဓသုခတ္ထံ ပုဗ္ဗစရိယဝသေန ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ. ဟိမဝန္တာ ပဘာဝိတာတိ သတ္တေ ဟိံသတိ သီတေန ဟနတိ မထေတိ အာလောဠေတီတိ ဟိမော, ဟိမော အဿ အတ္ထီတိ ဟိမဝါ, တတော ဟိမဝန္တတော ပဋ္ဌာယ ပဘာဝိတာ ပဝတ္တာ သန္ဒမာနာတိ ဟိမဝန္တပဘာဝိတာ. ကုတိတ္ထေ နာဝိကော အာသိန္တိ တဿာ ဂင်္ဂါယ စဏ္ဍသောတသမာပန္နေ ဝိသမတိတ္ထေ ကေဝဋ္ဋကုလေ ဥပ္ပန္နော နာဝိကော အာသိံ အဟောသိန္တိ အတ္ထော. ဩရိမေ စ တရိံ အဟန္တိ သမ္ပတ္တသမ္ပတ္တမနုဿေ ပါရိမာ တီရာ ဩရိမံ တီရံ အဟံ တရိံ တာရေသိန္တိ အတ္ထော.

628. Having thus reached that foremost position, recalling his former kamma, and out of joy and gladness revealing the Apadāna of his former conduct, he spoke the verses beginning, 'Gaṅgā bhāgīrathī.' Therein, 'Gaṅgā' means 'she who goes making a sound as if singing'; hence, Gaṅgā. Alternatively, 'go' is said to be the earth, and because she goes or flows upon it, she is Gaṅgā. After circling Lake Anotatta three times, where she flows, she is called Āvaṭṭa-Gaṅgā. Where she flows over the mountain peak, she is called Bahala-Gaṅgā. Where she flows having pierced through a transverse mountain, she is called Umaṅga-Gaṅgā. Then, having struck a massive mountain, where she flows for five yojanas through the sky, she is called Ākāsa-Gaṅgā. Having broken through the place where she fell, and having broken the bank of the five-yojana lake that was formed, there, like five fingers, she becomes five streams with five names—Gaṅgā, Yamunā, Sarabhū, Mahī, and Aciravatī. Having made Jambudīpa into five parts, five sections, she goes and flows from there into the five parts, the five sections; hence, she is called Bhāgīrathī. She is both Gaṅgā and Bhāgīrathī; thus, Gaṅgā-Bhāgīrathī. It should be understood that although 'Bhāgīrathī Gaṅgā' should have been said, it was stated thus for the ease of composing the verse, in accordance with the way of the ancient teachers. 'Originating from the Himālaya' means: that which harms beings with cold, which kills, crushes, and agitates, is 'hima'; this mountain has 'hima,' thus it is Himavā. Originating from that Himālaya, she is produced, flows, and streams forth; hence, 'Himavantapabhāvitā.' 'I was a boatman at a bad ford' means: in a treacherous ford with fierce currents in that Gaṅgā, I was born in a fisherman’s family and was a boatman. 'And I ferried to the near shore' means: I ferried the people who had arrived from the far shore to the near shore.

၆၂၉. ပဒုမုတ္တရော နာယကောတိ ဒွိပဒါနံ ဥတ္တမော သတ္တေ နိဗ္ဗာနံ နာယကော ပါပနကော ပဒုမုတ္တရဗုဒ္ဓေါ မမ ပုညသမ္ပတ္တိံ နိပ္ဖာဒေန္တော. ဝသီသတသဟဿေဟိ ခီဏာသဝသတသဟဿေဟိ ဂင်္ဂါသောတံ တရိတုံ တိတ္ထံ ပတ္တောတိ သမ္ဗန္ဓော.

629. The verse 'the leader Padumuttara' means: the Buddha Padumuttara, supreme among two-footed beings and a leader who guides beings to Nibbāna, was bringing my accumulation of merit to completion. The connection is that he reached the ford to cross the Gaṅgā's stream, together with a hundred thousand masters, a hundred thousand whose cankers were destroyed.

၆၃၀. ဗဟူ နာဝါ သမာနေတွာတိ သမ္ပတ္တံ တံ သမ္မာသမ္ဗုဒ္ဓံ ဒိသွာ ဝဍ္ဎကီဟိ သုဋ္ဌု သင်္ခတံ ကတံ နိပ္ဖာဒိတံ ဗဟူ နာဝါယော သမာနေတွာ ဒွေ ဒွေ နာဝါယော ဧကတော ကတွာ တဿာ နာဝါယ ဥပရိ မဏ္ဍပဆဒနံ ကတွာ နရာသဘံ ပဒုမုတ္တရသမ္ဗုဒ္ဓံ ပဋိမာနိံ ပူဇေသိန္တိ အတ္ထော.

630. Regarding 'Having brought many boats together': this means, having seen that Perfectly Enlightened One who had arrived, he brought together many boats that had been well-fashioned, made, and finished by carpenters. Having joined the boats together two by two, and having made a canopied pavilion above them, he honored the bull among men, the Perfectly Enlightened Buddha Padumuttara, with great reverence.

၆၃၁. အာဂန္တွာန [Pg.344] စ သမ္ဗုဒ္ဓေါတိ ဧဝံ သံဃဋိတာယ နာဝါယ တတ္ထ အာဂန္တွာန တဉ္စ နာဝကံ နာဝမုတ္တမံ အာရုဟီတိ သမ္ဗန္ဓော. ဝါရိမဇ္ဈေ ဌိတော သတ္ထာတိ နာဝမာရူဠှော သတ္ထာ ဂင်္ဂါဇလမဇ္ဈေ ဌိတော သမာနော ဣမာ သောမနဿပဋိသံယုတ္တဂါထာ အဘာသထ ကထေသီတိ သမ္ဗန္ဓော.

631. Regarding 'And the Enlightened One, having arrived': the connection is that having arrived there at the boat that was thus joined together, he boarded that excellent vessel. Regarding 'The Teacher stood in the midst of the water': the connection is that the Teacher, having boarded the boat, while standing in the middle of the Gaṅgā's water, spoke these verses connected with gladness.

၆၃၂. ယော သော တာရေသိ သမ္ဗုဒ္ဓန္တိ ယော သော နာဝိကော ဂင်္ဂါသောတာယ သမ္ဗုဒ္ဓံ အတာရေသိ. သံဃဉ္စာပိ အနာသဝန္တိ န ကေဝလမေဝ သမ္ဗုဒ္ဓံ တာရေသိ, အနာသဝံ နိက္ကိလေသံ သံဃဉ္စာပိ တာရေသီတိ အတ္ထော. တေန စိတ္တပသာဒေနာတိ တေန နာဝါပါဇနကာလေ ဥပ္ပန္နေန သောမနဿသဟဂတစိတ္တပသာဒေန ဒေဝလောကေ ဆသု ကာမသဂ္ဂေသု ရမိဿတိ ဒိဗ္ဗသမ္ပတ္တိံ အနုဘဝိဿတီတိ အတ္ထော.

632. 'He who ferried the Perfectly Enlightened One'—that boatman ferried the Perfectly Enlightened One across the stream of the Ganges. 'And the Sangha free from taints'—not only did he ferry the Perfectly Enlightened One, but also the Sangha free from taints, free from defilements—this is the meaning. 'Through that clarity of mind'—through the joy-filled clarity of mind that arose at the time of ferrying the boat, he will rejoice in the six heavens of the sense-sphere and experience divine prosperity—this is the meaning.

၆၃၃. နိဗ္ဗတ္တိဿတိ တေ ဗျမှန္တိ ဒေဝလောကေ ဥပ္ပန္နဿ တေ တုယှံ ဗျမှံ ဝိမာနံ သုကတံ သုဋ္ဌု နိဗ္ဗတ္တံ နာဝသဏ္ဌိတံ နာဝါသဏ္ဌာနံ နိဗ္ဗတ္တိဿတိ ပါတုဘဝိဿတီတိ အတ္ထော. အာကာသေ ပုပ္ဖဆဒနန္တိ နာဝါယ ဥပရိမဏ္ဍပကတကမ္မဿ နိဿန္ဒေန သဗ္ဗဒါ ဂတဂတဋ္ဌာနေ အာကာသေ ပုပ္ဖဆဒနံ ဓာရယိဿတီတိ သမ္ဗန္ဓော.

633. 'A celestial palace will arise for you'—for you, having arisen in the celestial realm, a well-made, excellent celestial palace, shaped like a boat, a boat-like structure, will arise and appear—this is the meaning. 'A canopy of flowers in the sky'—as a result of the work done in making an upper pavilion on the boat, a canopy of flowers will always be held in the sky wherever he goes—this is the connection.

၆၃၄. အဋ္ဌပညာသကပ္ပမှီတိ ဣတော ပုညကရဏကာလတော ပဋ္ဌာယ အဋ္ဌပဏ္ဏာသကပ္ပံ အတိက္ကမိတွာ နာမေန တာရကော နာမ စက္ကဝတ္တီ ခတ္တိယော စာတုရန္တော စတူသု ဒီပေသု ဣဿရော ဝိဇိတာဝီ ဇိတဝန္တော ဘဝိဿတီတိ သမ္ဗန္ဓော. သေသဂါထာ ဥတ္တာနတ္ထာဝ.

634. 'In the fifty-eighth eon'—from this time of performing the meritorious deed, after fifty-eight eons have passed, he will be a wheel-turning monarch, a Khattiya named Tāraka, a victorious conqueror who is sovereign over the four continents—this is the connection. The remaining verses are clear in meaning.

၆၃၇. ရေဝတော နာမ နာမေနာတိ ရေဝတီနက္ခတ္တေန ဇာတတ္တာ ‘‘ရေဝတော’’တိ လဒ္ဓနာမော ဗြဟ္မဗန္ဓု ဗြာဟ္မဏပုတ္တဘူတော ဘဝိဿတိ ဗြာဟ္မဏကုလေ ဥပ္ပဇ္ဇိဿတီတိ အတ္ထော.

637. 'Named Revata'—because he was born under the constellation Revatī, he will receive the name 'Revata'; he will be a kinsman of brahmins, the son of a brahmin, and will be born in a brahmin family—this is the meaning.

၆၃၉. နိဗ္ဗာယိဿတိနာသဝေါတိ နိက္ကိလေသော ခန္ဓပရိနိဗ္ဗာနေန နိဗ္ဗာယိဿတိ.

639. 'He will attain Nibbāna without taints'—being without defilements, he will attain final Nibbāna through the passing away of the aggregates.

၆၄၀. ဝီရိယံ မေ ဓုရဓောရယှန္တိ ဧဝံ ပဒုမုတ္တရေန ဘဂဝတာ ဗျာကတော အဟံ ကမေန ပါရမိတာကောဋိံ ပတွာ မေ မယှံ ဝီရိယံ အသိထိလဝီရိယံ ဓုရဓောရယှံ ဓုရဝါဟံ ဓုရာဓာရံ ယောဂေဟိ ခေမဿ နိဗ္ဘယဿ နိဗ္ဗာနဿ အဓိဝါဟနံ [Pg.345] အာဝဟနံ အဟောသီတိ အတ္ထော. ဓာရေမိ အန္တိမံ ဒေဟန္တိ ဣဒါနာဟံ သမ္မာသမ္ဗုဒ္ဓသာသနေ ပရိယောသာနသရီရံ ဓာရေမီတိ သမ္ဗန္ဓော.

640. 'My energy bears the yoke'—thus prophesied by the Blessed One Padumuttara, I, having gradually reached the culmination of the perfections, my energy—unflagging energy—became a bearer of the yoke, a carrier of the yoke, a support of the yoke, a vehicle conveying to Nibbāna, which is security from the yokes and fearlessness—this is the meaning. 'I bear my final body'—now, in the Dispensation of the Perfectly Enlightened One, I bear my final body—this is the connection.

သော အပရဘာဂေ အတ္တနော ဇာတဂါမံ ဂန္တွာ ‘‘စာလာ, ဥပစာလာ, သီသူပစာလာ’’တိ တိဿန္နံ ဘဂိနီနံ ပုတ္တေ ‘‘စာလာ, ဥပစာလာ, သီသူပစာလာ’’တိ တယော ဘာဂိနေယျေ အာနေတွာ ပဗ္ဗာဇေတွာ ကမ္မဋ္ဌာနေ နိယောဇေသိ. တေ ကမ္မဋ္ဌာနံ အနုယုတ္တာ ဝိဟရိံသု.

In a later time, he went to his native village and brought his three nephews—Cālā, Upacālā, and Sīsūpacālā—the sons of his three sisters. Having given them the going forth, he instructed them in the meditation subjects. They dwelt, devoted to the meditation practice.

တသ္မိဉ္စ သမယေ ထေရဿ ကောစိဒေဝ အာဗာဓော ဥပ္ပန္နော, တံ သုတွာ သာရိပုတ္တတ္ထေရော – ‘‘ရေဝတဿ ဂိလာနပုစ္ဆနံ အဓိဂမပုစ္ဆနဉ္စ ကရိဿာမီ’’တိ ဥပဂဉ္ဆိ. ရေဝတတ္ထေရော ဓမ္မသေနာပတိံ ဒူရတောဝ အာဂစ္ဆန္တံ ဒိသွာ တေသံ သာမဏေရာနံ သတုပ္ပာဒဝသေန ဩဝဒိယမာနော စာလေတိဂါထံ အဘာသိတ္ထ. တတ္ထ စာလေ ဥပစာလေ သီသူပစာလေတိ တေသံ အာလပနံ. စာလာ, ဥပစာလာ, သီသူပစာလာတိ ဟိ ဣတ္ထိလိင်္ဂဝသေန လဒ္ဓနာမာ တယော ဒါရကာ ပဗ္ဗဇိတာပိ တထာ ဝေါဟရိယျန္တိ. ‘‘စာလီ, ဥပစာလီ, သီသူပစာလီတိ တေသံ နာမာနီ’’တိ စ ဝဒန္တိ. ယဒတ္ထံ ‘‘စာလေ’’တိအာဒိနာ အာမန္တနံ ကတံ, တံ ဒဿေန္တော ‘‘ပတိဿတာ နု ခေါ ဝိဟရထာ’’တိ ဝတွာ တတ္ထ ကာရဏံ အာဟ – ‘‘အာဂတော ဝေါ ဝါလံ ဝိယ ဝေဓီ’’တိ. ပတိဿတာတိ ပတိဿတိကာ. ခေါတိ အဝဓာရဏေ. အာဂတောတိ အာဂဉ္ဆိ. ဝေါတိ တုမှာကံ. ဝါလံ ဝိယ ဝေဓီတိ ဝါလဝေဓိ ဝိယ. အယဉှေတ္ထ သင်္ခေပတ္ထော – တိက္ခဇဝနနိဗ္ဗေဓိကပညတာယ ဝါလဝေဓိရူပေါ သတ္ထုကပ္ပော တုမှာကံ မာတုလတ္ထေရော အာဂတော, တသ္မာ သမဏသညံ ဥပဋ္ဌပေတွာ သတိသမ္ပဇညယုတ္တာ ဧဝ ဟုတွာ ဝိဟရထ, ယထာဓိဂတေ ဝိဟာရေ အပ္ပမတ္တာ ဘဝထာတိ.

At that time, a certain illness arose in the elder. Hearing this, the Venerable Sāriputta thought, 'I will go and inquire about Revata’s health and his spiritual attainment,' and he approached. The elder Revata, seeing the General of the Dhamma approaching from afar, admonished those novices to arouse their mindfulness and spoke the verse beginning, 'Cāle...'. Therein, 'Cāle, Upacāle, Sīsūpacāle' is the vocative address to them. For Cālā, Upacālā, and Sīsūpacālā were three boys who, though having gone forth, were still addressed by the names they had received in the feminine gender. Some say their names were Cālī, Upacālī, and Sīsūpacālī. Showing the purpose for which the address 'Cāle,' etc., was made, he said, 'Dwell with mindfulness, will you not?' and then stated the reason: 'He who pierces like a hair-splitter has come to you.' Patissatā means mindful. Kho is for emphasis. Āgato means has come. Vo means your. Vālaṃ viya vedhī means like one who can pierce a hair. This is the summary of the meaning here: 'Your maternal uncle, the elder—who is like one who can pierce a hair on account of his sharp, swift, and penetrating wisdom, and is comparable to the Teacher—has come. Therefore, having established the perception of a recluse, dwell endowed with mindfulness and clear comprehension, and be heedful in the abiding you have attained.'

တံ သုတွာ တေ သာမဏေရာ ဓမ္မသေနာပတိဿ ပစ္စုဂ္ဂမနာဒိဝတ္တံ ကတွာ ဥဘိန္နံ မာတုလတ္ထေရာနံ ပဋိသန္ထာရဝေလာယံ နာတိဒူရေ သမာဓိံ သမာပဇ္ဇိတွာ နိသီဒိံသု. ဓမ္မသေနာပတိ ရေဝတတ္ထေရေန သဒ္ဓိံ ပဋိသန္ထာရံ ကတွာ ဥဋ္ဌာယာသနာ တေ သာမဏေရေ ဥပသင်္ကမိ. တေ တထာ ကာလပရိစ္ဆေဒဿ ကတတ္တာ ထေရေ ဥပသင်္ကမန္တေ ဥဋ္ဌဟိတွာ ဝန္ဒိတွာ အဋ္ဌံသု. ထေရော – ‘‘ကတရကတရဝိဟာရေန ဝိဟရထာ’’တိ ပုစ္ဆိတွာ တေဟိ ‘‘ဣမာယ ဣမာယာ’’တိ ဝုတ္တေ ဒါရကေပိ ဧဝံ ဝိနေန္တော – ‘‘မယှံ ဘာတိကော သစ္စဝါဒီ ဝတ [Pg.346] ဓမ္မဿ အနုဓမ္မစာရိ’’န္တိ ထေရံ ပသံသန္တော ပက္ကာမိ. သေသမေတ္ထ ဥတ္တာနတ္ထမေဝါတိ.

Having heard that, the novice monks performed their duties, such as going out to meet the General of the Dhamma. Then, during the time of the exchange of greetings between their two maternal uncles, they sat down not far away, having entered into concentration. The General of the Dhamma, after exchanging friendly greetings with the elder Revata, rose from his seat and approached the novices. Since no time limit had been set for their meditation, they rose as the elder was approaching, paid homage, and stood. The elder asked, 'With which particular abiding do you dwell?' When they replied, 'With this one and that one,' he praised the elder Revata for training the boys so well, saying, 'Indeed, my younger brother is a speaker of truth, practicing in accordance with the Dhamma,' and then he departed. The rest of the meaning here is clear.

ခဒိရဝနိယတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The commentary on the Apadāna of the Elder of the Khadira Forest is concluded.

၃-၁၀. အာနန္ဒတ္ထေရအပဒါနဝဏ္ဏနာ

3-10. Explanation of the Apadāna of the Elder Ānanda

အာရာမဒွါရာ နိက္ခမ္မာတိအာဒိကံ အာယသ္မတော အာနန္ဒတ္ထေရဿ အပဒါနံ. အယမ္ပိ ပုရိမဗုဒ္ဓေသု ကတာဓိကာရော တတ္ထ တတ္ထ ဘဝေ ဝိဝဋ္ဋူပနိဿယာနိ ပုညာနိ ဥပစိနန္တော ပဒုမုတ္တရဿ ဘဂဝတော ကာလေ ဟံသဝတီနဂရေ သတ္ထု ဝေမာတိကဘာတာ ဟုတွာ နိဗ္ဗတ္တိ. သုမနောတိဿ နာမံ အဟောသိ. ပိတာ ပနဿ နန္ဒရာဇာ နာမ. သော အတ္တနော ပုတ္တဿ သုမနကုမာရဿ ဝယပ္ပတ္တဿ ဟံသဝတီနဂရတော ဝီသယောဇနသတေ ဌာနေ ဘောဂနဂရံ အဒါသိ. သော ကဒါစိ ကဒါစိ အာဂန္တွာ သတ္ထာရဉ္စ ပိတရဉ္စ ပဿတိ. တဒါ ရာဇာ သတ္ထာရဉ္စ သတသဟဿပရိမာဏံ ဘိက္ခုသံဃဉ္စ သယမေဝ သက္ကစ္စံ ဥပဋ္ဌဟိ, အညေသံ ဥပဋ္ဌာတုံ န ဒေတိ.

The Apadāna of the Venerable Ānanda begins with the words, 'Having departed from the monastery gate...'. He too, having made his aspiration in the presence of previous Buddhas and accumulating merits in various existences that would serve as a supporting condition for turning away from the round of rebirth, was reborn in the city of Haṃsavatī at the time of the Blessed One Padumuttara as the Teacher's stepbrother. His name was Sumana. His father was King Nanda. When his son, Prince Sumana, came of age, the king gave him a prosperous city a hundred yojanas away from Haṃsavatī. From time to time, he would come to see the Teacher and his father. At that time, the king himself would devotedly attend to the Teacher and the Sangha of one hundred thousand monks, not allowing others to serve them.

တေန သမယေန ပစ္စန္တော ကုပိတော အဟောသိ. ကုမာရော တဿ ကုပိတဘာဝံ ရညော အနာရောစေတွာ သယမေဝ တံ ဝူပသမေသိ. တံ သုတွာ ရာဇာ တုဋ္ဌမာနသော ‘‘ဝရံ တေ တာဝ ဒမ္မိ, ဂဏှာဟီ’’တိ အာဟ. ကုမာရော ‘‘သတ္ထာရံ ဘိက္ခုသံဃဉ္စ တေမာသံ ဥပဋ္ဌဟန္တော ဇီဝိတံ အဝဉ္ဈံ ကာတုံ ဣစ္ဆာမီ’’တိ အာဟ. ‘‘ဧတံ န သက္ကာ, အညံ ဝဒေဟီ’’တိ. ‘‘ဒေဝ, ခတ္တိယာနံ ဒွေ ကထာ နာမ နတ္ထိ, ဧတံ မေ ဒေဟိ, န မယှံ အညေနတ္ထော, သစေ သတ္ထာ အနုဇာနာတိ, ဒိန္နမေဝါ’’တိ. သော ‘‘သတ္ထု စိတ္တံ ဇာနိဿာမီ’’တိ ဝိဟာရံ ဂတော. တေန စ သမယေန ဘဂဝါ ဂန္ဓကုဋိံ ပဝိဋ္ဌော ဟောတိ. သော ဘိက္ခူ ဥပသင်္ကမိတွာ ‘‘အဟံ, ဘန္တေ, ဘဂဝန္တံ ဒဿနာယ အာဂတော, ဒဿေထ မ’’န္တိ. ဘိက္ခူ ‘‘သုမနော နာမ ထေရော သတ္ထု ဥပဋ္ဌာကော, တဿ သန္တိကံ ဂစ္ဆာဟီ’’တိ အာဟံသု. သော ထေရဿ သန္တိကံ ဂန္တွာ ‘‘သတ္ထာရံ, ဘန္တေ, ဒဿေထာ’’တိ အာဟ. အထ ထေရော တဿ ပဿန္တဿေဝ ပထဝိယံ နိမုဇ္ဇိတွာ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ‘‘ရာဇပုတ္တော, ဘန္တေ, တုမှာကံ ဒဿနာယ အာဂတော’’တိ အာဟ. ‘‘တေန ဟိ ဘိက္ခု ဗဟိ အာသနံ [Pg.347] ပညပေဟီ’’တိ. ထေရော ပုနပိ ဗုဒ္ဓါသနံ ဂဟေတွာ အန္တောဂန္ဓကုဋိယံ နိမုဇ္ဇိတွာ တဿ ပဿန္တဿ ဗဟိပရိဝေဏေ ပါတုဘဝိတွာ ဂန္ဓကုဋိပရိဝေဏေ အာသနံ ပညာပေသိ. ကုမာရော တံ ဒိသွာ ‘‘မဟန္တော ဝတာယံ ဘိက္ခူ’’တိ စိတ္တံ ဥပ္ပာဒေသိ.

At that time, a border region became agitated. Without informing the king of this unrest, the prince himself pacified it. Hearing this, the king, pleased in mind, said, ‘I shall grant you a boon; take it.’ The prince replied, ‘I wish to attend upon the Teacher and the Sangha of monks for three months, thus making my life fruitful.’ The king said, ‘That is not possible; ask for something else.’ The prince said, ‘Your Majesty, for khattiyas, there are no two words. Grant me this; I have no need for anything else. If the Teacher consents, it is as good as given.’ So, thinking, ‘I shall ascertain the Teacher’s mind,’ the prince went to the monastery. At that time, the Blessed One had entered the perfumed chamber. He approached the monks and said, ‘Venerable sirs, I have come for a sight of the Blessed One; please show him to me.’ The monks replied, ‘There is an elder named Sumana, the Teacher’s attendant; go to him.’ He went to the elder and said, ‘Venerable sir, please show me the Teacher.’ Then, as the prince was watching, the elder sank into the earth, approached the Blessed One, and said, ‘Venerable sir, the king’s son has come for a sight of you.’ The Blessed One said, ‘In that case, monk, prepare a seat outside.’ The elder again took a seat for the Buddha, sank down inside the perfumed chamber, and, as the prince watched, reappeared in the outer courtyard and prepared the seat in the courtyard of the perfumed chamber. Seeing this, the prince thought, ‘Truly, this monk is great.’

ဘဂဝါပိ ဂန္ဓကုဋိတော နိက္ခမိတွာ ပညတ္တာသနေ နိသီဒိ. ရာဇပုတ္တော သတ္ထာရံ ဝန္ဒိတွာ ပဋိသန္ထာရံ ကတွာ ‘‘အယံ, ဘန္တေ, ထေရော တုမှာကံ သာသနေ ဝလ္လဘော မညေ’’တိ? ‘‘အာမ, ကုမာရ, ဝလ္လဘော’’တိ. ‘‘ကိံ ကတွာ, ဘန္တေ, ဧသ ဝလ္လဘော’’တိ? ‘‘ဒါနာဒီနိ ပုညာနိ ကတွာ’’တိ. ‘‘ဘဂဝါ, အဟမ္ပိ အယံ ထေရော ဝိယ အနာဂတေ ဗုဒ္ဓသာသနေ ဝလ္လဘော ဟောတုကာမော’’တိ သော ဗုဒ္ဓပ္ပမုခဿ သံဃဿ သတ္တာဟံ ခန္ဓာဝါရေ ဘတ္တံ ဒတွာ သတ္တမေ ဒိဝသေ, ‘‘ဘန္တေ, မယာ ပိတု သန္တိကာ တုမှာကံ တေမာသံ ပဋိဇဂ္ဂနဝရော လဒ္ဓေါ, တေမာသံ မေ ဝဿာဝါသံ အဓိဝါသေထာ’’တိ ဝတွာ သတ္ထု အဓိဝါသနံ ဝိဒိတွာ သပရိဝါရံ ဘဂဝန္တံ ဂဟေတွာ ယောဇနေ ယောဇနေ သတ္ထု ဘိက္ခုသံဃဿ စ ဝသနာနုစ္ဆဝိကေ ဝိဟာရေ ကာရေတွာ တတ္ထ တတ္ထ ဝသာပေန္တော အတ္တနော ဝသနဋ္ဌာနသမီပေ သတသဟဿေန ကီတေ သောဘနနာမကေ ဥယျာနေ သတသဟဿေန ကာရိတံ ဝိဟာရံ ပဝေသာပေတွာ –

The Blessed One also came out from the perfumed chamber and sat down on the prepared seat. The prince paid homage to the Teacher, exchanged pleasantries, and said, ‘Venerable sir, I imagine this elder is a favorite in your dispensation.’ ‘Yes, prince, he is a favorite.’ ‘By doing what, venerable sir, has he become a favorite?’ ‘By performing meritorious deeds such as giving.’ ‘Blessed One, I too, like this elder, desire to become a favorite in the dispensation of a future Buddha.’ Then, having given food to the Sangha with the Buddha at its head for seven days in a temporary residence, on the seventh day he said: ‘Venerable sir, I have obtained from my father the boon of attending upon you for three months. Please consent to spend the rains-residence of three months with me.’ Knowing the Teacher’s consent, he took the Blessed One with his retinue and, at every yojana, had monasteries suitable for the dwelling of the Teacher and the Sangha of monks constructed, causing them to reside in them along the way. Near his own dwelling place, in a park named Sobhana which had been bought for a hundred thousand, he had a monastery built for a hundred thousand and had them enter it, saying:

‘‘သတသဟဿေန မေ ကီတံ, သတသဟဿေန ကာရိတံ;

သောဘနံ နာမ ဥယျာနံ, ပဋိဂ္ဂဏှ မဟာမုနီ’’တိ. –

‘Bought by me for a hundred thousand, and for a hundred thousand constructed; this park named Sobhana, O Great Sage, please accept.’

ဥဒကံ ပါတေသိ. သော ဝဿူပနာယိကဒိဝသေ သတ္ထု မဟာဒါနံ ပဝတ္တေတွာ ‘‘ဣမိနာ နီဟာရေန ဒါနံ ဒဒေယျာထာ’’တိ ပုတ္တဒါရေ အမစ္စေ စ ဒါနေ ကိစ္စကရဏေ စ နိယောဇေတွာ သယံ သုမနတ္ထေရဿ ဝသနဋ္ဌာနသမီပေယေဝ ဝသန္တော ဧဝံ အတ္တနော ဝသနဋ္ဌာနေ သတ္ထာရံ တေမာသံ ဥပဋ္ဌဟိ. ဥပကဋ္ဌာယ ပန ပဝါရဏာယ ဂါမံ ပဝိသိတွာ သတ္တာဟံ မဟာဒါနံ ပဝတ္တေတွာ သတ္တမေ ဒိဝသေ သတ္ထု ဘိက္ခုသံဃဿ စ ပါဒမူလေ တိစီဝရေ ဌပေတွာ ဝန္ဒိတွာ ‘‘ဘန္တေ, ယဒေတံ မယာ ခန္ဓာဝါရတော ပဋ္ဌာယ ပုညံ ကတံ, န တံ သက္ကသမ္ပတ္တိအာဒီနံ အတ္ထာယ ကတံ, အထ ခေါ အဟမ္ပိ သုမနတ္ထေရော ဝိယ အနာဂတေ ဧကဿ ဗုဒ္ဓဿ ဥပဋ္ဌာကော ဝလ္လဘော ဘဝေယျ’’န္တိ ပတ္ထနံ အကာသိ. သတ္ထာ တဿ အနန္တရာယတံ ဒိသွာ ဗျာကရိတွာ ပက္ကာမိ.

He poured the water of dedication. On the day of entering the rains-residence, he arranged a great offering for the Teacher and, enjoining his wife, children, and ministers in the matter of giving and its duties, saying, ‘You should give gifts in this manner,’ he himself stayed near the dwelling place of the elder Sumana, and thus attended upon the Teacher for three months in his own dwelling. Then, as the Pavāraṇā ceremony approached, he entered the village, arranged a great offering for seven days, and on the seventh day, placing the three robes at the feet of the Teacher and the Sangha of monks, he paid homage and made this aspiration: ‘Venerable sir, whatever merit I have accumulated, beginning from the donation at the temporary residence, was not made for the sake of attaining the prosperity of Sakka or the like, but rather that I too, like the elder Sumana, might become a beloved attendant of a future Buddha.’ The Teacher, seeing that his aspiration was free from obstacles, gave the prediction and departed.

သော [Pg.348] တသ္မိံ ဗုဒ္ဓုပ္ပာဒေ ဝဿသတသဟဿံ ပုညာနိ ကတွာ တတော ပရမ္ပိ တတ္ထ တတ္ထ ဘဝေ ဥဠာရာနိ ပုညကမ္မာနိ ဥပစိနိတွာ ဒေဝမနုဿေသု သံသရန္တော ကဿပဘဂဝတော ကာလေ ကုလဂေဟေ နိဗ္ဗတ္တော ဝိညုတံ ပတွာ ဧကဿ ထေရဿ ပိဏ္ဍာယ စရတော ပတ္တဂ္ဂဟဏတ္ထံ ဥတ္တရသာဋကံ ကတွာ ပူဇံ အကာသိ. ပုန သဂ္ဂေ နိဗ္ဗတ္တိတွာ တတော စုတော ဗာရာဏသိရာဇာ ဟုတွာ အဋ္ဌ ပစ္စေကဗုဒ္ဓေ ဒိသွာ တေ ဘောဇေတွာ အတ္တနော မင်္ဂလုယျာနေ အဋ္ဌ ပဏ္ဏသာလာယော ကာရေတွာ တေသံ နိသီဒနတ္ထာယ အဋ္ဌ သဗ္ဗရတနမယပီဌေ စေဝ မဏိအာဓာရကေ စ ပဋိယာဒေတွာ ဒသဝဿသဟဿာနိ ဥပဋ္ဌာနံ အကာသိ, ဧတာနိ ပါကဋာနိ.

During that Buddha-era, he performed meritorious deeds for a hundred thousand years. Thereafter, accumulating excellent meritorious deeds in various existences, he wandered among devas and humans. During the time of the Blessed One Kassapa, he was born into a good family and, upon reaching maturity, made a respectful offering of his upper robe for the receiving of an elder's alms-bowl as he was going on his alms-round. Again, he was reborn in a heavenly realm, and after passing away from there, he became the king of Bārāṇasī. Seeing eight Paccekabuddhas, he gave them food and had eight leaf-huts built in his royal park. For their seating, he prepared eight thrones made of all kinds of jewels and jeweled bowl-stands, and attended upon them for ten thousand years. These deeds of his are well-known.

ကပ္ပသတသဟဿံ ပန တတ္ထ တတ္ထ ဘဝေ ပုညာနိ ဥပစိနန္တော အမှာကံ ဗောဓိသတ္တေန သဒ္ဓိံ တုသိတပုရေ နိဗ္ဗတ္တိတွာ တတော စုတော အမိတောဒနသက္ကဿ ဂေဟေ နိဗ္ဗတ္တိတွာ သဗ္ဗေ ဉာတကေ အာနန္ဒိတေ ကရောန္တော ဇာတောတိ အာနန္ဒောတွေဝ နာမံ လဘိ. သော အနုက္ကမေန ဝယပ္ပတ္တော ကတာဘိနိက္ခမနေ သမ္မာသမ္ဗောဓိံ ပတွာ ပဝတ္တိတဝရဓမ္မစက္ကေ ပဌမံ ကပိလဝတ္ထုံ ဂန္တွာ တတော နိက္ခမန္တေ ဘဂဝတိ တဿ ပရိဝါရတ္ထံ ပဗ္ဗဇိတုံ နိက္ခမန္တေဟိ ဘဒ္ဒိယာဒီဟိ သဒ္ဓိံ နိက္ခမိတွာ ဘဂဝတော သန္တိကေ ပဗ္ဗဇိတွာ အာယသ္မတော ပုဏ္ဏဿ မန္တာဏိပုတ္တဿ သန္တိကေ ဓမ္မကထံ သုတွာ သောတာပတ္တိဖလေ ပတိဋ္ဌဟိ.

For a hundred thousand eons, he accumulated merits in various existences and was reborn with our Bodhisatta in the Tusita heaven. Passing away from there, he was reborn in the house of Amitodana the Sakyan. Because he was born bringing delight to all his kinsmen, he received the name Ānanda. When he had gradually come of age, and after the Blessed One—having made the Great Renunciation, attained perfect self-enlightenment, and set rolling the supreme Wheel of the Dhamma—had first gone to Kapilavatthu and was departing from there, Ānanda went forth from home together with Bhaddiya and others who were going forth to form the Blessed One's retinue. Having gone forth in the presence of the Blessed One, he listened to a discourse on the Dhamma from the venerable Puṇṇa Mantāṇiputta and was established in the fruit of stream-entry.

တေန စ သမယေန ဘဂဝတော ပဌမဗောဓိယံ ဝီသတိဝဿာနိ အနိဗဒ္ဓါ ဥပဋ္ဌာကာ အဟေသုံ. ဧကဒါ နာဂသမာလော ပတ္တစီဝရံ ဂဟေတွာ ဝိစရတိ, ဧကဒါ နာဂိတော, ဧကဒါ ဥပဝါနော, ဧကဒါ သုနက္ခတ္တော, ဧကဒါ စုန္ဒော သမဏုဒ္ဒေသော, ဧကဒါ သာဂတော, ဧကဒါ မေဃိယော, တေ ယေဘုယျေန သတ္ထု စိတ္တံ နာရာဓယိံသု. အထေကဒိဝသံ ဘဂဝါ ဂန္ဓကုဋိပရိဝေဏေ ပညတ္တဝရဗုဒ္ဓါသနေ ဘိက္ခုသံဃပရိဝုတော နိသိန္နော ဘိက္ခူ အာမန္တေသိ – ‘‘အဟံ, ဘိက္ခဝေ, ဣဒါနိ မဟလ္လကော ဧကစ္စေ ဘိက္ခူ ‘ဣမိနာ မဂ္ဂေန ဂစ္ဆာမီ’တိ ဝုတ္တေ အညေန မဂ္ဂေန ဂစ္ဆန္တိ, ဧကစ္စေ မယှံ ပတ္တစီဝရံ ဘူမိယံ နိက္ခိပန္တိ, မယှံ နိဗဒ္ဓုပဋ္ဌာကံ ဧကံ ဘိက္ခုံ ဝိဇာနထာ’’တိ. တံ သုတွာ ဘိက္ခူနံ ဓမ္မသံဝေဂေါ ဥဒပါဒိ. အထာယသ္မာ သာရိပုတ္တော ဥဋ္ဌာယ ဘဂဝန္တံ ဝန္ဒိတွာ ‘‘အဟံ, ဘန္တေ, တုမှေ ဥပဋ္ဌဟိဿာမီ’’တိ အာဟ. တံ ဘဂဝါ ပဋိက္ခိပိ. ဧတေနုပါယေန မဟာမောဂ္ဂလ္လာနံ အာဒိံ ကတွာ သဗ္ဗေ မဟာသာဝကာ ‘‘အဟံ ဥပဋ္ဌဟိဿာမိ[Pg.349], အဟံ ဥပဋ္ဌဟိဿာမီ’’တိ ဥဋ္ဌဟိံသု ဌပေတွာ အာယသ္မန္တံ အာနန္ဒံ. တေပိ ဘဂဝါ ပဋိက္ခိပိ.

At that time, during the first twenty years of his Buddhahood, the Blessed One had no regular attendants. At one time, the Venerable Nāgasamāla would take his bowl and robe and travel with him; at another time, the Venerable Nāgita; at another time, the Venerable Upavāna; at another time, the Venerable Sunakkhatta; at another time, Cunda the novice; at another time, the Venerable Sāgata; at another time, the Venerable Meghiya. For the most part, they did not please the Teacher’s mind. Then one day, the Blessed One, seated on the excellent, prepared Buddha-seat in the enclosure of the fragrant chamber, surrounded by the Saṅgha of monks, addressed the monks: 'Monks, I am now old. When I say, "I am going by this path," some monks go by another path. Some place my bowl and robe on the ground. You should find a single monk to be my permanent attendant.' Hearing this, a sense of spiritual urgency arose in the monks. Then the Venerable Sāriputta rose, paid homage to the Blessed One, and said, 'Venerable Sir, I will attend upon you.' The Blessed One rejected him. In the same way, beginning with the Venerable Mahāmoggallāna, all the great disciples—except for the Venerable Ānanda—rose and said, 'I will attend upon you; I will attend upon you.' The Blessed One rejected them also.

အာနန္ဒော ပန တုဏှီယေဝ နိသီဒိ. အထ နံ ဘိက္ခူ အာဟံသု – ‘‘အာဝုသော, တွမ္ပိ သတ္ထု ဥပဋ္ဌာကဋ္ဌာနံ ယာစာဟီ’’တိ. ‘‘ယာစိတွာ လဒ္ဓုပဋ္ဌာနံ နာမ ကီဒိသံ ဟောတိ? သစေ ရုစ္စတိ, သတ္ထာ သယမေဝ ဝက္ခတီ’’တိ. အထ ဘဂဝါ – ‘‘န, ဘိက္ခဝေ, အာနန္ဒော အညေဟိ ဥဿာဟေတဗ္ဗော, သယမေဝ ဇာနိတွာ မံ ဥပဋ္ဌဟိဿတီ’’တိ အာဟ. တတော ဘိက္ခူ ‘‘ဥဋ္ဌေဟိ, အာဝုသော အာနန္ဒ, သတ္ထာရံ ဥပဋ္ဌာကဋ္ဌာနံ ယာစာဟီ’’တိ အာဟံသု. ထေရော ဥဋ္ဌဟိတွာ ‘‘သစေ မေ, ဘန္တေ, ဘဂဝါ အတ္တနာ လဒ္ဓံ ပဏီတံ စီဝရံ န ဒဿတိ, ပဏီတံ ပိဏ္ဍပါတံ န ဒဿတိ, ဧကဂန္ဓကုဋိယံ ဝသိတုံ န ဒဿတိ, နိမန္တနံ ဂဟေတွာ န ဂမိဿတိ, ဧဝါဟံ ဘဂဝန္တံ ဥပဋ္ဌဟိဿာမီ’’တိ အာဟ. ‘‘ဧတ္တကေ ဂုဏေ လဘတော သတ္ထု ဥပဋ္ဌာနံ ကော ဘာရော’’တိ ဥပဝါဒမောစနတ္ထံ ဣမေ စတ္တာရော ပဋိက္ခေပါ, ‘‘သစေ, ဘန္တေ, ဘဂဝါ မယာ ဂဟိတံ နိမန္တနံ ဂမိဿတိ, သစာဟံ ဒေသန္တရတော အာဂတာဂတေ တာဝဒေဝ ဒဿေတုံ လဘာမိ, ယဒါ မေ ကင်္ခါ ဥပ္ပဇ္ဇတိ, တာဝဒေဝ ဘဂဝန္တံ ဥပသင်္ကမိတွာ ပုစ္ဆိတုံ လဘာမိ, သစေ ဘဂဝါ ပရမ္မုခါ ဒေသိတံ ဓမ္မံ ပုန မယှံ ဗျာကရိဿသိ, ဧဝါဟံ ဘဂဝန္တံ ဥပဋ္ဌဟိဿာမိ’’. ‘‘ဧတ္တကမ္ပိ သတ္ထု သန္တိကေ အနုဂ္ဂဟံ န လဘတီ’’တိ ဥပဝါဒမောစနတ္ထဉ္စေဝ ဓမ္မဘဏ္ဍာဂါရိကဘာဝပရိပူရဏတ္ထဉ္စ ဣမာ စတဿော ယာစနာတိ ဣမေ အဋ္ဌ ဝရေ ဂဟေတွာ နိဗဒ္ဓုပဋ္ဌာကော အဟောသိ. တဿေဝ ဌာနန္တရဿ အတ္ထာယ ကပ္ပသတသဟဿံ ပူရိတာနံ ပါရမီနံ ဖလံ ပါပုဏိ.

But the Venerable Ānanda sat in silence. Then the monks said to him, 'Friend Ānanda, you too should ask for the position of the Teacher's attendant.' He replied, 'What is a position of attendance that is obtained by asking? If it is pleasing to him, the Teacher himself will say so.' Then the Blessed One said, 'Monks, Ānanda is not to be urged by others. Knowing for himself, he will attend upon me.' Then the monks said, 'Rise, friend Ānanda, and ask for the position of the Teacher's attendant.' The Elder rose and said, 'Venerable Sir, if the Blessed One will not give me a fine robe that he himself has received; if he will not give me fine almsfood; if he will not allow me to dwell in the same fragrant chamber; and if he will not go to an invitation that I have accepted, then I will attend upon the Blessed One.' These four were rejections to avoid blame, lest it be said: 'What burden is it to attend on the Teacher when one receives such benefits?' 'Furthermore, Venerable Sir, if the Blessed One will go to an invitation that I have accepted; if I may be allowed to present visitors from other regions as soon as they arrive; if, whenever a doubt arises in me, I may be allowed to approach the Blessed One to ask; and if the Blessed One will repeat to me the Dhamma he has taught in my absence, then I will attend upon the Blessed One.' These four were requests made both to avoid blame, lest it be said: 'Does he not receive even this much favor from the Teacher?' and to fulfill the role of Treasurer of the Dhamma. Having received these eight boons, he became the permanent attendant. For the sake of that very position, he attained the fruit of perfections fulfilled for one hundred thousand eons.

သော ဥပဋ္ဌာကဋ္ဌာနံ လဒ္ဓဒိဝသတော ပဋ္ဌာယ ဒသဗလံ ဒုဝိဓေန ဥဒကေန တိဝိဓေန ဒန္တကဋ္ဌေန ဟတ္ထပါဒပရိကမ္မေန ပိဋ္ဌိပရိကမ္မေန ဂန္ဓကုဋိပရိဝေဏသမ္မဇ္ဇနေနာတိ ဧဝမာဒီဟိ ကိစ္စေဟိ ဥပဋ္ဌဟန္တော – ‘‘ဣမာယ နာမ ဝေလာယ သတ္ထု ဣဒံ နာမ လဒ္ဓုံ ဝဋ္ဋတိ, ဣဒံ နာမ ကာတုံ ဝဋ္ဋတီ’’တိ ဒိဝသဘာဂံ သန္တိကာဝစရော ဟုတွာ ရတ္တိဘာဂေ မဟန္တံ ဒဏ္ဍဒီပိကံ ဂဟေတွာ ဂန္ဓကုဋိပရိဝေဏံ နဝဝါရေ အနုပရိယာယတိ သတ္ထရိ ပက္ကောသန္တေ ပဋိဝစနဒါနာယ, ထိနမိဒ္ဓဝိနောဒနတ္ထံ. အထ နံ သတ္ထာ ဇေတဝနေ အရိယဂဏမဇ္ဈေ နိသိန္နော အနေကပရိယာယေန ပသံသိတွာ ဗဟုဿုတာနံ သတိမန္တာနံ ဂတိမန္တာနံ ဓိတိမန္တာနံ ဥပဋ္ဌာကာနဉ္စ ဘိက္ခူနံ အဂ္ဂဋ္ဌာနေ ဌပေသိ.

From the day he obtained the position of attendant, he served the Ten-Powered One with two kinds of water and three kinds of tooth-sticks, by attending to his hands and feet, massaging his back, sweeping the enclosure of the fragrant chamber, and with other such duties. Thinking, 'At this time, this is what the Teacher should receive; at this time, this is what should be done,' he remained in close attendance during the day. At night, taking a large staff-torch, he would circumambulate the enclosure of the fragrant chamber nine times, both to be ready to answer should the Teacher call and to dispel sloth and torpor. Then the Teacher, seated in the midst of the noble assembly in Jetavana, praised him in many ways and placed him in the foremost position among monks for being learned, for being mindful, for his quick understanding, for his resoluteness, and as an attendant.

ဧဝံ [Pg.350] သတ္ထာရာ ပဉ္စသု ဌာနေသု ဧတဒဂ္ဂေ ဌပိတော စတူဟိ အစ္ဆရိယဗ္ဘူတဓမ္မေဟိ သမန္နာဂတော သတ္ထု ဓမ္မကောသာရက္ခော အယံ မဟာထေရော သေခေါဝ သမာနော သတ္ထရိ ပရိနိဗ္ဗုတေ ဟေဋ္ဌာ ဝုတ္တနယေန ဘိက္ခူဟိ သမုတ္တေဇိတော ဒေဝတာယ စ သံဝေဇိတော ‘‘သွေယေဝ စ ဒါနိ ဓမ္မသင်္ဂီတိ ကာတဗ္ဗာ, န ခေါ ပန မေတံ ပတိရူပံ, ယွာယံ သေခေါ သကရဏီယော အသေခေဟိ ထေရေဟိ သဒ္ဓိံ ဓမ္မံ ဂါယိတုံ သန္နိပါတံ ဂန္တု’’န္တိ သဉ္ဇာတုဿာဟော ဝိပဿနံ ပဋ္ဌပေတွာ ဗဟုဒေဝ ရတ္တိံ ဝိပဿနာယ ကမ္မံ ကရောန္တော စင်္ကမေ ဝီရိယသမတံ အလဘိတွာ တတော ဝိဟာရံ ပဝိသိတွာ သယနေ နိသီဒိတွာ သယိတုကာမော ကာယံ အာဝဋ္ဋေသိ. အပတ္တဉ္စ သီသံ ဗိမ္ဗောဟနံ, ပါဒါ စ ဘူမိတော မုတ္တမတ္တာ, ဧကသ္မိံ အန္တရေ အနုပါဒါယ အာသဝေဟိ စိတ္တံ ဝိမုစ္စိ, ဆဠဘိညော အဟောသိ.

Thus placed foremost by the Teacher in five respects, this great elder was endowed with four marvelous and wonderful qualities and was the guardian of the Teacher’s Dhamma treasury. While still a trainee, after the Teacher’s attainment of Parinibbāna, he was urged on by the monks in the manner described and stirred to urgency by a deity. He thought, 'The recitation of the Dhamma is to be held tomorrow. It is not fitting for me, who am a trainee with work yet to be done, to go to the assembly to recite the Dhamma together with the Arahant elders.' With enthusiasm arisen, he established insight meditation and for much of the night practiced the work of insight. Unable to attain a balance of energy on the walking path, he then entered his dwelling, sat on his bed, and, wishing to lie down, inclined his body. Before his head reached the pillow, and just as his feet had lifted from the floor, in that very interval his mind was liberated from the taints without clinging. He became one possessed of the six direct knowledges.

၆၄၄. ဧဝံ ဆဠဘိညာဒိဂုဏပဋိမဏ္ဍိတော ဥပဋ္ဌာကာဒိဂုဏေဟိ ဧတဒဂ္ဂဋ္ဌာနံ ပတ္တော အတ္တနော ပုဗ္ဗကမ္မံ သရိတွာ သောမနဿဝသေန ပုဗ္ဗစရိတာပဒါနံ ဒဿေန္တော အာရာမဒွါရာ နိက္ခမ္မာတိအာဒိမာဟ. တတ္ထ အာရာမဒွါရာတိ သဗ္ဗသတ္တာနံ ဓမ္မဒေသနတ္ထာယ ဝိဟာရဒွါရတော နိက္ခမိတွာ ဗဟိဒွါရသမီပေ ကတမဏ္ဍပမဇ္ဈေ သုပညတ္တဝရဗုဒ္ဓါသနေ နိသိန္နော ပဒုမုတ္တရော နာမ မဟာမုနိ သမ္မာသမ္ဗုဒ္ဓေါ. ဝဿန္တော အမတံ ဝုဋ္ဌိန္တိ ဓမ္မဒေသနာမဟာအမတဓာရာဟိ ဓမ္မဝဿံ ဝဿန္တော. နိဗ္ဗာပေသိ မဟာဇနန္တိ မဟာဇနဿ စိတ္တသန္တာနဂတကိလေသဂ္ဂိံ နိဗ္ဗာပေသိ ဝူပသမေသိ, မဟာဇနံ နိဗ္ဗာနာမတပါနေန သန္တိံ သီတိဘာဝံ ပါပေသီတိ အတ္ထော.

644. Thus, adorned with qualities such as the six direct knowledges, having attained the foremost position through virtues such as being an attendant, he recalled his past deeds and, out of gladness, while showing his life story of past conduct, spoke the verses beginning, “Leaving through the monastery gate.” Therein, “through the monastery gate” means that the Great Sage named Padumuttara, the Perfectly Enlightened One, having left the monastery gate to teach the Dhamma to all beings, was seated on a well-prepared, excellent Buddha-seat in the middle of a pavilion made near the outer gate. “Showering the deathless nectar” means he was showering the rain of Dhamma with the great streams of the deathless Dhamma teaching. “He extinguished the great multitude” means he extinguished, he pacified, the fire of defilements present in the mental continuum of the great multitude; the meaning is that he caused the great multitude to attain peace, a state of coolness, through the drink of the deathless nectar of Nibbāna.

၆၄၅. သတသဟဿံ တေ ဓီရာတိ ပရိဝါရသမ္ပတ္တိံ ဒဿေန္တော အာဟ. ဆဟိ အဘိညာဟိ ဣဒ္ဓိဝိဓာဒိဉာဏကောဋ္ဌာသေဟိ သမန္နာဂတာ အနေကသတသဟဿစက္ကဝါဠေသု ခဏေန ဂန္တုံ သမတ္ထာဟိ ဣဒ္ဓီဟိ သမန္နာဂတတ္တာ မဟိဒ္ဓိကာတေ ဓီရာ သတသဟဿခီဏာသဝါ ဆာယာဝ အနပါယိနီတိ ကတ္ထစိ အနပဂတာ ဆာယာ ဣဝ တံ သမ္ဗုဒ္ဓံ ပဒုမုတ္တရံ ဘဂဝန္တံ ပရိဝါရေန္တိ ပရိဝါရေတွာ ဓမ္မံ သုဏန္တီတိ အတ္ထော.

645. “A hundred thousand wise ones”: he said this to show the excellence of his retinue. Endowed with the six direct knowledges, with the divisions of knowledge such as psychic powers, capable of going in an instant to many hundreds of thousands of world-systems, those wise ones, of great psychic power because of being endowed with such powers—those hundred thousand destroyers of the cankers—were like an un-departing shadow. That is, like a shadow that never leaves one anywhere, they surrounded that Blessed One, the Enlightened Padumuttara, and having surrounded him, they listened to the Dhamma. This is the meaning.

၆၄၆. ဟတ္ထိက္ခန္ဓဂတော အာသိန္တိ တဒါ ဘဂဝတော ဓမ္မဒေသနာသမယေ အဟံ ဟတ္ထိပိဋ္ဌေ နိသိန္နော အာသိံ အဟောသိန္တိ အတ္ထော. သေတစ္ဆတ္တံ ဝရုတ္တမန္တိ ပတ္ထေတဗ္ဗံ ဥတ္တမံ သေတစ္ဆတ္တံ မမ မတ္ထကေ ဓာရယန္တော ဟတ္ထိပိဋ္ဌေ [Pg.351] နိသိန္နောတိ သမ္ဗန္ဓော. သုစာရုရူပံ ဒိသွာနာတိ သုန္ဒရံ စာရုံ မနောဟရရူပဝန္တံ ဓမ္မံ ဒေသိယမာနံ သမ္ဗုဒ္ဓံ ဒိသွာ မေ မယှံ ဝိတ္တိ သန္တုဋ္ဌိ သောမနဿံ ဥဒပဇ္ဇထ ဥပ္ပဇ္ဇတီတိ အတ္ထော.

646. “I was on the elephant’s back”: the meaning is that at that time, during the Blessed One’s teaching of the Dhamma, I was seated on the elephant’s back. “The excellent, supreme white parasol”: the connection is that, holding the desirable, supreme white parasol over my head, I was seated on the elephant’s back. “Having seen the beautiful form”: having seen the Enlightened One teaching the Dhamma, who was beautiful, lovely, and of captivating form, delight, contentment, and gladness arose in me. This is the meaning.

၆၄၇. ဩရုယှ ဟတ္ထိက္ခန္ဓမှာတိ တံ ဘဂဝန္တံ နိသိန္နံ ဒိသွာ ဟတ္ထိပိဋ္ဌိတော ဩရုယှ ဩရောဟိတွာ နရာသဘံ နရဝသဘံ ဥပဂစ္ဆိံ သမီပံ ဂတောတိ အတ္ထော. ရတနမယဆတ္တံ မေတိ ရတနဘူသိတံ မေ မယှံ ဆတ္တံ ဗုဒ္ဓသေဋ္ဌဿ မတ္ထကေ ဓာရယိန္တိ သမ္ဗန္ဓော.

647. “Having descended from the elephant’s back”: having seen the Blessed One seated, I descended from the elephant’s back and approached the bull among men, the leader of men. The meaning is, I went near him. “My parasol made of jewels”: the connection is that I held my parasol, adorned with jewels, over the head of the best of Buddhas.

၆၄၈. မမ သင်္ကပ္ပမညာယာတိ မယှံ ပသာဒေန ဥပ္ပန္နံ သင်္ကပ္ပံ ဉတွာ ဣသီနံ အန္တရေ မဟန္တဘူတော သော ပဒုမုတ္တရော ဘဂဝါ. တံ ကထံ ဌပယိတွာနာတိ တံ အတ္တနာ ဒေသိယမာနံ ဓမ္မကထံ ဌပေတွာ မမ ဗျာကရဏတ္ထာယ ဣမာ ဂါထာ အဘာသထ ကထေသီတိ အတ္ထော.

648. “Knowing my intention”: knowing the intention that had arisen in me through faith, that Blessed One Padumuttara, who was great among the seers. “Having set aside that talk”: having set aside the Dhamma talk he was giving, he spoke these verses for the sake of making a prophecy about me. This is the meaning.

၆၄၉. ကထန္တိ စေ? ယော သောတိအာဒိမာဟ. သောဏ္ဏာလင်္ကာရဘူသိတံ ဆတ္တံ ယော သော ရာဇကုမာရော မေ မတ္ထကေ ဓာရေသီတိ သမ္ဗန္ဓော. တမဟံ ကိတ္တယိဿာမီတိ တံ ရာဇကုမာရံ အဟံ ကိတ္တယိဿာမိ ပါကဋံ ကရိဿာမိ. သုဏောထ မမ ဘာသတောတိ ဘာသန္တဿ မမ ဝစနံ သုဏောထ ဩဟိတသောတာ မနသိ ကရောထာတိ အတ္ထော.

649. If you ask, “What did he say?” He spoke the verses beginning, “He who.” The connection is: “The prince who held the parasol adorned with golden ornaments over my head.” “I will declare him”: I will declare that prince, I will make him known. “Listen to me as I speak”: listen to the words of me who is speaking; with ears attentive, take it to heart. This is the meaning.

၆၅၀. ဣတော ဂန္တွာ အယံ ပေါသောတိ အယံ ရာဇကုမာရော ဣတော မနုဿလောကတော စုတော တုသိတံ ဂန္တွာ အာဝသိဿတိ တတ္ထ ဝိဟရိဿတိ. တတ္ထ အစ္ဆရာဟိ ပုရက္ခတော ပရိဝါရိတော တုသိတဘဝနသမ္ပတ္တိံ အနုဘောဿတီတိ သမ္ဗန္ဓော.

650. “This person, having gone from here”: this prince, having passed away from this human world, will go to the Tusita realm and will dwell there. The connection is that there, honored and surrounded by celestial nymphs, he will experience the prosperity of the Tusita realm.

၆၅၁. စတုတ္တိံသက္ခတ္တုန္တိ တုသိတဘဝနတော စဝိတွာ တာဝတိံသဘဝနေ ဥပ္ပန္နော စတုတ္တိံသဝါရေ ဒေဝိန္ဒော ဒေဝရဇ္ဇံ ကရိဿတီတိ သမ္ဗန္ဓော. ဗလာဓိပေါ အဋ္ဌသတန္တိ တာဝတိံသဘဝနတော စုတော မနုဿလောကေ ဥပ္ပန္နော ဗလာဓိပေါ စတုရင်္ဂိနိယာ သေနာယ အဓိပေါ ပဓာနော အဋ္ဌသတဇာတီသု ပဒေသရာဇာ ဟုတွာ ဝသုဓံ အနေကရတနဝရံ ပထဝိံ အာဝသိဿတိ ပုထဗျံ ဝိဟရိဿတီတိ အတ္ထော.

651. “Thirty-four times”: the connection is that, having passed away from the Tusita realm and been reborn in the Tāvatiṃsa realm, he will be the king of the gods thirty-four times. “A commander of forces for eight hundred”: having passed away from the Tāvatiṃsa realm and been reborn in the human world, he will be a commander of forces, the chief and leader of a fourfold army; in eight hundred births, he will be a regional king and will dwell upon the earth. The meaning is that he will live on the earth, a choice land with many jewels.

၆၅၂. အဋ္ဌပညာသက္ခတ္တုန္တိ အဋ္ဌပညာသဇာတီသု စက္ကဝတ္တီ ရာဇာ ဘဝိဿတီတိ အတ္ထော. မဟိယာ သကလဇမ္ဗုဒီပပထဝိယာ ဝိပုလံ အသင်္ချေယျံ ပဒေသရဇ္ဇံ ကာရယိဿတိ.

652. “Fifty-eight times”: the meaning is that in fifty-eight births, he will be a wheel-turning monarch. He will rule over a vast and incalculable regional kingdom on the earth of the entire Jambudīpa.

၆၅၄. သကျာနံ [Pg.352] ကုလကေတုဿာတိ သကျရာဇူနံ ကုလဿ ဓဇဘူတဿ ဗုဒ္ဓဿ ဉာတကော ဘဝိဿတီတိ အတ္ထော.

654. “Of the banner of the Sakyans’ clan”: the meaning is that he will be a kinsman of the Buddha, who is a banner for the clan of the Sakyan kings.

၆၅၅. အာတာပီတိ ဝီရိယဝါ. နိပကောတိ နေပက္ကသင်္ခါတာယ ပညာယ သမန္နာဂတော. ဗာဟုသစ္စေသု ဗဟုဿုတဘာဝေသု ပိဋကတ္တယဓာရဏေသု ကောဝိဒေါ ဆေကော. နိဝါတဝုတ္တိ အနဝညတ္တိကော အထဒ္ဓေါ ကာယပါဂဗ္ဗိယာဒိထဒ္ဓဘာဝဝိရဟိတော သဗ္ဗပါဌီ သကလပိဋကတ္တယဓာရီ ဘဝိဿတီတိ သမ္ဗန္ဓော.

655. “Ardent” (`ātāpī`) means energetic. “Discreet” (`nipako`) means endowed with the wisdom known as discretion. He is skilled and expert in matters of great learning, in the state of being very learned, and in bearing the three Piṭakas. He is of humble conduct (`nivātavutti`), not contemptuous, not stubborn, and free from the state of stubbornness such as bodily audacity. The connection is that he will be a master of all texts, a bearer of the entire three Piṭakas.

၆၅၆. ပဓာနပဟိတတ္တော သောတိ သော အာနန္ဒတ္ထေရော ဝီရိယကရဏာယ ပေသိတစိတ္တော. ဥပသန္တော နိရူပဓီတိ ရာဂူပဓိဒေါသူပဓိမောဟူပဓီဟိ ဝိရဟိတော, သောတာပတ္တိမဂ္ဂေန ပဟာတဗ္ဗကိလေသာနံ ပဟီနတ္တာ ဥပသန္တော သန္တကာယစိတ္တော.

656. “He with a resolute mind for the striving”: that Elder Ānanda had his mind directed toward making an effort. “Calmed, without acquisitions”: free from the acquisitions of lust, hatred, and delusion; because the defilements to be abandoned by the path of stream-entry were abandoned, he was calmed, with a peaceful body and mind.

၆၅၇. သန္တိ အာရညကာတိ အရညေ ဘဝါ မဟာဝနေ ဇာတာ. သဋ္ဌိဟာယနာတိ သဋ္ဌိဝဿကာလေ ဟာယနဗလာ. တိဓာ ပဘိန္နာတိ အက္ခိကဏ္ဏကောသသင်္ခါတေဟိ တီဟိ ဌာနေဟိ ဘိန္နမဒါ. မာတင်္ဂါတိ မာတင်္ဂဟတ္ထိကုလေ ဇာတာ. ဤသာဒန္တာတိ ရထီသာသဒိသဒန္တာ. ဥရူဠှဝါ ရာဇဝါဟနာ. ကုဉ္ဇရသင်္ခါတာ နာဂါ ဟတ္ထိရာဇာနော သန္တိ သံဝိဇ္ဇန္တိ ယထာ, တထာ သတသဟဿသင်္ချာ ခီဏာသဝသင်္ခါတာ ပဏ္ဍိတာ မဟိဒ္ဓိကာ အရဟန္တနာဂါ သန္တိ, သဗ္ဗေ တေ အရဟန္တနာဂါ ဗုဒ္ဓနာဂရာဇဿ. န ဟောန္တိ ပဏိဓိမှိ တေတိ တေ ပဏိဓိမှိ တာဒိသာ န ဟောန္တိ, ကိံ သဗ္ဗေ တေ ဘယဘီတာ သကဘာဝေန သဏ္ဌာတုံ အသမတ္ထာတိ အတ္ထော. သေသံ ဝုတ္တနယတ္တာ ဥတ္တာနတ္ထမေဝါတိ.

657. “There are forest-dwellers”: born in the forest, born in the great wilderness. “Sixty years old”: having the strength of sixty years of age. “In rut in three ways”: with rut flowing from the three places designated as the eyes, the ears, and the sheath. “Mātaṅga elephants”: born in the clan of Mātaṅga elephants. “Tusks like chariot-poles”: with tusks similar to the poles of a chariot. “Noble steeds”: royal mounts. Just as there are royal elephants known as `kuñjara` and `nāga`, so too there are a hundred thousand `nāgas` who are arahants—wise, of great psychic power, known as destroyers of the cankers. All those `nāgas` who are arahants belong to the Buddha, the great `nāga` king. “They are not in his aspiration”: they are not of such a nature as to be dependent on his aspiration. This is not to say that they are all fearful and unable to stand firm in their own nature. This is the meaning. The rest is of clear meaning, as it follows the method already stated.

အာနန္ဒတ္ထေရအပဒါနဝဏ္ဏနာ သမတ္တာ.

The explanation of the Apadāna of the Elder Ānanda is complete.

ဧတ္တာဝတာ ပဌမာ ဗုဒ္ဓဝဂ္ဂဝဏ္ဏနာ သမတ္တာ.

Thus far, the Commentary on the First Chapter, the Buddhavagga, is complete.

ပဌမော ဘာဂေါ နိဋ္ဌိတော.

The First Part is finished.