Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

The Khuddaka Nikāya

Apadāna-aṭṭhakathā

Commentary on the Apadāna

(Paṭhamo bhāgo)

(The First Part)

Ganthārambhakathā

Introduction to the Text

Vanditvā [Pg.1] sirasā seṭṭhaṃ, buddhamappaṭipuggalaṃ;

Ñeyyasāgaramuttiṇṇaṃ, tiṇṇaṃ saṃsārasāgaraṃ.

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.

Tatheva paramaṃ santaṃ, gambhīraṃ duddasaṃ aṇuṃ;

Bhavābhavakaraṃ suddhaṃ, dhammaṃ sambuddhapūjitaṃ.

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.

Tatheva anaghaṃ saṅghaṃ, asaṅgaṃ saṅghamuttamaṃ;

Uttamaṃ dakkhiṇeyyānaṃ, santindriyamanāsavaṃ.

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

Katena tassa etassa, paṇāmena visesato;

Ratanattaye visesena, visesassādarena me.

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

Therehi dhīradhīrehi, āgamaññūhi viññubhi;

‘‘Apadānaṭṭhakathā bhante, kātabbā’’ti visesato.Punappunādareneva, yācitohaṃ yasassibhi;

Tasmāhaṃ sāpadānassa, apadānassasesato.

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...

Visesanayadīpassa, dīpissaṃ piṭakattaye;

Yathā pāḷinayeneva, atthasaṃvaṇṇanaṃ subhaṃ.

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.

Kena [Pg.2] kattha kadā cetaṃ, bhāsitaṃ dhammamuttamaṃ;

Kimatthaṃ bhāsitañcetaṃ, etaṃ vatvā vidhiṃ tato.

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

Nidānesu kosallatthaṃ, sukhuggahaṇadhāraṇaṃ;

Tasmā taṃ taṃ vidhiṃ vatvā, pubbāparavisesitaṃ.

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.

Purā sīhaḷabhāsāya, porāṇaṭṭhakathāya ca;

Ṭhapitaṃ taṃ na sādheti, sādhūnaṃ icchiticchitaṃ.

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

Tasmā tamupanissāya, porāṇaṭṭhakathānayaṃ;

Vivajjetvā viruddhatthaṃ, visesatthaṃ pakāsayaṃ;

Visesavaṇṇanaṃ seṭṭhaṃ, karissāmatthavaṇṇananti.

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.

Nidānakathā

The Discourse on the Introduction

‘‘Kena kattha kadā cetaṃ, bhāsitaṃ dhammamuttama’’nti ca, ‘‘karissāmatthavaṇṇana’’nti ca paṭiññātattā sā panāyaṃ apadānassatthavaṇṇanā dūrenidānaṃ, avidūrenidānaṃ, santikenidānanti imāni tīṇi nidānāni dassetvā vaṇṇiyamānā ye naṃ suṇanti, tehi samudāgamato paṭṭhāya viññātattā yasmā suṭṭhu viññātā nāma hoti, tasmā naṃ tāni nidānāni dassetvāva vaṇṇayissāma.

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.

Tattha ādito tāva tesaṃ nidānānaṃ paricchedo veditabbo. Dīpaṅkarapādamūlasmiñhi katābhinīhārassa mahāsattassa yāva vessantarattabhāvā cavitvā tusitapure nibbatti, tāva pavatto kathāmaggo dūrenidānaṃ nāma. Tusitabhavanato pana cavitvā yāva bodhimaṇḍe sabbaññutappatti, tāva pavatto kathāmaggo avidūrenidānaṃ nāma. Santikenidānaṃ pana tesu tesu ṭhānesu viharato tasmiṃ tasmiṃyeva ṭhāne labbhatīti.

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.

1. Dūrenidānakathā

1. The Discourse on the Distant Introduction

Tatridaṃ dūrenidānaṃ nāma – ito kira kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake amaravatī nāma nagaraṃ ahosi. Tattha sumedho [Pg.3] nāma brāhmaṇo paṭivasati, ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā, akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato. So aññaṃ kammaṃ akatvā brāhmaṇasippameva uggaṇhi. Tassa daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādibharite gabbhe vivaritvā ‘‘ettakaṃ te, kumāra, mātu santakaṃ, ettakaṃ pitu santakaṃ, ettakaṃ ayyakapayyakāna’’nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā ‘‘etaṃ paṭipajjāhī’’ti āha. Sumedhapaṇḍito cintesi – ‘‘imaṃ dhanaṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti, so rañño ārocetvā nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā tāpasapabbajjaṃ pabbaji. Imassa panatthassa āvibhāvatthaṃ imasmiṃ ṭhāne sumedhakathā kathetabbā. Sā panesā kiñcāpi buddhavaṃse nirantaraṃ āgatāyeva, gāthābandhena pana āgatattā na suṭṭhu pākaṭā, tasmā taṃ antarantarā gāthāsambandhadīpakehi vacanehi saddhiṃ kathessāma.

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.

Sumedhakathā

The Story of Sumedha

Kappasatasahassādhikānañhi catunnaṃ asaṅkhyeyyānaṃ matthake dasahi saddehi avivittaṃ ‘‘amaravatī’’ti ca ‘‘amara’’nti ca laddhanāmaṃ nagaraṃ ahosi, yaṃ sandhāya buddhavaṃse vuttaṃ –

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:

‘‘Kappe ca satasahasse, caturo ca asaṅkhiye;

Amaraṃ nāma nagaraṃ, dassaneyyaṃ manoramaṃ;

Dasahi saddehi avivittaṃ, annapānasamāyuta’’nti. (bu. vaṃ. 2.1-2);

"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."

Tattha dasahi saddehi avivittanti hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena tāḷasaddena ‘‘asnātha pivatha khādathā’’ti dasamena saddenāti [Pg.4] imehi dasahi saddehi avivittaṃ ahosi. Tesaṃ pana saddānaṃ ekadesameva gahetvā –

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:

‘‘Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca;

Khādatha pivatha ceva, annapānena ghosita’’nti. –

"'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.'"

Buddhavaṃse (bu. vaṃ. 2.3-5) imaṃ gāthaṃ vatvā –

In the Buddhavaṃsa, having stated this verse—

‘‘Nagaraṃ sabbaṅgasampannaṃ, sabbakammamupāgataṃ;

Sattaratanasampannaṃ, nānājanasamākulaṃ;

Samiddhaṃ devanagaraṃva, āvāsaṃ puññakamminaṃ.

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.

‘‘Nagare amaravatiyā, sumedho nāma brāhmaṇo;

Anekakoṭisannicayo, pahūtadhanadhaññavā.

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

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato’’ti. – vuttaṃ;

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.

Athekadivasaṃ so sumedhapaṇḍito uparipāsādavaratale rahogato hutvā pallaṅkaṃ ābhujitvā nisinno evaṃ cintesi – ‘‘punabbhave, paṇḍita, paṭisandhiggahaṇaṃ nāma dukkhaṃ, tathā nibbattanibbattaṭṭhāne sarīrassa bhedanaṃ, ahañca jātidhammo, jarādhammo, byādhidhammo, maraṇadhammo, evaṃbhūtena mayā ajātiṃ ajaraṃ abyādhiṃ amaraṇaṃ adukkhaṃ sukhaṃ sītalaṃ amatamahānibbānaṃ pariyesituṃ vaṭṭati. Avassaṃ bhavato muccitvā nibbānagāminā ekena maggena bhavitabba’’nti. Tena vuttaṃ –

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:

‘‘Rahogato nisīditvā, evaṃ cintesahaṃ tadā;

Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ.

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.’

‘‘Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā;

Ajaraṃ amaraṃ khemaṃ, pariyesissāmi nibbutiṃ.

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

‘‘Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

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

‘‘Atthi hehiti so maggo, na so sakkā na hetuye;

Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā’’ti.

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

Tato [Pg.5] uttaripi evaṃ cintesi – ‘‘yathā hi loke dukkhassa paṭipakkhabhūtaṃ sukhaṃ nāma atthi, evaṃ bhave sati tappaṭipakkhena vibhavenāpi bhavitabbaṃ. Yathā ca uṇhe sati tassa vūpasamabhūtaṃ sītalampi atthi, evaṃ rāgaggiādīnaṃ vūpasamena nibbānenāpi bhavitabbaṃ. Yathā nāma pāpassa lāmakassa dhammassa paṭipakkhabhūto kalyāṇo anavajjabhūto dhammopi atthiyeva, evameva pāpikāya jātiyā sati sabbajātikhepanato ajātisaṅkhātena nibbānenāpi bhavitabbamevā’’ti. Tena vuttaṃ –

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:

‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

Evaṃ bhave vijjamāne, vibhavopicchitabbako.

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

‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

Evaṃ tividhaggi vijjante, nibbānampicchitabbakaṃ.

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

‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

Evameva jāti vijjante, ajātipicchitabbaka’’nti.

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

Aparampi cintesi – ‘‘yathā nāma gūtharāsimhi nimuggena purisena dūratova pañcavaṇṇapadumasañchannaṃ mahātaḷākaṃ disvā ‘katarena nu kho maggena ettha gantabba’nti taṃ taḷākaṃ gavesituṃ yuttaṃ. Yaṃ tassa agavesanaṃ, na so taḷākassa doso, purisasseva doso. Evaṃ kilesamaladhovane amatamahānibbānataḷāke vijjante yaṃ tassa agavesanaṃ, na so amatamahānibbānataḷākassa doso, purisasseva doso. Yathā ca corehi samparivārito puriso palāyanamagge vijjamānepi sace na palāyati, na so maggassa doso, purisasseva doso. Evameva kilesehi parivāretvā gahitassa purisassa vijjamāneyeva nibbānagāmimhi sive magge maggassa agavesanaṃ nāma na maggassa doso, purisasseva doso. Yathā ca byādhipīḷito puriso vijjamāne byādhitikicchake vejje sace taṃ vejjaṃ gavesitvā byādhiṃ na tikicchāpeti, na so vejjassa doso, purisasseva doso. Evameva yo kilesabyādhipīḷito kilesavūpasamamaggakovidaṃ vijjamānameva ācariyaṃ na gavesati, tasseva doso, na kilesavināsakassa ācariyassa doso’’ti. Tena vuttaṃ –

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:

‘‘Yathā [Pg.6] gūthagato puriso, taḷākaṃ disvāna pūritaṃ;

Na gavesati taṃ taḷākaṃ, na doso taḷākassa so.

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.

‘‘Evaṃ kilesamaladhove, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe.

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.

‘‘Yathā arīhi pariruddho, vijjante gamanampathe;

Na palāyati so puriso, na doso añjasassa so.

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

‘‘Evaṃ kilesapariruddho, vijjamāne sive pathe;

Na gavesati taṃ maggaṃ, na doso sivamañjase.

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.

‘‘Yathāpi byādhito puriso, vijjamāne tikicchake;

Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake.

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

‘‘Evaṃ kilesabyādhīhi, dukkhito paripīḷito;

Na gavesati taṃ ācariyaṃ, na doso so vināyake’’ti.

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

Aparampi cintesi – ‘‘yathā maṇḍanakajātiko puriso kaṇṭhe āsattaṃ kuṇapaṃ chaḍḍetvā sukhaṃ gaccheyya, evaṃ mayāpi imaṃ pūtikāyaṃ chaḍḍetvā anapekkhena nibbānanagaraṃ pavisitabbaṃ. Yathā ca naranāriyo ukkārabhūmiyaṃ uccārapassāvaṃ katvā na taṃ ucchaṅgena vā ādāya, dussantena vā veṭhetvā gacchanti, jigucchamānā pana anapekkhāva, chaḍḍetvā gacchanti, evaṃ mayāpi imaṃ pūtikāyaṃ anapekkhena chaḍḍetvā amatanibbānanagaraṃ pavisituṃ vaṭṭati. Yathā ca nāvikā nāma jajjaraṃ nāvaṃ anapekkhāva chaḍḍetvā gacchanti, evaṃ ahampi imaṃ navahi vaṇamukhehi paggharantaṃ kāyaṃ chaḍḍetvā anapekkho nibbānapuraṃ pavisissāmi. Yathā ca puriso nānāratanāni ādāya corehi saddhiṃ maggaṃ gacchanto attano ratananāsabhayena te chaḍḍetvā khemaṃ maggaṃ gaṇhāti, evaṃ ayampi karajakāyo ratanavilopakacorasadiso. Sacāhaṃ ettha taṇhaṃ karissāmi, ariyamaggakusaladhammaratanaṃ me nassissati, tasmā mayā imaṃ corasadisaṃ kāyaṃ chaḍḍetvā amatamahānibbānanagaraṃ pavisituṃ vaṭṭatī’’ti. Tena vuttaṃ –

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:

‘‘Yathāpi [Pg.7] kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya;

Mocayitvāna gaccheyya, sukhī serī sayaṃvasī.

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.

‘‘Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

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

‘‘Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo;

Chaḍḍayitvāna gacchanti, anapekkhā anatthikā.

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

‘‘Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ.

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.

‘‘Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ;

Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā.

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

‘‘Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ;

Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā.

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.

‘‘Yathāpi puriso corehi, gacchanto bhaṇḍamādiya;

Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati.

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.

‘‘Evameva ayaṃ kāyo, mahācorasamo viya;

Pahāyimaṃ gamissāmi, kusalacchedanā bhayā’’ti.

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.

Evaṃ sumedhapaṇḍito nānāvidhāhi upamāhi imaṃ nekkhammūpasaṃhitaṃ atthaṃ cintetvā sakanivesane aparimitabhogakkhandhaṃ heṭṭhā vuttanayena kapaṇaddhikādīnaṃ vissajjetvā mahādānaṃ datvā vatthukāme ca kilesakāme ca pahāya amaranagarato nikkhamitvā ekakova himavante dhammikaṃ nāma pabbataṃ nissāya assamaṃ katvā tattha paṇṇasālañca caṅkamañca māpetvā pañcahi nīvaraṇadosehi vajjitaṃ ‘‘evaṃ samāhite citte’’tiādinā nayena vuttehi aṭṭhahi kāraṇaguṇehi samupetaṃ abhiññāsaṅkhātaṃ balaṃ āharituṃ tasmiṃ assamapade navadosasamannāgataṃ sāṭakaṃ pajahitvā, dvādasaguṇasamannāgataṃ vākacīraṃ nivāsetvā, isipabbajjaṃ pabbaji. Evaṃ pabbajito aṭṭhadosasamākiṇṇaṃ taṃ paṇṇasālaṃ pahāya dasaguṇasamannāgataṃ rukkhamūlaṃ upagantvā sabbaṃ dhaññavikatiṃ pahāya pavattaphalabhojano hutvā nisajjaṭṭhānacaṅkamanavaseneva [Pg.8] padhānaṃ padahanto sattāhabbhantareyeva aṭṭhannaṃ samāpattīnaṃ pañcannañca abhiññānaṃ lābhī ahosi. Evaṃ taṃ yathāpatthitaṃ abhiññābalaṃ pāpuṇi. Tena vuttaṃ –

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:

‘‘Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ;

Nāthānāthānaṃ datvāna, himavantamupāgamiṃ.

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

‘‘Himavantassāvidūre, dhammiko nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

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

‘‘Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ;

Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ.

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

‘‘Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ;

Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ.

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

‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ;

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ.

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

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

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

‘‘Tatthappadhānaṃ padahiṃ, nisajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti.

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

Tattha ‘‘assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti imāya pana pāḷiyā sumedhapaṇḍitena assamapaṇṇasālacaṅkamā sahatthā māpitā viya vuttā. Ayaṃ panettha attho – mahāsattañhi ‘‘himavantaṃ ajjhogāhetvā ajja dhammikapabbataṃ pavisissatī’’ti disvā sakko vissakammadevaputtaṃ āmantesi – ‘‘tāta, ayaṃ sumedhapaṇḍito ‘pabbajissāmī’ti nikkhanto, etassa vasanaṭṭhānaṃ māpehī’’ti. So tassa vacanaṃ sampaṭicchitvā ramaṇīyaṃ assamaṃ, suguttaṃ paṇṇasālaṃ, manoramaṃ caṅkamañca māpesi. Bhagavā pana tadā attano puññānubhāvena nipphannaṃ taṃ assamapadaṃ sandhāya ‘‘sāriputta, tasmiṃ dhammikapabbate –

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—’

‘‘Assamo [Pg.9] sukato mayhaṃ, paṇṇasālā sumāpitā;

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’’nti. –

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

Āha. Tattha sukato mayhanti suṭṭhu kato mayā. Paṇṇasālā sumāpitāti paṇṇacchadanasālāpi me sumāpitā ahosi.

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.'

Pañcadosavivajjitanti pañcime caṅkamadosā nāma thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti. Thaddhavisamabhūmibhāgasmiñhi caṅkame caṅkamantassa pādā rujjanti, phoṭā uṭṭhahanti, cittaṃ ekaggataṃ na labhati, kammaṭṭhānaṃ vipajjati. Mudusamatale pana phāsuvihāraṃ āgamma kammaṭṭhānaṃ sampajjati. Tasmā thaddhavisamabhūmibhāgatā eko dosoti veditabbo. Caṅkamassa anto vā majjhe vā koṭiyaṃ vā rukkhe sati pamādamāgamma caṅkamantassa nalāṭaṃ vā sīsaṃ vā paṭihaññatīti antorukkhatā dutiyo doso. Tiṇalatādigahanacchanne caṅkame caṅkamanto andhakāravelāyaṃ uragādike pāṇe akkamitvā vā māreti, tehi vā daṭṭho dukkhaṃ āpajjatīti gahanacchannatā tatiyo doso. Atisambādhe caṅkame vitthārato ratanike vā aḍḍharatanike vā caṅkamantassa paricchede pakkhalitvā nakhāpi aṅguliyopi bhijjantīti atisambādhatā catuttho doso. Ativisāle caṅkame caṅkamantassa cittaṃ vidhāvati, ekaggataṃ na labhatīti ativisālatā pañcamo doso. Puthulato pana diyaḍḍharatanaṃ dvīsu passesu ratanamattaṃ anucaṅkamaṃ dīghato saṭṭhihatthaṃ mudutalaṃ samavippakiṇṇavālukaṃ caṅkamaṃ vaṭṭati cetiyagirimhi dīpappasādakamahāmahindattherassa caṅkamaṃ viya, tādisaṃ taṃ ahosi. Tenāha – ‘‘caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’nti.

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.'

Aṭṭhaguṇasamupetanti aṭṭhahi samaṇasukhehi upetaṃ. Aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo, anavajjapiṇḍapātapariyesanabhāvo, nibbutapiṇḍapātabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanasāraṃ vā sīsakahāpaṇādīni vā gaṇhantesu rājakulesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilope nibbhayabhāvo, rājarājamahāmattehi asaṃsaṭṭhabhāvo, catūsu disāsu appaṭihatabhāvoti[Pg.10]. Idaṃ vuttaṃ hoti – ‘‘yathā tasmiṃ assame vasantena sakkā honti imāni aṭṭha sukhāni vindituṃ, evaṃ aṭṭhaguṇasamupetaṃ taṃ assamaṃ māpesi’’nti.

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.'

Abhiññābalamāharinti pacchā tasmiṃ assame vasanto kasiṇaparikammaṃ katvā abhiññānañca samāpattīnañca uppādanatthāya aniccato ca dukkhato ca vipassanaṃ ārabhitvā thāmappattaṃ vipassanābalaṃ āhariṃ. Yathā tasmiṃ vasanto taṃ balaṃ āharituṃ sakkomi, evaṃ taṃ assamaṃ abhiññatthāya vipassanābalassa anucchavikaṃ katvā māpesinti attho.

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.

Sāṭakaṃ pajahiṃ tattha, navadosamupāgatanti etthāyaṃ anupubbikathā. Tadā kira kuṭileṇacaṅkamādipaṭimaṇḍitaṃ pupphūpagaphalūpagarukkhasañchannaṃ ramaṇīyaṃ madhurasalilāsayaṃ apagatavāḷamigabhiṃsanakasakuṇaṃ pavivekakkhamaṃ assamaṃ māpetvā alaṅkatacaṅkamassa ubhosu antesu ālambanaphalakaṃ saṃvidhāya nisīdanatthāya caṅkamavemajjhe samatalaṃ muggavaṇṇasilaṃ māpetvā anto paṇṇasālāya jaṭāmaṇḍalavākacīratidaṇḍakuṇḍikādike tāpasaparikkhāre maṇḍape pānīyaghaṭapānīyasaṅkhapānīyasarāvāni, aggisālāyaṃ aṅgārakapalladāruādīnīti evaṃ yaṃ yaṃ pabbajitānaṃ upakārāya saṃvattati, taṃ sabbaṃ māpetvā paṇṇasālāya bhittiyaṃ – ‘‘ye keci pabbajitukāmā ime parikkhāre gahetvā pabbajantū’’ti akkharāni chinditvā devalokameva gate vissakammadevaputte sumedhapaṇḍito himavantapāde girikandarānusārena attano nivāsānurūpaṃ phāsukaṭṭhānaṃ olokento nadīnivattane vissakammanimmitaṃ sakkadattiyaṃ ramaṇīyaṃ assamaṃ disvā caṅkamanakoṭiṃ gantvā padavaḷañjaṃ apassanto ‘‘dhuvaṃ pabbajitā dhuragāme bhikkhaṃ pariyesitvā kilantarūpā āgantvā paṇṇasālaṃ pavisitvā nisinnā bhavissantī’’ti cintetvā thokaṃ āgametvā ‘‘ativiya cirāyanti, jānissāmī’’ti paṇṇasāladvāraṃ vivaritvā anto pavisitvā ito cito ca olokento mahābhittiyaṃ akkharāni vācetvā ‘‘mayhaṃ kappiyaparikkhārā ete, ime gahetvā pabbajissāmī’’ti attanā nivatthapārutaṃ sāṭakayugaṃ pajahi. Tenāha ‘‘sāṭakaṃ pajahiṃ tatthā’’ti. Evaṃ paviṭṭho ahaṃ, sāriputta, tassaṃ paṇṇasālāyaṃ sāṭakaṃ pajahiṃ.

'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.

Navadosamupāgatanti [Pg.11] sāṭakaṃ pajahanto nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā upaṭṭhahanti. Mahagghabhāvo eko doso, parapaṭibaddhatāya uppajjanabhāvo eko, paribhogena lahuṃ kilissanabhāvo eko, kiliṭṭho hi dhovitabbo ca rajitabbo ca hoti, paribhogena jīraṇabhāvo eko, jiṇṇassa hi tunnaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti, puna pariyesanāya durabhisambhavabhāvo eko, tāpasapabbajjāya asāruppabhāvo eko, paccatthikānaṃ sādhāraṇabhāvo eko, yathā hi naṃ paccatthikā na gaṇhanti, evaṃ gopetabbo hoti, paribhuñjantassa vibhūsanaṭṭhānabhāvo eko, gahetvā vicarantassa khandhabhāramahicchabhāvo ekoti.

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.

Vākacīraṃ nivāsesinti tadāhaṃ, sāriputta, ime nava dose disvā sāṭakaṃ pahāya vākacīraṃ nivāsesiṃ, muñjatiṇaṃ hīraṃ hīraṃ katvā ganthetvā kataṃ vākacīraṃ nivāsanapārupanatthāya ādiyinti attho.

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.

Dvādasa guṇamupāgatanti dvādasahi ānisaṃsehi samannāgataṃ. Vākacīrasmiñhi dvādasa ānisaṃsā – appagghaṃ sundaraṃ kappiyanti ayaṃ tāva eko ānisaṃso, sahatthā kātuṃ sakkāti ayaṃ dutiyo, paribhogena saṇikaṃ kilissati, dhoviyamānepi papañco natthīti ayaṃ tatiyo, paribhogena jiṇṇepi sibbitabbābhāvo catuttho, puna pariyesantassa sukhena karaṇabhāvo pañcamo, tāpasapabbajjāya sāruppabhāvo chaṭṭho, paccatthikānaṃ nirupabhogabhāvo sattamo, paribhuñjantassa vibhūsanaṭṭhānābhāvo aṭṭhamo, dhāraṇe sallahukabhāvo navamo, cīvarapaccaye appicchabhāvo dasamo, vākuppattiyā dhammikaanavajjabhāvo ekādasamo, vākacīre naṭṭhepi anapekkhabhāvo dvādasamoti.

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.

Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakanti kathaṃ pajahiṃ? So kira varasāṭakayugaṃ omuñcanto cīvaravaṃse laggitaṃ anojapupphadāmasadisaṃ rattaṃ vākacīraṃ gahetvā nivāsetvā tassūpari aparaṃ suvaṇṇavaṇṇaṃ vākacīraṃ paridahitvā punnāgapupphasantharasadisaṃ sakhuraṃ ajinacammaṃ ekaṃsaṃ katvā jaṭāmaṇḍalaṃ [Pg.12] paṭimuñcitvā cūḷāya saddhiṃ niccalabhāvakaraṇatthaṃ sārasūciṃ pavesetvā muttājālasadisāya sikkāya pavāḷavaṇṇaṃ kuṇḍikaṃ odahitvā tīsu ṭhānesu vaṅkaṃ kājaṃ ādāya ekissā kājakoṭiyā kuṇḍikaṃ, ekissā aṅkusapacchitidaṇḍakādīni olaggetvā khārikājaṃ aṃse katvā dakkhiṇena hatthena kattaradaṇḍaṃ gahetvā paṇṇasālato nikkhamitvā saṭṭhihatthe mahācaṅkame aparāparaṃ caṅkamanto attano vesaṃ oloketvā – ‘‘mayhaṃ manoratho matthakaṃ patto, sobhati vata me pabbajjā, buddhapaccekabuddhādīhi sabbehi dhīrapurisehi vaṇṇitā thomitā ayaṃ pabbajjā nāma, pahīnaṃ me gihibandhanaṃ, nikkhantosmi nekkhammaṃ, laddhā me uttamapabbajjā, karissāmi samaṇadhammaṃ, labhissāmi maggaphalasukha’’nti ussāhajāto khārikājaṃ otāretvā caṅkamavemajjhe muggavaṇṇasilāpaṭṭe suvaṇṇapaṭimā viya nisinno divasabhāgaṃ vītināmetvā sāyanhasamayaṃ paṇṇasālaṃ pavisitvā bidalamañcakapasse kaṭṭhattharikāya nipanno sarīraṃ utuṃ gāhāpetvā balavapaccūse pabujjhitvā attano āgamanaṃ āvajjesi – ‘‘ahaṃ gharāvāse ādīnavaṃ disvā amitabhogaṃ anantayasaṃ pahāya araññaṃ pavisitvā nekkhammagavesako hutvā pabbajito. Ito dāni paṭṭhāya pamādacāraṃ carituṃ na vaṭṭati, pavivekañhi pahāya vicarantaṃ micchāvitakkamakkhikā khādanti, idāni mayā vivekamanubrūhetuṃ vaṭṭati, ahañhi gharāvāsaṃ palibodhato disvā nikkhanto, ayañca manāpā paṇṇasālā, beluvapakkavaṇṇā paribhaṇḍakatā bhūmi, rajatavaṇṇā setabhittiyo, kapotapādavaṇṇaṃ paṇṇacchadanaṃ, vicittattharaṇavaṇṇo bidalamañcako, nivāsaphāsukaṃ vasanaṭṭhānaṃ, na etto atirekatarā viya me gehasampadā paññāyatī’’ti paṇṇasālāya dose vicinanto aṭṭha dose passi.

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.

Paṇṇasālaparibhogasmiñhi aṭṭha ādīnavā – mahāsamārambhena dabbasambhāre samodhānetvā karaṇapariyesanabhāvo eko ādīnavo, tiṇapaṇṇamattikāsu patitāsu tāsaṃ punappunaṃ ṭhapetabbatāya nibaddhajagganabhāvo dutiyo, senāsanaṃ nāma mahallakassa pāpuṇāti, avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti uṭṭhāpanīyabhāvo tatiyo, sītuṇhādipaṭighātena kāyassa sukhumālakaraṇabhāvo catuttho[Pg.13], gehaṃ paviṭṭhena yaṃkiñci pāpaṃ sakkā kātunti garahāpaṭicchādanabhāvo pañcamo, ‘‘mayha’’nti pariggahakaraṇabhāvo chaṭṭho, gehassa atthibhāvo nāmesa sadutiyakavāso viyāti sattamo, ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvo aṭṭhamo. Iti ime aṭṭha ādīnave disvā mahāsatto paṇṇasālaṃ pajahi. Tenāha – ‘‘aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti.

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.'

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ rukkhamūlaṃ upagatosmīti vadati. Tatrime dasa guṇā – appasamārambhatā eko guṇo, upagamanamattakameva hi tattha hotīti. Appaṭijagganatā dutiyo, tañhi sammaṭṭhampi asammaṭṭhampi paribhogaphāsukaṃ hotiyeva. Anuṭṭhāpanīyabhāvo tatiyo. Garahaṃ nappaṭicchādeti, tattha hi pāpaṃ karonto lajjatīti garahāya appaṭicchannabhāvo catuttho. Abbhokāsavāso viya kāyaṃ na santhambhetīti kāyassa asanthambhanabhāvo pañcamo, pariggahakaraṇābhāvo chaṭṭho, gehālayapaṭikkhepo sattamo. Bahusādhāraṇe gehe viya ‘‘paṭijaggissāmi naṃ, nikkhamathā’’ti nīharaṇakābhāvo aṭṭhamo, vasantassa sappītikabhāvo navamo, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvo dasamoti ime dasaguṇe disvā rukkhamūlaṃ upagatosmīti vadati.

'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.'

Imāni hi ettakāni kāraṇāni sallakkhetvā mahāsatto punadivase bhikkhāya gāmaṃ pāvisi. Athassa sampattagāme manussā mahantena ussāhena bhikkhaṃ adaṃsu. So bhattakiccaṃ niṭṭhāpetvā assamaṃ āgamma nisīditvā cintesi – ‘‘nāhaṃ ‘āhāraṃ labhāmī’ti pabbajito, siniddhāhāro nāmesa mānamadapurisamade vaḍḍheti, āhāramūlakassa ca dukkhassa anto natthi, yaṃnūnāhaṃ vāpitaropitadhaññanibbattakaṃ āhāraṃ pajahitvā pavattaphalabhojano bhaveyya’’nti. So tato paṭṭhāya tathā katvā ghaṭento vāyamanto sattāhabbhantareyeva aṭṭha samāpattiyo pañca ca abhiññāyo nibbattesi. Tena vuttaṃ –

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:

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

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

‘‘Tatthappadhānaṃ [Pg.14] padahiṃ, nisajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābala pāpuṇi’’nti.

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

Dīpaṅkaro buddho

The Buddha Dīpaṅkara

Evaṃ abhiññābalaṃ patvā sumedhatāpase samāpattisukhena vītināmente dīpaṅkaro nāma satthā loke udapādi. Tassa paṭisandhijātibodhi dhammacakkappavattanesu sakalāpi dasasahassilokadhātu saṅkampi sampakampi sampavedhi, mahāviravaṃ ravi, dvattiṃsa pubbanimittāni pāturahesuṃ. Sumedhatāpaso samāpattisukhena vītināmento neva taṃ saddamassosi, na ca tāni nimittāni addasa. Tena vuttaṃ –

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:

‘‘Evaṃ me siddhippattassa, vasībhūtassa sāsane;

Dīpaṅkaro nāma jino, uppajji lokanāyako.

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

‘‘Uppajjante ca jāyante, bujjhante dhammadesane;

Caturo nimitte nāddasaṃ, jhānaratisamappito’’ti.

"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."

Tasmiṃ kāle dīpaṅkaradasabalo catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno rammaṃ nāma nagaraṃ patvā sudassanamahāvihāre paṭivasati. Rammanagaravāsino ‘‘dīpaṅkaro kira samaṇissaro paramābhisambodhiṃ patvā pavattavaradhammacakko anupubbena cārikaṃ caramāno amhākaṃ rammanagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā sappinavanītādīni ceva bhesajjāni vatthacchādanāni ca gāhāpetvā gandhamālādihatthā yena buddho, yena dhammo, yena saṅgho, tanninnā tappoṇā tappabbhārā hutvā satthāraṃ upasaṅkamitvā vanditvā gandhamālādīhi pūjetvā ekamantaṃ nisinnā dhammadesanaṃ sutvā svātanāya nimantetvā uṭṭhāyāsanā pakkamiṃsu.

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.

Te punadivase mahādānaṃ sajjetvā nagaraṃ alaṅkaritvā dasabalassa āgamanamaggaṃ alaṅkarontā udakabhinnaṭṭhānesu paṃsuṃ pakkhipitvā samaṃ bhūmitalaṃ katvā rajatapaṭṭavaṇṇaṃ vālukaṃ ākiranti, lāje ceva pupphāni ca vikiranti, nānāvirāgehi vatthehi dhajapaṭāke ussāpenti, kadaliyo ceva puṇṇaghaṭapantiyo ca patiṭṭhāpenti. Tasmiṃ kāle sumedhatāpaso attano assamapadā ākāsaṃ uggantvā, tesaṃ manussānaṃ uparibhāgena ākāsena gacchanto te haṭṭhatuṭṭhe manusse disvā ‘‘kiṃ nu kho kāraṇa’’nti [Pg.15] ākāsato oruyha ekamantaṃ ṭhito manusse pucchi – ‘‘ambho, kassa tumhe idha visamaṃ maggaṃ alaṅkarothā’’ti? Tena vuttaṃ –

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:

‘‘Paccantadesavisaye, nimantetvā tathāgataṃ;

Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā.

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

‘‘Ahaṃ tena samayena, nikkhamitvā sakassamā;

Dhunanto vākacīrāni, gacchāmi ambare tadā.

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

‘‘Vedajātaṃ janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ;

Orohitvāna gaganā, manusse pucchi tāvade.

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

‘‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano;

Kassa sodhīyati maggo, añjasaṃ vaṭumāyana’’’nti.

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

Manussā āhaṃsu – ‘‘bhante sumedha, na tvaṃ jānāsi, dīpaṅkaro dasabalo sammāsambuddho sambodhiṃ patvā pavattavaradhammacakko cārikaṃ caramāno amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasati. Mayaṃ taṃ bhagavantaṃ nimantayimha, tassetaṃ buddhassa bhagavato āgamanamaggaṃ alaṅkaromā’’ti. Atha sumedhatāpaso cintesi – ‘‘buddhoti kho ghosamattakampi loke dullabhaṃ, pageva buddhuppādo, mayāpi imehi manussehi saddhiṃ dasabalassa maggaṃ alaṅkarituṃ vaṭṭatī’’ti. So te manusse āha – ‘‘sace, bho, tumhe etaṃ maggaṃ buddhassa alaṅkarotha, mayhampi ekaṃ okāsaṃ detha, ahampi tumhehi saddhiṃ maggaṃ alaṅkarissāmī’’ti. Te ‘‘sādhū’’ti sampaṭicchitvā ‘‘sumedhatāpaso iddhimā’’ti jānantā udakabhinnokāsaṃ sallakkhetvā – ‘‘tvaṃ imaṃ ṭhānaṃ alaṅkarohī’’ti adaṃsu. Sumedho buddhārammaṇaṃ pītiṃ gahetvā cintesi – ‘‘ahaṃ imaṃ okāsaṃ iddhiyā alaṅkarituṃ pahomi, evaṃ alaṅkato na maṃ paritosessati, ajja mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭatī’’ti paṃsuṃ āharitvā tasmiṃ padese pakkhipi.

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.

Tassa tasmiṃ padese aniṭṭhiteyeva dīpaṅkaradasabalo mahānubhāvānaṃ chaḷabhiññānaṃ khīṇāsavānaṃ catūhi satasahassehi parivuto devatāsu dibbagandhamālādīhi pūjayantāsu dibbaturiyehi vajjantāsu dibbasaṅgītesu pavattentesu manussesu mānusakehi gandhamālādīhi ceva turiyehi [Pg.16] ca pūjayantesu anopamāya buddhalīlāya manosilātale vijambhamāno sīho viya taṃ alaṅkatapaṭiyattaṃ maggaṃ paṭipajji. Sumedhatāpaso akkhīni ummīletvā alaṅkatamaggena āgacchantassa dasabalassa dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ asītiyā anubyañjanehi anurañjitaṃ byāmappabhāya samparivāritaṃ maṇivaṇṇagaganatale nānappakārā vijjulatā viya āveḷāveḷabhūtā ceva yugaḷayugaḷabhūtā ca chabbaṇṇaghanabuddharasmiyo vissajjentaṃ rūpasobhaggappattaṃ attabhāvaṃ oloketvā – ‘‘ajja mayā dasabalassa jīvitapariccāgaṃ kātuṃ vaṭṭati, mā bhagavā kalalaṃ akkami, maṇiphalakasetuṃ pana akkamanto viya saddhiṃ catūhi khīṇāsavasatasahassehi mama piṭṭhiṃ maddamāno gacchatu, taṃ me bhavissati dīgharattaṃ hitāya sukhāyā’’ti kese mocetvā ajinacammajaṭāmaṇḍalavākacīrāni kāḷavaṇṇe kalale pattharitvā maṇiphalakasetu viya kalalapiṭṭhe nipajji. Tena vuttaṃ –

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:

‘‘Te me puṭṭhā viyākaṃsu, ‘buddho loke anuttaro;

Dīpaṅkaro nāma jino, uppajji lokanāyako;

Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ’.

“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.’”

‘‘Buddhotivacanaṃ sutvāna, pīti uppajji tāvade;

Buddho buddhoti kathayanto, somanassaṃ pavedayiṃ.

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

‘‘Tattha ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso;

‘Idha bījāni ropissaṃ, khaṇo ve mā upaccagā’.

“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.’”

‘‘Yadi buddhassa sodhetha, ekokāsaṃ dadātha me;

Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ.

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

‘‘Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā;

Buddho buddhoti cintento, maggaṃ sodhemahaṃ tadā.

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

‘‘Aniṭṭhite mamokāse, dīpaṅkaro mahāmuni;

Catūhi satasahassehi, chaḷabhiññehi tādihi;

Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino.

“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.”

‘‘Paccuggamanā [Pg.17] vattanti, vajjanti bheriyo bahū;

Āmoditā naramarū, sādhukāraṃ pavattayuṃ.

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

‘‘Devā manusse passanti, manussāpi ca devatā;

Ubhopi te pañjalikā, anuyanti tathāgataṃ.

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

‘‘Devā dibbehi turiyehi, manussā mānusehi ca;

Ubhopi te vajjayantā, anuyanti tathāgataṃ.

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

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

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

‘‘Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

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

‘‘Campakaṃ salalaṃ nīpaṃ, nāgapunnāgaketakaṃ;

Disodisaṃ ukkhipanti, bhūmitalagatā narā.

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

‘‘Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ;

Kalale pattharitvāna, avakujjo nipajjahaṃ.

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

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti.

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

So pana kalalapiṭṭhe nipannakova puna akkhīni ummīletvā dīpaṅkaradasabalassa buddhasiriṃ sampassamāno evaṃ cintesi – ‘‘sace ahaṃ iccheyyaṃ, sabbakilese jhāpetvā saṅghanavako hutvā rammanagaraṃ paviseyyaṃ, aññātakavesena pana me kilese jhāpetvā nibbānappattiyā kiccaṃ natthi, yaṃnūnāhaṃ dīpaṅkaradasabalo viya paramābhisambodhiṃ patvā dhammanāvaṃ āropetvā mahājanaṃ saṃsārasāgarā uttāretvā pacchā parinibbāyeyyaṃ, idaṃ mayhaṃ patirūpa’’nti. Tato aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. Tena vuttaṃ –

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:

‘‘Pathaviyaṃ nipannassa, evaṃ me āsi cetaso;

‘Icchamāno ahaṃ ajja, kilese jhāpaye mama.

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

‘‘‘Kiṃ [Pg.18] me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake.

“‘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.

‘‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

“‘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.

‘‘‘Iminā me adhikārena, katena purisuttame;

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

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

‘‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, santāressaṃ sadevaka’’’nti.

“‘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.’”

Yasmā pana buddhattaṃ patthentassa –

For, to one aspiring to Buddhahood—

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti.

“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.”

Manussattabhāvasmiṃyeva hi ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, nāgassa vā supaṇṇassa vā devatāya vā sakkassa vā patthanā no samijjhati. Manussattabhāvepi purisaliṅge ṭhitasseva patthanā samijjhati, itthiyā vā paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā no samijjhati. Purisassapi tasmiṃ attabhāve arahattappattiyā hetusampannasseva patthanā samijjhati, no itarassa. Hetusampannassāpi jīvamānabuddhasseva santike patthentasseva patthanā samijjhati, parinibbute buddhe cetiyasantike vā bodhimūle vā patthentassa na samijjhati. Buddhānaṃ santike patthentassapi pabbajjāliṅge ṭhitasseva samijjhati, no gihiliṅge ṭhitassa. Pabbajitassapi pañcābhiññāaṭṭhasamāpattilābhinoyeva samijjhati, na imāya guṇasampattiyā virahitassa. Guṇasampannenapi yena attano jīvitaṃ buddhānaṃ pariccattaṃ hoti, tasseva iminā adhikārena adhikārasampannassa samijjhati, na itarassa. Adhikārasampannassāpi yassa buddhakārakadhammānaṃ atthāya mahanto chando ca ussāho ca vāyāmo ca pariyeṭṭhi ca, tasseva samijjhati, na itarassa.

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.

Tatridaṃ [Pg.19] chandamahantatāya opammaṃ – sace hi evamassa yo sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubalena uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ veḷugumbasañchannaṃ viyūhitvā madditvā padasā gacchanto pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ sattiyo ākoṭetvā nirantaraṃ sattiphalasamākiṇṇaṃ padasā akkamamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo vā pana sakalacakkavāḷagabbhaṃ vītaccitaṅgārabharitaṃ pādehi maddamāno pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇātīti. Yo etesu ekampi attano dukkaraṃ na maññati, ‘‘ahaṃ etampi taritvā vā gantvā vā pāraṃ gamissāmī’’ti evaṃ mahantena chandena ca ussāhena ca vāyāmena ca pariyeṭṭhiyā ca samannāgato hoti, etasseva patthanā samijjhati, na itarassa. Tasmā sumedhatāpaso ime aṭṭha dhamme samodhānetvāva buddhabhāvāya abhinīhāraṃ katvā nipajji.

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.

Dīpaṅkaropi bhagavā āgantvā sumedhatāpasassa sīsabhāge ṭhatvā maṇisīhapañjaraṃ ugghāṭento viya pañcavaṇṇapasādasampannāni akkhīni ummīletvā kalalapiṭṭhe nipannaṃ sumedhatāpasaṃ disvā ‘‘ayaṃ tāpaso buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati nu kho etassa patthanā, udāhu no’’ti anāgataṃsañāṇaṃ pesetvā upadhārento – ‘‘ito kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkamitvā ayaṃ gotamo nāma buddho bhavissatī’’ti ñatvā ṭhitakova parisamajjhe byākāsi – ‘‘passatha no tumhe imaṃ uggatapaṃ tāpasaṃ kalalapiṭṭhe nipanna’’nti? ‘‘Evaṃ, bhante’’ti. Ayaṃ buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati imassa patthanā. Ayañhi ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhayeyyānaṃ matthake gotamo nāma buddho bhavissati. Tasmiṃ panassa attabhāve kapilavatthu nāma nagaraṃ nivāso bhavissati, māyā nāma devī mātā, suddhodano nāma rājā pitā, aggasāvako upatisso nāma thero, dutiyasāvako kolito nāma, buddhupaṭṭhāko ānando nāma, aggasāvikā khemā nāma therī, dutiyasāvikā uppalavaṇṇā [Pg.20] nāma therī bhavissati. Ayaṃ paripakkañāṇo mahābhinikkhamanaṃ katvā mahāpadhānaṃ padahitvā nigrodharukkhamūle pāyāsaṃ paṭiggahetvā nerañjarāya tīre paribhuñjitvā bodhimaṇḍaṃ āruyha assattharukkhamūle abhisambujjhissatīti. Tena vuttaṃ –

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—

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi.

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

‘‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

Aparimeyye ito kappe, buddho loke bhavissati.

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

‘‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato;

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

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

‘‘‘Ajapālarukkhamūle, nisīditvā tathāgato;

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

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

‘‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

Paṭiyattavaramaggena, bodhimūlamupehiti.

‘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.

‘‘‘Tato padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

Assattharukkhamūlamhi, bujjhissati mahāyaso.

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

‘‘‘Imassa janikā mātā, māyā nāma bhavissati;

Pitā suddhodano nāma, ayaṃ hessati gotamo.

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

‘‘‘Anāsavā vītarāgā, santacittā samāhitā;

Kolito upatisso ca, aggā hessanti sāvakā;

Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ.

‘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.

‘‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

Anāsavā vītarāgā, santacittā samāhitā;

Bodhi tassa bhagavato, assatthoti pavuccatī’’’ti. (bu. vaṃ. 2.60-68);

‘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.’”

Taṃ sutvā sumedhatāpaso – ‘‘mayhaṃ kira patthanā samijjhissatī’’ti somanassappatto ahosi. Mahājano dīpaṅkaradasabalassa vacanaṃ sutvā ‘‘sumedhatāpaso kira buddhabījaṃ buddhaṅkuro’’ti haṭṭhatuṭṭho [Pg.21] ahosi. Evañcassa ahosi – ‘‘yathā nāma manussā nadiṃ tarantā ujukena titthena uttarituṃ asakkontā heṭṭhātitthena uttaranti, evameva mayampi dīpaṅkaradasabalassa sāsane maggaphalaṃ alabhamānā anāgate yadā tvaṃ buddho bhavissasi, tadā tava sammukhā maggaphalaṃ sacchikātuṃ samatthā bhaveyyāmā’’ti patthanaṃ ṭhapayiṃsu. Dīpaṅkaradasabalopi bodhisattaṃ pasaṃsitvā aṭṭhapupphamuṭṭhīhi pūjetvā padakkhiṇaṃ katvā pakkāmi. Tepi catusatasahassasaṅkhā khīṇāsavā bodhisattaṃ gandhehi ca mālāhi ca pūjetvā padakkhiṇaṃ katvā pakkamiṃsu. Devamanussā pana tatheva pūjetvā vanditvā pakkantā.

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.

Bodhisatto sabbesaṃ paṭikkantakāle sayanā vuṭṭhāya ‘‘pāramiyo vicinissāmī’’ti puppharāsimatthake pallaṅkaṃ ābhujitvā nisīdi. Evaṃ nisinne bodhisatte sakaladasasahassacakkavāḷe devatā sādhukāraṃ datvā ‘‘ayya sumedhatāpasa, porāṇakabodhisattānaṃ pallaṅkaṃ ābhujitvā ‘pāramiyo vicinissāmā’ti nisinnakāle yāni pubbanimittāni nāma paññāyanti, tāni sabbānipi ajja pātubhūtāni, nissaṃsayena tvaṃ buddho bhavissasi. Mayametaṃ jānāma ‘yassetāni nimittāni paññāyanti, ekantena so buddho hoti’, tvaṃ attano vīriyaṃ daḷhaṃ katvā paggaṇhā’’ti bodhisattaṃ nānappakārāhi thutīhi abhitthaviṃsu. Tena vuttaṃ –

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:

‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino;

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

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

‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

Katañjalī namassanti, dasasahassī sadevakā.

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

‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

“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.

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

Heṭṭhā titthe gahetvāna, uttaranti mahānadiṃ.

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

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

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

‘‘Dīpaṅkaro [Pg.22] lokavidū, āhutīnaṃ paṭiggaho;

Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.

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

‘‘Ye tatthāsuṃ jinaputtā, sabbe padakkhiṇamakaṃsu maṃ;

Narā nāgā ca gandhabbā, abhivādetvāna pakkamuṃ.

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

‘‘Dassanaṃ me atikkante, sasaṅghe lokanāyake;

Haṭṭhatuṭṭhena cittena, āsanā vuṭṭhahiṃ tadā.

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

‘‘Sukhena sukhito homi, pāmojjena pamodito;

Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā.

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

‘‘Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā;

‘Vasībhūto ahaṃ jhāne, abhiññāpāramiṃ gato.

“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.’

‘‘‘Dasasahassilokamhi, isayo natthi me samā;

Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ’.

“‘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.’

‘‘Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino;

Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi.

“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!’

‘‘Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje;

Nimittāni padissanti, tāni ajja padissare.

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

‘‘Sītaṃ byāpagataṃ hoti, uṇhañca upasammati;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Dasasahassī lokadhātū, nissaddā honti nirākulā;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Mahāvātā na vāyanti, na sandanti savantiyo;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Thalajā dakajā pupphā, sabbe pupphanti tāvade;

Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi.

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

‘‘Latā vā yadi vā rukkhā, phalabhārā honti tāvade;

Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi.

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

‘‘Ākāsaṭṭhā [Pg.23] ca bhūmaṭṭhā, ratanā jotanti tāvade;

Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi.

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

‘‘Mānusakā ca dibbā ca, turiyā vajjanti tāvade;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

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

‘‘Vicittapupphā gaganā, abhivassanti tāvade;

Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi.

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

‘‘Mahāsamuddo ābhujati, dasasahassī pakampati;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

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

‘‘Nirayepi dasasahasse, aggī nibbanti tāvade;

Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi.

“‘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!’

‘‘Vimalo hoti sūriyo, sabbā dissanti tārakā;

Tepi ajja padissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade;

Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi.

“‘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!’

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi.

“‘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!’

‘‘Bilāsayā darīsayā, nikkhamanti sakāsayā;

Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi.

“‘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!’

‘‘Na hoti arati sattānaṃ, santuṭṭhā honti tāvade;

Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi.

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

‘‘Rogā tadupasammanti, jighacchā ca vinassati;

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Rāgo tadā tanu hoti, doso moho vinassati;

Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi.

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

‘‘Bhayaṃ tadā na bhavati, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

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

‘‘Rajo [Pg.24] nuddhaṃsati uddhaṃ, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

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

‘‘Aniṭṭhagandho pakkamati, dibbagandho pavāyati;

Sopajja vāyati gandho, dhuvaṃ buddho bhavissasi.

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

‘‘Sabbe devā padissanti, ṭhapayitvā arūpino;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Yāvatā nirayā nāma, sabbe dissanti tāvade;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā;

Ākāsabhūtā tepajja, dhuvaṃ buddho bhavissasi.

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

‘‘Cutī ca upapatti ca, khaṇe tasmiṃ na vijjati;

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

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

‘‘Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama;

Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasī’’ti. (bu. vaṃ. 2.70-107);

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

Bodhisatto dīpaṅkaradasabalassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā bhiyyosomattāya sañjātussāho hutvā cintesi – ‘‘buddhā nāma amoghavacanā, natthi buddhānaṃ kathāya aññathattaṃ. Yathā hi ākāse khittaleḍḍussa patanaṃ dhuvaṃ, jātassa maraṇaṃ, rattikkhaye sūriyuggamanaṃ, āsayā nikkhantasīhassa sīhanādanadanaṃ, garugabbhāya itthiyā bhāramoropanaṃ dhuvaṃ avassambhāvī, evameva buddhānaṃ vacanaṃ nāma dhuvaṃ amoghaṃ, addhā ahaṃ buddho bhavissāmī’’ti. Tena vuttaṃ –

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:

‘‘Buddhassa vacanaṃ sutvā, dasasahassīna cūbhayaṃ;

Tuṭṭhahaṭṭho pamodito, evaṃ cintesahaṃ tadā.

“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:

‘‘Advejjhavacanā buddhā, amoghavacanā jinā;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

“‘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.’

‘‘Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

“‘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.’

‘‘Yathāpi [Pg.25] sabbasattānaṃ, maraṇaṃ dhuvasassataṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

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

‘‘Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

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.

‘‘Yathā nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ.

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.

‘‘Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassata’’nti. (bu. vaṃ. 2.108-114);

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.

So ‘‘dhuvāhaṃ buddho bhavissāmī’’ti evaṃ katasanniṭṭhāno buddhakārake dhamme upadhāretuṃ – ‘‘kahaṃ nu kho buddhakārakā dhammā, kiṃ uddhaṃ, udāhu adho, disāvidisāsū’’ti anukkamena sakalaṃ dhammadhātuṃ vicinanto porāṇakabodhisattehi āsevitanisevitaṃ paṭhamaṃ dānapāramiṃ disvā evaṃ attānaṃ ovadi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paṭhamaṃ dānapāramiṃ pūreyyāsi. Yathā hi nikkujjito udakakumbho nissesaṃ katvā udakaṃ vamatiyeva, na paccāharati, evameva dhanaṃ vā yasaṃ vā puttadāraṃ vā aṅgapaccaṅgaṃ vā anoloketvā sampattayācakānaṃ sabbaṃ icchiticchitaṃ nissesaṃ katvā dadamāno bodhimūle nisīditvā buddho bhavissasī’’ti paṭhamaṃ dānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

“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:

‘‘Handa buddhakare dhamme, vicināmi ito cito;

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā.

“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.”

‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ;

Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ.

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

‘‘Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

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

‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adhokato;

Vamatevudakaṃ nissesaṃ, na tattha parirakkhati.

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

‘‘Tatheva [Pg.26] yācake disvā, hīnamukkaṭṭhamajjhime;

Dadāhi dānaṃ nissesaṃ, kumbho viya adhokato’’ti. (bu. vaṃ. 2.115-119);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dutiyaṃ sīlapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya sīlapāramimpi pūreyyāsi. Yathā hi camarī migo nāma jīvitaṃ anoloketvā attano vālameva rakkhati, evaṃ tvampi ito paṭṭhāya jīvitampi anoloketvā sīlameva rakkhamāno buddho bhavissasī’’ti dutiyaṃ sīlapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, dutiyaṃ sīlapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya;

Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

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

‘‘Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ;

Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ.

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

‘‘Tatheva catūsu bhūmīsu, sīlāni paripūraya;

Parirakkha sadā sīlaṃ, camarī viya vāladhi’’nti. (bu. vaṃ. 2.120-124);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato tatiyaṃ nekkhammapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya nekkhammapāramimpi pūreyyāsi. Yathā hi ciraṃ bandhanāgāre vasamāno puriso na tattha sinehaṃ karoti, atha kho ukkaṇṭhatiyeva, avasitukāmo hoti, evameva tvampi sabbabhave bandhanāgārasadise katvā sabbabhavehi ukkaṇṭhito muccitukāmo hutvā nekkhammābhimukhova hohi. Evaṃ buddho bhavissasī’’ti tatiyaṃ nekkhammapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na [Pg.27] hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, tatiyaṃ nekkhammapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya;

Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

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

‘‘Yathā andughare puriso, ciravuttho dukhaṭṭito;

Na tattha rāgaṃ janeti, muttimeva gavesati.

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

‘‘Tatheva tvaṃ sabbabhave, passa andugharaṃ viya;

Nekkhammābhimukho hohi, bhavato parimuttiyā’’ti. (bu. vaṃ. 2.125-129);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato catutthaṃ paññāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paññāpāramimpi pūreyyāsi. Hīnamajjhimukkaṭṭhesu kañci avajjetvā sabbepi paṇḍite upasaṅkamitvā pañhaṃ puccheyyāsi. Yathā hi piṇḍapātiko bhikkhu hīnādibhedesu kulesu kiñci avajjetvā paṭipāṭiyā piṇḍāya caranto khippaṃ yāpanaṃ labhati, evaṃ tvampi sabbapaṇḍite upasaṅkamitvā pañhaṃ pucchanto buddho bhavissasī’’ti catutthaṃ paññāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, catutthaṃ paññāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya;

Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

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

‘‘Yathāpi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime;

Kulāni na vivajjento, evaṃ labhati yāpanaṃ.

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

‘‘Tatheva [Pg.28] tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ;

Paññāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.130-134);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato pañcamaṃ vīriyapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya vīriyapāramimpi pūreyyāsi, yathā hi sīho migarājā sabbiriyāpathesu daḷhavīriyo hoti, evaṃ tvampi sabbabhavesu sabbiriyāpathesu daḷhavīriyo anolīnavīriyo samāno buddho bhavissasī’’ti pañcamaṃ vīriyapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, pañcamaṃ vīriyapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya;

Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

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

‘‘Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame;

Alīnavīriyo hoti, paggahitamano sadā.

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

‘‘Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ;

Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.135-139);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato chaṭṭhaṃ khantipāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya khantipāramimpi pūreyyāsi, sammānanepi avamānanepi khamova bhaveyyāsi. Yathā hi pathaviyaṃ nāma sucimpi nikkhipanti asucimpi, na tena pathavī sinehaṃ paṭighaṃ karoti, khamati sahati adhivāsetiyeva, evameva tvampi sammānanepi avamānanepi khamova samāno buddho bhavissasī’’ti chaṭṭhaṃ khantipāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto [Pg.29] tadā dakkhiṃ, chaṭṭhamaṃ khantipāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi.

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

‘‘Yathāpi pathavī nāma, sucimpi asucimpi ca;

Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā.

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

‘‘Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo;

Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.140-144);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato sattamaṃ saccapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya saccapāramimpi pūreyyāsi, asaniyā matthake patamānāyapi dhanādīnaṃ atthāya chandādīnaṃ vasena sampajānamusāvādaṃ nāma mā bhāsi. Yathā hi osadhī tārakā nāma sabbautūsu attano gamanavīthiṃ jahitvā aññāya vīthiyā na gacchati, sakavīthiyāva gacchati, evameva tvampi saccaṃ pahāya musāvādaṃ nāma avadantoyeva buddho bhavissasī’’ti sattamaṃ saccapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, sattamaṃ saccapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhavacano, sambodhiṃ pāpuṇissasi.

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

‘‘Yathāpi osadhī nāma, tulābhūtā sadevake;

Samaye utuvasse vā, na vokkamati vīthito.

“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.”

‘‘Tatheva tvampi saccesu, mā vokkamasi vīthito;

Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.145-149);

“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.”

Athassa [Pg.30] ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato aṭṭhamaṃ adhiṭṭhānapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya adhiṭṭhānapāramimpi pūreyyāsi, yaṃ adhiṭṭhāsi, tasmiṃ adhiṭṭhāne niccalova bhaveyyāsi. Yathā hi pabbato nāma sabbāsu disāsu vātehi pahaṭo na kampati na calati, attano ṭhāneyeva tiṭṭhati, evameva tvampi attano adhiṭṭhāne niccalo hontova buddho bhavissasī’’ti aṭṭhamaṃ adhiṭṭhānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi.

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

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati.

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

‘‘Tatheva tvampi adhiṭṭhāne, sabbadā acalo bhava;

Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.150-154);

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

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato navamaṃ mettāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya mettāpāramimpi pūreyyāsi, hitesupi ahitesupi ekacitto bhaveyyāsi. Yathā hi udakaṃ nāma pāpajanassapi kalyāṇajanassapi sītabhāvaṃ ekasadisaṃ katvā pharati, evameva tvampi sabbesu sattesu mettacittena ekacittova honto buddho bhavissasī’’ti navamaṃ mettāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, navamaṃ mettāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ [Pg.31] tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya;

Mettāya asamo hohi, yadi bodhiṃ pattumicchasi.

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

‘‘Yathāpi udakaṃ nāma, kalyāṇe pāpake jane;

Samaṃ pharati sītena, pavāheti rajomalaṃ.

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

‘‘Tatheva tvampi hitāhite, samaṃ mettāya bhāvaya;

Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.155-159);

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.

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato dasamaṃ upekkhāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya upekkhāpāramimpi pūreyyāsi, sukhepi dukkhepi majjhattova bhaveyyāsi. Yathā hi pathavī nāma sucimpi asucimpi pakkhipamāne majjhattāva hoti, evameva tvampi sukhadukkhesu majjhattova honto buddho bhavissasī’’ti dasamaṃ upekkhāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

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:

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

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

‘‘Vicinanto tadā dakkhiṃ, dasamaṃ upekkhāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

‘‘Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya;

Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi.

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

‘‘Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ;

Upekkhati ubhopete, kopānunayavajjitā.

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—

‘‘Tatheva tvampi sukhadukkhe, tulābhūto sadā bhava;

Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti. (bu. vaṃ. 2.160-164);

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

Tato cintesi – ‘‘imasmiṃ loke bodhisattehi pūretabbā bodhiparipācanā buddhakārakadhammā ettakāyeva, dasa pāramiyo ṭhapetvā aññe natthi. Imāpi dasa pāramiyo uddhaṃ ākāsepi natthi, heṭṭhā pathaviyampi, puratthimādīsu disāsupi natthi, mayhaṃyeva pana hadayabbhantare patiṭṭhitā’’ti. Evaṃ tāsaṃ hadaye patiṭṭhitabhāvaṃ disvā sabbāpi tā daḷhaṃ katvā adhiṭṭhāya [Pg.32] punappunaṃ sammasanto anulomapaṭilomaṃ sammasati, pariyante gahetvā ādiṃ pāpeti, ādimhi gahetvā pariyantaṃ pāpeti, majjhe gahetvā ubhato koṭiṃ pāpetvā osāpeti, ubhato koṭīsu gahetvā majjhaṃ pāpetvā osāpeti. Bāhirakabhaṇḍapariccāgo dānapāramī nāma, aṅgapariccāgo dānaupapāramī nāma, jīvitapariccāgo dānaparamatthapāramī nāmāti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo telayantaṃ vinivaṭṭento viya mahāmeruṃ matthaṃ katvā cakkavāḷamahāsamuddaṃ āluḷento viya ca sammasati. Tassevaṃ dasa pāramiyo sammasantassa dhammatejena catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī hatthinā akkantanaḷakalāpo viya, pīḷiyamānaṃ ucchuyantaṃ viya ca mahāviravaṃ viravamānā saṅkampi sampakampi sampavedhi. Kulālacakkaṃ viya telayantacakkaṃ viya ca paribbhami. Tena vuttaṃ –

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:

‘‘Ettakāyeva te loke, ye dhammā bodhipācanā;

Taduddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha.

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

‘‘Ime dhamme sammasato, sabhāvarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampatha.

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

‘‘Calati ravati pathavī, ucchuyantaṃva pīḷitaṃ;

Telayante yathā cakkaṃ, evaṃ kampati medanī’’ti. (bu. vaṃ. 2.165-167);

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.

Mahāpathaviyā kampamānāya rammanagaravāsino saṇṭhātuṃ asakkontā yugantavātabbhāhatā mahāsālā viya mucchitā papatiṃsu. Ghaṭādīni kulālabhājanāni pavaṭṭantāni aññamaññaṃ paharantāni cuṇṇavicuṇṇāni ahesuṃ. Mahājano bhītatasito satthāraṃ upasaṅkamitvā ‘‘kiṃ nu kho bhagavā nāgāvaṭṭo ayaṃ, bhūtayakkhadevatāsu aññatarāvaṭṭo vāti na hi mayaṃ etaṃ jānāma, apica kho sabbopi ayaṃ mahājano upadduto, kiṃ nu kho imassa lokassa pāpakaṃ bhavissati, udāhu kalyāṇaṃ, kathetha no etaṃ kāraṇa’’nti āha. Atha satthā tesaṃ kathaṃ sutvā ‘‘tumhe [Pg.33] mā bhāyatha, mā cintayittha, natthi vo itonidānaṃ bhayaṃ. Yo so mayā ajja ‘sumedhapaṇḍito anāgate gotamo nāma buddho bhavissatī’ti byākato, so idāni dasa pāramiyo sammasati, tassa sammasantassa viloḷentassa dhammatejena sakaladasasahassī lokadhātu ekappahārena kampati ceva ravati cā’’ti āha. Tena vuttaṃ –

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:

‘‘Yāvatā parisā āsi, buddhassa parivesane;

Pavedhamānā sā tattha, mucchitā sesi bhūmiyā.

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

‘‘Ghaṭānekasahassāni, kumbhīnañca satā bahū;

Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā.

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

‘‘Ubbiggā tasitā bhītā, bhantā byathitamānasā;

Mahājanā samāgamma, dīpaṅkaramupāgamuṃ.

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

‘‘Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ;

Sabbo upadduto loko, taṃ vinodehi cakkhuma.

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

‘‘Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni;

Vissatthā hotha mā bhātha, imasmiṃ pathavikampane.

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

‘‘Yamahaṃ ajja byākāsiṃ, ‘buddho loke bhavissati’;

Eso sammasati dhammaṃ, pubbakaṃ jinasevitaṃ.

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

‘‘Tassa sammasato dhammaṃ, buddhabhūmiṃ asesato;

Tenāyaṃ kampitā pathavī, dasasahassī sadevake’’ti. (bu. vaṃ. 2.168-174);

‘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.’

Mahājano tathāgatassa vacanaṃ sutvā haṭṭhatuṭṭho mālāgandhavilepanaṃ ādāya rammanagarā nikkhamitvā bodhisattaṃ upasaṅkamitvā mālāgandhādīhi pūjetvā vanditvā padakkhiṇaṃ katvā rammanagarameva pāvisi. Bodhisattopi dasa pāramiyo sammasitvā vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nisinnāsanā vuṭṭhāsi. Tena vuttaṃ –

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:

‘‘Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade;

Sabbe maṃ upasaṅkamma, punāpi abhivandisuṃ.

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

‘‘Samādiyitvā [Pg.34] buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ;

Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā’’ti. (bu. vaṃ. 2.175-176);

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.

Atha bodhisattaṃ āsanā vuṭṭhahantaṃ sakaladasasahassacakkavāḷadevatā sannipatitvā dibbehi mālāgandhehi pūjetvā vanditvā ‘‘ayya sumedhatāpasa, tayā ajja dīpaṅkaradasabalassa pādamūle mahatī patthanā patthitā, sā te anantarāyena samijjhatu, mā te bhayaṃ vā chambhitattaṃ vā ahosi, sarīre appamattakopi rogo mā uppajjatu, khippaṃ pāramiyo pūretvā sammāsambodhiṃ paṭivijjha. Yathā pupphūpagaphalūpagarukkhā samaye pupphanti ceva phalanti ca, tatheva tvampi taṃ samayaṃ anatikkamitvā khippaṃ sambodhimuttamaṃ phusassū’’tiādīni thutimaṅgalāni payirudāhaṃsu. Evañca payirudāhitvā attano attano devaṭṭhānameva agamaṃsu. Bodhisattopi devatāhi abhitthavito – ‘‘ahaṃ dasa pāramiyo pūretvā kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake buddho bhavissāmī’’ti vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nabhaṃ abbhuggantvā himavantameva agamāsi. Tena vuttaṃ –

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:

‘‘Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho;

Samokiranti pupphehi, vuṭṭhahantassa āsanā.

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

‘‘Vedayanti ca te sotthiṃ, devā mānusakā ubho;

Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ.

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

‘‘Sabbītiyo vivajjantu, soko rogo vinassatu;

Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ.

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

‘‘Yathāpi samaye patte, pupphanti pupphino dumā;

Tatheva tvaṃ mahāvīra, buddhañāṇena pupphasu.

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.

‘‘Yathā ye keci sambuddhā, pūrayuṃ dasa pāramī;

Tatheva tvaṃ mahāvīra, pūraya dasa pāramī.

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

‘‘Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare;

Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ.

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.

‘‘Yathā [Pg.35] ye keci sambuddhā, dhammacakkaṃ pavattayuṃ;

Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya.

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.

‘‘Puṇṇamāye yathā cando, parisuddho virocati;

Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ.

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.

‘‘Rāhumutto yathā sūriyo, tāpena atirocati;

Tatheva lokā muccitvā, viroca siriyā tuvaṃ.

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.

‘‘Yathā yā kāci nadiyo, osaranti mahodadhiṃ;

Evaṃ sadevakā lokā, osarantu tavantike.

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

‘‘Tehi thutappasattho so, dasa dhamme samādiya;

Te dhamme paripūrento, pavanaṃ pāvisī tadā’’ti. (bu. vaṃ. 2.177-187);

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

Sumedhakathā niṭṭhitā.

The Discourse on Sumedha is concluded.

Rammanagaravāsinopi kho nagaraṃ pavisitvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adaṃsu. Satthā tesaṃ dhammaṃ desetvā mahājanaṃ saraṇādīsu patiṭṭhapetvā rammanagarā nikkhami. Tato uddhampi yāvatāyukaṃ tiṭṭhanto sabbaṃ buddhakiccaṃ katvā anukkamena anupādisesāya nibbānadhātuyā parinibbāyi. Tattha yaṃ vattabbaṃ, taṃ sabbaṃ buddhavaṃse vuttanayeneva vitthāretabbaṃ. Vuttañhi tattha –

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:

‘‘Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ;

Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno.

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

‘‘Saraṇagamane kañci, nivesesi tathāgato;

Kañci pañcasu sīlesu, sīle dasavidhe paraṃ.

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

‘‘Kassaci deti sāmaññaṃ, caturo phalamuttame;

Kassaci asame dhamme, deti so paṭisambhidā.

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

‘‘Kassaci [Pg.36] varasamāpattiyo, aṭṭha deti narāsabho;

Tisso kassaci vijjāyo, chaḷabhiññā pavecchati.

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

‘‘Tena yogena janakāyaṃ, ovadati mahāmuni;

Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ.

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

‘‘Mahāhanūsabhakkhandho, dīpaṅkarasanāmako;

Bahū jane tārayati, parimoceti duggatiṃ.

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

‘‘Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane;

Khaṇena upagantvāna, bodheti taṃ mahāmuni.

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

‘‘Paṭhamābhisamaye buddho, koṭisatamabodhayi;

Dutiyābhisamaye nātho, navutikoṭimabodhayi.

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

‘‘Yadā ca devabhavanamhi, buddho dhammamadesayi;

Navutikoṭisahassānaṃ, tatiyābhisamayo ahu.

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

‘‘Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

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

‘‘Puna nāradakūṭamhi, pavivekagate jine;

Khīṇāsavā vītamalā, samiṃsu satakoṭiyo.

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

‘‘Yamhi kāle mahāvīro, sudassanasiluccaye;

Navutikoṭisahassehi, pavāresi mahāmuni.

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

‘‘Ahaṃ tena samayena, jaṭilo uggatāpano;

Antalikkhamhi caraṇo, pañcābhiññāsu pāragū.

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.

‘‘Dasavīsasahassānaṃ, dhammābhisamayo ahu;

Ekadvinnaṃ abhisamayā, gaṇanato asaṅkhiyā.

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

‘‘Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahū tadā;

Dīpaṅkarassa bhagavato, sāsaraṃ suvisodhitaṃ.

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

‘‘Cattāri [Pg.37] satasahassāni, chaḷabhiññā mahiddhikā;

Dīpaṅkaraṃ lokaviduṃ parivārenti sabbadā.

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

‘‘Ye keci tena samayena, jahanti mānusaṃ bhavaṃ;

Appattamānasā sekhā, garahitā bhavanti te.

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

‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādibhi;

Khīṇāsavehi vimalehi, upasobhati sabbadā.

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

‘‘Nagaraṃ rammavatī nāma, sudevo nāma khattiyo;

Sumedhā nāma janikā, dīpaṅkarassa satthuno.

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

‘‘Dasavassasahassāni, agāraṃ ajjha so vasi;

Haṃsā koñcā mayūrā ca, tayo pāsādamuttamā.

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

‘‘Tīṇi satasahassāni, nāriyo samalaṅkatā;

Padumā nāma sā nārī, usabhakkhandho atrajo.

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

‘‘Nimitte caturo disvā, hatthiyānena nikkhami;

Anūnadasamāsāni, padhāne padahī jino.

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

‘‘Padhānacāraṃ caritvāna, abujjhi mānasaṃ muni;

Brahmunā yācito santo, dīpaṅkaro mahāmuni.

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

‘‘Vatti cakkaṃ mahāvīro, nandārāme sirīghare;

Nisinno sirīsamūlamhi, akāsi titthiyamaddanaṃ.

“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.”

‘‘Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā;

Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno.

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

Sunandā ca‘‘nandā ceva sunandā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, pipphalīti pavuccati.

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

‘‘Tapussabhallikā nāma, ahesuṃ aggupaṭṭhakā;

Sirimā koṇā upaṭṭhikā, dīpaṅkarassa satthuno.

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

‘‘Asītihatthamubbedho, dīpaṅkaro mahāmuni;

Sobhati dīparukkhova, sālarājāva phullito.

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

‘‘Pabhā [Pg.38] vidhāvati tassa, samantā dvādasa yojane;

Satasahassavassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

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.

‘‘Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ;

Jalitvā aggikhandhova, nibbuto so sasāvako.

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

‘‘Sā ca iddhi so ca yaso, tāni ca pādesu cakkaratanāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārāti.

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

‘‘Dīpaṅkaro jino satthā, nandārāmamhi nibbuto;

Tatthetassa jinathūpo, chattiṃsubbedhayojano’’ti. (bu. vaṃ. 3.1-31);

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

Koṇḍañño buddho

Koṇḍañña the Buddha

Dīpaṅkarassa pana bhagavato aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi. Tassāpi tayo sāvakasannipātā ahesuṃ. Paṭhamasannipāte koṭisatasahassaṃ, dutiye koṭisahassaṃ, tatiye navutikoṭiyo. Tadā bodhisatto vijitāvī nāma cakkavattī hutvā koṭisatasahassassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Satthā bodhisattaṃ ‘‘buddho bhavissatī’’ti byākaritvā dhammaṃ desesi. So satthu dhammakathaṃ sutvā rajjaṃ niyyātetvā pabbaji. So tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo ca pañca abhiññāyo ca uppādetvā aparihīnajjhāno brahmaloke nibbatti. Koṇḍaññabuddhassa pana rammavatī nāma nagaraṃ, sunando nāma khattiyo pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇirukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassaṃ āyuppamāṇaṃ ahosi.

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.

‘‘Dīpaṅkarassa aparena, koṇḍañño nāma nāyako;

Anantatejo amitayaso, appameyyo durāsado’’.

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

Tassa aparabhāge ekaṃ asaṅkhyeyyaṃ atikkamitvā ekasmiṃ kappeyeva cattāro buddhā nibbattiṃsu – maṅgalo, sumano, revato, sobhitoti. Maṅgalassa bhagavato tīsu sāvakasannipātesu paṭhamasannipāte koṭisatasahassaṃ [Pg.39] bhikkhū ahesuṃ, dutiye koṭisatasahassaṃ, tatiye navuṭikoṭiyo. Vemātikabhātā kirassa ānandakumāro nāma navutikoṭisaṅkhāya parisāya saddhiṃ dhammassavanatthāya satthu santikaṃ agamāsi. Satthā tassa anupubbikathaṃ kathesi. So saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Satthā tesaṃ kulaputtānaṃ pubbacaritaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā dakkhiṇahatthaṃ pasāretvā ‘‘etha bhikkhavo’’ti āha. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikatherā viya ākappasampannā hutvā satthāraṃ vanditvā parivārayiṃsu. Ayamassa tatiyo sāvakasannipāto ahosi.

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.

Yathā pana aññesaṃ buddhānaṃ samantā asītihatthappamāṇāyeva sarīrappabhā ahosi, na evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Rukkhapathavīpabbatasamuddādayo antamaso ukkhaliyādīni upādāya suvaṇṇapaṭṭapariyonaddhā viya ahesuṃ. Āyuppamāṇaṃ panassa navutivassasahassāni ahosi. Ettakaṃ kālaṃ candimasūriyādayo attano pabhāya virocituṃ nāsakkhiṃsu, rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva vicariṃsu. Sāyaṃ pupphitakusumānaṃ pāto ca ravanakasakuṇādīnañca vasena loko rattindivaparicchedaṃ sallakkhesi.

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.

Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi. Tepi hi ākaṅkhamānā dasasahassilokadhātuṃ vā tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi. So kira bodhisattacariyacaraṇakāle vessantarasadise attabhāveṭhito saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko kharadāṭhiko nāma yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi, brāhmaṇa, puttake’’ti vatvā haṭṭhapahaṭṭho udakapariyantaṃ mahāpathaviṃ kampento dvepi dārake adāsi. Yakkho caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya ṭhatvā passantasseva mahāsattassa mulālakalāpaṃ viya dārake [Pg.40] khādi. Mahāpurisassa yakkhaṃ oloketvā mukhe vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggiramānaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ na uppajji. ‘‘Sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me dānassa nissandena anāgate imināva nīhārena sarīrato rasmiyo nikkhamantū’’ti patthanaṃ akāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu.

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.

Aparampissa pubbacariyaṃ atthi. So kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā ‘‘imassa buddhassa mayā jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍakadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakuḷaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sappissa pūrāpetvā tattha sahassavaṭṭiyo jāletvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā cetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmeti. Evaṃ yāva aruṇuggamanā vāyamantassāpissa lomakūpamattampi usumaṃ na gaṇhi. Padumagabbhaṃ paviṭṭhakālo viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –

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:

‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī’’ti. (theragā. 303;

jā. 1.10.102) –

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.

Imassapi kammassa nissandena tassa bhagavato sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi.

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

Tadā amhākaṃ bodhisatto suruci nāma brāhmaṇo hutvā ‘‘satthāraṃ nimantessāmī’’ti upasaṅkamitvā madhuradhammakathaṃ sutvā ‘‘sve mayhaṃ bhikkhaṃ gaṇhatha, bhante’’ti āha. ‘‘Brāhmaṇa, kittakehi te bhikkhūhi attho’’ti? ‘‘Kittakā pana vo, bhante, parivārabhikkhū’’ti āha. Tadā satthu paṭhamasannipātoyeva hoti, tasmā ‘‘koṭisatasahassa’’nti āha. ‘‘Bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Brāhmaṇo svātanāya nimantetvā gehaṃ gacchanto cintesi – ‘‘ahaṃ ettakānaṃ [Pg.41] bhikkhūnaṃ yāgubhattavatthādīni dātuṃ sakkomi, nisīdanaṭṭhānaṃ pana kathaṃ bhavissatī’’ti?

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?"

Tassa sā cintā caturāsītiyojanasahassamatthake ṭhitassa devarañño paṇḍukambalasilāsanassa uṇhabhāvaṃ janesi. Sakko ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmo’’ti dibbacakkhunā olokento mahāpurisaṃ disvā ‘‘suruci nāma brāhmaṇo buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā nisīdanaṭṭhānatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakivaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. ‘‘Atthi nu kho kassaci bhatiyā kattabbakicca’’nti āha. Mahāpuriso taṃ disvā ‘‘kiṃ kammaṃ karissasī’’ti āha. ‘‘Mama ajānanasippaṃ nāma natthi, gehaṃ vā maṇḍapaṃ vā yo yaṃ kāreti, tassa taṃ kātuṃ jānāmī’’ti. ‘‘Tena hi mayhaṃ kammaṃ atthī’’ti. ‘‘Kiṃ, ayyā’’ti? ‘‘Svātanāya me koṭisatasahassabhikkhū nimantitā. Tesaṃ nisīdanamaṇḍapaṃ karissasī’’ti? ‘‘Ahaṃ nāma kareyyaṃ sace me bhatiṃ dātuṃ sakkhissathā’’ti. ‘‘Sakkhissāmi, tātā’’ti. ‘‘Sādhu karissāmī’’ti gantvā ekaṃ padesaṃ olokesi. Dvādasaterasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo ahosi. So ‘‘ettake ṭhāne sattaratanamayo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tāvadeva pathaviṃ bhinditvā maṇḍapo uṭṭhahi. Tassa sovaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu sovaṇṇamayā, maṇimayesu thambhesu pavāḷamayā, pavāḷamayesu maṇimayā, sattaratanamayesu thambhesu sattaratanamayā ghaṭakā ahesuṃ. Tato ‘‘maṇḍapassa antarantare kiṅkaṇikajālaṃ olambatū’’ti olokesi. Saha olokaneneva jālaṃ olambi. Yassa mandavāteritassa pañcaṅgikasseva tūriyassa madhurasaddo niccharati. Dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā gandhadāmamālādāmāni olambantū’’ti cintentassa mālādāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ āsanāni ca ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi, tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭiyo uṭṭhahantū’’ti cintesi, udakacāṭiyo uṭṭhahiṃsu.

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.

So [Pg.42] ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā ‘‘ehi, ayya, tava maṇḍapaṃ oloketvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā maṇḍapaṃ olokesi. Olokentasseva ca sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi. Athassa maṇḍapaṃ oloketvā etadahosi – ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ pana ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkabhavanaṃ uṇhaṃ bhavissati. Tato sakkena devaraññā ayaṃ maṇḍapo kārito bhavissatī’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi. Bāhirakadānañhi tattakampi samānaṃ bodhisattānaṃ tuṭṭhiṃ kātuṃ na sakkoti, alaṅkatasīsaṃ pana chinditvā añjitaakkhīni uppāṭetvā hadayamaṃsaṃ vā ubbaṭṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākampi hi bodhisattassa sivirājajātake devasikaṃ pañcakahāpaṇasatasahassāni vissajjetvā catūsu dvāresu nagaramajjhe ca dānaṃ dentassa taṃ dānaṃ cāgatuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā tāni uppāṭetvā dadamānasseva hāso uppajji, kesaggamattampi cittaṃ aññathattaṃ nāhosi. Evaṃ dinnadānaṃ nissāya bodhisattānaṃ titti nāma natthi. Tasmā sopi mahāpuriso ‘‘sattāhaṃ mayā koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape nisīdāpetvā sattāhaṃ gavapānaṃ nāma adāsi. Gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thoke taṇḍule pakkhipitvā pakkamadhusakkaracuṇṇasappīhi abhisaṅkhatabhojanaṃ vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu. Devāpi ekantarikā hutvā parivisiṃsu. Dvādasaterasayojanappamāṇaṃ ṭhānampi bhikkhū gaṇhituṃ nappahosiyeva, te pana bhikkhū attano ānubhāvena nisīdiṃsu. Pariyosānadivase pana sabbabhikkhūnaṃ pattāni dhovāpetvā bhesajjatthāya sappinavanītatelamadhuphāṇitānaṃ pūretvā ticīvarehi saddhiṃ adāsi, saṅghanavakabhikkhunā laddhacīvarasāṭakā satasahassagghanikā ahesuṃ.

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.

Satthā anumodanaṃ karonto – ‘‘ayaṃ puriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento – ‘‘anāgate kappasatasahassādhikānaṃ [Pg.43] dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā mahāpurisaṃ āmantetvā ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi. Mahāpuriso byākaraṇaṃ sutvā ‘‘ahaṃ kira buddho bhavissāmi, ko me gharāvāsena attho, pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbajitvā buddhavacanaṃ uggaṇhitvā abhiññāyo ca samāpattiyo ca nibbattetvā āyupariyosāne brahmaloke nibbatti.

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.

Maṅgalo buddho

The Buddha Maṅgala

Maṅgalassa pana bhagavato nagaraṃ uttaraṃ nāma ahosi, pitāpi uttaro nāma khattiyo, mātāpi uttarā nāma devī, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāmupaṭṭhāko, sīvalī ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi. Navuti vassasahassāni ṭhatvā parinibbute pana tasmiṃ ekappahāreneva dasa cakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi.

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.

‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako;

Tamaṃ loke nihantvāna, dhammokkamabhidhārayī’’ti. (bu. vaṃ. 5.1);

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

Sumano buddho

The Buddha Sumana

Evaṃ dasasahassilokadhātuṃ andhakāraṃ katvā parinibbutassa tassa bhagavato aparabhāge sumano nāma satthā loke udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassabhikkhū ahesuṃ. Dutiye kañcanapabbatamhi navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā mahāsatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. So ‘‘buddho uppanno’’ti sutvā ñātisaṅghaparivuto nāgabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa tassa bhagavato dibbatūriyehi upahāraṃ kāretvā mahādānaṃ pavattetvā paccekaṃ dussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ mekhalaṃ nāma ahosi, sudatto nāma [Pg.44] rājā pitā, sirimā nāma mātā devī, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāmupaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkho bodhi, navutihatthubbedhaṃ sarīraṃ ahosi, navutiyeva vassasahassāni āyuppamāṇaṃ ahosi.

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.

‘‘Maṅgalassa aparena, sumano nāma nāyako;

Sabbadhammehi asamo, sabbasattānamuttamo’’ti. (bu. vaṃ. 6.1);

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

Revato buddho

The Buddha Revata

Tassa aparabhāge revato nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte gaṇanā natthi, dutiye koṭisatasahassabhikkhū ahesuṃ, tathā tatiye. Tadā bodhisatto atidevo nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya sirasi añjaliṃ ṭhapetvā tassa satthuno kilesappahāne vaṇṇaṃ sutvā uttarāsaṅgena pūjaṃ akāsi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato nagaraṃ sudhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātā vipulā nāma, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāmupaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhi vassasahassānīti.

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.

‘‘Sumanassa aparena, revato nāma nāyako;

Anūpamo asadiso, atulo uttamo jino’’ti. (bu. vaṃ. 7.1);

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

Sobhito buddho

The Buddha Sobhita

Tassa aparabhāge sobhito nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto ajito nāma brāhmaṇo hutvā satthu dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato nagaraṃ sudhammaṃ nāma ahosi, pitā sudhammo nāma rājā, mātāpi sudhammā nāma devī, asamo ca sunetto ca dve aggasāvakā, anomo nāmupaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkho bodhi[Pg.45], aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navuti vassasahassāni āyuppamāṇanti.

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.

‘‘Revatassa aparena, sobhito nāma nāyako;

Samāhito santacitto, asamo appaṭipuggalo’’ti. (bu. vaṃ. 8.1);

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

Anomadassī buddho

The Buddha Anomadassī

Tassa aparabhāge ekaṃ asaṅkhayeyyaṃ atikkamitvā ekasmiṃ kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Anomadassissa bhagavato tayo sāvakasannipātā. Paṭhame aṭṭha bhikkhusatasahassāni ahesuṃ, dutiye satta, tatiye cha. Tadā bodhisatto eko yakkhasenāpati ahosi mahiddhiko mahānubhāvo, anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho uppanno’’ti sutvā āgantvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Anomadassissa pana bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā devī, nisabho ca anomo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, aṭṭhapaññāsahatthubbedhaṃ sarīraṃ ahosi, vassasatasahassaṃ āyuppamāṇanti.

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.

‘‘Sobhitassa aparena, sambuddho dvipaduttamo;

Anomadassī amitayaso, tejassī duratikkamo’’ti. (bu. vaṃ. 9.1);

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

Padumo buddho

The Buddha Paduma

Tassa aparabhāge padumo nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye tīṇi satasahassāni, tatiye agāmake araññe mahāvanasaṇḍavāsīnaṃ bhikkhūnaṃ dve satasahassāni. Tadā bodhisatto sīho hutvā satthāraṃ nirodhasamāpattiṃ samāpannaṃ disvā pasannacitto vanditvā padakkhiṇaṃ katvā pītisomanassajāto tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇaṃ pītiṃ avijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā bhagavantaṃ payirupāsamāno aṭṭhāsi. Satthā sattāhaccayena nirodhā vuṭṭhito sīhaṃ [Pg.46] oloketvā ‘‘bhikkhusaṅghepi cittaṃ pasādetvā saṅghaṃ vandissatī’’ti ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Bhikkhū tāvadeva āgamiṃsu. Sīhopi bhikkhusaṅghe cittaṃ pasādeti. Satthā tassa manaṃ oloketvā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Padumassa pana bhagavato campakaṃ nāma nagaraṃ ahosi, asamo nāma rājā pitā, mātā asamā nāma devī, sālo ca upasālo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, soṇarukkho nāma bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, āyu vassasatasahassanti.

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.

‘‘Anomadassissa aparena, sambuddho dvipaduttamo;

Padumo nāma nāmena, asamo appaṭipuggalo’’ti. (bu. va. 10.1);

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

Nārado buddho

The Buddha Nārada

Tassa aparabhāge nārado nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto isipabbajjaṃ pabbajitvā pañcasu abhiññāsu aṭṭhasu ca samāpattīsu ciṇṇavasī hutvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā lohitacandanena pūjaṃ akāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā devī, bhaddasālo ca jitamitto ca dve aggasāvakā, vāseṭṭho nāmupaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho nāma bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

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.

‘‘Padumassa aparena, sambuddho dvipaduttamo;

Nārado nāma nāmena, asamo appaṭipuggalo’’ti. (bu. vaṃ. 11.1);

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

Padumuttaro buddho

Padumuttara the Buddha

Nāradabuddhassa pana aparabhāge ito satasahassakappamatthake ekasmiṃ kappe ekova padumuttaro nāma buddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame sannipāte koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye [Pg.47] vebhārapabbate navutikoṭisahassāni, tatiye asītikoṭisahassāni. Tadā bodhisatto jaṭilo nāma mahāraṭṭhiyo hutvā buddhappamukhassa bhikkhusaṅghasa sacīvaraṃ dānaṃ adāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ. Sabbadevamanussā buddhameva saraṇaṃ agamaṃsu. Tassa nagaraṃ haṃsavatī nāma ahosi, pitā ānando nāma khattiyo, mātā sujātā nāma devī, devalo ca sujāto ca dve aggasāvakā, sumano nāmupaṭṭhāko, amitā ca asamā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, sarīrappabhā samantato dvādasayojanāni gaṇhi, vassasatasahassaṃ āyūti.

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.

‘‘Nāradassa aparena, sambuddho dvipaduttamo;

Padumuttaro nāma jino, akkhobho sāgarūpamo’’ti. (bu. vaṃ. 12.1);

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

Sumedho buddho

Sumedha the Buddha

Tassa aparabhāge tiṃsa kappasahassāni atikkamitvā sumedho ca sujāto cāti ekasmiṃ kappe dve buddhā nibbattiṃsu. Sumedhassāpi tayo sāvakasannipātā. Paṭhamasannipāte sudassananagare koṭisataṃ khīṇāsavā ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uttaro nāma māṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. Sopi naṃ ‘‘anāgate buddho bhavissatī’’ti byākāsi. Sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātāpi sudattā nāma devī, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navuti vassasahassanti.

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.

‘‘Padumuttarassa aparena, sumedho nāma nāyako;

Durāsado uggatejo, sabbalokuttamo munī’’ti. (bu. vaṃ. 13.1);

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

Sujāto buddho

Sujāta the Buddha

Tassa [Pg.48] aparabhāge sujāto nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paññāsaṃ, tatiye cattālīsaṃ. Tadā bodhisatto cakkavattirājā hutvā ‘‘buddho uppanno’’ti sutvā upasaṅkamitvā dhammaṃ sutvā buddhappamukhassa bhikkhusaṅghassa saddhiṃ sattahi ratanehi catumahādīparajjaṃ datvā satthu santike pabbaji. Sakalaraṭṭhavāsino raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhentā buddhappamukhassa bhikkhusaṅghassa niccaṃ mahādānaṃ adaṃsu. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ sumaṅgalaṃ nāma ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāmupaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi. So kira mandacchiddo ghanakkhandho upari niggatāhi mahāsākhāhi morapiñchakalāpo viya virocittha. Tassa bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navuti vassasahassanti.

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.

‘‘Tattheva maṇḍakappamhi, sujāto nāma nāyako;

Sīhahanūsabhakkhandho, appameyyo durāsado’’ti. (bu. vaṃ. 14.1);

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

Piyadassī buddho

Piyadassī the Buddha

Tassa aparabhāge ito aṭṭhārasakappasatamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. Piyadassissapi bhagavato tayo sāvakasannipātā. Paṭhame koṭisatasahassaṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto kassapo nāma māṇavo tiṇṇaṃ vedānaṃ pāraṅgato hutvā satthu dhammadesanaṃ sutvā koṭisatasahassadhanapariccāgena saṅghārāmaṃ kāretvā saraṇesu ca sīlesu ca patiṭṭhāsi. Atha naṃ satthā ‘‘aṭṭhārasakappasataccayena buddho bhavissatī’’ti byākāsi. Tassa bhagavato anomaṃ nāma nagaraṃ ahosi, pitā sudinno nāma rājā, mātā candā nāma, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāmupaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, kakudharukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navuti vassasahassaṃ āyūti.

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.

‘‘Sujātassa [Pg.49] aparena, sayambhū lokanāyako;

Durāsado asamasamo, piyadassī mahāyaso’’ti. (bu. vaṃ. 15.1);

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

Atthadassī buddho

The Buddha Atthadassī

Tassa aparabhāge atthadassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame aṭṭhanavuti bhikkhusatasahassāni ahesuṃ, dutiye aṭṭhāsītisatasahassāni, tathā tatiye. Tadā bodhisatto susīmo nāma mahiddhiko tāpaso hutvā devalokato mandāravapupphacchattaṃ āharitvā satthāraṃ pūjesi, sopi naṃ ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato sobhanaṃ nāma nagaraṃ ahosi, sāgaro nāma rājā pitā, sudassanā nāma mātā, santo ca upasanto ca dve aggasāvakā, abhayo nāmupaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassanti.

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.

‘‘Tattheva maṇḍakappamhi, atthadassī narāsabho;

Mahātamaṃ nihantvāna, patto sambodhimuttama’’nti. (bu. vaṃ. 16.1);

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

Dhammadassī buddho

The Buddha Dhammadassī

Tassa aparabhāge dhammadassī nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhame koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto sakko devarājā hutvā dibbagandhapupphehi ca dibbatūriyehi ca pūjaṃ akāsi, sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tassa bhagavato saraṇaṃ nāma nagaraṃ ahosi, pitā saraṇo nāma rājā, mātā sunandā nāma devī, padumo ca phussadevo ca dve aggasāvakā, sunetto nāmupaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, rattaṅkurarukkho bodhi, ‘‘bimbijālo’’tipi vuccati, sarīraṃ panassa asītihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

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.

‘‘Tattheva maṇḍakappamhi, dhammadassī mahāyaso;

Tamandhakāraṃ vidhamitvā, atirocati sadevake’’ti. (bu. vaṃ. 17.1);

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

Siddhattho buddho

The Buddha Siddhattha

Tassa [Pg.50] aparabhāge ito catunavutikappamatthake ekasmiṃ kappe ekova siddhattho nāma sammāsambuddho udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte koṭisataṃ bhikkhū ahesuṃ, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto uggatejo abhiññābalasampanno maṅgalo nāma tāpaso hutvā mahājambuphalaṃ āharitvā tathāgatassa adāsi. Satthā taṃ phalaṃ paribhuñjitvā ‘‘catunavutikappamatthake buddho bhavissatī’’ti byākāsi. Tassa bhagavato nagaraṃ vebhāraṃ nāma ahosi, pitā jayaseno nāma rājā, mātā suphassā nāma devī, sambalo ca sumitto ca dve aggasāvakā, revato nāmupaṭṭhāko, sīvalā ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

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.

‘‘Dhammadassissa aparena, siddhattho lokanāyako;

Nihanitvā tamaṃ sabbaṃ, sūriyo abbhuggato yathā’’ti. (bu. vaṃ. 18.1);

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

Tisso buddho

The Buddha Tissa

Tassa aparabhāge ito dvānavutikappamatthake tisso phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. Tissassa bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhūnaṃ koṭisataṃ ahosi, dutiye navutikoṭiyo, tatiye asītikoṭiyo. Tadā bodhisatto mahābhogo mahāyaso sujāto nāma khattiyo hutvā isipabbajjaṃ pabbajitvā mahiddhikabhāvaṃ patvā ‘‘buddho uppanno’’ti sutvā dibbamandāravapadumapāricchattakapupphāni ādāya catuparisamajjhe gacchantaṃ tathāgataṃ pūjesi, ākāse pupphavitānaṃ akāsi. Sopi naṃ satthā ‘‘ito dvenavutikappamatthake buddho bhavissatī’’ti byākāsi. Tassa bhagavato khemaṃ nāma nagaraṃ ahosi, pitā janasandho nāma khattiyo, mātā padumā nāma devī, brahmadevo ca udayo ca dve aggasāvakā, sumano nāmupaṭṭhāko, phussā ca sudattā ca dve aggasāvikā, asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyūti.

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.

‘‘Siddhatthassa aparena, asamo appaṭipuggalo;

Anantatejo amitayaso, tisso lokagganāyako’’ti. (bu. vaṃ. 19.1);

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

Phusso buddho

The Buddha Phussa

Tassa [Pg.51] aparabhāge phusso nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte saṭṭhi bhikkhusatasahassāni ahesuṃ, dutiye paṇṇāsa, tatiye dvattiṃsa. Tadā bodhisatto vijitāvī nāma khattiyo hutvā mahārajjaṃ pahāya satthu santike pabbajitvā tīṇi piṭakāni uggahetvā mahājanassa dhammakathaṃ kathesi, sīlapāramiñca pūresi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato kāsi nāma nagaraṃ ahosi, jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāmupaṭṭhāko, cālā ca upacālā ca dve aggasāvikā, āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, navuti vassasahassāni āyūti.

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.

‘‘Tattheva maṇḍakappamhi, ahu satthā anuttaro;

Anūpamo asamasamo, phusso lokagganāyako’’ti. (bu. vaṃ. 20.1);

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

Vipassī buddho

The Buddha Vipassī

Tassa aparabhāge ito ekanavutikappe vipassī nāma bhagavā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte aṭṭhasaṭṭhi bhikkhusatasahassaṃ ahosi, dutiye ekasatasahassaṃ, tatiye asītisahassāni. Tadā bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā sattaratanakhacitaṃ sovaṇṇamayaṃ mahāpīṭhaṃ bhagavato adāsi. Sopi naṃ ‘‘ito ekanavutikappe buddho bhavissatī’’ti byākāsi. Tassa bhagavato bandhumatī nāma nagaraṃ ahosi, bandhumā nāma rājā pitā, bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāmupaṭṭhāko, candā ca candamittā ca dve aggasāvikā, pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sadā satta yojanāni pharitvā aṭṭhāsi, asīti vassasahassāni āyūti.

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.

‘‘Phussassa ca aparena, sambuddho dvipaduttamo;

Vipassī nāma nāmena, loke uppajji cakkhumā’’ti. (bu. vaṃ. 21.1);

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

Sikhī buddho

The Buddha Sikhī

Tassa [Pg.52] aparabhāge ito ekattiṃsakappe sikhī ca vessabhūcāti dve buddhā ahesuṃ. Sikhissāpi bhagavato tayo sāvakasannipātā. Paṭhamasannipāte bhikkhusatasahassaṃ ahosi, dutiye asītisahassāni, tatiye sattatisahassāni. Tadā bodhisatto arindamo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ pavattetvā sattaratanapaṭimaṇḍitaṃ hatthiratanaṃ datvā hatthippamāṇaṃ katvā kappiyabhaṇḍaṃ adāsi. Sopi naṃ satthā ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato aruṇavatī nāma nagaraṃ ahosi, aruṇo nāma khattiyo pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā, khemaṅkaro nāmupaṭṭhāko, sakhilā ca padumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīraṃ sattatihatthubbedhaṃ ahosi, sarīrappabhā yojanattayaṃ pharitvā aṭṭhāsi, sattati vassasahassāni āyūti.

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.

‘‘Vipassissa aparena, sambuddho dvipaduttamo;

Sikhivhayo āsi jino, asamo appaṭipuggalo’’ti. (bu. vaṃ. 22.1);

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

Vessabhū buddho

The Buddha Vessabhū

Tassa aparabhāge vessabhū nāma satthā udapādi. Tassāpi tayo sāvakasannipātā. Paṭhamasannipāte asīti bhikkhusahassāni ahesuṃ, dutiye sattati, tatiye saṭṭhi. Tadā bodhisatto sudassano nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sacīvaraṃ mahādānaṃ datvā tassa santike pabbajitvā ācāraguṇasampanno buddharatane cittīkārapītibahulo ahosi. Sopi naṃ bhagavā ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi, suppatīto nāma rājā pitā, yasavatī nāma mātā, soṇo ca uttaro ca dve aggasāvakā, upasanto nāmupaṭṭhāyo, rāmā ca surāmā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, saṭṭhi vassasahassāni āyūti.

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.

‘‘Tattheva maṇḍakappamhi, asamo appaṭipuggalo;

Vessabhū nāma nāmena, loke uppajji so jino’’ti. (bu. vaṃ. 23.1);

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

Kakusandho buddho

The Buddha Kakusandha

Tassa [Pg.53] aparabhāge imasmiṃ kappe cattāro buddhā nibbattā kakusandho, koṇāgamano, kassapo, amhākaṃ bhagavāti. Kakusandhassa bhagavato ekova sāvakasannipāto, tattha cattālīsa bhikkhusahassāni ahesuṃ. Tadā bodhisatto khemo nāma rājā hutvā buddhappamukhassa bhikkhusaṅghassa sapattacīvaraṃ mahādānañceva añjanādibhesajjāni ca datvā satthu dhammadesanaṃ sutvā pabbaji. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Kakusandhassa pana bhagavato khemaṃ nāma nagaraṃ ahosi, aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāmupaṭṭhāko, sāmā ca campā ca dve aggasāvikā, mahāsirīsarukkho bodhi, sarīraṃ cattālīsahatthubbedhaṃ ahosi, cattālīsa vassasahassāni āyūti.

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.

‘‘Vessabhussa aparena, sambuddho dvipaduttamo;

Kakusandho nāma nāmena, appameyyo durāsado’’ti. (bu. vaṃ. 24.1);

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

Koṇāgamano buddho

The Buddha Koṇāgamana

Tassa aparabhāge koṇāgamano nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha tiṃsa bhikkhusahassāni ahesuṃ. Tadā bodhisatto pabbato nāma rājā hutvā amaccagaṇaparivuto satthu santikaṃ gantvā dhammadesanaṃ sutvā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā mahādānaṃ pavattetvā pattuṇṇacīnapaṭakoseyyakambaladukūlāni ceva suvaṇṇapaṭikañca datvā satthu santike pabbaji. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyaso ca uttaro ca dve aggasāvakā, sotthijo nāmupaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsa vassasahassāni āyūti.

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.

‘‘Kakusandhassa aparena, sambuddho dvipaduttamo;

Koṇāgamano nāma jino, lokajeṭṭho narāsabho’’ti. (bu. vaṃ. 25.1);

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

Kassapo buddho

The Buddha Kassapa

Tassa [Pg.54] aparabhāge kassapo nāma satthā udapādi. Tassāpi ekova sāvakasannipāto, tattha vīsati bhikkhusahassāni ahesuṃ. Tadā bodhisatto jotipālo nāma māṇavo hutvā tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa mitto ahosi. So tena saddhiṃ satthāraṃ upasaṅkamitvā dhammakathaṃ sutvā pabbajitvā āraddhavīriyo tīṇi piṭakāni uggahetvā vattāvattasampattiyā buddhasāsanaṃ sobhesi. Sopi naṃ satthā ‘‘buddho bhavissatī’’ti byākāsi. Tassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi, brahmadatto nāma brāhmaṇo pitā, dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāmupaṭṭhāko, anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi, sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsati vassasahassāni āyūti.

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.

‘‘Koṇāgamanassa aparena, sambuddho dvipaduttamo;

Kassapo nāma gottena, dhammarājā pabhaṅkaro’’ti. (bu. vaṃ. 26.1);

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

Yasmiṃ pana kappe dīpaṅkaradasabalo udapādi, tasmiṃ aññepi tayo buddhā ahesuṃ. Tesaṃ santike bodhisattassa byākaraṇaṃ natthi, tasmā te idha na dassitā. Aṭṭhakathāyaṃ pana taṇhaṅkarato paṭṭhāya sabbepi buddhe dassetuṃ idaṃ vuttaṃ –

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:

‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro;

Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo.

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

‘‘Maṅgalo ca sumano ca, revato sobhito muni;

Anomadassī padumo, nārado padumuttaro.

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

‘‘Sumedho ca sujāto ca, piyadassī mahāyaso;

Atthadassī dhammadassī, siddhattho lokanāyako.

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

‘‘Tisso phusso ca sambuddho, vipassī sikhī vessabhū;

Kakusandho koṇāgamano, kassapo cāpi nāyako.

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

‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā;

Sataraṃsīva uppannā, mahātamavinodanā;

Jalitvā aggikhandhāva, nibbutā te sasāvakā’’ti.

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.

Gotamo buddho

The Buddha Gotama

Tattha [Pg.55] amhākaṃ bodhisatto dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike adhikāraṃ karonto kappasatasahassādhikāni cattāri asaṅkhyeyyāni āgato. Kassapassa pana bhagavato orabhāge ṭhapetvā imaṃ sammāsambuddhaṃ añño buddho nāma natthi. Iti dīpaṅkarādīnaṃ catuvīsatiyā buddhānaṃ santike laddhabyākaraṇo pana bodhisatto yenena –

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:

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhatī’’ti. (bu. vaṃ. 2.59) –

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.

Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa buddhakare dhamme, vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadā dakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakārakadhammā diṭṭhā, pūrentoyeva yāva vessantarattabhāvo āgami. Āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā –

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:

‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

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

‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;

Nijjhāmataṇhā khuppipāsā, na honti kālakañjikā.

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

‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ;

Jāyamānā manussesu, jaccandhā na bhavanti te.

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

‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

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.

‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;

Muttā ānantarikehi, sabbattha suddhagocarā.

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.

‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

Vasamānāpi saggesu, asaññaṃ nupapajjare.

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.

‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti.

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.

Te [Pg.56] ānisaṃse adhigantvāva āgato. Pāramiyo pūrentassa cassa akittibrāhmaṇakāle, saṅkhabrāhmaṇakāle, dhanañcayarājakāle, mahāsudassanarājakāle, mahāgovindakāle, nimimahārājakāle, candakumārakāle, visayhaseṭṭhikāle, sivirājakāle, vessantararājakāleti dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitajātake –

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:

‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;

Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1.tassuddāna) –

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.

Evaṃ attapariccāgaṃ karontassa dānapāramitā paramatthapāramī nāma jātā. Tathā sīlavanāgarājakāle, campeyyanāgarājakāle, bhūridattanāgarājakāle, chaddantanāgarājakāle, jayaddisarājaputtakāle, alīnasattukumārakāleti sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa saṅkhapālajātake –

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:

‘‘Sūlehi vijjhayantopi, koṭṭiyantopi sattibhi;

Bhojaputte na kuppāmi, esā me sīlapāramī’’ti. (cariyā. 2.91) –

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.

Evaṃ attapariccāgaṃ karontassa sīlapāramitā paramatthapāramī nāma jātā. Tathā somanassakumārakāle, hatthipālakumārakāle, ayogharapaṇḍitakāleti mahārajjaṃ pahāya nekkhammapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomajātake –

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:

‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;

Cajato na hoti lagganaṃ, esā me nekkhammapāramī’’ti. –

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.

Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramitā paramatthapāramī nāma jātā. Tathā vidhurapaṇḍitakāle, mahāgovindapaṇḍitakāle, kuddālapaṇḍitakāle, arakapaṇḍitakāle, bodhiparibbājakakāle, mahosadhapaṇḍitakāleti paññāpāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sattubhastajātake senakapaṇḍitakāle –

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:

‘‘Paññāya [Pg.57] vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;

Paññāya me samo natthi, esā me paññāpāramī’’ti. –

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

Antobhastagataṃ sappaṃ dassentassa paññāpāramitā paramatthapāramī nāma jātā. Tathā vīriyapāramitādīnampi pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakajātake –

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:

‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;

Cittassa aññathā natthi, esā me vīriyapāramī’’ti. –

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.

Evaṃ mahāsamuddaṃ tarantassa vīriyapāramitā paramatthapāramī nāma jātā. Khantivādijātake –

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

‘‘Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ;

Kāsirāje na kuppāmi, esā me khantipāramī’’ti. –

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.

Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramitā paramatthapāramī nāma jātā. Mahāsutasomajātake –

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

‘‘Saccavācaṃ anurakkhanto, cajitvā mama jīvitaṃ;

Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. –

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

Evaṃ jīvitaṃ cajitvā saccamanurakkhantassa saccapāramitā paramatthapāramī nāma jātā. Mūgapakkhajātake –

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

‘‘Mātāpitā na me dessā, napi dessaṃ mahāyasaṃ;

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahi’’nti. (cariyā. 3.65) –

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

Evaṃ jīvitampi cajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramitā paramatthapāramī nāma jātā. Suvaṇṇasāmajātake –

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

‘‘Na maṃ koci uttasati, napihaṃ bhāyāmi kassaci;

Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (cariyā. 3.113) –

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

Evaṃ jīvitampi anoloketvā mettāyantassa mettāpāramitā paramatthapāramī nāma jātā. Lomahaṃsajātake –

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—

‘‘Susāne [Pg.58] seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;

Gāmaṇḍalā upāgantvā, rūpaṃ dassentinappaka’’nti. (cariyā. 3.119) –

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

Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattentassa upekkhāpāramitā paramatthapāramī nāma jātā. Ayamettha saṅkhepo. Vitthārato panesa attho cariyāpiṭakato gahetabboti. Evaṃ pāramiyo pūretvā vessantarattabhāve ṭhito –

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.

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti. (cariyā. 1.124) –

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

Evaṃ mahāpathavikampanādīni mahāpuññāni karitvā āyupariyosāne tato cuto tusitabhavane nibbatti. Iti dīpaṅkarapādamūlato paṭṭhāya yāva ayaṃ tusitapure nibbatti, ettakaṃ ṭhānaṃ dūrenidānaṃ nāmāti veditabbaṃ.

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.

Dūrenidānakathā niṭṭhitā.

The Discourse on the Distant Narrative is concluded.

2. Avidūrenidānakathā

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

Tusitapure vasanteyeva pana bodhisatte buddhakolāhalaṃ nāma udapādi. Lokasmiñhi tīṇi kolāhalāni mahantāni uppajjanti kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti. Tattha ‘‘vassasatasahassaccayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti – ‘‘mārisā, ito vassasatasahassaccayena kappuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi sussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ mārisā, bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā, bhāvetha, mātaraṃ [Pg.59] upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Idaṃ kappakolāhalaṃ nāma. ‘‘Vassasahassaccayena pana sabbuññubuddho loke uppajjissatī’’ti lokapāladevatā ‘‘ito, mārisā, vassasahassaccayena sabbaññubuddho loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ buddhakolāhalaṃ nāma. ‘‘Vassasatassaccayena cakkavattirājā uppajjissatī’’ti devatāyo ‘‘ito mārisā vassasataccayena cakkavattirājā loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ cakkavattikolāhalaṃ nāma. Imāni tīṇi kolāhalāni mahantāni honti.

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.

Tesu buddhakolāhalasaddaṃ sutvā sakaladasasahassacakkavāḷadevatā ekato sannipatitvā ‘‘asuko nāma satto buddho bhavissatī’’ti ñatvā taṃ upasaṅkamitvā āyācanti. Āyācamānā ca pubbanimittesu uppannesu āyācanti. Tadā pana sabbāpi tā ekekacakkavāḷe cātumahārājasakkasuyāmasantusitasunimmitavasavattimahābrahmehi saddhiṃ ekacakkavāḷe sannipatitvā tusitabhavane bodhisattassa santikaṃ gantvā ‘‘mārisa, tumhehi dasa pāramiyo pūrentehi na sakkasampattiṃ, na mārabrahmacakkavattisampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana sabbaññutaṃ patthentehi pūritā, so vo dāni kālo, mārisa, buddhattāya, samayo, mārisa, buddhattāyā’’ti yāciṃsu.

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.'

Atha mahāsatto devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcamahāvilokanaṃ nāma vilokesi. Tattha ‘‘kālo nu kho, akālo nu kho’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti. Buddhānañca dhammadesanā tilakkhaṇamuttā nāma natthi. Tesaṃ ‘‘aniccaṃ dukkhaṃ anattā’’ti kathentānaṃ ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotabbaṃ na saddhātabbaṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo nāma na hoti. Kasmā? Tadā hi sattā ussannakilesā honti, ussannakilesānañca dinno ovādo [Pg.60] ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālo. Vassasatasahassato pana paṭṭhāya heṭṭhā, vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Tadā ca vassasatāyukālo, atha mahāsatto ‘‘nibbattitabbakālo’’ti kālaṃ passi.

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.'

Tato dīpaṃ vilokento saparivāre cattāro dīpe oloketvā ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi.

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.'

Tato ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī’’ti okāsaṃ vilokento majjhimadesaṃ passi. Majjhimadeso nāma ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti evaṃ vinaye (mahāva. 259) vutto padeso. So āyāmato tīṇi yojanasatāni, vitthārato aḍḍhateyyāni, parikkhepato nava yojanasatānīti etasmiṃ padese buddhā, paccekabuddhā, aggasāvakā, asīti mahāsāvakā, cakkavattirājāno, aññe ca mahesakkhā khattiyabrāhmaṇagahapatimahāsālā uppajjanti. Idañcettha kapilavatthu nāma nagaraṃ, tattha mayā nibbattitabbanti niṭṭhaṃ agamāsi.

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.

Tato kulaṃ vilokento ‘‘buddhā nāma vessakule vā suddakule vā na nibbattanti. Lokasammate pana khattiyakule vā brāhmaṇakule vāti dvīsuyeva kulesu nibbattanti. Idāni ca khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi. Suddhodano nāma rājā me pitā bhavissatī’’ti kulaṃ passi.

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.

Tato [Pg.61] mātaraṃ vilokento ‘‘buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pana pūritapāramī jātito paṭṭhāya akhaṇḍapañcasīlāyeva hoti. Ayañca mahāmāyā nāma devī edisī, ayaṃ me mātā bhavissati. Kittakaṃ panassā āyūti dasannaṃ māsānaṃ upari satta divasānī’’ti passi.

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.'

Iti imaṃ pañcamahāvilokanaṃ viloketvā ‘‘kālo me, mārisā, buddhabhāvāyā’’ti devatānaṃ saṅgahaṃ karonto paṭiññaṃ datvā ‘‘gacchatha, tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tattha naṃ devatā ‘‘ito cuto sugatiṃ gaccha, ito cuto sugatiṃ gacchā’’ti pubbe katakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ devatāhi kusalaṃ sārayamānāhi parivuto tattha vicarantoyeva cavitvā mahāmāyāya deviyā kucchismiṃ paṭisandhiṃ gaṇhi.

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.

Tassa āvibhāvatthaṃ ayaṃ anupubbikathā – tadā kira kapilavatthunagare āsāḷhinakkhattaṃ saṅghuṭṭhaṃ ahosi, mahājano nakkhattaṃ kīḷati. Mahāmāyāpi devī pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhavibhūtisampannaṃ nakkhattakīḷaṃ anubhavamānā sattame divase pātova uṭṭhāya gandhodakena nhāyitvā cattāri satasahassāni vissajjetvā mahādānaṃ datvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya alaṅkatapaṭiyattaṃ sirigabbhaṃ pavisitvā sirisayane nipannā niddaṃ okkamamānā imaṃ supinaṃ addasa – cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā himavantaṃ netvā saṭṭhiyojanike manosilātale sattayojanikassa mahāsālarukkhassa heṭṭhā ṭhapetvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā deviṃ anotattadahaṃ netvā manussamalaharaṇatthaṃ nhāpetvā dibbavatthaṃ nivāsāpetvā gandhehi vilimpāpetvā dibbapupphāni piḷandhāpetvā tato avidūre eko rajatapabbato atthi, tassa anto kanakavimānaṃ atthi, tattha pācīnasīsakaṃ dibbasayanaṃ paññāpetvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato atthi, tattha vicaritvā tato oruyha rajatapabbataṃ abhiruhitvā uttaradisato āgamma rajatadāmavaṇṇāya soṇḍāya setapadumaṃ gahetvā koñcanādaṃ naditvā kanakavimānaṃ [Pg.62] pavisitvā mātusayanaṃ tikkhattuṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosīti. Evaṃ uttarāsāḷhanakkhattena paṭisandhiṃ gaṇhi.

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.

Punadivase pabuddhā devī taṃ supinaṃ rañño ārocesi. Rājā catusaṭṭhimatte brāhmaṇapāmokkhe pakkosāpetvā gomayaharitūpalittāya lājādīhi katamaṅgalasakkārāya bhūmiyā mahārahāni āsanāni paññāpetvā tattha nisinnānaṃ brāhmaṇānaṃ sappimadhusakkharābhisaṅkhatassa varapāyāsassa suvaṇṇarajatapātiyo pūretvā suvaṇṇarajatapātīhiyeva paṭikujjitvā adāsi, aññehi ca ahatavatthakapilagāvidānādīhi te santappesi. Atha nesaṃ sabbakāmehi santappitānaṃ brāhmaṇānaṃ supinaṃ ārocāpetvā ‘‘kiṃ bhavissatī’’ti pucchi. Brāhmaṇā āhaṃsu – ‘‘mā cintayi, mahārāja, deviyā te kucchimhi gabbho patiṭṭhito, so ca kho purisagabbho, na itthigabbho, putto te bhavissati, so sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. Sace agārā nikkhamma pabbajissati, buddho bhavissati loke vivaṭacchado’’ti.

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."

Bodhisattassa pana mātukucchimhi paṭisandhiggahaṇakkhaṇeyeva ekappahāreneva sakaladasasahassī lokadhātu saṅkampi sampakampi sampavedhi. Dvattiṃsa pubbanimittāni pāturahesuṃ – dasasu cakkavāḷasahassesu appamāṇo obhāso phari. Tassa taṃ siriṃ daṭṭhukāmā viya andhā cakkhūni paṭilabhiṃsu, badhirā saddaṃ suṇiṃsu, mūgā samālapiṃsu, khujjā ujugattā ahesuṃ, paṅgulā padasā gamanaṃ paṭilabhiṃsu, bandhanagatā sabbasattā andubandhanādīhi mucciṃsu, sabbanirayesu aggī nibbāyiṃsu, pettivisayesu khuppipāsā vūpasamiṃsu, tiracchānānaṃ bhayaṃ nāhosi, sabbasattānaṃ rogo vūpasami, sabbasattā piyaṃvadā ahesuṃ, madhurenākārena assā hasiṃsu, vāraṇā gajjiṃsu, sabbatūriyāni sakaṃ sakaṃ ninnādaṃ muñciṃsu, aghaṭṭitāniyeva manussānaṃ hatthūpagādīni ābharaṇāni viraviṃsu, sabbā disā vippasannā ahesuṃ, sattānaṃ sukhaṃ uppādayamāno mudusītalo vāto vāyi, akālamegho vassi, pathavitopi udakaṃ ubbhijjitvā vissandi, pakkhino ākāsagamanaṃ vijahiṃsu, nadiyo asandamānā aṭṭhaṃsu, mahāsamuddo madhurodako ahosi, sabbatthakameva pañcavaṇṇehi padumehi [Pg.63] sañchannatalo ahosi, thalajajalajādīni sabbapupphāni pupphiṃsu, rukkhānaṃ khandhesu khandhapadumāni, sākhāsu sākhāpadumāni, latāsu latāpadumāni pupphiṃsu, ghanasilātalāni bhinditvā uparūpari satapattāni hutvā daṇḍapadumāni nāma nikkhamiṃsu, ākāse olambakapadumāni nāma nibbattiṃsu, samantato pupphavassāni vassiṃsu. Ākāse dibbatūriyāni vajjiṃsu, sakaladasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷo viya, uppīḷetvā baddhamālākalāpo viya, alaṅkatapaṭiyattamālāsanaṃ viya ca ekamālāmālinī vipphurantavāḷabījanī pupphadhūpagandhaparivāsitā paramasobhaggappattā ahosi.

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.

Evaṃ gahitapaṭisandhikassa bodhisattassa paṭisandhiggahaṇakālato paṭṭhāya bodhisattassa ceva bodhisattamātuyā ca upaddavanivāraṇatthaṃ khaggahatthā cattāro devaputtā ārakkhaṃ gaṇhiṃsu. Bodhisattassa mātuyā purisesu rāgacittaṃ nuppajji, lābhaggayasaggappattā ca ahosi sukhinī akilantakāyā. Bodhisattañca antokucchigataṃ vippasanne maṇiratane āvutapaṇḍusuttaṃ viya passati. Yasmā ca bodhisattena vasitakucchi nāma cetiyagabbhasadisā hoti, na sakkā aññena sattena āvasituṃ vā paribhuñjituṃ vā, tasmā bodhisattamātā sattāhajāte bodhisatte kālaṃ katvā tusitapure nibbatti. Yathā ca aññā itthiyo dasamāse appatvāpi atikkamitvāpi nisinnāpi nipannāpi vijāyanti, na evaṃ bodhisattamātā. Sā pana bodhisattaṃ dasamāse kucchinā pariharitvā ṭhitāva vijāyati. Ayaṃ bodhisattamātudhammatā.

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.

Mahāmāyāpi devī pattena telaṃ viya dasamāse kucchinā bodhisattaṃ pariharitvā paripuṇṇagabbhā ñātigharaṃ gantukāmā suddhodanamahārājassa ārocesi – ‘‘icchāmahaṃ, deva, kulasantakaṃ devadahanagaraṃ gantu’’nti. Rājā ‘‘sādhū’’ti sampaṭicchitvā kapilavatthuto yāva devadahanagarā maggaṃ samaṃ kāretvā kadalipuṇṇaghaṭadhajapaṭākādīhi alaṅkārehi alaṅkārāpetvā deviṃ sovaṇṇasivikāya nisīdāpetvā amaccasahassena ukkhipāpetvā mahantena parivārena pesesi. Dvinnaṃ pana nagarānaṃ antare ubhayanagaravāsīnampi lumbinīvanaṃ nāma maṅgalasālavanaṃ atthi. Tasmiṃ samaye mūlato paṭṭhāya yāva aggasākhā sabbaṃ ekapāliphullaṃ ahosi, sākhantarehi [Pg.64] ceva pupphantarehi ca pañcavaṇṇā bhamaragaṇā nānappakārā ca sakuṇasaṅghā madhurassarena vikūjantā vicaranti. Sakalaṃ lumbinīvanaṃ cittalatāvanasadisaṃ, mahānubhāvassa rañño susajjitaāpānamaṇḍalaṃ viya ahosi. Deviyā taṃ disvā sālavane kīḷitukāmatā udapādi. Amaccā deviṃ gahetvā sālavanaṃ pavisiṃsu. Sā maṅgalasālamūlaṃ upagantvā sālasākhaṃ gaṇhitukāmā ahosi, sālasākhā suseditavettaggaṃ viya oṇamitvā deviyā hatthasamīpaṃ upagañchi. Sā hatthaṃ pasāretvā sākhaṃ aggahesi. Tāvadeva ca deviyā kammajavātā caliṃsu, athassā sāṇiṃ parikkhipāpetvā mahājano paṭikkami, sālasākhaṃ gahetvā tiṭṭhamānāya eva cassā gabbhavuṭṭhānaṃ ahosi. Taṅkhaṇaññeva cattāro visuddhacittā mahābrahmāno suvaṇṇajālaṃ ādāya sampattā. Te tena suvaṇṇajālena bodhisattaṃ sampaṭicchitvā mātu purato ṭhatvā ‘‘attamanā, devi, hohi, mahesakkho te putto uppanno’’ti āhaṃsu.

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."

Yathā pana aññe sattā mātukucchito nikkhamantā paṭikūlena asucinā makkhitā nikkhamanti, na evaṃ bodhisatto. So pana dhammāsanato otaranto dhammakathiko viya, nisseṇito otaranto puriso viya ca dve hatthe dve ca pāde pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhito suddho visado kāsikavatthe nikkhittamaṇiratanaṃ viya jotento mātukucchito nikkhami. Evaṃ santepi bodhisattassa ca bodhisattamātuyā ca sakkāratthaṃ ākāsato dve udakadhārā nikkhamitvā bodhisattassa ca bodhisattamātuyā ca sarīre utuṃ gāhāpesuṃ.

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.

Atha naṃ suvaṇṇajālena paṭiggahetvā ṭhitānaṃ brahmānaṃ hatthato cattāro mahārājāno maṅgalasammatāya sukhasamphassāya ajinappaveṇiyā gaṇhiṃsu, tesaṃ hatthato manussā dukūlacumbaṭakena gaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhāya puratthimadisaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā ‘‘mahāpurisa, idha tumhehi sadiso añño natthi, kutettha uttaritaro’’ti āhaṃsu. Evaṃ catasso disā[Pg.65], catasso anudisā ca heṭṭhā, uparīti dasapi disā anuviloketvā attanā sadisaṃ kañci adisvā ‘‘ayaṃ uttarādisā’’ti sattapadavītihārena agamāsi mahābrahmunā setacchattaṃ dhārayamānena, suyāmena vāḷabījaniṃ, aññāhi ca devatāhi sesarājakakudhabhaṇḍahatthāhi anugammamāno. Tato sattamapade ṭhito ‘‘aggohamasmi lokassā’’tiādikaṃ āsabhiṃ vācaṃ nicchārento sīhanādaṃ nadi.

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...”

Bodhisatto hi tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi mahosadhattabhāve, vessantarattabhāve, imasmiṃ attabhāve cāti. Mahosadhattabhāve kirassa mātukucchito nikkhamantasseva sakko devarājā āgantvā candanasāraṃ hatthe ṭhapetvā gato. So taṃ muṭṭhiyaṃ katvāva nikkhanto. Atha naṃ mātā ‘‘tāta, kiṃ gahetvā āgatosī’’ti pucchi. ‘‘Osadhaṃ, ammā’’ti. Iti osadhaṃ gahetvā āgatattā ‘‘osadhadārako’’tvevassa nāmaṃ akaṃsu. Taṃ osadhaṃ gahetvā cāṭiyaṃ pakkhipiṃsu, āgatāgatānaṃ andhabadhirādīnaṃ tadeva sabbarogavūpasamāya bhesajjaṃ ahosi. Tato ‘‘mahantaṃ idaṃ osadhaṃ, mahantaṃ idaṃ osadha’’nti uppannavacanaṃ upādāya ‘‘mahosadho’’tvevassa nāmaṃ jātaṃ. Vessantarattabhāve pana mātukucchito nikkhamanto dakkhiṇahatthaṃ pasāretvāva ‘‘atthi nu kho, amma, kiñci gehasmiṃ, dānaṃ dassāmī’’ti vadanto nikkhami. Athassa mātā ‘‘sadhane kule nibbattosi, tātā’’ti puttassa hatthaṃ attano hatthatale katvā sahassatthavikaṃ ṭhapāpesi. Imasmiṃ pana attabhāve imaṃ sīhanādaṃ nadīti evaṃ bodhisatto tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi. Yathā ca paṭisandhiggahaṇakkhaṇe tathā jātikkhaṇepissa dvattiṃsa pubbanimittāni pāturahesuṃ. Yasmiṃ pana samaye amhākaṃ bodhisatto lumbinīvane jāto, tasmiṃyeva samaye rāhulamātādevī, ānandatthero,channo amacco, kāḷudāyī amacco, kaṇḍako assarājā, mahābodhirukkho, catasso nidhikumbhiyo ca jātā. Tattha ekā nidhikumbhī gāvutappamāṇā, ekā aḍḍhayojanappamāṇā, ekā tigāvutappamāṇā, ekā yojanappamāṇā. Gambhīrato pathavīpariyantā eva ahosīti. Ime satta sahajātā nāma.

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.

Ubhayanagaravāsino [Pg.66] bodhisattaṃ gahetvā kapilavatthunagarameva agamaṃsu. Taṃ divasaṃyeva ca ‘‘kapilavatthunagare suddhodanamahārājassa putto jāto, ayaṃ kumāro bodhimūle nisīditvā buddho bhavissatī’’ti tāvatiṃsabhavane haṭṭhatuṭṭhā devasaṅghā celukkhepādīni pavattentā kīḷiṃsu. Tasmiṃ samaye suddhodanamahārājassa kulūpako aṭṭhasamāpattilābhī kāladevalo nāma tāpaso bhattakiccaṃ katvā divāvihāratthāya tāvatiṃsabhavanaṃ gantvā tattha divāvihāraṃ nisinno tā devatā tathā kīḷamānā disvā ‘‘kiṃ kāraṇā tumhe evaṃ tuṭṭhamānasā kīḷatha, mayhampetaṃ kāraṇaṃ kathethā’’ti pucchi. Devatā āhaṃsu – ‘‘mārisa, suddhodanamahārājassa putto jāto, so bodhimaṇḍe nisīditvā buddho hutvā dhammacakkaṃ pavattessati, ‘tassa anantaṃ buddhalīḷaṃ daṭṭhuṃ, dhammañca sotuṃ lacchāmā’ti iminā kāraṇena tuṭṭhāmhā’’ti. Tāpaso tāsaṃ vacanaṃ sutvā khippaṃ devalokato oruyha rājanivesanaṃ pavisitvā paññattāsane nisinno ‘‘putto kira te, mahārāja, jāto, passissāmi na’’nti āha. Rājā alaṅkatapaṭiyattaṃ kumāraṃ āharāpetvā tāpasaṃ vandāpetuṃ abhihari. Bodhisattassa pādā parivattitvā tāpasassa jaṭāsu patiṭṭhahiṃsu. Bodhisattassa hi tenattabhāvena vanditabbayuttako nāma añño natthi. Sace hi ajānantā bodhisattassa sīsaṃ tāpasassa pādamūle ṭhapeyyuṃ, sattadhā tassa muddhā phaleyya. Tāpaso ‘‘na me attānaṃ nāsetuṃ yutta’’nti uṭṭhāyāsanā bodhisattassa añjaliṃ paggahesi. Rājā taṃ acchariyaṃ disvā attano puttaṃ vandi.

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.

Tāpaso atīte cattālīsa kappe, anāgate cattālīsāti asīti kappe anussarati. Bodhisattassa lakkhaṇasampattiṃ disvā ‘‘bhavissati nu kho buddho, udāhu no’’ti āvajjetvā upadhārento ‘‘nissaṃsayena buddho bhavissatī’’ti ñatvā ‘‘acchariyapuriso aya’’nti sitaṃ akāsi. Tato ‘‘ahaṃ imaṃ acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ labhissāmi nu kho, no’’ti upadhārento ‘‘na labhissāmi, antarāyeva kālaṃ katvā buddhasatenapi buddhasahassenapi gantvā bodhetuṃ asakkuṇeyye arūpabhave nibbattissāmī’’ti disvā ‘‘evarūpaṃ nāma acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatī’’ti parodi.

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!"

Manussā [Pg.67] disvā ‘‘amhākaṃ ayyo idāneva hasitvā puna paroditvā patiṭṭhito, kiṃ nu kho, bhante, amhākaṃ ayyaputtassa koci antarāyo bhavissatī’’ti taṃ pucchiṃsu. ‘‘Natthetassa antarāyo, nissaṃsayena buddho bhavissatī’’ti. ‘‘Atha kasmā, bhante, paroditthā’’ti? ‘‘Evarūpaṃ purisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, ‘mahatī vata me jāni bhavissatī’ti attānaṃ anusocanto rodāmī’’ti āha. Tato so ‘‘kiṃ nu kho me ñātakesu koci ekaṃ buddhabhūtaṃ daṭṭhuṃ labhissatī’’ti upadhārento attano bhāgineyyaṃ nālakadārakaṃ addasa. So bhaginiyā gehaṃ gantvā ‘‘kahaṃ te putto nālako’’ti? ‘‘Atthi gehe, ayyā’’ti. ‘‘Pakkosāhi na’’nti pakkosāpetvā attano santikaṃ āgataṃ kumāraṃ āha – ‘‘tāta, suddhodanamahārājassa kule putto jāto, buddhaṅkuro eso, pañcatiṃsa vassāni atikkamitvā buddho bhavissati, tvaṃ etaṃ daṭṭhuṃ labhissasi, ajjeva pabbajāhī’’ti. Sattāsītikoṭidhane kule nibbattadārakopi ‘‘na maṃ mātulo anatthe niyojessatī’’ti cintetvā tāvadeva antarāpaṇato kāsāyāni ceva mattikāpattañca āharāpetvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā ‘‘yo loke uttamapuggalo, taṃ uddissa mayhaṃ pabbajjā’’ti bodhisattābhimukhaṃ añjaliṃ paggayha pañcapatiṭṭhitena vanditvā pattaṃ thavikāya pakkhipitvā aṃsakūṭe olaggetvā himavantaṃ pavisitvā samaṇadhammaṃ akāsi. So paramābhisambodhippattaṃ tathāgataṃ upasaṅkamitvā nālakapaṭipadaṃ kathāpetvā puna himavantaṃ pavisitvā arahattaṃ patvā ukkaṭṭhapaṭipadaṃ paṭipanno satteva māse āyuṃ pāletvā ekaṃ suvaṇṇapabbataṃ nissāya ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi.

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.

Bodhisattampi kho pañcamadivase sīsaṃ nhāpetvā ‘‘nāmaggahaṇaṃ gaṇhissāmā’’ti rājabhavanaṃ catujjātiyagandhehi vilimpetvā lājapañcamakāni pupphāni vikiritvā asambhinnapāyāsaṃ sampādetvā tiṇṇaṃ vedānaṃ pāraṅgate aṭṭhasataṃ brāhmaṇe nimantetvā rājabhavane nisīdāpetvā subhojanaṃ bhojāpetvā mahāsakkāraṃ katvā ‘‘kiṃ nu kho bhavissatī’’ti lakkhaṇāni pariggahāpesuṃ. Tesu –

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—

‘‘Rāmo [Pg.68] dhajo lakkhaṇo cāpi mantī, yañño subhojo suyāmo sudatto;

Ete tadā aṭṭha ahesuṃ brāhmaṇā, chaḷaṅgavā mantaṃ viyākariṃsū’’ti. (ma. ni. aṭṭha. 1.284) –

'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.'

Ime aṭṭheva brāhmaṇā lakkhaṇapariggāhakā ahesuṃ. Paṭisandhiggahaṇadivase supinopi eteheva pariggahito. Tesu satta janā dve aṅguliyo ukkhipitvā dvidhā naṃ byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī, sace pabbajissati, buddho bhavissatī’’ti sabbaṃ cakkavattirañño sirivibhavaṃ ācikkhiṃsu. Tesaṃ pana sabbadaharo gottato koṇḍañño nāma māṇavo bodhisattassa varalakkhaṇasampattiṃ oloketvā ‘‘imassa agāramajjhe ṭhānakāraṇaṃ natthi, ekantenesa vivaṭacchado buddho bhavissatī’’ti ekameva aṅguliṃ ukkhipitvā ekaṃsabyākaraṇaṃ byākāsi. Ayañhi katādhikāro pacchimabhavikasatto paññāya itare satta jane abhibhavitvā imehi lakkhaṇehi samannāgatassa bodhisattassa ekantabuddhabhāvasaṅkhātaṃ ekameva gahiṃ addasa, tasmā ekaṃ aṅguliṃ ukkhipitvā evaṃ byākāsi. Athassa nāmaṃ gaṇhantā sabbalokassa atthasiddhikarattā ‘‘siddhattho’’ti nāmaṃ akaṃsu.

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.'

Atha kho te brāhmaṇā attano attano gharāni gantvā putte āmantayiṃsu – ‘‘tātā, amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutaṃ pattaṃ mayaṃ sambhāveyyāma vā no vā, tumhe tasmiṃ kumāre sabbaññutaṃ patte tassa sāsane pabbajeyyāthā’’ti. Te sattapi janā yāvatāyukaṃ ṭhatvā yathākammaṃ gatā, koṇḍaññamāṇavoyeva pana arogo ahosi. So mahāsatte vuddhimanvāya mahābhinikkhamanaṃ nikkhamitvā pabbajitvā anakkamena uruvelaṃ gantvā ‘‘ramaṇīyo vata ayaṃ bhūmibhāgo, alaṃ vatidaṃ padhānatthikassa kulaputtassa padhānāyā’’ti cittaṃ uppādetvā tattha vāsaṃ upagate ‘‘mahāpuriso pabbajito’’ti sutvā tesaṃ brāhmaṇānaṃ putte upasaṅkamitvā evamāha – ‘‘siddhatthakumāro kira [Pg.69] pabbajito, so nissaṃsayena buddho bhavissati. Sace tumhākaṃ pitaro arogā assu, ajja nikkhamitvā pabbajeyyuṃ. Sace tumhepi iccheyyātha, etha, mayaṃ taṃ mahāpurisaṃ anupabbajissāmā’’ti. Te sabbe ekacchandā bhavituṃ nāsakkhiṃsu, tesu tayo janā na pabbajiṃsu, koṇḍaññabrāhmaṇaṃ jeṭṭhakaṃ katvā itare cattāro pabbajiṃsu. Te pañcapi janā pañcavaggiyattherā nāma jātā.

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.

Tadā pana suddhodanarājā – ‘‘kiṃ disvā mayhaṃ putto pabbajissatī’’ti pucchi. ‘‘Cattāri pubbanimittānī’’ti. ‘‘Katarañca katarañcā’’ti? ‘‘Jarājiṇṇaṃ, byādhitaṃ, mataṃ, pabbajita’’nti. Rājā ‘‘ito paṭṭhāya evarūpānaṃ mama puttassa santikaṃ upasaṅkamituṃ mā adattha, mayhaṃ puttassa buddhabhāvena kammaṃ natthi, ahaṃ mama puttaṃ dvisahassadīpaparivārānaṃ, catunnaṃ mahādīpānaṃ, issariyādhipaccaṃ cakkavattirajjaṃ karontaṃ chattiṃsayojanaparimaṇḍalāya parisāya parivutaṃ gaganatale vicaramānaṃ passitukāmo’’ti. Evañca pana vatvā imesaṃ catuppakārānaṃ nimittānaṃ kumārassa cakkhupathe āgamananivāraṇatthaṃ catūsu disāsu gāvute gāvute ārakkhaṃ ṭhapesi. Taṃ divasañca maṅgalaṭṭhāne sannipatitesu asītiyā ñātikulasahassesu ekameko ekamekaṃ puttaṃ paṭijāni – ‘‘ayaṃ buddho vā hotu rājā vā, mayaṃ ekametaṃ puttaṃ dassāma. Sacepi buddho bhavissati, khattiyasamaṇagaṇeheva parivārito vicarissati. Sacepi rājā bhavissati, khattiyakumāreheva purakkhataparivārito vicarissatī’’ti. Rājāpi bodhisattassa uttamarūpasampannā vigatasabbadosā dhātiyo paccupaṭṭhāpesi. Bodhisatto mahantena parivārena mahantena sirisobhaggena vaḍḍhati.

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.

Athekadivasaṃ rañño vappamaṅgalaṃ nāma ahosi. Taṃ divasaṃ sakalanagaraṃ devanagaraṃ viya alaṅkaronti, sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti, rañño kammante naṅgalasahassaṃ yojayanti, tasmiṃ pana divase ekenūnaaṭṭhasatanaṅgalāni saddhiṃ balibaddarasmiyottehi rajataparikkhatāni honti. Rañño ālambananaṅgalaṃ pana rattasuvaṇṇaparikkhataṃ hoti. Balibaddānaṃ siṅgarasmipatodāpi suvaṇṇaparikkhatāva honti. Rājā mahāparivārena nikkhamanto [Pg.70] puttaṃ gahetvāva agamāsi. Kammantaṭṭhāne eko jamburukkho bahalapalāso sandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññāpetvā upari suvaṇṇatārakakhacitavitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. Tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti, amaccā ekenūnaaṭṭhasatarajatanaṅgalāni, kassakā sesanaṅgalāni. Te tāni gahetvā ito cito ca kasanti. Rājā pana orato vā pāraṃ gacchati, pārato vā oraṃ āgacchati.

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.

Etasmiṃ ṭhāne mahāsampatti ahosi. Bodhisattaṃ parivāretvā nisinnā dhātiyo ‘‘rañño sampattiṃ passāmā’’ti antosāṇito bahi nikkhantā. Bodhisatto ito cito ca olokento kañci adisvāva vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu. Sesarukkhānaṃ chāyā vītivattā, tassa pana jamburukkhassa chāyā parimaṇḍalā hutvā aṭṭhāsi. Dhātiyo ‘‘ayyaputto ekako’’ti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocesuṃ – ‘‘deva, kumāro evaṃ nisinno, aññesaṃ rukkhānaṃ chāyā vītivattā, jamburukkhassa pana chāyā parimaṇḍalā ṭhitā’’ti. Rājā vegenāgantvā pāṭihāriyaṃ disvā ‘‘ayaṃ te, tāta, dutiyavandanā’’ti puttaṃ vandi.

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.

Atha anukkamena bodhisatto soḷasavassuddesiko jāto. Rājā bodhisattassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kāresi – ekaṃ navabhūmikaṃ, ekaṃ sattabhūmikaṃ, ekaṃ pañcabhūmikaṃ, cattālīsasahassā ca nāṭakitthiyo upaṭṭhāpesi. Bodhisatto devo viya accharāsaṅghaparivuto alaṅkatanāṭakitthīhi parivuto nippurisehi tūriyehi paricāriyamāno mahāsampattiṃ anubhavanto utuvārena tīsu pāsādesu vihāsi. Rāhulamātā panassa devī aggamahesī ahosi.

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.

Tassevaṃ mahāsampattiṃ anubhavantassa ekadivasaṃ ñātisaṅghassa abbhantare ayaṃ kathā udapādi – ‘‘siddhattho kīḷāpasutova vicarati, na kiñci sippaṃ sikkhati, saṅgāme paccupaṭṭhite kiṃ karissatī’’ti? Rājā bodhisattaṃ pakkosāpetvā [Pg.71] ‘‘tāta, tava ñātakā ‘siddhattho kiñci sippaṃ asikkhitvā kīḷāpasutova vicaratī’ti vadanti, ettha kiṃ sattu pattakāle maññasī’’ti? ‘‘Deva, mama sippaṃ sikkhanakiccaṃ natthi, nagare mama sippadassanatthaṃ bheriṃ carāpetha ‘ito sattame divase ñātakānaṃ sippaṃ dassessāmī’’’ti. Rājā tathā akāsi. Bodhisatto akkhaṇavedhivālavedhidhanuggahe sannipātāpetvā mahājanassa majjhe aññehi dhanuggahehi asādhāraṇaṃ ñātakānaṃ dvādasavidhaṃ sippaṃ dassesi. Taṃ sarabhaṅgajātake āgatanayeneva veditabbaṃ. Tadā tassa ñātisaṅgho nikkaṅkho ahosi.

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.

Athekadivasaṃ bodhisatto uyyānabhūmiṃ gantukāmo sārathiṃ āmantetvā ‘‘rathaṃ yojehī’’ti āha. So ‘‘sādhū’’ti paṭissuṇitvā mahārahaṃ uttamarathaṃ sabbālaṅkārena alaṅkaritvā kumudapattavaṇṇe cattāro maṅgalasindhave yojetvā bodhisattassa paṭivedesi. Bodhisatto devavimānasadisaṃ rathaṃ abhiruhitvā uyyānābhimukho agamāsi. Devatā ‘‘siddhatthakumārassa abhisambujjhanakālo āsanno, pubbanimittaṃ dassessāmā’’ti ekaṃ devaputtaṃ jarājiṇṇaṃ khaṇḍadantaṃ palitakesaṃ vaṅkaṃ obhaggasarīraṃ daṇḍahatthaṃ pavedhamānaṃ katvā dassesuṃ. Taṃ bodhisatto ceva sārathi ca passanti. Tato bodhisatto, ‘‘samma, ko nāmesa puriso, kesāpissa na yathā aññesa’’nti mahāpadāne (dī. ni. 2.45) āgatanayena sārathiṃ pucchitvā tassa vacanaṃ sutvā ‘‘dhiratthu vata, bho, jāti, yatra hi nāma jātassa jarā paññāyissatī’’ti saṃviggahadayo tatova paṭinivattitvā pāsādameva abhiruhi. Rājā ‘‘kiṃ kāraṇā mama putto khippaṃ paṭinivattī’’ti pucchi. ‘‘Jiṇṇapurisaṃ disvā, devā’’ti. ‘‘Jiṇṇakaṃ disvā pabbajissatīti āhaṃsu, kasmā maṃ nāsetha, sīghaṃ puttassa nāṭakāni sajjetha, sampattiṃ anubhavanto pabbajjāya satiṃ na karissatī’’ti vatvā ārakkhaṃ vaḍḍhetvā sabbadisāsu addhayojane addhayojane ārakkhaṃ ṭhapesi.

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.

Punekadivasaṃ bodhisatto tatheva uyyānaṃ gacchanto devatābhinimmitaṃ byādhitaṃ purisaṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādaṃ [Pg.72] abhiruhi. Rājāpi pucchitvā heṭṭhā vuttanayeneva saṃvidahitvā puna vaḍḍhetvā samantā tigāvutappamāṇe padese ārakkhaṃ ṭhapesi. Aparampi ekadivasaṃ bodhisatto tatheva uyyānaṃ gacchanto devatābhinimmitaṃ kālaṅkataṃ disvā purimanayeneva pucchitvā saṃviggahadayo puna nivattitvā pāsādaṃ abhiruhi. Rājāpi pucchitvā heṭṭhā vuttanayeneva saṃvidahitvā puna vaḍḍhetvā samantato yojanappamāṇe padese ārakkhaṃ ṭhapesi. Aparaṃ panekadivasaṃ uyyānaṃ gacchanto tatheva devatābhinimmitaṃ sunivatthaṃ supārutaṃ pabbajitaṃ disvā ‘‘ko nāmeso sammā’’hi sārathiṃ pucchi. Sārathi kiñcāpi buddhuppādassa abhāvā pabbajitaṃ vā pabbajitaguṇe vā na jānāti, devatānubhāvena pana ‘‘pabbajito nāmāyaṃ, devā’’ti vatvā pabbajjāya guṇe vaṇṇesi. Bodhisatto pabbajjāya ruciṃ uppādetvā taṃ divasaṃ uyyānaṃ agamāsi. Dīghabhāṇakā panāhu – ‘‘cattāripi nimittāni ekadivaseneva disvā agamāsī’’ti.

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.'

So tattha divasabhāgaṃ kīḷitvā maṅgalapokkharaṇiyaṃ nhāyitvā atthaṅgate sūriye maṅgalasilāpaṭṭe nisīdi attānaṃ alaṅkārāpetukāmo, athassa paricārakapurisā nānāvaṇṇāni dussāni nānappakārā ābharaṇavikatiyo mālāgandhavilepanāni ca ādāya samantā parivāretvā aṭṭhaṃsu. Tasmiṃ khaṇe sakkassa nisinnāsanaṃ uṇhaṃ ahosi. So ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmosī’’ti upadhārento bodhisattassa alaṅkāretukāmataṃ ñatvā vissakammaṃ āmantesi – ‘‘samma vissakamma, siddhatthakumāro ajja aḍḍharattasamaye mahābhinikkhamanaṃ nikkhamissati, ayamassa pacchimo alaṅkāro, tvaṃ uyyānaṃ gantvā mahāpurisaṃ dibbālaṅkārehi alaṅkarohī’’ti. So ‘‘sādhū’’ti paṭissuṇitvā devānubhāvena taṅkhaṇaññeva bodhisattaṃ upasaṅkamitvā tasseva kappakasadiso hutvā dibbadussena bodhisattassa sīsaṃ veṭhesi. Bodhisatto hatthasamphasseneva ‘‘nāmaṃ manusso, devaputto aya’’nti aññāsi. Veṭhanena veṭhitamatte sīse moḷiyaṃ maṇiratanākārena dussasahassaṃ abbhuggañchi, puna veṭhentassa dussasahassanti dasakkhattuṃ veṭhentassa dasa dussasahassāni abbhuggacchiṃsu. ‘‘Sīsaṃ khuddakaṃ, dussāni bahūni[Pg.73], kathaṃ abbhuggatānī’’ti na cintetabbaṃ. Tesu hi sabbamahantaṃ āmalakapupphappamāṇaṃ, avasesāni kadambakapupphappamāṇāni ahesuṃ. Bodhisattassa sīsaṃ kiñjakkhagavacchitaṃ viya kuyyakapupphaṃ ahosi.

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.

Athassa sabbālaṅkārapaṭimaṇḍitassa sabbatālāvacaresu sakāni sakāni paṭibhānāni dassayantesu, brāhmaṇesu ‘‘jayanandā’’tiādivacanehi, sutamaṅgalikādīsu ca nānappakārehi maṅgalavacanatthutighosehi sambhāventesu sabbālaṅkārapaṭimaṇḍitaṃ taṃ rathavaraṃ abhiruhi. Tasmiṃ samaye ‘‘rāhulamātā puttaṃ vijātā’’ti sutvā suddhodanamahārājā ‘‘puttassa me tuṭṭhiṃ nivedethā’’ti sāsanaṃ pahiṇi. Bodhisatto taṃ sutvā ‘‘rāhu jāto, bandhanaṃ jāta’’nti āha. Rājā ‘‘kiṃ me putto avacā’’ti pucchitvā taṃ vacanaṃ sutvā ‘‘ito paṭṭhāya me nattā ‘rāhulakumāro’tveva nāma hotū’’ti āha.

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.’”

Bodhisattopi kho rathavaraṃ āruyha atimahantena yasena atimanoramena sirisobhaggena nagaraṃ pāvisi. Tasmiṃ samaye kisāgotamī nāma khattiyakaññā uparipāsādavaratalagatā nagaraṃ padakkhiṇaṃ kurumānassa bodhisattassa rūpasiriṃ disvā pītisomanassajātā imaṃ udānaṃ udānesi –

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:

‘‘Nibbutā nūna sā mātā, nibbuto nūna so pitā;

Nibbutā nūna sā nārī, yassāyaṃ īdiso patī’’ti. (dha. sa. aṭṭha. nidānakathā);

–

“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.”

Bodhisatto taṃ sutvā cintesi – ‘‘ayaṃ evamāha – ‘evarūpaṃ attabhāvaṃ passantiyā mātu hadayaṃ nibbāyati, pitu hadayaṃ nibbāyati, pajāpatiyā hadayaṃ nibbāyatī’ti. Kismiṃ nu kho nibbute hadayaṃ nibbutaṃ nāma hotī’’ti. Athassa kilesesu virattamanassa etadahosi – ‘‘rāgaggimhi nibbute nibbutaṃ nāma hoti, dosaggimhi nibbute nibbutaṃ nāma hoti, mohaggimhi nibbute nibbutaṃ nāma hoti, mānadiṭṭhiādīsu sabbakilesadarathesu nibbutesu nibbutaṃ nāma hotī’’ti. ‘‘Ayaṃ me sussavanaṃ sāveti, ahañhi nibbānaṃ gavesanto vicarāmi, ajjeva mayā gharāvāsaṃ chaḍḍetvā nikkhamma pabbajitvā nibbānaṃ gavesituṃ vaṭṭati, ayaṃ imissā ācariyabhāgo hotū’’ti [Pg.74] kaṇṭhato omuñcitvā kisāgotamiyā satasahassagghanakaṃ muttāhāraṃ pesesi. Sā ‘‘siddhatthakumāro mayi paṭibaddhacitto hutvā paṇṇākāraṃ pesetī’’ti somanassajātā ahosi.

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.

Bodhisattopi mahantena sirisobhaggena attano pāsādaṃ abhiruhitvā sirisayane nipajji. Tāvadeva ca naṃ sabbālaṅkārapaṭimaṇḍitā naccagītādīsu susikkhitā devakaññā viya rūpasobhaggappattā nāṭakitthiyo nānātūriyāni gahetvā samparivāretvā abhiramāpentiyo naccagītavāditāni payojayiṃsu. Bodhisatto kilesesu virattacittatāya naccādīsu anabhirato muhuttaṃ niddaṃ okkami. Tāpi itthiyo ‘‘yassatthāya mayaṃ naccādīni payojema, so niddaṃ upagato, idāni kimatthaṃ kilamissāmā’’ti gahitagahitāni tūriyāni ajjhottharitvā nipajjiṃsu, gandhatelappadīpā jhāyanti. Bodhisatto pabujjhitvā sayanapiṭṭhe pallaṅkena nisinno addasa tā itthiyo tūriyabhaṇḍāni avattharitvā niddāyantiyo – ekaccā paggharitakheḷā, kilinnagattā, ekaccā dante khādantiyo, ekaccā kākacchantiyo, ekaccā vippalapantiyo, ekaccā vivaṭamukhī, ekaccā apagatavatthā pākaṭabībhacchasambādhaṭṭhānā. So tāsaṃ taṃ vippakāraṃ disvā bhiyyosomattāya kāmesu virattacitto ahosi. Tassa alaṅkatapaṭiyattaṃ sakkabhavanasadisampi taṃ mahātalaṃ vividhanānākuṇapabharitaṃ āmakasusānaṃ viya upaṭṭhāsi, tayo bhavā ādittagehasadisā khādiṃsu – ‘‘upaddutaṃ vata, bho, upassaṭṭhaṃ vata, bho’’ti udānaṃ pavattesi, ativiyassa pabbajjāya cittaṃ nami.

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.

So ‘‘ajjeva mayā mahābhinikkhamanaṃ nikkhamituṃ vaṭṭatī’’ti sayanā vuṭṭhāya dvārasamīpaṃ gantvā ‘‘ko etthā’’ti āha. Ummāre sīsaṃ katvā nipanno channo – ‘‘ahaṃ, ayyaputta, channo’’ti āha. ‘‘Ajjāhaṃ mahābhinikkhamanaṃ nikkhamitukāmo, ekaṃ me assaṃ kappehī’’ti āha. So ‘‘sādhu, devā’’ti assabhaṇḍakaṃ gahetvā assasālaṃ gantvā gandhatelappadīpesu jalantesu sumanapaṭṭavitānassa heṭṭhā ramaṇīye bhūmibhāge ṭhitaṃ kaṇḍakaṃ assarājānaṃ disvā ‘‘ajja mayā imameva kappetuṃ vaṭṭatī’’ti kaṇḍakaṃ kappesi. So kappiyamānova aññāsi ‘‘ayaṃ kappanā ativiya gāḷhā, aññesu divasesu uyyānakīḷādigamanakāle kappanā viya na hoti[Pg.75], mayhaṃ ayyaputto ajja mahābhinikkhamanaṃ nikkhamitukāmo bhavissatī’’ti. Tato tuṭṭhamānaso mahāhasitaṃ hasi, so saddo sakalanagaraṃ pattharitvā gaccheyya. Devatā pana naṃ sannirumbhitvā na kassaci sotuṃ adaṃsu.

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.

Bodhisattopi kho channaṃ pesetvāva ‘‘puttaṃ tāva passissāmī’’ti cintetvā nisinnapallaṅkato uṭṭhāya rāhulamātuyā vasanaṭṭhānaṃ gantvā gabbhadvāraṃ vivari. Tasmiṃ khaṇe antogabbhe gandhatelappadīpo jhāyati, rāhulamātā sumanamallikādīnaṃ pupphānaṃ ambaṇamattena abhippakiṇṇe sayane puttassa matthake hatthaṃ ṭhapetvā niddāyati. Bodhisatto ummāre pādaṃ ṭhapetvā ṭhitakova oloketvā ‘‘sacāhaṃ deviyā hatthaṃ apanetvā mama puttaṃ gaṇhissāmi, devī pabujjhissati, evaṃ me gamanantarāyo bhavissati, buddho hutvāva āgantvā puttaṃ passissāmī’’ti pāsādatalato otari. Yaṃ pana jātakaṭṭhakathāyaṃ ‘‘tadā sattāhajāto rāhulakumāro hotī’’ti vuttaṃ, taṃ sesaṭṭhakathāsu natthi, tasmā idameva gahetabbaṃ.

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.

Evaṃ bodhisatto pāsādatalā otaritvā assasamīpaṃ gantvā evamāha – ‘‘tāta kaṇḍaka, tvaṃ ajja ekarattiṃ maṃ tāraya, ahaṃ taṃ nissāya buddho hutvā sadevakaṃ lokaṃ tārayissāmī’’ti. Tato ullaṅghitvā kaṇḍakassa piṭṭhiṃ abhiruhi. Kaṇḍako gīvato paṭṭhāya āyāmena aṭṭhārasahattho hoti, tadanucchavikena ubbedhena samannāgato thāmajavasampanno sabbaseto dhotasaṅkhasadiso. So sace haseyya vā padasaddaṃ vā kareyya, saddo sakalanagaraṃ avatthareyya, tasmā devatā attano ānubhāvena tassa yathā na koci suṇāti, evaṃ hasitasaddaṃ sannirumbhitvā akkamanaakkamanapadavāre hatthatalāni upanāmesuṃ. Bodhisatto assavarassa piṭṭhivemajjhagato channaṃ assassa vāladhiṃ gāhāpetvā aḍḍharattasamaye mahādvārasamīpaṃ patto. Tadā pana rājā ‘‘evaṃ mama putto yāya kāyaci velāya nagaradvāraṃ vivaritvā nikkhamituṃ na sakkhissatī’’ti dvīsu dvārakavāṭesu ekekaṃ purisasahassena vivaritabbaṃ kāresi. Bodhisatto pana thāmabalasampanno hatthigaṇanāya koṭisahassahatthīnaṃ balaṃ dhāresi, purisagaṇanāya dasakoṭisahassapurisānaṃ [Pg.76] balaṃ dhāresi. So cintesi – ‘‘sace dvāraṃ na vivariyyati, ajja kaṇḍakassa piṭṭhe nisinnova vāladhiṃ gahetvā ṭhitena channena saddhiṃyeva kaṇḍakaṃ ūruhi nippīḷetvā aṭṭhārasahatthubbedhaṃ pākāraṃ uppatitvā atikkamissāmī’’ti. Channopi cintesi – ‘‘sace dvāraṃ na vivariyyati, ahaṃ attano sāmikaṃ ayyaputtaṃ khandhe nisīdāpetvā kaṇḍakaṃ dakkhiṇena hatthena kucchiyaṃ parikkhipanto upakacchantare katvā pākāraṃ uppatitvā atikkamissāmī’’ti. Kaṇḍakopi cintesi – ‘‘sace dvāraṃ na vivariyyati, ahaṃ attano sāmikaṃ piṭṭhe yathānisinnameva channena vāladhiṃ gahetvā ṭhitena saddhiṃyeva ukkhipitvā pākāraṃ uppatitvā atikkamissāmī’’ti. Sace dvāraṃ na vivareyya, yathācintitameva tesu tīsu janesu aññataro sampādeyya. Dvāre pana adhivatthā devatā dvāraṃ vivari.

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.

Tasmiṃyeva khaṇe māro pāpimā ‘‘bodhisattaṃ nivattessāmī’’ti āgantvā ākāse ṭhito āha – ‘‘mārisa, mā nikkhami, ito te sattame divase cakkaratanaṃ pātubhavissati, dvisahassaparittadīpaparivārānaṃ catunnaṃ mahādīpānaṃ rajjaṃ kāressasi, nivatta, mārisā’’ti. ‘‘Kosi tva’’nti? ‘‘Ahaṃ vasavattī’’ti. ‘‘Māra, jānāmahaṃ mayhaṃ cakkaratanassa pātubhāvaṃ, anatthikohaṃ rajjena, dasasahassilokadhātuṃ unnādetvā buddho bhavissāmī’’ti āha. Māro ‘‘ito dāni te paṭṭhāya kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā cintitakāle jānissāmī’’ti otārāpekkho chāyā viya anugacchanto anubandhi.

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.

Bodhisattopi hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaḍḍetvā mahantena sakkārena nagarā nikkhami. Āsāḷhipuṇṇamāya uttarāsāḷhanakkhatte vattamāne, nikkhamitvā ca puna nagaraṃ apaloketukāmo jāto. Evañca panassa citte uppannamatteyeva – ‘‘mahāpurisa, na tayā nivattetvā olokanakammaṃ kata’’nti vadamānā viya mahāpathavī kulālacakkaṃ viya chijjitvā parivatti. Bodhisatto nagarābhimukho ṭhatvā nagaraṃ oloketvā tasmiṃ pathavippadese kaṇḍakanivattanacetiyaṭṭhānaṃ dassetvā gantabbamaggābhimukhaṃ kaṇḍakaṃ katvā pāyāsi mahantena sakkārena uḷārena sirisobhaggena. Tadā kirassa devatā purato saṭṭhi ukkāsahassāni dhārayiṃsu, pacchato saṭṭhi[Pg.77], dakkhiṇapassato saṭṭhi, vāmapassato saṭṭhīti. Aparā devatā cakkavāḷamukhavaṭṭiyaṃ aparimāṇā ukkā dhārayiṃsu. Aparā devatā ca nāgasupaṇṇādayo ca dibbehi gandhehi mālāhi cuṇṇehi dhūpehi pūjayamānā gacchanti, pāricchattakapupphehi ceva mandāravapupphehi ca ghanameghavuṭṭhikāle dhārāhi viya nabhaṃ nirantaraṃ ahosi, dibbāni saṃgītāni pavattiṃsu, samantato aṭṭha tūriyāni, saṭṭhi tūriyānīti aṭṭhasaṭṭhi tūriyasatasahassāni pavattayiṃsu. Tesaṃ saddo samuddakucchiyaṃ meghadhanitakālo viya, yugandharakucchiyaṃ sāgaranigghosakālo viya ca vattati.

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.

Iminā sirisobhaggena gacchanto bodhisatto ekaratteneva tīṇi rajjāni atikkamma tiṃsayojanamatthake anomānadītīraṃ pāpuṇi. Kiṃ pana asso tato paraṃ gantuṃ na sakkotīti? No na sakkoti. So hi ekaṃ cakkavāḷagabbhaṃ nābhiyā ṭhitacakkassa nemivaṭṭiṃ maddanto viya antantena caritvā purepātarāsameva āgantvā attano sampāditaṃ bhattaṃ bhuñjituṃ samattho. Tadā pana devanāgasupaṇṇādīhi ākāse ṭhatvā ossaṭṭhehi gandhamālādīhi yāva ūruppadesā sañchannasarīraṃ ākaḍḍhitvā gandhamālājaṭaṃ chindantassa atipapañco ahosi, tasmā tiṃsayojanamattameva agamāsi. Atha bodhisatto nadītīre ṭhatvā channaṃ pucchi – ‘‘kā nāma ayaṃ nadī’’ti? ‘‘Anomā nāma, devā’’ti. ‘‘Amhākampi pabbajjā anomā bhavissatī’’ti paṇhiyā ghaṭṭento assassa saññaṃ adāsi. Asso ca uppatitvā aṭṭhusabhavitthārāya nadiyā pārimatīre aṭṭhāsi.

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.

Bodhisatto assapiṭṭhito oruyha rajatapaṭṭasadise vāḷukāpuline ṭhatvā channaṃ āmantesi – ‘‘samma channa, tvaṃ mayhaṃ ābharaṇāni ceva kaṇḍakañca ādāya gaccha, ahaṃ pabbajissāmī’’ti. ‘‘Ahampi, deva, pabbajissāmī’’ti. Bodhisatto ‘‘na labbhā tayā pabbajituṃ, gaccheva tva’’nti tikkhattuṃ paṭibāhitvā ābharaṇāni ceva kaṇḍakañca paṭicchāpetvā cintesi – ‘‘ime mayhaṃ kesā samaṇasāruppā na honti, añño bodhisattassa kese chindituṃ yuttarūpo natthī’’ti. Tato ‘‘sayameva khaggena chindissāmī’’ti dakkhiṇena hatthena asiṃ gahetvā vāmahatthena moḷiyā saddhiṃ cūḷaṃ gahetvā chindi. Kesā dvaṅgulamattā hutvā dakkhiṇato āvaṭṭamānā sīsaṃ [Pg.78] allīyiṃsu. Tesaṃ yāvajīvaṃ tadeva pamāṇaṃ ahosi, massu ca tadanurūpaṃ, puna kesamassuohāraṇakiccaṃ nāma nāhosi. Bodhisatto saha moḷiyā cūḷaṃ gahetvā ‘‘sacāhaṃ sambuddho bhavissāmi, ākāse tiṭṭhatu. No ce, bhūmiyaṃ patatū’’ti antalikkhe khipi. Sā cūḷā yojanappamāṇaṃ ṭhānaṃ abbhuggantvā ākāse aṭṭhāsi. Sakko devarājā dibbacakkhunā oloketvā yojaniyaratanacaṅkoṭakena sampaṭicchitvā tāvatiṃsabhavane cūḷāmaṇicetiyaṃ nāma patiṭṭhāpesi.

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.

‘‘Chetvāna moḷiṃ varagandhavāsitaṃ, vehāyasaṃ ukkhipi sakyapuṅgavo;

Sahassanetto sirasā paṭiggahi, ratanacaṅkoṭavarena vāsavo’’ti. (ma. ni. aṭṭha. 1.222);

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.

Puna bodhisatto cintesi – ‘‘imāni kāsikavatthāni mayhaṃ na samaṇasāruppānī’’ti. Athassa kassapabuddhakāle purāṇasahāyako ghaṭikāramahābrahmā ekaṃ buddhantaraṃ jaraṃ appattena mittabhāvena cintesi – ‘‘ajja me sahāyako mahābhinikkhamanaṃ nikkhanto, samaṇaparikkhāramassa gahetvā gacchissāmī’’ti.

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."

‘‘Ticīvarañca patto ca, vāsī sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhūno’’ti. –

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.

Ime aṭṭha parikkhāre āharitvā adāsi. Bodhisato arahaddhajaṃ nivāsetvā uttamapabbajitavesaṃ gaṇhitvā ‘‘channa, tvaṃ mama vacanena mātāpitūnaṃ ārogyaṃ vadehī’’ti vatvā uyyojesi. Channo bodhisattaṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Kaṇḍako pana channena saddhiṃ mantayamānassa bodhisattassa vacanaṃ suṇantova ‘‘natthi dāni mayhaṃ puna sāmino dassana’’nti cintetvā cakkhupathaṃ vijahanto sokaṃ adhivāsetuṃ asakkonto hadayena phalitena kālaṃ katvā tāvatiṃsabhavane kaṇḍako nāma devaputto hutvā nibbatti. Channassa paṭhamaṃ ekova soko ahosi, kaṇḍakassa pana kālakiriyāya dutiyena sokena pīḷito rodanto paridevanto nagaraṃ agamāsi.

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.

Bodhisatto [Pg.79] pabbajitvā tasmiṃyeva padese anupiyaṃ nāma ambavanaṃ atthi, tattha sattāhaṃ pabbajjāsukhena vītināmetvā ekadivaseneva tiṃsayojanamaggaṃ padasā gantvā rājagahaṃ pāvisi. Pavisitvā ca sapadānaṃ piṇḍāya cari. Sakalanagaraṃ bodhisattassa rūpadassaneneva dhanapālake paviṭṭhe rājagahaṃ viya ca, asurinde paviṭṭhe devanagaraṃ viya ca saṅkhobhaṃ agamāsi. Rājapurisā gantvā ‘‘deva, evarūpo nāma satto nagare piṇḍāya carati, ‘devo vā manusso vā nāgo vā supaṇṇo vā asuko nāma eso’ti na jānāmā’’ti ārocesuṃ. Rājā pāsādatale ṭhatvā mahāpurisaṃ disvā acchariyabbhutacitto purise āṇāpesi – ‘‘gacchatha, bhaṇe, vīmaṃsatha, sace amanusso bhavissati, nagarā nikkhamitvā antaradhāyissati, sace devatā bhavissati, ākāsena gacchissati, sace nāgo bhavissati, pathaviyaṃ nimujjitvā gamissati, sace manusso bhavissati, yathāladdhaṃ bhikkhaṃ paribhuñjissatī’’ti.

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."

Mahāpurisopi kho missakabhattaṃ saṃharitvā ‘‘alaṃ me ettakaṃ yāpanāyā’’ti ñatvā paviṭṭhadvāreneva nagarā nikkhamitvā paṇḍavapabbatacchāyāyaṃ puratthimābhimukho nisīditvā āhāraṃ paribhuñjituṃ āraddho. Athassa antāni parivattitvā mukhena nikkhamanākārappattāni ahesuṃ. Tato so tena attabhāvena evarūpassa āhārassa cakkhunāpi adiṭṭhapubbatāya tena paṭikūlāhārena aṭṭīyamānopi evaṃ attanā eva attānaṃ ovadi – ‘‘siddhattha, tvaṃ sulabhaannapāne kule tivassikagandhasālibhojanaṃ nānaggarasehi bhuñjanaṭṭhāne nibbattitvāpi ekaṃ paṃsukūlikaṃ disvā ‘kadā nu kho ahampi evarūpo hutvā piṇḍāya caritvā bhuñjissāmi, bhavissati nu kho me so kālo’ti cintetvā nikkhanto, idāni kinnāmetaṃ karosī’’ti evaṃ attānaṃ ovaditvā nibbikāro hutvā āhāraṃ paribhuñji.

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.

Rājapurisā taṃ pavattiṃ disvā gantvā rañño ārocesuṃ. Rājā dūtavacanaṃ sutvā vegena nagarā nikkhamitvā bodhisattassa santikaṃ gantvā iriyāpathasmiṃyeva pasīditvā bodhisattassa sabbaṃ issariyaṃ niyyātesi. Bodhisatto ‘‘mayhaṃ, mahārāja, vatthukāmehi vā kilesakāmehi vā attho natthi, ahaṃ paramābhisambodhiṃ patthayanto nikkhanto’’ti āha. Rājā anekappakāraṃ yācantopi tassa cittaṃ alabhitvā ‘‘addhā tvaṃ buddho bhavissasi[Pg.80], buddhabhūtena pana tayā paṭhamaṃ mama vijitaṃ āgantabba’’nti paṭiññaṃ gaṇhi. Ayamettha saṅkhepo, vitthāro pana ‘‘pabbajjaṃ kittayissāmi, yathā pabbaji cakkhumā’’ti imaṃ pabbajjāsuttaṃ (su. ni. 407) saddhiṃ aṭṭhakathāya oloketvā veditabbo.

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.'

Bodhisattopi kho rañño paṭiññaṃ datvā anupubbena cārikaṃ caramāno āḷārañca kālāmaṃ udakañca rāmaputtaṃ upasaṅkamitvā samāpattiyo nibbattetvā ‘‘nāyaṃ maggo bodhāyā’’ti tampi samāpattibhāvanaṃ analaṅkaritvā sadevakassa lokassa attano thāmavīriyasandassanatthaṃ mahāpadhānaṃ padahitukāmo uruvelaṃ gantvā ‘‘ramaṇīyo vatāyaṃ bhūmibhāgo’’ti tattheva vāsaṃ upagantvā mahāpadhānaṃ padahi. Tepi kho koṇḍaññappamukhā pañcavaggiyā gāmanigamarājadhānīsu bhikkhāya carantā tattha bodhisattaṃ sampāpuṇiṃsu. Atha naṃ chabbassāni mahāpadhānaṃ padahantaṃ ‘‘idāni buddho bhavissati, idāni buddho bhavissatī’’ti pariveṇasammajjanādikāya vattapaṭipattiyā upaṭṭhahamānā santikāvacarā ahesuṃ. Bodhisattopi kho ‘‘koṭippattaṃ dukkarakārikaṃ karissāmī’’ti ekatilataṇḍulādīhipi vītināmesi, sabbasopi āhārupacchedanaṃ akāsi. Devatāpi lomakūpehi ojaṃ upasaṃharamānā pakkhipiṃsu.

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.

Athassa tāya nirāhāratāya paramakasirappattatāya suvaṇṇavaṇṇopi kāyo kāḷavaṇṇo ahosi, dvattiṃsamahāpurisalakkhaṇāni paṭicchannāni ahesuṃ. Appekadā ānāpānakajjhānaṃ jhāyanto mahāvedanābhitunno visaññībhūto caṅkamanakoṭiyaṃ patati. Atha naṃ ekaccā devatā ‘‘kālaṅkato samaṇo gotamo’’ti vadanti. Ekaccā ‘‘vihārotveveso arahata’’nti ca āhaṃsu. Tattha yāsaṃ ‘‘kālaṅkato’’ti saññā ahosi, tā gantvā suddhodanamahārājassa ārocesuṃ – ‘‘tumhākaṃ putto kālaṅkato’’ti. ‘‘Mama putto buddho hutvā kālaṅkato, ahutvā’’ti? ‘‘Buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkato’’ti. Idaṃ sutvā rājā – ‘‘nāhaṃ saddahāmi, mama [Pg.81] puttassa bodhiṃ appatvā kālakiriyā nāma natthī’’ti paṭikkhipi. ‘‘Kasmā pana rājā na saddahatī’’ti? Kāladevalatāpasavandāpanadivase jamburukkhamūle ca pāṭihāriyānaṃ diṭṭhattā.

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.

Puna bodhisatte saññaṃ paṭilabhitvā uṭṭhite tā devatā gantvā ‘‘arogo te, mahārāja, putto’’ti ārocesuṃ. Rājā ‘‘jānāmahaṃ mama puttassa amaraṇabhāva’’nti vadati. Mahāsattassa chabbassāni dukkarakārikaṃ karontasseva ākāse gaṇṭhikaraṇakālo viya ahosi. So ‘‘ayaṃ dukkarakārikā nāma bodhāya maggo na hotī’’ti oḷārikaṃ āhāraṃ āhāretuṃ gāmanigamesu piṇḍāya caritvā āhāraṃ āhari. Athassa dvattiṃsamahāpurisalakkhaṇāni pākatikāni ahesuṃ, kāyopi suvaṇṇavaṇṇo ahosi. Pañcavaggiyā bhikkhū ‘‘ayaṃ chabbassāni dukkarakārikaṃ karontopi sabbaññutaṃ paṭivijjhituṃ nāsakkhi, idāni gāmanigamādīsu piṇḍāya caritvā oḷārikaṃ āhāraṃ āharamāno kiṃ sakkhissati, bāhuliko esa padhānavibbhanto, sīsaṃ nhāyitukāmassa ussāvabindutakkanaṃ viya amhākaṃ etassa santikā visesatakkanaṃ, kiṃ no iminā’’ti mahāpurisaṃ pahāya attano attano pattacīvaraṃ gahetvā aṭṭhārasayojanamaggaṃ gantvā isipatanaṃ pavisiṃsu.

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.

Tena kho pana samayena uruvelāyaṃ senānigame senānikuṭumbikassa gehe nibbattā sujātā nāma dārikā vayappattā ekasmiṃ nigrodharukkhe patthanaṃ akāsi – ‘‘sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, anusaṃvaccharaṃ te satasahassapariccāgena balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi. Sā mahāsattassa dukkarakārikaṃ karontassa chaṭṭhe vasse paripuṇṇe visākhāpuṇṇamāyaṃ balikammaṃ kātukāmā hutvā puretaraṃyeva dhenusahassaṃ laṭṭhimadhukavane carāpetvā, tāsaṃ khīraṃ pañca dhenusatāni pāyetvā, tāsaṃ khīraṃ aḍḍhatiyāni ca satānīti evaṃ yāva soḷasannaṃ dhenūnaṃ khīraṃ aṭṭha dhenuyo pivanti, tāva khīrassa bahalatañca madhuratañca ojavantatañca patthayamānā khīraparivattanaṃ nāma akāsi. Sā visākhāpuṇṇamadivase ‘‘pātova balikammaṃ karissāmī’’ti rattiyā paccūsasamayaṃ paccuṭṭhāya tā aṭṭha dhenuyo duhāpesi. Vacchakā dhenūnaṃ [Pg.82] thanamūlaṃ na āgamaṃsu, thanamūle pana navabhājanesu upanītamattesu attano dhammatāya khīradhārā pagghariṃsu. Taṃ acchariyaṃ disvā sujātā sahattheneva khīraṃ gahetvā navabhājane pakkhipitvā sahattheneva aggiṃ katvā pacituṃ ārabhi.

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.

Tasmiṃ pāyāse paccamāne mahantā mahantā pubbuḷā uṭṭhahitvā dakkhiṇāvaṭṭā hutvā sañcaranti. Ekaphusitampi bahi na uppatati, uddhanato appamattakopi dhūmo na uṭṭhahati. Tasmiṃ samaye cattāro lokapālā āgantvā uddhane ārakkhaṃ gaṇhiṃsu, mahābrahmā chattaṃ dhāresi, sakko alātāni samānento aggiṃ jālesi. Devatā dvisahassadīpaparivāresu catūsu mahādīpesu devamanussānaṃ upakappanaojaṃ attano devānubhāvena daṇḍakabaddhaṃ madhupaṭalaṃ pīḷetvā madhuṃ gaṇhamānā viya saṃharitvā tattha pakkhipiṃsu. Aññesu hi kālesu devatā kabaḷe kabaḷe ojaṃ pakkhipiṃsu, sambodhippattadivase ca parinibbānadivase ca ukkhaliyaṃyeva pakkhipiṃsu. Sujātā ekadivaseyeva tattha attano pākaṭāni anekāni acchariyāni disvā puṇṇaṃ nāma dāsiṃ āmantesi – ‘‘amma puṇṇe, ajja amhākaṃ devatā ativiya pasannā, mayā hi ettake kāle evarūpaṃ acchariyaṃ nāma na diṭṭhapubbaṃ, vegena gantvā devaṭṭhānaṃ paṭijaggāhī’’ti. Sā ‘‘sādhu, ayye’’ti tassā vacanaṃ sampaṭicchitvā turitaturitā rukkhamūlaṃ agamāsi.

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.

Bodhisattopi kho tasmiṃ rattibhāge pañca mahāsupine (a. ni. 5.196) disvā pariggaṇhanto ‘‘nissaṃsayaṃ ajjāhaṃ buddho bhavissāmī’’ti katasanniṭṭhāno tassā rattiyā accayena katasarīrapaṭijaggano bhikkhācārakālaṃ āgamayamāno pātova āgantvā tasmiṃ rukkhamūle nisīdi, attano pabhāya sakalaṃ rukkhamūlaṃ obhāsayamāno. Atha kho sā puṇṇā āgantvā addasa bodhisattaṃ rukkhamūle pācīnalokadhātuṃ olokayamānaṃ nisinnaṃ, sarīrato cassa nikkhantāhi pabhāhi sakalarukkhaṃ suvaṇṇavaṇṇaṃ. Disvānassā etadahosi – ‘‘ajja amhākaṃ devatā rukkhato oruyha sahattheneva balikammaṃ sampaṭicchituṃ nisinnā maññe’’ti ubbegappattā hutvā vegena āgantvā sujātāya etamatthaṃ ārocesi.

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.

Sujātā [Pg.83] tassā vacanaṃ sutvā tuṭṭhamānasā hutvā ‘‘ajja dāni paṭṭhāya mama jeṭṭhadhītuṭṭhāne tiṭṭhāhī’’ti dhītu anucchavikaṃ sabbālaṅkāraṃ adāsi. Yasmā pana buddhabhāvaṃ pāpuṇanadivase satasahassagghanikā ekā suvaṇṇapāti laddhuṃ vaṭṭati, tasmā sā ‘‘suvaṇṇapātiyaṃ pāyāsaṃ pakkhipissāmī’’ti cittaṃ uppādetvā satasahassagghanikaṃ suvaṇṇapātiṃ nīharāpetvā tattha pāyāsaṃ pakkhipitukāmā pakkabhājanaṃ āvajjesi. Sabbo pāyāso padumapattato udakaṃ viya vattitvā pātiyaṃ patiṭṭhāsi, ekapātipūramattova ahosi. Sā taṃ pātiṃ aññāya pātiyā paṭikujjitvā odātavatthena veṭhetvā sayaṃ sabbālaṅkārehi attabhāvaṃ alaṅkaritvā taṃ pātiṃ attano sīse ṭhapetvā mahantena ānubhāvena nigrodharukkhamūlaṃ gantvā bodhisattaṃ disvā balavasomanassajātā ‘‘rukkhadevatā’’ti saññāya diṭṭhaṭṭhānato paṭṭhāya onatonatā gantvā sīsato pātiṃ otāretvā vivaritvā suvaṇṇabhiṅgārena gandhapupphavāsitaṃ udakaṃ gahetvā bodhisattaṃ upagantvā aṭṭhāsi. Ghaṭikāramahābrahmunā dinno mattikāpatto ettakaṃ kālaṃ bodhisattaṃ avijahitvā tasmiṃ khaṇe adassanaṃ gato, bodhisatto pattaṃ apassanto dakkhiṇahatthaṃ pasāretvā udakaṃ sampaṭicchi. Sujātā saheva pātiyā pāyāsaṃ mahāpurisassa hatthe ṭhapesi, mahāpuriso sujātaṃ olokesi. Sā ākāraṃ sallakkhetvā ‘‘ayya, mayā tumhākaṃ pariccattā, taṃ gaṇhitvā yathāruci karothā’’ti vanditvā ‘‘yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā satasahassagghanikampi suvaṇṇapātiṃ purāṇakapaṇṇaṃ viya pariccajitvā anapekkhāva pakkāmi.

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.

Bodhisattopi kho nisinnaṭṭhānā vuṭṭhāya rukkhaṃ padakkhiṇaṃ katvā pātiṃ ādāya nerañjarāya tīraṃ gantvā anekesaṃ bodhisattasatasahassānaṃ abhisambujjhanadivase otaritvā nhānaṭṭhānaṃ supatiṭṭhitaṃ nāma atthi, tassā tīre pātiṃ ṭhapetvā supatiṭṭhitatitthe otaritvā nhatvā anekabuddhasatasahassānaṃ nivāsanaṃ arahaddhajaṃ nivāsetvā puratthābhimukho nisīditvā ekaṭṭhitālapakkappamāṇe ekūnapaṇṇāsapiṇḍe katvā sabbaṃ appodakamadhupāyāsaṃ paribhuñji. Soyevassa buddhabhūtasa sattasattāhaṃ bodhimaṇḍe vasantassa [Pg.84] ekūnapaṇṇāsadivasāni āhāro ahosi. Ettakaṃ kālaṃ añño āhāro natthi, na nhānaṃ, na mukhadhovanaṃ, na sarīravaḷañjo, jhānasukhena phalasamāpattisukhena ca vītināmesi. Taṃ pana pāyāsaṃ bhuñjitvā suvaṇṇapātiṃ gahetvā ‘‘sacāhaṃ ajja buddho bhavissāmi, ayaṃ pāti paṭisotaṃ gacchatu, no ce bhavissāmi, anusotaṃ gacchatū’’ti vatvā nadīsote pakkhipi. Sā sotaṃ chindamānā nadīmajjhaṃ gantvā majjhaṭṭhāneneva javasampanno asso viya asītihatthamattaṭṭhānaṃ paṭisotaṃ gantvā ekasmiṃ āvaṭṭe nimujjitvā kāḷanāgarājabhavanaṃ gantvā tiṇṇaṃ buddhānaṃ paribhogapātiyo ‘‘kili kilī’’ti ravaṃ kārayamānā paharitvā tāsaṃ sabbaheṭṭhimā hutvā aṭṭhāsi. Kāḷo nāgarājā ta saddaṃ sutvā ‘‘hiyyo eko buddho nibbatti, puna ajja eko nibbatto’’ti vatvā anekehi padasatehi thutiyo vadamāno uṭṭhāsi. Tassa kira mahāpathaviyā ekayojanatigāvutappamāṇaṃ nabhaṃ pūretvā ārohanakālo ajja vā hiyyo vā sadiso ahosi.

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.

Bodhisattopi nadītīramhi supupphitasālavane divāvihāraṃ katvā sāyanhasamayaṃ pupphānaṃ vaṇṭato muccanakāle devatāhi alaṅkatena aṭṭhūsabhavitthārena maggena sīho viya vijambhamāno bodhirukkhābhimukho pāyāsi. Nāgayakkhasupaṇṇādayo dibbehi gandhapupphādīhi pūjayiṃsu, dibbasaṃgītādīni pavattayiṃsu, dasasahassī lokadhātu ekagandhā ekamālā ekasādhukārā ahosi. Tasmiṃ samaye sotthiyo nāma tiṇahārako tiṇaṃ ādāya paṭipathe āgacchanto mahāpurisassa ākāraṃ ñatvā aṭṭha tiṇamuṭṭhiyo adāsi. Bodhisatto tiṇaṃ gahetvā bodhimaṇḍaṃ āruyha dakkhiṇadisābhāge uttarābhimukho aṭṭhāsi. Tasmiṃ khaṇe dakkhiṇacakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi. Uttaracakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Bodhisatto ‘‘idaṃ sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto pacchimadisābhāgaṃ gantvā puratthimābhimukho aṭṭhāsi, tato pacchimacakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi, puratthimacakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Ṭhitaṭṭhitaṭṭhāne kirassa nemivaṭṭipariyante akkantaṃ nābhiyā patiṭṭhitamahāsakaṭacakkaṃ viya mahāpathavī onatunnatā [Pg.85] ahosi. Bodhisatto ‘‘idampi sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto uttaradisābhāgaṃ gantvā dakkhiṇābhimukho aṭṭhāsi. Tato uttaracakkavāḷaṃ osīditvā heṭṭhā avīcisampattaṃ viya ahosi, dakkhiṇacakkavāḷaṃ ullaṅghitvā upari bhavaggappattaṃ viya ahosi. Bodhisatto ‘‘idampi sambodhipāpuṇanaṭṭhānaṃ na bhavissati maññe’’ti padakkhiṇaṃ karonto puratthimadisābhāgaṃ gantvā pacchimābhimukho aṭṭhāsi. Puratthimadisābhāge pana sabbabuddhānaṃ pallaṅkaṭṭhānaṃ ahosi, taṃ neva chambhati, na kampati. Bodhisatto ‘‘idaṃ sabbabuddhānaṃ avijahitaṃ acalaṭṭhānaṃ kilesapañjaraviddhaṃsanaṭṭhāna’’nti ñatvā tāni tiṇāni agge gahetvā cālesi, tāvadeva cuddasahattho pallaṅko ahosi. Tānipi kho tiṇāni tathārūpena saṇṭhānena saṇṭhahiṃsu, yathārūpaṃ sukusalo cittakāro vā potthakāro vā ālikhitumpi samattho natthi. Bodhisatto bodhikkhandhaṃ piṭṭhito katvā puratthābhimukho daḷhamānaso hutvā –

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—

‘‘Kāmaṃ taco ca nhāru ca, aṭṭhi ca avasissatu;

Upasussatu nissesaṃ, sarīre maṃsalohitaṃ. (a. ni. 2.5;

ma. ni. 2.184) –

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

‘Na tvevāhaṃ sammāsambodhiṃ appatvā imaṃ pallaṅkaṃ bhindissāmī’’’ti asanisatasannipātenapi abhejjarūpaṃ aparājitapallaṅkaṃ ābhujitvā nisīdi.

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.

Tasmiṃ samaye māro pāpimā – ‘‘siddhatthakumāro mayhaṃ vasaṃ atikkamitukāmo, na dānissa atikkamituṃ dassāmī’’ti mārabalassa santikaṃ gantvā etamatthaṃ ārocetvā māraghosanaṃ nāma ghosāpetvā mārabalaṃ ādāya nikkhami. Sā mārasenā mārassa purato dvādasayojanā hoti, dakkhiṇato ca vāmato ca dvādasayojanā, pacchato cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā hoti, yassā unnadantiyā unnādasaddo yojanasahassato paṭṭhāya pathaviundriyanasaddoviya sūyati. Atha māro devaputto diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ abhiruhitvā bāhusahassaṃ māpetvā nānāvudhāni aggahesi. Avasesāyapi māraparisāya dve janā ekasadisā ekasadisaṃ āvudhaṃ gaṇhantā nāhesuṃ. Nānāvaṇṇā nānappakāramukhā hutvā nānāvudhāni gaṇhantā bodhisattaṃ ajjhottharamānā āgamaṃsu.

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.

Dasasahassacakkavāḷadevatā [Pg.86] pana mahāsattassa thutiyo vadamānā aṭṭhaṃsu. Sakko devarājā vijayuttarasaṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko hoti, sakiṃ vātaṃ gāhāpetvā dhamiyamāno cattāro māse saddaṃ karitvā nissaddo hoti. Mahākāḷanāgarājā atirekapadasatena vaṇṇaṃ vaṇṇentova aṭṭhāsi, mahābrahmā setacchattaṃ dhārayamāno aṭṭhāsi. Mārabale pana bodhimaṇḍaṃ upasaṅkamante tesaṃ ekopi ṭhātuṃ nāsakkhi, sammukhasammukhaṭṭhāneneva palāyiṃsu. Kāḷo nāma nāgarājāpi pathaviyaṃ nimujjitvā pañcayojanasatikaṃ mañjerikanāgabhavanaṃ gantvā ubhohi hatthehi mukhaṃ pidahitvā nipanno. Sakko devarājāpi vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā cakkavāḷamukhavaṭṭiyaṃ aṭṭhāsi, mahābrahmā setacchattaṃ koṭiyaṃ gahetvā brahmalokameva agamāsi. Ekadevatāpi ṭhātuṃ samatthā nāma nāhosi. Mahāpuriso pana ekakova nisīdi.

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.

Māropi attano parisaṃ āha – ‘‘tātā, suddhodanaputtena siddhatthena sadiso añño puriso nāma natthi, mayaṃ sammukhā yuddhaṃ dātuṃ na sakkhissāma, pacchābhāgena dassāmā’’ti. Mahāpurisopi tīṇi passāni oloketvā sabbadevatānaṃ palātattā suññāni addasa. Puna uttarapassena mārabalaṃ ajjhottharamānaṃ disvā ‘‘ayaṃ ettako jano maṃ ekakaṃ sandhāya mahantaṃ vāyāmaṃ karoti, imasmiṃ ṭhāne mayhaṃ mātā vā pitā vā bhātā vā añño vā koci ñātako natthi, imā pana dasa pāramiyova mayhaṃ dīgharattaṃ puṭṭhaparijanasadisā. Tasmā mayā pāramiyova balaggaṃ katvā pāramisattheneva paharitvā imaṃ balakāyaṃ viddhaṃsetuṃ vaṭṭatī’’ti dasa pāramiyo āvajjamāno nisīdi.

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.

Atha kho māro devaputto – ‘‘vāteneva siddhatthaṃ palāpessāmī’’ti vātamaṇḍalaṃ samuṭṭhāpesi. Taṅkhaṇaññeva puratthimādibhedāvātā samuṭṭhahitvā addhayojanayojanadviyojanatiyojanappamāṇāni pabbatakūṭāni padāletvā vanagaccharukkhādīni uddhaṃmūlāni katvā samantā gāmanigame cuṇṇavicuṇṇe kātuṃ samatthāpi mahāpurisassa puññatejena vihatānubhāvā bodhisattaṃ patvā bodhisattassa cīvarakaṇṇamattampi cāletuṃ nāsakkhiṃsu. Tato – ‘‘udakena [Pg.87] naṃ ajjhottharitvā māressāmī’’ti mahāvassaṃ samuṭṭhāpesi. Tassānubhāvena uparūpari satapaṭalasahassapaṭalādibhedā valāhakā uṭṭhahitvā vassiṃsu. Vuṭṭhidhārāvegena pathavī chiddāvachiddā ahosi. Vanarukkhādīnaṃ uparibhāgena mahāmegho āgantvā mahāsattassa cīvare ussāvabindugahaṇamattampi temetuṃ nāsakkhi. Tato pāsāṇavassaṃ samuṭṭhāpesi. Mahantāni mahantāni pabbatakūṭāni dhūmāyantāni pajjalantāni ākāsenāgantvā bodhisattaṃ patvā dibbamālāguḷabhāvaṃ āpajjiṃsu. Tato paharaṇavassaṃ samuṭṭhāpesi. Ekatodhārā ubhatodhārā asisattikhurappādayo dhūmāyantā pajjalantā ākāsenāgantvā bodhisattaṃ patvā dibbapupphāni ahesuṃ. Tato aṅgāravassaṃ samuṭṭhāpesi. Kiṃsukavaṇṇā aṅgārā ākāsenāgantvā bodhisattassa pādamūle dibbapupphāni hutvā vikiriṃsu. Tato kukkuḷavassaṃ samuṭṭhāpesi. Accuṇho aggivaṇṇo kukkuḷo ākāsenāgantvā bodhisattassa pādamūle candanacuṇṇaṃ hutvā nipatati. Tato vālukāvassaṃ samuṭṭhāpesi. Atisukhumā vālukā dhūmāyantā pajjalantā ākāsenāgantvā mahāsattassa pādamūle dibbapupphāni hutvā nipatiṃsu. Tato kalalavassaṃ samuṭṭhāpesi, taṃ kalalaṃ dhūmāyantaṃ pajjalantaṃ ākāsenāgantvā bodhisattassa pādamūle dibbavilepanaṃ hutvā nipatati. Tato ‘‘iminā bhiṃsetvā siddhatthaṃ palāpessāmī’’ti andhakāraṃ samuṭṭhāpesi. Taṃ caturaṅgasamannāgataṃ andhakāraṃ viya mahātamaṃ hutvā bodhisattaṃ patvā sūriyappabhāvihataṃ viya andhakāraṃ antaradhāyi.

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.

Evaṃ so māro imāhi navahi vātavassapāsāṇapaharaṇaaṅgārakukkuḷavālukākalalandhakāravuṭṭhīhi bodhisattaṃ palāpetuṃ asakkonto – ‘‘kiṃ, bhaṇe, tiṭṭhatha, imaṃ siddhatthakumāraṃ gaṇhatha hanatha palāpethā’’ti attano parisaṃ āṇāpetvā sayampi girimekhalassa hatthino khandhe nisinno cakkāvudhaṃ ādāya bodhisattaṃ upasaṅkamitvā ‘‘siddhattha, uṭṭhehi etasmā pallaṅkā, nāyaṃ tuyhaṃ pāpuṇāti, mayhaṃ esa pāpuṇātī’’ti āha. Mahāsatto tassa vacanaṃ sutvā avoca – ‘‘māra, neva tayā dasa pāramiyo pūritā, na upapāramiyo, na paramatthapāramiyo, nāpi pañca mahāpariccāgā pariccattā, na ñātatthacariyā, na lokatthacariyā, na buddhatthacariyā pūritā, sabbā tā mayāyeva pūritā, tasmā nāyaṃ pallaṅko tuyhaṃ pāpuṇāti, mayheveso pāpuṇātī’’ti.

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.'

Māro [Pg.88] kuddho kodhavegaṃ asahanto mahāpurisassa cakkāvudhaṃ vissajjesi. Taṃ tassa dasa pāramiyo āvajjentasseva uparibhāge mālāvitānaṃ hutvā aṭṭhāsi. Taṃ kira khuradhāraṃ cakkāvudhaṃ aññadā kuddhena vissaṭṭhaṃ ekagghanapāsāṇatthambhe vaṃsakaḷīre viya chindantaṃ gacchati. Idāni pana tasmiṃ mālāvitānaṃ hutvā ṭhite avasesā māraparisā ‘‘idāni siddhattho pallaṅkato vuṭṭhāya palāyissatī’’ti mahantamahantāni selakūṭāni vissajjesuṃ, tānipi mahāpurisassa dasa pāramiyo āvajjentassa mālāguḷabhāvaṃ āpajjitvā bhūmiyaṃ patiṃsu. Devatā cakkavāḷamukhavaṭṭiyaṃ ṭhitā gīvaṃ pasāretvā sīsaṃ ukkhipitvā ‘‘naṭṭho vata, bho, siddhatthakumārassa rūpaggappatto attabhāvo, kiṃ nu kho so karissatī’’ti olokenti.

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?'

Tato bodhisatto ‘‘pūritapāramīnaṃ bodhisattānaṃ sambujjhanadivase pattapallaṅko mayhaṃ pāpuṇātī’’ti vatvā ṭhitaṃ māraṃ āha – ‘‘māra, tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Māro ‘‘ime ettakāva janā sakkhino’’ti mārabalābhimukhaṃ hatthaṃ pasāresi. Tasmiṃ khaṇe māraparisāya ‘‘ahaṃ sakkhi, ahaṃ sakkhī’’ti pavattasaddo pathaviundriyanasaddasadiso ahosi. Atha māro mahāpurisaṃ āha – ‘‘siddhattha, tuyhaṃ dānassa dinnabhāve ko sakkhī’’ti. Mahāpuriso ‘‘tuyhaṃ tāva dānassa dinnabhāve sacetanā sakkhino, mayhaṃ pana imasmiṃ ṭhāne sacetano koci sakkhi nāma natthi, tiṭṭhatu tāva me avasesaattabhāvesu dinnadānaṃ, vessantarattabhāve pana ṭhatvā mayhaṃ sattasatakamahādānassa tāva dinnabhāve acetanāpi ayaṃ ghanamahāpathavī sakkhī’’ti cīvaragabbhantarato dakkhiṇahatthaṃ abhinīharitvā ‘‘vessantarattabhāve ṭhatvā mayhaṃ sattasatakamahādānassa dinnabhāve tvaṃ sakkhi, na sakkhī’’ti mahāpathaviyābhimukhaṃ hatthaṃ pasāresi. Mahāpathavī ‘‘ahaṃ te tadā sakkhī’’ti viravasatena viravasahassena viravasatasahassena mārabalaṃ avattharamānā viya unnadi.

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.

Tato mahāpurise ‘‘dinnaṃ te, siddhattha, mahādānaṃ uttamadāna’’nti vessantaradānaṃ sammasante diyaḍḍhayojanasatiko girimekhalahatthī jaṇṇukehi pathaviyaṃ patiṭṭhāsi, māraparisā disāvidisā palāyiṃsu, dve ekamaggena gatā nāma natthi, sīsābharaṇāni ceva nivatthavasanāni ca [Pg.89] chaḍḍetvā sammukhasammukhadisāhiyeva palāyiṃsu. Tato devasaṅghā palāyamānaṃ mārabalaṃ disvā ‘‘mārassa parājayo jāto, siddhatthakumārassa jayo jāto, jayapūjaṃ karissāmā’’ti devatā devatānaṃ, nāgā nāgānaṃ, supaṇṇā supaṇṇānaṃ, brahmāno brahmānaṃ ghosetvā gandhamālādihatthā mahāpurisassa santikaṃ bodhipallaṅkaṃ āgamaṃsu.

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.

Evaṃ gatesu pana tesu –

And when they had thus approached—

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā devagaṇā mahesino.

'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.

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā nāgagaṇā mahesino.

'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.

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā supaṇṇasaṅghāpi mahesino.

'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.

‘‘Jayo hi buddhassa sirīmato ayaṃ, mārassa ca pāpimato parājayo;

Ugghosayuṃ bodhimaṇḍe pamoditā, jayaṃ tadā brahmagaṇā mahesino’’ti. –

'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.

Avasesā dasasu cakkavāḷasahassesu devatā mālāgandhavilepanehi pūjayamānā nānappakārā ca thutiyo vadamānā aṭṭhaṃsu. Evaṃ dharamāneyeva sūriye mahāpuriso mārabalaṃ vidhamitvā cīvarūpari patamānehi bodhirukkhaṅkurehi rattapavāḷadalehi viya pūjiyamāno paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāresi. Athassa dvādasapadikaṃ paccayākāraṃ vaṭṭavivaṭṭavasena anulomapaṭilomato sammasantassa dasasahassī lokadhātu udakapariyantaṃ katvā dvādasakkhattuṃ saṅkampi.

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.

Mahāpurise [Pg.90] pana dasasahassilokadhātuṃ unnādetvā aruṇuggamanavelāya sabbaññutaññāṇaṃ paṭivijjhante sakalā dasasahassī lokadhātu alaṅkatapaṭiyattā ahosi. Pācīnacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā pacchimacakkavāḷamukhavaṭṭiṃ paharanti, tathā pacchimacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā pācīnacakkavāḷamukhavaṭṭiṃ paharanti, dakkhiṇacakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā uttaracakkavāḷamukhavaṭṭiṃ paharanti, uttaracakkavāḷamukhavaṭṭiyaṃ ussāpitānaṃ dhajānaṃ paṭākā dakkhiṇacakkavāḷamukhavaṭṭiṃ paharanti, pathavitale ussāpitānaṃ dhajānaṃ paṭākā brahmalokaṃ āhacca aṭṭhaṃsu, brahmaloke baddhānaṃ dhajānaṃ paṭākā pathavitale patiṭṭhahiṃsu, dasasahassesu cakkavāḷesu pupphūpagā rukkhā pupphaṃ gaṇhiṃsu, phalūpagā rukkhā phalapiṇḍibhārasahitā ahesuṃ. Khandhesu khandhapadumāni pupphiṃsu, sākhāsu sākhāpadumāni, latāsu latāpadumāni, ākāse olambakapadumāni, ghanasilātalāni bhinditvā uparūpari satapattāni hutvā daṇḍakapadumāni uṭṭhahiṃsu. Dasasahassī lokadhātu vaṭṭetvā vissaṭṭhamālāguḷā viya susanthatapupphasanthāro viya ca pupphābhikiṇṇā ahosi. Cakkavāḷantaresu aṭṭhayojanasahassā lokantarikanirayā sattasūriyappabhāhipianobhāsitapubbā tadā ekobhāsā ahesuṃ. Caturāsītiyojanasahassagambhīro mahāsamuddo madhurodako ahosi, nadiyo na pavattiṃsu, jaccandhā rūpāni passiṃsu, jātibadhirā saddaṃ suṇiṃsu, jātipīṭhasappino padasā gacchiṃsu, andubandhanādīni chijjitvā patiṃsu.

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.

Evaṃ aparimāṇena sirivibhavena pūjiyamāno mahāpuriso anekappakāresu acchariyadhammesu pātubhūtesu sabbaññutaṃ paṭivijjhitvā sabbabuddhehi avijahitaṃ udānaṃ udānesi –

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:

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

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

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

Visaṅkhāragataṃ cittaṃ, taṇhānaṃ khayamajjhagā’’ti. (dha. pa. 153-154);

“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.”

Iti [Pg.91] tusitabhavanato paṭṭhāya yāva ayaṃ bodhimaṇḍe sabbaññutappatti, ettakaṃ ṭhānaṃ avidūrenidānaṃ nāmāti veditabbaṃ.

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'.

Avidūrenidānakathā niṭṭhitā.

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

3. Santikenidānakathā

3. The Discourse on the Near Origin

‘‘Santikenidānaṃ pana ‘ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’. ‘Vesāliyaṃ viharati mahāvane kūṭāgārasālāya’nti ca evaṃ tasmiṃ tasmiṃ ṭhāneyeva labbhatī’’ti vuttaṃ. Kiñcāpi evaṃ vuttaṃ, atha kho pana tampi ādito paṭṭhāya evaṃ veditabbaṃ – udānañhi udānetvā jayapallaṅke nisinnassa bhagavato etadahosi – ‘‘ahaṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni imassa pallaṅkassa kāraṇā sandhāviṃ, ettakaṃ me kālaṃ imasseva pallaṅkassa kāraṇā alaṅkatasīsaṃ gīvāya chinditvā dinnaṃ, suañjitāni akkhīni hadayamaṃsañca uppāṭevā dinnaṃ, jālīkumārasadisā puttā, kaṇhājinakumārisadisā dhītaro, maddīdevisadisā bhariyāyo ca paresaṃ dāsatthāya dinnā. Ayaṃ me pallaṅko jayapallaṅko thirapallaṅko, ettha me nisinnassa saṅkappā paripuṇṇā, na tāva ito vuṭṭhahissāmī’’ti anekakoṭisatasahassasamāpattiyo samāpajjanto sattāhaṃ tattheva nisīdi. Yaṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī’’ti (mahāva. 1; udā. 1).

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.’

Atha ekaccānaṃ devatānaṃ ‘‘ajjāpi nūna siddhatthassa kattabbakiccaṃ atthi, pallaṅkasmiñhi ālayaṃ na vijahatī’’ti parivitakko udapādi. Satthā devatānaṃ parivitakkaṃ ñatvā tāsaṃ vitakkavūpasamatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Mahābodhimaṇḍe hi katapāṭihāriyañca ñātisamāgame katapāṭihāriyañca pāthikaputtasamāgame katapāṭihāriyañca sabbaṃ kaṇḍambarukkhamūle katayamakapāṭihāriyasadisaṃ ahosi.

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.

Evaṃ satthā iminā pāṭihāriyena devatānaṃ vitakkaṃ vūpasametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā ‘‘imasmiṃ vata [Pg.92] me pallaṅke sabbaññutaṃ paṭividdha’’nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ balādhigamaṭṭhānaṃ pallaṅkaṃ bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ. Atha satthā pallaṅkassa ca ṭhitaṭṭhānassa ca antarā caṅkamaṃ māpetvā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi. Taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ.

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.

Catutthe pana sattāhe bodhito pacchimuttaradisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha bhagavā pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi. Ābhidhammikā panāhu – ‘‘ratanagharaṃ nāma na sattaratanamayaṃ gehaṃ, sattannaṃ pana pakaraṇānaṃ sammasitaṭṭhānaṃ ‘ratanaghara’nti vuccatī’’ti. Yasmā panettha ubhopete pariyāyena yujjanti, tasmā ubhayampetaṃ gahetabbameva. Tato paṭṭhāya pana taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ satthā bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tatrāpi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi.

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.

Tasmiṃ samaye māro pāpimā ‘‘ettakaṃ kālaṃ anubandhanto otārāpekkhopi imassa na kiñci khalitaṃ addasaṃ, atikkantodāni esa mama vasa’’nti domanassappatto mahāmagge nisīditvā soḷasa kāraṇāni cintento bhūmiyaṃ soḷasa lekhā ākaḍḍhi – ‘‘ahaṃ eso viya dānapāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto’’ti ekaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya sīlapāramiṃ…pe… nekkhammapāramiṃ, paññāpāramiṃ, vīriyapāramiṃ, khantipāramiṃ, saccapāramiṃ, adhiṭṭhānapāramiṃ, mettāpāramiṃ, upekkhāpāramiṃ na pūresiṃ, tenamhi iminā sadiso na jāto’’ti dasamaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya asādhāraṇassa indriyaparopariyattañāṇassa paṭivedhāya upanissayabhūtā dasa pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto’’ti ekādasamaṃ lekhaṃ ākaḍḍhi. Tathā ‘‘ahaṃ eso viya asādhāraṇassa āsayānusayañāṇassa…pe… mahākaruṇāsamāpattiñāṇassa, yamakapāṭihāriyañāṇassa, anāvaraṇañāṇassa, sabbaññutaññāṇassa paṭivedhāya upanissayabhūtā dasa [Pg.93] pāramiyo na pūresiṃ, tenamhi iminā sadiso na jāto’’ti soḷasamaṃ lekhaṃ ākaḍḍhi. Evaṃ māro imehi kāraṇehi mahāmagge soḷasa lekhā ākaḍḍhitvā nisīdi.

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.

Tasmiñca samaye taṇhā, arati, ragā cāti tisso māradhītaro (saṃ. ni. 1.161) ‘‘pitā no na paññāyati, kahaṃ nu kho etarahī’’ti olokayamānā taṃ domanassappattaṃ bhūmiṃ lekhamānaṃ nisinnaṃ disvā pitu santikaṃ gantvā ‘‘kasmā, tāta, tvaṃ dukkhī dummano’’ti pucchiṃsu. ‘‘Ammā, ayaṃ mahāsamaṇo mayhaṃ vasaṃ atikkanto, ettakaṃ kālaṃ olokento otāramassa daṭṭhuṃ nāsakkhiṃ, tenamhi dukkhī dummano’’ti. ‘‘Yadi evaṃ mā cintayittha, mayametaṃ attano vase katvā ādāya āgamissāmā’’ti āhaṃsu. ‘‘Na sakkā, ammā, esa kenaci vase kātuṃ, acalāya saddhāya patiṭṭhito esa puriso’’ti. ‘‘Tāta, mayaṃ itthiyo nāma, idāneva naṃ rāgapāsādīhi bandhitvā ānessāma, tumhe mā cintayitthā’’ti vatvā bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Bhagavā neva tāsaṃ vacanaṃ manasi akāsi, na akkhīni ummīletvā olokesi, anuttare upadhisaṅkhaye vimuttiyā vivekasukhaññeva anubhavanto nisīdi.

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.

Puna māradhītaro ‘‘uccāvacā kho purisānaṃ adhippāyā, kesañci kumārikāsu pemaṃ hoti, kesañci paṭhamavaye ṭhitāsu, kesañci majjhimavaye ṭhitāsu, kesañci pacchimavaye ṭhitāsu, yaṃnūna mayaṃ nānappakārehi rūpehi palobhetvā gaṇheyyāmā’’ti ekamekā kumārikavaṇṇādivasena sakaṃ sakaṃ attabhāvaṃ abhinimminitvā kumārikā, avijātā, sakiṃvijātā, duvijātā, majjhimitthiyo, mahitthiyo ca hutvā chakkhattuṃ bhagavantaṃ upasaṅkamitvā ‘‘pāde te, samaṇa, paricāremā’’ti āhaṃsu. Tampi bhagavā na manasākāsi, yathā taṃ anuttare upadhisaṅkhaye vimutto. Keci panācariyā vadanti – ‘‘tā mahitthibhāvena upagatā disvā bhagavā – ‘etā khaṇḍadantā palitakesā hontū’ti adhiṭṭhāsī’’ti. Taṃ na gahetabbaṃ. Na hi bhagavā evarūpaṃ adhiṭṭhānaṃ akāsi. Bhagavā pana ‘‘apetha tumhe, kiṃ disvā evaṃ vāyamatha, evarūpaṃ nāma avītarāgādīnaṃ purato kātuṃ vaṭṭati. Tathāgatassa pana rāgo pahīno, doso pahīno, moho pahīno’’ti attano kilesappahānaṃ ārabbha –

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.”

‘‘Yassa [Pg.94] jitaṃ nāvajīyati, jitamassa noyāti koci loke;

Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessatha.

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?

‘‘Yassa jālinī visattikā, taṇhā natthi kuhiñci netave;

Taṃ buddhamanantagocaraṃ, apadaṃ kena padena nessathā’’ti. (dha. pa. 179-180) –

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?

Imā dhammapade buddhavagge dve gāthā vadanto dhammaṃ desesi. Tā ‘‘saccaṃ kira no pitā avoca, ‘arahaṃ sugato loke, na rāgena suvānayo’’’tiādīni (saṃ. ni. 1.161) vatvā pitu santikaṃ āgamiṃsu.

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.

Bhagavāpi tattheva sattāhaṃ vītināmetvā tato mucalindamūlaṃ agamāsi. Tattha sattāhavaddalikāya uppannāya sītādipaṭibāhanatthaṃ mucalindena nāma nāgarājena sattakkhattuṃ bhogehi parikkhitto asambādhāya gandhakuṭiyaṃ viharanto viya vimuttisukhaṃ paṭisaṃvediyamāno sattāhaṃ vītināmetvā rājāyatanaṃ upasaṅkamitvā tatthapi vimuttisukhaṃ paṭisaṃvediyamānoyeva sattāhaṃ vītināmesi. Ettāvatā satta sattāhāni paripuṇṇāni. Etthantare neva mukhadhovanaṃ, na sarīrapaṭijagganaṃ, na āhārakiccaṃ ahosi, jhānasukhaphalasukheneva ca vītināmesi.

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.

Athassa tasmiṃ sattasattāhamatthake ekūnapaññāsatime divase tattha nisinnassa ‘‘mukhaṃ dhovissāmī’’ti cittaṃ udapādi. Sakko devānamindo agadaharītakaṃ āharitvā adāsi, satthā taṃ paribhuñji, tenassa sarīravaḷañjo ahosi. Athassa sakkoyeva nāgalatādantakaṭṭhañceva mukhadhovanodakañca adāsi. Satthā taṃ dantakaṭṭhaṃ khāditvāva anotattadahodakena mukhaṃ dhovitvā tattheva rājāyatanamūle nisīdi.

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.

Tasmiṃ samaye tapussa bhallikā nāma dve vāṇijā pañcahi sakaṭasatehi ukkalā janapadā majjhimadesaṃ gacchantā pubbe attano ñātisālohitāya devatāya sakaṭāni sannirumbhitvā satthu āhārasampādane ussāhitā manthañca [Pg.95] madhupiṇḍikañca ādāya – ‘‘paṭiggaṇhātu no, bhante, bhagavā imaṃ āhāraṃ anukampaṃ upādāyā’’ti satthāraṃ upanāmetvā aṭṭhaṃsu. Bhagavā pāyāsapaṭiggahaṇadivaseyeva pattassa antarahitattā ‘‘na kho tathāgatā hatthesu paṭiggaṇhanti, kimhi nu kho ahaṃ paṭiggaṇheyya’’nti cintesi. Athassa cittaṃ ñatvā catūhi disāhi cattāro mahārājāno indanīlamaṇimaye patte upanāmesuṃ, bhagavā te paṭikkhipi. Puna muggavaṇṇaselamaye cattāro patte upanāmesuṃ. Bhagavā catunnampi mahārājānaṃ saddhānurakkhaṇatthāya cattāropi patte paṭiggahetvā uparūpari ṭhapetvā ‘‘eko hotū’’ti adhiṭṭhāsi. Cattāropi mukhavaṭṭiyaṃ paññāyamānalekhā hutvā majjhimappamāṇena ekattaṃ upagamiṃsu. Bhagavā tasmiṃ paccagghe selamaye patte āhāraṃ paṭiggahetvā paribhuñjitvā anumodanaṃ akāsi. Te dve bhātaro vāṇijā buddhañca dhammañca saraṇaṃ gantvā dvevācikā upāsakā ahesuṃ. Atha nesaṃ ‘‘ekaṃ no, bhante, paricaritabbaṭṭhānaṃ dethā’’ti vadantānaṃ dakkhiṇahatthena attano sīsaṃ parāmasitvā kesadhātuyo adāsi. Te attano nagare tā dhātuyo suvaṇṇasamuggassa anto pakkhipitvā cetiyaṃ patiṭṭhāpesuṃ.

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.

Sammāsambuddho pana tato vuṭṭhāya puna ajapālanigrodhameva gantvā nigrodhamūle nisīdi. Athassa tattha nisinnamattasseva attanā adhigatadhammassa gambhīrataṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo – ‘‘kicchena adhigato kho myāyaṃ dhammo’’ti paresaṃ adesetukāmatākārappatto vitakko udapādi. Atha kho brahmā sahampati ‘‘nassati vata bho loko, vinassati vata bho loko’’ti dasahi cakkavāḷasahassehi sakkasuyāmasantusitanimmānarativasavattimahābrahmāno ādāya satthu santikaṃ āgantvā ‘‘desetu, bhante, bhagavā dhamma’’ntiādinā nayena dhammadesanaṃ āyāci.

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.'

Satthā tassa paṭiññaṃ datvā ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintento ‘‘āḷāro paṇḍito, so imaṃ dhammaṃ khippaṃ ājānissatī’’ti cittaṃ uppādetvā puna olokento tassa sattāhakālaṅkatabhāvaṃ ñatvā udakaṃ āvajjesi. Tassāpi abhidosakālaṅkatabhāvaṃ ñatvā ‘‘bahūpakārā kho me pañcavaggiyā bhikkhū’’ti pañcavaggiye ārabbha manasi katvā ‘‘kahaṃ nu kho te etarahi viharantī’’ti āvajjento ‘‘bārāṇasiyaṃ [Pg.96] isipatane migadāye’’ti ñatvā katipāhaṃ bodhimaṇḍasāmantāyeva piṇḍāya caranto viharitvā ‘‘āsāḷhipuṇṇamāyaṃ bārāṇasiṃ gantvā dhammacakkaṃ pavattessāmī’’ti pakkhassa cātuddasiyaṃ paccūsasamaye paccuṭṭhāya pabhātāya rattiyā kālasseva pattacīvaramādāya aṭṭhārasayojanamaggaṃ paṭipanno antarāmagge upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvaṃ ācikkhitvā taṃ divasameva sāyanhasamaye isipatanaṃ sampāpuṇi.

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.

Pañcavaggiyā tathāgataṃ dūratova āgacchantaṃ disvā ‘‘ayaṃ āvuso, samaṇo gotamo paccayabāhullāya āvattitvā paripuṇṇakāyo pīṇindriyo suvaṇṇavaṇṇo hutvā āgacchati. Imassa vandanādīni na karissāma, mahākulappasuto kho panesa āsanābhihāraṃ arahati, tenassa āsanamattaṃ paññāpessāmā’’ti katikaṃ akaṃsu. Bhagavā sadevakassa lokassa cittācārajānanasamatthena ñāṇena ‘‘kiṃ nu kho ime cintayiṃsū’’ti āvajjetvā cittaṃ aññāsi. Atha tesu sabbadevamanussesu anodissakavasena pharaṇasamatthaṃ mettacittaṃ saṅkhipitvā odissakavasena mettacittena phari. Te bhagavatā mettacittena saṃphuṭṭhā tathāgate upasaṅkamante sakāya katikāya saṇṭhātuṃ asakkontā paccuggantvā abhivādanādīni sabbakiccāni akaṃsu. Sammāsambuddhabhāvaṃ panassa ajānantā kevalaṃ nāmena ca āvusovādena ca samudācariṃsu.

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."

Atha ne bhagavā – ‘‘mā, bhikkhave, tathāgataṃ nāmena ca āvusovādena ca samudācaratha. Arahaṃ, bhikkhave, tathāgato sammāsambuddho’’ti attano buddhabhāvaṃ ñāpetvā paññattavarabuddhāsane nisinno uttarāsāḷhanakkhattayoge vattamāne aṭṭhārasahi brahmakoṭīhi parivuto pañcavaggiyatthere āmantetvā tiparivaṭṭaṃ dvādasākāraṃ chañāṇavijambhanaṃ anuttaraṃ dhammacakkappavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) desesi. Tesu koṇḍaññatthero desanānusārena ñāṇaṃ pesento suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Satthā tattheva vassaṃ upagantvā punadivase vappattheraṃ ovadanto vihāreyeva nisīdi, sesā cattāropi piṇḍāya cariṃsu. Vappatthero pubbaṇheyeva sotāpattiphalaṃ pāpuṇi[Pg.97]. Etenevupāyena punadivase bhaddiyattheraṃ, punadivase mahānāmattheraṃ, punadivase assajittheranti sabbe sotāpattiphale patiṭṭhāpetvā pañcamiyaṃ pakkhassa pañcapi there sannipātetvā anattalakkhaṇasuttantaṃ (mahāva. 20 ādayo; saṃ. ni. 3.59) desesi. Desanāpariyosāne pañcapi therā arahatte patiṭṭhahiṃsu. Atha satthā yasassa kulaputtassa upanissayaṃ disvā taṃ rattibhāge nibbijjitvā gehaṃ pahāya nikkhantaṃ ‘‘ehi yasā’’ti pakkositvā tasmiṃyeva rattibhāge sotāpattiphale, punadivase arahatte patiṭṭhāpetvā, aparepi tassa sahāyake catupaññāsajane ehibhikkhupabbajjāya pabbājetvā arahattaṃ pāpesi.

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.

Evaṃ loke ekasaṭṭhiyā arahantesu jātesu satthā vuṭṭhavasso pavāretvā ‘‘caratha bhikkhave cārika’’nti saṭṭhibhikkhū disāsu pesetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsabhaddavaggiyakumāre vinesi. Tesu sabbapacchimako sotāpanno, sabbuttamo anāgāmī ahosi. Tepi sabbe ehibhikkhubhāveneva pabbājetvā disāsu pesetvā uruvelaṃ gantvā aḍḍhuḍḍhapāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile vinetvā ehibhikkhubhāvena pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (mahāva. 54) arahatte patiṭṭhāpetvā tena arahantasahassena parivuto ‘‘bimbisārarañño dinnapaṭiññaṃ mocessāmī’’ti rājagahanagarūpacāre laṭṭhivanuyyānaṃ agamāsi. Rājā uyyānapālassa santikā ‘‘satthā āgato’’ti sutvā dvādasanahutehi brāhmaṇagahapatikehi parivuto satthāraṃ upasaṅkamitvā cakkavicittatalesu suvaṇṇapaṭṭavitānaṃ viya pabhāsamudayaṃ vissajjentesu tathāgatassa pādesu sirasā nipatitvā ekamantaṃ nisīdi saddhiṃ parisāya.

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.

Atha kho tesaṃ brāhmaṇagahapatikānaṃ etadahosi – ‘‘kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe’’ti. Bhagavā tesaṃ cetassā cetoparivitakkamaññāya uruvelakassapaṃ gāthāya ajjhabhāsi –

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:

‘‘Kimeva [Pg.98] disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno;

Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pahīnaṃ tava aggihutta’’nti. –

"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?"

Theropi bhagavato adhippāyaṃ viditvā –

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

‘‘Rūpe ca sadde ca atho rase ca, kāmitthiyo cābhivadanti yaññā;

Etaṃ malantī upadhīsu ñatvā, tasmā na yiṭṭhe na hute arañji’’nti. (mahāva. 55) –

"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."

Imaṃ gāthaṃ vatvā attano sāvakabhāvappakāsanatthaṃ tathāgatassa pādapiṭṭhe sīsaṃ ṭhapetvā ‘‘satthā me, bhante bhagavā, sāvakohamasmī’’ti vatvā ekatālaṃ dvitālaṃ titālanti yāva sattatālappamāṇaṃ sattakkhattuṃ vehāsaṃ abbhuggantvā oruyha tathāgataṃ vanditvā ekamantaṃ nisīdi. Taṃ pāṭihāriyaṃ disvā mahājano ‘‘aho mahānubhāvā buddhā, evañhi thāmagatadiṭṭhiko nāma ‘arahā’ti maññamāno uruvelakassapopi diṭṭhijālaṃ bhinditvā tathāgatena damito’’ti satthu guṇakathaṃyeva kathesi. Bhagavā ‘‘nāhaṃ idāniyeva uruvelakassapaṃ damemi, atītepi esa mayā damito’’ti vatvā imissā aṭṭhuppattiyā mahānāradakassapajātakaṃ (jā. 2.22.1153 ādayo) kathetvā cattāri saccāni pakāsesi. Rājā ekādasahi nahutehi saddhiṃ sotāpattiphale patiṭṭhāsi, ekanahutaṃ upāsakattaṃ paṭivedesi. Rājā satthu santike nisinnoyeva pañca assāsake pavedetvā saraṇaṃ gantvā svātanāya nimantetvā uṭṭhāyāsanā bhagavantaṃ padakkhiṇaṃ katvā pakkami.

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.

Punadivase yehi ca bhagavā hiyyo diṭṭho, yehi ca adiṭṭho, te sabbepi rājagahavāsino aṭṭhārasakoṭisaṅkhā manussā tathāgataṃ daṭṭhukāmā pātova rājagahato laṭṭhivanuyyānaṃ agamaṃsu. Tigāvuto maggo nappahosi, sakalalaṭṭhivanuyyānaṃ nirantaraṃ phuṭaṃ ahosi. Mahājano dasabalassa rūpasobhaggappattaṃ attabhāvaṃ passantopi tittiṃ kātuṃ nāsakkhi. Vaṇṇabhūmi nāmesā. Evarūpesu hi ṭhānesu bhagavato lakkhaṇānubyañjanādippabhedā [Pg.99] sabbāpi rūpakāyasirī vaṇṇetabbā. Evaṃ rūpasobhaggappattaṃ dasabalassa sarīraṃ passamānena mahājanena nirantaraṃ phuṭe uyyāne ca gamanamagge ca ekabhikkhussapi nikkhamanokāso nāhosi. Taṃ divasaṃ kira bhagavato bhattaṃ chinnaṃ bhaveyya, tasmā ‘‘taṃ mā ahosī’’ti sakkassa nisinnāsanaṃ uṇhākāraṃ dassesi. So āvajjamāno taṃ kāraṇaṃ ñatvā māṇavakavaṇṇaṃ abhinimminitvā buddhadhammasaṅghapaṭisaṃyuttā thutiyo vadamāno dasabalassa purato otaritvā devānubhāvena okāsaṃ katvā –

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—

‘‘Danto dantehi saha purāṇajaṭilehi, vippamutto vippamuttehi;

Siṅgīnikkhasavaṇṇo, rājagahaṃ pāvisi bhagavā.

"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.

‘‘Mutto muttehi…pe….

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

‘‘Tiṇṇo tiṇṇehi…pe….

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

‘‘Santo santehi…pe… rājagahaṃ pāvisi bhagavā.

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

‘‘Dasavāso dasabalo, dasadhammavidū dasabhi cupeto;

So dasasataparivāro, rājagahaṃ pāvisi bhagavā’’ti. (mahāva. 58) –

"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."

Imāhi gāthāhi satthu vaṇṇaṃ vadamāno purato pāyāsi. Tadā mahājano māṇavakassa rūpasiriṃ disvā ‘‘ativiya abhirūpo vatāyaṃ māṇavako, na kho pana amhehi diṭṭhapubbo’’ti cintetvā ‘‘kuto ayaṃ māṇavako, kassa vā aya’’nti āha. Taṃ sutvā māṇavo –

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—

‘‘Yo dhīro sabbadhi danto, suddho appaṭipuggalo;

Arahaṃ sugato loke, tassāhaṃ paricārako’’ti. – gāthamāha;

"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.

Satthā [Pg.100] sakkena katokāsaṃ maggaṃ paṭipajjitvā bhikkhusahassaparivuto rājagahaṃ pāvisi. Rājā buddhappamukhassa saṅghassa mahādānaṃ datvā ‘‘ahaṃ, bhante, tīṇi ratanāni vinā vasituṃ na sakkhissāmi, velāya vā avelāya vā bhagavato santikaṃ āgamissāmi, laṭṭhivanuyyānañca nāma atidūre, idaṃ pana amhākaṃ veḷuvanuyyānaṃ nātidūraṃ naccāsannaṃ gamanāgamanasampannaṃ buddhārahaṃ senāsanaṃ. Idaṃ me, bhante, bhagavā paṭiggaṇhātū’’ti suvaṇṇabhiṅgārena pupphagandhavāsitaṃ maṇivaṇṇaṃ udakamādāya veḷuvanuyyānaṃ pariccajanto dasabalassa hatthe udakaṃ pātesi. Tasmiṃ ārāme paṭiggahiteyeva ‘‘buddhasāsanassa mūlāni otiṇṇānī’’ti mahāpathavī kampi. Jambudīpatalasmiñhi ṭhapetvā veḷuvanaṃ aññaṃ mahāpathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Tambapaṇṇidīpepi ṭhapetvā mahāvihāraṃ aññaṃ pathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Satthā veḷuvanārāmaṃ paṭiggahetvā rañño anumodanaṃ katvā uṭṭhāyāsanā bhikkhusaṅghaparivuto veḷuvanaṃ agamāsi.

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.

Tasmiṃ kho pana samaye sāriputto ca moggallāno cāti dve paribbājakā rājagahaṃ upanissāya viharanti amataṃ pariyesamānā. Tesu sāriputto assajittheraṃ piṇḍāya paviṭṭhaṃ disvā pasannacitto payirupāsitvā ‘‘ye dhammā hetuppabhavā’’tiādigāthaṃ (mahāva. 60; apa. thera 1.1.286) sutvā sotāpattiphale patiṭṭhāya attano sahāyakassa moggallānassapi tameva gāthaṃ abhāsi. Sopi sotāpattiphale patiṭṭhahi. Te ubhopi sañcayaṃ oloketvā attano parisāya saddhiṃ bhagavato santike pabbajiṃsu. Tesu moggallāno sattāhena arahattaṃ pāpuṇi, sāriputto aḍḍhamāsena. Ubhopi te satthā aggasāvakaṭṭhāne ṭhapesi. Sāriputtattherena ca arahattaṃ pattadivaseyeva sannipātaṃ akāsi.

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.

Tathāgate pana tasmiññeva veḷuvanuyyāne viharante suddhodanamahārājā ‘‘putto kira me chabbassāni dukkarakārikaṃ caritvā paramābhisambodhiṃ patvā pavattavaradhammacakko rājagahaṃ upanissāya veḷuvane viharatī’’ti sutvā aññataraṃ amaccaṃ āmantesi – ‘‘ehi bhaṇe, tvaṃ purisasahassaparivāro rājagahaṃ gantvā mama vacanena ‘pitā te suddhodanamahārājā daṭṭhukāmo’ti vatvā mama puttaṃ gaṇhitvā ehī’’ti āha. So [Pg.101] ‘‘evaṃ, devā’’ti rañño vacanaṃ sirasā sampaṭicchitvā purisasahassaparivāro khippameva saṭṭhiyojanamaggaṃ gantvā dasabalassa catuparisamajjhe nisīditvā dhammadesanāvelāyaṃ vihāraṃ pāvisi. So ‘‘tiṭṭhatu tāva raññā pahitasāsana’’nti parisapariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassena arahattaṃ patvā pabbajjaṃ yāci. Bhagavā ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā saṭṭhivassikattherā viya ahesuṃ. Arahattaṃ pattakālato paṭṭhāya pana ariyā nāma majjhattāva hontīti, so raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā – ‘‘neva gato āgacchati, na sāsanaṃ suyyatī’’ti ‘‘ehi bhaṇe, tvaṃ gacchā’’ti eteneva niyāmena aññaṃ amaccaṃ pesesi. Sopi gantvā purimanayeneva saddhiṃ parisāya arahattaṃ patvā tuṇhī ahosi. Puna rājā ‘‘ehi bhaṇe, tvaṃ gaccha, tvaṃ gacchā’’ti eteneva niyāmena aparepi satta amacce pesesi. Te sabbe nava purisasahassaparivārā nava amaccā attano kiccaṃ niṭṭhāpetvā tuṇhībhūtā tattheva vihariṃsu.

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.

Rājā sāsanamattampi āharitvā ācikkhantaṃ alabhitvā cintesi – ‘‘ettakāpi janā mayi sinehābhāvena sāsanamattampi na paccāhariṃsu, ko nu kho me sāsanaṃ karissatī’’ti sabbaṃ rājabalaṃ olokento kāḷudāyiṃ addasa. So kira rañño sabbatthasādhako abbhantariko ativiya vissāsiko amacco bodhisattena saddhiṃ ekadivase jāto sahapaṃsukīḷako sahāyo. Atha naṃ rājā āmantesi – ‘‘tāta kāḷudāyi, ahaṃ mama puttaṃ daṭṭhukāmo navapurisasahassaparivārena nava amacce pesesiṃ, tesu ekopi āgantvā sāsanamattaṃ ārocento nāma natthi. Dujjāno kho pana me jīvitantarāyo, jīvamānoyevāhaṃ puttaṃ daṭṭhukāmo. Sakkhissasi nu kho me puttaṃ dassetu’’nti? ‘‘Sakkhissāmi, deva, sace pabbajituṃ labhissāmī’’ti. ‘‘Tāta, tvaṃ pabbajito vā apabbajito vā mayhaṃ puttaṃ dassehī’’ti. So ‘‘sādhu, devā’’ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāvena pabbajitvā vihāsi.

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.

Satthā [Pg.102] buddho hutvā paṭhamaṃ antovassaṃ isipatane vasitvā vuṭṭhavasso pavāretvā uruvelaṃ gantvā tattha tayo māse vasanto tebhātikajaṭile vinetvā bhikkhusahassaparivāro phussamāsapuṇṇamāyaṃ rājagahaṃ gantvā dve māse vasi. Ettāvatā bārāṇasito nikkhantassa pañca māsā jātā, sakalo hemanto atikkanto. Kāḷudāyittherassa āgatadivasato sattaṭṭhadivasā vītivattā. Thero phagguṇamāsapuṇṇamāyaṃ cintesi – ‘‘atikkanto dāni hemanto, vasantasamayo anuppatto, manussehi sassādīni uddharitvā sammukhasammukhaṭṭhānehi maggā dinnā, haritatiṇasañchannā pathavī, supupphitā vanasaṇḍā, paṭipajjanakkhamā maggā, kālo dasabalassa ñātisaṅgahaṃ kātu’’nti. Atha bhagavantaṃ upasaṅkamitvā –

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.

‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;

Te accimantova pabhāsayanti, samayo mahāvīra bhāgī rasānaṃ…pe…. (theragā. 527);

“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);

‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;

Saddalā haritā bhūmi, esa kālo mahāmunī’’ti. –

"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."

Saṭṭhimattāhi gāthāhi dasabalassa kulanagaragamanavaṇṇaṃ vaṇṇesi. Atha naṃ satthā – ‘‘kiṃ nu kho, udāyi, madhurassarena gamanavaṇṇaṃ vaṇṇesī’’ti āha. ‘‘Tumhākaṃ, bhante, pitā suddhodanamahārājā tumhe passitukāmo, karotha ñātakānaṃ saṅgaha’’nti. ‘‘Sādhu, udāyi, karissāmi ñātakānaṃ saṅgahaṃ, bhikkhusaṅghassa ārocehi, gamiyavattaṃ paripūressantī’’ti. ‘‘Sādhu, bhante’’ti thero tesaṃ ārocesi.

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.

Bhagavā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi, kapilavatthuvāsīnaṃ dasahi sahassehīti sabbeheva vīsatisahassehi khīṇāsavabhikkhūhi parivuto rājagahā nikkhamitvā divase divase yojanaṃ gacchati. ‘‘Rājagahato saṭṭhiyojanaṃ kapilavatthuṃ dvīhi māsehi pāpuṇissāmī’’ti aturitacārikaṃ pakkāmi. Theropi ‘‘bhagavato nikkhantabhāvaṃ rañño ārocessāmī’’ti vehāsaṃ abbhuggantvā rañño nivesane pāturahosi. Rājā theraṃ disvā tuṭṭhacitto mahārahe pallaṅke nisīdāpetvā [Pg.103] attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā adāsi. Thero uṭṭhāya gamanākāraṃ dassesi. ‘‘Nisīditvā bhuñja, tātā’’ti. ‘‘Satthu santikaṃ gantvā bhuñjissāmi, mahārājā’’ti. ‘‘Kahaṃ pana, tāta, satthā’’ti? ‘‘Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya cārikaṃ nikkhanto, mahārājā’’ti. Rājā tuṭṭhamānaso āha – ‘‘tumhe imaṃ paribhuñjitvā yāva mama putto imaṃ nagaraṃ pāpuṇāti, tāvassa itova piṇḍapātaṃ pariharathā’’ti. Thero adhivāsesi. Rājā theraṃ parivisitvā pattaṃ gandhacuṇṇena ubbaṭṭetvā uttamassa bhojanassa pūretvā ‘‘tathāgatassa dethā’’ti therassa hatthe patiṭṭhāpesi. Thero sabbesaṃ passantānaṃyeva pattaṃ ākāse khipitvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ āharitvā satthu hatthe ṭhapesi. Satthā taṃ paribhuñji. Eteneva upāyena thero divase divase piṇḍapātaṃ āhari. Satthāpi antarāmagge raññoyeva piṇḍapātaṃ paribhuñji. Theropi bhattakiccāvasāne divase divase ‘‘ajja bhagavā ettakaṃ āgato, ajja ettaka’’nti buddhaguṇapaṭisaṃyuttāya ca kathāya sakalaṃ rājakulaṃ satthudassanaṃ vināyeva satthari sañjātappasādaṃ akāsi. Teneva naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī’’ti (a. ni. 1.219, 225) etadagge ṭhapesi.

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.'

Sākiyāpi kho anuppatte bhagavati ‘‘amhākaṃ ñātiseṭṭhaṃ passissāmā’’ti sannipatitvā bhagavato vasanaṭṭhānaṃ vīmaṃsamānā ‘‘nigrodhasakkassa ārāmo ramaṇīyo’’ti sallakkhetvā tattha sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphahatthā paccuggamanaṃ karontā sabbālaṅkārapaṭimaṇḍite daharadahare nāgaradārake ca nāgaradārikāyo ca paṭhamaṃ pahiṇiṃsu, tato rājakumāre ca rājakumārikāyo ca, tesaṃ anantarā sāmaṃ gandhapupphādīhi pūjayamānā bhagavantaṃ gahetvā nigrodhārāmameva agamaṃsu. Tattha bhagavā vīsatisahassakhīṇāsavaparivuto paññattavarabuddhāsane nisīdi. Sākiyā nāma mānajātikā mānatthaddhā, te ‘‘siddhatthakumāro amhehi daharataro, amhākaṃ kaniṭṭho, bhāgineyyo, putto, nattā’’ti cintetvā daharadahare rājakumāre āhaṃsu – ‘‘tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito nisīdissāmā’’ti.

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.'

Tesu [Pg.104] evaṃ avanditvā nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā ‘‘na maṃ ñātayo vandanti, handa dāni te vandāpessāmī’’ti abhiññāpādakaṃ catutthaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya ākāsaṃ abbhuggantvā tesaṃ sīse pādapaṃsuṃ okiramāno viya kaṇḍambarukkhamūle yamakapāṭihāriyasadisaṃ pāṭihāriyaṃ akāsi. Rājā taṃ acchariyaṃ disvā āha – ‘‘bhante, tumhākaṃ jātadivase kāladevalassa vandanatthaṃ upanītānaṃ vopāde parivattetvā brāhmaṇassa matthake patiṭṭhite disvāpi ahaṃ tumhākaṃ pāde vandiṃ, ayaṃ me paṭhamavandanā. Vappamaṅgaladivase ca jambucchāyāya sirisayane nipannānaṃ vojambucchāyāya aparivattanaṃ disvāpi pāde vandiṃ, ayaṃ me dutiyavandanā. Idāni pana imaṃ adiṭṭhapubbaṃ pāṭihāriyaṃ disvāpi ahaṃ tumhākaṃ pāde vandāmi, ayaṃ me tatiyavandanā’’ti. Raññā pana vandite bhagavantaṃ avanditvā ṭhātuṃ samattho nāma ekasākiyopi nāhosi, sabbe vandiṃsuyeva.

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.

Iti bhagavā ñātayo vandāpetvā ākāsato otaritvā paññattāsane nisīdi. Nisinne bhagavati sikhāpatto ñātisamāgamo ahosi, sabbe ekaggacittā hutvā nisīdiṃsu. Tato mahāmegho pokkharavassaṃ vassi. Tambavaṇṇaṃ udakaṃ heṭṭhā viravantaṃ gacchati, temitukāmova temeti, atemitukāmassa sarīre ekabindumattampi na patati. Taṃ disvā sabbe acchariyabbhutacittā jātā ‘‘aho acchariyaṃ, aho abbhuta’’nti kathaṃ samuṭṭhāpesuṃ. Satthā ‘‘na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassati, atītepi vassī’’ti imissā aṭṭhuppattiyā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Dhammakathaṃ sutvā sabbe uṭṭhāya vanditvā pakkamiṃsu. Ekopi rājā vā rājamahāmatto vā ‘‘sve amhākaṃ bhikkhaṃ gaṇhathā’’ti vatvā gato nāma natthi.

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.”

Satthā punadivase vīsatibhikkhusahassaparivuto kapilavatthuṃ piṇḍāya pāvisi. Taṃ na koci gantvā nimantesi, na pattaṃ vā aggahesi. Bhagavā indakhīle ṭhitova āvajjesi – ‘‘kathaṃ nu kho pubbabuddhā kulanagare piṇḍāya cariṃsu, kiṃ uppaṭipāṭiyā issarajanānaṃ gharāni agamaṃsu, udāhu sapadānacārikaṃ cariṃsū’’ti? Tato ekabuddhassapi uppaṭipāṭiyā gamanaṃ adisvā ‘‘mayāpi dāni ayameva tesaṃ vaṃso paggahetabbo, āyatiñca mama sāvakā [Pg.105] mamaññeva anusikkhantā piṇḍacārikavattaṃ paripūressantī’’ti koṭiyaṃ niviṭṭhagehato paṭṭhāya sapadānaṃ piṇḍāya cari. ‘‘Ayyo kira siddhatthakumāro piṇḍāya caratī’’ti dvibhūmikatibhūmikādīsu pāsādesu sīhapañjaraṃ vivaritvā mahājano dassanabyāvaṭo ahosi.

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.

Rāhulamātāpi devī – ‘‘ayyaputto kira imasmiṃyeva nagare mahantena rājānubhāvena suvaṇṇasivikādīhi vicaritvā idāni kesamassuṃ ohāretvā kāsāyavatthanivāsano kapālahattho piṇḍāya carati, sobhati nu kho’’ti sīhapañjaraṃ vivaritvā olokayamānā bhagavantaṃ nānāvirāgasamujjalāya sarīrappabhāya nagaravīthiyo obhāsetvā byāmappabhāparikkhepasamupabyūḷhāya asītānubyañjanappabhāsitāya dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitāya anopamāya buddhasiriyā virocamānaṃ disvā uṇhīsato paṭṭhāya yāva pādatalā –

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—

‘‘Siniddhanīlamudukuñcitakeso, sūriyanimmalatalābhinalāṭo;

Yuttatuṅgamudukāyatanāso, raṃsijālavikasito narasīho’’ti. –

“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.”

Evamādikāhi dasahi narasīhagāthāhi abhitthavitvā ‘‘tumhākaṃ putto piṇḍāya caratī’’ti rañño ārocesi. Rājā saṃviggahadayo hatthena sāṭakaṃ saṇḍapento turitaturito nikkhamitvā vegena gantvā bhagavato purato ṭhatvā āha – ‘‘kinnu kho, bhante, amhe lajjāpetha, kimatthaṃ piṇḍāya caratha, kiṃ ‘ettakānaṃ bhikkhūnaṃ na sakkā bhattaṃ laddhu’nti saññaṃ karitthā’’ti? ‘‘Vaṃsacārittametaṃ, mahārāja, amhāka’’nti. ‘‘Nanu, bhante, amhākaṃ vaṃso nāma mahāsammatakhattiyavaṃso, ettha ca ekakhattiyopi bhikkhācarako nāma natthī’’ti. ‘‘Ayaṃ, mahārāja, khattiyavaṃso nāma tava vaṃso. Amhākaṃ pana ‘dīpaṅkaro koṇḍañño…pe… kassapo’ti ayaṃ buddhavaṃso nāma. Ete ca aññe ca anekasahassasaṅkhā buddhā bhikkhācāreneva jīvikaṃ kappesu’’nti antaravīthiyaṃ ṭhitova –

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:

‘‘Uttiṭṭhe [Pg.106] nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 168) –

“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.”

Imaṃ gāthamāha. Gāthāpariyosāne rājā sotāpattiphale patiṭṭhāsi.

He spoke this verse. At the conclusion of the verse, the king was established in the fruit of stream-entry.

‘‘Dhammañcare sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 169) –

“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.”

Imaṃ gāthaṃ sutvā sakadāgāmiphale patiṭṭhāsi, mahādhammapālajātakaṃ (jā. 1.10.92 ādayo) sutvā anāgāmiphale patiṭṭhāsi, maraṇasamaye setacchattassa heṭṭhā sirisayane nipannoyeva arahattaṃ pāpuṇi. Araññavāsena padhānānuyogakiccaṃ rañño nāhosi. So sotāpattiphalaṃ sacchikatvāyeva pana bhagavato pattaṃ gahetvā saparisaṃ bhagavantaṃ mahāpāsādaṃ āropetvā paṇītena khādanīyena bhojanīyena parivisi. Bhattakiccapariyosāne sabbaṃ itthāgāraṃ āgantvā bhagavantaṃ vandi ṭhapetvā rāhulamātaraṃ. Sā pana ‘‘gaccha, ayyaputtaṃ vandāhī’’ti parijanena vuccamānāpi ‘‘sace mayhaṃ guṇo atthi, sayameva mama santikaṃ ayyaputto āgamissati, āgatameva naṃ vandissāmī’’ti vatvā na agamāsi.

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.

Bhagavā rājānaṃ pattaṃ gāhāpetvā dvīhi aggasāvakehi saddhiṃ rājadhītāya sirigabbhaṃ gantvā ‘‘rājadhītā yathāruci vandamānā na kiñci vattabbā’’ti vatvā paññattāsane nisīdi. Sā vegenāgantvā gopphakesu gahetvā pādapiṭṭhiyaṃ sīsaṃ parivattetvā yathājjhāsayaṃ vandi. Rājā rājadhītāya bhagavati sinehabahumānādiguṇasampattiṃ kathesi – ‘‘bhante, mama dhītā ‘tumhehi kāsāyāni vatthāni nivāsitānī’ti sutvā tato paṭṭhāya kāsāyavatthanivatthā jātā, tumhākaṃ ekabhattikabhāvaṃ sutvā ekabhattikāva jātā, tumhehi mahāsayanassa chaḍḍitabhāvaṃ sutvā paṭṭikāmañcakeyeva nipannā, tumhākaṃ mālāgandhādīhi viratabhāvaṃ ñatvā viratamālāgandhāva jātā, attano ñātakehi ‘mayaṃ paṭijaggissāmā’ti sāsane pesitepi tesu ekañātakampi na olokesi, evaṃ guṇasampannā me, bhante, dhītā’’ti. ‘‘Anacchariyaṃ, mahārāja, ayaṃ idāni tayā rakkhiyamānā rājadhītā paripakke ñāṇe attānaṃ rakkheyya, esā pubbe anārakkhā pabbatapāde vicaramānā aparipakkepi ñāṇe attānaṃ rakkhī’’ti vatvā candakinnarījātakaṃ (jā. 1.14.18 ādayo) kathetvā uṭṭhāyāsanā pakkāmi.

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.

Punadivase [Pg.107] pana nandassa rājakumārassa abhisekagehappavesanavivāhamaṅgalesu vattamānesu tassa gehaṃ gantvā kumāraṃ pattaṃ gāhāpetvā pabbājetukāmo maṅgalaṃ vatvā uṭṭhāyāsanā pakkāmi. Janapadakalyāṇī kumāraṃ gacchantaṃ disvā ‘‘tuvaṭaṃ kho, ayyaputta, āgaccheyyāsī’’ti vatvā gīvaṃ pasāretvā olokesi. So bhagavantaṃ ‘‘pattaṃ gaṇhathā’’ti vattuṃ avisahamāno vihāraṃyeva agamāsi. Taṃ anicchamānaṃyeva bhagavā pabbājesi. Iti bhagavā kapilavatthuṃ gantvā tatiyadivase nandaṃ pabbājesi.

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.

Sattame divase rāhulamātāpi kumāraṃ alaṅkaritvā bhagavato santikaṃ pesesi – ‘‘passa, tāta, etaṃ vīsatisahassasamaṇaparivutaṃ suvaṇṇavaṇṇaṃ brahmarūpavaṇṇaṃ samaṇaṃ, ayaṃ te pitā, etassa mahantā nidhayo ahesuṃ tyassa nikkhamanakālato paṭṭhāya na passāma, gaccha, naṃ dāyajjaṃ yācāhi – ‘ahaṃ, tāta, kumāro abhisekaṃ patvā cakkavattī bhavissāmi, dhanena me attho, dhanaṃ me dehi. Sāmiko hi putto pitusantakassā’’’ti. Kumāro ca bhagavato santikaṃ gantvāva pitusinehaṃ labhitvā haṭṭhacitto ‘‘sukhā te, samaṇa, chāyā’’ti vatvā aññañca bahuṃ attano anurūpaṃ vadanto aṭṭhāsi. Bhagavā katabhattakicco anumodanaṃ vatvā uṭṭhāyāsanā pakkāmi. Kumāropi ‘‘dāyajjaṃ me, samaṇa, dehi, dāyajjaṃ me, samaṇa, dehī’’ti bhagavantaṃ anubandhi. Na bhagavā kumāraṃ nivattāpesi, parijanopi bhagavatā saddhiṃ gacchantaṃ nivattetuṃ nāsakkhi. Iti so bhagavatā saddhiṃ ārāmameva agamāsi.

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.

Tato bhagavā cintesi – ‘‘yaṃ ayaṃ pitusantakaṃ dhanaṃ icchati, taṃ vaṭṭānugataṃ savighātaṃ, handassa me bodhimaṇḍe paṭiladdhaṃ sattavidhaṃ ariyadhanaṃ demi, lokuttaradāyajjassa naṃ sāmikaṃ karomī’’ti āyasmantaṃ sāriputtaṃ āmantesi – ‘‘tena hi, sāriputta, rāhulaṃ pabbājehī’’ti. Thero taṃ pabbājesi. Pabbajite ca pana kumāre rañño adhimattaṃ dukkhaṃ uppajji, taṃ adhivāsetuṃ asakkonto bhagavantaṃ upasaṅkamitvā ‘‘sādhu, bhante, ayyā mātāpitūhi ananuññātaṃ puttaṃ na pabbājeyyu’’nti varaṃ yāci. Bhagavā ca tassa varaṃ datvā punekadivase rājanivesane katabhattakicco ekamantaṃ nisinnena raññā ‘‘bhante, tumhākaṃ dukkarakārikakāle ekā devatā maṃ upasaṅkamitvā ‘putto te kālaṅkato’ti āha, tassā vacanaṃ asaddahanto ‘na mayhaṃ putto sambodhiṃ appatvā kālaṃ karotī’ti taṃ [Pg.108] paṭikkhipi’’nti vutte ‘‘tumhe idāni kiṃ saddahissatha, ye tumhe pubbepi aṭṭhikāni dassetvā ‘putto te mato’ti vutte na saddahitthā’’ti imissā aṭṭhuppattiyā mahādhammapālajātakaṃ kathesi. Kathāpariyosāne rājā anāgāmiphale patiṭṭhahi.

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.

Iti bhagavā pitaraṃ tīsu phalesu patiṭṭhāpetvā bhikkhusaṅghaparivuto punadeva rājagahaṃ gantvā sītavane vihāsi. Tasmiṃ samaye anāthapiṇḍiko gahapati pañcahi sakaṭasatehi bhaṇḍaṃ ādāya rājagahaṃ gantvā attano piyasahāyakassa seṭṭhino gehaṃ gantvā tattha buddhassa bhagavato uppannabhāvaṃ sutvā balavapaccūse devatānubhāvena vivaṭena dvārena satthāraṃ upasaṅkamitvā dhammaṃ sutvā sotāpattiphale patiṭṭhāya, dutiye divase buddhappamukhassa saṅghassa mahādānaṃ datvā sāvatthiṃ āgamanatthāya satthu paṭiññaṃ gahetvā antarāmagge pañcacattālīsayojanaṭṭhāne satasahassaṃ datvā yojanike yojanike vihāraṃ kāretvā jetavanaṃ koṭisanthārena aṭṭhārasahi hiraññakoṭīhi kiṇitvā navakammaṃ paṭṭhapesi. So majjhe dasabalassa gandhakuṭiṃ kāresi, taṃ parivāretvā asītiyā mahātherānaṃ pāṭiyekkaṃ ekasannivesane āvāse ekakuṭikadvikuṭikahaṃsavaṭṭakadīgharassasālāmaṇḍapādivasena sesasenāsanāni pokkharaṇicaṅkamanarattiṭṭhānadivāṭṭhānāni cāti aṭṭhārasakoṭipariccāgena ramaṇīye bhūmibhāge manoramaṃ vihāraṃ kāretvā dasabalassa āgamanatthāya dūtaṃ pāhesi. Satthā tassa vacanaṃ sutvā mahābhikkhusaṅghaparivāro rājagahā nikkhamitvā anupubbena sāvatthinagaraṃ pāpuṇi.

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.

Mahāseṭṭhipi kho vihāramahaṃ sajjetvā tathāgatassa jetavanaṃ pavisanadivase puttaṃ sabbālaṅkārapaṭimaṇḍitaṃ katvā alaṅkatapaṭiyatteheva pañcahi kumārasatehi saddhiṃ pesesi. So saparivāro pañcavaṇṇavatthasamujjalāni pañca dhajasatāni gahetvā dasabalassa purato ahosi, tesaṃ pacchato mahāsubhaddā cūḷasubhaddāti dve seṭṭhidhītaro pañcahi kumārikāsatehi saddhiṃ puṇṇaghaṭe gahetvā nikkhamiṃsu, tāsaṃ pacchato seṭṭhibhariyā sabbālaṅkārapaṭimaṇḍitā pañcahi mātugāmasatehi saddhiṃ puṇṇapātiyo gahetvā nikkhami, sabbesaṃ pacchato mahāseṭṭhi [Pg.109] ahatavatthanivattho ahatavatthanivattheheva pañcahi seṭṭhisatehi saddhiṃ bhagavantaṃ abbhuggañchi. Bhagavā imaṃ upāsakaparisaṃ purato katvā mahābhikkhusaṅghaparivuto attano sarīrappabhāya suvaṇṇarasasekasiñcanāni viya vanantarāni kurumāno anantāya buddhalīlāya aparimāṇāya buddhasiriyā jetavanavihāraṃ pāvisi.

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.

Atha naṃ anāthapiṇḍiko āpucchi – ‘‘kathāhaṃ, bhante, imasmiṃ vihāre paṭipajjāmī’’ti? ‘‘Tena hi, gahapati, imaṃ vihāraṃ āgatānāgatassa cātuddisassa bhikkhusaṅghassa patiṭṭhāpehī’’ti. ‘‘Sādhu, bhante’’ti mahāseṭṭhi suvaṇṇabhiṅgāraṃ ādāya dasabalassa hatthe udakaṃ pātetvā ‘‘imaṃ jetavanavihāraṃ āgatānāgatassa cātuddisassa buddhappamukhassa bhikkhusaṅghassa dammī’’ti adāsi. Satthā vihāraṃ paṭiggahetvā anumodanaṃ karonto –

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:

‘‘Sītaṃ uṇhaṃ paṭihanti, tato vāḷamigāni ca;

Sarīsape ca makase, sisire cāpi vuṭṭhiyo.

It wards off cold and heat, and furthermore, beasts of prey; And reptiles and mosquitoes, and also the rains of the cold season.

‘‘Tato vātātapo ghoro, sañjāto paṭihaññati;

Leṇatthañca sukhatthañca, jhāyituñca vipassituṃ.

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.

‘‘Vihāradānaṃ saṅghassa, aggaṃ buddhena vaṇṇitaṃ;

Tasmā hi paṇḍito poso, sampassaṃ atthamattano.

The gift of a monastery to the Sangha has been praised by the Buddha as supreme; Therefore, a wise person, seeing his own welfare,

‘‘Vihāre kāraye ramme, vāsayettha bahussute;

Tesaṃ annañca pānañca, vatthasenāsanāni ca.

Should have delightful monasteries built, and have the learned dwell therein; To them, food and drink, clothing, and lodgings,

‘‘Dadeyya ujubhūtesu, vippasannena cetasā;

Te tassa dhammaṃ desenti, sabbadukkhāpanūdanaṃ;

Yaṃ so dhammaṃ idhaññāya, parinibbāti anāsavo’’ti. (cūḷava. 295) –

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.

Vihārānisaṃsaṃ kathesi. Anāthapiṇḍiko dutiyadivasato paṭṭhāya vihāramahaṃ ārabhi. Visākhāya vihāramaho catūhi māsehi niṭṭhito, anāthapiṇḍikassa [Pg.110] pana vihāramaho navahi māsehi niṭṭhāsi. Vihāramahepi aṭṭhāraseva koṭiyo pariccāgaṃ agamaṃsu. Iti ekasmiṃyeva vihāre catupaṇṇāsakoṭisaṅkhaṃ dhanaṃ pariccaji.

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.

Atīte pana vipassissa bhagavato kāle punabbasumitto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne yojanappamāṇaṃ saṅghārāmaṃ kāresi. Sikhissa pana bhagavato kāle sirivaḍḍho nāma seṭṭhi suvaṇṇaphālasanthārena kiṇitvā tasmiṃyeva ṭhāne tigāvutappamāṇaṃ saṅghārāmaṃ kāresi. Vessabhussa bhagavato kāle sotthiyo nāma seṭṭhi suvaṇṇahatthipadasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhayojanappamāṇaṃ saṅghārāmaṃ kāresi. Kakusandhassa bhagavato kāle accuto nāma seṭṭhi suvaṇṇiṭṭhakāsanthārena kiṇitvā tasmiṃyeva ṭhāne gāvutappamāṇaṃ saṅghārāmaṃ kāresi. Koṇāgamanassa bhagavato kāle uggo nāma seṭṭhi suvaṇṇakacchapasanthārena kiṇitvā tasmiṃyeva ṭhāne aḍḍhagāvutappamāṇaṃ saṅghārāmaṃ kāresi. Kassapassa bhagavato kāle sumaṅgalo nāma seṭṭhi suvaṇṇayaṭṭhisanthārena kiṇitvā tasmiṃyeva ṭhāne soḷasakarīsappamāṇaṃ saṅghārāmaṃ kāresi. Amhākaṃ pana bhagavato kāle anāthapiṇḍiko nāma seṭṭhi kahāpaṇakoṭisanthārena kiṇitvā tasmiṃyeva ṭhāne aṭṭhakarīsappamāṇaṃ saṅghārāmaṃ kāresi. Idaṃ kira ṭhānaṃ sabbabuddhānaṃ avijahitaṭṭhānameva.

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.

Iti mahābodhimaṇḍe sabbaññutappattito yāva mahāparinibbānamañcā yasmiṃ yasmiṃ ṭhāne bhagavā vihāsi, idaṃ santikenidānaṃ nāmāti veditabbaṃ.

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.

Santikenidānakathā niṭṭhitā.

The Account of the Proximate Chronicle is concluded.

Nidānakathā niṭṭhitā.

The Introduction is concluded.

Therāpadānaṃ

The Legends of the Elders

1. Buddhavaggo

1. The Chapter on the Buddha

Abbhantaranidānavaṇṇanā

The Explanation of the Inner Introduction

5.

5.

‘‘Atha [Pg.111] buddhāpadānāni, suṇātha suddhamānasā;

Tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti. –

“Now listen with pure minds to the accounts of the Buddhas; fulfilled in the thirty perfections, innumerable are the Kings of Dhamma.”

Ettha athāti adhikārantarūpadassanatthe nipātapadaṃ, vibhattiyuttāyuttanipātadvayesu vibhattiyuttanipātapadaṃ. Atha vā –

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—

‘‘Adhikāre maṅgale ceva, nipphannatthevadhāraṇe;

Anantarepagamane, atha-saddo pavattati’’.

“In the sense of a topic, of auspiciousness, of completion, and of ascertainment; in immediate sequence and in commencement, the word ‘atha’ occurs.”

Tathā hi –

For thus it is:

‘‘Adhikiccaṃ adhiṭṭhānaṃ, adhiatthaṃ vibhāsati;

Seṭṭhajeṭṭhakabhāvena, adhikāro vidhīyate’’ti. –

“Having undertaken a resolve, one illuminates the supreme meaning; by virtue of superiority and primacy, a topic is established.”

Vuttattā buddhānaṃ samattiṃsapāramidhammānaṃ adhikiccato, seṭṭhajeṭṭhato adhikāraṭṭhena atha-saddena yuttamapadānānīti. Tividhabodhisattānaṃ pūjāmaṅgalasabhāvato ‘‘pūjā ca pūjaneyyānaṃ, etaṃ maṅgalamuttama’’nti vacanato (khu. pā. 5.3; su. ni. 262) maṅgalaṭṭhena atha-saddena yuttamapadānānīti. Buddhādīnaṃ bhagavantānaṃ sampattikiccassa arahattamaggena nipphannato nipphannaṭṭhena atha-saddena yuttamapadānānīti. Buddhādīnaṃ arahattamaggādikusalato aññakusalānaṃ abhāvato avadhāraṇaṭṭhena nivāraṇaṭṭhena atha-saddena yuttamapadānānīti. Khuddakapāṭhasaṅgahānantaraṃ saṅgahitanti anantaraṭṭhena atha-saddena yuttamapadānānīti. Ito khuddakapāṭhato paṭṭhāyāti apagamanaṭṭhena atha-saddena yuttamapadānānīti.

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'.

Buddhoti ettha bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, visavitāya [Pg.112] buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, pabbajjāsaṅkhātena buddho, adutiyaṭṭhena buddho, taṇhāpahānaṭṭhena buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho, buddhi buddhaṃ bodhoti anatthantarametaṃ. Yathā nīlādivaṇṇayogato paṭo ‘‘nīlo paṭo, ratto paṭo’’ti vuccati, evaṃ buddhaguṇayogato buddho. Atha vā ‘‘bodhi’’vuccati catūsu maggesu ñāṇaṃ, tena ñāṇena sakaladiyaḍḍhasahassakilesārigaṇe khepetvā nibbānādhigamanato ñāṇaṃ ‘‘bodhī’’ti vuccati. Tena sampayutto samaṅgīpuggalo buddho. Teneva ñāṇena paccekabuddhopi sabbakilese khepetvā nibbānamadhigacchati. Buddhānaṃ pana catūsu asaṅkhyeyyesu kappasatasahassesu ca pāramiyo pūretvā bodhiñāṇassādhigatattā ca indriyaparopariyattañāṇamahākaruṇāsamāpattiñāṇayamakapāṭihīrañāṇasabbaññutaññāṇa- anāvaraṇaāsayānusayādiasādhāraṇañāṇānaṃ samadhigatattā ca ekāyapi dhammadesanāya asaṅkhyeyyāsattanikāye dhammāmataṃ pāyetvā nibbānassa pāpanato ca tadeva ñāṇaṃ buddhānamevādhikabhāvato tesameva sambuddhānaṃ apadānaṃ kāraṇaṃ buddhāpadānaṃ. Tañhi duvidhaṃ kusalākusalavasena. Paccekabuddhā pana na tathā kātuṃ samatthā, annādipaccayadāyakānaṃ saṅgahaṃ karontāpi –

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—

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Pūrentu cittasaṅkappā, cando pannaraso yathā.

“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.”

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Pūrentu cittasaṅkappā, maṇi jotiraso yathā’’ti. (dī. ni. aṭṭha. 2.95 pubbūpanissayasampattikathā;

a. ni. aṭṭha. 1.1.192;

dha. pa. aṭṭha. 1.sāmāvatīvatthu) –

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.

Imāhi dvīhiyeva gāthāhi dhammaṃ desenti. Desentāpi asaṅkhyeyyasattanikāye bodhetuṃ na sakkuṇanti, tasmā na sabbaññubuddhasadisā hutvā pāṭiekkaṃ visuṃ buddhāti paccekabuddhā. Tesaṃ apadānaṃ kāraṇaṃ paccekabuddhāpadānaṃ.

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.

Ciraṃ [Pg.113] ṭhitāti therā. Atha vā thiratarasīlācāramaddavādiguṇehi yuttāti therā. Atha vā thiravarasīlasamādhipaññāvimuttivimuttiñāṇadassanaguṇehi yuttāti therā. Atha vā thiratarasaṅkhātapaṇītānuttarasantinibbānamadhigatāti therā, therānaṃ apadānāni therāpadānāni. Tathā tādiguṇehi yuttāti therī, therīnaṃ apadānāni therīpadānāni. Tesu buddhāpadāne pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā –

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:

‘‘Pañceva apadānāni, pañca suttāni yassa ca;

Idaṃ buddhāpadānanti, paṭhamaṃ anulomato’’ti.

That which has only five apadānas and five suttas, this is the Buddhāpadāna, the first in sequence.

Paccekabuddhāpadānepi pañceva apadānāni, pañceva suttantā. Tenāhu porāṇā –

In the Paccekabuddhāpadāna also, there are only five apadānas and only five suttantas. Therefore, the ancients said:

‘‘Pañceva apadānāni, pañca suttāni yassa ca;

Idaṃ paccekabuddhāpadānanti, dutiyaṃ anulomato’’ti.

That which has only five apadānas and five suttas, this is the Paccekabuddhāpadāna, the second in sequence.

Therāpadānesu dasādhikapañcasatāpadānāni, vaggato ekapaññāsa vaggā. Tenāhu porāṇā –

In the Therāpadānas, there are five hundred and ten apadānas; by way of chapters, there are fifty-one chapters. Therefore, the ancients said:

‘‘Pañcasatadasapadānāni, ekapaññāsa vaggato;

Idaṃ therāpadānanti, tatiyaṃ anulomato’’ti.

Five hundred and ten apadānas, and fifty-one by way of chapters; this is the Therāpadāna, the third in sequence.

Therīapadānesu cattālīsaṃ apadānāni, vaggato caturo vaggā. Tenāhu porāṇā –

In the Therīapadānas, there are forty apadānas; by way of chapters, there are four chapters. Therefore, the ancients said:

‘‘Cattālīsaṃpadānāni, catuvaggāni yassa ca;

Idaṃ therīpadānanti, catutthaṃ anulomato’’ti.

That which has forty apadānas and four chapters, this is the Therīpadāna, the fourth in sequence.

Apadānanti ettha apadāna-saddo kāraṇagahaṇaapagamanapaṭipāṭiakkosanādīsu dissati. Tathā hi esa ‘‘khattiyānaṃ apadānaṃ, brāhmaṇānaṃ apadāna’’ntiādīsu kāraṇe dissati, khattiyānaṃ kāraṇaṃ brāhmaṇānaṃ kāraṇanti attho. ‘‘Upāsakānaṃ apadāna’’ntiādīsu gahaṇe dissati, saṃsuṭṭhu gahaṇanti attho. ‘‘Vāṇijānaṃ apadānaṃ, suddānaṃ apadāna’’ntiādīsu apagamane dissati, tato tato tesaṃ apagamananti attho. ‘‘Piṇḍapātiko [Pg.114] bhikkhu sapadānacāravasena piṇḍāya caratī’’tiādīsu paṭipāṭiyā dissati, gharapaṭipāṭiyā caratīti attho. ‘‘Apagatā ime sāmaññā, apagatā ime brahmaññāti apadānetī’’tiādīsu akkosane dissati, akkosati paribhāsatīti attho. Idha pana kāraṇe dissati. Tasmā buddhānaṃ apadānāni buddhāpadāni, buddhakāraṇānīti attho. Gaṅgāvālukūpamānaṃ anekesaṃ buddhānaṃ dānapāramitādisamattiṃsapāramitā kāraṇanti daṭṭhabbaṃ. Atha adhikārādīsu yuttaapadānāni suddhamānasā suṇāthāti sambandho.

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.'

Tattha suddhamānasāti arahattamaggañāṇena diyaḍḍhakilesasahassaṃ khepetvā ṭhitattā suddhamānasā parisuddhacittā suddhahadayā pañcasatā khīṇāsavā imasmiṃ dhammasabhāye sannisinnā suṇātha, ohitasotā manasi karothāti attho.

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.'

Ettha pana ‘‘apadānānī’’ti avatvā paccekabuddhāpadānatherāpadānatherīapadānesu vijjamānesupi ‘‘atha buddhāpadānānī’’ti vacanaṃ khandhayamakaāyatanadhātusaccasaṅkhāraanusayayamakesu vijjamānesupi padhānavasena ādivasena ca ‘‘mūlayamaka’’nti vacanaṃ viya, terasasaṅghādisesadveaniyatatiṃsanissaggiyesu vijjamānesupi padhānavasena ādivasena ca ‘‘pārājikakaṇḍo’’ti vacanaṃ viya ca idhāpi padhānavasena ādivasena ca vuttanti daṭṭhabbaṃ.

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.

‘‘Sammāsambuddhāpadānānī’’ti vattabbe ‘‘vaṇṇāgamo…pe… pañcavidhaṃ nirutta’’nti niruttinayena vā ‘‘tesu vuddhilopāgamavikāraviparītādesā cā’’ti suttena vā tatiyatthavācakassa sammātinipātapadassa, sayaṃsaddatthavācakassa sa-ntiupasaggapadassa ca lopaṃ katvā kitantavācībuddhasaddameva gahetvā gāthābandhasukhatthaṃ ‘‘buddhāpadānānī’’ti vuttaṃ. Tasmā sammāsambuddhāpadānānīti attho.

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.'

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

Thus in the Visuddhajanavilāsinī, the commentary on the Apadāna,

Abbhantaranidānavaṇṇanā niṭṭhitā.

The explanation of the internal introduction is concluded.

1. Buddhaapadānavaṇṇanā

1. Commentary on the Apadāna of the Buddha

Idāni [Pg.115] abbhantaranidānānantaraṃ apadānaṭṭhakathaṃ kathetukāmo –

1. Now, desiring to explain the commentary on the Apadāna immediately after the internal introduction—

‘‘Sapadānaṃ apadānaṃ, vicitranayadesanaṃ;

Yaṃ khuddakanikāyasmiṃ, saṅgāyiṃsu mahesayo;

Tassa dāni anuppatto, atthasaṃvaṇṇanākkamo’’ti.

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.

Tattha yaṃ apadānaṃ tāva ‘‘sakalaṃ buddhavacanaṃ ekavimuttirasa’’nti vuttattā ekarase saṅgahaṃ gacchati, dhammavinayavasena dvidhāsaṅgahe dhamme saṅgahaṃ gacchati, paṭhamamajjhimapacchimabuddhavacanesu majjhimabuddhavacane saṅgahaṃ gacchati, vinayābhidhammasuttantapiṭakesu suttantapiṭake saṅgahaṃ gacchati, dīghanikāyamajjhimasaṃyuttaaṅguttarakhuddakanikāyesu pañcasu khuddakanikāye saṅgahaṃ gacchati, suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallanti navasu sāsanaṅgesu gāthāya saṅgahitaṃ.

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.

‘‘Dvāsīti buddhato gaṇhiṃ, dvesahassāni bhikkhuto;

Caturāsītisahassāni, yeme dhammā pavattino’’ti. –

Eighty-two thousand I received from the Buddha, two thousand from the Bhikkhu; Eighty-four thousand are the Dhammas that are current with me.

Evaṃ vuttacaturāsītisahassadhammakkhandhesu katipayadhammakkhandhasaṅgahitaṃ hotīti.

Thus, it is included in some of the eighty-four thousand aggregates of Dhamma that have been spoken.

Idāni taṃ apadānaṃ dassento ‘‘tiṃsapāramisampuṇṇā, dhammarājā asaṅkhiyā’’ti āha. Tattha dasapāramitāva pacchimamajjhimukkaṭṭhavasena dasapāramīdasaupapāramīdasaparamatthapāramīnaṃ vasena samattiṃsapāramī. Tāhi saṃsuṭṭhu puṇṇā sampuṇṇā samannāgatā samaṅgībhūtā ajjhāpannā saṃyuttāti tiṃsapāramisampuṇṇā. Sakalalokattayavāsine sattanikāye mettākaruṇāmuditāupekkhāsaṅkhātāhi catūhi brahmavihārasamāpattīhi vā phalasamāpattivihārena vā ekacittabhāvena attano ca kāye rañjenti allīyāpentīti rājāno, dhammena rājāno dhammarājā, itthambhūtā buddhā. Dasasataṃ sahassaṃ dasasahassaṃ satasahassaṃ dasasatasahassaṃ koṭi pakoṭi koṭippakoṭi nahutaṃ ninnahutaṃ akkhobhiṇi bindu abbudaṃ nirabbudaṃ ahahaṃ ababaṃ aṭaṭaṃ sogandhikaṃ uppalaṃ kumudaṃ puṇḍarikaṃ padumaṃ kathānaṃ mahākathānaṃ asaṅkhyeyyānaṃ vasena asaṅkhiyā saṅkhārahitā dhammarājāno atītā vigatā niruddhā abbhatthaṃ gatāti adhippāyo.

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.

6. Tesu [Pg.116] atītabuddhesu katādhikārañca attanā bodhisattabhūtena cakkavattiraññā hutvā katasambhārañca ānandattherena puṭṭho bhagavā ‘‘sambodhiṃ buddhaseṭṭhāna’’ntiādimāha. Bho ānanda, mama apadānaṃ suṇohīti adhippāyo. Ānanda, ahaṃ pubbe bodhisambhārapūraṇakāle cakkavattirājā hutvā seṭṭhānaṃ pasaṭṭhānaṃ paṭividdhacatusaccānaṃ buddhānaṃ sambodhiṃ catusaccamaggañāṇaṃ sabbaññutaññāṇaṃ vā sirasā abhivādayeti sambandho. Sasaṅghe sāvakasaṅghasahite lokanāyake lokajeṭṭhe buddhe dasahi aṅgulīhi ubhohi hatthapuṭehi namassitvā vanditvā sirasā sīsena abhivādaye ādarena thomanaṃ katvā paṇāmaṃ karomīti attho.

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.'

7. Yāvatā buddhakhettesūti dasasahassacakkavāḷesu buddhakhettesu, ākāsaṭṭhā ākāsagatā, bhūmaṭṭhā bhūmitalagatā, veḷuriyādayo satta ratanā asaṅkhiyā saṅkhārahitā, yāvatā yattakā, vijjanti. Tāni sabbāni manasā cittena samāhare, saṃ suṭṭhu cittena adhiṭṭhahitvā āharissāmīti attho, mama pāsādassa sāmantā rāsiṃ karomīti attho.

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.'

8. Tattha rūpiyabhūmiyanti tasmiṃ anekabhūmimhi pāsāde rūpiyamayaṃ rajatamayaṃ bhūmiṃ nimmitanti attho. Ahaṃ ratanamayaṃ sattahi ratanehi nimmitaṃ anekasatabhūmikaṃ pāsādaṃ ubbiddhaṃ uggataṃ nabhamuggataṃ ākāse jotamānaṃ māpayinti attho.

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.

9. Tameva pāsādaṃ vaṇṇento ‘‘vicittathambha’’ntyādimāha. Vicittehi anekehi masāragallādivaṇṇehi thambhehi ussāpitaṃ sukataṃ suṭṭhu kataṃ lakkhaṇayuttaṃ ārohapariṇāhavasena suṭṭhu vibhattaṃ anekakoṭisatagghanatoraṇanimmitattā mahārahaṃ. Punapi kiṃ visiṭṭhaṃ? Kanakamayasaṅghāṭaṃ suvaṇṇehi katatulāsaṅghāṭavalayehi yuttaṃ, tattha ussāpitakontehi ca chattehi ca maṇḍitaṃ sobhitaṃ pāsādanti sambandho.

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.

10. Punapi pāsādasseva sobhaṃ vaṇṇento ‘‘paṭhamā veḷuriyā bhūmī’’tyādimāha. Tassa anekasatabhūmipāsādassa subhā iṭṭhā kantā manāpā [Pg.117] abbhasamā valāhakapaṭalasadisā vimalā nimmalā veḷuriyamaṇimayā nīlavaṇṇā paṭhamā bhūmi ahosīti attho. Jalajanaḷinapadumehi ākiṇṇā samaṅgībhūtā varāya uttamāya kañcanabhūmiyā suvaṇṇabhūmiyāva sobhatīti attho.

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.

11. Tasseva pāsādassa kāci bhūmi pavāḷaṃsā pavāḷakoṭṭhāsā pavāḷavaṇṇā, kāci bhūmi lohitakā lohitavaṇṇā, kāci bhūmi subhā manoharā indagopakavaṇṇābhā rasmiyo niccharamānā, kāci bhūmi dasa disā obhāsatīti attho.

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.

12. Tasmiṃyeva pāsāde niyyūhā niggatapamukhasālā ca suvibhattā suṭṭhu vibhattā koṭṭhāsato visuṃ visuṃ katā sīhapañjarā sīhadvārā ca. Caturo vedikāti catūhi vedikāvalayehi jālakavāṭehi ca manoramā manaallīyanakā gandhāveḷā gandhadāmā ca olambantīti attho.

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.

13. Tasmiṃyeva pāsāde sattaratanabhūsitā sattaratanehi sobhitā kūṭāgārā. Kiṃ bhūtā? Nīlā nīlavaṇṇā, pītā pītavaṇṇā suvaṇṇavaṇṇā, lohitakā lohitakavaṇṇā rattavaṇṇā, odātā odātavaṇṇā setavaṇṇā, suddhakāḷakā amissakāḷavaṇṇā, kūṭāgāravarūpetā kūṭāgāravarehi kaṇṇikakūṭāgāravarehi upeto samannāgato so pāsādoti attho.

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.

14. Tasmiṃyeva pāsāde olokamayā uddhammukhā padumā supupphitā padumā sobhanti, sīhabyagghādīhi vāḷamigagaṇehi ca haṃsakoñcamayūrādipakkhisamūhehi ca sobhito so pāsādoti attho. Atiucco hutvā nabhamuggatattā nakkhattatārakāhi ākiṇṇo candasūrehi candasūriyarūpehi ca maṇḍito so pāsādoti attho.

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.

15. So eva cakkavattissa pāsādo hemajālena suvaṇṇajālena sañchannā, soṇṇakiṅkaṇikāyuto suvaṇṇakiṅkaṇikajālehi yuto samannāgatoti attho. Manoramā manallīyanakā soṇṇamālā suvaṇṇapupphapantiyo vātavegena vātappahārena kūjanti saddaṃ karontīti attho.

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.

16. Mañjeṭṭhakaṃ [Pg.118] mañjiṭṭhavaṇṇaṃ, lohitakaṃ lohitavaṇṇaṃ, pītakaṃ pītavaṇṇaṃ, haripiñjaraṃ jambonadasuvaṇṇavaṇṇaṃ pañjaravaṇṇañca dhajaṃ nānāraṅgehi anekehi vaṇṇehi, sampītaṃ rañjitaṃ dhajaṃ, ussitaṃ tasmiṃ pāsāde ussāpitaṃ. Dhajamālinīti liṅgavipallāsavasena vuttaṃ, dhajamālāyutto so pāsādoti attho.

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.

17. Tasmiṃ pāsāde attharaṇādayo vaṇṇento ‘‘na naṃ bahū’’tyādimāha. Tattha naṃ pāsādaṃ bahūhi avijjamānaṃ nāma natthīti attho, nānāsayanavicittā anekehi attharaṇehi vicittā sobhitā mañcapīṭhādisayanā anekasatā anekasatasaṅkhyā, kiṃ bhūtā? Phalikā phalikamaṇimayā phalikāhi katā, rajatāmayā rajatehi katā, maṇimayā nīlamaṇīhi katā, lohitaṅgā rattajātimaṇīhi katā, masāragallamayā kabaravaṇṇamaṇīhi katā, saṇhakāsikasanthatā saṇhehi sukhumehi kāsikavatthehi atthatā.

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.

18. Pāvurāti pāvuraṇā. Kīdisā? Kambalā lomasuttehi katā, dukūlā dukūlapaṭehi katā, cīnā cīnapaṭehi katā, pattuṇṇā pattuṇṇadese jātapaṭehi katā, paṇḍu paṇḍuvaṇṇā, vicittattharaṇaṃ anekehi attharaṇehi pāvuraṇehi ca vicittaṃ, sabbaṃ sayanaṃ, manasā cittena, ahaṃ paññapesinti attho.

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.

19. Tadeva pāsādaṃ vaṇṇento ‘‘tāsu tāsveva bhūmīsū’’tiādimāha. Tattha ratanakūṭalaṅkatanti ratanamayakūṭehi ratanakaṇṇikāhi alaṅkataṃ sobhitanti attho. Maṇiverocanā ukkāti verocanamaṇīhi rattamaṇīhi katā, ukkā daṇḍapadīpā. Dhārayantā sutiṭṭhareti ākāse suṭṭhu dhārayantā gaṇhantā anekasatajanā suṭṭhu tiṭṭhantīti attho.

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.

20. Puna tadeva pāsādaṃ vaṇṇento ‘‘sobhanti esikāthambhā’’tiādimāha. Tattha esikāthambhā nāma nagaradvāre sobhanatthāya nikhātā [Pg.119] thambhā, subhā iṭṭhā, kañcanatoraṇā suvaṇṇamayā, jambonadā jambonadasuvaṇṇamayā ca, sāramayā khadirarukkhasāramayā ca rajatamayā ca toraṇā sobhanti, esikā ca toraṇā ca taṃ pāsādaṃ sobhayantīti attho.

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.

21. Tasmiṃ pāsāde suvibhattā anekā sandhī kavāṭehi ca aggaḷehi ca cittitā sobhitā sandhiparikkhepā sobhayantīti attho, ubhatoti tassa pāsādassa ubhosu passesu, puṇṇaghaṭā anekehi padumehi anekehi ca uppalehi, saṃyutā puṇṇā taṃ pāsādaṃ sobhayantīti attho.

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.

22-23. Evaṃ pāsādassa sobhaṃ vaṇṇetvā ratanamayaṃ pāsādañca sakkārasammānañca pakāsento ‘‘atīte sabbabuddhe cā’’tiādimāha. Tattha atīteti atikkante vigate kāle jāte bhūte, sasaṅghe sāvakasamūhasahite, sabbe lokanāyake buddhe sabhāvena pakativaṇṇena rūpena saṇṭhānena ca, sasāvake sāvakasahite, buddhe nimminitvā yena dvārena pāsādo pavisitabbo hoti, tena dvārena pavisitvā sasāvakā sabbe buddhā sabbasoṇṇamaye sakalasuvaṇṇamaye, pīṭhe nisinnā ariyamaṇḍalā ariyasamūhā ahesunti attho.

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.

24-25. Etarahi vattamāne kāle anuttarā uttaravirahitā ye ca buddhā atthi saṃvijjanti, te ca paccekabuddhe anekasate sayambhū sayameva bhūte aññācariyarahite, aparājite khandhakilesābhisaṅkhāramaccudevaputtamārehi aparājite, jayamāpanne santappesinti attho. Bhavanaṃ mayhaṃ pāsādaṃ atītakāle ca vattamānakāle ca, sabbe buddhā samāruhuṃ saṃ suṭṭhu āruhiṃsūti attho.

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.

26. Ye dibbā divi bhavā dibbā devaloke jātā, ye ca bahū kapparukkhā atthi. Ye ca mānusā manusse jātā ye ca bahū kapparukkhā atthi, tato sabbaṃ dussaṃ samāhantvā saṃ suṭṭhu āharitvā tecīvarāni kāretvā te paccekabuddhe ticīvarehi acchādemīti sambandho.

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.

27. Evaṃ [Pg.120] ticīvarehi acchādetvā pārupāpetvā tesaṃ nisinnānaṃ paccekabuddhānaṃ sampannaṃ madhuraṃ khajjaṃ khāditabbaṃ pūvādi kiñci, madhuraṃ bhojjaṃ bhuñjitabbaṃ āhārañca, madhuraṃ sāyanīyaṃ lehanīyañca, sampannaṃ madhuraṃ pivitabbaṃ aṭṭhapānañca, bhojanaṃ bhuñjitabbaṃ āhārañca, subhe sundare maṇimaye selamaye patte saṃ suṭṭhu pūretvā adāsiṃ paṭiggahāpesinti attho.

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.

28. Sabbe te ariyamaṇḍalā sabbe te ariyasamūhā, dibbacakkhu samā hutvā maṭṭhāti dibbacakkhusamaṅgino hutvā maṭṭhā kilesehi rahitattā siliṭṭhā sobhamānā cīvarasaṃyutā ticīvarehi samaṅgībhūtā madhurasakkharāhi ca telena ca madhuphāṇitehi ca paramannena uttamena annena ca mayā tappitā appitā paripūritā ahesunti attho.

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.

29. Te evaṃ santappitā ariyamaṇḍalā ratanagabbhaṃ sattahi ratanehi nimmitagabbhaṃ gehaṃ, pavisitvā guhāsayā guhāyaṃ sayamānā, kesarīva kesarasīhā iva, mahārahamhi sayane anagghe mañce, sīhaseyyamakappayuṃ yathā sīho migarājā dakkhiṇapassena sayanto pāde pādaṃ accādhāya dakkhiṇahatthaṃ sīsūpadhānaṃ katvā vāmahatthaṃ ujukaṃ ṭhapetvā vāladhiṃ antarasatthiyaṃ katvā niccalo sayati, evaṃ seyyaṃ kappayuṃ kariṃsūti attho.

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.

30. Te evaṃ sīhaseyyaṃ kappetvā sampajānā satisampajaññasampannā. Samuṭṭhāya saṃ suṭṭhu uṭṭhahitvā sayane pallaṅkamābhujuṃ ūrubaddhāsanaṃ kariṃsūti attho.

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.

31. Gocaraṃ sabbabuddhānanti sabbesaṃ atītānāgatānaṃ buddhānaṃ gocaraṃ ārammaṇabhūtaṃ jhānaratisamappitā jhānaratiyā saṃ suṭṭhu appitā samaṅgībhūtā ahesunti attho, aññe dhammāni desentīti tesu paccekabuddhesu aññe ekacce dhamme desenti, aññe ekacce iddhiyā paṭhamādijjhānakīḷāya kīḷanti ramanti.

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.

32. Aññe ekacce abhiññā pañca abhiññāyo vasibhāvitā vasīkariṃsu, pañcasu abhiññāsu āvajjanasamāpajjanavuṭṭhānaadhiṭṭhānapaccavekkhaṇasaṅkhātāhi pañcavasitāhi vasībhāvaṃ itā gatā pattā abhiññāyo[Pg.121], appenti samāpajjanti. Aññe ekacce anekasahassiyo vikubbanāni ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotīti evamādīni iddhivikubbanāni vikubbanti karontīti attho.

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.

33. Buddhāpi buddheti evaṃ sannipatitesu paccekabuddhesu sabbaññutaññāṇassa visayaṃ ārammaṇabhūtaṃ pañhaṃ buddhā buddhe pucchantīti attho. Te buddhā atthagambhīratāya gambhīraṃ nipuṇaṃ sukhumaṃ, ṭhānaṃ kāraṇaṃ, paññāya vinibujjhare visesena niravasesato bujjhanti.

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.

34. Tadā mama pāsāde sannipatitā sāvakāpi buddhe pañhaṃ pucchanti, buddhā sāvake sisse pañhaṃ pucchanti, te buddhā ca sāvakā ca aññamaññaṃ pañhaṃ pucchitvā aññamaññaṃ byākaronti vissajjenti.

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.

35. Puna te sabbe ekato dassento ‘‘buddhā paccekabuddhā cā’’tiādimāha. Tattha buddhā sammāsambuddhā, paccekabuddhā ca sāvakā ca sissā paricārakā nissitakā ete sabbe, sakāya sakāya ratiyā ramamānā sallīnā mama pāsāde abhiramantīti attho.

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.

36. Evaṃ tasmiṃ vejayantapāsāde paccekabuddhānaṃ ācārasampattiṃ dassetvā idāni attano ānubhāvaṃ dassento so tilokavijayo cakkavattirājā ‘‘chattā tiṭṭhantu ratanā’’tiādimāha. Tattha ratanā sattaratanamayā, chattā kañcanāveḷapantikā suvaṇṇajālehi olambitā tiṭṭhantu. Muttājālaparikkhittā muttājālehi parivāritā, sabbe chattā mama matthake muddhani, dhārentūti cintitamatteyeva chattā pātubhūtā hontīti attho.

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.

37. Soṇṇatārakacittitā suvaṇṇatārakāhi daddallamānā celavitānā bhavantu nibbattantu. Vicittā anekavaṇṇā, malyavitatā pupphapatthaṭā, sabbe anekavitānā, matthake nisīdanaṭṭhānassa uparibhāge dhārentūti attho.

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.

38-40. Malyadāmehi anekasugandhapupphadāmehi vitatā parikiṇṇā, gandhadāmehi candanakuṅkumatagarādisugandhadāmehi, sobhitā pokkharaṇīti sambandho[Pg.122]. Dussadāmehi pattuṇṇacīnādianagghadussadāmehi, parikiṇṇā sattaratanadāmehi bhūsitā alaṅkatā pokkharaṇī, pupphābhikiṇṇā campakasaḷalasogandhikādisugandhapupphehi abhikiṇṇā suṭṭhu vicittā sobhitā. Punarapi kiṃ bhūtā pokkharaṇī? Surabhigandhasugandhehi bhūsitā vāsitā. Samantato gandhapañcaṅgulalaṅkatā pañcahi aṅgulehi limpitagandhehi alaṅkatā, hemacchadanachāditā suvaṇṇachadanehi suvaṇṇavitānehi chāditā, pāsādassa cātuddisā pokkharaṇiyo padumehi ca uppalehi ca suṭṭhu santhatā patthaṭā suvaṇṇarūpe suvaṇṇavaṇṇā, khāyantu, padmareṇurajuggatā padumareṇūhi dhūlīhi ca ākiṇṇā pokkharaṇiyo sobhantūti attho.

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.

41. Mama vejayantapāsādassa samantato pādapā campakādayo rukkhā sabbe pupphantu ete puppharukkhā. Sayameva pupphā muñcitvā vigaḷitvā gantvā bhavanaṃ okiruṃ, okiṇṇā pāsādassa upari karontūti attho.

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.

42. Tattha tasmiṃ mama vejayantapāsāde sikhino mayūrā naccantū, dibbahaṃsā devatāhaṃsā, pakūjare saddaṃ karontu, karavīkā ca madhurasaddā kokilā gāyantu gītavākyaṃ karontu, apare anuttā ca dijasaṅghā pakkhino samūhā pāsādassa samantato madhuraravaṃ ravantūti attho.

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.

43. Pāsādassa samantako sabbā ātatavitatādayo bheriyo vajjantu haññantu, sabbā tā anekatantiyo vīṇā rasantu saddaṃ karontu, sabbā anekappakārā saṅgītiyo pāsādassa samantato vattantu pavattantu gāyantūti attho.

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.

44-5. Yāvatā yattake ṭhāne buddhakhettamhi dasasahassicakkavāḷe tato pare cakkavāḷe, jotisampannā pabhāsampannā acchinnā mahantā samantato ratanāmayā sattahi ratanehi katā khacitā soṇṇapallaṅkā suvaṇṇapallaṅkā tiṭṭhantu, pāsādassa samantato dīparukkhā padīpadhāraṇā telarukkhā jalantu, padīpehi pajjalantu, dasasahassiparamparā dasasahassīnaṃ paramparā dasasahassiyo ekapajjotā ekapadīpā viya bhavantu ujjotantūti attho.

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.

46. Naccagītesu [Pg.123] chekā gaṇikā naccitthiyo ca lāsikā mukhena saddakārikā ca pāsādassa samantato naccantu, accharāgaṇā devitthisamūhā naccantu, nānāraṅgā anekavaṇṇā nānāraṅgamaṇḍalā pāsādassa samantato naccantu, padissantu pākaṭā hontūti attho.

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.

47. Tadā ahaṃ tilokavijayo nāma cakkavattirājā hutvā sakalacakkavāḷe dumagge rukkhagge pabbatagge himavantacakkavāḷapabbatādīnaṃ agge sinerūpabbatamuddhani ca sabbaṭṭhānesu vicittaṃ anekavaṇṇavicittaṃ pañcavaṇṇikaṃ nīlapītādipañcavaṇṇaṃ sabbaṃ dhajaṃ ussāpemīti attho.

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.

48. Narā lokantarā narā ca nāgalokato nāgā ca devalokato gandhabbā ca devā ca sabbe upentu upagacchantu, te narādayo namassantā mama namakkāraṃ karontā pañjalikā katahatthapuṭā mama vejayantaṃ pāsādaṃ parivārayunti attho.

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.

49. Evaṃ so tilokavijayo cakkavattirājā pāsādassa ca attano ca ānubhāvaṃ vaṇṇetvā idāni attanā sampattikatapuññaphalaṃ samādapento ‘‘yaṃ kiñci kusalaṃ kamma’’ntiādimāha. Yaṃ kiñci kusalakammasaṅkhātaṃ kiriyaṃ kattabbaṃ atthi, taṃ sabbaṃ mama mayā kāyena vā vācāya vā manasā vā tīhi dvārehi kataṃ tidase sukataṃ suṭṭhu kataṃ, tāvatiṃsabhavane uppajjanārahaṃ katanti attho.

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.

50. Puna samādapento ‘‘ye sattā saññino’’tiādimāha. Tattha ye sattā manussā vā devā vā brahmāno vā saññino saññāsahitā atthi, ye ca sattā asaññino saññārahitā asaññā sattā santi, te sabbe sattā mayhaṃ mayā kataṃ puññaphalaṃ, bhāgī bhavantu puññavantā hontūti attho.

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.

51. Punapi samādapento bodhisatto ‘‘yesaṃ kata’’ntiādimāha. Mayā kataṃ puññaṃ yehi naranāgagandhabbadevehi suviditaṃ ñātaṃ, tesaṃ mayā dinnaṃ puññaphalaṃ, tasmiṃ mayā kate puññe dinnabhāvaṃ ye narādayo na jānanti, devā gantvā tesaṃ taṃ nivedayuṃ ārocayunti attho.

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.

52. Sabbalokamhi [Pg.124] ye sattā āhāranissitā jīvanti, te sabbe sattā manuññaṃ bhojanaṃ sabbaṃ mama cetasā mama cittena labhantu, mama puññiddhiyā labhantūti attho.

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.

53. Manasā pasannena cittena yaṃ dānaṃ mayā dinnaṃ tasmiṃ dāne cittena pasādaṃ āvahiṃ uppādesiṃ. Sabbasambuddhā ca paccekā paṭiekkā jinasāvakā ca mayā cakkavattiraññā pūjitā.

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.

54. Sukatena tena kammena saddahitvā katena kusalakammena, cetanāpaṇidhīhi ca cittena katapatthanāhi ca, mānusaṃ dehaṃ manussasarīraṃ, jahitvā chaḍḍetvā, ahaṃ tāvatiṃsaṃ devalokaṃ agacchiṃ agamāsiṃ, suttappabuddho viya tattha uppajjinti attho.

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.

55. Tato tilokavijayo cakkavattirājā kālaṅkato, tato paṭṭhāya āgate duve bhave dve jātiyo pajānāmi devatte devattabhāve mānuse manussattabhāve ca, tato jātidvayato aññaṃ gatiṃ aññaṃ upapattiṃ na jānāmi na passāmi, manasā cittena patthanāphalaṃ patthitapatthanāphalanti attho.

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.

56. Devānaṃ adhiko homīti yadi devesu jāto, āyuvaṇṇabalatejehi devānaṃ adhiko jeṭṭho seṭṭho ahosinti attho. Yadi manussesu jāto, manujādhipo manussānaṃ adhipati issaro bhavāmi, tathā rājabhūto abhirūpena rūpasampattiyā ca lakkhaṇena ārohapariṇāhādilakkhaṇena ca sampanno sampuṇṇo uppannuppannabhave paññāya paramatthajānanapaññāya asamo samarahito, mayā sadiso koci natthīti attho.

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.

57. Mayā katapuññasambhārena puññaphalena uppannuppannabhave seṭṭhaṃ pasaṭṭhaṃ madhuraṃ vividhaṃ anekappakāraṃ bhojanañca anappakaṃ bahusattaratanañca vividhāni, anekappakārāni pattuṇṇakoseyyādivatthāni ca nabhā ākāsato maṃ mama santikaṃ khippaṃ sīghaṃ upenti upagacchanti.

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.

58-66. Pathabyā [Pg.125] pathaviyā pabbate ca ākāse ca udake ca vane ca yaṃ yaṃ yattha yattha hatthaṃ pasāremi nikkhipāmi, tato tato dibbā bhakkhā dibbā āhārā maṃ mama santikaṃ upenti upagacchanti, pātubhavantīti attho. Tathā yathākkamaṃ sabbe ratanā. Sabbe candanādayo gandhā. Sabbe yānā vāhanā. Sabbe campakanāgapunnāgādayo mālā pupphā. Sabbe alaṅkārā ābharaṇā. Sabbā dibbakaññā. Sabbe madhusakkharā. Sabbe pūpādayo khajjā khāditabbā maṃ mama santikaṃ upenti upagacchanti.

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.

67-68. Sambodhivarapattiyāti uttamacatumaggañāṇapattiyā pāpuṇanatthāya. Mayā yaṃ uttamadānaṃ kataṃ pūritaṃ, tena uttamadānena selasaṅkhātaṃ pabbataṃ sakalaṃ ekaninnādaṃ karonto bahalaṃ giraṃ puthulaṃ ghosaṃ gajjento, sadevakaṃ lokaṃ sakalaṃ manussadevalokaṃ hāsayanto somanassappattaṃ karonto loke sakalalokattaye vivaṭṭacchado buddho ahaṃ bhavāmīti attho.

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.

69. Disā dasavidhā loketi cakkavāḷaloke dasavidhā dasakoṭṭhāsā disā honti, tattha koṭṭhāse yāyato yāyantassa gacchantassa antakaṃ natthīti attho, cakkavattikāle tasmiṃ mayā gatagataṭṭhāne disābhāge vā buddhakhettā buddhavisayā asaṅkhiyā saṅkhārahitā.

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.

70. Pabhā pakittitāti tadā cakkavattirājakāle mayhaṃ pabhā cakkaratanamaṇiratanādīnaṃ pabhā ālokā yamakā yugaḷayugaḷā hutvā raṃsivāhanā raṃsiṃ muñcamānā pakittitā pākaṭā, etthantare dasasahassicakkavāḷantare raṃsijālaṃ raṃsisamūhaṃ, āloko vipulo bahutaro bhave ahosīti attho.

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.

71. Ettake lokadhātumhīti dasasahassicakkavāḷesu sabbe janā maṃ passantu dakkhantūti attho. Sabbe devā yāva brahmanivesanā yāva brahmalokā maṃ anuvattantu anukūlā bhavantu.

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.

72. Visiṭṭhamadhunādenāti [Pg.126] visaṭṭhena madhurena nādena, amatabherimāhaninti amatabheriṃ devadundubhiṃ pahariṃ, etthantare etasmiṃ dasasahassicakkavāḷabbhantare sabbe janā mana madhuraṃ giraṃ saddaṃ suṇantu manasi karontu.

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.

73. Dhammameghena vassante dhammadesanāmayena nādena tabbohāraparamatthagambhīramadhurasukhumatthavasse vassante vassamāne sammāsambuddhānubhāvena sabbe bhikkhubhikkhunīādayo anāsavā nikkilesā hontu bhavantu. Yettha pacchimakā sattāti ettha etesu rāsibhūtesu catūsu parisasattesu ye sattā pacchimakā guṇavasena heṭṭhimakā, te sabbe sotāpannā bhavantūti adhippāyo.

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.

74. Tadā tilokavijayacakkavattirājakāle dātabbakaṃ dātabbayuttakaṃ, dānaṃ katvā, asesato nissesena, sīlaṃ sīlapāramiṃ, pūretvā nekkhamme nekkhammapāramitāya, pāramiṃ koṭiṃ patvā, uttamaṃ sambodhiṃ catumaggañāṇaṃ, patto bhavāmi bhaveyyaṃ.

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.

75. Paṇḍite paññavante medhāvino paripucchitvā ‘‘kiṃ, bhante, kattabbaṃ? Kiṃ na kattabbaṃ? Kiṃ kusalaṃ? Kiṃ akusalaṃ? Kiṃ katvā saggamokkhadvayassa bhāgī hotī’’ti pucchitvā, evaṃ paññāpāramiṃ pūretvāti attho. Katvā vīriyamuttamanti uttamaṃ seṭṭhaṃ ṭhānanisajjādīsu avicchinnaṃ vīriyaṃ katvā, vīriyapāramiṃ pūretvāti attho. Sakalaviruddhajanehi kataanādarādhivāsanākhantiyā pāramiṃ koṭiṃ gantvā khantipāramiṃ pūretvā uttamaṃ sambodhiṃ uttamaṃ sambuddhattaṃ patto bhavāmi bhaveyyaṃ.

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.

76. Katvā daḷhamadhiṭṭhānanti ‘‘mama sarīrajīvitesu vinassantesupi puññakammato na viramissāmī’’ti acalavasena daḷhaṃ adhiṭṭhānapāramiṃ katvā ‘‘sīse chijjamānepi musāvādaṃ na kathessāmī’’ti saccapāramitāya koṭiṃ pūriya pūretvā ‘‘sabbe sattā sukhī averā’’tiādinā mettāpāramitāya koṭiṃ patvā uttamaṃ sambodhiṃ pattoti attho.

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.

77. Sajīvakājīvakavatthūnaṃ lābhe ca tesaṃ alābhe ca kāyikacetasikasukhe ceva tathā dukkhe ca sādarajanehi kate, sammāne [Pg.127] ceva omāne, ca sabbattha samako samānamānaso upekkhāpāramiṃ pūretvā uttamaṃ sambodhiṃ patto pāpuṇeyyanti attho.

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.

78. Kosajjaṃ kusītabhāvaṃ, bhayato bhayavasena ‘‘apāyadukkhabhāgī’’ti disvā ñatvā akosajjaṃ akusītabhāvaṃ alīnavuttiṃ, vīriyaṃ khemato khemavasena ‘‘nibbānagāmī’’ti disvā ñatvā āraddhavīriyā hotha bhavatha. Esā buddhānusāsanī esā buddhānaṃ anusiṭṭhi.

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.

79. Vivādaṃ bhayato disvāti vivādaṃ kalahaṃ bhayato disvā ‘‘apāyabhāgī’’ti disvā ñatvā avivādaṃ vivādato viramaṇaṃ ‘‘nibbānappattī’’ti, khemato disvā ñatvā samaggā ekaggacittā sakhilā siliṭṭhā mettāya dhuragatāya sobhamānā hothāti attho. Esā kathā mantanā udīraṇā buddhānaṃ anusāsanī ovādadānaṃ.

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.

80. Pamādaṃ ṭhānanisajjādīsu sativippavāsena viharaṇaṃ bhayato ‘‘nibbattanibbattaṭṭhānesu dukkhitadurūpaappannapānatādisaṃvattanakaṃ apāyādigamanañcā’’ti disvā ñatvā, appamādaṃ sabbakiriyāsu satiyā viharaṇaṃ, khemato vaḍḍhito ‘‘nibbānasampāpuṇana’’nti disvā paccakkhato ñatvā aṭṭhaṅgikaṃ maggaṃ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhīti aṭṭhaavayavaṃ sammāsambodhiyā maggaṃ adhigamūpāyaṃ bhāvetha vaḍḍhetha manasi karotha, esā kathā bhāsanā udīraṇā buddhānusāsanī buddhānaṃ anusiṭṭhīti attho.

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.

81. Samāgatā bahū buddhāti anekasatasahassasaṅkhyā paccekabuddhā samāgatā rāsibhūtā, sabbaso sabbappakārena arahantā ca khīṇāsavā anekasatasahassā samāgatā rāsibhūtā. Tasmā te buddhe ca arahante ca vandamāne vandanārahe namassatha aṅgapaccaṅganamakkārena namassatha vandatha.

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.

82. Evaṃ iminā mayā vuttappakārena acintiyā cintetuṃ asakkuṇeyyā, buddhā, buddhadhammāti buddhehi desitā cattāro satipaṭṭhānā…pe… aṭṭhaṅgiko [Pg.128] maggo, pañcakkhandhā, hetupaccayo ārammaṇapaccayotiādayo dhammā, buddhānaṃ vā sabhāvā acintiyā cintetuṃ asakkuṇeyyā, acintiye cintāvisayātikkante pasannānaṃ devamanussānaṃ vipāko devamanussasampattinibbānasampattisaṅkhāto cintetuṃ asakkuṇeyyo saṅkhyātikkanto hoti bhavati.

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.

Iti ettāvatā ca yathā addhānagāmino ‘‘maggaṃ no ācikkhā’’ti puṭṭhena ‘‘vāmaṃ muñcitvā dakkhiṇaṃ gaṇhathā’’ti vutte tena maggena gāmanigamarājadhānīsu kattabbakiccaṃ niṭṭhāpetvā puna muñcitena aparena vāmamaggena gatāpi gāmanigamādīsu kattabbakiccaṃ niṭṭhāpenti, evameva buddhāpadānaṃ kusalāpadānavasena niṭṭhāpetvā tadeva akusalāpadānavasena vitthāretuṃ idaṃ pañhakammaṃ –

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:

‘‘Dukkarañca abbhakkhānaṃ, abbhakkhānaṃ punāparaṃ;

Abbhakkhānaṃ silāvedho, sakalikāpi ca vedanā.

“And the arduous practice, and slander, and another slander again; slander, the piercing by a rock, and also the pain from a splinter.

‘‘Nāḷāgiri sattacchedo, sīsadukkhaṃ yavakhādanaṃ;

Piṭṭhidukkhamatīsāro, ime akusalakāraṇā’’ti.

“Nāḷāgiri, the cut by a knife, headache, eating barley, back pain, dysentery—these are the results of unwholesome deeds.”

Attha paṭhamapañhe – dukkaranti chabbassāni dukkarakārikā. Atīte kassapasammāsambuddhakāle bodhisatto jotipālo nāma brāhmaṇamāṇavo hutvā nibbatto brāhmaṇajātivasena sāsane appasanno tassa bhagavato pilotikakammanissandena ‘‘kassapo bhagavā’’ti sutvā ‘‘kuto muṇḍakassa samaṇassa bodhi, bodhi paramadullabhā’’ti āha. So tena kammanissandena anekajātisatesu narakādidukkhamanubhavitvā tasseva bhagavato anantaraṃ teneva laddhabyākaraṇena kammena jātisaṃsāraṃ khepetvā pariyosāne vessantarattabhāvaṃ patvā tato cuto tusitabhavane nibbatto. Devatāyācanena tato cavitvā sakyakule nibbatto ñāṇassa paripākattā sakalajambudīparajjaṃ pahāya anomānadītīre sunisitenāsinā samakuṭakesakalāpaṃ chinditvā brahmunā ānīte iddhimaye kappassa saṇṭhānakāle padumagabbhe nibbatte aṭṭha parikkhāre paṭiggahetvā pabbajitvā bodhiñāṇadassanassa tāva aparipakkattā [Pg.129] buddhabhāvāya maggāmaggaṃ ajānitvā chabbassāni uruvelajanapade ekāhāraekālopaekapuggalaekamaggaekāsanabhojanavasena aṭṭhicammanahārusesaṃ nimmaṃsarudhirapetarūpasadisasarīro padhānasutte (su. ni. 427 ādayo) vuttanayeneva padhānaṃ mahāvīriyaṃ dukkarakārikaṃ akāsi. So imaṃ dukkarakārikaṃ ‘‘sambodhiyā maggaṃ na hotī’’ti cintetvā gāmanigamarājadhānīsu paṇītāhāraṃ paribhuñjitvā pīṇindriyo paripuṇṇadvattiṃsamahāpurisalakkhaṇo kamena bodhimaṇḍamupagantvā pañca māre jinitvā buddho jātoti.

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.

‘‘Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

“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.’

‘‘Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.

“By the ripening of that kamma, I undertook much arduous practice for six years at Uruvelā; after that, I attained awakening.

‘‘Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito.

“I did not attain the supreme awakening by this path. Hindered by past kamma, I sought by a wrong path.

‘‘Puññapāpaparikkhīṇo, sabbasantāpavajjito;

Asoko anupāyāso, nibbāyissamanāsavo’’ti. (apa. thera 1.39.92-95);

“With merit and demerit exhausted, having abandoned all torment, sorrowless, without distress, I, being taintless, will attain final Nibbāna.”

Dutiyapañhe – abbhakkhānanti abhi akkhānaṃ paribhāsanaṃ. Atīte kira bodhisatto suddakule jāto apākaṭo appasiddho munāḷi nāma dhutto hutvā paṭivasati. Tadā mahiddhiko mahānubhāvo surabhi nāma paccekabuddho kenaci karaṇīyena tassa samīpaṭṭhānaṃ pāpuṇi. So taṃ disvāva ‘‘dussīlo pāpadhammo ayaṃ samaṇo’’tiādinā abbhācikkhi. So tena akusalanissandena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve yadā titthiyā paṭhamataraṃ bhagavato tusitabhavane vasanasamaye ca pākaṭā hutvā sakalajanaṃ vañcetvā dvāsaṭṭhidiṭṭhiyo dīpetvā vicaranti, tadā tusitapurā cavitvā sakyarājakule nibbattitvā kamena buddho jāto. Titthiyā sūriyuggamane khajjopanakā viya vihatalābhasakkārā bhagavati āghātaṃ bandhitvā vicaranti. Tasmiṃ samaye rājagahaseṭṭhi gaṅgāya jālaṃ bandhitvā kīḷanto rattacandanaghaṭikaṃ disvā amhākaṃ gehe candanāni bahūni, imaṃ bhamaṃ āropetvā tena bhamakārehi [Pg.130] pattaṃ likhāpetvā veḷuparamparāya laggetvā ‘‘ye imaṃ pattaṃ iddhiyā āgantvā gaṇhanti, tesaṃ bhattiko bhavissāmī’’ti bheriṃ carāpesi.

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."

Tadā titthiyā ‘‘naṭṭhamhā dāni naṭṭhamhā dānī’’ti mantetvā nigaṇṭho nāṭaputto sakaparisaṃ evamāha – ‘‘ahaṃ veḷusamīpaṃ gantvā ākāse ullaṅganākāraṃ karomi, ‘tumhe chavadārumayaṃ pattaṃ paṭicca mā iddhiṃ karothā’ti maṃ khandhe gahetvā vārethā’’ti, te tathā gantvā tathā akaṃsu.

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.

Tadā piṇḍolabhāradvājo ca moggallāno ca tigāvute selapabbatamatthake ṭhatvā piṇḍapātagaṇhanatthāya cīvaraṃ pārupantā taṃ kolāhalaṃ suṇiṃsu. Tesu moggallāno piṇḍolabhāradvājaṃ ‘‘tvaṃ ākāsena gantvā taṃ pattaṃ gaṇhāhī’’ti āha. So ‘‘bhante, tumheyeva bhagavatā iddhimantānaṃ aggaṭṭhāne ṭhapitā, tumheva gaṇhathā’’ti āha. Tathāpi ‘‘mayā āṇatto tvameva gaṇhāhī’’ti āṇatto attanā ṭhitaṃ tigāvutaṃ selapabbataṃ pādatale laggetvā ukkhaliyā pidhānaṃ viya sakalarājagahanagaraṃ chādesi, tadā nagaravāsino phaḷikapabbate āvutaṃ rattasuttamiva taṃ theraṃ passitvā ‘‘bhante bhāradvāja, amhe rakkhathā’’ti ugghosayiṃsu, bhītā suppādīni sīse akaṃsu. Tadā thero taṃ pabbataṃ ṭhitaṭṭhāne vissajjetvā iddhiyā gantvā taṃ pattaṃ aggahesi, tadā nagaravāsino mahākolāhalamakaṃsu.

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.

Bhagavā veḷuvanārāme nisinno taṃ saddaṃ sutvā ‘‘kiṃ eso saddo’’ti ānandaṃ pucchi. ‘‘Bhāradvājena, bhante, pattassa gahitattā santuṭṭhā nagaravāsino ukkuṭṭhisaddamakaṃsū’’ti āha. Tadā bhagavā āyatiṃ parūpavādamocanatthaṃ taṃ pattaṃ āharāpetvā bhedāpetvā añjanupapisanaṃ katvā bhikkhūnaṃ dāpesi, dāpetvā ca pana ‘‘na, bhikkhave, iddhivikubbanā kātabbā, yo kareyya, āpatti dukkaṭassā’’ti (cūḷava. 252 thokaṃ visadisaṃ) sikkhāpadaṃ paññāpesi.

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."

Tato titthiyā ‘‘samaṇena kira gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, te jīvitahetupi taṃ nātikkamanti, mayaṃ iddhipāṭihāriyaṃ karissāmā’’ti tattha tattha rāsibhūtā kolāhalamakaṃsu. Atha rājā bimbisāro taṃ sutvā bhagavato santikaṃ gantvā vanditvā ekamantaṃ nisinno bhagavantamevamāha [Pg.131] – ‘‘titthiyā, bhante, ‘iddhipāṭihāriyaṃ karissāmā’ti ugghosentī’’ti. ‘‘Ahampi, mahārāja, karissāmī’’ti. ‘‘Nanu, bhante, bhagavatā sāvakānaṃ sikkhāpadaṃ paññatta’’nti. ‘‘Tameva, mahārāja, pucchissāmi, tavuyyāne ambaphalādīni khādantānaṃ ‘ettako daṇḍo’ti daṇḍaṃ ṭhapento tavāpi ekato katvā ṭhapesī’’ti. ‘‘Na mayhaṃ, bhante, daṇḍo’’ti. ‘‘Evaṃ, mahārāja, na mayhaṃ sikkhāpadaṃ paññattaṃ atthī’’ti. ‘‘Kattha, bhante, pāṭihāriyaṃ bhavissatī’’ti? ‘‘Sāvatthiyā samīpe kaṇḍambarukkhamūle, mahārājā’’ti. ‘‘Sādhu, bhante, taṃ passissāmā’’ti. Tato titthiyā ‘‘kaṇḍambarukkhamūle kira pāṭihāriyaṃ bhavissatī’’ti sutvā nagarassa sāmantā ambarukkhe chedāpesuṃ, nāgarā mahāaṅgaṇaṭṭhāne mañcātimañcaṃ aṭṭādayo bandhiṃsu, sakalajambudīpavāsino rāsibhūtā puratthimadisāyameva dvādasayojanāni pharitvā aṭṭhaṃsu. Sesadisāsupi tadanurūpenākārena sannipatiṃsu.

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.

Bhagavāpi kāle sampatte āsāḷhipuṇṇamāsiyaṃ pātova kattabbakiccaṃ niṭṭhāpetvā taṃ ṭhānaṃ gantvā nisīdi. Tasmiṃ khaṇe kaṇḍo nāma uyyānapālo kipillikapuṭe supakkaṃ ambaphalaṃ disvā ‘‘sacāhaṃ imaṃ rañño dadeyyaṃ, kahāpaṇādisāraṃ labheyyaṃ, bhagavato upanāmite pana idhalokaparalokesu sampatti bhavissatī’’ti bhagavato upanāmesi. Bhagavā taṃ paṭiggahetvā ānandattheraṃ āṇāpesi – ‘‘imaṃ phalaṃ madditvā pānaṃ dehī’’ti. Thero tathā akāsi. Bhagavā ambarasaṃ pivitvā ambaṭṭhiṃ uyyānapālassa datvā ‘‘imaṃ ropehī’’ti āha. So vālukaṃ viyūhitvā taṃ ropesi, ānandatthero kuṇḍikāya udakaṃ āsiñci. Tasmiṃ khaṇe ambaṅkuro uṭṭhahitvā mahājanassa passantasseva sākhāviṭapapupphaphalapallavabharito paññāyittha. Patitaṃ ambaphalaṃ khādantā sakalajambudīpavāsino khayaṃ pāpetuṃ nāsakkhiṃsu.

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.

Atha bhagavā puratthimacakkavāḷato yāva pacchimacakkavāḷaṃ, tāva imasmiṃ cakkavāḷe mahāmerumuddhani ratanacaṅkamaṃ māpetvā anekaparisāhi sīhanādaṃ nadāpento dhammapadaṭṭhakathāyaṃ vuttanayena mahāiddhipāṭihāriyaṃ katvā titthiye madditvā te vippakāraṃ pāpetvā pāṭihīrāvasāne purimabuddhāciṇṇavasena tāvatiṃsabhavanaṃ gantvā tattha vassaṃvuṭṭho nirantaraṃ temāsaṃ [Pg.132] abhidhammaṃ desetvā mātuppamukhānaṃ anekadevatānaṃ sotāpattimaggādhigamanaṃ katvā, vuṭṭhavasso devorohanaṃ katvā anekadevabrahmagaṇaparivuto saṅkassapuradvāraṃ oruyha lokānuggahaṃ akāsi. Tadā bhagavato lābhasakkāro jambudīpamajjhottharamāno pañcamahāgaṅgā viya ahosi.

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.

Atha titthiyā parihīnalābhasakkārā dukkhī dummanā pattakkhandhā adhomukhā nisīdiṃsu. Tadā tesaṃ upāsikā ciñcamāṇavikā nāma ativiya rūpaggappattā te tathā nisinne disvā ‘‘kiṃ, bhante, evaṃdukkhī dummanā nisinnā’’ti pucchi. ‘‘Kiṃ pana tvaṃ, bhagini, appossukkāsī’’ti? ‘‘Kiṃ, bhante’’ti? ‘‘Bhagini, samaṇassa gotamassa uppādakālato paṭṭhāya mayaṃ hatalābhasakkārā, nagaravāsino amhe na kiñci maññantī’’ti. ‘‘Mayā ettha kiṃ kātabba’’nti? ‘‘Tayā samaṇassa gotamassa avaṇṇaṃ uppādetuṃ vaṭṭatī’’ti. Sā ‘‘na mayhaṃ bhāro’’ti vatvā tattha ussāhaṃ karontī vikāle jetavanavihāraṃ gantvā titthiyānaṃ upassaye vasitvā pāto nagaravāsīnaṃ gandhādīni gahetvā bhagavantaṃ vandanatthāya gamanasamaye jetavanā viya nikkhantā, ‘‘kattha sayitā’’ti puṭṭhā ‘‘kiṃ tumhākaṃ mama sayitaṭṭhānenā’’ti vatvā pakkāmi. Sā kamena gacchante kāle pucchitā ‘‘samaṇenāhaṃ gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti āha. Taṃ bālaputhujjanā saddahiṃsu, paṇḍitā sotāpannādayo na saddahiṃsu. Ekadivasaṃ sā dārumaṇḍalaṃ udare bandhitvā upari rattapaṭaṃ paridahitvā gantvā sarājikāya parisāya dhammadesanatthāya nisinnaṃ bhagavantaṃ evamāha – ‘‘bho samaṇa, tvaṃ dhammaṃ desesi, tuyhaṃ paṭicca uppannadārakagabbhiniyā mayhaṃ lasuṇamaricādīni na vicāresī’’ti? ‘‘Tathābhāvaṃ, bhagini, tvañceva pajānāsi, ahañcā’’ti. Sā ‘‘evameva methunasaṃsaggasamayaṃ dveyeva jānanti, na aññe’’ti āha.

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.”

Tasmiṃ khaṇe sakkassa paṇḍukambalasilāsanaṃ uṇhākāraṃ dassesi. Sakko āvajjento taṃ kāraṇaṃ ñatvā dve devaputte āṇāpesi – ‘‘tumhesu eko mūsikavaṇṇaṃ māpetvā tassā dārumaṇḍalassa bandhanaṃ chindatu, eko vātamaṇḍalaṃ samuṭṭhāpetvā pārutapaṭaṃ uddhaṃ khipatū’’ti. Te gantvā tathā akaṃsu. Dārumaṇḍalaṃ patamānaṃ tassā pādapiṭṭhiṃ bhindi. Dhammasabhāyaṃ sannipatitā puthujjanā sabbe ‘‘are, duṭṭhacori, tvaṃ evarūpassa lokattayasāmino [Pg.133] evarūpaṃ abbhakkhānaṃ akāsī’’ti uṭṭhahitvā ekekamuṭṭhipahāraṃ datvā sabhāya nīhariṃsu, dassanātikkantāya pathavī vivaramadāsi. Tasmiṃ khaṇe avīcito jālā uṭṭhahitvā kuladattikena rattakambaleneva taṃ acchādetvā avīcimhi pakkhipi, bhagavato lābhasakkāro atirekataro ahosi. Tena vuttaṃ –

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:

‘‘Sabbābhibhussa buddhassa, nando nāmāsi sāvako;

Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.

“The Buddha, the All-Conqueror, had a disciple named Nanda. Because I falsely accused him, I wandered long in hell.

‘‘Dasavassasahassāni, niraye saṃsariṃ ciraṃ;

Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.

“For ten thousand years I wandered long in hell. Having attained a human state, I received much false accusation.

‘‘Tena kammāvasesena, ciñcamāṇavikā mamaṃ;

Abbhācikkhi abhūtena, janakāyassa aggato’’ti. (apa. thera 1.39.70-72);

“By the remnant of that kamma, Ciñcamāṇavikā falsely accused me with an untruth before the multitude.”

Tatiyapañhe – abbhakkhānanti abhi akkhānaṃ akkosanaṃ. Atīte kira bodhisatto apākaṭajātiyaṃ uppanno munāḷi nāma dhutto hutvā dujjanasaṃsaggabalena surabhiṃ nāma paccekabuddhaṃ ‘‘dussīlo pāpadhammo ayaṃ bhikkhū’’ti akkosi. So tena akusalena vacīkammena bahūni vassasahassāni niraye paccitvā imasmiṃ pacchimattabhāve dasapāramitāsaṃsiddhibalena buddho jāto lābhaggayasaggappatto ahosi. Puna titthiyā ussāhajātā – ‘‘kathaṃ nu kho samaṇassa gotamassa ayasaṃ uppādessāmā’’ti dukkhī dummanā nisīdiṃsu. Tadā sundarī nāmekā paribbājikā te upasaṅkamitvā vanditvā ṭhitā tuṇhībhūte kiñci avadante disvā ‘‘kiṃ mayhaṃ doso’’ti pucchi. ‘‘Samaṇena gotamena amhe viheṭhiyamāne tvaṃ appossukkā viharissasi, idaṃ tava doso’’ti. ‘‘Evamahaṃ tattha kiṃ karissāmī’’ti? ‘‘Tvaṃ samaṇassa gotamassa avaṇṇaṃ uppādetuṃ sakkhissasī’’ti? ‘‘Sakkhissāmi, ayyā’’ti vatvā tato paṭṭhāya vuttanayena diṭṭhadiṭṭhānaṃ ‘‘samaṇena gotamena ekagandhakuṭiyaṃ sayitvā nikkhantā’’ti vatvā akkosati paribhāsati. Titthiyāpi ‘‘passatha, bho, samaṇassa gotamassa kamma’’nti akkosanti paribhāsanti. Vuttañhetaṃ –

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—

‘‘Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;

Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.

“I was a rogue named Munāḷi in past births. I falsely accused the Paccekabuddha Surabhi, who was innocent.

‘‘Tena [Pg.134] kammavipākena, niraye saṃsariṃ ciraṃ;

Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ.

“By the kamma-result of that deed, I wandered long in hell. For many thousands of years I felt painful suffering.

‘‘Tena kammāvasesena, idha pacchimake bhave;

Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā’’ti. (apa. thera 1.39.67-69);

“By the remnant of that kamma, in this last existence I received false accusation because of Sundarikā.”

Catutthapañhe – abbhakkhānaṃ abhi visesena akkosanaṃ paribhāsanaṃ. Atīte kira bodhisatto brāhmaṇakule uppanno bahussuto bahūhi sakkato pūjito tāpasapabbajjaṃ pabbajitvā himavante vanamūlaphalāhāro bahumāṇave mante vācento vāsaṃ kappesi. Eko pañcābhiññāaṭṭhasamāpattilābhī tāpaso tassa santikaṃ agamāsi. So taṃ disvāva issāpakato taṃ adūsakaṃ isiṃ ‘‘kāmabhogī kuhako ayaṃ isī’’ti abbhācikkhi, attano sisse ca āha – ‘‘ayaṃ isi evarūpo anācārako’’ti. Tepi tatheva akkosiṃsu paribhāsiṃsu. So tena akusalakammavipākena vassasahassāni niraye dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho hutvā lābhaggayasaggappatto ākāse puṇṇacando viya pākaṭo jāto. Tatheva titthiyā abbhakkhānenapi asantuṭṭhā punapi sundariyā abbhakkhānaṃ kāretvā surādhutte pakkosāpetvā lañjaṃ datvā ‘‘tumhe sundariṃ māretvā jetavanadvārasamīpe mālākacavarena chādethā’’ti āṇāpesuṃ. Te tathā kariṃsu. Tato titthiyā ‘‘sundariṃ na passāmā’’ti rañño ārocesuṃ. Rājā ‘‘pariyesathā’’ti āha. Te attanā pātitaṭṭhānato gahetvā mañcakaṃ āropetvā rañño dassetvā ‘‘passatha, bho, samaṇassa gotamassa sāvakānaṃ kamma’’nti bhagavato bhikkhusaṅghassa ca sakalanagare avaṇṇaṃ ugghosentā vicariṃsu. Sundariṃ āmakasusāne aṭṭake ṭhapesuṃ. Rājā ‘‘sundarimārake pariyesathā’’ti āṇāpesi. Tadā dhuttā suraṃ pivitvā ‘‘tvaṃ sundariṃ māresi, tvaṃ māresī’’ti kalahaṃ kariṃsu. Rājapurisā te dhutte gahetvā rañño dassesuṃ. Rājā ‘‘kiṃ, bhaṇe, tumhehi sundarī māritā’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi āṇattā’’ti? ‘‘Titthiyehi, devā’’ti. Rājā titthiye āharāpetvā bandhāpetvā ‘‘gacchatha, bhaṇe, ‘buddhassa avaṇṇatthāya amhehi sayameva sundarī mārāpitā, bhagavā tassa sāvakā ca akārakā’ti ugghosathā’’ti āha. Te tathā akaṃsu[Pg.135]. Sakalanagaravāsino nikkaṅkhā ahesuṃ. Rājā titthiye ca dhutte ca mārāpetvā chaḍḍāpeti. Tato bhagavato bhiyyosomattāya lābhasakkāro vaḍḍhi. Tena vuttaṃ –

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—

‘‘Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;

Mahāvane pañcasate, mante vācemi māṇave.

“I was a learned brahmin, honored and revered. In the great forest I taught mantras to five hundred young brahmins.

‘‘Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko;

Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.

“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.

‘‘Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;

Mayhampi bhāsamānassa, anumodiṃsu māṇavā.

“Then I said to my disciples, ‘This sage is a sensualist.’ While I was speaking, the young brahmins approved.

‘‘Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;

Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.

“Then all the young brahmins, begging from house to house, said to the great multitude, ‘This sage is a sensualist.’

‘‘Tena kammavipākena, pañcabhikkhusatā ime;

Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā’’ti. (apa. thera 1.39.73-77);

“By the kamma-result of that deed, these five hundred monks all received false accusation because of Sundarikā.”

Pañcame pañhe – silāvedhoti āhatacitto silaṃ pavijjhi. Atīte kira bodhisatto ca kaniṭṭhabhātā ca ekapituputtā ahesuṃ. Te pitu accayena dāse paṭicca kalahaṃ karontā aññamaññaṃ viruddhā ahesuṃ. Bodhisatto attano balavabhāvena kaniṭṭhabhātaraṃ ajjhottharitvā tassupari pāsāṇaṃ pavijjhesi. So tena kammavipākena narakādīsu anekavassasahassāni dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddho jāto. Devadatto rāhulakumārassa mātulo pubbe serivāṇijakāle bodhisattena saddhiṃ vāṇijo ahosi, te ekaṃ paṭṭanagāmaṃ patvā ‘‘tvaṃ ekavīthiṃ gaṇhāhi, ahampi ekavīthiṃ gaṇhāmī’’ti dvepi paviṭṭhā. Tesu devadattassa paviṭṭhavīthiyaṃ jiṇṇaseṭṭhibhariyā ca nattā ca dveyeva ahesuṃ, tesaṃ mahantaṃ suvaṇṇathālakaṃ malaggahitaṃ bhājanantare ṭhapitaṃ hoti, taṃ suvaṇṇathālakabhāvaṃ ajānantī ‘‘imaṃ thālakaṃ gahetvā piḷandhanaṃ dethā’’ti āha. So taṃ gahetvā sūciyā lekhaṃ kaḍḍhitvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘thokaṃ datvā gaṇhissāmī’’ti cintetvā gato. Atha bodhisattaṃ dvārasamīpaṃ āgataṃ disvā ‘‘nattā, ayye[Pg.136], mayhaṃ kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Sā taṃ pakkosāpetvā nisīdāpetvā taṃ thālakaṃ datvā ‘‘imaṃ gahetvā mayhaṃ nattāya kacchapuṭaṃ piḷandhanaṃ dethā’’ti. Bodhisatto taṃ gahetvā suvaṇṇathālakabhāvaṃ ñatvā ‘‘tena vañcitā’’ti ñatvā attano pasibbakāya ṭhapitaaṭṭhakahāpaṇe avasesabhaṇḍañca datvā kacchapuṭaṃ piḷandhanaṃ kumārikāya hatthe piḷandhāpetvā agamāsi. So vāṇijo punāgantvā pucchi. ‘‘Tāta, tvaṃ na gaṇhittha, mayhaṃ putto idañcidañca datvā taṃ gahetvā gato’’ti. So taṃ sutvāva hadayena phālitena viya dhāvitvā anubandhi. Bodhisatto nāvaṃ āruyha pakkhandi. So ‘‘tiṭṭha, mā palāyi mā palāyī’’ti vatvā ‘‘nibbattanibbattabhave taṃ nāsetuṃ samattho bhaveyya’’nti patthanaṃ akāsi.

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!”

So patthanāvasena anekesu jātisatasahassesu aññamaññaṃ viheṭhetvā imasmiṃ attabhāve sakyakule nibbattitvā kamena bhagavati sabbaññutaṃ patvā rājagahe viharante anuruddhādīhi saddhiṃ bhagavato santikaṃ gantvā pabbajitvā jhānalābhī hutvā pākaṭo bhagavantaṃ varaṃ yāci – ‘‘bhante, sabbo bhikkhusaṅgho piṇḍapātikādīni terasa dhutaṅgāni samādiyatu, sakalo bhikkhusaṅgho mama bhāro hotū’’ti. Bhagavā na anujāni. Devadatto veraṃ bandhitvā parihīnajjhāno bhagavantaṃ māretukāmo ekadivasaṃ vebhārapabbatapāde ṭhitassa bhagavato upari ṭhito pabbatakūṭaṃ paviddhesi. Bhagavato ānubhāvena aparo pabbatakūṭo taṃ patamānaṃ sampaṭicchi. Tesaṃ ghaṭṭanena uṭṭhitā papaṭikā āgantvā bhagavato pādapiṭṭhiyaṃ pahari. Tena vuttaṃ –

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:

‘‘Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ;

Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ.

'Formerly, for the sake of wealth, I killed my step-brother; I cast him into a mountain abyss and crushed him with a stone.'

‘‘Tena kammavipākena, devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā’’ti. (apa. thera 1.39.78-79);

'Through the result of that kamma, Devadatta hurled a stone; a stone splinter crushed the great toe of my foot.'

Chaṭṭhapañhe – sakalikāvedhoti sakalikāya ghaṭṭanaṃ. Atīte kira bodhisatto ekasmiṃ kule nibbatto daharakāle mahāvīthiyaṃ kīḷamāno vīthiyaṃ piṇḍāya caramānaṃ paccekabuddhaṃ disvā ‘‘ayaṃ muṇḍako samaṇo kuhiṃ gacchatī’’ti pāsāṇasakalikaṃ gahetvā tassa pādapiṭṭhiyaṃ khipi[Pg.137]. Pādapiṭṭhicammaṃ chinditvā ruhiraṃ nikkhami. So tena pāpakammena anekavassasahassāni niraye mahādukkhaṃ anubhavitvā buddhabhūtopi kammapilotikavasena pādapiṭṭhiyaṃ pāsāṇasakalikaghaṭṭanena ruhiruppādaṃ labhi. Tena vuttaṃ –

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:

‘‘Purehaṃ dārako hutvā, kīḷamāno mahāpathe;

Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.

'Formerly, when I was a boy playing on the great road, upon seeing a Paccekabuddha, I threw a shard upon the path.'

‘‘Tena kammavipākena, idha pacchimake bhave;

Vadhatthaṃ maṃ devadatto, abhimāre payyojayī’’ti. (apa. thera 1.39.80-81);

'Through the result of that kamma, here in my final existence, Devadatta, seeking to slay me, instigated an attack.'

Sattamapañhe – nāḷāgirīti dhanapālako hatthī māraṇatthāya pesito. Atīte kira bodhisatto hatthigopako hutvā nibbatto hatthiṃ āruyha vicaramāno mahāpathe paccekabuddhaṃ disvā ‘‘kuto āgacchati ayaṃ muṇḍako’’ti āhatacitto khilajāto hatthinā āsādesi. So tena kammena apāyesu anekavassasahassāni dukkhaṃ anubhavitvā pacchimattabhāve buddho jāto. Devadatto ajātasatturājānaṃ sahāyaṃ katvā ‘‘tvaṃ, mahārāja, pitaraṃ ghātetvā rājā hohi, ahaṃ buddhaṃ māretvā buddho bhavissāmī’’ti saññāpetvā ekadivasaṃ rañño anuññātāya hatthisālaṃ gantvā – ‘‘sve tumhe nāḷāgiriṃ soḷasasurāghaṭe pāyetvā bhagavato piṇḍāya caraṇavelāyaṃ pesethā’’ti hatthigopake āṇāpesi. Sakalanagaraṃ mahākolāhalaṃ ahosi, ‘‘buddhanāgena hatthināgassa yuddhaṃ passissāmā’’ti ubhato rājavīthiyaṃ mañcātimañcaṃ bandhitvā pātova sannipatiṃsu. Bhagavāpi katasarīrapaṭijaggano bhikkhusaṅghaparivuto rājagahaṃ piṇḍāya pāvisi. Tasmiṃ khaṇe vuttaniyāmeneva nāḷāgiriṃ vissajjesuṃ. So vīthicaccarādayo vidhamento āgacchati. Tadā ekā itthī dārakaṃ gahetvā vīthito vīthiṃ gacchati, hatthī taṃ itthiṃ disvā anubandhi. Bhagavā ‘‘nāḷāgiri, na taṃ hanatthāya pesito, idhāgacchāhī’’ti āha. So taṃ saddaṃ sutvā bhagavantābhimukho dhāvi. Bhagavā aparimāṇesu cakkavāḷesu anantasattesu pharaṇārahaṃ mettaṃ ekasmiṃyeva nāḷāgirimhi phari. So bhagavato mettāya phuṭo [Pg.138] nibbhayo hutvā bhagavato pādamūle nipati. Bhagavā tassa matthake hatthaṃ ṭhapesi. Tadā devabrahmādayo acchariyabbhutajātacittā pupphaparāgādīhi pūjesuṃ. Sakalanagare jaṇṇukamattā dhanarāsayo ahesuṃ. Rājā ‘‘pacchimadvāre dhanāni nagaravāsīnaṃ hontu, puratthimadvāre dhanāni rājabhaṇḍāgāre hontū’’ti bheriṃ carāpesi. Sabbe tathā kariṃsu. Tadā nāḷāgiri dhanapālo nāma ahosi. Bhagavā veḷuvanārāmaṃ agamāsi. Tena vuttaṃ –

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:

‘‘Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;

Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.

'Formerly, I was an elephant rider. With an elephant, I assailed that supreme solitary sage while he was wandering for alms.'

‘‘Tena kammavipākena, bhanto nāḷāgirī gajo;

Giribbaje puravare, dāruṇo samupāgamī’’ti. (apa. thera 1.39.82-83);

'By the ripening of that deed, the fierce elephant Nāḷāgiri approached in Giribbaja, that excellent city.'

Aṭṭhamapañhe – satthacchedoti satthena gaṇḍaphālanaṃ kuṭhārāya satthena chedo. Atīte kira bodhisatto paccantadese rājā ahosi. So dujjanasaṃsaggavasena paccantadese vāsavasena ca dhutto sāhasiko ekadivasaṃ khaggahattho pattikova nagare vicaranto nirāparādhe jane khaggena phālento agamāsi. So tena pāpakammavipākena bahūni vassasahassāni niraye paccitvā tiracchānādīsu dukkhamanubhavitvā pakkāvasesena pacchimattabhāve buddhabhūtopi heṭṭhā vuttanayena devadattena khittapāsāṇasakkhalikapahārena uṭṭhitagaṇḍo ahosi. Jīvako mettacittena taṃ gaṇḍaṃ phālesi. Vericittassa devadattassa ruhiruppādakammaṃ anantarikaṃ ahosi, mettacittassa jīvakassa gaṇḍaphālanaṃ puññameva ahosi. Tena vuttaṃ –

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:

‘‘Rājāhaṃ pattiko āsiṃ, sattiyā purise haniṃ;

Tena kammavipākena, niraye paccisaṃ bhusaṃ.

'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.'

‘‘Kammuno tassa sesena, idāni sakalaṃ mama;

Pāde chaviṃ pakappesi, na hi kammaṃ vinassatī’’ti. (apa. thera 1.39.84-85);

'By the remnant of that deed, a blade was now applied to the skin of my foot; truly, a deed is never lost.'

Navame pañhe – ‘‘sīsadukkhanti sīsābādho sīsavedanā. Atīte kira bodhisatto kevaṭṭagāme kevaṭṭo hutvā nibbatti. So ekadivasaṃ kevaṭṭapurisehi [Pg.139] saddhiṃ macchamāraṇaṭṭhānaṃ gantvā macche mārente disvā tattha somanassaṃ uppādesi, sahagatāpi tatheva somanassaṃ uppādayiṃsu. So tena akusalakammena caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve tehi purisehi saddhiṃ sakyarājakule nibbattitvā kamena buddhattaṃ pattopi sayaṃ sīsābādhaṃ paccanubhosi. Te ca sakyarājāno dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.viḍaḍūbhavatthu) vuttanayena viḍaḍūbhasaṅgāme sabbe vināsaṃ pāpuṇiṃsu. Tena vuttaṃ –

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:

‘‘Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;

Macchake ghātite disvā, janayiṃ somanassakaṃ.

'In a fishing village, I was a fisherman's boy; seeing the little fish being slain, I gave rise to a feeling of delight.'

‘‘Tena kammavipākena, sīsadukkhaṃ ahū mama;

Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho’’ti. (apa. thera 1.39.86-87);

'By the ripening of that deed, I suffered a pain in the head; and all the Sakyans were slain when Viḍaḍūbha slaughtered them.'

Dasamapañhe – yavakhādananti verañjāyaṃ yavataṇḍulakhādanaṃ. Atīte kira bodhisatto aññatarasmiṃ kule nibbatto jātivasena ca andhabālabhāvena ca phussassa bhagavato sāvake madhurannapāne sālibhojanādayo ca bhuñjamāne disvā ‘‘are muṇḍakasamaṇā, yavaṃ khādatha, mā sālibhojanaṃ bhuñjathā’’ti akkosi. So tena akusalakammavipākena anekavassasahassāni caturāpāye dukkhamanubhavitvā imasmiṃ pacchimattabhāve kamena buddhattaṃ patvā lokasaṅgahaṃ karonto gāmanigamarājadhānīsu caritvā ekasmiṃ samaye verañjabrāhmaṇagāmasamīpe sākhāviṭapasampannaṃ pucimandarukkhamūlaṃ pāpuṇi. Verañjabrāhmaṇo bhagavantaṃ upasaṅkamitvā anekapariyāyena bhagavantaṃ jinituṃ asakkonto sotāpanno hutvā ‘‘bhante, idheva vassaṃ upagantuṃ vaṭṭatī’’ti ārocesi. Bhagavā tuṇhībhāvena adhivāsesi. Atha punadivasato paṭṭhāya māro pāpimā sakalaverañjabrāhmaṇagāmavāsīnaṃ mārāvaṭṭanaṃ akāsi. Piṇḍāya paviṭṭhassa bhagavato mārāvaṭṭanavasena ekopi kaṭacchubhikkhāmattaṃ dātā nāhosi. Bhagavā tucchapattova bhikkhusaṅghaparivuto punāgañchi. Tasmiṃ evaṃ āgate tattheva nivuṭṭhā assavāṇijā taṃ divasaṃ dānaṃ datvā tato paṭṭhāya bhagavantaṃ pañcasatabhikkhuparivāraṃ nimantetvā pañcannaṃ assasatānaṃ bhattato vibhāgaṃ katvā yavaṃ koṭṭetvā bhikkhūnaṃ pattesu pakkhipiṃsu[Pg.140]. Sakalassa sahassacakkavāḷadevatā sujātāya pāyāsapacanadivase viya dibbojaṃ pakkhipiṃsu. Bhagavā paribhuñji, evaṃ temāsaṃ yavaṃ paribhuñji. Temāsaccayena mārāvaṭṭane vigate pavāraṇādivase verañjo brāhmaṇo saritvā mahāsaṃvegappatto buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā vanditvā khamāpesi. Tena vuttaṃ –

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—

‘‘Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

"In the dispensation of Phussa, I reviled the disciples, saying: 'Eat barley, consume it, but do not eat fine rice.'

‘‘Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā’’ti. (apa. thera 1.39.88-89);

"By the result of that deed, for three months I ate barley; invited by the brahmin, I dwelt in Verañjā at that time."

Ekādasamapañhe – piṭṭhidukkhanti piṭṭhiābādho. Atīte kira bodhisatto gahapatikule nibbatto thāmasampanno kiñci rassadhātuko ahosi. Tena samayena eko mallayuddhayodho sakalajambudīpe gāmanigamarājadhānīsu mallayuddhe vattamāne purise pātetvā jayappatto kamena bodhisattassa vasananagaraṃ patvā tasmimpi jane pātetvā gantumāraddho. Tadā bodhisatto ‘‘mayhaṃ vasanaṭṭhāne esa jayaṃ patvā gacchatī’’ti tattha nagaramaṇḍalamāgamma appoṭetvā āgaccha mayā saddhiṃ yujjhitvā gacchāti. So hasitvā ‘‘ahaṃ mahante purise pātesiṃ, ayaṃ rassadhātuko vāmanako mama ekahatthassāpi nappahotī’’ti appoṭetvā naditvā āgacchi. Te ubhopi aññamaññaṃ hatthaṃ parāmasiṃsu, bodhisatto taṃ ukkhipitvā ākāse bhamitvā bhūmiyaṃ pātento khandhaṭṭhiṃ bhinditvā pātesi. Sakalanagaravāsino ukkuṭṭhiṃ karontā appoṭetvā vatthābharaṇādīhi bodhisattaṃ pūjesuṃ. Bodhisatto taṃ mallayodhaṃ ujuṃ sayāpetvā khandhaṭṭhiṃ ujukaṃ katvā ‘‘gaccha ito paṭṭhāya evarūpaṃ mā karosī’’ti vatvā uyyojesi. So tena kammavipākena nibbattanibbattabhave sarīrasīsādi dukkhamanubhavitvā imasmiṃ pacchimattabhāve buddhabhūtopi piṭṭhirujādidukkhamanubhosi. Tasmā kadāci piṭṭhidukkhe uppanne sāriputtamoggallāne ‘‘ito paṭṭhāya dhammaṃ desethā’’ti vatvā sayaṃ sugatacīvaraṃ paññāpetvā sayati, kammapilotikaṃ nāma buddhamapi na muñcati. Vuttañhetaṃ –

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:

‘‘Nibbuddhe [Pg.141] vattamānamhi, mallaputtaṃ niheṭhayiṃ;

Tena kammavipākena, piṭṭhidukkhaṃ ahū mamā’’ti. (apa. thera 1.39.90);

"In an era without a Buddha, I crushed a wrestler; due to the result of that karma, back pain arose for me."

Dvādasamapañhe – atisāroti lohitapakkhandikāvirecanaṃ. Atīte kira bodhisatto gahapatikule nibbatto vejjakammena jīvikaṃ kappesi. So ekaṃ seṭṭhiputtaṃ rogena vicchitaṃ tikicchanto bhesajjaṃ katvā tikicchitvā tassa deyyadhammadāne pamādamāgamma aparaṃ osadhaṃ datvā vamanavirecanaṃ akāsi. Seṭṭhi bahudhanaṃ adāsi. So tena kammavipākena nibbattanibbattabhave lohitapakkhandikābādhena vicchito ahosi. Imasmimpi pacchimattabhāve parinibbānasamaye cundena kammāraputtena pacitasūkaramaddavassa sakalacakkavāḷadevatāhi pakkhittadibbojena āhārena saha bhuttakkhaṇe lohitapakkhandikāvirecanaṃ ahosi. Koṭisatasahassānaṃ hatthīnaṃ balaṃ khayamagamāsi. Bhagavā visākhapuṇṇamāyaṃ kusinārāyaṃ parinibbānatthāya gacchanto anekesu ṭhānesu nisīdanto pipāsito pānīyaṃ pivitvā mahādukkhena kusināraṃ patvā paccūsasamaye parinibbāyi. Kammapilotikaṃ evarūpaṃ lokattayasāmimpi na vijahati. Tena vuttaṃ –

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:

‘‘Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;

Tena kammavipākena, hoti pakkhandikā mamāti.

"I was a physician; I purged the merchant’s son. Because of that karmic result, dysentery arose for me."

‘‘Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;

Sabbābhiññābalappatto, anotatte mahāsare’’ti. (apa. thera 1.39.91, 96);

"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."

Evaṃ paṭiññātapañhānaṃ, mātikāṭhapanavasena akusalāpadānaṃ samattaṃ nāma hotīti vuttaṃ itthaṃ sudanti itthaṃ iminā pakārena heṭṭhā vuttanayena. Sudanti nipāto padapūraṇatthe āgato. Bhagavā bhāgyasampanno pūritapāramimahāsatto –

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—

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –

"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."

Evamādiguṇayutto devātidevo sakkātisakko brahmātibrahmā buddhātibuddho so mahākāruṇiko bhagavā attano buddhacariyaṃ buddhakāraṇaṃ [Pg.142] sambhāvayamāno pākaṭaṃ kurumāno buddhāpadāniyaṃ nāma buddhakāraṇapakāsakaṃ nāma dhammapariyāyaṃ dhammadesanaṃ suttaṃ abhāsittha kathesīti.

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.

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

Thus in the Visuddhajanavilāsinī, the commentary to the Apadāna.

Buddhaapadānasaṃvaṇṇanā samattā.

The Elucidation of the Buddha’s Apadāna is completed.

2.Paccekabuddhaapadānavaṇṇanā

2. Exposition of the Apadāna of the Paccekabuddhas

Tato anantaraṃ apadānaṃ saṅgāyanto ‘‘paccekabuddhāpadānaṃ, āvuso ānanda, bhagavatā kattha paññatta’’nti puṭṭho ‘‘atha paccekabuddhāpadānaṃ suṇāthā’’ti āha. Tesaṃ apadānattho heṭṭhā vuttoyeva.

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.

83. ‘‘Suṇāthā’’ti vuttapadaṃ uppattinibbattivasena pakāsento ‘‘tathāgataṃ jetavane vasanta’’ntiādimāha. Tattha jetakumārassa nāmavasena tathāsaññite vihāre catūhi iriyāpathavihārehi dibbabrahmaariyavihārehi vā vasantaṃ viharantaṃ yathā purimakā vipassiādayo buddhā samattiṃsapāramiyo pūretvā āgatā, tathā amhākampi bhagavā āgatoti tathāgato. Taṃ tathāgataṃ jetavane vasantanti sambandho. Vedehamunīti vedeharaṭṭhe jātā vedehī, vedehiyā putto vedehiputto. Monaṃ vuccati ñāṇaṃ, tena ito gato pavattoti muni. Vedehiputto ca so muni ceti ‘‘vedehiputtamunī’’ti vattabbe ‘‘vaṇṇāgamo’’tiādinā niruttinayena i-kārassa attaṃ putta-saddassa ca lopaṃ katvā ‘‘vedehamunī’’ti vuttaṃ. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ satimantānaṃ dhitimantānaṃ gatimantānaṃ bahussutānaṃ upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) etadagge ṭhapito āyasmā ānando nataṅgo namanakāyaṅgo añjaliko hutvā ‘‘bhante, paccekabuddhā nāma kīdisā hontī’’ti apucchīti sambandho. Te paccekabuddhā kehi hetubhi kehi kāraṇehi bhavanti uppajjanti. Vīrāti bhagavantaṃ ālapati.

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.

84-85. Tato paraṃ vissajjitākāraṃ dassento ‘‘tadāha sabbaññuvaro mahesī’’tiādimāha. Sabbaṃ atītādibhedaṃ hatthāmalakaṃ viya jānātīti [Pg.143] sabbaññū, sabbaññū ca so varo uttamo ceti sabbaññuvaro. Mahantaṃ sīlakkhandhaṃ, samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, mahantaṃ vimuttiñāṇadassanakkhandhaṃ esati gavesatīti mahesi. Ānandabhaddaṃ madhurena sarena tadā tasmiṃ pucchitakāle āha kathesīti sambandho. Bho ānanda, ye paccekabuddhā pubbabuddhesu pubbesu atītabuddhesu katādhikārā katapuññasambhārā jinasāsanesu aladdhamokkhā appattanibbānā. Te sabbe paccekabuddhā dhīrā idha imasmiṃ loke saṃvegamukhena ekapuggalaṃ padhānaṃ katvā paccekabuddhā jātāti attho. Sutikkhapaññā suṭṭhu tikkhapaññā. Vināpi buddhehi buddhānaṃ ovādānusāsanīhi rahitā api. Parittakenapi appamattakenapi ārammaṇena paccekabodhiṃ paṭiekkaṃ bodhiṃ sammāsambuddhānantaraṃ bodhiṃ anupāpuṇanti paṭivijjhanti.

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.

86. Sabbamhi lokamhi sakalasmiṃ lokattaye mamaṃ ṭhapetvā maṃ vihāya pacekabuddhehi samova sadiso eva natthi, tesaṃ mahāmunīnaṃ paccekabuddhānaṃ imaṃ vaṇṇaṃ imaṃ guṇaṃ padesamattaṃ saṅkhepamattaṃ ahaṃ tumhākaṃ sādhu sādhukaṃ vakkhāmi kathessāmīti attho.

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.

87. Anācariyakā hutvā sayameva buddhānaṃ attanāva paṭividdhānaṃ isīnaṃ antare mahāisīnaṃ madhūvakhuddaṃ khuddakamadhupaṭalaṃ iva sādhūni madhurāni vākyāni udānavacanāni anuttaraṃ uttaravirahitaṃ bhesajaṃ osadhaṃ nibbānaṃ patthayantā icchantā sabbe tumhe supasannacittā suppasannamanā suṇātha manasi karothāti attho.

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.

88-89. Paccekabuddhānaṃ samāgatānanti rāsibhūtānaṃ uppannānaṃ paccekabuddhānaṃ. Ariṭṭho, upariṭṭho, tagarasikhi, yasassī, sudassano, piyadassī, gandhāro, piṇḍolo, upāsabho, nitho, tatho, sutavā, bhāvitatto, sumbho, subho, methulo, aṭṭhamo, sumedho, anīgho, sudāṭho, hiṅgu, hiṅgo, dvejālino, aṭṭhako, kosalo, subāhu, upanemiso, nemiso, santacitto, sacco, tatho, virajo, paṇḍito, kālo, upakālo, vijito, jito, aṅgo, paṅgo, guttijjito, passī, jahī, upadhiṃ, dukkhamūlaṃ, aparājito, sarabhaṅgo, lomahaṃso[Pg.144], uccaṅgamāyo, asito, anāsavo, manomayo, mānacchido, bandhumā, tadādhimutto, vimalo, ketumā, kotumbaraṅgo, mātaṅgo, ariyo, accuto, accutagāmi, byāmako, sumaṅgalo, dibbilo cātiādīnaṃ paccekabuddhasatānaṃ yāni apadānāni paramparaṃ paccekaṃ byākaraṇāni yo ca ādīnavo yañca virāgavatthuṃ anallīyanakāraṇaṃ yathā ca yena kāraṇena bodhiṃ anupāpuṇiṃsu catumaggañāṇaṃ paccakkhaṃ kariṃsu. Sarāgavatthusūti suṭṭhu allīyitabbavatthūsu vatthukāmakilesakāmesu virāgasaññī virattasaññavanto rattamhi lokamhi allīyanasabhāvaloke viratacittā anallīyanamanā hitvā papañceti rāgo papañcaṃ doso papañcaṃ sabbakilesā papañcāti papañcasaṅkhāte kilese hitvā jiya phanditānīti phanditāni dvāsaṭṭhi diṭṭhigatāni jinitvā tatheva tena kāraṇena evaṃ bodhiṃ anupāpuṇiṃsu paccekabodhiñāṇaṃ paccakkhaṃ kariṃsūti attho.

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.

90-91. Sabbesu bhūtesu nidhāya daṇḍanti tajjanaphālanavadhabandhanaṃ nidhāya ṭhapetvā tesaṃ sabbasattānaṃ antare aññataraṃ kañci ekampi sattaṃ aviheṭhayaṃ aviheṭhayanto adukkhāpento mettena cittena ‘‘sabbe sattā sukhitā hontū’’ti mettāsahagatena cetasā hitānukampī hitena anukampanasabhāvo. Atha vā sabbesu bhūtesu nidhāya daṇḍanti sabbesūti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ pariyādiyanavacanametaṃ. Bhūtesūti bhūtā vuccanti tasā ca thāvarā ca. Yesaṃ tasiṇā taṇhā appahīnā, yesañca bhayabheravā appahīnā, te tasā. Kiṃ kāraṇā vuccanti tasā? Tasanti uttasanti paritasanti bhāyanti santāsaṃ āpajjanti, taṃ kāraṇā vuccanti tasā. Yesaṃ tasiṇā taṇhā pahīnā, yesañca bhayabheravā pahīnā, te thāvarā. Kiṃ kāraṇā vuccanti thāvarā? Thiranti na tasanti na uttasanti na paritasanti na bhāyanti na santāsaṃ āpajjanti, taṃ kāraṇā vuccanti thāvarā.

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.

Tayo daṇḍā – kāyadaṇḍo, vacīdaṇḍo, manodaṇḍoti. Tividhaṃ kāyaduccaritaṃ kāyadaṇḍo, catubbidhaṃ vacīduccaritaṃ vacīdaṇḍo, tividhaṃ manoduccaritaṃ manodaṇḍo. Sabbesu sakalesu bhūtesu sattesu taṃ tividhaṃ daṇḍaṃ nidhāya nidahitvā oropayitvā samoropayitvā nikkhipitvā [Pg.145] paṭippassambhetvā hiṃsanatthaṃ agahetvāti sabbesu bhūtesu nidhāya daṇḍaṃ. Aviheṭhayaṃ aññatarampi tesanti ekamekampi sattaṃ pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayanto, sabbepi satte pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā anduyā vā rajjuyā vā aviheṭhayaṃ aviheṭhayanto aññatarampi tesaṃ. Na puttamiccheyya kuto sahāyanti nāti paṭikkhepo. Puttanti cattāro puttā atrajo putto, khettajo, dinnako, antevāsiko putto. Sahāyanti sahāyo vuccati yena saha āgamanaṃ phāsu, gamanaṃ phāsu, ṭhānaṃ phāsu, nisajjā phāsu, ālapanaṃ phāsu, sallapanaṃ phāsu, samullapanaṃ phāsu. Na puttamiccheyya kuto sahāyanti puttampi na iccheyya na sādiyeyya na pattheyya na pihayeyya nābhijappeyya, kuto mittaṃ vā sandiṭṭhaṃ vā sambhattaṃ vā sahāyaṃ vā iccheyya sādiyeyya pattheyya pihayeyya abhijappeyyāti na puttamiccheyya kuto sahāyaṃ. Eko care khaggavisāṇakappoti so paccekasambuddho pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavītarāgoti eko, ekantavītadosoti eko, ekantavītamohoti eko, ekantanikkilesoti eko, ekāyanamaggaṃ gatoti eko, eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

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.

Kathaṃ so paccekasambuddho pabbajjāsaṅkhātena eko? So hi paccekasambuddho sabbaṃ gharāvāsapalibodhaṃ chinditvā, puttadārapalibodhaṃ chinditvā, ñātipalibodhaṃ, mittāmaccapalibodhaṃ, sannidhipalibodhaṃ chinditvā kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā nikkhamma anagāriyaṃ pabbajitvā akiñcanabhāvaṃ upagantvā ekova carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so paccekasambuddho pabbajjāsaṅkhātena eko.

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.

Kathaṃ so paccekasambuddho adutiyaṭṭhena eko? So evaṃ pabbajito samāno eko araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. So eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko raho [Pg.146] nisīdati, eko caṅkamati, eko carati viharati iriyati vattati pāleti yapeti yāpetīti evaṃ so adutiyaṭṭhena eko.

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.

Kathaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko? So eko adutiyo appamatto ātāpī pahitatto viharanto mahāpadhānaṃ padahanto māraṃ sasenakaṃ namuciṃ kaṇhaṃ pamattabandhuṃ vidhametvā ca taṇhājāliniṃ visaritaṃ visattikaṃ pajahi vinodesi byantiṃ akāsi anabhāvaṃ gamesi.

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.

‘‘Taṇhādutiyo puriso, dīghamaddhāna saṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

A person with craving as a companion wanders long through saṃsāra; from this state to another state, he does not transcend saṃsāra.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105;

mahāni. 191) –

Knowing this danger—that craving is the origin of suffering—a mindful bhikkhu, free from craving and without grasping, should wander forth.

Evaṃ so paccekasambuddho taṇhāya pahānaṭṭhena eko.

In this way, that Paccekasambuddha is 'one' in the sense of having abandoned craving.

Kathaṃ so paccekasambuddho ekantavītarāgoti eko? Rāgassa pahīnattā ekantavītarāgoti eko, dosassa pahīnattā ekantavītadosoti eko, mohassa pahīnattā ekantavītamohoti eko, kilesānaṃ pahīnattā ekantanikkilesoti eko, evaṃ so paccekasambuddho ekantavītarāgoti eko.

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.

Kathaṃ so paccekasambuddho ekāyanamaggaṃ gatoti eko? Ekāyanamaggo vuccati cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

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.

‘‘Ekāyanaṃ jātikhayantadassī, maggaṃ pajānāti hitānukampī;

Etena maggena tariṃsu pubbe, tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384;

mahāni. 191) –

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.

Evaṃ so ekāyanamaggaṃ gatoti eko.

In this way, he is 'one' as having gone on the one-way path.

Kathaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko? Bodhi vuccati catūsu maggesu ñāṇaṃ (mahāni. 191; cūḷani. khaggavisāṇasuttaniddesa 121). Paññā paññindriyaṃ paññābalaṃ [Pg.147] dhammavicayasambojjhaṅgo vīmaṃsā vipassanā sammādiṭṭhi. So paccekasambuddho tena paccekabodhiñāṇena ‘‘sabbe saṅkhārā aniccā’’ti bujjhi, ‘‘sabbe saṅkhārā dukkhā’’ti bujjhi, ‘‘sabbe dhammā anattā’’ti bujjhi. ‘‘Avijjāpaccayā saṅkhārā’’ti bujjhi, ‘‘saṅkhārapaccayā viññāṇa’’nti bujjhi, ‘‘viññāṇapaccayā nāmarūpa’’nti bujjhi, ‘‘nāmarūpapaccayā saḷāyatana’’nti bujjhi, ‘‘saḷāyatanapaccayā phasso’’ti bujjhi, ‘‘phassapaccayā vedanā’’ti bujjhi, ‘‘vedanāpaccayā taṇhā’’ti bujjhi, ‘‘taṇhāpaccayā upādāna’’nti bujjhi, ‘‘upādānapaccayā bhavo’’ti bujjhi, ‘‘bhavapaccayā jātī’’ti bujjhi, ‘‘jātipaccayā jarāmaraṇa’’nti bujjhi. ‘‘Avijjānirodhā saṅkhāranirodho’’ti bujjhi, ‘‘saṅkhāranirodhā viññāṇanirodho’’ti bujjhi…pe… ‘‘bhavanirodhā jātinirodho’’ti bujjhi, ‘‘jātinirodhā jarāmaraṇanirodho’’ti bujjhi. ‘‘Idaṃ dukkha’’nti bujjhi, ‘‘ayaṃ dukkhasamudayo’’ti bujjhi, ‘‘ayaṃ dukkhanirodho’’ti bujjhi, ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti bujjhi. ‘‘Ime āsavā’’ti bujjhi, ‘‘ayaṃ āsavasamudayo’’ti bujjhi…pe… ‘‘paṭipadā’’ti bujjhi, ‘‘ime dhammā abhiññeyyā’’ti bujjhi, ‘‘ime dhammā pahātabbā’’ti bujjhi, ‘‘ime dhammā sacchikātabbā’’ti bujjhi, ‘‘ime dhammā bhāvetabbā’’ti bujjhi. Channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, pañcannaṃ upādānakkhandhānaṃ samudayañca…pe… nissaraṇañca bujjhi, catunnaṃ mahābhūtānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca bujjhi, ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti bujjhi.

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."

Atha vā yaṃ bujjhitabbaṃ anubujjhitabbaṃ paṭibujjhitabbaṃ sambujjhitabbaṃ adhigantabbaṃ phassitabbaṃ sacchikātabbaṃ, sabbaṃ taṃ tena paccekabodhiñāṇena bujjhi anubujjhi paṭibujjhi sambujjhi adhigañchi phassesi sacchākāsīti, evaṃ so paccekasambuddho eko anuttaraṃ paccekasambodhiṃ abhisambuddhoti eko.

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.'

Careti aṭṭha cariyāyo (cūḷani. khaggavisāṇasuttaniddesa 121) – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyā. Iriyāpathacariyāti catūsu iriyāpathesu, āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu, saticariyāti catūsu satipaṭṭhānesu, samādhicariyāti catūsu jhānesu, ñāṇacariyāti catūsu ariyasaccesu, maggacariyāti catūsu ariyamaggesu, patticariyāti catūsu [Pg.148] sāmaññaphalesu, lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padesato paccekasambuddhesu, padesato sāvakesu.

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.

Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padesato paccekasambuddhānaṃ, padesato sāvakānaṃ. Imā aṭṭha cariyāyo.

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.

Aparāpi aṭṭha cariyāyo – adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhapento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyatananti āyatanacariyāya carati. Evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati. Imā aṭṭha cariyāyo.

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.

Aparāpi aṭṭha cariyāyo – dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa. Imā aṭṭha cariyāyo.

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.

Khaggavisāṇakappoti yathā khaggassa nāma visāṇaṃ ekameva hoti, adutiyaṃ, evameva so paccekasambuddho takkappo tassadiso tappaṭibhāgo. Yathā atiloṇaṃ vuccati loṇakappo, atitittakaṃ vuccati tittakappo, atimadhuraṃ vuccati madhurakappo, atiuṇhaṃ vuccati aggikappo, atisītaṃ vuccati himakappo, mahāudakakkhandho vuccati samuddakappo, mahābhiññābalappatto sāvako vuccati satthukappoti. Evameva so paccekasambuddho khaggavisāṇakappo, khaggavisāṇasadiso khaggavisāṇapaṭibhāgo eko adutiyo muttabandhano sammā loke carati viharati iriyati vattati pāleti yapeti yāpetīti eko care khaggavisāṇakappo. Tenāhu paccekasambuddhā –

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:

‘‘Sabbesu [Pg.149] bhūtesu nidhāya daṇḍaṃ, aviheṭhayaṃ aññatarampi tesaṃ;

Na puttamiccheyya kuto sahāyaṃ, eko care khaggavisāṇakappo.

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.

‘‘Saṃsaggajātassa bhavanti snehā, snehanvayaṃ dukkhamidaṃ pahoti;

Ādīnavaṃ snehajaṃ pekkhamāno;

Eko care khaggavisāṇakappo.

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.

‘‘Mitte suhajje anukampamāno, hāpeti atthaṃ paṭibaddhacitto;

Etaṃ bhayaṃ santhave pekkhamāno, eko care khaggavisāṇakappo.

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.

‘‘Vaṃso visālova yathā visatto, puttesu dāresu ca yā apekkhā;

Vaṃse kaḷīrova asajjamāno, eko care khaggavisāṇakappo.

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.

‘‘Migo araññamhi yathā abaddho, yenicchakaṃ gacchati gocarāya;

Viññū naro seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

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.

‘‘Āmantanā hoti sahāyamajjhe, vāse ca ṭhāne gamane cārikāya;

Anabhijjhitaṃ seritaṃ pekkhamāno, eko care khaggavisāṇakappo.

There is consultation among companions, in dwelling, standing, going, and wandering. Seeing the uncoveted freedom, let him wander alone like a rhinoceros horn.

‘‘Khiḍḍā ratī hoti sahāyamajjhe, puttesu pemaṃ vipulañca hoti;

Piyavippayogaṃ vijigucchamāno, eko care khaggavisāṇakappo.

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.

‘‘Cātuddiso [Pg.150] appaṭigho ca hoti, santussamāno itarītarena;

Parissayānaṃ sahitā achambhī, eko care khaggavisāṇakappo.

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.

‘‘Dussaṅgahā pabbajitāpi eke, atho gahaṭṭhā gharamāvasantā;

Appossukko paraputtesu hutvā, eko care khaggavisāṇakappo.

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.

‘‘Oropayitvā gihibyañjanāni, sañchinnapatto yathā koviḷāro;

Chetvāna vīro gihibandhanāni, eko care khaggavisāṇakappo.

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.

‘‘Sace labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Abhibhuyya sabbāni parissayāni, careyya tenattamano satīmā.

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.

‘‘No ce labhetha nipakaṃ sahāyaṃ, saddhiṃ caraṃ sādhuvihāridhīraṃ;

Rājāva raṭṭhaṃ vijitaṃ pahāya, eko care mātaṅgaraññeva nāgo.

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.

‘‘Addhā pasaṃsāma sahāyasampadaṃ, seṭṭhā samā sevitabbā sahāyā;

Ete aladdhā anavajjabhojī, eko care khaggavisāṇakappo.

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.

‘‘Disvā suvaṇṇassa pabhassarāni, kammāraputtena suniṭṭhitāni;

Saṅghaṭṭamānāni duve bhujasmiṃ, eko care khaggavisāṇakappo.

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.

‘‘Evaṃ [Pg.151] dutīyena sahā mamassa, vācābhilāpo abhisajjanā vā;

Etaṃ bhayaṃ āyatiṃ pekkhamāno, eko care khaggavisāṇakappo.

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.

‘‘Kāmā hi citrā madhurā manoramā, virūparūpena mathenti cittaṃ;

Ādīnavaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

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.

‘‘Ītī ca gaṇḍo ca upaddavo ca, rogo ca sallañca bhayañca metaṃ;

Etaṃ bhayaṃ kāmaguṇesu disvā, eko care khaggavisāṇakappo.

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.

‘‘Sītañca uṇhañca khudaṃ pipāsaṃ, vātātape ḍaṃsasarīsape ca;

Sabbānipetāni abhibbhavitvā, eko care khaggavisāṇakappo.

Cold and heat, hunger and thirst, wind and sun, gadflies and serpents—having overcome all these, let him wander alone like a rhinoceros horn.

‘‘Nāgova yūthāni vivajjayitvā, sañjātakhandho padumī uḷāro;

Yathābhirantaṃ viharaṃ araññe, eko care khaggavisāṇakappo.

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.

‘‘Aṭṭhānataṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttiṃ;

Ādiccabandhussa vaco nisamma, eko care khaggavisāṇakappo.

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.

‘‘Diṭṭhīvisūkāni upātivatto, patto niyāmaṃ paṭiladdhamaggo;

Uppannañāṇomhi anaññaneyyo, eko care khaggavisāṇakappo.

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.

‘‘Nillolupo [Pg.152] nikkuho nippipāso, nimmakkha niddhantakasāvamoho;

Nirāsayo sabbaloke bhavitvā, eko care khaggavisāṇakappo.

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.

‘‘Pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ;

Sayaṃ na seve pasutaṃ pamattaṃ, eko care khaggavisāṇakappo.

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.

‘‘Bahussutaṃ dhammadharaṃ bhajetha, mittaṃ uḷāraṃ paṭibhānavantaṃ;

Aññāya atthāni vineyya kaṅkhaṃ, eko care khaggavisāṇakappo.

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.

‘‘Khiḍḍaṃ ratiṃ kāmasukhañca loke, analaṅkaritvā anapekkhamāno;

Vibhūsaṭṭhānā virato saccavādī, eko care khaggavisāṇakappo.

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.

‘‘Puttañca dāraṃ pitarañca mātaraṃ, dhanāni dhaññāni ca bandhavāni;

Hitvāna kāmāni yathodhikāni, eko care khaggavisāṇakappo.

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.

‘‘Saṅgo eso parittamettha sokhyaṃ, appassādo dukkhamevettha bhiyyo;

Gaḷo eso iti ñatvā matimā, eko care khaggavisāṇakappo.

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.

‘‘Sandālayitvāna saṃyojanāni, jālaṃva bhetvā salilambucārī,Aggīva daḍḍhaṃ anivattamāno, eko care khaggavisāṇakappo.

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.

‘‘Okkhittacakkhū [Pg.153] na ca pādalolo, guttindriyo rakkhitamānasāno;

Anavassuto apariḍayhamāno, eko care khaggavisāṇakappo.

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.

‘‘Ohārayitvā gihibyañjanāni, sañchannapatto yathā pārichatto;

Kāsāyavattho abhinikkhamitvā, eko care khaggavisāṇakappo.

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.

‘‘Rasesu gedhaṃ akaraṃ alolo, anaññaposī sapadānacārī;

Kule kule appaṭibaddhacitto, eko care khaggavisāṇakappo.

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.

‘‘Pahāya pañcāvaraṇāni cetaso, upakkilese byapanujja sabbe;

Anissito chejja sinehadosaṃ, eko care khaggavisāṇakappo.

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.

‘‘Vipiṭṭhikatvāna sukhañca dukkhaṃ, pubbeva somanassadomanassaṃ;

Laddhānupekkhaṃ samathaṃ visuddhaṃ, eko care khaggavisāṇakappo.

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.

‘‘Āraddhavīriyo paramatthapattiyā, alīnacitto akusītavutti;

Daḷhanikkamo thāmabalūpapanno, eko care khaggavisāṇakappo.

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.

‘‘Paṭisallānaṃ jhānamariñcamāno, dhammesu niccaṃ anudhammacārī;

Ādīnavaṃ sammasitā bhavesu, eko care khaggavisāṇakappo.

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.

‘‘Taṇhakkhayaṃ [Pg.154] patthayamappamatto, aneḷamūgo sutavā satīmā;

Saṅkhātadhammo niyato padhānavā, eko care khaggavisāṇakappo.

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.

‘‘Sīhova saddesu asantasanto, vātova jālamhi asajjamāno;

Padumaṃva toyena alimpamāno, eko care khaggavisāṇakappo.

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.

‘‘Sīho yathā dāṭhabalī pasayha, rājā migānaṃ abhibhuyya cārī;

Sevetha pantāni senāsanāni, eko care khaggavisāṇakappo.

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.

‘‘Mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle;

Sabbena lokena avirujjhamāno, eko care khaggavisāṇakappo.

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.

‘‘Rāgañca dosañca pahāya mohaṃ, sandālayitvāna saṃyojanāni;

Asantasaṃ jīvitasaṅkhayamhi, eko care khaggavisāṇakappo.

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.

‘‘Bhajanti sevanti ca kāraṇatthā, nikkāraṇā dullabhā ajja mittā;

Attatthapaññā asucīmanussā, eko care khaggavisāṇakappo’’ti.

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.

Tattha sabbesu bhūtesūti khaggavisāṇapaccekabuddhāpadānasuttaṃ. Kā uppatti? Sabbasuttānaṃ catubbidhā uppatti – attajjhāsayato, parajjhāsayato, aṭṭhuppattito, pucchāvasitoti. Tattha khaggavisāṇasuttassa avisesena pucchāvasito uppatti. Visesena pana yasmā ettha kāci gāthā tena [Pg.155] tena paccekabuddhena puṭṭhena vuttā, kāci apuṭṭhena attanā adhigatamagganayānurūpaṃ udānaṃyeva udānentena, tasmā kāyaci gāthāya pucchāvasito, kāyaci attajjhāsayato uppatti. Tattha yā ayaṃ avisesena pucchāvasito uppatti, sā ādito pabhuti evaṃ veditabbā –

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:

Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Atha kho āyasmato ānandassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – ‘‘buddhānaṃ patthanā ca abhinīhāro ca dissati, tathā sāvakānaṃ, paccekabuddhānaṃ na dissati, yaṃnūnāhaṃ bhagavantaṃ upasaṅkamitvā puccheyya’’nti? So paṭisallānā vuṭṭhito bhagavantaṃ upasaṅkamitvā yathākkamena etamatthaṃ pucchi. Athassa bhagavā pubbayogāvacarasuttaṃ abhāsi –

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:

‘‘Pañcime, ānanda, ānisaṃsā pubbayogāvacare diṭṭheva dhamme paṭikacceva aññaṃ ārādheti. No ce diṭṭheva dhamme paṭikacceva aññaṃ ārādheti, atha maraṇakāle aññaṃ ārādheti. Atha devaputto samāno aññaṃ ārādheti. Atha buddhānaṃ sammukhībhāve khippābhiñño hoti. Atha pacchime kāle paccekasambuddho hotī’’ti.

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.

Evaṃ vatvā puna āha –

Having said this, he spoke again:

‘‘Paccekasambuddhā nāma, ānanda, abhinīhārasampannā pubbayogāvacarā honti, tasmā paccekabuddhabuddhasāvakānaṃ sabbesaṃ patthanā ca abhinīhāro ca icchitabbo’’ti.

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.

So āha – ‘‘buddhānaṃ, bhante, patthanā kīva ciraṃ vaṭṭatī’’ti. Buddhānaṃ, ānanda, heṭṭhimaparicchedena cattāri asaṅkhyeyyāni kappasatasahassañca, majjhimaparicchedena aṭṭha asaṅkhyeyyāni kappasatasahassañca, uparimaparicchedena soḷasa asaṅkhyeyyāni kappasatasahassañca. Ete ca bhedā paññādhikasaddhādhikavīriyādhikānaṃ vasena ñātabbā. Paññādhikānañhi saddhā mandā hoti, paññā tikkhā. Saddhādhikānaṃ paññā majjhimā hoti, saddhā tikkhā. Vīriyādhikānaṃ saddhā paññā mandā hoti, vīriyaṃ tikkhanti. Appatvā pana cattāri asaṅkhyeyyāni kappasatasahassañca divase divase vessantaradānasadisaṃ dānaṃ dentopi tadanurūpe sīlādipāramidhamme ācinantopi antarā [Pg.156] buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Kasmā? Ñāṇaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Yathā nāma timāsacatumāsapañcamāsaccayena nipphajjanakaṃ sassaṃ taṃ taṃ kālaṃ appatvā divase divase satakkhattuṃ sahassakkhattuṃ keḷāyantopi udakena siñcantopi antarā pakkhena vā māsena vā nipphādessatīti netaṃ ṭhānaṃ vijjati. Kasmā? Sassaṃ gabbhaṃ na gaṇhāti, vepullaṃ nāpajjati, paripākaṃ na gacchatīti. Evamevaṃ appatvā cattāri asaṅkhyeyyāni kappasatasahassañca antarā buddho bhavissatīti netaṃ ṭhānaṃ vijjati. Tasmā yathāvuttameva kālaṃ pāramipūraṇaṃ kātabbaṃ ñāṇaparipākatthāya. Ettakenāpi ca kālena buddhattaṃ patthayato abhinīhārakaraṇe aṭṭha sampattiyo icchitabbā. Ayañhi –

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—

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhati’’. (bu. vaṃ. 2.59);

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.

Abhinīhāroti mūlapaṇidhānassetaṃ adhivacanaṃ. Tattha manussattanti manussajāti. Aññatra hi manussajātiyā avasesajātīsu devajātiyampi ṭhitassa paṇidhi na ijjhati, tattha ṭhitena pana buddhattaṃ patthayantena dānādīni puññakammāni katvā manussattaṃyeva patthetabbaṃ, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Liṅgasampattīti purisabhāvo. Mātugāmanapuṃsakaubhatobyañjanakānañhi manussajātiyaṃ ṭhitānampi paṇidhi na ijjhati. Tattha ṭhitena pana buddhattaṃ patthentena dānādīni puññakammāni katvā purisabhāvoyeva patthetabbo, tattha ṭhatvā paṇidhi kātabbo. Evañhi samijjhati. Hetūti arahattassa upanissayasampatti. Yo hi tasmiṃ attabhāve vāyamanto arahattaṃ pāpuṇituṃ samattho, tassa paṇidhi samijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi dīpaṅkarapādamūle pabbajitvā tenattabhāvena arahattaṃ pāpuṇituṃ samattho ahosi. Satthāradassananti buddhānaṃ sammukhādassanaṃ. Evañhi ijjhati, no aññathā yathā sumedhapaṇḍitassa. So hi dīpaṅkaraṃ sammukhā disvā paṇidhiṃ akāsi. Pabbajjāti anagāriyabhāvo. So ca kho sāsane vā kammavādikiriyavāditāpasaparibbājakanikāye vā vaṭṭati yathā sumedhapaṇḍitassa. So hi sumedho nāma tāpaso hutvā paṇidhiṃ akāsi. Guṇasampattīti jhānādiguṇapaṭilābho[Pg.157]. Pabbajitassapi hi guṇasampannasseva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi pañcābhiñño ca aṭṭhasamāpattilābhī ca hutvā paṇidhesi. Adhikāroti adhikakāro, pariccāgoti attho. Jīvitādipariccāgañhi katvā paṇidahatoyeva ijjhati, no itarassa yathā sumedhapaṇḍitassa. So hi –

"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—

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

Mā naṃ kalale akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53);

Having stepped upon me, let the Buddha go with his disciples. Let him not step in the mud; this will be for my welfare.

Evaṃ attapariccāgaṃ katvā paṇidhesi. Chandatāti kattukamyatā. Sā yassa balavatī hoti, tassa ijjhati paṇidhi. Sā ca sace koci vadeyya ‘‘ko cattāri asaṅkhyeyyāni kappasatasahassañca niraye paccitvā buddhattaṃ icchatī’’ti. Taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Tathā yadi koci vadeyya ‘‘ko sakalacakkavāḷaṃ vītaccikānaṃ aṅgārānaṃ pūraṃ akkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ sattisūlehi ākiṇṇaṃ akkamanto atikkamitvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ samatittikaṃ udakapuṇṇaṃ uttaritvā buddhattaṃ icchati, ko sakalacakkavāḷaṃ nirantaraṃ veḷugumbasañchannaṃ maddanto atikkamitvā buddhattaṃ icchatī’’ti, taṃ sutvā yo ‘‘aha’’nti vattuṃ ussahati, tassa balavatīti veditabbā. Evarūpena ca kattukamyatāchandena samannāgato sumedhapaṇḍito paṇidhesīti.

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.

Evaṃ samiddhābhinīhāro ca bodhisatto imāni aṭṭhārasa abhabbaṭṭhānāni na upeti. So hi tato pabhuti na jaccandho hoti na jaccapadhiro, na ummattako, na eḷamugo, na pīṭhasappi, na milakkhesu uppajjati, na dāsiyā kucchimhi nibbattati, na niyatamicchādiṭṭhiko hoti, nāssa liṅgaṃ parivattati, na pañcānantariyakammāni karoti, na kuṭṭhī hoti, na tiracchānayoniyaṃ vaṭṭakato pacchimattabhāvo hatthito adhikattabhāvo hoti, na khuppipāsikanijjhāmataṇhikapetesu uppajjati, na kālakañcikāsuresu, na avīciniraye, na lokantarikesu uppajjati. Kāmāvacaresu pana na māro hoti, rūpāvacaresu na asaññībhave, na suddhāvāsesu uppajjati, na arūpabhavesu, na aññaṃ cakkavāḷaṃ saṅkamati.

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.

Yā [Pg.158] cimā ussāho ca ummaṅgo ca avatthānañca hitacariyā cāti catasso buddhabhūmiyo, tāhi samannāgato hoti. Tattha –

He is endowed with these four Buddha-grounds: striving, insight, steadfastness, and beneficent conduct. Herein:

‘‘Ussāho vīriyaṃ vuttaṃ, ummaṅgo paññā pavuccati;

Avatthānaṃ adhiṭṭhānaṃ, hitacariyā mettābhāvanā’’ti. –

“Striving is said to be energy, insight is said to be wisdom; steadfastness is determination, and beneficent conduct is the cultivation of loving-kindness.”

Veditabbā. Ye ca ime nekkhammajjhāsayo, pavivekajjhāsayo, alobhajjhāsayo, adosajjhāsayo, amohajjhāsayo, nissaraṇajjhāsayoti cha ajjhāsayā bodhiparipākāya saṃvattanti, yehi samannāgatattā nekkhammajjhāsayā ca bodhisattā kāmesu dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavesu dosadassāvinoti vuccanti, tehi ca samannāgato hoti.

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.

Paccekabuddhānaṃ pana kīva ciraṃ patthanā vaṭṭatīti? Paccekabuddhānaṃ dve asaṅkhyeyyāni kappasatasahassañca, tato oraṃ na sakkā, pubbe vuttanayenevettha kāraṇaṃ veditabbaṃ. Ettakenāpi ca kālena paccekabuddhattaṃ patthayato abhinīhārakaraṇe pañca sampattiyo icchitabbā. Tesañhi –

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:

‘‘Manussattaṃ liṅgasampatti, vigatāsavadassanaṃ;

Adhikāro ca chandatā, ete abhinīhārakāraṇā’’.

“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.”

Tattha vigatāsavadassananti buddhapaccekabuddhabuddhasāvakānaṃ yassa kassaci dassananti attho. Sesaṃ vuttanayameva.

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.

Atha ‘‘sāvakānaṃ patthanā kittakaṃ vaṭṭatī’’ti? Dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca, asītimahāsāvakānaṃ kappasatasahassameva. Tathā buddhassa mātāpitūnaṃ upaṭṭhākassa puttassa cāti, tato oraṃ na sakkā, tattha kāraṇaṃ vuttanayameva. Imesaṃ pana sabbesampi adhikāro ca chandatāti dvaṅgasamannāgatoyeva abhinīhāro hoti.

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.

Evaṃ imāya patthanāya iminā ca abhinīhārena yathāvuttappabhedaṃ kālaṃ pāramiyo pūretvā buddhā loke uppajjantā khattiyakule vā brāhmaṇakule vā uppajjanti, paccekabuddhā khattiyabrāhmaṇagahapatikulānaṃ aññatarasmiṃ, aggasāvakā [Pg.159] pana buddhā viya khattiyabrāhmaṇakulesveva. Sabbabuddhā saṃvaṭṭamāne kappe na uppajjanti, vivaṭṭamāne kappe uppajjanti, tathā paccekabuddhā. Te pana buddhānaṃ uppajjanakāle na uppajjanti. Buddhā sayañca bujjhanti, pare ca bodhenti. Paccekabuddhā sayameva bujjhanti, na pare bodhenti. Attharasameva paṭivijjhanti, na dhammarasaṃ. Na hi te lokuttaradhammaṃ paññattiṃ āropetvā desetuṃ sakkonti, mūgena diṭṭhasupino viya vanacarakena nagare sāyitabyañjanaraso viya ca nesaṃ dhammābhisamayo hoti. Sabbaṃ iddhisamāpattipaṭisambhidāpabhedaṃ pāpuṇanti. Guṇavisiṭṭhatāya buddhānaṃ heṭṭhā sāvakānaṃ upari honti, na aññe pabbājetvā ābhisamācārikaṃ sikkhāpenti, ‘‘cittasallekho kātabbo, vosānaṃ nāpajjitabba’’nti iminā uddesena uposathaṃ karonti, ajja uposathoti vacanamattena vā, uposathaṃ karontā ca gandhamādane mañjūsakarukkhamūle ratanamāḷe sannipatitvā karontīti. Evaṃ bhagavā āyasmato ānandassa paccekabuddhānaṃ sabbākāraparipūraṃ patthanañca abhinīhārañca kathetvā idāni imāya patthanāya iminā ca abhinīhārena samudāgate te te paccekabuddhe kathetuṃ ‘‘sabbesu bhūtesu nidhāya daṇḍa’’ntiādinā nayena imaṃ khaggavisāṇasuttaṃ abhāsi. Ayaṃ tāva avisesena pucchāvasito khaggavisāṇasuttassa uppatti.

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.

Idāni visesena vattabbā. Tattha imissā tāva gāthāya evaṃ uppatti veditabbā – ayaṃ kira paccekabuddho paccekabodhisattabhūmiṃ ogāhanto dve asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā gatapaccāgatavattaṃ pūrento samaṇadhammaṃ akāsi. Etaṃ kira vattaṃ aparipūretvā paccekabodhiṃ pāpuṇanto nāma natthi. Kiṃ panetaṃ gatapaccāgatavattaṃ nāma? Haraṇapaccāharaṇanti. Taṃ yathā vibhūtaṃ hoti, tathā kathessāma.

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.

Idha ekacco bhikkhu harati na paccāharati, ekacco paccāharati na harati, ekacco neva harati na paccāharati, ekacco harati ca paccāharati ca. Tattha yo bhikkhu pageva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ āsiñcitvā pānīyaghaṭaṃ pūretvā pānīyamāḷe ṭhapetvā ācariyavattaṃ upajjhāyavattaṃ katvā dveasīti khandhakavattāni ca cuddasa mahāvattāni samādāya vattati. So sarīraparikammaṃ katvā senāsanaṃ pavisitvā yāva bhikkhācāravelā, tāva vivittāsane vītināmetvā velaṃ [Pg.160] ñatvā nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ katvā saṅghāṭiṃ khandhe karitvā pattaṃ aṃse ālaggetvā kammaṭṭhānaṃ manasi karonto cetiyaṅgaṇaṃ gantvā cetiyañca bodhiñca vanditvā gāmasamīpe cīvaraṃ pārupitvā pattaṃ ādāya gāmaṃ piṇḍāya pavisati. Evaṃ paviṭṭho ca lābhī bhikkhu puññavā upāsakehi sakkato garukato upaṭṭhākakule vā paṭikkamanasālāyaṃ vā paṭikkamitvā upāsakehi taṃ taṃ pañhaṃ pucchiyamāno tesaṃ pañhavissajjanena dhammadesanāvikkhepena ca taṃ manasikāraṃ chaḍḍetvā nikkhamati. Vihāraṃ āgatopi bhikkhūhi pañhaṃ puṭṭho katheti, dhammaṃ bhaṇati, taṃ taṃ byāpārañca āpajjati. Pacchābhattampi purimayāmampi majjhimayāmampi evaṃ bhikkhūhi saddhiṃ papañcetvā kāyaduṭṭhullābhibhūto pacchimayāmepi sayati, neva kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati na paccāharatī’’ti.

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.'

Yo pana byādhibahulo hoti, bhuttāhāro paccūsasamaye na sammā pariṇamati. Pageva vuṭṭhāya yathāvuttaṃ vattaṃ kātuṃ na sakkoti kammaṭṭhānaṃ vā manasi kātuṃ, aññadatthu yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā patthayamāno kālasseva pattacīvaramādāya gāmaṃ pavisati. Tattha yāguṃ vā khajjakaṃ vā bhesajjaṃ vā bhattaṃ vā laddhā pattaṃ nīharitvā bhattakiccaṃ niṭṭhāpetvā paññattāsane nisinno kammaṭṭhānaṃ manasi karitvā visesaṃ patvā vā apatvā vā vihāraṃ āgantvā teneva manasikārena viharati. Ayaṃ vuccati ‘‘paccāharati na haratī’’ti. Edisā hi bhikkhū yāguṃ pivitvā vipassanaṃ vaḍḍhetvā buddhasāsane arahattaṃ pattā gaṇanapathaṃ vītivattā, sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ taṃ āsanaṃ natthi, yattha bhikkhū nisinnā yāguṃ pivitvā arahattaṃ appattā.

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.

Yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhanabaddhacitto viharanto kammaṭṭhānamanasikāramananuyutto gāmaṃ piṇḍāya pavisitvā gihīhi saddhiṃ kathāpapañcena papañcito tucchakova nikkhamati. Ayaṃ vuccati ‘‘neva harati na paccāharatī’’ti.

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.'

Yo pana pageva vuṭṭhāya purimanayeneva sabbavattāni paripūretvā yāva bhikkhācāravelā, tāva pallaṅkaṃ ābhujitvā kammaṭṭhānaṃ manasi karoti. Kammaṭṭhānaṃ nāma duvidhaṃ – sabbatthakañca pārihāriyañca. Tattha sabbatthakaṃ nāma mettā ca maraṇānussati ca. Tañhi sabbattha atthayitabbaṃ icchitabbanti ‘‘sabbatthaka’’nti vuccati. Mettā nāma āvāsādīsu sabbattha icchitabbā. Āvāsesu [Pg.161] hi mettāvihārī bhikkhu sabrahmacārīnaṃ piyo hoti manāpo, tena phāsu asaṅghaṭṭho viharati. Devatāsu mettāvihārī devatāhi rakkhitagopito sukhaṃ viharati. Rājarājamahāmattādīsu mettāvihārī tehi mamāyito sukhaṃ viharati. Gāmanigamādīsu mettāvihārī sabbattha bhikkhācariyādīsu manussehi sakkato garukato sukhaṃ viharati. Maraṇānussatibhāvanāya jīvitanikantiṃ pahāya appamatto viharati.

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.

Yaṃ pana sadā pariharitabbaṃ cariyānukūlena gahitaṃ. Taṃ dasāsubhakasiṇānussatīsu aññataraṃ, catudhātuvavatthānameva vā, taṃ sadā pariharitabbato rakkhitabbato bhāvetabbato ca ‘‘pārihāriya’’nti vuccati, mūlakammaṭṭhānantipi tadeva. Atthakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti – ‘‘āvuso, tumhe na iṇaṭṭā na bhayaṭṭā na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā. Tasmā gamane uppannakilese gamaneyeva niggaṇhatha, ṭhāne, nisajjāya, sayane uppannakilese sayaneyeva niggaṇhathā’’ti.

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.'

Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti, tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, so tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati, athassa pacchato āgacchantopi tiṭṭhati. So ‘‘ayaṃ bhikkhu tuyhaṃ uppannaṃ vitakkaṃ jānāti, ananucchavikaṃ te eta’’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti. Soyeva nayo ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati, na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattitvā purimapadeseyeva tiṭṭhati. Ālindakavāsī mahāphussadevatthero viya.

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.

So kira ekūnavīsativassāni gatapaccāgatavattaṃ pūrento evaṃ vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni karontā ca theraṃ tathā gacchantaṃ disvā ‘‘ayaṃ thero punappunaṃ nivattitvā [Pg.162] gacchati, kiṃ nu kho maggamūḷho, udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayuttena citteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattapattadivaseyevassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi, cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ āgamiṃsu. Tañca obhāsaṃ disvā vanavāsī mahātissatthero taṃ dutiyadivase pucchi – ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so’’ti? Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti maṇiobhāsopī’’ti evamādimāha. So ‘‘paṭicchādetha tumhe’’ti nibaddho ‘‘āmā’’ti paṭijānitvā ārocesi.

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.

Kāḷavallimaṇḍapavāsī mahānāgatthero viya ca. Sopi kira gatapaccāgatavattaṃ pūrento ‘‘paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmī’’ti satta vassāni ṭhānacaṅkamameva adhiṭṭhāsi, puna soḷasa vassāni gatapaccāgatavattaṃ pūretvā arahattaṃ pāpuṇi. Evaṃ kammaṭṭhānamanuyuttacitteneva pādaṃ uddharanto vippayuttena cittena uddhaṭe paṭinivattanto gāmasamīpaṃ gantvā ‘‘gāvī nu kho pabbajito nu kho’’ti āsaṅkanīyappadese ṭhatvā saṅghāṭiṃ pārupitvā pattaṃ gahetvā gāmadvāraṃ patvā kacchakantarato udakaṃ gahetvā gaṇḍūsaṃ katvā gāmaṃ pavisati ‘‘bhikkhaṃ vā dātuṃ vandituṃ vā upagate manusse ‘dīghāyukā hothā’ti vacanamattenāpi mā me kammaṭṭhānavikkhepo ahosī’’ti. Sace pana naṃ ‘‘ajja, bhante, kiṃ sattamī, udāhu aṭṭhamī’’ti divasaṃ pucchanti, udakaṃ gilitvā āroceti. Sace divasapucchakā na honti, nikkhamanavelāyaṃ gāmadvāre niṭṭhubhitvāva yāti.

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.

Sīhaḷadīpe kalambatitthavihāre vassūpagatā paññāsa bhikkhū viya ca. Te kira vassūpanāyikauposathadivase katikavattaṃ akaṃsu – ‘‘arahattaṃ appatvā na aññamaññaṃ ālapissāmā’’ti. Gāmañca piṇḍāya pavisantā gāmadvāre udakagaṇḍūsaṃ katvā pavisiṃsu, divase pucchite udakaṃ gilitvā ārocesuṃ, apucchite gāmadvāre niṭṭhubhitvā vihāraṃ āgamaṃsu. Tattha manussā niṭṭhubhanaṭṭhānaṃ disvā jāniṃsu – ‘‘ajja eko āgato, ajja dve’’ti. Evañca cintesuṃ – ‘‘kiṃ nu kho ete amheheva saddhiṃ na sallapanti[Pg.163], udāhu aññamaññampi, yadi aññamaññampi na sallapanti, addhā vivādajātā bhavissanti, handa nesaṃ aññamaññaṃ khamāpessāmā’’ti. Sabbe vihāraṃ agamaṃsu. Tattha paññāsāya bhikkhūsu vassaṃ upagatesu dve bhikkhū ekokāse nāddasaṃsu. Tato tesu yo cakkhumā puriso, so evamāha – ‘‘na, bho, kalahakārakānaṃ vasanokāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaparibhojanīya’’nti, te tato nivattā. Tepi bhikkhū antovasseyeva vipassanaṃ vaḍḍhetvā arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.

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.

Evaṃ kāḷavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatā bhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ gantvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha ca piṇḍāya caranto na turitaturito javena gacchati, javanapiṇḍapātikadhutaṅgaṃ nāma natthi, visamabhūmibhāgappattaṃ pana udakabharitasakaṭamiva niccalo hutvā gacchati. Anugharaṃ paviṭṭho ca dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikkūlasaññaṃ upaṭṭhapetvā akkhabbhañjanavaṇālepanaputtamaṃsūpamāvasena paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti neva davāya na madāya…pe… bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ vinodetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ, purimayāmaṃ pacchimayāmañca kammaṭṭhānaṃ manasi karoti. Ayaṃ vuccati ‘‘harati ca paccāharati cā’’ti. Evametaṃ haraṇapaccāharaṇaṃ gatapaccāgatavattanti vuccati.

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.

Etaṃ pūrento yadi upanissayasampanno hoti, paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye pāpuṇāti. No ce majjhimavaye pāpuṇāti, atha maraṇasamaye pāpuṇāti. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā pāpuṇāti. No ce devaputto hutvā pāpuṇāti, atha paccekasambuddho hutvā parinibbāti. No ce paccekasambuddho hutvā parinibbāti, atha buddhānaṃ sammukhībhāve [Pg.164] khippābhiñño hoti seyyathāpi thero bāhiyo, mahāpañño vā hoti seyyathāpi thero sāriputtoti.

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.

Ayaṃ pana paccekabodhisatto kassapassa bhagavato sāsane pabbajitvā āraññiko hutvā vīsati vassasahassāni etaṃ gatapaccāgatavattaṃ pūretvā kālaṃ katvā kāmāvacaradevaloke uppajji. Tato cavitvā bārāṇasirañño aggamahesiyā kucchimhi paṭisandhiṃ aggahesi. Kusalā itthiyo tadaheva gabbhasaṇṭhānaṃ jānanti. Sā ca tāsaṃ aññatarā, tasmā esāpi taṃ gabbhapatiṭṭhānaṃ rañño nivedesi. Dhammatā esā, yaṃ puññavante satte gabbhe uppanne mātugāmo gabbhaparihāraṃ labhati. Tasmā rājā tassā gabbhaparihāraṃ adāsi. Sā tato pabhuti nāccuṇhaṃ kiñci ajjhoharituṃ labhati, nātisītaṃ nāccambilaṃ nātiloṇaṃ nātikaṭukaṃ nātitittakaṃ. Accuṇhe hi mātarā ajjhohaṭe gabbhassa lohakumbhivāso viya hoti, atisīte lokantarikavāso viya, accambilaloṇakaṭukatittakesu bhuttesu satthena phāletvā ambilādīhi sittāni viya dārakassa aṅgāni tibbavedanāni honti. Aticaṅkamanaṭṭhānanisajjasayanatopi naṃ nivārenti ‘‘kucchigatassa sañcalanadukkhaṃ mā ahosī’’ti. Mudukattharaṇatthatāya bhūmiyā caṅkamanādīni mattāya kātuṃ labhati, vaṇṇagandhādisampannaṃ sāduṃ sappāyaṃ annapānaṃ bhuñjituṃ labhati. Pariggahetvāva naṃ caṅkamāpenti nisīdāpenti vuṭṭhāpenti.

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.

Sā evaṃ parihariyamānā gabbhaparipākakāle sūtigharaṃ pavisitvā paccūsasamaye puttaṃ vijāyi pakkatelamadditamanosilāpiṇḍisadisaṃ dhaññapuññalakkhaṇūpetaṃ. Tato naṃ pañcamadivase alaṅkatapaṭiyattaṃ rañño dassesuṃ, rājā tuṭṭho chasaṭṭhiyā dhātīhi upaṭṭhāpesi. So sabbasampattīhi vaḍḍhamāno nacirasseva viññutaṃ pāpuṇi. Soḷasavassuddesikaṃ naṃ rājā rajjena abhisiñci, vividhanāṭakāhi ca upaṭṭhāpesi. Abhisitto rājaputto rajjaṃ kāresi nāmena brahmadatto, sakalajambudīpe vīsatiyā nagarasahassesu. Jambudīpe kira pubbe caturāsīti nagarasatasahassāni ahesuṃ, tāni parihāyantāni saṭṭhi ahesuṃ, tato parihāyantāni cattālīsaṃ, sabbaparihāyanakāle pana vīsatisahassāni honti. Ayañca brahmadatto sabbaparihāyanakāle uppajji, tenassa [Pg.165] vīsati nagarasahassāni ahesuṃ vīsati pāsādasahassāni, vīsati hatthisahassāni, vīsati assasahassāni, vīsati rathasahassāni, vīsati pattisahassāni, vīsati itthisahassāni orodhā ca nāṭakitthiyo ca, vīsati amaccasahassāni.

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.

So mahārajjaṃ kārayamānoyeva kasiṇaparikammaṃ katvā pañca abhiññāyo, aṭṭha samāpattiyo ca nibbattesi. Yasmā pana abhisittaraññā nāma avassaṃ aṭṭakaraṇe nisīditabbaṃ, tasmā ekadivasaṃ pageva pātarāsaṃ bhuñjitvā vinicchayaṭṭhāne nisīdi. Tattha uccāsaddamahāsaddaṃ akaṃsu, so ‘‘ayaṃ saddo samāpattiyā upakkileso’’ti pāsādatalaṃ abhiruhitvā ‘‘samāpattiṃ appemī’’ti nisinno nāsakkhi appetuṃ rajjavikkhepena samāpatti parihīnā. Tato cintesi – ‘‘kiṃ rajjaṃ varaṃ, udāhu samaṇadhammo’’ti? Tato ‘‘rajjasukhaṃ parittaṃ anekādīnavaṃ, samaṇadhammasukhaṃ pana vipulaṃ anekānisaṃsaṃ uttamapurisehi sevitañcā’’ti ñatvā aññataraṃ amaccaṃ āṇāpesi ‘‘imaṃ rajjaṃ dhammena samena anusāsa, mā kho adhammakāraṃ kāresī’’ti sabbaṃ tassa niyyātetvā pāsādaṃ abhiruhitvā samāpattisukhena vītināmesi, na koci upasaṅkamituṃ labhati aññatra mukhadhovanadantakaṭṭhadāyakabhattanīhārakādīhi.

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.

Tato addhamāsamatte vītikkante mahesī pucchi – ‘‘rājā uyyānagamanabaladassananāṭakādīsu katthaci na dissati, kuhiṃ gato’’ti? Tassā tamatthaṃ ārocesuṃ. Sā amaccassa pāhesi – ‘‘rajje paṭicchite ahampi paṭicchitā homi, etu mayā saddhiṃ saṃvāsaṃ kappetū’’ti. So ubho kaṇṇe thaketvā ‘‘asavanīyameta’’nti paṭikkhipi. Sā punapi dvattikkhattuṃ pesetvā anicchamānaṃ santajjāpesi ‘‘yadi na karosi, ṭhānāpi taṃ cāvemi. Jīvitāpi taṃ voropemī’’ti. So bhīto ‘‘mātugāmo nāma daḷhanicchayo, kadāci evampi kārāpeyyā’’ti. Ekadivasaṃ raho gantvā tāya saddhiṃ sirisayane saṃvāsaṃ kappesi. Sā puññavatī sukhasamphassā, so tassā samphassarāgena ratto tattha abhikkhaṇaṃ saṅkitasaṅkitova agamāsi. Anukkamena attano gharasāmiko viya nibbisaṅko pavisitumāraddho.

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.

Tato [Pg.166] rājamanussā taṃ pavattiṃ rañño ārocesuṃ. Rājā na saddahati. Dutiyampi tatiyampi ārocesuṃ, tato rājā nilīno sayameva disvā sabbe amacce sannipātāpetvā ārocesi. Te ‘‘ayaṃ rājāparādhiko hatthacchedaṃ arahati, pādacchedaṃ arahatī’’ti yāva sūle uttāsanaṃ, tāva sabbakammakāraṇāni niddisiṃsu. Rājā ‘‘etassa vadhabandhanatāḷane mayhaṃ vihiṃsā uppajjeyya, jīvitā voropane pāṇātipāto bhaveyya, dhanaharaṇe adinnādānaṃ bhaveyya, alaṃ evarūpehi katehi, imaṃ mama rajjā nikkaḍḍhathā’’ti āha. Amaccā taṃ nibbisayaṃ akaṃsu. So attano dhanasārañca puttadārañca gahetvā paravisayaṃ agamāsi. Tattha rājā sutvā ‘‘kiṃ āgatosī’’ti pucchi. ‘‘Deva, icchāmi taṃ upaṭṭhātu’’nti. So taṃ sampaṭicchi. Amacco katipāhaccayena laddhavissāso taṃ rājānaṃ etadavoca – ‘‘mahārāja, amakkhikaṃ madhuṃ passāmi, taṃ khādanto natthī’’ti. Rājā ‘‘kiṃ etaṃ uppaṇḍetukāmo bhaṇatī’’ti na suṇāti. So antaraṃ labhitvā punapi suṭṭhutaraṃ vaṇṇetvā avoca. Rājā ‘‘kiṃ eta’’nti pucchi. ‘‘Bārāṇasirajjaṃ, devā’’ti. Rājā ‘‘kiṃ maṃ netvā māretukāmosī’’ti āha. So ‘‘mā, deva, evaṃ avaca, yadi na saddahasi, manusse pesehī’’ti. So manusse pesesi. Te gantvā gopuraṃ khaṇitvā rañño sayanaghare uṭṭhahiṃsu.

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.

Rājā disvā ‘‘kissa āgatatthā’’ti pucchi. ‘‘Corā mayaṃ, mahārājā’’ti. Rājā tesaṃ dhanaṃ dāpetvā ‘‘mā puna evaṃ akatthā’’ti ovaditvā vissajjesi. Te āgantvā tassa rañño ārocesuṃ. So punapi dvattikkhattuṃ tatheva vīmaṃsitvā ‘‘sīlavā rājā’’ti caturaṅginiṃ senaṃ sannayhitvā sīmantare ekaṃ nagaraṃ upagamma tattha amaccassa pāhesi ‘‘nagaraṃ vā me dehi, yuddhaṃ vā’’ti. So brahmadattassa rañño tamatthaṃ ārocāpesi – ‘‘āṇāpetu, deva, ‘kiṃ yujjhāmi, udāhu nagaraṃ demī’’’ti. Rājā ‘‘na yujjhitabbaṃ, nagaraṃ datvā idhāgacchā’’ti pesesi. So tathā akāsi. Paṭirājāpi taṃ nagaraṃ gahetvā avasesanagaresupi tatheva dūtaṃ pesesi. Tepi amaccā tatheva brahmadattassa ārocetvā tena ‘‘na yujjhitabbaṃ, idhāgantabba’’nti vuttā bārāṇasiṃ āgamaṃsu.

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.

Tato amaccā brahmadattaṃ āhaṃsu – ‘‘mahārāja, tena saha yujjhamā’’ti. Rājā ‘‘mama pāṇātipāto bhavissatī’’ti vāresi. Amaccā [Pg.167] ‘‘mayaṃ, mahārāja, taṃ jīvaggāhaṃ gahetvā idheva ānessāmā’’ti nānāupāyehi rājānaṃ saññāpetvā ‘‘ehi, mahārājā’’ti gantumāraddhā. Rājā ‘‘sace sattamāraṇappaharaṇavilumpanakammaṃ na karotha, gacchāmī’’ti bhaṇati. Amaccā ‘‘na, deva, karoma, bhayaṃ dassetvā palāpemā’’ti caturaṅginiṃ senaṃ sannayhitvā ghaṭesu dīpe pakkhipitvā rattiṃ gacchiṃsu. Paṭirājā taṃ divasaṃ bārāṇasisamīpe nagaraṃ gahetvā idāni kinti rattiṃ sannāhaṃ mocāpetvā pamatto niddaṃ okkami saddhiṃ balakāyena. Tato amaccā brahmadattarājānaṃ ādāya paṭirañño khandhāvāraṃ gantvā sabbaghaṭehi dīpe nīharāpetvā ekapajjotaṃ katvā ukkuṭṭhiṃ akaṃsu. Paṭirañño amacco mahābalakāyaṃ disvā bhīto attano rājānaṃ upasaṅkamitvā ‘‘uṭṭhehi amakkhikaṃ madhuṃ khādāhī’’ti mahāsaddaṃ akāsi. Tathā dutiyopi tatiyopi. Paṭirājā tena saddena paṭibujjhitvā bhayaṃ santāsaṃ āpajji. Ukkuṭṭhisatāni pavattiṃsu. So ‘‘paravacanaṃ saddahitvā amittahatthaṃ pattomhī’’ti sabbarattiṃ taṃ taṃ vippalapitvā dutiyadivase ‘‘dhammiko rājā, uparodhaṃ na kareyya gantvā khamāpemī’’ti cintetvā rājānaṃ upasaṅkamitvā jaṇṇukehi patiṭṭhahitvā ‘‘khama, mahārāja, mayhaṃ aparādha’’nti āha. Rājā taṃ ovaditvā ‘‘uṭṭhehi, khamāmi te’’ti āha. So raññā evaṃ vuttamatteyeva paramassāsappatto ahosi. Bārāṇasirañño samīpeyeva janapade rajjaṃ labhi. Te aññamaññaṃ sahāyakā ahesuṃ.

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.

Atha brahmadatto dvepi senā sammodamānā ekato ṭhitā disvā ‘‘mamevekassa cittānurakkhaṇāya asmiṃ mahājanakāye khuddakamakkhikāya pivanamattampi lohitabindu na uppannaṃ, aho sādhu, aho suṭṭhu, sabbe sattā sukhitā hontu, averā hontu, abyāpajjā hontū’’ti mettājhānaṃ uppādetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā paccekabodhiñāṇaṃ sacchikatvā sayambhutaṃ pāpuṇi. Taṃ maggaphalasukhena sukhitaṃ hatthikkhandhe nisinnaṃ amaccā paṇipātaṃ katvā āhaṃsu – ‘‘yānakālo, mahārāja, vijitabalakāyassa sakkāro kātabbo, parājitabalakāyassa bhattaparibbayo dātabbo’’ti. So āha – ‘‘nāhaṃ, bhaṇe, rājā, paccekabuddho nāmāha’’nti. ‘‘Kiṃ devo bhaṇati, na edisā paccekabuddhā hontī’’ti. ‘‘Kīdisā, bhaṇe, paccekabuddhā’’ti? ‘‘Paccekabuddhā nāma dvaṅgulakesamassū aṭṭhaparikkhārayuttā bhavantī’’ti. So dakkhiṇahatthena [Pg.168] sīsaṃ parāmasi, tāvadeva gihiliṅgaṃ antaradhāyi, pabbajitaveso pāturahosi. Dvaṅgulakesamassu aṭṭhaparikkhārasamannāgato vassasatikattherasadiso ahosi. So catutthajjhānaṃ samāpajjitvā hatthikkhandhato vehāsaṃ abbhuggantvā padumapupphe nisīdi. Amaccā vanditvā ‘‘kiṃ, bhante, kammaṭṭhānaṃ, kathaṃ adhigatosī’’ti pucchiṃsu. So yato assa mettājhānakammaṭṭhānaṃ ahosi, tañca vipassanaṃ vipassitvā adhigato, tasmā tamatthaṃ dassento udānagāthañca byākaraṇagāthañca imaṃyeva gāthaṃ abhāsi ‘‘sabbesu bhūtesu nidhāya daṇḍa’’nti.

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…”

Tattha sabbesūti anavasesesu. Bhūtesūti sattesu. Ayamettha saṅkhepo, vitthāraṃ pana ratanasuttavaṇṇanāyaṃ vakkhāma. Nidhāyāti nikkhipitvā. Daṇḍanti kāyavacīmanodaṇḍaṃ, kāyaduccaritādīnametaṃ adhivacanaṃ. Kāyaduccaritañhi daṇḍayatīti daṇḍaṃ, bādheti anayabyasanaṃ pāpetīti vuttaṃ hoti. Evaṃ vacīduccaritaṃ manoduccaritañca. Paharaṇadaṇḍo eva vā daṇḍo, taṃ nidhāyātipi vuttaṃ hoti. Aviheṭhayanti aviheṭhayanto. Aññatarampīti yaṃkiñci ekampi. Tesanti tesaṃ sabbabhūtānaṃ. Na puttamiccheyyāti atrajo, khettajo, dinnako, antevāsikoti imesu catūsu puttesu yaṃkiñci puttaṃ na iccheyya. Kuto sahāyanti sahāyaṃ pana iccheyyāti kuto eva etaṃ.

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.

Ekoti pabbajjāsaṅkhātena eko, adutiyaṭṭhena eko, taṇhāya pahānaṭṭhena eko, ekantavigatakilesoti eko, eko paccekasambodhiṃ abhisambuddhoti eko. Samaṇasahassassāpi hi majjhe vattamāno gihisaṃyojanassa chinnattā eko, evaṃ pabbajjāsaṅkhātena eko. Eko tiṭṭhati, eko gacchati, eko nisīdati, eko seyyaṃ kappeti, eko iriyati vattatīti evaṃ adutiyaṭṭhena eko.

'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.

‘‘Taṇhādutiyo puriso, dīghamaddhānasaṃsaraṃ;

Itthabhāvaññathābhāvaṃ, saṃsāraṃ nātivattati.

“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.

‘‘Etamādīnavaṃ ñatvā, taṇhaṃ dukkhassa sambhavaṃ;

Vītataṇho anādāno, sato bhikkhu paribbaje’’ti. (itivu. 15, 105;

mahāni. 191;

cūḷani.pārāyanānugītigāthāniddesa 107) –

“Having understood this danger—craving, the origin of suffering—a bhikkhu should wander, free from craving, without grasping, and mindful.”

Evaṃ [Pg.169] taṇhāpahānaṭṭhena eko. Sabbakilesāssa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammāti evaṃ ekantavigatakilesoti eko. Anācariyako hutvā sayambhū sāmaṃyeva paccekasambodhiṃ abhisambuddhoti evaṃ eko paccekasambodhiṃ abhisambuddhoti eko.

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.

Careti yā imā aṭṭha cariyāyo. Seyyathidaṃ – paṇidhisampannānaṃ catūsu iriyāpathesu iriyāpathacariyā, indriyesu guttadvārānaṃ chasu ajjhattikāyatanesu āyatanacariyā, appamādavihārīnaṃ catūsu satipaṭṭhānesu saticariyā, adhicittamanuyuttānaṃ catūsu jhānesu samādhicariyā, buddhisampannānaṃ catūsu ariyasaccesu ñāṇacariyā, sammāpaṭipannānaṃ catūsu ariyasaccesu maggacariyā, adhigatapphalānaṃ catūsu sāmaññaphalesu patticariyā, tiṇṇaṃ buddhānaṃ sabbasattesu lokatthacariyā, tattha padesato paccekabuddhabuddhasāvakānanti. Yathāha – ‘‘cariyāti aṭṭha cariyāyo iriyāpathacariyā’’ti (paṭi. ma. 1.197; 3.28) vitthāro. Tāhi cariyāhi samannāgato bhaveyyāti attho. Atha vā yā imā adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhahanto satiyā carati, avikkhitto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇena carati, evaṃ paṭipannassa kusalā dhammā āyatantīti āyatanacariyāya carati, evaṃ paṭipanno visesaṃ adhigacchatīti visesacariyāya caratīti (paṭi. ma. 1.197; 3.28) evaṃ aparāpi aṭṭha cariyāyo vuttā, tāhipi samannāgato bhaveyyāti attho. Khaggavisāṇakappoti ettha khaggavisāṇaṃ nāma khaggamigasiṅgaṃ. Kappa-saddassa atthaṃ vitthārato maṅgalasuttavaṇṇanāyaṃ pakāsayissāma, idha panāyaṃ ‘‘satthukappena vata, bho, kira sāvakena saddhiṃ mantayamānā’’ti evamādīsu (ma. ni. 1.260) viya paṭibhāgo veditabbo. Khaggavisāṇakappoti khaggavisāṇasadisoti vuttaṃ hoti. Ayaṃ tāvettha padato atthavaṇṇanā.

'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.

Adhippāyānusandhito pana evaṃ veditabbo – yvāyaṃ vuttappakāro daṇḍo bhūtesu pavattiyamāno ahito hoti, taṃ tesu appavattanena tappaṭipakkhabhūtāya mettāya parahitūpasaṃhārena ca sabbesu bhūtesu nidhāya daṇḍaṃ, nihitadaṇḍattā eva ca yathā anihitadaṇḍā sattā bhūtāni [Pg.170] daṇḍena vā satthena vā pāṇinā vā leḍḍunā vā viheṭhayanti, tathā aviheṭhayaṃ, aññatarampi tesaṃ imaṃ mettākammaṭṭhānamāgamma yadeva tattha vedanāgataṃ saññāsaṅkhāraviññāṇagataṃ tañca tadanusāreneva tadaññañca saṅkhāragataṃ vipassitvā imaṃ paccekabodhiṃ adhigatomhīti ayaṃ tāva adhippāyo.

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.

Ayaṃ pana anusandhi – evaṃ vutte te amaccā āhaṃsu – ‘‘idāni, bhante, kuhiṃ gacchathā’’ti? Tato tena ‘‘pubbe paccekabuddhā kattha vasantī’’ti āvajjetvā ñatvā ‘‘gandhamādanapabbate’’ti vutte puna āhaṃsu – ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti. Atha paccekasambuddho āha ‘‘na puttamiccheyyā’’ti sabbaṃ. Tatrādhippāyo – ahaṃ idāni atrajādīsu yaṃkiñci puttampi na iccheyyaṃ, kuto pana tumhādisaṃ sahāyaṃ. Tasmā tumhesupi yo mayā saddhiṃ gantuṃ mādiso vā hotuṃ icchati, so eko care khaggavisāṇakappo. Atha vā tehi ‘‘amhe dāni, bhante, pajahatha na icchathā’’ti vutte so paccekasambuddho ‘‘na puttamiccheyya kuto sahāya’’nti vatvā attano yathāvuttenatthena ekacariyāya guṇaṃ disvā pamudito pītisomanassajāto imaṃ udānaṃ udānesi – ‘‘eko care khaggavisāṇakappo’’ti. Evaṃ vatvā pekkhamānasseva mahājanassa ākāse uppatitvā gandhamādanaṃ agamāsi.

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.

Gandhamādano nāma himavati cūḷakāḷapabbataṃ mahākāḷapabbataṃ nāgapaliveṭhanaṃ candagabbhaṃ sūriyagabbhaṃ suvaṇṇapassaṃ himavantapabbatanti satta pabbate atikkamma hoti. Tattha nandamūlakaṃ nāma pabbhāraṃ paccekabuddhānaṃ vasanokāso, tisso ca guhāyo – suvaṇṇaguhā, maṇiguhā, rajataguhāti. Tattha maṇiguhādvāre mañjūsako nāma rukkho yojanaṃ ubbedhena, yojanaṃ vitthārena. So yattakāni udake vā thale vā pupphāni, sabbāni tāni pupphayati, visesena paccekabuddhāgamanadivase. Tassūparito sabbaratanamāḷo hoti. Tattha sammajjanakavāto kacavaraṃ chaḍḍeti, samakaraṇavāto sabbaratanamayavālukaṃ samaṃ karoti, siñcanakavāto anotattadahato ānetvā udakaṃ siñcati, sugandhakaraṇavāto himavantato sabbesaṃ sugandharukkhānaṃ gandhe āneti, ocinakavāto pupphāni ocinitvā pāteti, santharakavāto sabbattha santharati. Sadā supaññattāneva cettha [Pg.171] āsanāni honti, yesu paccekabuddhuppādadivase, uposathadivase ca sabbe paccekabuddhā sannipatitvā nisīdanti. Ayaṃ tattha pakati. Ayaṃ paccekabuddho tattha gantvā paññattāsane nisīdati. Tato sace tasmiṃ kāle aññepi paccekabuddhā saṃvijjanti, tepi taṅkhaṇeyeva sannipatitvā paññattāsanesu nisīdanti. Nisīditvā ca kiñcideva samāpattiṃ samāpajjitvā vuṭṭhahanti. Tato saṅghatthero adhunāgatapaccekabuddhaṃ sabbesaṃ anumodanatthāya ‘‘kathamadhigata’’nti evaṃ kammaṭṭhānaṃ pucchati, tadāpi so tameva attano udānabyākaraṇagāthaṃ bhāsati. Puna bhagavāpi āyasmatā ānandena puṭṭho tameva gāthaṃ bhāsati. Ānandopi saṅgītiyanti evaṃ ekekā gāthā paccekasambodhiabhisambuddhaṭṭhāne, mañjūsakamāḷe, ānandena pucchitakāle, saṅgītiyanti catukkhattuṃ bhāsitā hotīti.

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.

Paṭhamagāthāvaṇṇanā niṭṭhitā.

The commentary on the first verse is finished.

92. Saṃsaggajātassāti gāthā kā uppatti? Ayampi paccekabodhisatto kassapassa bhagavato sāsane vīsati vassasahassāni purimanayeneva samaṇadhammaṃ karonto kasiṇaparikammaṃ katvā paṭhamaṃ jhānaṃ nibbattetvā nāmarūpaṃ vavatthapetvā lakkhaṇasammasanaṃ katvā ariyamaggaṃ anadhigamma brahmaloke nibbatti. So tato cuto bārāṇasirañño aggamahesiyā kucchimhi uppajjitvā purimanayeneva vaḍḍhamāno yato pabhuti ‘‘ayaṃ itthī, ayaṃ puriso’’ti visesaṃ aññāsi. Tadupādāya itthīnaṃ hatthe na ramati, ucchādananhāpanamaṇḍanādimattampi na sādiyati. Taṃ purisā eva posenti. Thaññapāyanakāle dhātiyo kañcukaṃ paṭimuñcitvā purisavesena thaññaṃ pāyenti. So itthīnaṃ gandhaṃ ghāyitvā saddaṃ vā sutvā rodati, viññutaṃ pattopi itthiyo passituṃ na icchati. Tena taṃ anitthigandhotveva sañjāniṃsu.

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.'

Tasmiṃ soḷasavassuddesike jāte rājā ‘‘kulavaṃsaṃ saṇṭhapessāmī’’ti nānākulehi tassa anurūpā kaññāyo ānetvā aññataraṃ amaccaṃ āṇāpesi ‘‘kumāraṃ ramāpehī’’ti. Amacco upāyena taṃ ramāpetukāmo tassa avidūre sāṇipākāraṃ parikkhipāpetvā nāṭakāni payojāpesi. Kumāro gītavāditasaddaṃ sutvā ‘‘kasseso saddo’’ti āha. Amacco ‘‘taveso, deva[Pg.172], nāṭakitthīnaṃ saddo, puññavantānaṃ īdisāni nāṭakāni honti. Abhirama, deva, mahāpuññosi tva’’nti āha. Kumāro amaccaṃ daṇḍena tāḷāpetvā nikkaḍḍhāpesi. So rañño ārocesi. Rājā kumārassa mātarā saha gantvā kumāraṃ khamāpetvā puna amaccaṃ āṇāpesi. Kumāro tehi atinippīḷiyamāno seṭṭhasuvaṇṇaṃ datvā suvaṇṇakāre āṇāpesi ‘‘sundaraṃ itthirūpaṃ karothā’’ti. Te vissakammunā nimmitasadisaṃ sabbālaṅkāravibhūsitaṃ itthirūpaṃ karitvā dassesuṃ. Kumāro disvā vimhayena sīsaṃ cāletvā mātāpitūnaṃ pesesi – ‘‘yadi īdisiṃ itthiṃ labhissāmi, gaṇhissāmī’’ti. Mātāpitaro ‘‘amhākaṃ putto mahāpuñño, avassaṃ tena saha katapuññā kāci dārikā loke uppannā bhavissatī’’ti taṃ suvaṇṇarūpaṃ rathaṃ āropetvā amaccānaṃ appesuṃ – ‘‘gacchatha, īdisiṃ dārikaṃ gavesathā’’ti. Te taṃ gahetvā soḷasamahājanapade vicarantā taṃ taṃ gāmaṃ gantvā udakatitthādīsu yattha yattha janasamūhaṃ passanti, tattha tattha devataṃ viya suvaṇṇarūpaṃ ṭhapetvā nānāpupphavatthālaṅkārehi pūjaṃ katvā vitānaṃ bandhitvā ekamantaṃ tiṭṭhanti ‘‘yadi kenaci evarūpā diṭṭhapubbā bhavissati, so kathaṃ samuṭṭhāpessatī’’ti? Etenupāyena aññatra maddaraṭṭhā sabbajanapade āhiṇḍitvā taṃ ‘‘khuddakaraṭṭha’’nti avamaññamānā tattha paṭhamaṃ agantvā nivattiṃsu.

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.

Tato nesaṃ etadahosi – ‘‘maddaraṭṭhampi tāva gacchāma, mā no bārāṇasiṃ paviṭṭhepi rājā puna pesesī’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Sāgalanagare ca maddavo nāma rājā. Tassa dhītā soḷasavassuddesikā abhirūpā ahosi. Tassā vaṇṇadāsiyo nhānodakatthāya titthaṃ gacchanti. Tattha amaccehi ṭhapitaṃ taṃ suvaṇṇarūpaṃ dūratova disvā ‘‘amhe udakatthāya pesetvā rājaputtī sayameva āgatā’’ti bhaṇantiyo samīpaṃ gantvā ‘‘nāyaṃ sāminī, amhākaṃ sāminī ito abhirūpatarā’’ti āhaṃsu. Amaccā taṃ sutvā rājānaṃ upasaṅkamitvā anurūpena nayena dārikaṃ yāciṃsu. Sopi adāsi. Te bārāṇasirañño pāhesuṃ – ‘‘laddhā, deva, kumārikā, sāmaṃ āgacchatha, udāhu amheva ānemā’’ti. So ‘‘mayi āgacchante janapadapīḷā bhavissati, tumheva naṃ ānethā’’ti pesesi.

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.'

Amaccāpi dārikaṃ gahetvā nagarā nikkhamitvā kumārassa pāhesuṃ – ‘‘laddhā suvaṇṇarūpasadisā kumārikā’’ti. Kumāro sutvāva rāgena abhibhūto [Pg.173] paṭhamajjhānā parihāyi. So dūtaparamparāya pesesi – ‘‘sīghaṃ ānetha, sīghaṃ ānethā’’ti. Te sabbattha ekarattivāsena bārāṇasiṃ patvā bahinagare ṭhitā rañño pesesuṃ – ‘‘ajjeva pavisitabbaṃ, no’’ti. Rājā ‘‘seṭṭhakulā ānītā dārikā, maṅgalakiriyaṃ katvā mahāsakkārena pavesessāma, uyyānaṃ tāva naṃ nethā’’ti āha. Te tathā akaṃsu. Sā accantasukhumālā kumārikā yānugghāṭena ubbāḷhā addhānaparissamena uppannavātarogā milātamālā viya hutvā rattibhāge kālamakāsi. Amaccā ‘‘sakkārā paribhaṭṭhamhā’’ti parideviṃsu. Rājā ca nāgarā ca ‘‘kulavaṃso vinaṭṭho’’ti parideviṃsu. Sakalanagaraṃ kolāhalaṃ ahosi. Kumārassa sutamatteyeva mahāsoko udapādi.

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.

Tato kumāro sokassa mūlaṃ khanituṃ āraddho. So evaṃ cintesi – ‘‘ayaṃ soko nāma na ajātassa hoti, jātassa pana hoti. Tasmā jātiṃ paṭicca soko. Jāti pana kiṃ paṭiccāti? Bhavaṃ paṭicca jātī’’ti. Evaṃ pubbabhāvanānubhāvena yoniso manasikaronto anulomapaṭilomaṃ paṭiccasamuppādaṃ disvā puna anulomañca saṅkhāre sammasanto tattheva nisinno paccekasambodhiṃ sacchākāsi. Amaccā taṃ maggaphalasukhena sukhitaṃ santindriyaṃ santamānasaṃ nisinnaṃ disvā paṇipātaṃ katvā āhaṃsu – ‘‘mā soci, deva, mahanto jambudīpo, aññaṃ tato sundarataraṃ kaññaṃ ānessāmā’’ti. So āha – ‘‘na socāmi, nissoko paccekabuddho aha’’nti. Ito paraṃ sabbaṃ vuttapurimagāthāsadisameva ṭhapetvā gāthāvaṇṇanaṃ.

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.

Gāthāvaṇṇanā pana evaṃ veditabbā – saṃsaggajātassāti jātasaṃsaggassa. Tattha dassanasavanakāyasamullapanasambhogasaṃsaggavasena pañcavidho saṃsaggo. Tattha aññamaññaṃ disvā cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. Tattha sīhaḷadīpe kāḷadīghavāpī gāme piṇḍāya carantaṃ kalyāṇavihāravāsidīghabhāṇakadaharabhikkhuṃ disvā paṭibaddhacittā kenaci upāyena taṃ alabhitvā kālaṅkatā kuṭumbiyadhītā ca tassā nivāsanacoḷakhaṇḍaṃ disvā ‘‘evarūpaṃ vatthaṃ dhāriniyā nāma saddhiṃ saṃvāsaṃ nālabhi’’nti phalitahadayo kālaṅkato. So eva daharo ca nidassanaṃ.

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.

Parehi [Pg.174] pana kathiyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ sutvā sotaviññāṇavīthivasena uppannarāgo savanasaṃsaggo nāma. Tatrāpi girigāmavāsikammāradhītāya pañcahi kumārikāhi saddhiṃ padumassaraṃ gantvā nhatvā mālaṃ āropetvā uccāsaddena gāyantiyā saddaṃ sutvā ākāsena gacchanto kāmarāgena visesā parihāyitvā byasanaṃ patto pañcaggaḷaleṇavāsī tissadaharo nidassanaṃ.

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.

Aññamaññaṃ aṅgaparāmasanena uppannarāgo kāyasaṃsaggo nāma. Dhammabhāsanadaharabhikkhu ca rājadhītā cettha nidassanaṃ. Mahāvihāre kira daharabhikkhu dhammaṃ bhāsati. Tattha mahājano āgato, rājāpi aggamahesiyā rājadhītāya ca saddhiṃ agamāsi. Tato rājadhītāya tassa rūpañca sarañca āgamma balavarāgo uppanno, tassa daharassāpi. Taṃ disvā rājā sallakkhetvā sāṇipākārena parikkhipāpesi. Te aññamaññaṃ parāmasitvā āliṅgiṃsu. Puna sāṇipākāraṃ apanetvā passantā dvepi kālaṅkateyeva addasaṃsūti.

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.

Aññamaññaṃ ālapanasamullapanavasena uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhu bhikkhunīhi saddhiṃ paribhogakaraṇe uppannarāgo sambhogasaṃsaggo nāma. Dvīsupi etesu pārājikappatto bhikkhu ca bhikkhunī ca nidassanaṃ. Maricavaṭṭināmamahāvihāramahe kira duṭṭhagāmaṇiabhayarājā mahādānaṃ paṭiyādetvā ubhatosaṅghaṃ parivisati. Tattha uṇhayāguyā dinnāya saṅghanavakasāmaṇerī anādhārakassa saṅghanavakassa sāmaṇerassa dantavalayaṃ datvā samullapanamakāsi. Te ubhopi upasampajjitvā saṭṭhivassā hutvā paratīraṃ gatā aññamaññaṃ samullapanena pubbasaññaṃ paṭilabhitvā tāvadeva sañjātasinehā sikkhāpadaṃ vītikkamitvā pārājikā ahesunti. Evaṃ pañcavidhe saṃsagge yena kenaci saṃsaggena jātasaṃsaggassa bhavati sneho, purimarāgapaccayo balavarāgo uppajjati. Tato snehanvayaṃ dukkhamidaṃ pahoti tameva snehaṃ anugacchantaṃ sandiṭṭhikasamparāyikaṃ sokaparidevādinānappakārakaṃ idaṃ dukkhaṃ pahoti pabhavati jāyati.

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.

Apare ‘‘ārammaṇe cittassa vossaggo saṃsaggo’’ti bhaṇanti. Tato sneho, snehadukkhamidanti. Evamatthappabhedaṃ imaṃ aḍḍhagāthaṃ vatvā so paccekabuddho āha – ‘‘svāyaṃ yamidaṃ snehanvayaṃ sokādidukkhaṃ pahoti, tameva snehaṃ anugatassa dukkhassa mūlaṃ khananto paccekabodhiṃ adhigato’’ti.

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.”

Evaṃ [Pg.175] vutte te amaccā āhaṃsu – ‘‘amhehi dāni, bhante, kiṃ kattabba’’nti? Tato so āha – ‘‘tumhe vā aññataro vā imamhā dukkhā muccitukāmo, so sabbopi ādīnavaṃ snehajaṃ pekkhamāno, eko care khaggavisāṇakappo’’ti. Ettha ca yaṃ taṃ ‘‘snehanvayaṃ dukkhamidaṃ pahotī’’ti vuttaṃ, tadeva sandhāya ‘‘ādīnavaṃ snehajaṃ pekkhamāno’’ti idaṃ vuttanti veditabbaṃ. Atha vā yathāvuttena saṃsaggena ‘saṃsaggajātassa bhavati sneho, snehanvayaṃ dukkhamidaṃ pahoti’, evaṃ yathābhūtaṃ ādīnavaṃ snehajaṃ pekkhamāno ahamadhigatoti evaṃ sambandhitvā catutthapādo pubbe vuttanayeneva snehavasena vuttoti veditabbo. Tato paraṃ sabbaṃ purimagāthāya vuttasadisamevāti.

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.

Saṃsaggagāthāvaṇṇanā niṭṭhitā.

The explanation of the verse on association is finished.

93. Mitte suhajjeti kā uppatti? Ayaṃ paccekabodhisatto purimagāthāya vuttanayeneva uppajjitvā bārāṇasiyaṃ rajjaṃ kārento paṭhamajjhānaṃ nibbattetvā ‘‘kiṃ samaṇadhammo varo, rajjaṃ vara’’nti vīmaṃsitvā amaccānaṃ rajjaṃ niyyātetvā samaṇadhammaṃ akāsi. Amaccā ‘‘dhammena samena karothā’’ti vuttāpi lañjaṃ gahetvā adhammena karonti. Te lañjaṃ gahetvā sāmike parājayantā ekadā aññataraṃ rājavallabhaṃ parājesuṃ. So rañño bhattakārakehi saddhiṃ pavisitvā sabbaṃ ārocesi. Rājā dutiyadivase sayaṃ vinicchayaṭṭhānaṃ agamāsi. Tato mahājanā – ‘‘amaccā, deva, sāmike asāmike karontī’’ti uccāsaddaṃ karontā mahāyuddhaṃ viya akaṃsu. Atha rājā vinicchayaṭṭhānā vuṭṭhāya pāsādaṃ abhiruhitvā samāpattiṃ appetuṃ nisinno. Tena saddena vikkhittacitto na sakkoti appetuṃ. So ‘‘kiṃ me rajjena, samaṇadhammo vara’’nti rajjasukhaṃ pahāya puna samāpattiṃ nibbattetvā pubbe vuttanayeneva vipassitvā paccekasambodhiṃ sacchākāsi. Kammaṭṭhānañca pucchito imaṃ gāthaṃ abhāsi.

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.

Tattha mettāyanavasena mittā. Suhadayabhāvena suhajjā. Keci ekantahitakāmatāya mittāva honti na suhajjā. Keci gamanāgamanaṭṭhānanisajjāsamullāpādīsu, hadayasukhajananena suhajjāva honti, na mittā. Keci tadubhayavasena suhajjā ceva mittā ca honti. Te duvidhā agāriyā [Pg.176] ca anagāriyā ca. Tattha agāriyā tividhā honti upakāro samānasukhadukkho anukampakoti. Anagāriyā visesena atthakkhāyino eva. Te catūhi aṅgehi samannāgatā honti. Yathāha –

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:

‘‘Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. Pamattaṃ rakkhati, pamattassa sāpateyyaṃ rakkhati, bhītassa saraṇaṃ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṃ bhogaṃ anuppadeti’’ (dī. ni. 3.261).

“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)

Tathā –

Similarly:

‘‘Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṃpissa atthāya pariccattaṃ hoti’’ (dī. ni. 3.262).

“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)

Tathā –

Similarly:

‘‘Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṃ bhaṇamānaṃ nivāreti, vaṇṇaṃ bhaṇamānaṃ pasaṃsati’’ (dī. ni. 3.264).

“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)

Tathā –

Similarly:

‘‘Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mittā suhado veditabbo. Pāpā nivāreti, kalyāṇe niveseti, assutaṃ sāveti, saggassa maggaṃ ācikkhatī’’ti (dī. ni. 3.263).

“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)

Tesvidha agāriyā adhippetā, atthato pana sabbepi yujjanti. Te mitte suhajje anukampamānoti anudayamāno, tesaṃ sukhaṃ upasaṃharitukāmo dukkhaṃ apaharitukāmo ca.

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.

Hāpeti atthanti diṭṭhadhammikasamparāyikaparamatthavasena tividhaṃ, tathā attatthaparatthaubhayatthavasenāpi tividhaṃ atthaṃ laddhavināsanena aladdhānuppādanenāti dvidhāpi hāpeti vināseti. Paṭibaddhacittoti ‘‘ahaṃ imaṃ vinā na jīvāmi, esa me gati, esa me parāyaṇa’’nti evaṃ attānaṃ nīce [Pg.177] ṭhāne ṭhapentopi paṭibaddhacitto hoti. ‘‘Ime maṃ vinā na jīvanti, ahaṃ tesaṃ gati, ahaṃ tesaṃ parāyaṇa’’nti evaṃ attānaṃ ucce ṭhāne ṭhapentopi paṭibaddhacitto hoti. Idha pana evaṃ paṭibaddhacitto adhippeto. Etaṃ bhayanti etaṃ atthahāpanabhayaṃ, attano samāpattihāniṃ sandhāyāha. Santhaveti tividho santhavo taṇhādiṭṭhimittasanthavavasena. Tattha aṭṭhasatapabhedāpi taṇhā taṇhāsanthavo, dvāsaṭṭhibhedāpi diṭṭhi diṭṭhisanthavo, paṭibaddhacittatāya mittānukampanā mittasanthavo. Tesu so idha adhippeto. Tena hissa samāpatti parihīnā. Tenāha – ‘‘etaṃ bhayaṃ santhave pekkhamāno ahaṃ adhigato’’ti. Sesaṃ vuttasadisamevāti.

‘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.

Mittasuhajjagāthāvaṇṇanā niṭṭhitā.

The commentary on the Mittasuhajja Gāthā is concluded.

94. Vaṃso visāloti kā uppatti? Pubbe kira kassapassa bhagavato sāsane tayo paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājakule nibbatto, itare dve paccantarājakulesu. Te ubhopi kammaṭṭhānaṃ uggahetvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya ‘‘mayaṃ kiṃ kammaṃ katvā imaṃ lokuttarasukhaṃ anuppattā’’ti āvajjetvā paccavekkhamānā kassapabuddhakāle attano attano cariyaṃ addasaṃsu. Tato ‘‘tatiyo kuhi’’nti āvajjentā bārāṇasirajjaṃ kārentaṃ disvā tassa guṇe saritvā ‘‘so pakatiyāva appicchatādiguṇasamannāgato hoti, amhākaṃyeva ovādako vattā vacanakkhamo pāpagarahī, handa, naṃ ārammaṇaṃ dassetvā ārocemā’’ti okāsaṃ gavesantā taṃ ekadivasaṃ sabbālaṅkāravibhūsitaṃ uyyānaṃ gacchantaṃ disvā ākāsenāgantvā uyyānadvāre veḷugumbamūle aṭṭhaṃsu. Mahājano atitto rājadassanena rājānaṃ ulloketi. Tato rājā ‘‘atthi nu kho koci mama dassane byāpāraṃ na karotī’’ti olokento paccekabuddhe addakkhi. Saha dassaneneva cassa tesu sineho uppajji. So hatthikkhandhā oruyha santena ācārena upasaṅkamitvā ‘‘bhante, kiṃ nāma tumhe’’ti pucchi. Te ‘‘mayaṃ, mahārāja, asajjamānā nāmā’’ti āhaṃsu[Pg.178]. ‘‘Bhante, asajjamānāti etassa ko attho’’ti? ‘‘Alagganattho, mahārājā’’ti. Tato veḷugumbaṃ dassetvā āhaṃsu – ‘‘seyyathāpi, mahārāja, imaṃ veḷugumbaṃ sabbaso mūlakhandhasākhānusākhāhi saṃsibbitvā ṭhitaṃ asihattho puriso mūle chetvā āviñchanto na sakkuṇeyya uddharituṃ, evameva tvaṃ anto ca bahi ca jaṭāya jaṭito āsattavisatto tattha vilaggo. Seyyathāpi vā panassa vemajjhagatopi ayaṃ vaṃsakaḷīro asañjātasākhattā kenaci alaggova ṭhito, sakkā ca pana agge vā mūle vā chetvā uddharituṃ, evameva mayaṃ katthaci asajjamānā sabbā disā gacchāmā’’ti tāvadeva catutthajjhānaṃ samāpajjitvā passato eva rañño ākāsena nandamūlakapabbhāraṃ agamaṃsu. Tato rājā cintesi – ‘‘kadā nu kho ahampi evaṃ asajjamāno bhaveyya’’nti tattheva ṭhito vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva kammaṭṭhānaṃ pucchito imaṃ gāthaṃ abhāsi.

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.

Tattha vaṃsoti veḷu. Visāloti vitthiṇṇo. Va-kāro avadhāraṇattho, eva-kāro vā ayaṃ, sandhivasena ettha e-kāro naṭṭhā. Tassa parapadena sambandho. Taṃ pacchā yojessāma. Yathāti paṭibhāge. Visattoti laggo jaṭito saṃsibbito. Puttesu dāresu cāti puttadhītubhariyāsu. Yā apekkhāti yā taṇhā yo sineho. Vaṃsakkaḷīrova asajjamānoti vaṃsakaḷīro viya alaggamāno. Kiṃ vuttaṃ hoti? Yathā vaṃso visālo visatto eva hoti, puttesu dāresu ca yā apekkhā, sāpi evaṃ tāni vatthūni, saṃsibbitvā ṭhitattā visattā eva. Svāhaṃ tāya apekkhāya apekkhavā visālo vaṃso viya visattoti evaṃ apekkhāya ādīnavaṃ disvā taṃ apekkhaṃ maggañāṇena chindanto ayaṃ vaṃsakaḷīrova rūpādīsu vā lābhādīsu vā kāmabhavādīsu vā diṭṭhādīsu vā taṇhāmānadiṭṭhivasena asajjamāno paccekabodhiṃ adhigatoti. Sesaṃ purimanayeneva veditabbaṃ.

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.

Vaṃsakkaḷīragāthāvaṇṇanā niṭṭhitā.

The commentary on the Vaṃsakkaḷīra verse is concluded.

95. Migo araññamhīti kā uppatti? Eko kira bhikkhu kassapassa bhagavato sāsane yogāvacaro kālaṃ katvā bārāṇasiyaṃ seṭṭhikule uppanno [Pg.179] aḍḍhe mahaddhane mahābhoge. So subhago ahosi, tato paradāriko hutvā kālaṅkato niraye nibbatto tattha paccitvā pakkāvasesena seṭṭhibhariyāya kucchimhi itthī hutvā paṭisandhiṃ gaṇhi. Nirayato āgatānaṃ sattānaṃ gattāni uṇhāni honti. Tena seṭṭhibhariyā ḍayhamānena udarena kicchena kasirena taṃ gabbhaṃ dhāretvā kālena dārikaṃ vijāyi. Sā jātadivasato pabhuti mātāpitūnaṃ sesabandhuparijanānañca dessā ahosi. Vayappattā ca yamhi kule dinnā, tatthāpi sāmikasassusasurānaṃ dessāva ahosi appiyā amanāpā. Atha nakkhatte ghosite seṭṭhiputto tāya saddhiṃ kīḷituṃ anicchanto vesiṃ ānetvā kīḷati. Sā taṃ dāsīnaṃ santikā sutvā seṭṭhiputtaṃ upasaṅkamitvā nānappakārehi anunayitvā ca āha – ‘‘ayyaputta, itthī nāma sacepi dasannaṃ rājūnaṃ kaniṭṭhā hoti, cakkavattino vā dhītā, tathāpi sāmikassa pesanakarā hoti. Sāmike anālapante sūle āropitā viya dukkhaṃ paṭisaṃvedeti. Sace ahaṃ anuggahārahā anuggahetabbā, no ce, vissajjetabbā. Attano ñātikulaṃ gamissāmī’’ti. Seṭṭhiputto – ‘‘hotu, bhadde, mā soci kīḷanasajjā hohi, nakkhattaṃ kīḷissāmā’’ti āha. Seṭṭhidhītā tāvattakena sallāpamattena ussāhajātā ‘‘sve nakkhattaṃ kīḷissāmī’’ti bahuṃ khajjabhojjaṃ paṭiyādeti. Seṭṭhiputto dutiyadivase anārocetvāva kīḷanaṭṭhānaṃ gato. Sā ‘‘idāni pesessati, idāni pesessatī’’ti maggaṃ olokentī nisinnā ussūraṃ disvā manusse pesesi. Te paccāgantvā ‘‘seṭṭhiputto gato’’ti ārocesuṃ. Sā taṃ sabbaṃ paṭiyāditaṃ ādāya yānaṃ abhiruhitvā uyyānaṃ gantuṃ āraddhā.

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.

Atha nandamūlakapabbhāre paccekasambuddho sattame divase nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā ‘‘kattha ajja bhikkhaṃ carissāmā’’ti āvajjento taṃ seṭṭhidhītaraṃ disvā ‘‘mayi imissā saddhākāraṃ kāretvā taṃ kammaṃ parikkhayaṃ gamissatī’’ti ñatvā pabbhārasamīpe saṭṭhiyojanamanosilātale ṭhatvā pattacīvaramādāya abhiññāpādakaṃ jhānaṃ samāpajjitvā ākāsenāgantvā tassā paṭipathe oruyha bārāṇasiṃ abhimukho agamāsi. Taṃ disvāva dāsiyo seṭṭhidhītāya [Pg.180] ārocesuṃ. Sā yānā oruyha sakkaccaṃ vanditvā pattaṃ sabbarasasampannena khādanīyena bhojanīyena pūretvā padumapupphena paṭicchādetvā heṭṭhāpi padumapupphaṃ katvā pupphakalāpaṃ hatthena gahetvā paccekabuddhassa hatthe pattaṃ datvā vanditvā pupphakalāpahatthā patthanaṃ akāsi – ‘‘bhante, yathā idaṃ pupphaṃ, evāhaṃ yattha yattha upapajjāmi, tattha tattha mahājanassa piyā bhaveyyaṃ manāpā’’ti. Evaṃ patthetvā dutiyampi patthesi – ‘‘bhante, dukkho gabbhavāso, taṃ anupagamma padumapupphe eva paṭisandhi bhaveyyā’’ti. Tatiyampi patthesi – ‘‘bhante, jeguccho mātugāmo, cakkavattidhītāpi paravasaṃ gacchati. Tasmā ahaṃ itthibhāvaṃ anupagamma puriso bhaveyya’’nti. Catutthampi patthesi – ‘‘bhante, imaṃ saṃsāradukkhaṃ atikkamma pariyosāne tumhehi pattaṃ amataṃ pāpuṇeyya’’nti. Evaṃ caturo paṇidhī katvā taṃ padumapupphakalāpaṃ pūjetvā pañcapatiṭṭhitena vanditvā ‘‘pupphasadiso eva me gandho ceva vaṇṇo ca hotū’’ti imaṃ pañcamaṃ paṇidhiṃ akāsi.

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.”

Tato paccekabuddho pattañca pupphakalāpañca gahetvā ākāse ṭhatvā –

Then the Paccekabuddha, taking the bowl and the cluster of flowers, stood in the air and said:

‘‘Icchitaṃ patthitaṃ tuyhaṃ, khippameva samijjhatu;

Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –

“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.”

Imāya gāthāya seṭṭhidhītāya anumodanaṃ katvā ‘‘seṭṭhidhītā maṃ gacchantaṃ passatū’’ti adhiṭṭhahitvā ākāsena nandamūlakapabbhāraṃ agamāsi. Seṭṭhidhītāya taṃ passantiyā mahatī pīti uppajji. Bhavantare kataṃ akusalaṃ kammaṃ anokāsatāya parikkhīṇaṃ ciñcambiladhotatambalohabhājanamiva suddhā jātā. Tāvadevassā patikule ñātikule ca sabbo jano tuṭṭho. ‘‘Kiṃ karomā’’ti piyavacanāni ca paṇṇākārāni ca pesesi. Sāmikopi manusse pesesi – ‘‘seṭṭhidhītaraṃ sīghaṃ ānetha, ahaṃ vissaritvā uyyānaṃ āgato’’ti. Tato pabhuti ca naṃ ure vilittacandanaṃ viya āmuttamuttāhāraṃ viya pupphamālā viya ca piyāyanto parihari. Sā tattha yāvatāyukaṃ issariyabhogayuttasukhaṃ anubhavitvā kālaṃ katvā purisabhāvena devaloke padumapupphe uppajji. So devaputto gacchantopi padumapupphagabbhe eva gacchati, tiṭṭhantopi nisīdantopi sayantopi padumapupphagabbheyeva sayati. ‘‘Mahāpadumadevaputto’’ti ca naṃ vohariṃsu. Evaṃ [Pg.181] so tena iddhānubhāvena anulomapaṭilomaṃ cha devaloke eva saṃsarati.

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.

Tena ca samayena bārāṇasirañño vīsati itthisahassāni honti. Tāsu ekāpi puttaṃ na labhati. Amaccā rājānaṃ viññāpesuṃ – ‘‘deva, kulavaṃsānupālako putto icchitabbo, atraje avijjamāne khettajopi kulavaṃsadharo hotī’’ti. Atha rājā ‘‘ṭhapetvā mahesiṃ avasesā itthiyo sattāhaṃ dhammanāṭakaṃ karothā’’ti yathākāmaṃ bahi carāpesi, tathāpi puttaṃ nālattha. Puna amaccā āhaṃsu – ‘‘mahārāja, mahesī nāma puññena ca paññāya ca sabbaitthīnaṃ aggā, appeva nāma devo mahesiyā kucchimhi puttaṃ labheyyā’’ti. Rājā mahesiyā etamatthaṃ ārocesi. Sā āha – ‘‘mahārāja, yā itthī sīlavatī saccavādinī, sā puttaṃ labheyya, hirottapparahitāya kuto putto’’ti pāsādaṃ abhiruhitvā pañca sīlāni samādiyitvā punappunaṃ āvajjesi, sīlavatiyā rājadhītāya pañca sīlāni āvajjentiyā puttapatthanācitte uppannamatte sakkassa āsanaṃ saṃkampi.

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.

Atha sakko āvajjento etamatthaṃ viditvā – ‘‘sīlavatiyā rājadhītāya puttavaraṃ demī’’ti ākāsenāgantvā deviyā sammukhe ṭhito ‘‘kiṃ varesi, devī’’ti? ‘‘Puttaṃ, mahārājā’’ti. ‘‘Dammi te, devi, puttaṃ, mā cintayī’’ti vatvā devalokaṃ gantvā ‘‘atthi nu kho ettha khīṇāyuko’’ti āvajjento ‘‘ayaṃ mahāpadumo uparidevalokaṃ gantukāmo ca bhavissatī’’ti ñatvā tassa vimānaṃ gantvā ‘‘tāta mahāpaduma, manussalokaṃ gacchāhī’’ti yāci. So ‘‘mā evaṃ, mahārāja, bhaṇa, jegucchito manussaloko’’ti. ‘‘Tāta, tvaṃ manussaloke puññaṃ katvā idhūpapanno, tattheva ṭhatvā pāramiyo pūretabbā, gaccha, tātā’’ti. ‘‘Dukkho, mahārāja, gabbhavāso, na sakkomi tattha vasitu’’nti. ‘‘Tāta, te gabbhavāso natthi, tathā hi tvaṃ kammamakāsi, yathā padumagabbheyeva nibbattissasi, gaccha, tātā’’ti punappunaṃ vuccamāno adhivāsesi.

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.

So devalokā cavitvā bārāṇasirañño uyyāne silāpaṭṭapokkharaṇiyaṃ padumagabbhe nibbatto. Tañca rattiṃ paccūsasamaye mahesī supinantena [Pg.182] vīsatiitthisahassaparivutā uyyānaṃ gantvā silāpaṭṭapokkharaṇiyaṃ padumagabbhe puttaṃ laddhā viya ahosi. Sā pabhātāya rattiyā sīlāni rakkhamānā tattha gantvā ekaṃ padumapupphaṃ addasa, taṃ neva tīre hoti na gambhīre. Saha dassaneneva cassā tattha puttasineho uppajji. Sā sayaṃ eva otaritvā taṃ pupphaṃ aggahesi, pupphe gahitamatteyeva pattāni vikasiṃsu. Tattha suvaṇṇapaṭimaṃ viya dārakaṃ addasa, disvāva ‘‘putto me laddho’’ti saddaṃ nicchāresi. Mahājano sādhukārasahassāni pavattesi. Rañño ca pesesi. Rājā sutvā ‘‘kattha laddho’’ti pucchitvā laddhokāsaṃ sutvā ‘‘uyyānañca pokkharaṇiyaṃ padumañca amhākaṃyeva, tasmā amhākaṃ khette jātattā khettajo nāmāyaṃ putto’’ti vatvā nagaraṃ pavesetvā vīsatisahassaitthiyo dhātikiccaṃ kāresi. Yā yā kumārassa ruciṃ ñatvā patthitaṃ patthitaṃ khādanīyaṃ khādāpeti, sā sā sahassaṃ labhati. Sakalabārāṇasī calitā, sabbo jano kumārassa paṇṇākārasahassāni pesesi. Kumāro taṃ taṃ atinetvā ‘‘imaṃ khāda, imaṃ bhuñjā’’ti vuccamāno bhojanena ubbāḷho ukkaṇṭhito hutvā gopuradvāraṃ gantvā lākhāguḷakena kīḷati.

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.

Tadā aññataro paccekabuddho bārāṇasiṃ nissāya isipatane vasati. So kālasseva vuṭṭhāya senāsanavattasarīraparikammamanasikārādīni sabbakiccāni katvā paṭisallānā vuṭṭhito ‘‘ajja kattha bhikkhaṃ gahessāmī’’ti āvajjento kumārassa sampattiṃ disvā ‘‘esa pubbe kiṃ kammaṃ karī’’ti vīmaṃsanto ‘‘mādisassa piṇḍapātaṃ datvā catasso patthanā patthesi, tattha tisso siddhā, ekā tāva na sijjhati, tassa upāyena ārammaṇaṃ dassemī’’ti bhikkhācāravasena kumārassa santikaṃ agamāsi. Kumāro taṃ disvā ‘‘samaṇa, mā idha āgacchi, ime hi tampi ‘imaṃ khāda, imaṃ bhuñjā’ti vadeyyu’’nti āha. So ekavacaneneva tato nivattitvā attano senāsanaṃ agamāsi. Kumāro parijanaṃ āha – ‘‘ayaṃ samaṇo mayā vuttamattova nivatto, kuddho nu kho mamā’’ti. So tehi ‘‘pabbajitā nāma na kodhaparāyaṇā honti, parena pasannamanena yaṃ dinnaṃ, tena yāpentī’’ti vuccamānepi ‘‘duṭṭho evarūpo nāma [Pg.183] samaṇo, khamāpessāmi na’’nti mātāpitūnaṃ ārocetvā hatthiṃ abhiruhitvā mahatā rājānubhāvena isipatanaṃ gantvā migayūthaṃ disvā pucchi – ‘‘kinnāmete’’ti? ‘‘Ete, sāmi, migā nāmā’’ti. ‘‘Etesaṃ ‘imaṃ khādatha, imaṃ bhuñjatha, imaṃ sāyathā’ti vatvā paṭijaggantā atthī’’ti? ‘‘Natthi, sāmi, yattha tiṇodakaṃ sulabhaṃ tattha vasantī’’ti.

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.”

Kumāro ‘‘yathā ime arakkhiyamānāva yattha icchanti, tattha vasanti, kadā nu kho ahampi evaṃ vaseyya’’nti etaṃ ārammaṇaṃ aggahesi. Paccekabuddhopi tassa āgamanaṃ ñatvā senāsanamaggañca caṅkamanañca sammajjitvā maṭṭhaṃ katvā ekadvattikkhattuṃ caṅkamitvā padanikkhepaṃ dassetvā divāvihārokāsañca paṇṇasālañca sammajjitvā maṭṭhaṃ katvā pavisanapadanikkhepaṃ dassetvā nikkhamanapadanikkhepaṃ adassetvā aññatra agamāsi. Kumāro tattha gantvā taṃ padesaṃ sammajjitvā maṭṭhakataṃ disvā ‘‘vasati maññe ettha so paccekabuddho’’ti parijanena bhāsitaṃ sutvā āha – ‘‘pātopi so samaṇo dussati, idāni hatthiassādīhi attano okāsaṃ akkantaṃ disvā suṭṭhutaraṃ dusseyya, idheva tumhe tiṭṭhathā’’ti hatthikkhandhā oruyha ekakova senāsanaṃ paviṭṭho vattasīsena susammaṭṭhokāse padanikkhepaṃ disvā ‘‘so dānāyaṃ samaṇo ettha caṅkamanto na vaṇijjādikammaṃ cintesi, addhāyaṃ attano hitameva cintesi maññe’’ti pasannamānaso caṅkamaṃ abhiruhitvā dūrīkataputhuvitakko gantvā pāsāṇaphalake nisīditvā sañjātaekaggo hutvā paṇṇasālaṃ pavisitvā vipassanto paccekabodhiñāṇaṃ adhigantvā purimanayeneva purohitena kammaṭṭhānaṃ pucchito gaganatale nisinno imaṃ gāthamabhāsi.

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.

Tattha migoti dve migā – eṇīmigo ca pasadamigo ca. Apica sabbesaṃ āraññikānaṃ catuppadānaṃ etaṃ adhivacanaṃ. Idha pana pasadamigo adhippetoti vadanti. Araññamhīti gāmañca gāmūpacārañca ṭhapetvā avasesaṃ araññaṃ, idha pana uyyānaṃ adhippetaṃ, tasmā ‘‘uyyānamhī’’ti vuttaṃ hoti. Yathāti paṭibhāge. Abaddhoti rajjubandhanādīhi abaddho, etena vissatthacariyaṃ dīpeti. Yenicchakaṃ gacchati vocarāyāti yena yena disābhāgena gantumicchati, tena tena disābhāgena gocarāya gacchati. Vuttampi cetaṃ bhagavatā –

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:

‘‘Seyyathāpi[Pg.184], bhikkhave, āraññako migo araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṃ kappeti. Taṃ kissa hetu? Anāpāthagato, bhikkhave, luddassa, evameva kho, bhikkhave, bhikkhu vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati, bhikkhave, bhikkhu antamakāsi māraṃ apadaṃ, vadhitvā māracakkhuṃ adassanaṃ gato pāpimato’’ti (ma. ni. 1.287; cūḷani. khaggavisāṇasuttaniddesa 125) vitthāro.

“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.

Seritanti sacchandavuttitaṃ aparāyattataṃ vā, idaṃ vuttaṃ hoti – yathā migo araññamhi abaddho yenicchakaṃ gacchati gocarāya, tathā kadā nu kho ahampi taṇhābandhanaṃ chinditvā evaṃ gaccheyyanti. Viññū paṇḍito naro seritaṃ pekkhamāno eko careti.

‘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.

Migoaraññagāthāvaṇṇanā niṭṭhitā.

The explanation of the verse beginning ‘A deer in the wilderness’ is concluded.

96. Āmantanā hotīti kā uppatti? Bārāṇasirañño kira mahāupaṭṭhānasamaye amaccā upasaṅkamiṃsu. Tesu eko amacco ‘‘deva, sotabbaṃ atthī’’ti ekamantaṃ gamanaṃ yāci. So uṭṭhāyāsanā agamāsi. Puna eko mahāupaṭṭhāne nisinnaṃ yāci, eko hatthikkhandhe nisinnaṃ, eko assapiṭṭhiyaṃ nisinnaṃ, eko suvaṇṇarathe nisinnaṃ, eko sivikāya nisīditvā uyyānaṃ gacchantaṃ yāci. Rājā tato orohitvā agamāsi. Aparo janapadacārikaṃ gacchantaṃ yāci, tassapi vacanaṃ sutvā hatthikkhandhato oruyha ekamantaṃ agamāsi. Evaṃ so tehi nibbinno hutvā pabbaji. Amaccā issariyena vaḍḍhanti. Tesu eko gantvā rājānaṃ āha – ‘‘asukaṃ nāma, mahārāja, janapadaṃ mayhaṃ dehī’’ti. Rājā taṃ ‘‘itthannāmo bhuñjatī’’ti bhaṇati. So rañño vacanaṃ anādiyitvā ‘‘gacchāmahaṃ taṃ janapadaṃ gahetvā bhuñjāmī’’ti tattha gantvā kalahaṃ katvā puna ubhopi rañño santikaṃ āgantvā aññamaññassa dosaṃ ārocenti. Rājā ‘‘na sakkā ime tosetu’’nti tesaṃ lobhe ādīnavaṃ disvā vipassanto paccekabodhiṃ sacchākāsi. So purimanayena imaṃ udānaṃ abhāsi.

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.

Tassattho [Pg.185] – sahāyamajjhe ṭhitassa divāseyyasaṅkhāte vāse ca, mahāupaṭṭhānasaṅkhāte ṭhāne ca, uyyānagamanasaṅkhāte gamane ca, janapadacārikasaṅkhātāya cārikāya ca, ‘‘idaṃ me suṇa, idaṃ me dehī’’tiādinā nayena tathā tathā āmantanā hoti, tasmā ahaṃ tattha nibbijjitvā yāyaṃ ariyajanasevitā anekānisaṃsā ekantasukhā, evaṃ santepi lobhābhibhūtehi sabbakāpurisehi anabhipatthitā pabbajjā, taṃ anabhijjhitaṃ paresaṃ avasavattanena bhabbapuggalavasena seritañca pekkhamāno vipassanaṃ ārabhitvā anukkamena paccekabodhiṃ adhigatosmi. Sesaṃ vuttanayamevāti.

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.

Āmantanāgāthāvaṇṇanā niṭṭhitā.

The explanation of the verse on solicitation is concluded.

97. Khiḍḍāratīti kā uppatti? Bārāṇasiyaṃ kira ekaputtakabrahmadatto nāma rājā ahosi. So tassa ekaputtako piyo ahosi manāpo pāṇasamo, rājā sabbairiyāpathesu puttakaṃ gahetvāva vattati. So ekadivasaṃ uyyānaṃ gacchanto taṃ ṭhapetvā gato. Kumāropi taṃ divasaṃyeva uppannena byādhinā mato. Amaccā ‘‘puttasinehena rañño hadayampi phaleyyā’’ti anārocetvāva naṃ jhāpesuṃ. Rājā uyyāne surāmadena matto puttaṃ neva sarati, tathā dutiyadivasepi nhānabhojanavelāsu. Atha bhuttāvī nisinno saritvā ‘‘puttaṃ me ānethā’’ti āha. Tassa anurūpena vidhānena taṃ pavattiṃ ārocesuṃ. Tato sokābhibhūto nisinno evaṃ yoniso manasākāsi – ‘‘imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjatī’’ti. Evaṃ anukkamena anulomapaṭilomaṃ paṭiccasamuppādaṃ sammasanto paccekasambodhiṃ sacchākāsi. Sesaṃ saṃsaggagāthāvaṇṇanāyaṃ vuttasadisameva ṭhapetvā gāthāyatthavaṇṇanaṃ.

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.

Atthavaṇṇanā pana – khiḍḍāti kīḷanā. Sā duvidhā hoti kāyikā ca vācasikā ca. Tattha kāyikā nāma hatthīhipi kīḷanti, assehipi rathehipi dhanūhipi tharūhipīti evamādi. Vācasikā nāma gītaṃ silokabhaṇanaṃ mukhabheriālambarabherīti evamādi. Ratīti pañcakāmaguṇarati. Vipulanti yāva aṭṭhimiñjaṃ ahacca ṭhānena sakalattabhāvabyāpakaṃ. Sesaṃ pākaṭameva[Pg.186]. Anusandhiyojanāpi cettha saṃsaggagāthāya vuttanayeneva veditabbā, tato parañca sabbaṃ.

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.

Khiḍḍāratigāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on Sport and Delight is concluded.

98. Cātuddisoti kā uppatti? Pubbe kira kassapassa bhagavato sāsane pañca paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke nibbattā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirājā ahosi, sesā pākatikarājāno. Te cattāropi kammaṭṭhānaṃ uggaṇhitvā rajjaṃ pahāya pabbajitvā anukkamena paccekabuddhā hutvā nandamūlakapabbhāre vasantā ekadivasaṃ samāpattito vuṭṭhāya vaṃsakkaḷīragāthāyaṃ vuttanayeneva attano kammañca sahāyañca āvajjetvā ñatvā bārāṇasirañño upāyena ārammaṇaṃ dassetuṃ okāsaṃ gavesanti. So ca rājā tikkhattuṃ rattiyā ubbijjati, bhīto vissaraṃ karoti, mahātale dhāvati. Purohitena kālasseva vuṭṭhāya sukhaseyyaṃ pucchitopi ‘‘kuto me, ācariya, sukha’’nti sabbaṃ taṃ pavattiṃ ārocesi. Purohitopi ‘‘ayaṃ rogo na sakkā yena kenaci uddhaṃ virecanādinā bhesajjakammena vinetuṃ, mayhaṃ pana khādanūpāyo uppanno’’ti cintetvā ‘‘rajjahānijīvitantarāyādīnaṃ pubbanimittaṃ etaṃ, mahārājā’’ti rājānaṃ suṭṭhutaraṃ ubbejetvā ‘‘tassa vūpasamanatthaṃ ettake ca ettake ca hatthiassarathādayo hiraññasuvaṇṇañca dakkhiṇaṃ datvā yañño yajitabbo’’ti yaññayajane samādapesi.

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.'

Tato paccekabuddhā anekāni pāṇasahassāni yaññatthāya sampiṇḍiyamānāni disvā ‘‘etasmiṃ kamme kate dubbodhaneyyo bhavissati, handa naṃ paṭikacceva gantvā pekkhāmā’’ti vaṃsakkaḷīragāthāyaṃ vuttanayena āgantvā piṇḍāya caramānā rājaṅgaṇe paṭipāṭiyā agamaṃsu. Rājā sīhapañjare ṭhito rājaṅgaṇaṃ olokayamāno te addakkhi, saha dassaneneva cassa sineho uppajji. Tato te pakkosāpetvā ākāsatale paññattāsane nisīdāpetvā sakkaccaṃ bhojetvā katabhattakicce ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, cātuddisā nāmā’’ti. ‘‘Bhante, cātuddisāti imassa ko attho’’ti? ‘‘Catūsu disāsu katthaci [Pg.187] kutoci bhayaṃ vā cittutrāso vā amhākaṃ natthi, mahārājā’’ti. ‘‘Bhante, tumhākaṃ taṃ bhayaṃ kiṃ kāraṇā na hotī’’ti? ‘‘Mayaṃ, mahārāja, mettaṃ bhāvema, karuṇaṃ bhāvema, muditaṃ bhāvema, upekkhaṃ bhāvema. Tena no taṃ bhayaṃ na hotī’’ti vatvā uṭṭhāyāsanā attano vasanaṭṭhānaṃ agamaṃsu.

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.

Tato rājā cintesi – ‘‘ime samaṇā ‘mettādibhāvanāya bhayaṃ na hotī’ti bhaṇanti, brāhmaṇā pana anekasahassapāṇavadhaṃ vaṇṇayanti, kesaṃ nu kho vacanaṃ sacca’’nti? Athassa etadahosi – ‘‘samaṇā suddhena asuddhaṃ dhovanti, brāhmaṇā pana asuddhena asuddhaṃ. Na sakkā kho pana asuddhena asuddhaṃ dhovituṃ, pabbajitānaṃ eva vacanaṃ sacca’’nti. So ‘‘sabbe sattā sukhitā hontū’’tiādinā nayena mettādayo cattāropi brahmavihāre bhāvetvā hitapharaṇena cittena amacce āṇāpesi – ‘‘sabbe pāṇe muñcatha, sītāni pānīyāni pivantu, haritāni tiṇāni khādantu, sīto ca vāto tesaṃ upavāyatū’’ti. Te tathā akaṃsu.

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.

Tato rājā ‘‘kalyāṇamittānaṃ vacanena pāpakammato muttomhī’’ti tattheva nisinno vipassitvā paccekabodhiṃ sacchākāsi. Amaccehi ca bhojanavelāyaṃ ‘‘bhuñja, mahārāja, kālo’’ti vutte ‘‘nāhaṃ rājā’’ti purimanayeneva sabbaṃ vatvā imaṃ udānabyākaraṇagāthaṃ abhāsi.

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.

Tattha cātuddisoti catūsu disāsu yathāsukhavihārī, ‘‘ekaṃ disaṃ pharitvā viharatī’’tiādinā vā nayena brahmavihārabhāvanāya pharitā catasso disā assa santīti cātuddiso. Tāsu catūsu disāsu katthaci satte vā saṅkhāre vā bhayena na paṭihanatīti appaṭigho. Santussamānoti dvādasavidhassa santosassa vasena santussako ca. Itarītarenāti uccāvacena paccayena. Parissayānaṃ sahitā achambhīti ettha parissayanti kāyacittāni, parihāpenti vā tesaṃ sampattiṃ, tāni vā paṭicca sayantīti parissayā, bāhirānaṃ sīhabyagghādīnaṃ abbhantarānañca kāmacchandādīnaṃ kāyacittupaddavānaṃ etaṃ adhivacanaṃ. Te parissaye adhivāsanakhantiyā ca vīriyādīhi dhammehi ca sahatīti parissayānaṃ sahitā. Thaddhabhāvakarabhayābhāvena achambhī. Kiṃ vuttaṃ hoti? Yathā te cattāro samaṇā, evaṃ itarītarena paccayena santussamāno ettha paṭipattipadaṭṭhāne santose ṭhito catūsu disāsu mettādibhāvanāya cātuddiso, sattasaṅkhāresu [Pg.188] paṭihananabhayābhāvena appaṭigho ca hoti. So cātuddisattā vuttappakārānaṃ parissayānaṃ sahitā, appaṭighattā achambhī ca hotīti evaṃ paṭipattiguṇaṃ disvā yoniso paṭipajjitvā paccekabodhiṃ adhigatomhīti. Atha vā te samaṇā viya santussamāno itarītarena vuttanayena cātuddiso hotīti ñatvā evaṃ cātuddisabhāvaṃ patthayanto yoniso paṭipajjitvā adhigatomhi. Tasmā aññopi īdisaṃ ṭhānaṃ patthayanto cātuddisatāya parissayānaṃ sahitā appaṭighatāya ca achambhī hutvā eko care khaggavisāṇakappoti. Sesaṃ vuttanayamevāti.

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.

Cātuddisagāthāvaṇṇanā niṭṭhitā.

The commentary on the Cātuddisa Verse is concluded.

99. Dussaṅgahāti kā uppatti? Bārāṇasirañño kira aggamahesī kālamakāsi. Tato vītivattesu sokadivasesu ekadivasaṃ amaccā ‘‘rājūnaṃ nāma tesu tesu kiccesu aggamahesī avassaṃ icchitabbā, sādhu devo aññampi deviṃ ānetū’’ti yāciṃsu. Rājā ‘‘tena hi, bhaṇe, jānāthā’’ti āha. Te pariyesantā sāmantarajje rājā mato, tassa devī rajjaṃ anusāsati, sā ca gabbhinī ahosi, amaccā ‘‘ayaṃ rañño anurūpā’’ti ñatvā taṃ yāciṃsu. Sā ‘‘gabbhinī nāma manussānaṃ amanāpā hoti. Sace āgametha, yāva vijāyāmi, evaṃ sādhu. No ce, aññaṃ pariyesathā’’ti āha. Te raññopi etamatthaṃ ārocesuṃ. Rājā ‘‘gabbhinīpi hotu, ānethā’’ti āha. Te ānesuṃ. Rājā taṃ abhisiñcitvā sabbaṃ mahesiyā bhogaṃ adāsi, tassā parijanānañca nānāvidhehi paṇṇākārehi saṅgaṇhāti. Sā kālena puttaṃ vijāyi. Rājā taṃ attano puttaṃ viya sabbiriyāpathesu aṅke ca ure ca katvā viharati. Tadā deviyā parijanā cintesuṃ – ‘‘rājā ativiya saṅgaṇhāti, kumāre ativissāsaṃ karoti, handa, naṃ paribhindissāmā’’ti.

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!'

Tato kumāraṃ āhaṃsu – ‘‘tvaṃ, tāta, amhākaṃ rañño putto, na imassa rañño putto. Mā ettha vissāsaṃ āpajjī’’ti. Atha kumāro ‘‘ehi puttā’’ti raññā vuccamānopi hatthena ākaḍḍhiyamānopi pubbe [Pg.189] viya rājānaṃ na allīyati. Rājā ‘‘kiṃ kāraṇa’’nti vīmaṃsanto taṃ pavattiṃ ñatvā ‘‘ete mayā saṅgahitāpi paṭikkūlavuttino evā’’ti nibbijjitvā rajjaṃ pahāya pabbajito. ‘‘Rājā pabbajito’’ti amaccaparijanāpi bahū pabbajiṃsu. Saparijano rājā pabbajitopi manussā paṇīte paccaye upanenti, rājā paṇīte paccaye yathāvuḍḍhaṃ dāpesi. Tattha ye sundaraṃ labhanti, te tussanti. Itare ujjhāyanti ‘‘mayaṃ pariveṇādīni sammajjantā sabbakiccāni karonti, lūkhabhattaṃ jiṇṇavatthañca labhāmā’’ti. So tampi ñatvā ‘‘ime yathāvuḍḍhaṃ dīyamānāpi ujjhāyanti, aho dussaṅgahā parisā’’ti pattacīvaramādāya ekova araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Tattha āgatehi ca kammaṭṭhānaṃ pucchito imaṃ gāthamabhāsi. Sā atthato pākaṭā eva. Ayaṃ pana yojanā – dussaṅgahā pabbajitāpi eke, ye asantosābhibhūtā, tathāvidhā eva ca atho gahaṭṭhā gharamāvasantā. Etāhaṃ dussaṅgahabhāvaṃ jigucchanto vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti.

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.

Dussaṅgahagāthāvaṇṇanā niṭṭhitā.

The commentary on the Dussaṅgaha Gāthā is concluded.

100. Oropayitvāti kā uppatti? Bārāṇasiyaṃ kira cātumāsikabrahmadatto nāma rājā gimhānaṃ paṭhame māse uyyānaṃ gato. Tattha ramaṇīye bhūmibhāge nīlaghanapattasañchannaṃ koviḷārarukkhaṃ disvā ‘‘koviḷāramūle mama sayanaṃ paññāpethā’’ti vatvā uyyāne kīḷitvā sāyanhasamayaṃ tattha seyyaṃ kappesi. Puna gimhānaṃ majjhime māse uyyānaṃ gato, tadā koviḷāro pupphito hoti, tadāpi tatheva akāsi. Punapi gimhānaṃ pacchime māse gato, tadā koviḷāro sañchinnapatto sukkharukkho viya hoti, tadāpi rājā adisvāva taṃ rukkhaṃ pubbaparicayena tattheva seyyaṃ āṇāpesi. Amaccā jānantāpi rañño āṇattiyā tattha sayanaṃ paññāpesuṃ. So uyyāne kīḷitvā sāyanhasamaye tattha seyyaṃ kappento taṃ rukkhaṃ disvā ‘‘are, ayaṃ pubbe sañchannapatto maṇimayo viya abhirūpadassano ahosi, tato maṇivaṇṇasākhantare ṭhapitapavāḷaṅkurasadisehi pupphehi [Pg.190] sassirikadassano ahosi, muttajālasadisavālikākiṇṇo cassa heṭṭhābhūmibhāgo bandhanā pavuttapupphasañchanno rattakambalasanthato viya ahosi. So nāmajja sukkharukkho viya sākhāmattāvaseso ṭhito, aho jarāya upahato koviḷāro’’ti cintetvā ‘‘anupādiṇṇampi tāya jarāya haññati, kimaṅgaṃ pana upādiṇṇa’’nti aniccasaññaṃ paṭilabhi. Tadanusāreneva sabbasaṅkhāre dukkhato anattato ca vipassantova ‘‘aho vatāhampi sañchinnapatto koviḷāro viya apagatagihibyañjano bhaveyya’’nti patthayamāno anupubbena tasmiṃ sayanatale dakkhiṇena passena nipannoyeva vipassitvā paccekabodhiṃ sacchākāsi. Tato gamanakāle amaccehi ‘‘kālo, deva, gantu’’nti vutte ‘‘nāhaṃ rājā’’tiādīni vatvā purimanayeneva imaṃ gāthamabhāsi.

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.

Tattha oropayitvāti apanetvā. Gihibyañjanānīti kesamassuodātavatthālaṅkāramālāgandhavilepanaputtadāradāsidāsādīni. Etāni gihibhāvaṃ byañjayanti, tasmā ‘‘gihibyañjanānī’’ti vuccanti. Sañchinnapattoti patitapatto. Chetvānāti maggañāṇena chinditvā. Vīroti maggavīriyena samannāgato. Gihibandhanānīti kāmabandhanāni. Kāmā hi gihīnaṃ bandhanāni. Ayaṃ tāva padattho. Ayaṃ pana adhippāyo – ‘‘aho vatāhampi oropayitvā gihibyañjanāni sañchinnapatto yathā koviḷāro bhaveyya’’nti evaṃ cintayamāno vipassanaṃ ārabhitvā adhigatoti. Sesaṃ purimanayeneva veditabbanti.

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.

Koviḷāragāthāvaṇṇanā niṭṭhitā.

The Commentary on the Koviḷāra-gāthā is concluded.

Paṭhamavaggo niṭṭhito.

The First Chapter is finished.

101-2. Sace labhethāti kā uppatti? Pubbe kira kassapassa bhagavato sāsane dve paccekabodhisattā pabbajitvā vīsati vassasahassāni gatapaccāgatavattaṃ pūretvā devaloke uppannā. Tato cavitvā tesaṃ jeṭṭhako bārāṇasirañño putto, kaniṭṭho purohitassa putto ahosi. Te ekadivasaṃyeva paṭisandhiṃ gahetvā ekadivasameva mātu kucchito nikkhamitvā sahapaṃsukīḷakā sahāyakā ahesuṃ. Purohitaputto paññavā ahosi. So rājaputtaṃ āha – ‘‘samma, tvaṃ tava [Pg.191] pituno accayena rajjaṃ labhissasi, ahaṃ purohitaṭṭhānaṃ, susikkhitena ca rajjaṃ anusāsituṃ sakkā, ehi sippaṃ uggaṇhissāmā’’ti. Tato ubhopi yaññopacitā hutvā gāmanigamādīsu bhikkhaṃ caramānā paccantajanapadagāmaṃ gatā. Tañca gāmaṃ pañca paccekabuddhā bhikkhācāravelāya pavisiṃsu. Tattha manussā paccekabuddhe disvā ussāhajātā āsanāni paññāpetvā paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā upanāmetvā pūjenti. Tesaṃ etadahosi – ‘‘amhehi sadisā uccākulikā nāma natthi, api ca panime manussā yadi icchanti, amhākaṃ bhikkhaṃ denti, yadi nicchanti, na denti, imesaṃ pana pabbajitānaṃ evarūpaṃ sakkāraṃ karonti, addhā ete kiñci sippaṃ jānanti, handa, nesaṃ santike sippaṃ uggaṇhāmā’’ti. Te manussesu paṭikkantesu okāsaṃ labhitvā ‘‘yaṃ, bhante, tumhe sippaṃ jānātha, taṃ amhehi sikkhāpethā’’ti yāciṃsu. Paccekabuddhā ‘‘na sakkā apabbajitena sikkhitu’’nti āhaṃsu. Te pabbajjaṃ yācitvā pabbajiṃsu. Tato nesaṃ paccekabuddhā ‘‘evaṃ vo nivāsetabbaṃ, evaṃ pārupitabba’’ntiādinā nayena ābhisamācārikaṃ ācikkhitvā ‘‘imassa sippassa ekībhāvābhirati nipphatti, tasmā ekeneva nisīditabbaṃ, ekena caṅkamitabbaṃ, ekena ṭhātabbaṃ, ekena sayitabba’’nti pāṭiyekkaṃ paṇṇasālaṃ adaṃsu, tato te attano attano paṇṇasālaṃ pavisitvā nisīdiṃsu. Purohitaputto nisinnakālato pabhuti cittasamādhānaṃ laddhā jhānaṃ paṭilabhi. Rājaputto muhutteneva ukkaṇṭhito tassa santikaṃ āgato. So taṃ disvā ‘‘kiṃ, sammā’’ti pucchi. ‘‘Ukkaṇṭhitomhī’’ti āha. ‘‘Tena hi idha nisīdā’’ti. So tattha muhuttaṃ nisīditvā āha – ‘‘imassa kira, samma, sippassa ekībhāvābhirati nipphattī’’ti? Purohitaputto ‘‘evaṃ, samma, tena hi tvaṃ attano nisinnokāsaṃ eva gaccha, uggaṇhissāmi imassa sippassa nipphatti’’nti āha. So gantvā punapi muhuttakeneva ukkaṇṭhito purimanayeneva tikkhattuṃ āgato.

“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.

Tato naṃ purohitaputto tatheva uyyojetvā tasmiṃ gate cintesi – ‘‘ayaṃ attano ca kammaṃ hāpeti mama ca, idhābhikkhaṇaṃ āgacchatī’’ti. So paṇṇasālato nikkhamma araññaṃ paviṭṭho. Itaro attano paṇṇasālāyeva nisinno punapi muhuttakeneva ukkaṇṭhito tassa santikaṃ [Pg.192] āgantvā ito cito ca maggantopi taṃ adisvā cintesi – ‘‘yo gahaṭṭhakāle paṇṇākāraṃ ādāya āgatopi maṃ daṭṭhuṃ na labhati, so dāni mayi āgate dassanampi adātukāmo apakkami. Aho are, citta, na lajjasi, yaṃ maṃ catukkhattuṃ idhānesi, na so dāni te vase vattissāmi, aññadatthu taṃyeva mama vase vattāpessāmī’’ti attano senāsanaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā ākāsena nandamūlakapabbhāraṃ agamāsi. Itaropi araññaṃ pavisitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā tattheva agamāsi. Te ubhopi manosilātale nisīditvā pāṭiyekkaṃ pāṭiyekkaṃ imā udānagāthāyo abhāsiṃsu.

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.

Tattha nipakanti pakatinipakaṃ paṇḍitaṃ kasiṇaparikammādikusalaṃ. Sādhuvihārinti appanāvihārena vā upacārena vā samannāgataṃ. Dhīranti dhitisampannaṃ. Tattha nipakattena dhitisampadā vuttā. Idha pana dhitisampannamevāti attho. Dhiti nāma asithilaparakkamatā, ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattavīriyassetaṃ adhivacanaṃ. Apica dhikkatapāpotipi dhīro. Rājāva raṭṭhaṃ vijitaṃ pahāyāti yathā pakatirājā ‘‘vijitaṃ raṭṭhaṃ anatthāvaha’’nti ñatvā rajjaṃ pahāya eko carati, evaṃ bālasahāyaṃ pahāya eko care. Atha vā rājāva raṭṭhanti yathā sutasomo rājā raṭṭhaṃ vijitaṃ pahāya eko cari, yathā ca mahājanako rājā, evaṃ eko carīti ayampi tassa attho. Sesaṃ vuttānusārena sakkā jānitunti na vitthāritanti.

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.

Sahāyagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on a Companion is concluded.

103. Addhā pasaṃsāmāti imissā gāthāya yāva ākāsatale paññattāsane paccekabuddhānaṃ nisajjā, tāva cātuddisagāthāya uppattisadisā eva uppatti. Ayaṃ pana viseso – yathā so rājā rattiyā tikkhattuṃ ubbijji, na tathā ayaṃ, nevassa yañño paccupaṭṭhito ahosi. So ākāsatale paññattesu āsanesu paccekabuddhe nisīdāpetvā ‘‘ke tumhe’’ti pucchi. ‘‘Mayaṃ, mahārāja, anavajjabhojino nāmā’’ti. ‘‘Bhante[Pg.193], anavajjabhojinoti imassa ko attho’’ti? ‘‘Sundaraṃ vā asundaraṃ vā laddhā nibbikārā bhuñjāma, mahārājā’’ti. Taṃ sutvā rañño etadahosi – ‘‘yaṃnūnāhaṃ ime upaparikkheyyaṃ ‘edisā vā no vā’’’ti? Taṃ divasaṃ kaṇājakena bilaṅgadutiyena parivisi. Taṃ paccekabuddhā amataṃ viya nibbikārā bhuñjiṃsu. Rājā ‘‘ime paṭiññātattā ekadivasaṃ nibbikārā honti, puna sve jānissāmī’’ti svātanāya nimantesi. Dutiyadivasepi tathevākāsi. Tepi tatheva paribhuñjiṃsu. Atha rājā ‘‘sundaraṃ datvā vīmaṃsissāmī’’ti punapi nimantetvā dve divase mahāsakkāraṃ katvā paṇītena ativicitrena khādanīyena bhojanīyena parivisi. Tepi tatheva nibbikārā paribhuñjitvā rañño maṅgalaṃ vatvā pakkamiṃsu. Rājā acirapakkantesu tesu ‘‘anavajjabhojino ete, aho vatāhampi anavajjabhojī bhaveyya’’nti cintetvā mahārajjaṃ pahāya pabbajjaṃ samādāya vipassanaṃ ārabhitvā paccekabuddho hutvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe attano ārammaṇaṃ vibhāvento imaṃ gāthamabhāsi. Sā padatthato uttānameva. Kevalaṃ pana sahāyasampadanti ettha asekhehi sīlādikkhandhehi sampannā sahāyā eva sahāyasampadāti veditabbā.

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.

Ayaṃ panettha yojanā – yā ayaṃ vuttā sahāyasampadā, taṃ sahāyasampadaṃ addhā pasaṃsāma, ekaṃseneva thomemāti vuttaṃ hoti. Kathaṃ? Seṭṭhā samā sevitabbā sahāyāti. Kasmā? Attano sīlādīhi seṭṭhe sevamānassa sīlādayo dhammā anuppannā uppajjanti, uppannā ca vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇanti. Same sevamānassa aññamaññaṃ sādhāraṇena kukkuccassa vinodanena ca laddhā na parihāyanti. Ete pana sahāyake seṭṭhe ca same ca aladdhā kuhanādimicchājīvaṃ pahāya dhammena samena uppannaṃ bhojanaṃ bhuñjanto tattha ca paṭighānunayaṃ anuppādento anavajjabhojī hutvā atthakāmo kulaputto eko care khaggavisāṇakappo. Ahampi evaṃ caranto imaṃ sampattiṃ adhigatomhīti.

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.

Addhāpasaṃsāgāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse of True Praise is concluded.

104. Disvā suvaṇṇassāti kā uppatti? Aññataro kira bārāṇasiyaṃ rājā gimhasamaye divāseyyaṃ upagato ahosi, santike cassa [Pg.194] vaṇṇadāsī gosītacandanaṃ pisati. Tassā ekabāhāya ekaṃ suvaṇṇavalayaṃ, ekabāhāya dve. Tāni saṅghaṭṭenti, itaraṃ na saṅghaṭṭati. Rājā taṃ disvā ‘‘evameva gaṇavāse saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti cintetvā punappunaṃ dāsiṃ olokesi. Tena ca samayena sabbālaṅkāravibhūsitā devī taṃ bījayantī ṭhitā hoti. Sā ‘‘vaṇṇadāsiyā paṭibaddhacitto maññe rājā’’ti cintetvā taṃ dāsiṃ uṭṭhāpetvā sayameva pisitumāraddhā. Athassā ca ubhosu bāhāsu aneke suvaṇṇavalayā, te saṅghaṭṭayantā mahāsaddaṃ janayiṃsu. Rājā atisuṭṭhutaraṃ nibbindo dakkhiṇapassena nipannoyeva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ anuttarasukhena sukhitaṃ nipannaṃ candanahatthā devī upasaṅkamitvā ‘‘ālimpāmi, mahārājā’’ti āha. So ‘‘apehi, mā ālimpāhī’’ti āha. Sā ‘‘kissa, mahārājā’’ti? So ‘‘nāhaṃ, rājā’’ti. Evametesaṃ kathāsallāpaṃ sutvā amaccā upasaṅkamiṃsu, tehipi mahārājavādena ālapito ‘‘nāhaṃ, bhaṇe, rājā’’ti āha. Sesaṃ paṭhamagāthāya vuttasadisameva.

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.

Ayaṃ pana gāthāvaṇṇanā – tattha disvāti oloketvā. Suvaṇṇassāti kañcanassa. ‘‘Valayānī’’ti pāṭhaseso. Sāvasesapadattho hi ayaṃ attho. Pabhassarānīti pabhāsanasīlāni, jutimantānīti vuttaṃ hoti. Sesaṃ uttānapadatthameva. Ayaṃ pana yojanā – disvā bhujasmiṃ suvaṇṇassa valayāni ‘‘gaṇavāse sati saṅghaṭṭanā, ekavāse asaṅghaṭṭanā’’ti evaṃ cintetvā vipassanaṃ ārabhitvā adhigatomhīti. Sesaṃ suviññeyyamevāti.

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.

Suvaṇṇavalayagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on the Golden Bracelets is concluded.

105. Evaṃ dutiyenāti kā uppatti? Aññataro kira bārāṇasirājā daharova pabbajitukāmo amacce āṇāpesi – ‘‘deviṃ gahetvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā – ‘‘mahārāja, arājakaṃ rajjaṃ amhehi na sakkā rakkhituṃ sāmantarājāno āgamma vilumpissanti, yāva ekopi putto uppajjati, tāva āgamehī’’ti saññāpesuṃ. Muducitto rājā adhivāsesi. Atha devī gabbhaṃ gaṇhi. Rājā puna te āṇāpesi – ‘‘devī gabbhinī, puttaṃ jātaṃ rajje abhisiñcitvā rajjaṃ pariharatha, ahaṃ pabbajissāmī’’ti. Amaccā [Pg.195] ‘‘dujjānaṃ, mahārāja, etaṃ, yaṃ devī puttaṃ vā vijāyissati, dhītaraṃ vāti, tāva vijāyanakālaṃ āgamehī’’ti punapi rājānaṃ saññāpesuṃ. Atha sā puttaṃ vijāyi. Tadāpi rājā tatheva amacce āṇāpesi. Amaccā punapi rājānaṃ – ‘‘āgamehi, mahārāja, yāva paṭibalo hotī’’ti bahūhi kāraṇehi saññāpesuṃ. Tato kumāre paṭibale jāte amacce sannipātāpetvā ‘‘paṭibalo dāni ayaṃ, taṃ rajje abhisiñcitvā paṭipajjathā’’ti amaccānaṃ okāsaṃ adatvā antarāpaṇato kāsāyavatthādayo sabbaparikkhāre āharāpetvā antepure eva pabbajitvā mahājanako viya nikkhamitvā gato. Sabbaparijano nānappakāraṃ paridevamāno rājānaṃ anubandhi. So rājā yāva attano rajjasīmā, tāva gantvā kattaradaṇḍena lekhaṃ ākaḍḍhitvā – ‘‘ayaṃ lekhā nātikkamitabbā’’ti āha. Mahājano lekhāya sīsaṃ katvā bhūmiyaṃ nipanno paridevamāno ‘‘tuyhaṃ dāni, tāta, rañño āṇā, kiṃ karissatī’’ti kumāraṃ lekhaṃ atikkamāpesi. Kumāro ‘‘tāta, tātā’’ti dhāvitvā rājānaṃ sampāpuṇi. Rājā kumāraṃ disvā ‘‘etaṃ mahājanaṃ pariharanto rajjaṃ kāresiṃ, kiṃ dāni ekaṃ dārakaṃ pariharituṃ na sakkhissa’’nti kumāraṃ gahetvā araññaṃ paviṭṭho, tattha pubbapaccekabuddhehi vasitapaṇṇasālaṃ disvā vāsaṃ kappesi saddhiṃ puttena.

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.

Tato kumāro varasayanādīsu kataparicayo tiṇasanthārake vā rajjumañcake vā sayamāno rodati. Sītavātādīhi phuṭṭho samāno – ‘‘sītaṃ tāta uṇhaṃ tāta makasā tāta ḍaṃsanti. Chātomhi tāta, pipāsitomhi tātā’’ti vadati. Rājā taṃ saññāpentoyeva rattiṃ vītināmesi. Divāpissa piṇḍāya caritvā bhattaṃ upanāmesi, kumāro missakabhattaṃ kaṅguvarakamuggādibahulaṃ acchādentampi taṃ jighacchāvasena bhuñjamāno katipāhaccayena uṇhe ṭhapitapadumaṃ viya milāyi. Rājā pana paṭisaṅkhānabalena nibbikāro bhuñjati. Tato so kumāraṃ saññāpento āha – ‘‘nagare, tāta, paṇītāhāro labbhati, tattha gacchāmā’’ti. Kumāro ‘‘āma, tātā’’ti. Tato naṃ purakkhatvā āgatamaggeneva nivatti. Kumāramātāpi devī ‘‘na dāni rājā kumāraṃ gaṇhitvā araññe ciraṃ vasissati, katipāheneva nivattissatī’’ti cintetvā raññā [Pg.196] kattaradaṇḍena likhitaṭṭhāneyeva vatiṃ kārāpetvā vāsaṃ kappesi. Rājā tassā vatiyā avidūre ṭhatvā ‘‘ettha te, tāta, mātā nisinnā, gacchāhī’’ti pesesi. Yāva so taṃ ṭhānaṃ pāpuṇāti, tāva udikkhanto aṭṭhāsi – ‘‘mā heva naṃ koci viheṭheyyā’’ti. Kumāro mātu santikaṃ dhāvanto agamāsi.

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.

Ārakkhapurisā kumāraṃ āgacchantaṃ disvā deviyā ārocesi. Devī vīsatināṭakitthisahassaparivutā paccuggantvā paṭiggahesi. Rañño ca pavattiṃ pucchi. ‘‘Pacchato āgacchatī’’ti sutvā manusse pesesi. Rājāpi tāvadeva sakavasanaṭṭhānaṃ agamāsi. Manussā rājānaṃ adisvā nivattiṃsu. Tato devī nirāsāva hutvā puttaṃ gahetvā nagaraṃ gantvā rajje abhisiñci. Rājāpi attano vasanaṭṭhāne nisinno vipassitvā paccekabodhiṃ patvā mañjūsakarukkhamūle paccekabuddhānaṃ majjhe imaṃ udānagāthaṃ abhāsi. Sā atthato uttānā eva.

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.

Ayaṃ panetthādhippāyo – yvāyaṃ ekena dutiyena kumārena sītuṇhādīhi nivedentena sahavāsena taṃ saññāpentassa mama vācābhilāpo tasmiṃ sinehavasena abhisajjanā vā jātā. Sacāhaṃ imaṃ na pariccajāmi, tato āyatimpi tatheva hessati, yathā idāni, evaṃ dutiyena saha mamassa vācābhilāpo abhisajjanā vā. ‘‘Ubhayampetaṃ antarāyakaraṃ visesādhigamassā’’ti etaṃ bhayaṃ āyatiṃ pekkhamāno taṃ chaḍḍetvā yoniso paṭipajjitvā paccekabodhimadhigatomhīti. Sesaṃ vuttanayamevāti.

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.

Āyatibhayagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on Future Danger is finished.

106. Kāmā hi citrāti kā uppatti? Bārāṇasiyaṃ kira seṭṭhiputto daharova seṭṭhiṭṭhānaṃ labhi. Tassa tiṇṇaṃ utūnaṃ anucchavikā tayo pāsādā ahesuṃ. So sabbasampattīhi devakumāro viya paricāreti. Atha so daharova samāno ‘‘pabbajissāmī’’ti mātāpitaro āpucchi, te naṃ nivārenti. So tatheva nibandhati. Punapi naṃ mātāpitaro ‘‘tvaṃ, tāta, sukhumālo, dukkarā pabbajjā, khuradhārāya upari caṅkamanasadisā’’ti nānappakārehi nivārenti. So [Pg.197] tatheva nibandhati. Te cintesuṃ – ‘‘sacāyaṃ pabbajati, amhākaṃ domanassaṃ hoti. Sace naṃ nivārema, etassa domanassaṃ hoti. Apica amhākaṃ domanassaṃ hotu, mā ca etassā’’ti anujāniṃsu. Tato so sabbaṃ parijanaṃ paridevamānaṃ anādiyitvā isipatanaṃ gantvā paccekabuddhānaṃ santike pabbaji. Tassa uḷārasenāsanaṃ na pāpuṇāti, mañcake taṭṭikaṃ attharitvā sayi. So varasayane kataparicayo sabbarattiṃ atidukkhito ahosi. Pabhāte sarīraparikammaṃ katvā pattacīvaramādāya paccekabuddhehi saddhiṃ piṇḍāya pāvisi. Tattha vuḍḍhā aggāsanañca aggapiṇḍañca labhanti, navakā yaṃkiñcideva āsanalūkhaṃ bhojanañca. So tena lūkhabhojanenāpi atidukkhito ahosi. So katipāhaṃyeva kiso dubbaṇṇo hutvā nibbijji, yathā taṃ aparipakkagate samaṇadhamme. Tato mātāpitūnaṃ dūtaṃ pesetvā uppabbaji. So katipāhaṃyeva balaṃ gahetvā punapi pabbajitukāmo ahosi, tato dutiyampi pabbajitvā punapi uppabbaji. Tatiyavāre pana pabbajitvā sammā paṭipanno vipassitvā paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ vatvā puna paccekabuddhānaṃ majjhe imameva byākaraṇagāthampi abhāsi.

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.

Tattha kāmāti dve kāmā vatthukāmo ca kilesakāmo ca. Tattha vatthukāmo nāma piyarūpādiārammaṇadhammo, kilesakāmo nāma sabbo rāgappabhedo. Idha pana vatthukāmo adhippeto. Rūpādianekappakāravasena citrā. Lokassādavasena madhurā. Bālaputhujjanānaṃ manaṃ ramāpentīti manoramā. Virūparūpenāti vividhena rūpena, anekavidhena sabhāvenāti vuttaṃ hoti. Te hi rūpādivasena citrā, rūpādīsupi nīlādivasena vividharūpā. Evaṃ tena tena virūparūpena tathā tathā assādaṃ dassetvā mathenti cittaṃ, pabbajjāya abhiramituṃ na dentīti. Sesamettha pākaṭameva. Nigamanampi dvīhi tīhi vā padehi yojetvā purimagāthāsu vuttanayeneva veditabbanti.

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.

Kāmagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on Sensual Pleasures is finished.

107. Ītī cāti kā uppatti? Bārāṇasiyaṃ kira rañño gaṇḍo udapādi, bāḷhā vedanā vaḍḍhanti. Vejjā ‘‘satthakammena vinā phāsu na hotī’’ti bhaṇanti[Pg.198]. Rājā tesaṃ abhayaṃ datvā satthakammaṃ kārāpesi. Te taṃ phāletvā pubbalohitaṃ nīharitvā nivedanaṃ katvā vaṇaṃ pilotikena bandhiṃsu. Lūkhamaṃsāhāresu ca naṃ sammā ovadiṃsu. Rājā lūkhabhojanena kisasarīro ahosi, gaṇḍo cassa milāyi. So phāsukasaññī hutvā siniddhāhāraṃ bhuñji, tena sañjātabalo visayeyeva paṭisevi, tassa gaṇḍo purimasabhāvameva sampāpuṇi. Evaṃ yāva tikkhattuṃ satthakammaṃ kārāpetvā vejjehi parivajjito nibbinditvā mahārajjaṃ pahāya pabbajitvā araññaṃ pavisitvā vipassanaṃ ārabhitvā sattahi vassehi paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.

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.

Tattha etīti īti, āgantukānaṃ akusalabhāgīnaṃ byasanahetūnaṃ etaṃ adhivacanaṃ. Tasmā kāmaguṇāpi ete anekabyasanāvahaṭṭhena anatthānaṃ sannipātaṭṭhena ca īti. Gaṇḍopi asuciṃ paggharati, uddhumātaparipakkaparibhinno hoti. Tasmā ete kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkaparibhinnabhāvato ca gaṇḍo. Upaddavatīti upaddavo, anatthaṃ janento abhibhavati ajjhottharatīti attho, rāgagaṇḍādīnametamadhivacanaṃ. Tasmā kāmaguṇāpete aviditanibbānatthāvahahetutāya sabbupaddavakammaparivatthutāya ca upaddavo. Yasmā panete kilesāturabhāvaṃ janentā sīlasaṅkhātaṃ ārogyaṃ loluppaṃ vā uppādentā pākatikameva ārogyaṃ vilumpanti, tasmā iminā ārogyavilumpanaṭṭhena rogo. Abbhantaramanupaviṭṭhaṭṭhena pana antotudanaṭṭhena ca dunnīharaṇīyaṭṭhena ca sallaṃ. Diṭṭhadhammikasamparāyikabhayāvahanato bhayaṃ. Me etanti metaṃ. Sesamettha pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.

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.

Ītigāthāvaṇṇanā niṭṭhitā.

The Commentary on the Īti Gāthā is completed.

108. Sītañcāti kā uppatti? Bārāṇasiyaṃ kira sītālukabrahmadatto nāma rājā ahosi. So pabbajitvā araññe tiṇakuṭikāya viharati. Tasmiñca padese sīte sītaṃ, uṇhe daṇhameva hoti abbhokāsattā padesassa. Gocaragāme bhikkhā yāvadatthaṃ na labbhati, pānīyampi dullabhaṃ, vātātapaḍaṃsasarīsapāpi bādhenti. Tassa etadahosi – ‘‘ito [Pg.199] aḍḍhayojanamatte sampanno padeso, tattha sabbepi ete parissayā natthi, yaṃnūnāhaṃ tattha gaccheyyaṃ, phāsukaṃ viharantena sakkā sukhamadhigantu’’nti? Tassa puna ahosi – ‘‘pabbajitā nāma na paccayagiddhā honti, evarūpañca cittaṃ attano vase vattāpenti, na cittassa vase vattanti, nāhaṃ gamissāmī’’ti evaṃ paccavekkhitvā na agamāsi. Evaṃ yāvatatiyakaṃ uppannacittaṃ paccavekkhitvā nivattesi. Tato tattheva satta vassāni vasitvā sammā paṭipajjamāno paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ bhāsitvā nandamūlakapabbhāraṃ agamāsi.

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.

Tattha sītañcāti sītaṃ duvidhaṃ abbhantaradhātukkhobhapaccayañca bāhiradhātukkhobhapaccayañca, tathā uṇhampi. Ḍaṃsāti piṅgalamakkhikā. Sarīsapāti ye keci dīghajātikā sarantā gacchanti. Sesaṃ pākaṭameva. Nigamanampi vuttanayeneva veditabbanti.

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.

Sītālukagāthāvaṇṇanā niṭṭhitā.

The Commentary on the Sītāluka Gāthā is concluded.

109. Nāgovāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā vīsati vassāni rajjaṃ kāretvā kālaṅkato niraye vīsati vassāni eva paccitvā, himavantappadese hatthiyoniyaṃ uppajjitvā sañjātakkhandho padumavaṇṇasakalasarīro uḷāro yūthapati mahānāgo ahosi. Tassa obhaggobhaggasākhābhaṅgāni hatthichāpāva khādanti, ogāhepi naṃ hatthiniyo kaddamena vilimpiṃsu, sabbaṃ pālileyyakanāgasseva ahosi. So yūthā nibbijjitvā pakkāmi. Tato naṃ padānusārena yūthā anubandhanti, evaṃ yāvatatiyaṃ pakkantampi anubandhiṃsuyeva. Tato cintesi ‘‘idāni mayhaṃ nattako bārāṇasiyaṃ rajjaṃ kāreti, yaṃnūnāhaṃ attano purimajātiyā uyyānaṃ gaccheyyaṃ. Tatra so maṃ rakkhissatī’’ti. Tato rattiyaṃ niddupagate yūthe yūthaṃ pahāya tameva uyyānaṃ pāvisi. Uyyānapālo disvā rañño ārocesi. Rājā ‘‘hatthiṃ gahessāmī’’ti senāya parivāresi. Hatthī rājānameva abhimukho gacchati. Rājā ‘‘maṃ abhimukho etī’’ti khurappaṃ sannayhitvā aṭṭhāsi. Tato hatthī ‘‘vijjheyyāpi maṃ eso’’ti mānusikāya vācāya ‘‘brahmadatta, mā maṃ vijjha, ahaṃ te ayyako’’ti āha. Rājā ‘‘kiṃ bhaṇasī’’ti sabbaṃ pucchi. Hatthīpi rajje ca narake ca hatthiyoniyañca pavattiṃ sabbaṃ [Pg.200] ārocesi. Rājā ‘‘sundaraṃ mā bhāyi, mā kañci bhiṃsāpehī’’ti hatthino vaṭṭañca ārakkhake ca hatthibhaṇḍe ca upaṭṭhāpesi.

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.

Athekadivasaṃ rājā hatthikkhandhavaragato ‘‘ayaṃ vīsati vassāni rajjaṃ kāretvā niraye paccitvā pakkāvasesena tiracchānayoniyaṃ uppanno, tatthāpi gaṇasaṃvāsasaṅghaṭṭanaṃ asahanto idhāgatosi, aho dukkhova gaṇasaṃvāso, ekībhāvo eva pana sukho’’ti cintetvā tattheva vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi. Taṃ lokuttarasukhena sukhitaṃ amaccā upasaṅkamitvā paṇipātaṃ katvā ‘‘yānakālo, mahārājā’’ti āhaṃsu. Tato ‘‘nāhaṃ, rājā’’ti vatvā purimanayeneva imaṃ gāthamabhāsi. Sā padatthato pākaṭā eva.

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.

Ayaṃ panettha adhippāyayojanā – sā ca kho yuttivaseneva, na anussavavasena. Yathā ayaṃ hatthī ariyakantesu sīlesu dantattā adantabhūmiṃ nāgacchatīti vā, sarīramahantatāya vā nāgo, evaṃ kudāssu nāmāhampi ariyakantesu sīlesu dantattā adantabhūmiṃ nāgamanena, āgumakaraṇena, puna itthattaṃ anāgamanena ca guṇasarīramahantatāya vā nāgo bhaveyyaṃ. Yathā cesa yūthāni vivajjayitvā ekacariyasukhena yathābhirantaṃ viharaṃ araññe eko care khaggavisāṇakappo, kudāssu nāmāhampi evaṃ gaṇaṃ vivajjetvā ekavihārasukhena yathābhirantaṃ viharaṃ araññe attano yathā yathā sukhaṃ, tathā tathā yattakaṃ vā icchāmi, tattakaṃ araññe nivāsaṃ eko care khaggavisāṇakappo eko careyyanti attho. Yathā cesa susaṇṭhitakkhandhamahantatāya sañjātakkhandho, kudāssu nāmāhampi evaṃ asekhasīlakkhandhamahantatāya sañjātakkhandho bhaveyyaṃ. Yathā cesa padumasadisagattatāya vā, padumakule uppannatāya vā padumī, kudāssu nāmāhampi evaṃ padumasadisaujukatāya vā, ariyajātipadume uppannatāya vā padumī bhaveyyaṃ. Yathā cesa thāmabalādīhi uḷāro, kudāssu nāmāhampi evaṃ parisuddhakāyasamācāratādīhi sīlasamādhinibbedhikapaññādīhi vā uḷāro bhaveyyanti. Evaṃ cintento vipassanaṃ ārabhitvā paccekabodhiṃ adhigatomhīti.

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.

Nāgagāthāvaṇṇanā niṭṭhitā.

The Commentary on the Nāga Gāthā is completed.

110. Aṭṭhānatanti [Pg.201] kā uppatti? Bārāṇasirañño kira putto daharo eva samāno pabbajitukāmo mātāpitaro yāci. Mātāpitaro naṃ nivārenti. So nivāriyamānopi nibandhatiyeva ‘‘pabbajissāmī’’ti. Tato pubbe vuttaseṭṭhiputtaṃ viya sabbaṃ vatvā anujāniṃsu. ‘‘Pabbajitvā ca uyyāneyeva vasitabba’’nti paṭijānāpesuṃ, so tathā akāsi. Tassa mātā pātova vīsatisahassanāṭakitthiparivutā uyyānaṃ gantvā puttaṃ yāguṃ pāyetvā antarā khajjakādīni ca khādāpetvā yāva majjhanhikasamayā tena saddhiṃ samullapitvā nagaraṃ pavisati. Pitāpi majjhanhike āgantvā taṃ bhojetvā attanāpi bhuñjitvā divasaṃ tena saddhiṃ samullapitvā sāyanhasamayaṃ paṭijagganakapurise ṭhapetvā nagaraṃ pavisati. So evaṃ rattindivaṃ avivitto viharati.

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.

Tena kho pana samayena ādiccabandhu nāma paccekabuddho nandamūlakapabbhāre viharati. So āvajjento taṃ addasa – ‘‘ayaṃ kumāro pabbajituṃ asakkhi, jaṭaṃ chindituṃ na sakkotī’’ti. Tato paraṃ āvajji – ‘‘attano dhammatāya nibbijjissati nu kho, no’’ti. Atha ‘‘dhammatāya nibbindanto aticiraṃ bhavissatī’’ti ñatvā ‘‘tassa ārammaṇaṃ dassessāmī’’ti purimanayeneva manosilātalato āgantvā uyyāne aṭṭhāsi. Rājaparisā disvā ‘‘paccekabuddho āgato, mahārājā’’ti ārocesi. Rājā ‘‘idāni me putto paccekabuddhena saddhiṃ anukkaṇṭhito vasissatī’’ti pamuditamano hutvā paccekabuddhaṃ sakkaccaṃ upaṭṭhahitvā tattheva vāsaṃ yācitvā paṇṇasālādivāvihāracaṅkamādisabbaṃ kāretvā vāsesi. So tattha vasanto ekadivasaṃ okāsaṃ labhitvā kumāraṃ pucchi – ‘‘kosi tva’’nti? ‘‘Ahaṃ pabbajito’’ti. ‘‘Pabbajitā nāma na īdisā hontī’’ti. Atha ‘‘bhante, kīdisā honti, kiṃ mayhaṃ ananucchavika’’nti vutte ‘‘tvaṃ attano ananucchavikaṃ na pekkhasi, nanu te mātā vīsatisahassitthīti saddhiṃ pubbaṇhasamaye āgacchantī uyyānaṃ avivittaṃ karoti, pitā cassa mahatā balakāyena sāyanhasamaye jagganakaparisā sakalaṃ rattiṃ, pabbajitā nāma tava sadisā na honti, īdisā pana hontī’’ti tattha ṭhitasseva iddhiyā himavante aññataraṃ vihāraṃ dassesi. So tattha paccekabuddhe ālambanaphalakaṃ nissāya ṭhite ca caṅkamante ca rajanakakammasūcikammādīni karonte ca disvā āha – ‘‘tumhe idha nāgacchatha, pabbajjā ca tumhehi anuññātā’’ti[Pg.202]? ‘‘Āma, pabbajjā anuññātā, pabbajitakālato paṭṭhāya samaṇā nāma attano nissaraṇaṃ kātuṃ, padesañca icchitaṃ patthitaṃ gantuṃ labhanti, ettakaṃva vaṭṭatī’’ti vatvā ākāse ṭhatvā aṭṭhāna taṃ saṅgaṇikāratassa, yaṃ phassaye sāmayikaṃ vimuttinti imaṃ upaḍḍhugāthaṃ vatvā dissamānoyeva ākāsena nandamūlakapabbhāraṃ agamāsi. Evaṃ gate paccekabuddhe so attano paṇṇasālaṃ pavisitvā nipajji. Ārakkhapurisopi ‘‘sayito kumāro, idāni kuhiṃ gamissatī’’ti pamatto niddaṃ okkami. So tassa pamattabhāvaṃ ñatvā pattacīvaramādāya araññaṃ pāvisi. Tatra ca ṭhito vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā paccekabuddhaṭṭhānaṃ gato. Tatra ca ‘‘kathamadhigata’’nti pucchito ādiccabandhunā vuttaṃ upaḍḍhagāthaṃ paripuṇṇaṃ katvā abhāsi.

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.

Tassattho – aṭṭhāna tanti aṭṭhānaṃ taṃ, akāraṇaṃ tanti vuttaṃ hoti. Anunāsikalopo kato ‘‘ariyasaccāna dassana’’ntiādīsu (khu. pā. 5.11; su. ni. 270) viya. Saṅgaṇikāratassāti gaṇābhiratassa. Yanti kāraṇavacanametaṃ ‘‘yaṃ hirīyati hirīyitabbenā’’tiādīsu (dha. sa. 30) viya. Phassayeti adhigacche. Sāmayikaṃ vimuttinti lokiyasamāpattiṃ. Sā hi appitappitasamaye eva paccatthikehi vimuccanato ‘‘sāmayikā vimuttī’’ti vuccati. Taṃ sāmayikaṃ vimuttiṃ. Aṭṭhānaṃ taṃ, na taṃ kāraṇaṃ vijjati saṅgaṇikāratassa, yena kāraṇena vimuttiṃ phassaye iti etaṃ ādiccabandhussa paccekabuddhassa vaco nisamma saṅgaṇikāratiṃ pahāya yoniso paṭipajjanto adhigatomhīti āha. Sesaṃ vuttanayamevāti.

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.

Aṭṭhānagāthāvaṇṇanā niṭṭhitā.

The commentary on the Aṭṭhāna verse is finished.

Dutiyavaggo niṭṭhito.

The Second Chapter is finished.

111. Diṭṭhīvisūkānīti kā uppatti? Aññataro kira bārāṇasirājā rahogato cintesi – ‘‘yathā sītādīnaṃ paṭighātakāni uṇhādīni atthi, atthi nu kho evaṃ vaṭṭapaṭighātakaṃ vivaṭṭaṃ, no’’ti? So amacce pucchi – ‘‘vivaṭṭaṃ jānāthā’’ti? Te ‘‘jānāma, mahārājā’’ti āhaṃsu. Rājā ‘‘kiṃ ta’’nti? Tato ‘‘antavā loko’’tiādinā nayena sassatucchedaṃ kathesuṃ. Rājā ‘‘ime na jānanti, sabbepime diṭṭhigatikā’’ti [Pg.203] sayameva tesaṃ vilomatañca ayuttatañca disvā ‘‘vaṭṭapaṭighātakaṃ vivaṭṭaṃ atthi, taṃ gavesitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Imañca udānagāthaṃ abhāsi paccekabuddhānaṃ majjhe byākaraṇagāthañca.

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.

Tassattho – diṭṭhīvisūkānīti dvāsaṭṭhidiṭṭhigatāni. Tāni hi maggasammādiṭṭhiyā visūkaṭṭhena vijjhanaṭṭhena vilomaṭṭhena ca visūkāni, evaṃ diṭṭhiyā visūkāni, diṭṭhi eva vā visūkāni diṭṭhivisūkāni. Upātivattoti dassanamaggena atikkanto. Patto niyāmanti avinipātadhammatāya sambodhiparāyaṇatāya ca niyatabhāvaṃ adhigato, sammattaniyāmasaṅkhātaṃ vā paṭhamamagganti. Ettāvatā paṭhamamaggakiccanipphatti ca tassa paṭilābho ca vutto. Idāni paṭiladdhamaggoti iminā sesamaggapaṭilābhaṃ dasseti. Uppannañāṇomhīti uppannapaccekabodhiñāṇo amhi. Etena phalaṃ dasseti. Anaññaneyyoti aññehi idaṃ saccanti na netabbo. Etena sayambhutaṃ dasseti, patte vā paccekabodhiñāṇe aññaneyyatāya abhāvā sayaṃvasitaṃ. Samathavipassanāya vā diṭṭhivisūkāni upātivatto, ādimaggena niyāmaṃ patto, sesehi paṭiladdhamaggo, phalañāṇena uppannañāṇo, taṃ sabbaṃ attanāva adhigatoti anaññaneyyoti. Sesaṃ vuttanayeneva veditabbanti.

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.

Diṭṭhīvisūkagāthāvaṇṇanā niṭṭhitā.

The commentary on the verse on the Darts of Views is finished.

112. Nillolupoti kā uppatti? Bārāṇasirañño kira sūdo antarabhattaṃ pacitvā upanāmesi manuññadassanaṃ sādurasaṃ ‘‘appeva nāma me rājā dhanamanuppādeyyā’’ti. Taṃ rañño gandheneva bhottukamyataṃ janesi, mukhe kheḷaṃ uppādeti. Paṭhamakabaḷe pana mukhe pakkhittamatte sattarasaharaṇisahassāni amateneva phusitāni ahesuṃ. Sūdo ‘‘idāni me dassati, idāni me dassatī’’ti cintesi. Rājāpi ‘‘sakkārāraho sūdo’’ti cintesi, ‘‘rasaṃ sāyitvā pana sakkarontaṃ maṃ pāpako kittisaddo abbhuggaccheyya ‘lolo ayaṃ rājā rasagaruko’’’ti na kiñci abhaṇi. Evaṃ yāva bhojanapariyosānaṃ, tāva sūdo ‘‘idāni dassati, idāni dassatī’’ti cintesi. Rājāpi avaṇṇabhayena na kiñci abhaṇi. Tato sūdo [Pg.204] ‘‘natthi maññe imassa rañño jivhāviññāṇa’’nti. Dutiyadivase asādurasaṃ upanāmesi. Rājā bhuñjanto ‘‘niggahāraho vata, bho, ajja sūdo’’ti jānantopi pubbe viya paccavekkhitvā avaṇṇabhayena na kiñci abhaṇi. Tato sūdo ‘‘rājā neva sundaraṃ nāsundaraṃ jānātī’’ti cintetvā sabbaṃ paribbayaṃ attanāva gahetvā kiñcideva pacitvā rañño deti. Rājā ‘‘aho vata lobho, ahaṃ nāma vīsati nagarasahassāni bhuñjanto imassa lobhena bhattamattampi na labhāmī’’ti nibbijjitvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Purimanayeneva imaṃ gāthaṃ abhāsi.

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.

Tattha nillolupoti alolupo. Yo hi rasataṇhābhibhūto hoti, so bhusaṃ luppati punappunaṃ luppati, tena ‘‘lolupo’’ti vuccati. Tasmā esa taṃ paṭikkhipanto ‘‘nillolupo’’ti āha. Nikkuhoti ettha kiñcāpi yassa tividhaṃ kuhanavatthu natthi, so ‘‘nikkuho’’ti vuccati. Imissā pana gāthāya manuññabhojanādīsu vimhayamanāpajjanato nikkuhoti ayamadhippāyo. Nippipāsoti ettha pātumicchā pipāsā, tassā abhāvena nippipāso, sādurasalobhena bhottukamyatāvirahitoti attho. Nimmakkhoti ettha paraguṇavināsanalakkhaṇo makkho, tassa abhāvena nimmakkho. Attano gihikāle sūdassa guṇamakkhanābhāvaṃ sandhāyāha. Niddhantakasāvamohoti ettha rāgādayo tayo kāyaduccaritādīni ca tīṇīti cha dhammā yathāsambhavaṃ appasannaṭṭhena sakabhāvaṃ vijahāpetvā parabhāvaṃ gaṇhāpanaṭṭhena kasaṭaṭṭhena ca ‘‘kasāvā’’ti veditabbā. Yathāha –

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:

‘‘Tattha katame tayo kasāvā? Rāgakasāvo, dosakasāvo, mohakasāvo. Ime tayo kasāvā. Tattha katame aparepi tayo kasāvā? Kāyakasāvo, vacīkasāvo, manokasāvo’’ti (vibha. 924).

'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).

Tesu mohaṃ ṭhapetvā pañcannaṃ kasāvānaṃ tesañca sabbesaṃ mūlabhūtassa mohassa niddhantattā niddhantakasāvamoho. Tiṇṇaṃ eva vā kāyavacīmanokasāvānaṃ mohassa ca niddhantattā niddhantakasāvamoho. Itaresu nillolupatādīhi [Pg.205] rāgakasāvassa, nimmakkhatāya dosakasāvassa niddhantabhāvo siddho eva. Nirāsayoti nittaṇho. Sabbaloke bhavitvāti sakalaloke, tīsu bhavesu dvādasasu vā āyatanesu bhavavibhavataṇhāvirahito hutvāti attho. Sesaṃ vuttanayeneva veditabbaṃ. Atha vā tayopi pāde vatvā eko careti eko carituṃ sakkuṇeyyāti evampettha sambandho kātabbo.

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.

Nillolupagāthāvaṇṇanā niṭṭhitā.

The explanation of the verse on not being gluttonous is finished.

113. Pāpaṃ sahāyanti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karonto manusse koṭṭhāgārato purāṇadhaññādīni bahiddhā nīharante disvā ‘‘kiṃ, bhaṇe, ida’’nti amacce pucchi. Amaccā ‘‘idāni, mahārāja, navadhaññādīni uppajjissanti, tesaṃ okāsaṃ kātuṃ ime manussā purāṇadhaññādīni chaḍḍentī’’ti āhaṃsu. Rājā ‘‘kiṃ, bhaṇe, itthāgārabalakāyādīnaṃ vattaṃ paripuṇṇa’’nti āha. ‘‘Āma, mahārāja, paripuṇṇa’’nti. ‘‘Tena hi, bhaṇe, dānasālaṃ kāretha, dānaṃ dassāmi, mā imāni dhaññāni anupakārāni vinassantū’’ti. Tato naṃ aññataro diṭṭhigatiko amacco ‘‘mahārāja, natthi dinna’’nti ārabbha yāva ‘‘bāle ca paṇḍite ca sandhāvitvā saṃsaritvā dukkhassantaṃ karissantī’’ti vatvā nivāresi. Rājā dutiyampi tatiyampi koṭṭhāgāre vilumpante disvā tatheva āṇāpesi. Sopi tatiyampi naṃ ‘‘mahārāja, dattupaññattaṃ yadidaṃ dāna’’ntiādīni vatvā nivāresi. So ‘‘are, ahaṃ attano santakampi na labhāmi dātuṃ, kiṃ me imehi pāpasahāyehī’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchākāsi. Tañca pāpasahāyaṃ garahanto imaṃ udānagāthamāha.

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.

Tassāyaṃ saṅkhepattho – yvāyaṃ dasavatthukāya pāpadiṭṭhiyā samannāgatattā pāpo, paresampi anatthaṃ passatīti anatthadassī, kāyaduccaritādimhi ca visame niviṭṭho, taṃ atthakāmo kulaputto pāpaṃ sahāyaṃ parivajjayetha, anatthadassiṃ visame niviṭṭhaṃ. Sayaṃ na seveti attano vasena taṃ na seveyya. Yadi pana parassa vaso hoti, kiṃ sakkā kātunti vuttaṃ hoti. Pasutanti pasaṭaṃ, diṭṭhivasena tattha tattha lagganti attho. Pamattanti kāmaguṇesu vossaṭṭhacittaṃ, kusalabhāvanārahitaṃ vā. Taṃ [Pg.206] evarūpaṃ sahāyaṃ na seve na bhaje na payirupāse, aññadatthu eko care khaggavisāṇakappoti.

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.

Pāpasahāyagāthāvaṇṇanā niṭṭhitā.

The explanation of the verse on the evil companion is finished.

114. Bahussutanti kā uppatti? Pubbe kira kassapassa bhagavato sāsane aṭṭha paccekabodhisattā pabbajitvā gatapaccāgatavattaṃ pūretvā devaloke uppannātiādi sabbaṃ anavajjabhojīgāthāya vuttasadisameva. Ayaṃ pana viseso – paccekabuddhe nisīdāpetvā rājā āha – ‘‘ke tumhe’’ti? Te āhaṃsu – ‘‘mayaṃ, mahārāja, bahussutā nāmā’’ti. Rājā ‘‘ahaṃ sutabrahmadatto nāma, sutena tittiṃ na gacchāmi, handa, nesaṃ santike vicitranayadhammadesanaṃ sossāmī’’ti attamano dakkhiṇodakaṃ datvā parivisitvā bhattakiccapariyosāne saṅghattherassa santike nisīditvā ‘‘dhammakathaṃ, bhante, kathethā’’ti āha. So ‘‘sukhito hotu, mahārāja, rāgakkhayo hotū’’ti vatvā uṭṭhito. Rājā ‘‘ayaṃ na bahussuto, dutiyo bahussuto bhavissati, sve tassa vicitradhammadesanaṃ sossāmī’’ti svātanāya nimantesi. Evaṃ yāva sabbesaṃ paṭipāṭi gacchati, tāva nimantesi, te sabbepi ‘‘dosakkhayo hotu, mohakkhayo, gatikkhayo, bhavakkhayo, vaṭṭakkhayo, upadhikkhayo, taṇhakkhayo hotū’’ti evaṃ ekekapadaṃ visesetvā sesaṃ paṭhamasadisameva vatvā uṭṭhahiṃsu.

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.

Tato rājā – ‘‘ime ‘bahussutā maya’nti bhaṇanti, na ca tesaṃ vicitrakathā, kimetehi vutta’’nti tesaṃ vacanatthaṃ upaparikkhitumāraddho. Atha ‘‘rāgakkhayo hotū’’ti upaparikkhanto ‘‘rāge khīṇe dosopi mohopi aññataraññatarepi kilesā khīṇā hontī’’ti ñatvā attamano ahosi ‘‘nippariyāyabahussutā ime samaṇā. Yathāpi hi purisena mahāpathaviṃ vā ākāsaṃ vā aṅguliyā niddisantena na aṅgulimattova padeso niddiṭṭho hoti. Api ca kho pana sakalapathavī ākāsā eva niddiṭṭhā honti. Evaṃ imehi ekekaṃ atthaṃ niddisantehi aparimāṇā atthā niddiṭṭhā hontī’’ti. Tato so ‘‘kudāssu nāmāhampi evaṃ bahussuto bhavissāmī’’ti tathārūpaṃ bahussutabhāvaṃ patthento [Pg.207] rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi.

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.

Tatthāyaṃ saṅkhepattho – bahussutanti duvidho bahussuto tīsu piṭakesu atthato nikhilo pariyattibahussuto ca, maggaphalavijjābhiññāpaṭivedhako paṭivedhabahussuto ca. Āgatāgamo dhammadharo. Uḷārehi pana kāyavacīmanokammehi samannāgato uḷāro. Yuttapaṭibhāno ca muttapaṭibhāno ca yuttamuttapaṭibhāno ca paṭibhānavā. Pariyattiparipucchādhigamavasena vā tividho paṭibhānavā veditabbo. Yassa hi pariyatti paṭibhāti, so pariyattipaṭibhānavā. Yassa atthañca ñāṇañca lakkhaṇañca ṭhānāṭṭhānañca paripucchantassa paripucchā paṭibhāti, so paripucchāpaṭibhānavā. Yassa maggādayo paṭividdhā honti, so adhigamapaṭibhānavā. Taṃ evarūpaṃ bahussutaṃ dhammadharaṃ bhajetha mittaṃ uḷāraṃ paṭibhānavantaṃ. Tato tassānubhāvena attatthaparatthaubhayatthabhedato vā diṭṭhadhammikasamparāyikaparamatthabhedato vā anekappakārāni aññāya atthāni, tato ‘‘ahosiṃ nu kho ahaṃ atītamaddhāna’’ntiādīsu (ma. ni. 1.18; saṃ. ni. 2.20) kaṅkhāṭṭhāniyesu vineyya kaṅkhaṃ vicikicchaṃ vinetvā vināsetvā evaṃ katasabbakicco eko care khaggavisāṇakappoti.

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.

Bahussutagāthāvaṇṇanā niṭṭhitā.

The commentary on the verse about being very learned is concluded.

115. Khiḍḍaṃ ratinti kā uppatti? Bārāṇasiyaṃ kira vibhūsakabrahmadatto nāma rājā pātova yāguṃ vā bhattaṃ vā bhuñjitvā nānāvidhavibhūsanehi attānaṃ vibhūsāpetvā mahāādāse sakalaṃ sarīraṃ disvā yaṃ na icchati, taṃ apanetvā aññena vibhūsanena vibhūsāpeti. Tassa ekadivasaṃ evaṃ karontassa bhattavelā majjhanhikā sampattā. Vippakatavibhūsitova dussapaṭṭena sīsaṃ veṭhetvā bhuñjitvā divāseyyaṃ upagañchi. Punapi uṭṭhahitvā tatheva karoto sūriyo oggato. Evaṃ dutiyadivasepi tatiyadivasepi. Athassa evaṃ maṇḍanappasutassa piṭṭhirogo udapādi. Tassa etadahosi – ‘‘aho re, ahaṃ sabbathāmena vibhūsantopi imasmiṃ kappake vibhūsane asantuṭṭho lobhaṃ uppādesiṃ, lobho ca nāmesa apāyagamanīyo [Pg.208] dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthamabhāsi.

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.

Tattha khiḍḍā ca rati ca pubbe vuttāva. Kāmasukhanti vatthukāmasukhaṃ. Vatthukāmāpi hi sukhassa visayādibhāvena ‘‘sukha’’nti vuccanti. Yathāha – ‘‘atthi rūpaṃ sukhaṃ sukhānupatita’’nti (saṃ. ni. 3.60). Evametaṃ khiḍḍaṃ ratiṃ kāmasukhañca imasmiṃ okāsaloke analaṅkaritvā alanti akatvā, etaṃ tappakanti vā sārabhūtanti vā evaṃ aggahetvā. Anapekkhamānoti tena analaṅkaraṇena anapekkhaṇasīlo apihāluko nittaṇho. Vibhūsaṭṭhānā virato saccavādīti tattha vibhūtā duvidhā – agārikavibhūsā ca anagārikavibhūsā ca. Sāṭakaveṭhanamālāgandhādivibhūsā agārikavibhūsā nāma. Pattamaṇḍanādivibhūsā anagārikavibhūsā. Vibhūsā eva vibhūsaṭṭhānaṃ, tasmā vibhūsaṭṭhānā tividhāya viratiyā virato. Avitathavacanato saccavādīti evamattho daṭṭhabbo.

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.

Vibhūsaṭṭhānagāthāvaṇṇanā niṭṭhitā.

The commentary on the verse about the ground for adornment is concluded.

116. Puttañca [Pg.209] dāranti kā uppatti? Bārāṇasiyaṃ kira rañño putto daharakāleyeva abhisitto rajjaṃ kāresi. So paṭhamagāthāya vuttapaccekabodhisatto viya rajjasiriṃ anubhavanto ekadivasaṃ cintesi – ‘‘ahaṃ rajjaṃ kārento bahūnaṃ dukkhaṃ karomi, kiṃ me ekabhattatthāya iminā pāpena, handa, sukhamuppādemī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha dhanānīti muttāmaṇiveḷuriyasaṅkhasilāpavāḷarajatajātarūpādīni ratanāni. Dhaññānīti sālivīhiyavagodhumakaṅguvarakakudrūsakappabhedāni satta sesāparaṇṇāni ca. Bandhavānīti ñātibandhugottabandhumittabandhusippabandhuvasena catubbidhabandhave. Yathodhikānīti sakasakaodhivasena ṭhitāniyeva. Sesaṃ vuttanayamevāti.

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.

Puttadāragāthāvaṇṇanā niṭṭhitā.

The commentary on the verse about son and wife is concluded.

117. Saṅgo esoti kā uppatti? Bārāṇasiyaṃ kira pādalolabrahmadatto nāma rājā ahosi. So pātova yāguṃ vā bhattaṃ vā bhuñjitvā tīsu pāsādesu tividhāni nāṭakāni passati. Tividhā nāma nāṭakā pubbarājato āgataṃ, anantararājato āgataṃ, attano kāle uṭṭhitanti. So ekadivasaṃ pātova daharanāṭakapāsādaṃ gato. Tā nāṭakitthiyo ‘‘rājānaṃ ramāpessāmā’’ti sakkassa devānamindassa accharāyo viya atimanoharaṃ naccagītavāditaṃ payojesuṃ. Rājā ‘‘anacchariyametaṃ daharāna’’nti asantuṭṭho hutvā majjhimanāṭakapāsādaṃ gato, tāpi nāṭakitthiyo tatheva akaṃsu. So tatthapi tatheva asantuṭṭho hutvā mahallakanāṭakapāsādaṃ gato, tāpi tatheva akaṃsu. Rājā dve tayo rājaparivaṭṭe atītānaṃ tāsaṃ mahallakabhāvena aṭṭhikīḷanasadisaṃ naccaṃ disvā gītañca amadhuraṃ sutvā punadeva daharanāṭakapāsādaṃ, puna majjhimanāṭakapāsādanti evampi vicaritvā katthaci asantuṭṭho cintesi – ‘‘imā nāṭakitthiyo sakkaṃ devānamindaṃ accharāyo viya maṃ ramāpetukāmā sabbathāmena naccagītavāditaṃ payojesuṃ. Svāhaṃ katthaci asantuṭṭho lobhaṃ vaḍḍhemi. Lobho ca nāmesa apāyagamanīyo dhammo, handāhaṃ lobhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tassattho – saṅgo esoti attano upabhogaṃ niddisati. So hi sajjanti tattha pāṇino kaddame paviṭṭho hatthī viyāti saṅgo. Parittamettha sokhyanti ettha pañcakāmaguṇūpabhogakāle viparītasaññāya uppādetabbato kāmāvacaradhammapariyāpannato vā lāmakaṭṭhena sokhyaṃ parittaṃ, vijjuppabhāya obhāsitanaccadassanasukhaṃ iva ittaraṃ, tāvakālikanti vuttaṃ hoti. Appassādo dukkhamevettha bhiyyoti ettha ca yvāyaṃ ‘‘yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) vutto, so yamidaṃ ‘‘ko ca, bhikkhave, kāmānaṃ ādīnavo, idha, bhikkhave, kulaputto yena sippaṭṭhānena jīvikaṃ kappeti, yadi muddāya yadi gaṇanāyā’’ti evamādinā (ma. ni. 1.167) nayenettha dukkhaṃ vuttaṃ, taṃ upanidhāya appo udakabindumatto hoti, atha kho dukkhameva bhiyyo bahu, catūsu samuddesu udakasadisaṃ hoti. Tena vuttaṃ ‘‘appassādo dukkhamevettha [Pg.210] bhiyyo’’ti. Gaḷo esoti assādaṃ dassetvā ākaḍḍhanavasena baḷiso viya eso, yadidaṃ pañcakāmaguṇā. Iti ñatvā matimāti evaṃ jānitvā buddhimā paṇḍito puriso sabbametaṃ pahāya eko care khaggavisāṇakappoti.

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'.

Saṅgagāthāvaṇṇanā niṭṭhitā.

The commentary on the Saṅga verse is concluded.

118. Sandālayitvānāti kā uppatti? Bārāṇasiyaṃ kira anivattabrahmadatto nāma rājā ahosi. So saṅgāmaṃ otiṇṇo ajinitvā aññaṃ vā kiccaṃ āraddho aniṭṭhapetvā na nivattati, tasmā naṃ evaṃ sañjāniṃsu. So ekadivasaṃ uyyānaṃ gacchati. Tena ca samayena davaḍāho uṭṭhāsi. So aggi sukkhāni ceva haritāni ca tiṇādīni dahanto anivattamāno eva gacchati. Rājā taṃ disvā tappaṭibhāganimittaṃ uppādesi. ‘‘Yathāyaṃ davaḍāho, evameva ekādasavidho aggi sabbe satte dahanto anivattamāno gacchati mahādukkhaṃ uppādento, kudāssu nāmāhampi imassa dukkhassa nivattanatthaṃ ayaṃ aggi viya ariyamaggañāṇagginā kilese dahanto anivattamāno gaccheyya’’nti? Tato muhuttaṃ gantvā kevaṭṭe addasa nadiyaṃ macche gaṇhante. Tesaṃ jālantare paviṭṭho eko mahāmaccho jālaṃ bhetvā palāyi. Te ‘‘maccho jālaṃ bhetvā gato’’ti saddamakaṃsu. Rājā tampi vacanaṃ sutvā tappaṭibhāganimittaṃ uppādesi – ‘‘kudāssu nāmāhampi ariyamaggañāṇena taṇhādiṭṭhijālaṃ bhetvā asajjamāno gaccheyya’’nti? So rajjaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchākāsi, imañca udānagāthamabhāsi.

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.

Tassā dutiyapāde jālanti suttamayaṃ vuccati. Ambūti udakaṃ, tattha caratīti ambucārī, macchassetaṃ adhivacanaṃ. Salile ambucārī salilambucārī. Tasmiṃ nadīsalile jālaṃ bhetvā gataambucārīvāti vuttaṃ hoti. Tatiyapāde daḍḍhanti daḍḍhaṭṭhānaṃ vuccati. Yathā aggi daḍḍhaṭṭhānaṃ puna na nivattati, na tattha bhiyyo āgacchati, evaṃ maggañāṇagginā daḍḍhakāmaguṇaṭṭhānaṃ anivattamāno tattha bhiyyo anāgacchantoti vuttaṃ hoti. Sesaṃ vuttanayamevāti.

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.

Sandālagāthāvaṇṇanā niṭṭhitā.

The commentary on the Sandāla verse is concluded.

119. Okkhittacakkhūti [Pg.211] kā uppatti? Bārāṇasiyaṃ kira cakkhulolabrahmadatto nāma rājā pādalolabrahmadatto viya nāṭakadassanaṃ anuyutto hoti. Ayaṃ pana viseso – so asantuṭṭho tattha tattha gacchati. Ayaṃ taṃ taṃ nāṭakaṃ disvā atīva abhinanditvā nāṭakadassanaparivattanena taṇhaṃ vaḍḍhento vicarati. So kira nāṭakadassanatthaṃ āgataṃ aññataraṃ kuṭumbiyabhariyaṃ disvā rāgaṃ uppādesi. Tato saṃvegaṃ āpajjitvā puna ‘‘are, ahaṃ imaṃ taṇhaṃ vaḍḍhento apāyaparipūrako bhavissāmi, handa, naṃ niggaṇhāmī’’ti pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi.

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.

Tattha okkhittacakkhūti heṭṭhākhittacakkhu, sattagīvaṭṭhikāni paṭipāṭiyā ṭhapetvā parivajjanagahetabbadassanatthaṃ yugamattaṃ pekkhamānoti vuttaṃ hoti. Na tu hanukaṭṭhinā hadayaṭṭhiṃ saṅghaṭṭento. Evañhi okkhittacakkhutā na samaṇasāruppā hoti. Na ca pādaloloti ekassa dutiyo, dvinnaṃ tatiyoti evaṃ gaṇamajjhaṃ pavisitukāmatāya kaṇḍūyamānapādo viya abhavanto, dīghacārikaanivattacārikavirato. Guttindriyoti chasu indriyesu idha manindriyassa visuṃ vuttattā vuttāvasesavasena ca gopitindriyo. Rakkhitamānasānoti mānasaṃ eva mānasānaṃ, taṃ rakkhitamassāti rakkhitamānasāno. Yathā kilesehi na viluppati, evaṃ rakkhitacittoti vuttaṃ hoti. Anavassutoti imāya paṭipattiyā tesu tesu ārammaṇesu kilesaanvassavavirahito. Apariḍayhamānoti kilesaggīhi apariḍayhamāno. Bahiddhā vā anavassuto, ajjhattaṃ apariḍayhamāno. Sesaṃ vuttanayamevāti.

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.

Okkhittacakkhugāthāvaṇṇanā niṭṭhitā.

The commentary on the Okkhittacakkhu verse is concluded.

120. Ohārayitvāti kā uppatti? Bārāṇasiyaṃ kira aññopi cātumāsikabrahmadatto nāma rājā catumāse catumāse uyyānakīḷaṃ gacchati. So ekadivasaṃ gimhānaṃ majjhimamāse uyyānaṃ pavisanto uyyānadvāre pattasañchannaṃ pupphālaṅkatasākhāviṭapaṃ pāricchattakakoviḷāraṃ disvā ekaṃ pupphaṃ gahetvā uyyānaṃ pāvisi. Tato ‘‘raññā aggapupphaṃ gahita’’nti aññataropi amacco hatthikkhandhe ṭhito ekameva pupphaṃ aggahesi. Etenevupāyena sabbo [Pg.212] balakāyo aggahesi. Pupphehi anassādentā pattampi gaṇhiṃsu. So rukkho nippattapuppho khandhamattova ahosi. Rājā sāyanhasamaye uyyānā nikkhamanto taṃ disvā ‘‘kiṃ kato ayaṃ rukkho, mamāgamanavelāya maṇivaṇṇasākhantaresu pavāḷasadisapupphālaṅkato ahosi, idāni nippattapuppho jāto’’ti cintento tasseva avidūre apupphitarukkhaṃ sañchannapalāsaṃ addasa. Disvā cassa etadahosi – ‘‘ayaṃ rukkho pupphabharitasākhattā bahujanassa lobhanīyo ahosi, tena muhutteneva byasanaṃ patto. Ayaṃ panañño alobhanīyattā tatheva ṭhito. Idañcāpi rajjaṃ pupphitarukkho viya lobhanīyaṃ, bhikkhubhāvo pana apupphitarukkho viya alobhanīyo. Tasmā yāva idampi ayaṃ rukkho viya na viluppati, tāva ayamañño sañchannapatto yathā pāricchattako, evaṃ kāsāvena sañchanno hutvā pabbajeyya’’nti. So rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha kāsāyavattho abhinikkhamitvāti imassa pādassa gehā nikkhamitvā kāsāyavatthanivattho hutvāti evamattho veditabbo. Sesaṃ vuttanayeneva sakkā viññātunti na vitthāritanti.

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.

Pāricchattakagāthāvaṇṇanā niṭṭhitā.

The Commentary on the Pāricchattaka Verse is concluded.

Tatiyavaggo niṭṭhito.

The Third Chapter is concluded.

121. Rasesūti kā uppatti? Aññataro kira bārāṇasirājā uyyāne amaccaputtehi parivuto silāpaṭṭapokkharaṇiyaṃ kīḷati. Tassa sūdo sabbamaṃsānaṃ rasaṃ gahetvā atīva susaṅkhataṃ amatakappaṃ antarabhattaṃ pacitvā upanāmesi. So tattha gedhamāpanno kassaci kiñci adatvā attanāva bhuñji. Udakaṃ kīḷanto ativikāle nikkhanto sīghaṃ sīghaṃ bhuñji. Yehi saddhiṃ pubbe bhuñjati, na tesaṃ kañci sari. Atha pacchā paṭisaṅkhānaṃ uppādetvā ‘‘aho! Mayā pāpaṃ kataṃ, yvāyaṃ rasataṇhābhibhūto sabbajanaṃ vissaritvā ekakova bhuñjiṃ, handa, naṃ rasataṇhaṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano purimapaṭipattiṃ garahanto tappaṭipakkhaguṇadīpikaṃ imaṃ udānagāthaṃ abhāsi.

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.

Tattha [Pg.213] rasesūti ambilamadhuratittakakaṭukaloṇakhārikakasāvādibhedesu sāyanīyesu. Gedhaṃ akaranti giddhiṃ akaronto, taṇhaṃ anuppādentoti vuttaṃ hoti. Aloloti ‘‘idaṃ sāyissāmi, idaṃ sāyissāmī’’ti evaṃ rasavisesesu anākulo. Anaññaposīti posetabbakasaddhivihārikādivirahito. Kāyasandhāraṇamattena santuṭṭhoti vuttaṃ hoti. Yathā vā pubbe uyyāne rasesu gedhakaraṇasīlo aññaposī āsiṃ, evaṃ ahutvā yāya taṇhāya lolo hutvā rasesu gedhaṃ karoti, taṃ taṇhaṃ hitvā āyatiṃ taṇhāmūlakassa aññassa attabhāvassānibbattāpanena anaññaposīti vuttaṃ hoti. Atha vā atthabhañjanakaṭṭhena kilesā ‘‘aññe’’ti vuccanti, tesaṃ aposanena anaññaposīti ayamettha attho. Sapadānacārīti avokkammacārī anupubbacārī, gharapaṭipāṭiṃ achaḍḍetvā aḍḍhakulañca daliddakulañca nirantaraṃ piṇḍāya pavisamānoti attho. Kule kule appaṭibaddhacittoti khattiyakulādīsu yattha katthaci kilesavasena alaggacitto, candopamo niccanavako hutvāti attho. Sesaṃ vuttanayamevāti.

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.

Rasagedhagāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse on Greed for Tastes is concluded.

122. Pahāya pañcāvaraṇānīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā paṭhamajjhānalābhī ahosi. So jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ patvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi.

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.

Tattha pañcāvaraṇānīti pañca nīvaraṇāni eva, tāni uragasutte (su. ni. 1 ādayo) atthato vuttāni. Tāni pana yasmā abbhādayo viya candasūriye ceto āvaranti, tasmā ‘‘āvaraṇāni cetaso’’ti vuttāni. Tāni upacārena vā appanāya vā pahāya vijahitvāti attho. Upakkileseti upagamma cittaṃ vibādhente akusaladhamme, vatthopamādīsu (ma. ni. 1.70 ādayo) vutte abhijjhādayo vā. Byapanujjāti panuditvā, vipassanāmaggena pajahitvāti attho. Sabbeti anavasese. Evaṃ samathavipassanāsampanno paṭhamamaggena diṭṭhinissayassa pahīnattā anissito, sesamaggehi chetvā tedhātukaṃ [Pg.214] sinehadosaṃ, taṇhārāganti vuttaṃ hoti. Sineho eva hi guṇapaṭipakkhato sinehadosoti vutto. Sesaṃ vuttanayamevāti.

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.

Āvaraṇagāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse on Hindrances is concluded.

123. Vipiṭṭhikatvānāti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā catutthajjhānalābhī ahosi. Sopi jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā attano paṭipattisampadaṃ dīpento imaṃ udānagāthaṃ abhāsi.

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.

Tattha vipiṭṭhikatvānāti piṭṭhito katvā, chaḍḍetvā vijahitvāti attho. Sukhañca dukkhanti kāyikaṃ sātāsātaṃ. Somanassadomanassanti cetasikaṃ sātāsātaṃ. Upekkhanti catutthajjhānupekkhaṃ. Samathanti catutthajjhānasamādhiṃ eva. Visuddhanti pañcanīvaraṇavitakkavicārapītisukhasaṅkhātehi navahi paccanīkadhammehi vimuttattā atisuddhaṃ, niddhantasuvaṇṇamiva vigatūpakkilesanti attho.

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.

Ayaṃ pana yojanā – vipiṭṭhikatvāna sukhañca dukkhañca pubbeva, paṭhamajjhānūpacāreyeva dukkhaṃ tatiyajjhānūpacāreyeva sukhanti adhippāyo. Puna ādito vuttaṃ ca-kāraṃ parato netvā ‘‘somanassaṃ domanassañca vipiṭṭhikatvāna pubbevā’’ti adhikāro. Tena somanassaṃ catutthajjhānūpacāre, domanassañca dutiyajjhānūpacāreyevāti dīpeti. Etāni hi etesaṃ pariyāyato pahānaṭṭhānāni. Nippariyāyato pana dukkhassa paṭhamajjhānaṃ, domanassassa dutiyajjhānaṃ, sukhassa tatiyajjhānaṃ, somanassassa catutthajjhānaṃ pahānaṭṭhānaṃ. Yathāha – ‘‘paṭhamaṃ jhānaṃ upasampajja viharati etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatī’’tiādikaṃ (saṃ. ni. 5.510) sabbaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 165) vuttaṃ. Yathā pubbevāti tīsu paṭhamajjhānādīsu dukkhadomanassasukhāni vipiṭṭhikatvā evamettha catutthajjhāne somanassaṃ vipiṭṭhikatvā imāya paṭipadāya laddhānupekkhaṃ samathaṃ visuddhaṃ eko careti. Sesaṃ vuttanayamevāti.

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.

Vipiṭṭhigāthāvaṇṇanā niṭṭhitā.

The Commentary on the Verse on Turning Back is concluded.

124. Āraddhavīriyoti [Pg.215] kā uppatti? Aññataro kira paccantarājā sahassayodhabalakāyo rajjena khuddako, paññāya mahanto ahosi. So ekadivasaṃ ‘‘kiñcāpi ahaṃ khuddako rajjena, paññavatā pana sakkā sakalajambudīpaṃ gahetu’’nti cintetvā sāmantarañño dūtaṃ pāhesi – ‘‘sattāhabbhantare me rajjaṃ vā detu yuddhaṃ vā’’ti. Tato so attano amacce sannipātāpetvā āha – ‘‘mayā tumhe anāpucchāyeva sāhasaṃ kammaṃ kataṃ, amukassa rañño evaṃ pesitaṃ, kiṃ kātabba’’nti? Te āhaṃsu – ‘‘sakkā, mahārāja, so dūto nivattetu’’nti. ‘‘Na sakkā, gato bhavissatī’’ti. ‘‘Yadi evaṃ vināsitamhā tayā, tena hi dukkhaṃ aññassa satthena marituṃ, handa, mayaṃ aññamaññaṃ paharitvā marāma, attānaṃ paharitvā marāma, ubbandhāma, visaṃ khādāmā’’ti. Evaṃ etesu ekameko maraṇameva saṃvaṇṇeti. Tato rājā ‘‘kiṃ me imehi, atthi, bhaṇe, mayhaṃ yodhā’’ti āha. Atha ‘‘ahaṃ mahārāja yodho, ahaṃ mahārāja yodho’’ti yodhasahassaṃ uṭṭhahi.

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!’

Rājā ‘‘ete upaparikkhissāmī’’ti mahantaṃ citakaṃ sajjāpetvā āha – ‘‘mayā, bhaṇe, idaṃ sāhasaṃ kataṃ, taṃ me amaccā paṭikkosanti, svāhaṃ citakaṃ pavisissāmi. Ko mayā saddhiṃ pavisissati, kena mayhaṃ jīvitaṃ pariccatta’’nti? Evaṃ vutte pañcasatā yodhā uṭṭhahiṃsu ‘‘mayaṃ, mahārāja, pavisissāmā’’ti. Tato rājā itare pañcasate āha – ‘‘tumhe dāni, tātā, kiṃ karissathā’’ti? Te āhaṃsu – ‘‘nāyaṃ, mahārāja, purisakāro, itthicariyā esā, apica mahārājena paṭirañño dūto pesito, te mayaṃ tena raññā saddhiṃ yujjhitvā marissāmā’’ti. Tato rājā ‘‘pariccattaṃ tumhehi mama jīvita’’nti caturaṅginiṃ senaṃ sannayhitvā tena yodhasahassena parivuto gantvā rajjasīmāya nisīdi.

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.

Sopi paṭirājā taṃ pavattiṃ sutvā ‘‘are, so khuddakarājā mama dāsassāpi nappahotī’’ti dussitvā sabbaṃ balakāyaṃ ādāya yujjhituṃ nikkhami. Khuddakarājā taṃ abbhuyyātaṃ disvā balakāyaṃ āha – ‘‘tātā, tumhe na bahukā, sabbe sampiṇḍitvā asicammaṃ gahetvā sīghaṃ imassa rañño purato ujukaṃ eva gacchathā’’ti. Te tathā akaṃsu. Athassa [Pg.216] sā senā dvidhā bhinditvā antaramadāsi. Te taṃ rājānaṃ jīvaggāhaṃ gahetvā attano rañño ‘‘taṃ māressāmī’’ti āgacchantassa adaṃsu. Paṭirājā taṃ abhayaṃ yāci. Rājā tassa abhayaṃ datvā sapathaṃ kārāpetvā attano vase katvā tena saha aññaṃ rājānaṃ abbhuggantvā tassa rajjasīmāya ṭhatvā pesesi – ‘‘rajjaṃ vā me detu yuddhaṃ vā’’ti. So ‘‘ahaṃ ekayuddhampi na sahāmī’’ti rajjaṃ niyyādesi. Etenupāyena sabbe rājāno gahetvā ante bārāṇasirājānampi aggahesi.

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.

So ekasatarājaparivuto sakalajambudīparajjaṃ anusāsanto cintesi – ‘‘ahaṃ pubbe khuddako ahosiṃ, somhi idāni attano ñāṇasampattiyā sakalajambudīpamaṇḍalassa issaro rājā jāto. Taṃ kho pana me ñāṇaṃ lokiyavīriyasampayuttaṃ, neva nibbidāya na virāgāya saṃvattati, yaṃnūnāhaṃ iminā ñāṇena lokuttaradhammaṃ gaveseyya’’nti. Tato bārāṇasirañño rajjaṃ datvā puttadārañca sakajanapadeyeva ṭhapetvā sabbaṃ pahāya pabbajitvā vipassanaṃ ārabhitvā paccekabodhiṃ sacchikatvā attano vīriyasampattiṃ dīpento imaṃ udānagāthaṃ abhāsi.

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:

Tattha āraddhaṃ vīriyaṃ assāti āraddhavīriyo. Etena attano mahāvīriyataṃ dasseti. Paramattho vuccati nibbānaṃ, paramatthassa patti paramatthapatti, tassā paramatthapattiyā. Etena vīriyārambhena pattabbaṃ phalaṃ dasseti. Alīnacittoti etena vīriyūpatthambhānaṃ cittacetasikānaṃ alīnataṃ dasseti. Akusītavuttīti etena ṭhānacaṅkamādīsu kāyassa anavasīdanaṃ dasseti. Daḷhanikkamoti etena ‘‘kāmaṃ taco ca nhāru cā’’ti (ma. ni. 2.184; a. ni. 2.5; mahāni. 196) evaṃ pavattaṃ padahanavīriyaṃ dasseti, yaṃ taṃ anupubbasikkhādīsu padahanto ‘‘kāyena ceva paramatthasaccaṃ sacchikarotī’’ti vuccati. Atha vā etena maggasampayuttaṃ vīriyaṃ dasseti. Tampi daḷhañca bhāvanāpāripūrigatattā, nikkamo ca sabbaso paṭipakkhā nikkhantattā, tasmā taṃsamaṅgīpuggalopi daḷho nikkamo assāti ‘‘daḷhanikkamo’’ti vuccati. Thāmabalūpapannoti maggakkhaṇe kāyathāmena ca ñāṇabalena ca upapanno. Atha vā thāmabhūtena balena [Pg.217] upapanno, thirañāṇabalūpapannoti vuttaṃ hoti. Etena tassa vīriyassa vipassanāñāṇasampayogaṃ dīpento yogapadhānabhāvaṃ sādheti. Pubbabhāgamajjhimaukkaṭṭhavīriyavasena vā tayopi pādā yojetabbā. Sesaṃ vuttanayamevāti.

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.

Āraddhavīriyagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on Aroused Energy is finished.

125. Paṭisallānanti kā uppatti? Imissā gāthāya āvaraṇagāthāya viya uppatti, natthi koci viseso. Atthavaṇṇanāya panassā paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ, ekamantasevitā ekībhāvo kāyavivekoti attho. Jhānanti paccanīkajhāpanato ārammaṇalakkhaṇūpanijjhānato ca cittaviveko vuccati. Tattha aṭṭha samāpattiyo nīvaraṇādipaccanīkajhāpanato kasiṇādiārammaṇūpanijjhānato ca ‘‘jhāna’’nti vuccati. Vipassanāmaggaphalāni sattasaññādipaccanīkajhāpanato lakkhaṇūpanijjhānato ca ‘‘jhāna’’ni vuccati. Idha pana ārammaṇūpanijjhānameva adhippetaṃ. Evametaṃ paṭisallānañca jhānañca ariñcamāno ajahamāno anissajjamāno. Dhammesūti vipassanūpagesu pañcakkhandhādidhammesu. Niccanti satataṃ samitaṃ abbokiṇṇaṃ. Anudhammacārīti te dhamme ārabbha pavattanena anugataṃ vipassanādhammaṃ caramāno. Atha vā dhammesūti ettha dhammāti navalokuttaradhammā, tesaṃ dhammānaṃ anulomo dhammoti anudhammo, vipassanāyetaṃ adhivacanaṃ. Tattha ‘‘dhammānaṃ niccaṃ anudhammacārī’’ti vattabbe gāthābandhasukhatthaṃ vibhattibyattayena ‘‘dhammesū’’ti vuttaṃ siyā. Ādīnavaṃ sammasitā bhavesūti tāya anudhammacāritāsaṅkhātāya vipassanāya aniccākārādidosaṃ tīsu bhavesu samanupassanto evaṃ imāya kāyacittavivekasikhāpattavipassanāsaṅkhātāya paṭipadāya adhigatoti vattabbo eko careti evaṃ yojanā veditabbā.

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.'

Paṭisallānagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on Seclusion is finished.

126. Taṇhakkhayanti [Pg.218] kā uppatti? Aññataro kira bārāṇasirājā mahaccarājānubhāvena nagaraṃ padakkhiṇaṃ karoti. Tassa sarīrasobhāya āvajjitahadayā sattā purato gacchantāpi nivattitvā tameva ullokenti, pacchato gacchantāpi, ubhohi passehi gacchantāpi. Pakatiyā eva hi buddhadassane puṇṇacandasamuddarājadassane ca atitto loko. Atha aññatarā kuṭumbiyabhariyāpi uparipāsādagatā sīhapañjaraṃ vivaritvā olokayamānā aṭṭhāsi. Rājā taṃ disvā paṭibaddhacitto hutvā amaccaṃ āṇāpesi – ‘‘jānāhi tāva, bhaṇe, ‘ayaṃ itthī sasāmikā vā asāmikā vā’’’ti? So ñatvā ‘‘sasāmikā, devā’’ti ārocesi. Atha rājā cintesi – ‘‘imā vīsatisahassanāṭakitthiyo devaccharāyo viya maṃ eva ekaṃ abhiramāpenti, so dānāhaṃ etāpi atussitvā parassa itthiyā taṇhaṃ uppādesiṃ. Sā uppannā apāyameva ākaḍḍhatī’’ti taṇhāya ādīnavaṃ disvā ‘‘handa, naṃ niggaṇhāmī’’ti rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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:

Tattha taṇhakkhayanti nibbānaṃ, evaṃ diṭṭhādīnavāya vā taṇhāya appavattiṃ. Appamattoti sātaccakārī, sakkaccakārī. Aneḷamūgoti alālāmukho. Atha vā aneḷo ca amūgo ca, paṇḍito byattoti vuttaṃ hoti. Hitasukhasampāpakaṃ sutamassa atthīti sutavā, āgamasampannoti vuttaṃ hoti. Satīmāti cirakatādīnaṃ anussaritā. Saṅkhātadhammoti dhammūpaparikkhāya pariññātadhammo. Niyatoti ariyamaggena niyatabhāvappatto. Padhānavāti sammappadhānavīriyasampanno. Uppaṭipāṭiyā esa pāṭho yojetabbo. Evameva tehi appamādādīhi samannāgato niyāmasampāpakena padhānena padhānavā, tena padhānena sampattaniyāmato niyato, tato arahattappattiyā saṅkhātadhammo. Arahā hi puna saṅkhātabbābhāvato ‘‘saṅkhātadhammo’’ti vuccati. Yathāha – ‘‘ye ca saṅkhātadhammāse, ye ca sekhā puthū idhā’’ti (su. ni. 1044; cūḷani. ajitamāṇavapucchāniddesa 7). Sesaṃ vuttanayamevāti.

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.

Taṇhakkhayagāthāvaṇṇanā niṭṭhitā.

The commentary on the Verse on the Destruction of Craving is finished.

127. Sīhovāti [Pg.219] kā uppatti? Aññatarassa kira bārāṇasirañño dūre uyyānaṃ hoti, so pageva uṭṭhāya uyyānaṃ gacchanto antarāmagge yānā oruyha udakaṭṭhānaṃ upagato ‘‘mukhaṃ dhovissāmī’’ti. Tasmiñca padese sīhī sīhapotakaṃ janetvā gocarāya gatā. Rājapuriso taṃ disvā ‘‘sīhapotako, devā’’ti ārocesi. Rājā ‘‘sīho kira kassaci na bhāyatī’’ti taṃ upaparikkhituṃ bheriādīni ākoṭāpesi, sīhapotako taṃ saddaṃ sutvāpi tatheva sayi. Atha yāvatatiyaṃ ākoṭāpesi. So tatiyavāre sīsaṃ ukkhipitvā sabbaṃ parisaṃ oloketvā tatheva sayi. Atha rājā ‘‘yāvassa mātā nāgacchati, tāva gacchāmā’’ti vatvā gacchanto cintesi – ‘‘tadahujātopi sīhapotako na santasati na bhāyati, kudāssu nāmāhampi taṇhādiṭṭhiparitāsaṃ chaḍḍetvā na santaseyyaṃ na bhāyeyya’’nti? So taṃ ārammaṇaṃ gahetvā gacchanto puna kevaṭṭehi macche gahetvā sākhāsu bandhitvā pasārite jāle vātaṃ asaṅgaṃyeva gacchamānaṃ disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi taṇhādiṭṭhimohajālaṃ phāletvā evaṃ asajjamāno gaccheyya’’nti?

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?'

Atha uyyānaṃ gantvā silāpaṭṭapokkharaṇiyā tīre nisinno vātabbhāhatāni padumāni onamitvā udakaṃ phusitvā vātavigame puna yathāṭhāne ṭhitāni udakena anupalittāni disvā tasmiṃ nimittaṃ aggahesi – ‘‘kudāssu nāmāhampi yathā etāni udake jātāni udakena anupalittāni tiṭṭhanti. Evaṃ loke jāto lokena anupalitto tiṭṭheyya’’nti. So punappunaṃ ‘‘yathā sīho vāto padumāni, evaṃ asantasantena asajjamānena anupalittena bhavitabba’’nti cintetvā rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha sīhoti cattāro sīhā – tiṇasīho, paṇḍusīho, kāḷasīho, kesarasīhoti. Tesaṃ kesarasīho aggamakkhāyati. So idha adhippeto. Vāto puratthimādivasena anekavidho. Padumaṃ rattasetādivasena. Tesu yo koci vāto yaṃ kiñci padumañca vaṭṭatiyeva. Tattha yasmā santāso nāma attasinehena hoti, attasineho [Pg.220] ca nāma taṇhālepo, sopi diṭṭhisampayuttena vā diṭṭhivippayuttena vā lobhena hoti, sopi ca taṇhāyeva. Sajjanaṃ pana tattha upaparikkhādivirahitassa mohena hoti, moho ca avijjā. Tattha samathena taṇhāya pahānaṃ, vipassanāya avijjāya. Tasmā samathena attasinehaṃ pahāya sīhova saddesu aniccadukkhādīsu asantasanto, vipassanāya mohaṃ pahāya vātova jālamhi khandhāyatanādīsu asajjamāno, samatheneva lobhaṃ lobhasampayuttadiṭṭhiñca pahāya, padumaṃva toyena sabbabhavabhogalobhena alippamāno. Ettha ca samathassa sīlaṃ padaṭṭhānaṃ, samatho samādhissa, samādhi vipassanāyāti evaṃ dvīsu dhammesu siddhesu tayo khandhā siddhāva honti. Tattha sīlakkhandhena sūro hoti. So sīhova saddesu āghātavatthūsu kujjhitukāmatāya na santasati, paññākkhandhena paṭividdhasabhāvo vātova jālamhi khandhādidhammabhede na sajjati, samādhikkhandhena vītarāgo padumaṃva toyena rāgena na lippati. Evaṃ samathavipassanāhi sīlasamādhipaññākkhandhehi ca yathāsambhavaṃ taṇhāvijjānaṃ tiṇṇañca akusalamūlānaṃ pahānavasena asantasanto asajjamāno alippamāno ca veditabbo. Sesaṃ vuttanayamevāti.

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.

Sīhādigāthāvaṇṇanā niṭṭhitā.

The commentary on the verse beginning with 'Sīho' is concluded.

128. Sīho yathāti kā uppatti? Aññataro kira bārāṇasirājā paccantaṃ kupitaṃ vūpasametuṃ gāmānugāmimaggaṃ chaḍḍetvā ujuṃ aṭavimaggaṃ gahetvā mahatiyā senāya gacchati. Tena ca samayena aññatarasmiṃ pabbatapāde sīho bālasūriyātapaṃ tappamāno nipanno hoti. Taṃ disvā rājapurisā rañño ārocesuṃ. Rājā ‘‘sīho kira na santasatī’’ti bheripaṇavādisaddaṃ kārāpesi, sīho tatheva nipajji. Dutiyampi kārāpesi, sīho tatheva nipajji. Tatiyampi kārāpesi, tadā ‘‘sīho mama paṭisattu atthī’’ti catūhi pādehi suppatiṭṭhitaṃ patiṭṭhahitvā sīhanādaṃ nadi. Taṃ sutvā hatthārohādayo hatthiādīhi orohitvā tiṇagahanāni paviṭṭhā, hatthiassagaṇā disāvidisā palātā. Rañño hatthīpi rājānaṃ gahetvā vanagahanāni pothayamāno palāyi[Pg.221]. Rājā taṃ sandhāretuṃ asakkonto rukkhasākhāya olambitvā pathaviṃ patitvā ekapadikamaggena gacchanto paccekabuddhānaṃ vasanaṭṭhānaṃ pāpuṇi. Tattha paccekabuddhe pucchi – ‘‘api, bhante, saddamassutthā’’ti? ‘‘Āma, mahārājā’’ti. ‘‘Kassa saddaṃ, bhante’’ti? ‘‘Paṭhamaṃ bherisaṅkhādīnaṃ, pacchā sīhassā’’ti. ‘‘Na bhāyittha, bhante’’ti. ‘‘Na mayaṃ, mahārāja, kassaci saddassa bhāyāmā’’ti. ‘‘Sakkā pana, bhante, mayhampi edisaṃ kātu’’nti? ‘‘Sakkā, mahārāja, sace pabbajissasī’’ti. ‘‘Pabbajāmi, bhante’’ti. Tato naṃ pabbājetvā pubbe vuttanayeneva ābhisamācārikaṃ sikkhāpesuṃ. Sopi pubbe vuttanayeneva vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha sahanā ca hananā ca sīghajavattā ca sīho. Kesarasīhova idha adhippeto. Dāṭhā balamassa atthīti dāṭhabalī. Pasayha abhibhuyyāti ubhayaṃ cārī-saddena saha yojetabbaṃ pasayhacārī abhibhuyyacārīti. Tattha pasayha niggahetvā caraṇena pasayhacārī, abhibhavitvā santāsetvā vasīkatvā caraṇena abhibhuyyacārī. Svāyaṃ kāyabalena pasayhacārī, tejasā abhibhuyyacārī, tattha sace koci vadeyya – ‘‘kiṃ pasayha abhibhuyya cārī’’ti, tato migānanti sāmivacanaṃ upayogatthe katvā ‘‘mige pasayha abhibhuyya cārī’’ti paṭivattabbaṃ. Pantānīti dūrāni. Senāsanānīti vasanaṭṭhānāni. Sesaṃ vuttanayeneva sakkā jānitunti na vitthāritanti.

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.

Dāṭhabalīgāthāvaṇṇanā niṭṭhitā.

The commentary on the Dāṭhabalī verse is concluded.

129. Mettaṃ upekkhanti kā uppatti? Aññataro kira rājā mettādijhānalābhī ahosi. So ‘‘jhānasukhantarāyo rajja’’nti jhānānurakkhaṇatthaṃ rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha ‘‘sabbe sattā sukhitā bhavantū’’tiādinā nayena hitasukhūpanayanakāmatā mettā. ‘‘Aho vata imamhā dukkhā mucceyyu’’ntiādinā nayena ahitadukkhāpanayanakāmatā karuṇā. ‘‘Modanti vata bhonto sattā, modanti sādhu suṭṭhū’’tiādinā nayena hitasukhāvippayogakāmatā muditā. ‘‘Paññāyissanti sakena kammenā’’ti sukhadukkhaajjhupekkhanatā upekkhā. Gāthābandhasukhatthaṃ pana uppaṭipāṭiyā mettaṃ vatvā upekkhā [Pg.222] vuttā, muditā ca pacchā. Vimuttinti catassopi etā attano paccanīkadhammehi vimuttattā vimuttiyo. Tena vuttaṃ – ‘‘mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ, āsevamāno muditañca kāle’’ti.

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.”

Tattha āsevamānoti tisso tikacatukkajjhānavasena, upekkhaṃ catutthajjhānavasena bhāvayamāno. Kāleti mettaṃ āsevitvā tato vuṭṭhāya karuṇaṃ, tato vuṭṭhāya muditaṃ, tato itarato vā nippītikajjhānato vuṭṭhāya upekkhaṃ āsevamāno eva ‘‘kāle āsevamāno’’ti vuccati, āsevituṃ vā phāsukakāle. Sabbena lokena avirujjhamānoti dasasu disāsu sabbena sattalokena avirujjhamāno. Mettādīnañhi bhāvitattā sattā appaṭikūlā honti, sattesu ca virodhibhūto paṭigho vūpasammati. Tena vuttaṃ – ‘‘sabbena lokena avirujjhamāno’’ti. Ayamettha saṅkhepo, vitthāro pana mettādikathā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāyaṃ (dha. sa. aṭṭha. 251) vuttā. Sesaṃ vuttasadisamevāti.

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.

Appamaññāgāthāvaṇṇanā niṭṭhitā.

The commentary on the verse of the Immeasurables is concluded.

130. Rāgañca dosañcāti kā uppatti? Rājagahaṃ kira nissāya mātaṅgo nāma paccekabuddho viharati sabbapacchimo paccekabuddhānaṃ. Atha amhākaṃ bodhisatte uppanne devatāyo bodhisattassa pūjanatthāya āgacchantiyo taṃ disvā ‘‘mārisā, mārisā, buddho loke uppanno’’ti bhaṇiṃsu. So nirodhā vuṭṭhahanto taṃ sutvā attano jīvitakkhayaṃ disvā himavante mahāpapāto nāma pabbato paccekabuddhānaṃ parinibbānaṭṭhānaṃ. Tattha ākāsena gantvā pubbe parinibbutapaccekabuddhassa aṭṭhisaṅghātaṃ papāte pakkhipitvā silātale nisīditvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha rāgadosamohā uragasutte vuttāva. Saṃyojanānīti dasa saṃyojanāni, tāni ca tena tena maggena sandālayitvā. Asantasaṃ jīvitasaṅkhayamhīti jīvitasaṅkhayo vuccati cuticittassa paribhedo. Tasmiñca jīvitasaṅkhaye jīvitanikantiyā pahīnattā asantasanti. Ettāvatā sopādisesaṃ [Pg.223] nibbānadhātuṃ attano dassetvā gāthāpariyosāne anupādisesāya nibbānadhātuyā parinibbāyīti.

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.

Jīvitasaṅkhayagāthāvaṇṇanā niṭṭhitā.

The commentary on the verse concerning the exhaustion of life is concluded.

131. Bhajantīti kā uppatti? Bārāṇasiyaṃ kira aññataro rājā ādigāthāya vuttappakārameva phītaṃ rajjaṃ samanusāsati. Tassa kharo ābādho uppajji, dukkhā vedanā pavattanti. Vīsatisahassitthiyo taṃ parivāretvā hatthapādasambāhanādīni karonti. Amaccā ‘‘na dānāyaṃ rājā jīvissati, handa, mayaṃ attano saraṇaṃ gavesāmā’’ti cintetvā aññatarassa rañño santikaṃ gantvā upaṭṭhānaṃ yāciṃsu. Te tattha upaṭṭhahantiyeva, na kiñci labhanti. Rājā ābādhā vuṭṭhahitvā pucchi – ‘‘itthannāmo ca itthannāmo ca kuhi’’nti? Tato taṃ pavattiṃ sutvāva sīsaṃ cāletvā tuṇhī ahosi. Tepi amaccā ‘‘rājā vuṭṭhito’’ti sutvā tattha kiñci alabhamānā paramena pārijuññena pīḷitā punadeva āgantvā rājānaṃ vanditvā ekamantaṃ aṭṭhaṃsu. Tena ca raññā ‘‘kuhiṃ, tātā, tumhe gatā’’ti vuttā āhaṃsu – ‘‘devaṃ dubbalaṃ disvā ājīvikabhayenamhā asukaṃ nāma janapadaṃ gatā’’ti. Rājā sīsaṃ cāletvā cintesi – ‘‘yaṃnūnāhaṃ tameva ābādhaṃ dassessaṃ, kiṃ punapi evaṃ kareyyuṃ, no’’ti? So pubbe rogena phuṭṭho viya bāḷhaṃ vedanaṃ dassento gilānālayaṃ akāsi. Itthiyo samparivāretvā pubbasadisameva sabbaṃ akaṃsu. Tepi amaccā tatheva puna bahutaraṃ janaṃ gahetvā pakkamiṃsu. Evaṃ rājā yāvatatiyaṃ sabbaṃ pubbasadisaṃ akāsi, tepi tatheva pakkamiṃsu. Tato catutthampi te āgate disvā rājā – ‘‘aho! Ime dukkaraṃ akaṃsu, ye maṃ byādhitaṃ pahāya anapekkhā pakkamiṃsū’’ti nibbinno rajjaṃ pahāya pabbajitvā vipassanto paccekabodhiṃ sacchikatvā imaṃ udānagāthaṃ abhāsi.

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.

Tattha bhajantīti sarīrena allīyantā payirupāsanti. Sevantīti añjalikammādīhi kiṃkārapaṭissāvitāya ca paricaranti. Kāraṇaṃ attho etesanti kāraṇatthā, bhajanāya ca sevanāya ca nāññaṃ kāraṇamatthi, attho eva nesaṃ kāraṇaṃ, atthahetu sevantīti vuttaṃ hoti. Nikkāraṇā [Pg.224] dullabhā ajja mittāti ‘‘ito kiñci lacchāmā’’ti evaṃ attapaṭilābhakāraṇena nikkāraṇā, kevalaṃ –

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—

‘‘Upakāro ca yo mitto, yo mitto sukhadukkhako;

Atthakkhāyī ca yo mitto, yo mitto anukampako’’ti. (dī. ni. 3.265) –

‘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.’

Evaṃ vuttena ariyena mittabhāvena samannāgatā dullabhā ajja mittā. Attaṭṭhapaññāti attani ṭhitā etesaṃ paññā. Attānameva oloketi, na aññanti attho. ‘‘Attatthapaññā’’tipi pāṭho, tassa attano atthameva oloketi, na paratthanti attho. ‘‘Diṭṭhatthapaññā’’ti ayampi kira porāṇapāṭho, tassa sampati diṭṭheyeva atthe etesaṃ paññā, na āyatinti attho. Diṭṭhadhammikatthaṃyeva oloketi, na samparāyikatthanti vuttaṃ hoti. Asucīti asucinā anariyena kāyavacīmanokammena samannāgatā.

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.

Khaggavisāṇakappoti khaggena rukkhādayo chindanto viya sakasiṅgena pabbatādayo cuṇṇavicuṇṇaṃ kurumāno vicaratīti khaggavisāṇo. Visasadisā āṇāti visāṇā. Khaggaṃ viyāti khaggaṃ. Khaggaṃ visāṇaṃ yassa migassa soyaṃ migo khaggavisāṇo, tassa khaggavisāṇassa kappo khaggavisāṇakappo. Khaggavisāṇasadiso paccekabuddho eko adutiyo asahāyo careyya vihareyya vatteyya yapeyya yāpeyyāti attho.

‘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.

132. Visuddhasīlāti visesena suddhasīlā, catupārisuddhiyā suddhasīlā. Suvisuddhapaññāti suṭṭhu visuddhapaññā, rāgādivirahitattā parisuddhamaggaphalapaṭisambhidādipaññā. Samāhitāti saṃ suṭṭhu āhitā, santike ṭhapitacittā. Jāgariyānuyuttāti jāgaraṇaṃ jāgaro, niddātikkamoti attho. Jāgarassa bhāvo jāgariyaṃ, jāgariye anuyuttā jāgariyānuyuttā. Vipassakāti ‘‘aniccaṃ dukkhaṃ anattā’’ti visesena passanasīlā, vipassanaṃ paṭṭhapetvā viharantīti attho. Dhammavisesadassīti dasakusaladhammānaṃ [Pg.225] catusaccadhammassa navalokuttaradhammassa vā visesena passanasīlā. Maggaṅgabojjhaṅgagateti sammādiṭṭhādīhi maggaṅgehi satisambojjhaṅgādīhi bojjhaṅgehi gate sampayutte ariyadhamme. Vijaññāti visesena jaññā, jānantāti attho.

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.

133. Suññatāppaṇihitañcānimittanti anattānupassanāvasena suññatavimokkhañca dukkhānupassanāvasena appaṇihitavimokkhañca, aniccānupassanāvasena animittavimokkhañca. Āsevayitvāti vaḍḍhetvā. Ye katasambhārā dhīrā janā jinasāsanamhi sāvakattaṃ sāvakabhāvaṃ na vajanti na pāpuṇanti, te dhīrā katasambhārā sayambhū sayameva bhūtā paccekajinā paccekabuddhā bhavanti.

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.

134. Kiṃ bhūtā? Mahantadhammā pūritamahāsambhārā bahudhammakāyā anekadhammasabhāvasarīrā. Punapi kiṃ bhūtā? Cittissarā cittagatikā jhānasampannāti attho. Sabbadukkhoghatiṇṇā sakalasaṃsāraoghaṃ tiṇṇā atikkantā udaggacittā kodhamānādikilesavirahitattā somanassacittā santamanāti attho. Paramatthadassī pañcakkhandhadvādasāyatanadvattiṃsākārasaccapaṭiccasamuppādādivasena paramatthaṃ uttamatthaṃ dassanasīlā. Acalābhītaṭṭhena sīhopamā sīhasadisāti attho. Khaggavisāṇakappā khaggavisāṇamigasiṅgasadisā gaṇasaṅgaṇikābhāvenāti attho.

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.

135. Santindriyāti cakkhundriyādīnaṃ sakasakārammaṇe appavattanato santasabhāvaindriyā. Santamanāti santacittā, nikkilesabhāvena santasabhāvacittasaṅkappāti attho. Samādhīti suṭṭhu ekaggacittā. Paccantasattesu patippacārāti paccantajanapadesu sattesu dayākaruṇādīhi paticaraṇasīlā. Dīpā parattha idha vijjalantāti sakalalokānuggahakaraṇena paraloke ca idhaloke ca vijjalantā dīpā padīpasadisāti attho. Paccekabuddhā satataṃ hitāmeti ime paccekabuddhā satataṃ sabbakālaṃ sakalalokahitāya paṭipannāti attho.

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.

136. Pahīnasabbāvaraṇā [Pg.226] janindāti te paccekabuddhā janānaṃ indā uttamā kāmacchandanīvaraṇādīnaṃ sabbesaṃ pañcāvaraṇānaṃ pahīnattā pahīnasabbāvaraṇā. Ghanakañcanābhāti rattasuvaṇṇajambonadasuvaṇṇapabhā sadisaābhāvantāti attho. Nissaṃsayaṃ lokasudakkhiṇeyyāti ekantena lokassa sudakkhiṇāya aggadānassa paṭiggahetuṃ arahā yuttā, nikkilesattā sundaradānapaṭiggahaṇārahāti attho. Paccekabuddhā satatappitāmeti ime paccekañāṇādhigamā buddhā satataṃ niccakālaṃ appitā suhitā paripuṇṇā, sattāhaṃ nirāhārāpi nirodhasamāpattiphalasamāpattivasena paripuṇṇāti attho.

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.

137. Patiekā visuṃ sammāsambuddhato visadisā aññe asādhāraṇabuddhā paccekabuddhā. Atha vā –

137. Individually, separately, dissimilar to a Perfectly Self-Enlightened Buddha, other, uncommon Buddhas are Paccekabuddhas. Alternatively—

‘‘Upasaggā nipātā ca, paccayā ca ime tayo;

Nekenekatthavisayā, iti neruttikābravu’’nti. –

‘Prefixes and particles, and suffixes, these three, have many meanings and applications,’ thus the etymologists have said.

Vuttattā patisaddassa ekaupasaggatā pati padhāno hutvā sāmibhūto anekesaṃ dāyakānaṃ appamattakampi āhāraṃ paṭiggahetvā saggamokkhassa pāpuṇanato. Tathā hi annabhārassa bhattabhāgaṃ paṭiggahetvāpassantasseva bhuñjitvā devatāhi sādhukāraṃ dāpetvā tadaheva taṃ duggataṃ seṭṭhiṭṭhānaṃ pāpetvā koṭisaṅkhadhanuppādanena ca, khadiraṅgārajātake (jā. aṭṭha. 1.1.khadiraṅgārajātakavaṇṇanā) mārena nimmitakhadiraṅgārakūpopariuṭṭhitapadumakaṇṇikaṃ madditvā bodhisattena dinnaṃ piṇḍapātaṃ paṭiggahetvā tassa passantasseva ākāsagamanena somanassuppādanena ca, padumavatīaggamahesīputtānaṃ mahājanakarañño deviyā ārādhanena gandhamādanato ākāsena āgamma dānapaṭiggahaṇena mahājanakabodhisattassa ca deviyā ca somanassuppādanena ca, tathā abuddhuppāde chātakabhaye sakalajambudīpe uppanne bārāṇasiseṭṭhino chātakabhayaṃ paṭicca pūretvā rakkhite saṭṭhisahassakoṭṭhāgāre vīhayo khepetvā bhūmiyaṃ nikhātadhaññāni ca cāṭisahassesu pūritadhaññāni ca khepetvā sakalapāsādabhittīsu mattikāhi madditvā limpitadhaññāni ca khepetvā tadā nāḷimattamevāvasiṭṭhaṃ ‘‘idaṃ bhuñjitvā ajja marissāmā’’ti [Pg.227] cittaṃ uppādetvā sayantassa gandhamādanato eko paccekabuddho āgantvā gehadvāre aṭṭhāsi. Seṭṭhi taṃ disvā pasādaṃ uppādetvā jīvitaṃ pariccajamāno paccekabuddhassa patte okiri. Paccekabuddho vasanaṭṭhānaṃ gantvā attano ānubhāvena passantasseva seṭṭhissa pañcapaccekabuddhasatehi saha paribhuñji. Tadā bhattapacitaukkhaliṃ, pidahitvā ṭhapesuṃ.

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.

Niddamokkantassa seṭṭhino chātatte uppanne so vuṭṭhahitvā bhariyaṃ āha – ‘‘bhatte ācāmakabhattamattaṃ olokehī’’ti. Susikkhitā sā ‘‘sabbaṃ dinnaṃ nanū’’ti avatvā ukkhaliyā pidhānaṃ vivari. Sā ukkhali taṅkhaṇeva sumanapupphamakuḷasadisassa sugandhasālibhattassa pūritā ahosi. Sā ca seṭṭhi ca santuṭṭhā sayañca sakalagehavāsino ca sakalanagaravāsino ca bhuñjiṃsu. Dabbiyā gahitagahitaṭṭhānaṃ puna pūritaṃ. Sakalasaṭṭhisahassakoṭṭhāgāresu sugandhasāliyo pūresuṃ. Sakalajambudīpavāsino seṭṭhissa gehatoyeva dhaññabījāni gahetvā sukhitā jātā. Evamādīsu anekasattanikāyesu sukhotaraṇaparipālanasaggamokkhapāpanesu pati sāmibhūto buddhoti paccekabuddho. Paccekabuddhānaṃ subhāsitānīti paccekabuddhehi ovādānusāsanīvasena suṭṭhu bhāsitāni kathitāni vacanāni. Caranti lokamhi sadevakamhīti devalokasahite sattaloke caranti pavattantīti attho. Sutvā tathā ye na karonti bālāti tathārūpaṃ paccekabuddhānaṃ subhāsitavacanaṃ ye bālā janā na karonti na manasi karonti, te bālā dukkhesu saṃsāradukkhesu punappunaṃ uppattivasena caranti pavattanti, dhāvantīti attho.

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.

138. Paccekabuddhānaṃ subhāsitānīti suṭṭhu bhāsitāni caturāpāyato muccanatthāya bhāsitāni vacanāni. Kiṃ bhūtāni? Avassavantaṃ pagghantaṃ khuddaṃ madhuṃ yathā madhuravacanānīti attho. Ye paṭipattiyuttā paṇḍitajanāpi paṭipattīsu vuttānusārena pavattantā tathārūpaṃ madhuravacanaṃ sutvā vacanakarā bhavanti, te paṇḍitajanā saccadasā catusaccadassino sapaññā paññāsahitā bhavantīti attho.

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.

139. Paccekabuddhehi [Pg.228] jinehi bhāsitāti kilese jinanti jiniṃsūti jinā, tehi jinehi paccekabuddhehi vuttā bhāsitā kathitā. Kathā uḷārā ojavantā pākaṭā santi pavattanti. Tā, kathā sakyasīhena sakyarājavaṃsasīhena gotamena tathāgatena abhinikkhamitvā buddhabhūtena naruttamena narānaṃ uttamena seṭṭhena pakāsitā pākaṭīkatā desitāti sambandho. Kimatthanti āha ‘‘dhammavijānanattha’’nti. Navalokuttaradhammaṃ visesena jānāpanatthanti attho.

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.

140. Lokānukampāya imāni tesanti lokānukampatāya lokassa anukampaṃ paṭicca imāni vacanāni imā gāthāyo. Tesaṃ paccekabuddhānaṃ vikubbitāni visesena kubbitāni bhāsitānīti attho. Saṃvegasaṅgamativaḍḍhanatthanti paṇḍitānaṃ saṃvegavaḍḍhanatthañca asaṅgavaḍḍhanatthaṃ ekībhāvavaḍḍhanatthañca mativaḍḍhanatthaṃ paññāvaḍḍhanatthañca sayambhusīhena anācariyakena hutvā sayameva bhūtena jātena paṭividdhena sīhena abhītena gotamena sammāsambuddhena imāni vacanāni pakāsitāni, imā gāthāyo pakāsitā vivaritā uttānīkatāti attho. Itīti parisamāpanatthe nipāto.

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.

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

Thus in the Visuddhajanavilāsinī, the Commentary on the Apadāna,

Paccekabuddhāpadānasaṃvaṇṇanā samattā.

The Exposition of the Apadāna of the Paccekabuddhas is concluded.

3-1. Sāriputtattheraapadānavaṇṇanā

3-1. The Commentary on the Apadāna of the Elder Sāriputta

Tadanantaraṃ therāpadānasaṅgahagāthāyo saṃvaṇṇetuṃ ‘‘atha therāpadānaṃ suṇāthā’’ti āha. Atha-apadāna-saddānamattho heṭṭhā vuttova. Ettha thera-saddo panāyaṃ kālathirapaññattināmadheyyajeṭṭhādīsu anekesu atthesu vattati. Tathā hi ‘‘therovassikāni pūtīni cuṇṇakajātānī’’tiādīsu (dī. ni. 2.379; ma. ni. 1.112) kāle, therovassikāni cirakālaṃ ovassikānīti attho. ‘‘Theropi tāva mahā’’iccādīsu thire thirasīloti attho. ‘‘Therako ayamāyasmā mahallako’’tiādīsu paññattiyaṃ[Pg.229], lokapaññattimattoti attho. ‘‘Cundatthero phussatthero’’tiādīsu nāmadheyye, evaṃ katanāmoti attho. ‘‘Thero cāyaṃ kumāro mama puttesū’’tiādīsu jeṭṭhe, jeṭṭho kumāroti attho. Idha panāyaṃ kāle ca thire ca vattati. Tasmā ciraṃ kālaṃ ṭhitoti thero, thiratarasīlācāramaddavādiguṇābhiyutto vā theroti vuccati. Thero ca thero ceti therā, therānaṃ apadānaṃ kāraṇaṃ therāpadānaṃ, taṃ therāpadānaṃ suṇāthāti sambandho. Himavantassa avidūre, lambako nāma pabbatotiādi āyasmato sāriputtattherassa apadānaṃ, tassāyasmato mahāmoggallānattherassa ca vatthu evaṃ veditabbaṃ –

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.

Atīte kira ito kappato satasahassakappādhike ekaasaṅkhyeyyamatthake āyasmā sāriputto brāhmaṇamahāsālakule nibbattitvā nāmena saradamāṇavo nāma ahosi. Mahāmoggallāno gahapatimahāsālakule nibbattitvā nāmena sirivaḍḍhanakuṭumbiko nāma ahosi. Te ubhopi sahapaṃsukīḷanasahāyā ahesuṃ. Tesu saradamāṇavo pitu accayena kulasantakaṃ dhanaṃ paṭipajjitvā ekadivasaṃ rahogato cintesi – ‘‘imesaṃ sattānaṃ maraṇaṃ nāma ekantikaṃ, tasmā mayā ekaṃ pabbajjaṃ upagantvā vimokkhamaggo gavesitabbo’’ti sahāyaṃ upasaṅkamitvā ‘‘samma, ahaṃ pabbajitukāmo. Kiṃ tvaṃ pabbajituṃ sakkhissasī’’ti vatvā tena ‘‘na sakkhissāmī’’ti vutte ‘‘hotu ahameva pabbajissāmī’’ti ratanakoṭṭhāgārāni vivarāpetvā kapaṇaddhikādīnaṃ mahādānaṃ datvā pabbatapādaṃ gantvā isipabbajjaṃ pabbaji. Tassa pabbajitassa anupabbajjaṃ pabbajitā catusattatisahassamattā brāhmaṇaputtā ahesuṃ. So pañca abhiññāyo aṭṭha ca samāpattiyo nibbattetvā tesampi jaṭilānaṃ kasiṇaparikammaṃ ācikkhi. Te sabbepi pañcābhiññā aṭṭha ca samāpattiyo nibbattisuṃ.

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.

Tena samayena anomadassī nāma sammāsambuddho loke uppajjitvā pavattitavaradhammacakko satte saṃsāramahoghato tāretvā ekadivasaṃ saradatāpasassa ca antevāsikānañca saṅgahaṃ kattukāmo eko [Pg.230] adutiyo pattacīvaramādāya ākāsena gantvā ‘‘buddhabhāvaṃ me jānātū’’ti tāpasassa passantasseva ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Saradatāpaso satthu sarīre mahāpurisalakkhaṇāni upadhāretvā ‘‘sabbaññubuddhoyevāya’’nti niṭṭhaṃ gantvā paccuggamanaṃ katvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Saradatāpaso satthu santike ekamantaṃ nisīdi.

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.

Tasmiṃ samaye tassa antevāsikā catusattatisahassamattā jaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā āgatā satthāraṃ disvā sañjātapasādā attano ācariyassa satthu ca nisinnākāraṃ oloketvā ‘‘ācariya, mayaṃ pubbe ‘tumhehi mahantataro koci natthī’ti maññāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti āhaṃsu. Kiṃ vadetha, tātā, sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ samaṃ kātuṃ icchatha, sabbaññubuddhena maṃ tulaṃ mā karitthāti. Atha te tāpasā ācariyassa vacanaṃ sutvā ‘‘yāva mahā vatāyaṃ purisuttamo’’ti sabbeva pādesu nipatitvā satthāraṃ vandiṃsu.

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.

Atha te ācariyo āha – ‘‘tātā, satthu anucchaviko no deyyadhammo natthi, satthā ca bhikkhācaravelāya idhāgato, handa, mayaṃ deyyadhammaṃ yathābalaṃ dassāma. Tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā hatthe dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā satthari nisinne sabbe antevāsike pakkosāpetvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘dve aggasāvakā bhikkhusaṅghena saddhiṃ āgacchantū’’ti cintesi. Tāvadeva satasahassakhīṇāsavaparivārā aggasāvakā āgantvā bhagavantaṃ vanditvā ekamantaṃ aṭṭhaṃsu.

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.

Tato saradatāpaso antevāsike āmantesi – ‘‘tātā, satthu bhikkhusaṅghassa ca pupphāsanena pūjā kātabbā, tasmā pupphāni āharathā’’ti. Te tāvadeva iddhiyā vaṇṇagandhasampannāni pupphāni āharitvā buddhassa yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ, ubhinnaṃ aggasāvakānaṃ tigāvutaṃ[Pg.231], sesabhikkhūnaṃ aḍḍhayojanikādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ paññattesu āsanesu saradatāpaso tathāgatassa purato añjaliṃ paggayha ‘‘bhante, mayhaṃ anuggahatthāya imaṃ pupphāsanaṃ atiruhathā’’ti āha. Nisīdi bhagavā pupphāsane. Satthari nisinne dve aggasāvakā sesabhikkhū ca attano attano pattāsane nisīdiṃsu. Satthā ‘‘tesaṃ mahapphalaṃ hotū’’ti nirodhaṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā dve aggasāvakāpi sesabhikkhūpi nirodhaṃ samāpajjiṃsu. Tāpaso sattāhaṃ nirantaraṃ satthu pupphacchattaṃ dhārento aṭṭhāsi. Itare vanamūlaphalaṃ paribhuñjitvā sesakāle añjaliṃ paggayha aṭṭhaṃsu. Satthā sattāhassa accayena nirodhato vuṭṭhahitvā aggasāvakaṃ nisabhattheraṃ āmantesi – ‘‘tāpasānaṃ pupphāsanānumodanaṃ karohī’’ti. Thero sāvakapāramīñāṇe ṭhatvā tesaṃ pupphāsanānumodanaṃ akāsi. Tassa desanāvasāne satthā dutiyaṃ aggasāvakaṃ anomattheraṃ āmantesi – ‘‘tvampi imesaṃ dhammaṃ desehī’’ti. Sopi tepiṭakaṃ buddhavacanaṃ sammasitvā tesaṃ dhammaṃ kathesi. Dvinnampi desanāya dhammābhisamayo nāhosi. Atha satthā buddhavisaye ṭhatvā dhammadesanaṃ ārabhi. Desanāvasāne ṭhapetvā saradatāpasaṃ avasesā sabbepi catusattatisahassajaṭilā arahattaṃ pāpuṇiṃsu. Satthā te ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva antarahitatāpasavesā aṭṭhaparikkhāradharā saṭṭhivassikatthero viya ahesuṃ.

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.

Saradatāpaso pana ‘‘aho vatāhampi ayaṃ nisabhatthero viya anāgate ekassa buddhassa sāvako bhaveyya’’nti desanākāle uppannaparivitakkatāya aññavihito hutvā maggaphalāni paṭivijjhituṃ nāsakkhi. Atha satthāraṃ vanditvā tathā paṇidhānaṃ akāsi. Satthā anantarāyena samijjhanabhāvaṃ disvā ‘‘ito kappasatasahassādhikaṃ ekaṃ asaṅkhyeyyaṃ atikkamitvā gotamassa nāma sammāsambuddhassa aggasāvako sāriputto nāma bhavissatī’’ti byākaritvā dhammakathaṃ vatvā bhikkhusaṅghaparivāro ākāsaṃ pakkhandi. Saradatāpasopi sahāyassa sirivaḍḍhassa santikaṃ gantvā ‘‘samma, mayā anomadassissa bhagavato pādamūle anāgate uppajjanakassa gotamasammāsambuddhassa aggasāvakaṭṭhānaṃ patthitaṃ, tvampi tassa dutiyasāvakaṭṭhānaṃ [Pg.232] patthehī’’ti. Sirivaḍḍho taṃ upadesaṃ sutvā attano nivesanadvāre aṭṭhakarīsamattaṃ ṭhānaṃ samatalaṃ kāretvā lājapañcamāni pupphāni vikiritvā nīluppalacchadanaṃ maṇḍapaṃ kāretvā buddhāsanaṃ paññāpetvā bhikkhūnampi āsanāni paññāpetvā mahantaṃ sakkārasammānaṃ sajjetvā saradatāpasena satthāraṃ nimantāpetvā sattāhaṃ mahādānaṃ pavattetvā buddhappamukhaṃ bhikkhusaṅghaṃ mahārahehi vatthehi acchādetvā dutiyasāvakabhāvāya paṇidhānaṃ akāsi. Satthā tassa anantarāyena samijjhanabhāvaṃ disvā vuttanayena byākaritvā bhattānumodanaṃ katvā pakkāmi. Sirivaḍḍho haṭṭhapahaṭṭho yāvajīvaṃ kusalakammaṃ katvā dutiyacittavāre kāmāvacaradevaloke nibbatti. Saradatāpaso cattāro brahmavihāre bhāvetvā brahmaloke nibbatti.

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.

Tato paṭṭhāya tesaṃ ubhinnampi antarā kammaṃ na kathitaṃ. Amhākaṃ pana bhagavato uppattito puretarameva saradatāpaso rājagahassa avidūre upatissāgāme rūpasāriyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Taṃdivasamevassa sahāyopi rājagahasseva avidūre kolitagāme moggaliyā brāhmaṇiyā kucchimhi paṭisandhiṃ gaṇhi. Tasmā moggallāno moggaliyā brāhmaṇiyā puttoti moggallāno. Moggaligottena jātoti vā moggallāno. Atha vā mātukumārikakāle tassā mātāpitūhi vuttaṃ – ‘‘mā uggali mā uggalī’’ti vacanamupādāya ‘‘muggalī’’ti nāmaṃ. Tassā muggaliyā puttoti moggallāno. Atha vā sotāpattimaggādimaggassa lābhe ādāne paṭivijjhane alaṃ samatthoti moggallānoti. Tāni kira dve kulāni yāva sattamā kulaparivaṭṭā ābaddhasahāyāneva. Tesaṃ dvinnaṃ ekadivasameva gabbhaparihāramadaṃsu. Dasamāsaccayena jātānampi tesaṃ chasaṭṭhi dhātiyo paṭṭhapesuṃ. Nāmaggahaṇadivase rūpasārībrāhmaṇiyā puttassa upatissagāme jeṭṭhakulassa puttattā upatissoti nāmaṃ kariṃsu. Itarassa kolitagāme jeṭṭhakulassa puttattā kolitoti nāmaṃ kariṃsu. Te ubhopi mahatā parivārena vaḍḍhantā vuddhimanvāya sabbasippānaṃ pāraṃ agamaṃsu.

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.

Athekadivasaṃ [Pg.233] te rājagahe giraggasamajjaṃ passantā mahājanaṃ sannipatitaṃ disvā ñāṇassa paripākaṃ gatattā yoniso ummujjantā ‘‘sabbepime oraṃ vassasatāva maccumukhaṃ pavisantī’’ti saṃvegaṃ paṭilabhitvā ‘‘amhehi mokkhadhammo pariyesitabbo, tañca pariyesantehi ekā pabbajjā laddhuṃ vaṭṭatī’’ti nicchayaṃ katvā pañcamāṇavakasatehi saddhiṃ sañcayassa paribbājakassa santike pabbajiṃsu. Tesaṃ pabbajitakālato paṭṭhāya sañcayo lābhaggayasaggappatto ahosi. Te katipāheneva sabbaṃ sañcayassa samayaṃ parimajjitvā tattha sāraṃ adisvā tato nibbijjitvā tattha tattha paṇḍitasammate samaṇabrāhmaṇe pañhaṃ pucchanti, te tehi puṭṭhā na sampādenti. Aññadatthu teyeva tesaṃ pañhaṃ vissajjenti. Evaṃ te mokkhaṃ pariyesantā katikaṃ akaṃsu – ‘‘amhesu yo paṭhamaṃ amataṃ adhigacchati, so itarassa ārocetū’’ti.

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.”

Tena ca samayena amhākaṃ satthari paṭhamābhisambodhiṃ patvā pavattitavaradhammacakke anupubbena uruvelakassapādike sahassajaṭile dametvā rājagahe viharante ekadivasaṃ upatisso paribbājako paribbājakārāmaṃ gacchanto āyasmantaṃ assajittheraṃ rājagahe piṇḍāya carantaṃ disvā ‘‘na mayā evarūpo ākappasampanno pabbajito diṭṭhapubbo, santadhammena nāma ettha bhavitabba’’nti sañjātapasādo pañhaṃ pucchituṃ āyasmantaṃ udikkhanto piṭṭhito piṭṭhito anubandhi. Theropi laddhapiṇḍapāto paribhuñjituṃ patirūpaṃ okāsaṃ gato. Paribbājako attano paribbājakapīṭhaṃ paññāpetvā adāsi. Bhattakiccapariyosāne cassa attano kuṇḍikāya udakaṃ adāsi. Evaṃ so ācariyavattaṃ katvā katabhattakiccena therena saddhiṃ paṭisanthāraṃ katvā – ‘‘ko vā te satthā, kassa vā tvaṃ dhammaṃ rocesī’’ti pucchi. Thero sammāsambuddhaṃ apadisi. Puna tena ‘‘kiṃ vādī panāyasmato satthā’’ti puṭṭho ‘‘imassa sāsanassa gambhīrataṃ dassessāmī’’ti attano navakabhāvaṃ pavedetvā saṅkhepavasena cassa sāsanadhammaṃ kathento ‘‘ye dhammā hetuppabhavā’’ti (mahāva. 60; apa. thera 1.1.286) gāthamāha. Paribbājako paṭhamapadadvayameva sutvā sahassanayasampanne sotāpattimaggaphale patiṭṭhahi. Itaraṃ padadvayaṃ sotāpannakāle niṭṭhāsi. Gāthāpariyosāne pana sotāpanno hutvā uparivisese apavattante ‘‘bhavissati ettha kāraṇa’’nti sallakkhetvā [Pg.234] theraṃ āha – ‘‘mā, bhante, upari dhammadesanaṃ vaḍḍhayittha, ettakameva alaṃ, kahaṃ amhākaṃ satthā vasatī’’ti? ‘‘Veḷuvane’’ti. ‘‘Bhante, tumhe purato gacchatha, ahaṃ mayhaṃ sahāyassa katapaṭiññaṃ mocetvā taṃ gahetvā āgamissāmī’’ti pañcapatiṭṭhitena vanditvā padakkhiṇaṃ katvā theraṃ uyyojetvā paribbājakārāmaṃ agamāsi.

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.

Kolitaparibbājako taṃ dūratova āgacchantaṃ disvā ‘‘mukhavaṇṇo na aññadivasesu viya addhānena amataṃ adhigataṃ bhavissatī’’ti tenevassa visesādhigamaṃ sambhāvetvā amatādhigamaṃ pucchi. Sopissa ‘‘āvuso, amatamadhigata’’nti paṭijānitvā tameva gāthaṃ abhāsi. Gāthāpariyosāne kolito sotāpattiphale patiṭṭhahitvā āha – ‘‘kahaṃ no satthā’’ti? ‘‘Veḷuvane’’ti. ‘‘Tena hi, āvuso, āyāma, satthāraṃ passissāmā’’ti. Upatisso sabbakālampi ācariyapūjakova, tasmā sañcayassa satthu guṇe pakāsetvā tampi satthu santikaṃ netukāmo ahosi. So lābhāsāpakato antevāsikabhāvaṃ anicchanto ‘‘na sakkomi cāṭi hutvā udakasiñcanaṃ hotu’’nti paṭikkhipi. Te anekehi kāraṇehi taṃ saññāpetuṃ asakkontā attano ovāde vattamānehi aḍḍhuteyyasatehi antevāsikehi saddhiṃ veḷuvanaṃ agamaṃsu. Satthā te dūratova āgacchante disvā ‘‘etaṃ me sāvakayugaṃ bhavissati, aggaṃ bhaddayuga’’nti vatvā tesaṃ parisāya cariyavasena dhammaṃ desetvā arahatte patiṭṭhāpetvā ehibhikkhubhāvena upasampadaṃ adāsi. Yathā tesaṃ evaṃ aggasāvakānampi iddhimayapattacīvaraṃ āgatameva. Uparimaggattayakiccaṃ pana na niṭṭhāsi. Kasmā? Sāvakapāramīñāṇassa mahantatāya.

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.

Tesu āyasmā mahāmoggallāno pabbajitato sattame divase magadharaṭṭhe kallavālagāme samaṇadhammaṃ karonto thinamiddhe okkamante satthārā saṃvejito thinamiddhaṃ vinodetvā dhātukammaṭṭhānaṃ suṇanto eva uparimaggattayaṃ adhigantvā sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Āyasmā sāriputto pabbajjāya addhamāsaṃ atikkamitvā satthārā saddhiṃ rājagahe sūkarakhataleṇe viharanto attano bhāgineyyassa dīghanakhaparibbājakassa [Pg.235] vedanāpariggahasuttante (ma. ni. 2.201 ādayo) desiyamāne desanānusārena ñāṇaṃ pesetvā parassa vaḍḍhitaṃ bhattaṃ bhuñjanto viya sāvakapāramīñāṇassa matthakaṃ pāpuṇi. Iti dvinnaṃ aggasāvakānaṃ satthu samīpe eva sāvakapāramīñāṇaṃ matthakaṃ pattaṃ.

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.

Evaṃ pattasāvakapāramīñāṇo āyasmā sāriputto ‘‘kena kammena ayaṃ sampatti laddhā’’ti āvajjento taṃ ñatvā pītisomanassavasena udānaṃ udānento ‘‘himavantassa avidūre’’tiādimāha. Tena vuttaṃ –

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:

141.

141.

‘‘Himavantassa avidūre, lambako nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā’’ti.

"Not far from the Himavanta, there is a mountain named Lambaka; my hermitage is well-made there, a leaf-hut beautifully constructed."

Tattha himavantassāti himo assa atthīti himavā, tassa himavantassa avidūre samīpe, himālayapaṭibaddhavanehi attho. Lambako nāma pabbatoti evaṃnāmako paṃsumissakapabbato. Assamo sukato mayhanti tasmiṃ lambake pabbate mayhaṃ mamatthāya kato assamo araññavāso āsamantato samoti assamo. Natthi paviṭṭhānaṃ samo parissamo etthāti vā assamo, so itthambhūto araññavāso suṭṭhu kato, rattiṭṭhānadivāṭṭhānakuṭimaṇḍapādivasena sundarenākārena katoti attho. Paṇṇasālāti usīrapabbajādīhi paṇṇehi chāditā nivasanapaṇṇasālāti attho.

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.

142.

142.

‘‘Uttānakūlā nadikā, supatitthā manoramā;

Susuddhapulinākiṇṇā, avidūre mamassamaṃ’’.

"A small river with shallow banks, with pleasant fords, delightful; strewn with very pure sand, not far from my hermitage."

Tattha uttānakūlāti agambhīrā nadī. Supatitthāti sundarapatitthā. Manoramā manallīnā manāpā. Susuddhapulinākiṇṇāti suṭṭhu dhavalamuttādalasadisavālukākiṇṇā gahanībhūtāti attho. Sā itthambhūtā nadikā kunnadī mamassamaṃ mayhaṃ assamassa avidūre samīpe ahosīti attho. ‘‘Assama’’nti ca sattamyatthe upayogavacananti veditabbaṃ.

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.

143.

143.

‘‘Asakkharā apabbhārā, sādu appaṭigandhikā;

Sandatī nadikā tattha, sobhayantā mamassamaṃ’’.

"Without gravel, without steep banks, sweet and without foul odor; the small river flows there, beautifying my hermitage."

Tattha [Pg.236] asakkharāti ‘‘pulinākiṇṇā’’ti vuttattā asakkharā sakkharavirahitā. Apabbhārāti pabbhāravirahitā, agambhīrakūlāti attho. Sādu appaṭigandhikāti sādurasodakā duggandharahitā mayhaṃ assamapadaṃ sobhayantī nadikā khuddakanadī sandati pavattatīti attho.

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.

144.

144.

‘‘Kumbhīlā makarā cettha, susumārā ca kacchapā;

Sandati nadikā tattha, sobhayantā mamassamaṃ’’.

"Crocodiles and makaras are here, and porpoises and turtles; the small river flows there, beautifying my hermitage."

Tattha kumbhīlamacchā makaramacchā ca susumārā caṇḍamacchā ca kacchapamacchā ca ettha etissaṃ nadiyaṃ kīḷantā ahesunti sambandho. Mamassamaṃ sobhayantā nadikā khuddakanadī sandati pavattatīti sambandho.

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.

145.

145.

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

Vaggaḷā papatāyantā, sobhayanti mamassamaṃ’’.

"Pāṭhīna fish, pāvusa fish, balaja fish, muñja and rohita fish, and vaggaḷā fish, darting about, beautify my hermitage."

Pāṭhīnamacchā ca pāvusā macchā ca balajamacchā ca muñjamacchā rohitamacchā ca vaggaḷamacchā ca ete sabbe macchajātikā ito cito ca papatāyantā nadiyā saddhiṃ pavattantā mama assamapadaṃ sobhayantīti attho.

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.

146.

146.

‘‘Ubho kūlesu nadiyā, pupphino phalino dumā;

Ubhato abhilambantā, sobhayanti mamassamaṃ’’.

"On both banks of the river, trees are flowering and bearing fruit; hanging down with both, they beautify my hermitage."

Tattha ubho kūlesūti tassā nadiyā ubhosu passesu dhuvapupphino dhuvaphalino rukkhā ubhato abhilambantā nadiyā ubho tīre heṭṭhā onamantā mama assamaṃ sobhayantīti attho.

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.

147.

147.

‘‘Ambā sālā ca tilakā, pāṭalī sinduvārakā;

Dibbagandhā sampavanti, pupphitā mama assame’’.

“Mango trees, sāl trees, tilakas, pāṭalīs, and sinduvārakas; divine fragrances waft, blossoming in my hermitage.”

Tattha ambāti madhupiṇḍiambā ca sālarukkhā ca tilakarukkhā ca pāṭalirukkhā ca sinduvārakarukkhā ca ete rukkhā niccakālaṃ pupphitā pupphantā. Dibbā gandhā iva mama assame sugandhā sampavanti samantato pavāyantīti attho.

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.

148.

148.

‘‘Campakā [Pg.237] saḷalā nīpā, nāgapunnāgaketakā;

Dibbagandhā sampavanti, pupphitā mama assame’’.

“Campakas, salalas, nīpas, nāgas, punnāgas, and ketakas, blossoming in my hermitage; divine fragrances waft about.”

Tattha campakarukkhā ca saḷalarukkhā ca suvaṇṇavaṭṭalasadisapupphā nīparukkhā ca nāgarukkhā ca punnāgarukkhā ca sugandhayantā ketakarukkhā ca ete sabbe rukkhā dibbā gandhāriva mama assame pupphitā phullitā sampavanti sugandhaṃ suṭṭhu pavāyantīti attho.

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.

149.

149.

Asokā ca‘‘adhimuttā asokā ca, bhaginīmālā ca pupphitā;

Aṅkolā bimbijālā ca, pupphitā mama assame’’.

“Adhimuttas and asokas, as well as bhaginīmālās, are in bloom; aṅkolas and bimbijālas are blossoming in my hermitage.”

Tattha pupphitā adhimuttakarukkhā ca pupphitā asokarukkhā ca pupphitā bhaginīmālā ca pupphitā aṅkolā ca pupphitā bimbijālā ca ete rukkhā mama assame phullitā sobhayantīti sambandho.

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.

150.

150.

‘‘Ketakā kandali ceva, godhukā tiṇasūlikā;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“Ketakas, kandalīs, godhukas, and tiṇasūlikas, spreading a divine fragrance, beautify my hermitage.”

Tattha ketakāti sugandhaketakagacchā ca. Kandalirukkhā ca godhukarukkhā ca tiṇasūlikagacchā ca ete sabbe rukkhajātikā dibbagandhaṃ pavāyamānā mama assamaṃ sakalaṃ sobhayantīti attho.

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.

151.

151.

‘‘Kaṇikārā kaṇṇikā ca, asanā ajjunā bahū;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“Kaṇikāras and kaṇṇikās, asanas, and many ajjunās; spreading a divine fragrance, they beautify my hermitage.”

Ete kaṇikārādayo rukkhā mama assamaṃ sakalaṃ sobhayantā dibbagandhaṃ sampavāyantīti sambandho.

These trees—kaṇikāras and others—beautifying my entire hermitage, spread a divine fragrance—this is the connection.

152.

152.

‘‘Punnāgā giripunnāgā, koviḷārā ca pupphitā;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“Punnāgas, giripunnāgas, and koviḷāras are blossoming; spreading a divine fragrance, they beautify my hermitage.”

Punnāgādayo rukkhā dibbagandhaṃ pavāyamānā mama assamaṃ sobhayantīti attho.

Punnāga trees and other trees, spreading a divine fragrance, beautify my hermitage—this is the meaning.

153.

153.

‘‘Uddālakā ca kuṭajā, kadambā vakulā bahū;

Dibbagandhaṃ sampavantā, sobhayanti mamassamaṃ’’.

“Uddālakas, kuṭajas, kadambas, and many vakulas, spreading a divine fragrance, beautify my hermitage.”

Uddālakādayo [Pg.238] rukkhā dibbagandhaṃ vāyamānā mama assamaṃ sobhayantīti sambandho.

Uddālaka and other trees, wafting a divine fragrance, adorn my hermitage—this is the connection.

154.

154.

‘‘Āḷakā isimuggā ca, kadalimātuluṅgiyo;

Gandhodakena saṃvaḍḍhā, phalāni dhārayanti te’’.

“Āḷakās and isimuggās, as well as plantains and citrons, nourished by scented water, bear their fruits.”

Tattha ete āḷakādayo gacchā candanādisugandhagandhodakena vaḍḍhitvā suvaṇṇaphalāni dhārentā mama assamaṃ sobhayantīti attho.

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.

155.

155.

‘‘Aññe pupphanti padumā, aññe jāyanti kesarī;

Aññe opupphā padumā, pupphitā taḷāke tadā’’.

“Some lotuses bloom, others develop stamens; some lotuses have shed their petals, while others are in bloom in the pond at that time.”

Tattha aññe pupphanti padumāti mama assamassa avidūre taḷāke aññe ekacce padumā pupphanti, ekacce kesarī padumā jāyanti nibbattanti, ekacce padumā opupphā vigalitapattakesarāti attho.

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.

156.

156.

‘‘Gabbhaṃ gaṇhanti padumā, niddhāvanti muḷāliyo;

Siṅghāṭipattamākiṇṇā, sobhanti taḷāke tadā’’.

“Lotuses are forming buds, lotus roots extend; water caltrops, covered with leaves, beautify the pond at that time.”

Tattha gabbhaṃ gaṇhanti padumāti tadā tāpasena hutvā mama vasanasamaye ekacce padumā taḷākabbhantare makuḷapupphādayo gaṇhanti. Muḷāliyo padumamūlā niddhāvanti ito kaddamabbhantarato hatthidāṭhā viya gacchantīti attho. Pattapupphamākiṇṇā gahanībhūtā siṅghāṭiyo sobhayantīti attho.

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.

157.

157.

‘‘Nayitā ambagandhī ca, uttalī bandhujīvakā;

Dibbagandhā sampavanti, pupphitā taḷāke tadā’’.

“Nayita plants, ambagandhī plants, uttalī plants, and bandhujīvaka plants; divine fragrances waft, blossoming in the pond at that time.”

Tadā mama vasanasamaye taḷākassa samīpe nayitā ca gacchā ambagandhī ca gacchā uttalī nāma gacchā ca bandhujīvakā ca ete sabbe gacchā pupphitā pupphadhāritā sugandhavāhakā taḷākaṃ sobhayantīti attho.

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.

158.

158.

‘‘Pāṭhīnā pāvusā macchā, balajā muñjarohitā;

Saṃgulā maggurā ceva, vasanti taḷāke tadā’’.

“Pāṭhīna fish, pāvusa fish, balaja fish, muñja and rohita fish, saṃgula fish, and maggura fish, too, dwelt in the lake at that time.”

Tadā [Pg.239] mama vasanasamaye nibbhītā pāṭhīnādayo macchā taḷāke vasantīti sambandho.

At that time, during my stay, fearless fish such as the pāṭhīna dwelt in the lake—this is the connection.

159.

159.

‘‘Kumbhīlā susumārā ca, tantigāhā ca rakkhasā;

Oguhā ajagarā ca, vasanti taḷāke tadā’’.

“Crocodiles and porpoises, tantigāhas and rakkhasas, oguhas and pythons, too, dwelt in the lake at that time.”

Tadā mama vasanasamaye mama assamasamīpe taḷāke ete kumbhīlādayo macchā nibbhītā nirūpaddavā vasantīti sambandho.

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.

160.

160.

‘‘Pārevatā ravihaṃsā, cakkavākā nadīcarā;

Kokilā sukasāḷikā, upajīvanti taṃ saraṃ’’.

“Doves, sun-geese, ruddy sheldrakes, and river-frequenting birds; cuckoos, parrots, and mynas, lived off that lake.”

Tattha mama assamasamīpe saraṃ nissāya pārevatāpakkhī ca ravihaṃsāpakkhī ca nadīcarā cakkavākapakkhī ca kokilāpakkhī ca sukapakkhī ca sāḷikāpakkhī ca taṃ saraṃ upanissāya jīvantīti sambandho.

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.

161.

161.

‘‘Kukutthakā kuḷīrakā, vane pokkharasātakā;

Dindibhā suvapotā ca, upajīvanti taṃ saraṃ’’.

“Kukutthakas, kuḷīrakas, pokkharasātakas in the forest, diṇḍibhas and young parrots, lived off that lake.”

Tattha kukutthakāti evaṃnāmikā pakkhī ca. Kuḷīrakāti evaṃnāmikā pakkhī ca. Vane pokkharasātakā pakkhī ca dindibhā pakkhī ca suvapotā pakkhī ca ete sabbe pakkhino taṃ mama assamasamīpe saraṃ nissāya jīvantīti sambandho.

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.

162.

162.

‘‘Haṃsā koñcā mayūrā ca, kokilā tambacūḷakā;

Pammakā jīvaṃjīvā ca, upajīvanti taṃ saraṃ’’.

Swans, cranes, peacocks, and cuckoos, ruddy sheldrakes, pammaka birds, and jīvaṃjīvaka pheasants subsist upon that lake.

Sabbe ete haṃsādayo pakkhino taṃ saraṃ upanissāya jīvanti jīvikaṃ pālentīti attho.

All these birds, such as swans, live depending on that lake; they maintain their livelihood. This is the meaning.

163.

163.

‘‘Kosikā poṭṭhasīsā ca, kurarā senakā bahū;

Mahākāḷā ca sakuṇā, upajīvanti taṃ saraṃ’’.

Owls, poṭṭhasīsa birds, ospreys, and many falcons, and great black birds subsist upon that lake.

Tattha kosikā ca pakkhī poṭṭhasīsā ca pakkhī kurarā ca pakkhī senakā ca pakkhī mahākāḷā ca pakkhī thale bahū pakkhino taṃ saraṃ tassa sarassa samīpe jīvanti jīvikaṃ kappentīti attho.

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.

164.

164.

‘‘Pasadā [Pg.240] ca varāhā ca, camarā gaṇḍakā bahū;

Rohiccā sukapotā ca, upajīvanti taṃ saraṃ’’.

Spotted deer and boars, yaks and many rhinoceroses, red deer and young parrots subsist upon that lake.

Tattha pasadādayo ete migā taṃ saraṃ tasmiṃ sarasamīpe, bhummatthe upayogavacanaṃ, jīvitaṃ paripālentā viharantīti attho.

Therein, these animals—the spotted deer and others—dwell at that lake, in its vicinity, protecting their lives. This is the meaning.

165.

165.

‘‘Sīhabyagghā ca dīpī ca, acchakokataracchakā;

Tidhā pabhinnamātaṅgā, upajīvanti taṃ saraṃ’’.

Lions, tigers, and leopards; bears, wolves, and hyenas; and elephants exuding must from three places subsist upon that lake.

Ete sīhādayo catuppadā sarasamīpe upaddavarahitā jīvantīti sambandho.

These four-footed creatures—lions and others—live near the lake, free from danger. This is the connection.

166.

166.

‘‘Kinnarā vānarā ceva, athopi vanakammikā;

Cetā ca luddakā ceva, upajīvanti taṃ saraṃ’’.

Kinnaras and monkeys, and also forest workers, trappers and hunters, subsist upon that lake.

Ettha ete evaṃnāmikā kinnarādayo sattā tasmiṃ sarasamīpe vasantīti attho.

Herein, these beings so named, the kinnaras and others, dwell near that lake. This is the meaning.

167.

167.

‘‘Tindukāni piyālāni, madhukekā sumāriyo;

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’.

Tinduka trees, piyāla trees, madhuka trees, and sumāriya trees constantly bear fruit, not far from my hermitage.

Tattha ete tindukādayo rukkhā dhuvaṃ hemantagimhavassānasaṅkhāte kālattaye mama assamato avidūre ṭhāne madhuraphalāni dhārentīti sambandho.

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.

168.

168.

‘‘Kosambā saḷalā nimbā, sāduphalasamāyutā;

Dhuvaṃ phalāni dhārenti, avidūre mamassamaṃ’’.

Kosamba, salaḷa, and nimba trees, endowed with tasty fruit, constantly bear fruit, not far from my hermitage.

Tattha ete kosambādayo rukkhā sāraphalā madhuraphalā uttamaphalā samāyutā saṃ suṭṭhu āyutā samaṅgībhūtā niccaṃ phaladhārino mama assamasamīpe sobhantīti attho.

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.

169.

169.

‘‘Harītakā āmalakā, ambajambuvibhītakā;

Kolā bhallātakā billā, phalāni dhārayanti te’’.

Harītaka, āmalaka, mango, rose-apple, and vibhītaka trees; jujube, bhallātaka, and bilva trees—they bear fruit.

Te harītakādayo rukkhā mama assamasamīpe jātā niccaṃ phalāni dhārayantīti sambandho.

Those trees—harītakas and others—which have grown near my hermitage, always bear fruit. This is the connection.

170.

170.

‘‘Āluvā [Pg.241] ca kaḷambā ca, biḷālītakkaḷāni ca;

Jīvakā sutakā ceva, bahūkā mama assame’’.

Āluvā and kaḷambā, and also biḷālī and takkaḷā; jīvaka and sutaka, too, are abundant in my hermitage.

Ete āluvādayo mūlaphalā khuddā madhurasā mama assamasamīpe bahū santīti sambandho.

These āluvā and other root-fruits, small and sweet-tasting, are abundant near my hermitage. This is the connection.

171.

171.

‘‘Assamassāvidūramhi, taḷākāsuṃ sunimmitā;

Acchodakā sītajalā, supatitthā manoramā’’.

Not far from the hermitage, there were well-made ponds with clear, cool water, with fine bathing ghats, and delightful to the mind.

Tattha assamassāvidūramhi assamassa samīpe sunimmitā suṭṭhu ārohanaorohanakkhamaṃ katvā nimmitā acchodakā vippasannodakā sītajalā sītodakā supatitthā sundaratitthā manoramā somanassakarā taḷākā āsuṃ ahesunti attho.

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.

172.

172.

‘‘Padumuppalasañchannā, puṇḍarīkasamāyutā;

Mandālakehi sañchannā, dibbagandhopavāyati’’.

Covered with red lotuses and water lilies, endowed with white lotuses, and covered with mandālaka flowers, a divine fragrance wafts forth.

Tattha padumehi ca uppalehi ca sañchannā paripuṇṇā puṇḍarīkehi samāyutā samaṅgībhūtā mandālakehi ca sañchannā gahanībhūtā taḷākā dibbagandhāni upavāyanti samantato vāyantīti attho.

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.

173.

173.

‘‘Evaṃ sabbaṅgasampanne, pupphite phalite vane;

Sukate assame ramme, viharāmi ahaṃ tadā’’.

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.

Tattha evaṃ sabbaṅgasampanneti abbehi nadikādiavayavehi sampanne paripuṇṇe pupphaphalarukkhehi gahanībhūte vane sukate ramaṇīye assame araññāvāse tadā tāpasabhūtakāle ahaṃ viharāmīti attho.

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.

Ettāvatā assamasampattiṃ dassetvā idāni attano sīlādiguṇasampattiṃ dassento –

Having thus far shown the perfection of the hermitage, now, to show the perfection of his own qualities such as virtue, he said:

174.

174.

‘‘Sīlavā vatasampanno, jhāyī jhānarato sadā;

Pañcābhiññābalappatto, suruci nāma tāpaso’’ti. – āha;

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.

Tattha [Pg.242] sīlavāti jhānasampayuttacatupārisuddhisīlasadisehi pañcahi sīlehi sampuṇṇoti attho. Vatasampannoti ‘‘ito paṭṭhāya gharāvāsaṃ pañca kāmaguṇe vā na sevissāmī’’ti vatasamādānena sampanno. Jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi jhāyī jhāyanasīlo. Jhānaratoti etesu jhānesu rato allīno sadā sampuṇṇo. Pañcābhiññābalappattoti iddhividhadibbasotaparacittavijānanapubbenivāsānussatidibbacakkhusaṅkhātāhi pañcahi abhiññāhi visesapaññāhi balasampanno, paripuṇṇoti attho. Nāmena suruci nāma tāpaso hutvā viharāmīti sambandho.

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.'

Ettakena attano guṇasampattiṃ dassetvā parisasampattiṃ dassento –

Having by this much shown the perfection of his own qualities, now showing the perfection of his assembly, he said:

175.

175.

‘‘Catuvīsasahassāni, sissā mayhaṃ upaṭṭhahuṃ;

Sabbe maṃ brāhmaṇā ete, jātimanto yasassino’’ti. – ādimāha;

Twenty-four thousand disciples attended upon me; all of them were brahmins of high birth and great renown.

Tattha ete sabbe catuvīsatisahassabrāhmaṇā mayhaṃ sissā jātimanto jātisampannā yasassino parivārasampannā maṃ upaṭṭhahunti sambandho.

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.'

176.

176.

‘‘Lakkhaṇe itihāse ca, sanighaṇḍusakeṭubhe;

Padakā veyyākaraṇā, sadhamme pāramiṃ gatā’’.

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.

Tattha lakkhaṇeti lakkhaṇasatthe. Sabbalokiyānaṃ itthipurisānaṃ ‘‘imehi lakkhaṇehi samannāgatā dukkhitā bhavanti, imehi sukhitā bhavantī’’ti lakkhaṇaṃ jānāti. Tappakāsako gantho lakkhaṇaṃ, tasmiṃ lakkhaṇe ca. Itihāseti ‘‘itiha āsa itiha āsā’’ti vuttavacanapaṭidīpake ganthe. Lakkhaṇe ca itihāse ca pāramiṃ pariyosānaṃ gatāti sambandho. Rukkhapabbatādīnaṃ nāmappakāsakaganthaṃ ‘‘nighaṇḍū’’ti vuccati. Keṭūbheti kiriyākappavikappānaṃ kavīnaṃ upakārako gantho. Nighaṇḍuyā saha vattatīti sanighaṇḍu, keṭubhena saha vattatīti sakeṭubhaṃ, tasmiṃ sanighaṇḍusakeṭubhe vedattaye pāramiṃ gatāti sambandho. Padakāti nāmapadasamāsataddhitākhyātakitakādipadesu chekā[Pg.243]. Veyyākaraṇāni candapāṇinīyakalāpādibyākaraṇe chekā. Sadhamme pāramiṃ gatāti attano dhamme brāhmaṇadhamme vedattaye pāramiṃ pariyosānaṃ gatā pattāti attho.

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.

177.

177.

‘‘Uppātesu nimittesu, lakkhaṇesu ca kovidā;

Pathabyā bhūmantalikkhe, mama sissā susikkhitā’’.

‘Skilled in portents, omens, and marks; on the earth, the ground, and in the atmosphere, my disciples are well-trained.’

Tattha ukkāpātabhūmikampādikesu uppātesu ca subhanimittāsubhanimittesu ca itthilakkhaṇapurisalakkhaṇamahāpurisalakkhaṇesu ca kovidā chekā. Pathaviyā ca bhūmiyā ca sakalaloke ca antalikkhe ākāse cāti sabbattha mama sissā susikkhitā.

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.

178.

178.

‘‘Appicchā nipakā ete, appāhārā alolupā;

Lābhālābhena santuṭṭhā, parivārenti maṃ sadā’’.

‘They are of few desires, wise, eating little, not greedy; content with gain or loss, they always attend upon me.’

Tattha appicchāti appakenāpi yāpentā. Nipakāti nepakkasaṅkhātāya paññāya samannāgatā. Appāhārāti ekāhārā ekabhattikāti attho. Alolupāti lolupataṇhāya appavattanakā. Lābhālābhenāti lābhena alābhena ca santuṭṭhā somanassā ete mama sissā sadā niccakālaṃ maṃ parivārenti upaṭṭhahantīti attho.

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.

179.

179.

‘‘Jhāyī jhānaratā dhīrā, santacittā samāhitā;

Ākiñcaññaṃ patthayantā, parivārenti maṃ sadā’’.

‘Meditators, delighting in absorption, steadfast, with peaceful minds, concentrated; aspiring to nothingness, they always attend upon me.’

Tattha jhāyīti lakkhaṇūpanijjhānaārammaṇūpanijjhānehi samannāgatā. Jhāyanasīlā vā. Jhānaratāti tesu ca jhānesu ratā allīnā. Dhīrāti dhitisampannā. Santacittāti vūpasantamanā. Samāhitāti ekaggacittā. Ākiñcaññanti nippalibodhabhāvaṃ. Patthayantāti icchantā. Itthambhūtā me sissā sadā maṃ parivārentīti sambandho.

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.’

180.

180.

‘‘Abhiññāpāramippattā, pettike gocare ratā;

Antalikkhacarā dhīrā, parivārenti maṃ sadā’’.

‘Having attained the perfection of the supernormal knowledges, delighting in their patrimonial resort; traveling through the sky, steadfast, they always attend upon me.’

Tattha abhiññāpāramippattāti pañcasu abhiññāsu pāramiṃ pariyosānaṃ pattā pūritāti attho. Pettike gocare ratāti buddhānuññātāya aviññattiyā [Pg.244] laddhe āhāre ratāti attho. Antalikkhacarāti antalikkhena ākāsena gacchantā āgacchantā cāti attho. Dhīrāti thirabhūtā sīhabyagghādiparissaye acchambhitasabhāvāti attho. Evaṃbhūtā mama tāpasā sadā maṃ parivārentīti attho.

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.

181.

181.

‘‘Saṃvutā chasu dvāresu, anejā rakkhitindriyā;

Asaṃsaṭṭhā ca te dhīrā, mama sissā durāsadā’’.

‘Restrained in the six doors, unwavering, with faculties guarded; unassociated, those steadfast ones, my disciples, are difficult to approach.’

Tattha cakkhādīsu chasu dvāresu rūpādīsu chasu ārammaṇesu saṃvutā pihitā paṭicchannā, rakkhitagopitadvārāti attho. Anejā nittaṇhā rakkhitindriyā gopitacakkhādiindriyā asaṃsaṭṭhā ñātīhi gahaṭṭhehi amissībhūtāti attho. Durāsadāti duṭṭhu āsadā, āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā ayoggāti attho.

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.

182.

182.

‘‘Pallaṅkena nisajjāya, ṭhānacaṅkamanena ca;

Vītināmenti te rattiṃ, mama sissā durāsadā’’.

‘With the cross-legged posture, with sitting, with standing and with walking meditation, they pass the night—my disciples, difficult to approach.’

Tattha mama sissā pallaṅkena ūrubaddhāsanena seyyaṃ vihāya nisajjāya ca ṭhānena ca caṅkamena ca sakalaṃ rattiṃ visesena atināmenti atikkāmentīti sambandho.

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.

183.

183.

‘‘Rajanīye na rajjanti, dussanīye na dussare;

Mohanīye na muyhanti, mama sissā durāsadā’’.

‘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.’

Te itthambhūtā mama sissā tāpasā rajanīye rajjitabbe vatthusmiṃ na rajjanti rajjaṃ na uppādenti. Dussanīye dussitabbe dosaṃ uppādetuṃ yutte vatthumhi na dussare dosaṃ na karonti. Mohanīye mohituṃ yutte vatthumhi na muyhanti mohaṃ na karonti, paññāsampayuttā bhavantīti attho.

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.

184.

184.

‘‘Iddhiṃ vīmaṃsamānā te, vattanti niccakālikaṃ;

Pathaviṃ te pakampenti, sārambhena durāsadā’’.

‘Investigating psychic power, they live constantly; they make the earth tremble—difficult to approach with contention.’

Te mama sissā ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādikaṃ (paṭi. ma. 1.102) iddhivikubbanaṃ niccakālikaṃ vīmaṃsamānā vattantīti [Pg.245] sambandho. Te mama sissā ākāsepi udakepi pathaviṃ nimminitvā iriyāpathaṃ pakampentīti attho. Sārambhena yugaggāhena kalahakaraṇena na āsādetabbāti attho.

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.

185.

185.

‘‘Kīḷamānā ca te sissā, kīḷanti jhānakīḷitaṃ;

Jambuto phalamānenti, mama sissā durāsadā’’.

‘And when those disciples play, they play the play of absorption; from the Jambu tree they bring fruit—my disciples, difficult to approach.’

Te mama sissā kīḷamānā paṭhamajjhānādikīḷaṃ kīḷanti laḷanti ramantīti attho. Jambuto phalamānentīti himavantamhi satayojanubbedhajamburukkhato ghaṭappamāṇaṃ jambuphalaṃ iddhiyā gantvā ānentīti attho.

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.

186.

186.

‘‘Aññe gacchanti goyānaṃ, aññe pubbavidehakaṃ;

Aññe ca uttarakuruṃ, esanāya durāsadā’’.

"Some go to Aparagoyāna, some to Pubbavideha; and some to Uttarakuru—difficult to approach in their search."

Tesaṃ mama sissānaṃ antare aññe ekacce goyānaṃ aparagoyānaṃ dīpaṃ gacchanti, ekacce pubbavidehakaṃ dīpaṃ gacchanti, ekacce uttarakuruṃ dīpaṃ gacchanti, te durāsadā etesu ṭhānesu esanāya gavesanāya paccayapariyesanāya gacchantīti sambandho.

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.

187.

187.

‘‘Purato pesenti khāriṃ, pacchato ca vajanti te;

Catuvīsasahassehi, chāditaṃ hoti ambaraṃ’’.

"They send a carrying-pole ahead, and they follow behind; the sky is covered by twenty-four thousand."

Te mama sissā ākāsena gacchamānā khāriṃ tāpasaparikkhārabharitaṃ kājaṃ purato pesenti paṭhamaṃ abhimukhañca taṃ pesetvā sayaṃ tassa pacchato gacchantīti attho. Evaṃ gacchamānehi catuvīsasahassehi tāpasehi ambaraṃ ākāsatalaṃ chāditaṃ paṭicchannaṃ hotīti sambandho.

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.

188.

188.

‘‘Aggipākī anaggī ca, dantodukkhalikāpi ca;

Asmena koṭṭitā keci, pavattaphalabhojanā’’.

"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."

Tattha keci ekacce mama sissā aggipākī phalāphalapaṇṇādayo pacitvā khādanti, ekacce anaggī aggīhi apacitvā āmakameva khādanti, ekacce dantikā dantehiyeva tacaṃ uppāṭetvā khādanti. Ekacce udukkhalikā udukkhalehi koṭṭetvā khādanti. Ekacce asmena koṭṭitā pāsāṇena koṭṭetvā khādanti. Ekacce sayaṃpatitaphalāhārāti sambandho.

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.

189.

189.

‘‘Udakorohaṇā [Pg.246] keci, sāyaṃ pāto sucīratā;

Toyābhisecanakarā, mama sissā durāsadā’’.

"Some descend into the water, delighting in purity evening and morning; some perform water-sprinkling—my disciples are difficult to approach."

Durāsadā mama sissā keci sucīratā suddhikāmā sāyaṃ pāto ca udakorohaṇā udakapavesakāti attho. Keci toyābhisecanakarā udakena attani abhisiñcanakarāti attho.

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.

190.

190.

‘‘Parūḷhakacchanakhalomā, paṅkadantā rajassirā;

Gandhitā sīlagandhena, mama sissā durāsadā’’.

"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."

Tattha te durāsadā mama sissā kacchesu ubhayakacchesu ca hatthapādesu ca parūḷhā sañjātā, dīghanakhalomāti attho. Khurakammarahitattā amaṇḍitā apasādhitāti adhippāyo. Paṅkadantāti iṭṭhakacuṇṇakhīrapāsāṇacuṇṇādīhi dhavalamakatattā malaggahitadantāti attho. Rajassirāti telamakkhanādirahitattā dhūlīhi makkhitasīsāti attho. Gandhitā sīlagandhenāti jhānasamādhisamāpattīhi sampayuttasīlena samaṅgībhūtattā lokiyasīlagandhena sabbattha sugandhībhūtāti attho. Mama sissā durāsadāti imehi vuttappakāraguṇehi samannāgatattā āsādetuṃ ghaṭṭetuṃ asakkuṇeyyā mama sissāti sambandho.

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.

191.

191.

‘‘Pātova sannipatitvā, jaṭilā uggatāpanā;

Lābhālābhaṃ pakittetvā, gacchanti ambare tadā’’.

"Having gathered at dawn, the matted-haired ascetics of fierce austerities, after announcing their gains and losses, then go into the sky."

Tattha pātova sannipatitvāti sattamyatthe topaccayo, pātarāsakāleyeva mama santike rāsibhūtāti attho. Uggatāpanā pākaṭatapā patthaṭatapā jaṭilā jaṭādhārino tāpasā. Lābhālābhaṃ pakittetvā khuddake ca mahante ca lābhe pākaṭe katvā tadā tasmiṃ kāle ambare ākāsatale gacchantīti sambandho.

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.

192. Puna tesaṃyeva guṇe pakāsento etesaṃ pakkamantānantiādimāha. Tattha ākāse vā thale vā pakkamantānaṃ gacchantānaṃ etesaṃ tāpasānaṃ vākacīrajanito mahāsaddo pavattatīti attho. Muditā honti devatāti evaṃ mahāsaddaṃ pavattetvā gacchantānaṃ ajinacammasaddena [Pg.247] santuṭṭhā ‘‘sādhu sādhu, ayyā’’ti somanassajātā devatā muditā santuṭṭhā hontīti sambandho.

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.

193. Disodisanti te isayo antalikkhacarā ākāsacārino dakkhiṇādisānudisaṃ pakkamanti gacchantīti sambandho. Sake balenupatthaddhāti attano sarīrabalena vā jhānabalena vā samannāgatā yadicchakaṃ yattha yattha gantukāmā, tattha tattheva gacchantīti sambandho.

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.

194. Puna tesamevānubhāvaṃ pakāsento pathavīkampakā etetiādimāha. Tadā ete sabbattha icchācārā pathavīkampakā medanīsañcalanajātikā nabhacārino ākāsacārino. Uggatejāti uggatatejā patthaṭatejā duppasahā pasayha abhibhavitvā pavattituṃ asakkuṇeyyāti duppasahā. Sāgarova akhobhiyāti aññehi akhobhiyo anāluḷito sāgaro iva samuddo viya aññehi akhobhiyā kampetuṃ asakkuṇeyyā hontīti sambandho.

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.

195. Ṭhānacaṅkamino kecīti tesaṃ mama sissānaṃ antare ekacce isayo ṭhāniriyāpathacaṅkamaniriyāpathasampannā, ekacce isayo nesajjikā nisajjiriyāpathasampannā, ekacce isayo pavattabhojanā sayaṃpatitapaṇṇāhārā evarūpehi guṇehi yuttattā durāsadāti sambandho.

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.

196. Te sabbe thomento mettāvihārinotiādimāha. Tattha ‘‘aparimāṇesu cakkavāḷesu aparimāṇā sattā sukhī hontū’’tiādinā sinehalakkhaṇāya mettāya pharitvā viharanti, attabhāvaṃ pavattentīti mettāvihārino ete mama sissāti attho. Sabbe te isayo sabbapāṇinaṃ sabbesaṃ sattānaṃ hitesī hitagavesakā. Anattukkaṃsakā attānaṃ na ukkaṃsakā amānino kassaci kañci puggalaṃ na vambhenti nīcaṃ katvā na maññantīti attho.

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.

197. Te mama sissā sīlasamādhisamāpattiguṇayuttattā sīharājā iva acchambhītā nibbhayā, gajarājā iva hatthirājā viya thāmavā sarīrabalajhānabalasampannā byaggharājā iva, durāsadā ghaṭṭetumasakkuṇeyyā mama santike āgacchantīti sambandho.

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.

198. Tato [Pg.248] attano ānubhāvassa dassanalesena pakāsento vijjādharātiādimāha. Tattha mantasajjhāyādivijjādharā ca rukkhapabbatādīsu vasantā bhummadevatā ca bhūmaṭṭhathalaṭṭhā nāgā ca gandhabbadevā ca caṇḍā rakkhasā ca kumbhaṇḍā devā ca dānavā devā ca icchiticchitanimmānasamatthā garuḷā ca taṃ saraṃ upajīvantīti sambandho, tasmiṃ sare sarassa samīpe vasantīti attho.

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.

199. Punapi tesaṃyeva attano sissatāpasānaṃ guṇe vaṇṇento te jaṭā khāribharitātiādimāha. Taṃ sabbaṃ uttānatthameva. Khāribhāranti udañcanakamaṇḍaluādikaṃ tāpasaparikkhāraṃ.

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.

207. Punapi attano guṇe pakāsento uppāte supine cāpītiādimāha. Tattha brāhmaṇasippesu nipphattiṃ gatattā nakkhattapāṭhe ca chekattā ‘‘imassa rājakumārassa uppannanakkhattaṃ subhaṃ asubha’’nti uppātalakkhaṇe ca supine ca pavattiṃ pucchitena ‘‘idaṃ supinaṃ subhaṃ, idaṃ asubha’’nti supinanipphattikathane ca sabbesaṃ itthipurisānaṃ hatthapādalakkhaṇakathane ca suṭṭhu sikkhito sakalajambudīpe pavattamānaṃ mantapadaṃ lakkhaṇamantakoṭṭhāsaṃ sabbaṃ ahaṃ tadā mama tāpasakāle dhāremīti sambandho.

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.

208. Attano byākaraṇaṃ buddhaguṇapubbaṅgamaṃ pakāsento anomadassītiādimāha. Tattha na omakanti anomaṃ. Maṃsacakkhudibbacakkhusamantacakkhudhammacakkhubuddhacakkhūhi sabbasattānaṃ passanaṃ dassanaṃ nāma, anomaṃ dassanaṃ yassa bhagavato so bhagavā anomadassī. Bhāgyavantatādīhi kāraṇehi bhagavā lokassa jeṭṭhaseṭṭhattā lokajeṭṭho usabho nisabho āsabhoti tayo gavajeṭṭhakā. Tattha gavasatajeṭṭhako usabho, gavasahassajeṭṭhako nisabho, gavasatasahassajeṭṭhako āsabho, narānaṃ āsabho narāsabho paṭividdhasabbadhammo, sambuddho vivekakāmo ekībhāvaṃ icchanto himavantaṃ himālayapabbataṃ upāgamīti sambandho.

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.

209. Ajjhogāhetvā himavantanti himavantasamīpaṃ ogāhetvā pavisitvāti attho. Sesaṃ uttānatthameva.

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.

210-1. Jalitaṃ [Pg.249] jalamānaṃ indīvarapupphaṃ iva, hutāsanaṃ homassa āsanaṃ, ādittaṃ ābhāyutaṃ aggikkhandhaṃ iva, gagane ākāse jotamānaṃ vijju iva, suṭṭhu phullaṃ sālarājaṃ iva, nisinnaṃ lokanāyakaṃ addasanti sambandho.

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.

213. Devānaṃ devo devadevo, taṃ devadevaṃ disvāna tassa lakkhaṇaṃ dvattiṃsamahāpurisalakkhaṇasañjānanakāraṇaṃ. ‘‘Buddho nu kho na vā buddho’’ti upadhārayiṃ vicāresiṃ. Cakkhumaṃ pañcahi cakkhūhi cakkhumantaṃ jinaṃ kena kāraṇena passāmīti sambandho.

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.

214. Caraṇuttame uttamapādatale sahassārāni cakkalakkhaṇāni dissanti, ahaṃ tassa bhagavato tāni lakkhaṇāni disvā tathāgate niṭṭhaṃ gacchiṃ sanniṭṭhānaṃ agamāsi, nissandeho āsinti attho. Sesaṃ uttānatthameva.

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.

218. Sayambhū sayameva bhūtā. Amitodaya amitānaṃ aparimāṇānaṃ guṇānaṃ udaya uṭṭhānaṭṭhāna, idaṃ padadvayaṃ ālapanameva. Imaṃ lokaṃ imaṃ sattalokaṃ saṃ suṭṭhu uddharasi saṃsārato uddharitvā nibbānathalaṃ pāpesīti attho. Te sabbe sattā tava dassanaṃ āgamma āgantvā kaṅkhāsotaṃ vicikicchāmahoghaṃ taranti atikkamantīti sambandho.

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.

219. Bhagavantaṃ thomento tāpaso tuvaṃ satthātiādimāha. Tattha, bhante, sabbaññu tuvaṃ sadevakassa lokassa satthā ācariyo uttamaṭṭhena tvameva ketu ucco, sakalaloke pakāsanaṭṭhena tvameva dhajo, lokattaye uggatattā tvameva yūpo ussāpitathambhasadiso, pāṇinaṃ sabbasattānaṃ tvameva parāyaṇo uttamagamanīyaṭṭhānaṃ tvameva patiṭṭhā patiṭṭhaṭṭhānaṃ lokassa mohandhakāravidhamanato tvameva dīpo telapadīpo viya, dvipaduttamo dvipadānaṃ devabrahmamanussānaṃ uttamo seṭṭhoti sambandho.

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.

220. Puna bhagavantaṃyeva thomento sakkā samudde udakantiādimāha. Tattha caturāsītiyojanasahassagambhīre samudde udakaṃ āḷhakena [Pg.250] pametuṃ minituṃ sakkā bhaveyya, bhante, sabbaññu tava ñāṇaṃ ‘‘ettakaṃ pamāṇa’’nti pametave minituṃ na tveva sakkāti attho.

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.

221. Tulamaṇḍale tulapañjare ṭhapetvā pathaviṃ medaniṃ dhāretuṃ sakkā, bhante, sabbaññu tava ñāṇaṃ dhāretuṃ na tu eva sakkāti sambandho.

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.

222. Bhante, sabbaññu ākāso sakalantalikkhaṃ rajjuyā vā aṅgulena vā minituṃ sakkā bhaveyya, tava pana ñāṇaṃ ñāṇākāsaṃ na tu eva pametave minituṃ sakkāti attho.

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.

223. Mahāsamudde udakanti caturāsītiyojanasahassagambhīre sāgare akhilaṃ udakañca, catunahutādhikadviyojanasatasahassabahalaṃ akhilaṃ pathaviñca jahe jaheyya atikkameyya samaṃ kareyya buddhassa ñāṇaṃ upādāya gahetvā tuleyya samaṃ kareyya. Upamāto upamāvasena na yujjare na yojeyyuṃ. Ñāṇameva adhikanti attho.

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.

224. Cakkhuma pañcahi cakkhūhi cakkhumanta, ālapanametaṃ. Saha devehi pavattassa lokassa, bhummatthe sāmivacanaṃ. Sadevake lokasmiṃ antare yesaṃ yattakānaṃ sattānaṃ cittaṃ pavattati. Ete tattakā sacittakā sattā tava ñāṇamhi antojālagatā ñāṇajālasmiṃ anto paviṭṭhāti sambandho, ñāṇajālena sabbasatte passasīti attho.

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.

225. Bhante, sabbaññu sabbadhammajānanaka, tvaṃ yena ñāṇena catumaggasampayuttena sakalaṃ uttamaṃ bodhiṃ nibbānaṃ patto adhigato asi bhavasi, tena ñāṇena paratitthiye aññatitthiye maddasī abhibhavasīti sambandho.

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.

226. Tena tāpasena thomitākāraṃ pakāsentā dhammasaṅgāhakā therā imā gāthā thavitvānāti āhaṃsu. Tattha imā gāthāti ettakāhi gāthāhi thavitvāna thomanaṃ katvāna nāmena suruci nāma tāpaso sesaṭṭhakathāsu (a. ni. aṭṭha. 1.1.189-190; dha. pa. aṭṭha. 1.sāriputtattheravatthu) pana ‘‘saradamāṇavo’’ti āgato. So aṭṭhakathānayato pāṭhoyeva pamāṇaṃ, atha vā sundarā ruci ajjhāsayo nibbānālayo assāti suruci. Sarati gacchati indriyadamanāya [Pg.251] pavattatīti sarado, iti dvayampi tasseva nāmaṃ. So surucitāpaso ajinacammaṃ pattharitvāna pathaviyaṃ nisīdi, accāsannādayo cha nisajjadose vajjetvā sarado nisīdīti attho.

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.

227. Tattha nisinno tāpaso tassa bhagavato ñāṇameva thomento cullāsītisahassānītiādimāha. Tattha cullāsītisahassānīti caturāsītisahassāni, girirājā merupabbatarājā, mahaṇṇave sāgare ajjhogāḷho adhiogāḷho paviṭṭho, tāvadeva tattakāni caturāsītisahassāni accuggato atiuggato idāni pavuccatīti sambandho.

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.

228. Tāva accuggato tathā atiuggato neru, so mahāneru āyato uccato ca vitthārato ca evaṃ mahanto nerurājā koṭisatasahassiyo saṅkhāṇubhedena cuṇṇito cuṇṇavicuṇṇaṃ kato asi.

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.

229. Bhante, sabbaññu tava ñāṇaṃ lakkhe ṭhapiyamānamhi ñāṇe sataṃ vā sahassaṃ vā satasahassaṃ vā ekekaṃ binduṃ katvā ṭhapite tadeva mahānerussa cuṇṇaṃ khayaṃ gaccheyya, tava ñāṇaṃ pametave pamāṇaṃ kātuṃ eva na sakkāti sambandho.

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.

230. Sukhumacchikena sukhumacchiddena jālena yo sakalamahāsamudde udakaṃ parikkhipe samantato parikkhaṃ kareyya, evaṃ parikkhite ye keci pāṇā udake jātā sabbe te antojālagatā siyuṃ bhaveyyunti attho.

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.

231. Tamupameyyaṃ dassento tatheva hītiādimāha. Tattha yathā udajā pāṇā antojālagatā honti, tatheva mahāvīra mahābodhiadhigamāya vīriyakara. Ye keci puthu anekā titthiyā micchā titthakarā diṭṭhigahanapakkhandā diṭṭhisaṅkhātagahanaṃ paviṭṭhā parāmāsena sabhāvato parato āmasanalakkhaṇāya diṭṭhiyā mohitā pihitā santi.

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.

232. Tava [Pg.252] suddhena nikkilesena ñāṇena anāvaraṇadassinā sabbadhammānaṃ āvaraṇarahitadassanasīlena ete sabbe titthiyā antojālagatā ñāṇajālassanto pavesitā vā tathevāti sambandho. Ñāṇaṃ te nātivattareti tava ñāṇaṃ te titthiyā nātikkamantīti attho.

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.

233. Evaṃ vuttathomanāvasāne bhagavato attano byākaraṇārabbhaṃ dassetuṃ bhagavā tamhi samayetiādimāha. Tattha yasmiṃ samaye tāpaso bhagavantaṃ thomesi, tasmiṃ thomanāya pariyosānakāle saṅkhyātikkantaparivāratāya mahāyaso anomadassī bhagavā kilesamārādīnaṃ jitattā jino. Samādhimhā appitasamādhito vuṭṭhahitvā sakalajambudīpaṃ dibbacakkhunā olokesīti sambandho.

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.

234-5. Tassa anomadassissa bhagavato munino monasaṅkhātena ñāṇena samannāgatassa nisabho nāma sāvako santacittehi vūpasantakilesamānasehi tādīhi iṭṭhāniṭṭhesu akampiyasabhāvattā, tādibhi khīṇāsavehi suddhehi parisuddhakāyakammādiyuttehi chaḷabhiññehi tādīhi aṭṭhahi lokadhammehi akampanasabhāvehi satasahassehi parivuto buddhassa cittaṃ, aññāya jānitvā lokanāyakaṃ upesi, tāvadeva samīpaṃ agamāsīti sambandho.

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.

236. Te tathā āgatā samānā tattha bhagavato samīpe. Antalikkhe ākāse ṭhitā bhagavantaṃ padakkhiṇaṃ akaṃsu. Te sabbe pañjalikā namassamānā ākāsato buddhassa santike otaruṃ orohiṃsūti sambandho.

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.

237. Puna byākaraṇadānassa pubbabhāgakāraṇaṃ pakāsento sitaṃ pātukarītiādimāha. Taṃ sabbaṃ uttānatthameva.

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.

241. Yo maṃ pupphenāti yo tāpaso mayi cittaṃ pasādetvā anekapupphena maṃ pūjesi, ñāṇañca me anu punappunaṃ thavi thomesi, tamahanti taṃ tāpasaṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi, mama bhāsato bhāsantassa vacanaṃ suṇotha savanavisayaṃ karotha manasi karotha.

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.

250. Pacchime [Pg.253] bhavasampatteti byākaraṇaṃ dadamāno bhagavā āha. Tattha pacchime pariyosānabhūte bhave sampatte sati. Manussattaṃ manussajātiṃ gamissati, manussaloke uppajjissatīti attho. Rūpasāradhanasāravayasārakulasārabhogasārapuññasārādīhi sārehi sāravantatāya sārī nāma brāhmaṇī kucchinā dhārayissati.

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.

253. Byākaraṇamūlamārabhi aparimeyye ito kappeti. Ettha dvinnaṃ aggasāvakānaṃ ekaṃ asaṅkhyeyyaṃ kappasatasahassañca pāramī pūritā, tathāpi gāthābandhasukhatthaṃ antarakappāni upādāya evaṃ vuttanti daṭṭhabbaṃ.

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.

254. ‘‘Sāriputtoti nāmena, hessati aggasāvako’’ti byākaraṇamadāsi, byākaraṇaṃ datvā taṃ thomento so bhagavā ayaṃ bhāgīrathītiādimāha. Gaṅgā, yamunā, sarabhū, mahī, aciravatīti imāsaṃ pañcannaṃ gaṅgānaṃ antare ayaṃ bhāgīrathī nāma paṭhamamahāgaṅgā himavantā pabhāvitā himavantato āgatā anotattadahato pabhavā, mahodadhiṃ mahāudakakkhandhaṃ appayanti pāpuṇanti, mahāsamuddaṃ mahāsāgaraṃ appeti upagacchati yathā, tathā eva ayaṃ sāriputto sake tīsu visārado attano kule pavattamānesu tīsu vedesu visārado apakkhalitañāṇo patthaṭañāṇo. Paññāya pāramiṃ gantvā attano sāvakañāṇassa pariyosānaṃ gantvā, pāṇine sabbasatte tappayissati santappessati suhittabhāvaṃ karissatīti attho.

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.

257. Himavantamupādāyāti himālayapabbataṃ ādiṃ katvā mahodadhiṃ mahāsamuddaṃ udakabhāraṃ sāgaraṃ pariyosānaṃ katvā etthantare etesaṃ dvinnaṃ pabbatasāgarānaṃ majjhe yaṃ pulinaṃ yattakā vālukarāsi atthi, gaṇanāto gaṇanavasena asaṅkhiyaṃ saṅkhyātikkantaṃ.

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.

258. Tampi sakkā asesenāti taṃ pulinampi nisesena saṅkhātuṃ sakkā sakkuṇeyya bhaveyya, sā gaṇanā yathā hotīti sambandho. Tathā sāriputtassa paññāya anto pariyosānaṃ na tveva bhavissatīti attho.

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.

259. Lakkhe…pe… [Pg.254] bhavissatīti lakkhe ñāṇalakkhe ñāṇassa ekasmiṃ kale ṭhapiyamānamhi ṭhapite sati gaṅgāya vālukā khīye parikkhayaṃ gaccheyyāti attho.

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.

260. Mahāsamuddeti caturāsītiyojanasahassagambhīre catumahāsāgare ūmiyo gāvutādibhedā taraṅgarāsayo gaṇanāto asaṅkhiyā saṅkhyāvirahitā yathā honti, tatheva sāriputtassa paññāya anto pariyosānaṃ na hessati na bhavissatīti sambandho.

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.

261. So evaṃ paññavā sāriputto gotamagottattā gotamaṃ sakyakule jeṭṭhakaṃ sakyapuṅgavaṃ sambuddhaṃ ārādhayitvā vattapaṭipattisīlācārādīhi cittārādhanaṃ katvā paññāya sāvakañāṇassa pāramiṃ pariyosānaṃ gantvā tassa bhagavato aggasāvako hessatīti sambandho.

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.

262. So evaṃ aggasāvakaṭṭhānaṃ patto sakyaputtena bhagavatā iṭṭhāniṭṭhesu akampiyasabhāvena pavattitaṃ pākaṭaṃ kataṃ dhammacakkaṃ saddhammaṃ anuvattessati avinassamānaṃ dhāressati. Dhammavuṭṭhiyo dhammadesanāsaṅkhātā vuṭṭhiyo vassento desento pakāsento vivaranto vibhajanto uttānīkaronto pavattissatīti attho.

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.

263. Gotamo sakyapuṅgavo bhagavā etaṃ sabbaṃ abhiññāya visesena ñāṇena jānitvā bhikkhusaṅghe ariyapuggalamajjhe nisīditvā aggaṭṭhāne sakalapaññādiguṇagaṇābhirame uccaṭṭhāne ṭhapessatīti sambandho.

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.

264. Evaṃ so laddhabyākaraṇo somanassappatto pītisomanassavasena udānaṃ udānento aho me sukataṃ kammantiādimāha. Tattha ahoti vimhayatthe nipāto. Anomadassissa bhagavato satthuno garuno sukataṃ suṭṭhu kataṃ saddahitvā kataṃ kammaṃ puññakoṭṭhāsaṃ aho vimhayaṃ acinteyyānubhāvanti attho. Yassa bhagavato ahaṃ kāraṃ puññasambhāraṃ katvā sabbattha sakalaguṇagaṇe pāramiṃ pariyosānaṃ gato paramaṃ koṭiṃ sampatto, so bhagavā aho vimhayoti sambandho.

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!”

265. Aparimeyyeti [Pg.255] saṅkhyātikkantakālasmiṃ kataṃ kusalakammaṃ, me mayhaṃ idha imasmiṃ pacchimattabhāve phalaṃ vipākaṃ dassesi. Sumutto suṭṭhu vimutto chekena dhanuggahena khitto saravego iva ahaṃ tena puññaphalena kilese jhāpayiṃ jhāpesinti attho.

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.

266. Attano eva vīriyaṃ pakāsento asaṅkhatantiādimāha. Tattha asaṅkhatanti na saṅkhataṃ, paccayehi samāgamma na katanti attho. Taṃ asaṅkhataṃ nibbānaṃ kilesakālussiyābhāvena acalaṃ katasambhārānaṃ patiṭṭhaṭṭhena padaṃ gavesanto pariyesanto sabbe titthiye sakale titthakare diṭṭhuppādake puggale vicinaṃ upaparikkhanto esāhaṃ eso ahaṃ bhave kāmabhavādike bhave saṃsariṃ paribbhaminti sambandho.

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.

267-8. Attano adhippāyaṃ pakāsento yathāpi byādhito posotiādimāha. Tattha byādhitoti byādhinā pīḷito poso puriso osadhaṃ pariyeseyya yathā, tathā ahaṃ asaṅkhataṃ amataṃ padaṃ nibbānaṃ gavesanto abbokiṇṇaṃ avicchinnaṃ nirantaraṃ, pañcasataṃ jātipañcasatesu attabhāvesu isipabbajjaṃ pabbajinti sambandho.

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.

271. Kutitthe sañcariṃ ahanti lāmake titthe gamanamagge ahaṃ sañcariṃ.

271. “I wandered among wrong fords”—I traveled along the path of inferior fords.

272. Sāratthiko poso sāragavesī puriso. Kadaliṃ chetvāna phālayeti kadalikkhandhaṃ chetvā dvedhā phāleyya. Na tattha sāraṃ vindeyyāti phāletvā ca pana tattha kadalikkhandhe sāraṃ na vindeyya na labheyya, so puriso sārena rittako tucchoti sambandho.

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.

273. Yathā kadalikkhandho sārena ritto tuccho, tatheva tathā eva loke titthiyā nānādiṭṭhigatikā bahujjanā asaṅkhatena nibbānena rittā tucchāti sambandho. Seti nipātamattaṃ.

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.

274. Pacchimabhave pariyosānajātiyaṃ brahmabandhu brāhmaṇakule jāto ahaṃ ahosinti attho. Mahābhogaṃ chaḍḍetvānāti mahantaṃ bhogakkhandhaṃ [Pg.256] kheḷapiṇḍaṃ iva chaḍḍetvā, anagāriyaṃ kasivāṇijjādikammavirahitaṃ tāpasapabbajjaṃ pabbajiṃ paṭipajjinti attho.

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.

Paṭhamabhāṇavāravaṇṇanā samattā.

The commentary on the first recitation section is complete.

275-7. Ajjhāyako…pe… muniṃ mone samāhitanti monaṃ vuccati ñāṇaṃ, tena monena samannāgato muni, tasmiṃ mone sammā āhitaṃ ṭhapitaṃ samāhitaṃ cittanti attho. Āgusaṅkhātaṃ pāpaṃ na karotīti nāgo, assajitthero, taṃ mahānāgaṃ suṭṭhu phullaṃ vikasitapadumaṃ yathā virocamānanti attho.

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.

278-281. Disvā me…pe… pucchituṃ amataṃ padanti uttānatthameva.

278-281. “Having seen me… to ask about the deathless state”—the meaning is plain.

282. Vīthintareti vīthiantare anuppattaṃ sampattaṃ upagataṃ taṃ theraṃ upagantvāna samīpaṃ gantvā ahaṃ pucchinti sambandho.

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.

284. Kīdisaṃ te mahāvīrāti sakaladhitipurisasāsane arahantānamantare paṭhamaṃ dhammacakkapavattane, arahattappattamahāvīra, anujātaparivārabahulatāya mahāyasa te tava buddhassa kīdisaṃ sāsanaṃ dhammaṃ dhammadesanāsaṅkhātaṃ sāsananti sambandho. So bhadramukha, me mayhaṃ sādhu bhaddakaṃ sāsanaṃ kathayassu kathehīti attho.

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.”

285. Tato kathitākāraṃ dassento so me puṭṭhotiādimāha. Tattha soti assajitthero, me mayā puṭṭho ‘‘sāsanaṃ kīdisa’’nti kathito sabbaṃ kathaṃ kathesi. Sabbaṃ sāsanaṃ satthagambhīratāya gambhīraṃ desanādhammapaṭivedhagambhīratāya gambhīraṃ paramatthasaccavibhāvitādivasena nipuṇaṃ padaṃ nibbānaṃ taṇhāsallassa hantāraṃ vināsakaraṃ sabbassa saṃsāradukkhassa apanudanaṃ khepanakaraṃ dhammanti sambandho.

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.

286. Tena kathitākāraṃ dassento ye dhammātiādimāha. Hetuppabhavā hetuto kāraṇato uppannā jātā bhūtā sañjātā nibbattā abhinibbattā, ye dhammā ye sappaccayā sabhāvadhammā santi saṃvijjanti upalabhantīti [Pg.257] sambandho. Tesaṃ dhammānaṃ hetuṃ kāraṇaṃ tathāgato āha kathesi. Tesañca yo nirodhoti tesaṃ hetudhammānaṃ yo nirodho nirujjhanasabhāvo, evaṃvādī mahāsamaṇoti sīlasamādhipaññādiguṇaparivāramahantatāya samitapāpattā viddhaṃsitapāpattā ca mahāsamaṇo bhagavā evaṃvādī hetuvūpasamanādivadanasīlo kathetāti attho.

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.

287. Tato vuttadhammaṃ sutvā attanā paccakkhakatappakāraṃ dassento sohantiādimāha. Taṃ uttānameva.

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.

289. Eseva dhammo yaditāvadevāti sacepi ito uttariṃ natthi, ettakameva idaṃ sotāpattiphalameva pattabbaṃ. Tathā eso eva dhammoti attho. Paccabyatha paṭividdhatha tumhe asokaṃ padaṃ nibbānaṃ. Amhehi nāma idaṃ padaṃ bahukehi kappanahutehi adiṭṭhameva abbhatītaṃ.

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.

290. Yvāhaṃ dhammaṃ gavesantoti yo ahaṃ dhammaṃ santipadaṃ gavesanto pariyesanto kutitthe kucchitatitthe ninditabbatitthe sañcariṃ paribbhaminti attho. So me attho anuppattoti so pariyesitabbo attho mayā anuppatto sampatto, idāni pana me mayhaṃ nappamajjituṃ appamādena bhavituṃ kāloti attho.

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.

291. Ahaṃ assajinā therena tosito katasomanasso, acalaṃ niccalaṃ nibbānapadaṃ, patvāna pāpuṇitvā sahāyakaṃ kolitamāṇavaṃ gavesanto pariyesanto assamapadaṃ agamāsinti attho.

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.

292. Dūratova mamaṃ disvāti assamapadato dūratova āgacchantaṃ mamaṃ disvā susikkhito me mama sahāyo ṭhānanisajjādiiriyāpathehi sampanno samaṅgībhūto idaṃ upari vuccamānavacanaṃ abravi kathesīti attho.

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.

293. Bho sahāya, pasannamukhanettāsi pasannehi sobhanehi daddallamānehi mukhanettehi samannāgato asi. Munibhāvo iva te dissati paññāyati. Itthambhūto tvaṃ amatādhigato amataṃ nibbānaṃ adhigato asi, kacci accutaṃ nibbānapadaṃ adhigato adhigacchīti pucchāmīti attho.

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.

294. Subhānurūpo [Pg.258] āyāsīti subhassa pasannavaṇṇassa anurūpo hutvā āyāsi āgacchasi. Āneñjakārito viyāti tomarādīhi kārito āneñjo hatthī viya dantova tīhi māsehi susikkhito iva bāhitapāpattā, brāhmaṇa dantadamatho sikkhitasikkho nibbānapade upasanto asīti pucchi.

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.

295. Tena puṭṭho amataṃ mayātiādimāha. Taṃ uttānatthameva.

295. Being asked by him, he spoke, beginning with “The deathless has been attained by me.” The meaning of that is clear.

299. Apariyositasaṅkappoti ‘‘anāgate ekassa buddhassa aggasāvako bhaveyya’’nti patthitapatthanāya koṭiṃ appattasaṅkappoti attho. Kutitthe agantabbamagge ahaṃ sañcariṃ paribbhamiṃ. Bhante gotama, lokajeṭṭha tava dassanaṃ āgamma patvā, mama saṅkappo mayhaṃ patthanā pūrito arahattamaggādhigamena sāvakapāramīñāṇassa pāpuṇanena paripuṇṇoti adhippāyo.

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.

300. Pathaviyaṃ patiṭṭhāyāti pathaviyaṃ nibbattā samaye hemantakāle pupphanti vikasanti, dibbagandhā sugandhā suṭṭhu pavanti pavāyanti, sabbapāṇinaṃ sabbe devamanusse tosenti somanassayutte karonti yathā.

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.

301. Tathevāhaṃ mahāvīrāti mahāvīriyavantasakyakulapasutamahāparivāra te tava sāsane patiṭṭhāya ahaṃ patiṭṭhahitvā pupphituṃ arahattamaggañāṇena vikasituṃ samayaṃ kālaṃ esāmi gavesāmi tathevāti sambandho.

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”.

302. Vimuttipupphanti sabbakilesehi vimuccanato vimocanato vā vimutti arahattaphalavimuttisaṅkhātaṃ pupphaṃ esanto gavesento, tañca kho bhavasaṃsāramocanaṃ kāmabhavādibhavesu saṃsaraṇaṃ gamanaṃ bhavasaṃsāraṃ, tato mocanaṃ bhavasaṃsāramocanaṃ. Vimuttipupphalābhenāti vimuccanaṃ vimuccanti vā katasambhārā etāyāti vimutti, aggaphalaṃ. Pupphanti vikasanti veneyyā etenāti pupphaṃ. Vimutti eva pupphaṃ vimuttipupphaṃ. Labhanaṃ lābho, vimuttipupphassa lābho vimuttipupphalābho. Tena vimuttipupphalābhena adhigamanena sabbapāṇinaṃ sabbasatte tosemi somanassaṃ pāpemīti attho.

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.

303. ‘‘Yāvatā [Pg.259] buddhakhettamhī’’tiādīsu cakkhuma pañcahi cakkhūhi cakkhumanta yattake ṭhāne ratanasuttādīnaṃ parittānaṃ āṇā ānubhāvo pavattati, tattake satasahassakoṭicakkavāḷasaṅkhāte buddhakhette ṭhapetvāna mahāmuniṃ sammāsambuddhaṃ vajjetvā avasesesu sattesu añño koci tava puttassa tuyhaṃ puttena mayā paññāya sadiso samo natthīti sambandho. Sesaṃ uttānameva.

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.

308. Paṭipannāti catumaggasamaṅgino ca phalaṭṭhā arahattaphale ṭhitā ca sekhā phalasamaṅgino heṭṭhimehi tīhi phalehi samannāgatā ca ete aṭṭha ariyabhikkhū, uttamatthaṃ nibbānaṃ āsīsakā gavesakā, taṃ paññavantaṃ parivārenti sadā sabbakālaṃ sevanti bhajanti payirupāsantīti attho.

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.

310. Kāyavedanācittadhammānupassanāsaṅkhātānaṃ catunnaṃ satipaṭṭhānānaṃ kusalā chekā satisambojjhaṅgādīnaṃ sattannaṃ sambojjhaṅgānaṃ bhāvanāyavaḍḍhanāya ratā allīnā.

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.

314

314

. Uḷurājāva tārakarājā iva ca sobhasi.

You shine like the king of constellations, and like the king of stars.

315. Rukkhapabbataratanasattādayo dhāretīti dharaṇī, dharaṇiyaṃ ruhā sañjātā vaḍḍhitā cāti dharaṇīruhā rukkhā. Pathaviyaṃ patiṭṭhāya ruhanti vaḍḍhanti vuddhiṃ virūḷhiṃ āpajjanti. Vepullataṃ vipulabhāvaṃ paripūrabhāvaṃ pāpuṇanti, te rukkhā kamena phalaṃ dassayanti phaladhārino honti.

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.

317-9. Punapi bhagavantameva thomento sindhu sarassatītiādimāha. Tattha sindhuvādi nāma gaṅgā ca sarassatī nāma gaṅgā ca nandiyagaṅgā ca candabhāgāgaṅgā ca gaṅgā nāma gaṅgā ca yamunā nāma gaṅgā ca sarabhū nāma gaṅgā ca mahī nāma gaṅgā ca. Sandamānānaṃ gacchantīnaṃ etāsaṃ gaṅgānaṃ sāgarova samuddo eva sampaṭicchati paṭiggaṇhāti dhāreti. Tadā etā sabbagaṅgā purimaṃ nāmaṃ sindhuvādigaṅgātyādikaṃ purimaṃ nāmapaññattivohāraṃ jahanti chaḍḍenti sāgaroteva sāgaro iti eva ñāyati pākaṭā bhavati yathā. Tatheva tathā eva ime [Pg.260] catubbaṇṇā khattiyabrāhmaṇavessasuddasaṅkhātā cattāro kulā tavantike tava antike samīpe pabbajitvā pattakāsāyacīvaradhārino paricarantā purimaṃ nāmaṃ khattiyādināmadheyyaṃ paññattivohāraṃ jahanti cajanti, buddhaputtāti buddhassa orasāti ñāyare pākaṭā bhaveyyuṃ.

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.

320-4. Cando candamaṇḍalo abbhā mahikā rajo dhumo rāhūti pañcahi upakkilesehi virahitattā vimalo vigatamalo nimmalo, ākāsadhātuyā ākāsagabbhe gacchaṃ gacchanto, sabbe tārakasamūhe ābhāya maddamāno loke atirocati daddallati yathā. Tatheva tathā eva tvaṃ…pe….

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.)…

325-7. Udake jātā udake saṃvaḍḍhā kumudā mandālakā ca bahū saṅkhātikkantā, toyena udakena kaddamakalalena ca upalimpanti allīyanti yathā, tatheva bahukā sattā aparimāṇā sattā loke jātā saṃvaḍḍhā rāgena ca dosena ca aṭṭitā bandhitā virūhare viruhanti. Kaddame kumudaṃ yathā viruhati sañjāyati. Kesarīti padumaṃ.

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.

329-30. Rammake māseti kattikamāse ‘‘komudiyā cātumāsiniyā’’ti vuttattā. Vārijā padumapupphādayo bahū pupphā pupphanti vikasanti, taṃ māsaṃ taṃ kattikamāsaṃ nātivattanti vārijāti sambandho. Samayo pupphanāya soti so kattikamāso pupphanāya vikasanāya samayo kāloti attho. Yathā pupphanti tatheva tvaṃ, sakyaputta, pupphito vikasito asi. Pupphito te vimuttiyāti te tuyhaṃ sissā katasambhārā bhikkhū vimuttiyā arahattaphalañāṇena pupphito vikasito. Yathā vārijaṃ padumaṃ pupphanasamayaṃ nātikkamati, tathā te sāsanaṃ ovādānusāsaniṃ nātivattanti nātikkamantīti attho.

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.

333-4. Yathāpi selo himavāti himavā nāma selamayapabbato. Sabbapāṇinaṃ sabbesaṃ byādhitānaṃ sattānaṃ osadho osadhavanto sabbanāgānaṃ sabbaasurānaṃ sabbadevānañca ālayo agārabhūto yathā, tatheva tvaṃ, mahāvīra, sabbapāṇinaṃ jarābyādhimaraṇādīhi pamocanato osadho viya. Yathā so himavā nāgādīnaṃ ālayo, tathā [Pg.261] tevijjāya ca chaḷabhiññāya ca iddhiyā ca pāramiṃ pariyosānaṃ gatā pattā tuvaṃ nissāya vasantīti sambandho. Heṭṭhā vā upari vā upamāupameyyavasena gāthānaṃ sambandhanayā suviññeyyāva.

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.

342. Āsayānusayaṃ ñatvāti ettha āsayoti ajjhāsayo cariyā, anusayoti thāmagatakileso. ‘‘Ayaṃ rāgacarito, ayaṃ dosacarito, ayaṃ mohacarito’’tiādinā āsayañca anusayaṃ kilesapavattiñca jānitvāti attho. Indriyānaṃ balābalanti saddhindriyādīnaṃ pañcannaṃ indriyānaṃ tikkhindriyo mudindriyo svākāro dvākāro suviññāpayo duviññāpayoti evaṃ balābalaṃ jānitvā. Bhabbābhabbe viditvānāti ‘‘mayā desitaṃ dhammaṃ paṭivijjhituṃ ayaṃ puggalo bhabbo samattho, ayaṃ puggalo abhabbo’’ti viditvā paccakkhaṃ katvā, bhante, sabbaññu tvaṃ cātuddīpikamahāmegho viya dhammadesanāsīhanādena abhītanādena gajjasi sakalaṃ cakkavāḷaṃ ekaninnādaṃ karosi.

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.

343-4. Cakkavāḷapariyantāti samantā cakkavāḷagabbhaṃ pūretvā parisā nisinnā bhaveyya. Te evaṃ nisinnā nānādiṭṭhī anekadassanagāhino vivadamānā dveḷhakajātā vivadanti, taṃ tesaṃ vimaticchedanāya dubuddhichindanatthāya sabbesaṃ sattānaṃ cittamaññāya cittācāraṃ ñatvā opammakusalo upamāupameyyesu dakkho tvaṃ, muni, ekaṃ pañhaṃ kathentova ekeneva pañhakathanena sakalacakkavāḷagabbhe nisinnānaṃ pāṇīnaṃ vimatiṃ saṃsayaṃ chindasi nikkaṅkhaṃ karotīti attho.

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.

345. Upadisasadisehevāti ettha udakassa upari dissanti pākaṭā hontīti upadisā, sevālā. Upadisehi sadisā upadisasadisā, manussā. Yathā hi upadisā sevālā udakaṃ adissamānaṃ katvā tassupari pattharitvā ṭhitā honti, tathā vasudhā pathavī tehi upadisasadisehi eva manussehi nirantaraṃ pattharitvā ṭhitehi pūritā bhaveyya. Te sabbeva pathaviṃ pūretvā ṭhitā manussā pañjalikā sirasi añjaliṃ paggahitā kittayuṃ lokanāyakaṃ lokanāyakassa buddhassa guṇaṃ katheyyuṃ.

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.

346. Te [Pg.262] sabbe devamanussā kappaṃ vā sakalaṃ kappaṃ kittayantā guṇaṃ kathentāpi nānāvaṇṇehi nānappakārehi guṇehi kittayuṃ. Tathāpi te sabbe parimetuṃ guṇapamāṇaṃ kathetuṃ na pappeyyuṃ na sampāpuṇeyyuṃ na sakkuṇeyyuṃ. Appameyyo tathāgato sammāsambuddho aparimeyyo guṇātireko. Etena guṇamahantataṃ dīpeti.

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.

347. Sakena thāmena attano balena heṭṭhā upamāupameyyavasena jino jitakileso buddho mayā kittito thomito yathā ahosi, evameva sabbe devamanussā kappakoṭīpi kappakoṭisatepi kittentā pakittayuṃ katheyyunti attho.

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.

348. Punapi guṇānaṃ appamāṇataṃ dīpetuṃ sace hi koci devo vātiādimāha. Pūritaṃ parikaḍḍheyyāti mahāsamudde pūritaudakaṃ samantato ākaḍḍheyya. So puggalo vighātaṃ dukkhameva labheyya pāpuṇeyyāti attho.

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.

350. Vattemi jinasāsananti jinena bhāsitaṃ sakalaṃ piṭakattayaṃ vattemi pavattemi rakkhāmīti attho. Dhammasenāpatīti dhammena paññāya bhagavato catuparisasaṅkhātāya parisāya pati padhānoti dhammasenāpati. Sakyaputtassa bhagavato sāsane ajja imasmiṃ vattamānakāle cakkavattirañño jeṭṭhaputto viya sakalaṃ buddhasāsanaṃ pālemīti attho.

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.

352-3. Attano saṃsāraparibbhamaṃ dassento yo koci manujo bhārantiādimāha. Yo koci manujo mānuso bhāraṃ sīsabhāraṃ matthake sīse ṭhapetvā dhāreyya vaheyya, sadā sabbakālaṃ so manujo tena bhārena dukkhito pīḷito atibhūto assa bhaveyya. Bhāro bharitabhāro bharito atīva bhārito. Tathā tena pakārena ahaṃ rāgaggidosaggimohaggisaṅkhātehi tīhi aggīhi ḍayhamāno, giriṃ uddharito yathā mahāmerupabbataṃ uddharitvā ukkhipitvā sīse ṭhapito bhavabhārena bhavasaṃsāruppattibhārena, bharito dukkhito bhavesu saṃsariṃ paribbhaminti sambandho.

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.

354. Oropito [Pg.263] ca me bhāroti idāni pabbajitakālato paṭṭhāya so bhavabhāro mayā oropito nikkhitto. Bhavā ugghāṭitā mayāti sabbe nava bhavā mayā viddhaṃsitā. Sakyaputtassa bhagavato sāsane yaṃ karaṇīyaṃ kattabbaṃ maggapaṭipāṭiyā kilesaviddhaṃsanakammaṃ atthi, taṃ sabbaṃ mayā katanti attho.

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.

355. Puna attano visesaṃ dassento yāvatā buddhakhettamhītiādimāha. Tattha yāvatā yattake dasasahassacakkavāḷasaṅkhāte buddhakhette sakyapuṅgavaṃ sakyakulajeṭṭhakaṃ bhagavantaṃ ṭhapetvā avasesasattesu kocipi paññāya me mayā samo natthīti dīpeti. Tenāha – ‘‘ahaṃ aggomhi paññāya, sadiso me na vijjatī’’ti.

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.'

356. Puna attano ānubhāvaṃ pakāsento samādhimhītyādimāha. Taṃ suviññeyyameva.

356. Again, revealing his own power, he says, 'In concentration...' and so forth. That is easily understood.

360. Jhānavimokkhānakhippapaṭilābhīti paṭhamajjhānādīnaṃ jhānānaṃ lokato vimuccanato ‘‘vimokkha’’nti saṅkhaṃ gatānaṃ aṭṭhannaṃ lokuttaravimokkhānañca khippalābhī sīghaṃ pāpuṇātīti attho.

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.

362. Evaṃ mahānubhāvassāpi attano sabrahmacārīsu gāravabahumānataṃ pakāsento uddhatavisovātiādimāha. Tattha uddhataviso uppāṭitaghoraviso sappo iva chinnavisāṇova chinditasiṅgo usabho iva ahaṃ idāni nikkhittamānadappova chaḍḍitagottamadādimānadappova gaṇaṃ saṅghassa santikaṃ garugāravena ādarabahumānena upemi upagacchāmi.

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.

363. Idāni attano paññāya mahattataṃ pakāsento yadirūpinītiādimāha. Evarūpā me mahatī paññā arūpinī samānā yadi rūpinī bhaveyya, tadā me mama paññā vasupatīnaṃ pathavissarānaṃ rājūnaṃ sameyya samā bhaveyyāti adhippāyo. Evaṃ attano paññāya mahattabhāvaṃ dassetvā tato pubbenivāsānussatiñāṇena pubbe kammaṃ saritvā anomadassissātiādimāha. Tattha anomadassissa bhagavato mayā katāya ñāṇathomanāya phalaṃ etaṃ mama paññāmahattanti attho.

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.'

364. Pavattitaṃ [Pg.264] dhammacakkanti ettha cakka-saddo panāyaṃ ‘‘catucakkayāna’’ntiādīsu vāhane vattati. ‘‘Pavattite ca pana bhagavatā dhammacakke’’tiādīsu (mahāva. 17; saṃ. ni. 5.1081) desanāyaṃ. ‘‘Cakkaṃ vattaya sabbapāṇina’’ntiādīsu (jā. 1.7.149) dānamayapuññakiriyāyaṃ. ‘‘Cakkaṃ vatteti ahoratta’’ntiādīsu iriyāpathe. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’tiādīsu (jā. 1.1.104; 1.5.103) khuracakke ‘‘rājā cakkavattī cakkānubhāvena vattanako’’tiādīsu (itivu. 22; dī. ni. 1.258) ratanacakke. Idha panāyaṃ desanāyaṃ. Tādinā tādiguṇasamannāgatena sakyaputtena gotamasambuddhena pavattitaṃ desitaṃ piṭakattayasaṅkhātaṃ dhammacakkaṃ ahaṃ sammā aviparītena anuvattemi anugantvā vattemi, desemi desanaṃ karomi. Idaṃ anuvattanaṃ desitassa anugantvā pacchā desanaṃ purimabuddhānaṃ katāya ñāṇathomanāya phalanti sambandho.

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.

365. Tato sappurisūpanissayayonisomanasikārādipuññaphalaṃ dassento mā me kadāci pāpicchotiādimāha. Tattha pāpiccho lāmakāya icchāya samannāgato pāpacārī puggalo ca ṭhānanisajjādīsu vattapaṭivattakaraṇe kusīto ca jhānasamādhimaggabhāvanādīsu hīnavīriyo ca ganthadhuravipassanādhuravirahitattā appassuto ca ācariyupajjhāyādīsu ācāravirahitattā anācāro ca puggalo kadāci kāle katthaci ṭhāne me mayā saha sameto samāgato mā ahu mā bhavatūti sambandho.

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.

366. Bahussutoti pariyattipaṭivedhavasena duvidho bahussuto ca puggalo. Medhāvīti medhāya paññāya samannāgato ca. Sīlesu susamāhitoti catupārisuddhisīlamaggasampayuttasīlaaṭṭhaṅguposathasīlādīsu suṭṭhu āhito ṭhapitacitto ca. Cetosamathānuyuttoti cittassa ekībhāvamanuyutto ca puggalo. Api muddhani tiṭṭhatu evarūpo puggalo mayhaṃ muddhani sirasi api tiṭṭhatūti attho.

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.

367. Attano laddhaphalānisaṃsaṃ vatvā tatthaññe niyojento taṃ vo vadāmi bhaddantetiādimāha. Taṃ suviññeyyameva.

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.

368-9. Yamahanti [Pg.265] yaṃ assajittheraṃ ahaṃ paṭhamaṃ ādimhi disvā sotāpattimaggapaṭilābhena sakkāyadiṭṭhādīnaṃ kilesānaṃ pahīnattā vimalo malarahito ahuṃ ahosi, so assajitthero me mayhaṃ ācariyo lokuttaradhammasikkhāpako ahuṃ. Ahaṃ tassa savanāya anusāsanena ajja dhammasenāpati ahuṃ. Sabbattha sabbesu guṇesu pāramiṃ patto pariyosānaṃ patto anāsavo nikkileso viharāmi.

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`).

370. Attano ācariye sagāravaṃ dassento yo me ācariyotiādimāha. Yo assaji nāma thero satthu sāvako me mayhaṃ ācariyo āsi ahosi, so thero yassaṃ disāyaṃ yasmiṃ disābhāge vasati, ahaṃ taṃ disābhāgaṃ ussīsamhi sīsuparibhāge karomīti sambandho.

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.

371. Tato attano ṭhānantarappattabhāvaṃ dassento mama kammantiādimāha. Gotamo bhagavā sakyapuṅgavo sakyakulaketu sabbaññutaññāṇena mama pubbe katakammaṃ saritvāna ñatvā bhikkhusaṅghamajjhe nisinno aggaṭṭhāne aggasāvakaṭṭhāne maṃ ṭhapesīti sambandho.

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.

374. Atthapaṭisambhidā, dhammapaṭisambhidā, niruttipaṭisambhidā, paṭibhānapaṭisambhidāti imā catasso paṭisambhidā ca, tāsaṃ bhedo paṭisambhidāmagge (paṭi. ma. 1.76; vibha. 718) vuttoyeva. Catumaggacatuphalavasena vā rūpārūpajhānavasena vā aṭṭha vimokkhā saṃsāravimuccanadhammā ca iddhividhādayo cha abhiññāyo ca sacchikatā paccakkhaṃ katā. Kataṃ buddhassa sāsananti buddhassa anusiṭṭhi ovādasaṅkhātaṃ sāsanaṃ kataṃ arahattamaggañāṇena nipphāditanti attho.

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.

Itthaṃ sudanti ettha itthanti nidassanatthe nipāto, iminā pakārenāti attho. Tena sakalasāriputtāpadānaṃ nidasseti. Sudanti padapūraṇe nipāto. Āyasmāti garugāravādhivacanaṃ. Sāriputtoti mātu nāmavasena katanāmadheyyo thero. Imā gāthāyoti imā sakalā [Pg.266] sāriputtattherāpadānagāthāyo abhāsi kathesi. Itisaddo parisamāpanatthe nipāto, sakalaṃ sāriputtāpadānaṃ niṭṭhitanti attho.

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.'

Sāriputtattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sāriputta is concluded.

3-2. Mahāmoggallānattheraapadānavaṇṇanā

3-2. Explanation of the Apadāna of the Elder Mahāmoggallāna

Anomadassī bhagavātyādikaṃ āyasmato moggallānattherassa apadānaṃ. Ayañca thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāletiādi sāriputtattherassa dhammasenāpatino vatthumhi vuttameva. Thero hi pabbajitadivasato paṭṭhāya sattame divase magadharaṭṭhe kallavālagāmakaṃ upanissāya samaṇadhammaṃ karonto thinamiddhe okkamante satthārā ‘‘moggallāna, mā tuccho tava vāyāmo’’tiādinā saṃvejito thinamiddhaṃ vinodetvā bhagavatā vuccamānaṃ dhātukammaṭṭhānaṃ suṇanto eva vipassanāpaṭipāṭiyā uparimaggattayaṃ adhigantvā aggaphalakkhaṇe sāvakañāṇassa matthakaṃ pāpuṇi.

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.

375. Evaṃ dutiyasāvakabhāvaṃ patvā āyasmā mahāmoggallānatthero attano pubbakammaṃ saritvā somanassavasena pubbacariyaṃ apadānaṃ pakāsento anomadassī bhagavātiādimāha. Tattha na omaṃ alāmakaṃ dassanaṃ passanaṃ assāti anomadassī. Tassa hi dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitasarīrattā sakalaṃ divasaṃ sakalaṃ māsaṃ sakalaṃ saṃvaccharaṃ saṃvaccharasatasahassampi passantānaṃ devamanussānaṃ atittikaraṃ dassananti, anomaṃ alāmakaṃ nibbānaṃ dassanasīloti vā ‘‘anomadassī’’ti laddhanāmo bhāgyavantatādīhi kāraṇehi bhagavā. Lokajeṭṭhoti sakalasattalokassa jeṭṭho padhāno. Āsabhasadisattā āsabho, narānaṃ āsabho narāsabho. So lokajeṭṭho narāsabho anomadassī bhagavā devasaṅghapurakkhato devasamūhehi parivārito. Himavantamhi vihāsīti sambandho.

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.'

376. Yadā [Pg.267] dutiyasāvakabhāvāya dutiyavāre patthanaṃ akāsi, tadā nāmena varuṇo nāma ahaṃ nāgarājā hutvā nibbatto ahosinti attho. Tena vuttaṃ – ‘‘varuṇo nāma nāmena, nāgarājā ahaṃ tadā’’ti. Kāmarūpīti yadicchitakāmanimmānasīlo. Vikubbāmīti vividhaṃ iddhivikubbanaṃ karomi. Mahodadhinivāsahanti mañjerikā nāgā, bhūmigatā nāgā, pabbataṭṭhā nāgā, gaṅgāvaheyyā nāgā, sāmuddikā nāgāti imesaṃ nāgānaṃ antare sāmuddikanāgo ahaṃ mahodadhimhi samudde nivāsiṃ, vāsaṃ kappesinti attho.

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.

377. Saṅgaṇiyaṃ gaṇaṃ hitvāti niccaparivārabhūtaṃ sakaparivāraṃ nāgasamūhaṃ hitvā vinā hutvā. Tūriyaṃ paṭṭhapesahanti ahaṃ tūriyaṃ paṭṭhapesiṃ, vajjāpesinti attho. Sambuddhaṃ parivāretvāti anomadassisambuddhaṃ samantato sevamānā accharā nāgamāṇavikā vādesuṃ dibbavādehi gītā vākyādīhi vādesuṃ laddhānurūpato vajjesuṃ tadāti attho.

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.

378. Vajjamānesu tūresūti manussanāgatūriyesu pañcaṅgikesu vajjamānesu. Devā tūrāni vajjayunti cātumahārājikā devā dibbatūriyāni vajjiṃsu vādesunti attho. Ubhinnaṃ saddaṃ sutvānāti ubhinnaṃ devamanussānaṃ bherisaddaṃ sutvā. Tilokagarusamānopi buddho sampabujjhatha jānāti suṇātīti attho.

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.

379. Nimantetvāna sambuddhanti sasāvakasaṅghaṃ sambuddhaṃ svātanāya nimantetvā parivāretvā. Sakabhavananti attano nāgabhavanaṃ upāgamiṃ. Gantvā ca āsanaṃ paññapetvānāti rattiṭṭhānadivāṭṭhānakuṭimaṇḍapasayananisīdanaṭṭhānāni paññāpetvā sajjetvāti attho. Kālamārocayiṃ ahanti evaṃ katapubbavidhāno ahaṃ ‘‘kālo, bhante, niṭṭhitaṃ bhatta’’nti kālaṃ ārocayiṃ viññāpesiṃ.

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.

380. Khīṇāsavasahassehīti tadā so bhagavā arahantasahassehi parivuto lokanāyako sabbā disā obhāsento me bhavanaṃ upāgami sampattoti attho.

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.

381. Attano [Pg.268] bhavanaṃ paviṭṭhaṃ bhagavantaṃ bhojanākāraṃ dassento upaviṭṭhaṃ mahāvīrantiādimāha. Taṃ suviññeyyameva.

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.

386. Okkākakulasambhavoti okkākarañño paramparāgatarājakule uppanno sakalajambudīpe pākaṭarājakule uppanno vā gottena gottavasena gotamo nāma satthā manussaloke bhavissati.

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.

388. So pacchā pabbajitvānāti so nāgarājā pacchā pacchimabhave kusalamūlena puññasambhārena codito uyyojito sāsane pabbajitvā gotamassa bhagavato dutiyo aggasāvako hessatīti byākaraṇamakāsi.

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.

389. Āraddhavīriyoti ṭhānanisajjādīsu iriyāpathesu vīriyavā. Pahitattoti nibbāne pesitacitto. Iddhiyā pāramiṃ gatoti ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.180, 190) adhiṭṭhāniddhivikubbaniddhikammavipākajiddhiādīsu pāramiṃ pariyosānaṃ gato patto. Sabbāsaveti ā samantato savanato pavattanato ‘‘āsavā’’ti laddhanāme kāmabhavadiṭṭhiavijjādhamme sabbe pariññāya samantato aññāya jānitvā pajahitvā anāsavo nikkileso. Nibbāyissatīti kilesakhandhaparinibbānena nibbāyissatīti sambandho.

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.

390. Evaṃ thero attano puññavasena laddhabyākaraṇaṃ vatvā puna pāpacariyaṃ pakāsento pāpamittopanissāyātiādimāha. Tattha pāpamitte pāpake lāmake mitte upanissāya nissaye katvā tehi saṃsaggo hutvāti attho.

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.

Tatrāyamanupubbī kathā – ekasmiṃ samaye titthiyā sannipatitvā mantesuṃ – ‘‘jānāthāvuso, kena kāraṇena samaṇassa gotamassa lābhasakkāro mahā hutvā nibbatto’’ti? ‘‘Na jānāma’’. ‘‘Tumhe pana na jānāthā’’ti? ‘‘Āma, jānāma’’ – moggallānaṃ nāma ekaṃ bhikkhuṃ nissāya uppanno[Pg.269]. So hi devalokaṃ gantvā devatāhi katakammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ sampattiṃ labhantī’’ti. Niraye nibbattānampi kammaṃ pucchitvā āgantvā manussānaṃ kathesi – ‘‘idaṃ nāma katvā evarūpaṃ dukkhaṃ anubhavantī’’ti. Manussā tassa kathaṃ sutvā mahantaṃ lābhasakkāraṃ abhiharanti. Sace taṃ māretuṃ sakkhissāma, so lābhasakkāro amhākaṃ nibbattissati, attheso upāyoti sabbe ekacchandā hutvā ‘‘yaṃkiñci katvā taṃ māressāmā’’ti attano upaṭṭhāke samādapetvā kahāpaṇasahassaṃ labhitvā purisaghātake core pakkosāpetvā ‘‘mahāmoggallānatthero nāma samaṇassa gotamassa sāvako kāḷasilāyaṃ vasati, tumhe tattha gantvā taṃ mārethā’’ti tesaṃ taṃ sahassaṃ adaṃsu. Corā dhanalābhena sampaṭicchitvā ‘‘theraṃ māressāmā’’ti gantvā tassa vasanaṭṭhānaṃ parivāresuṃ. Thero tehi parikkhittabhāvaṃ ñatvā kuñcikacchiddena nikkhamitvā pakkāmi. Corā taṃ divasaṃ theraṃ adisvā punekadivasaṃ tassa vasanaṭṭhānaṃ parikkhipiṃsu. Thero ñatvā kaṇṇikāmaṇḍalaṃ bhinditvā ākāsaṃ pakkhandi. Evaṃ te paṭhamamāsepi, majjhimamāsepi theraṃ gahetuṃ nāsakkhiṃsu. Pacchimamāse pana sampatte thero attanā katakammassa ākaḍḍhanabhāvaṃ ñatvā na apagacchi. Corā taṃ paharantā taṇḍulakamattāni aṭṭhīni karontā bhindiṃsu. Atha naṃ ‘‘mato’’ti saññāya ekasmiṃ gumbapiṭṭhe khipitvā pakkamiṃsu.

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.

Thero, ‘‘satthāraṃ passitvā vanditvāva parinibbāyissāmī’’ti attabhāvaṃ jhānaveṭhanena veṭhetvā ākāsena satthu santikaṃ gantvā satthāraṃ vanditvā ‘‘bhante, parinibbāyissāmī’’ti āha. ‘‘Parinibbāyissasi, moggallānā’’ti? ‘‘Āma, bhante’’ti. ‘‘Kattha gantvā parinibbāyissasī’’ti? ‘‘Kāḷasilāpadesaṃ, bhante’’ti. ‘‘Tena hi, moggallāna, mayhaṃ dhammaṃ kathetvā yāhi. Tādisassa hi me sāvakassa na dāni dassanaṃ atthī’’ti. So ‘‘evaṃ karissāmi, bhante’’ti satthāraṃ vanditvā ākāsaṃ uppatitvā sāriputtatthero viya parinibbānadivase nānappakārā iddhiyo katvā dhammaṃ kathetvā satthāraṃ vanditvā kāḷasilāpadesaṃ gantvā parinibbāyi. ‘‘Theraṃ kira corā māresu’’nti ayaṃ kathā sakalajambudīpe patthari.

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.

Rājā [Pg.270] ajātasattu core pariyesanatthāya carapurise payojesi. Tesu coresu surāpāne suraṃ pivantesu maddesu eko ekassa piṭṭhiṃ paharitvā pātesi. So taṃ santajjento ‘‘ambho dubbinīta tvaṃ, kasmā me piṭṭhiṃ paharitvā pātesi, kiṃ pana, are duṭṭhacora, tayā mahāmoggallānatthero paṭhamaṃ pahato’’ti āha. ‘‘Kiṃ pana tvaṃ mayā paṭhamaṃ pahatabhāvaṃ na jānāsī’’ti? Evaṃ etesaṃ ‘‘mayā pahato, mayā pahato’’ti vadantānaṃ sutvā te carapurisā sabbe te core gahetvā rañño ārocesuṃ. Rājā te core pakkosāpetvā pucchi – ‘‘tumhehi thero mārito’’ti? ‘‘Āma, devā’’ti. ‘‘Kehi tumhe uyyojitā’’ti? ‘‘Naggasamaṇehi, devā’’ti. Rājā pañcasate naggasamaṇe gāhāpetvā pañcasatehi corehi saddhiṃ rājaṅgaṇe nābhipamāṇesu āvāṭesu nikhaṇāpetvā palālehi paṭicchādetvā aggiṃ dāpesi. Atha nesaṃ jhāmabhāvaṃ jānitvā ayanaṅgalehi kasāpetvā sabbe khaṇḍākhaṇḍaṃ kārāpesi. Tadā bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ – ‘‘mahāmoggallānatthero attano ananurūpamaraṇaṃ patto’’ti. Satthā āgantvā ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā ‘‘imāya nāma, bhante’’ti vutte ‘‘moggallānassa, bhikkhave, imasseva attabhāvassa ananurūpaṃ maraṇaṃ, pubbe pana tena katakammassa anurūpamevā’’ti vatvā ‘‘kiṃ panassa, bhante, pubbakamma’’nti puṭṭho taṃ vitthāretvā kathesi.

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.

Atīte, bhikkhave, bārāṇasiyaṃ eko kulaputto sayameva koṭṭanapacanādīni karonto mātāpitaro paṭijaggi. Athassa mātāpitaro ‘‘tāta, tvaṃ ekakova gehe ca araññe ca kammaṃ karonto kilamasi, ekaṃ te kumārikaṃ ānessāmā’’ti vatvā ‘‘ammatātā, yāva tumhe jīvatha, tāva vo sahatthā upaṭṭhahissāmī’’ti tena paṭikkhittāpi punappunaṃ yācitvā kumārikaṃ ānesuṃ. Sā katipāhameva te upaṭṭhahitvā pacchā tesaṃ dassanamapi anicchantī – ‘‘na sakkā tava mātāpitūhi saddhiṃ ekaṭṭhāne vasitu’’nti ujjhāyitvā tasmiṃ attano kathaṃ aggaṇhante tassa bahigatakāle makacivākakhaṇḍāni ca yāgupheṇake ca gahetvā tattha tattha ākiritvā tenāgantvā ‘‘kiṃ ida’’nti puṭṭhā ‘‘imesaṃ [Pg.271] mahallakaandhānaṃ etaṃ kammaṃ, sabbaṃ gehaṃ kiliṭṭhā karontā vicaranti, na sakkā etehi saddhiṃ ekaṭṭhāne vasitu’’nti evaṃ tāya punappunaṃ kathiyamānāya evarūpopi pūritapāramī satto mātāpitūhi saddhiṃ bhijji. So ‘‘hotu, jānissāmi nesaṃ kattabbakamma’’nti te bhojetvā ‘‘ammatātā, asukaṭṭhāne nāma tumhākaṃ ñātakā āgamanaṃ paccāsīsanti, tattha gamissāmā’’ti te yānakaṃ āropetvā ādāya gacchanto aṭavimajjhaṃ pattakāle ‘‘tāta, rasmiyo gaṇhatha, goṇā daṇḍasaññāya gamissanti, imasmiṃ ṭhāne corā vasanti, ahaṃ otaritvā carāmī’’ti pitu hatthe rasmiyo datvā otaritvā gacchanto saddaṃ parivattetvā corānaṃ uṭṭhitasaddamakāsi. Mātāpitaro saddaṃ sutvā ‘‘corā uṭṭhitā’’ti saññāya ‘‘tāta, corā uṭṭhitā, mahallakā mayaṃ, tvaṃ attānameva rakkhāhī’’ti āhaṃsu. So mātāpitaro viravantepi corasaddaṃ karonto koṭṭetvā māretvā aṭaviyaṃ khipitvā paccāgami.

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.

Satthā idaṃ tassa pubbakammaṃ kathetvā ‘‘bhikkhave, moggallāno ettakaṃ kammaṃ katvā anekavassasatasahassāni niraye paccitvā tāva pakkāvasesena attabhāvasate evameva koṭṭetvā saṃcuṇṇo maraṇaṃ patto, evaṃ moggallānena attano kammānurūpameva maraṇaṃ laddhaṃ. Pañcahi corasatehi saddhiṃ pañcatitthiyasatānipi mama puttaṃ appaduṭṭhaṃ dussetvā anurūpameva maraṇaṃ labhiṃsu. Appaduṭṭhesu hi padussanto dasahi kāraṇehi anayabyasanaṃ pāpuṇātiyevā’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imā gāthā abhāsi –

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:

‘‘Yo daṇḍena adaṇḍesu, appaduṭṭhesu dussati;

Dasannamaññataraṃ ṭhānaṃ, khippameva nigacchati.

"He who with a weapon harms the weaponless, and offends those who are harmless, quickly encounters one of ten states."

‘‘Vedanaṃ pharusaṃ jāniṃ, sarīrassa va bhedanaṃ;

Garukaṃ vāpi ābādhaṃ, cittakkhepaṃ va pāpuṇe.

"He meets with grievous pain, or loss, or breaking of the body, or grave illness, or derangement of mind."

‘‘Rājato vā upasaggaṃ, abbhakkhānaṃ va dāruṇaṃ;

Parikkhayaṃ va ñātīnaṃ, bhogānaṃ va pabhaṅgunaṃ.

"Or persecution from the king, or a dreadful accusation, or loss of relatives, or destruction of wealth."

‘‘Athavassa [Pg.272] agārāni, aggi ḍahati pāvako;

Kāyassa bhedā duppañño, nirayaṃ sopapajjatī’’ti. (dha. pa. 137-140);

"Or his houses are consumed by a blazing fire; at the breakup of the body, the one of little wisdom is reborn in hell."

393. Pavivekamanuyuttoti pakārena vivekaṃ ekībhāvaṃ anuyutto yojito yuttappayutto. Samādhibhāvanāratoti paṭhamajjhānādibhāvanāya rato allīno ca. Sabbāsave sakalakilese, pariññāya jānitvā pajahitvā, anāsavo nikkileso viharāmīti sambandho.

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.”

394. Idāni attano puññasambhāravasena pubbacaritassa phalaṃ dassento dharaṇimpi sugambhīrantiādimāha.

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.

Tatrāyamanupubbīkathā – buddhena coditoti sammāsambuddhena codito uyyojito. Bhikkhusaṅghassa pekkhatoti mahato bhikkhusaṅghassa passantassa. Migāramātupāsādaṃ, pādaṅguṭṭhena kampayīti pubbārāme visākhāya mahāupāsikāya kāritaṃ sahassatthambhapaṭimaṇḍitaṃ mahāpāsādaṃ attano pādaṅguṭṭhena kampesiṃ. Ekasmiñhi samaye pubbārāme yathāvuttapāsāde bhagavati viharante sambahulā navakatarā bhikkhū uparipāsāde nisinnā satthārampi acintetvā tiracchānakathaṃ kathetumāraddhā. Taṃ sutvā bhagavā te saṃvejetvā attano dhammadesanāya bhājanabhūte kātukāmo āyasmantaṃ mahāmoggallānattheraṃ āmantesi – ‘‘passasi tvaṃ, moggallāna, nave bhikkhū tiracchānakathamanuyutte’’ti taṃ sutvā thero satthu ajjhāsayaṃ ñatvā abhiññāpādakaṃ āpokasiṇārammaṇaṃ catutthajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘pāsādassa patiṭṭhitokāsaṃ udakaṃ hotū’’ti adhiṭṭhāya pāsādamatthake thupikaṃ pādaṅguṭṭhena pahari, pāsādo onamitvā ekena passena aṭṭhāsi. Punapi pahari, aparenapi passena aṭṭhāsi. Te bhikkhū bhītā saṃviggā pāsādassa patanabhayena tato nikkhamitvā bhagavato samīpe aṭṭhaṃsu. Satthā tesaṃ ajjhāsayaṃ oloketvā dhammaṃ desesi. Taṃ sutvā tesu keci sotāpattiphale patiṭṭhahiṃsu, keci sakadāgāmiphale, keci anāgāmiphale, keci arahattaphale patiṭṭhahiṃsu. Svāyamattho pāsādakampanasuttena dīpetabbo.

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.

Vejayantapāsādanti [Pg.273] so vejayantapāsādo tāvatiṃsabhavane yojanasahassubbedho anekasahassaniyyūhakūṭāgārapaṭimaṇḍito devāsurasaṅgāme asure jinitvā sakke devānaminde nagaramajjhe ṭhite uṭṭhito vijayantena nibbattattā ‘‘vejayanto’’ti laddhanāmo pāsādo, taṃ sandhāyāha – ‘‘vejayantapāsāda’’nti, tampi ayaṃ thero pādaṅguṭṭhena kampeti. Ekasmiñhi samaye bhagavantaṃ pubbārāme viharantaṃ sakko devarājā upasaṅkamitvā taṇhāsaṅkhayavimuttiṃ pucchi. Tassa bhagavā vissajjesi. So taṃ sutvā attamano pamudito abhivādetvā padakkhiṇaṃ katvā attano devalokameva gato. Athāyasmā mahāmoggallāno evaṃ cintesi – ‘‘ayaṃ sakko bhagavantaṃ upasaṅkamitvā evarūpaṃ gambhīranibbānapaṭisaṃyuttaṃ pañhaṃ pucchi, bhagavatā ca pañho vissajjito, kiṃ nu kho jānitvā gato, udāhu ajānitvā. Yaṃnūnāhaṃ devalokaṃ gantvā tamatthaṃ jāneyya’’nti? So tāvadeva tāvatiṃsabhavanaṃ gantvā sakkaṃ devānamindaṃ tamatthaṃ pucchi. Sakko dibbasampattiyā pamatto hutvā vikkhepaṃ akāsi. Thero tassa saṃvegajananatthaṃ vejayantapāsādaṃ pādaṅguṭṭhena kampesi. Tena vuttaṃ –

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—

‘‘Yo vejayantapāsādaṃ, pādaṅguṭṭhena kampayi;

Iddhibalenupatthaddho, saṃvejesi ca devatā’’ti. (ma. ni. 1.513);

“He who shook the Vejayanta Palace with his toe, supported by psychic power, and agitated the deities.”

Ayaṃ panattho – cūḷataṇhāsaṅkhayavimuttisuttena (ma. ni. 1.390 ādayo) dīpetabbo. Kampitākāro heṭṭhā vuttoyeva. ‘‘Sakkaṃ so paripucchatī’’ti (ma. ni. 1.513) yathāvuttameva therassa taṇhāsaṅkhayavimuttipucchaṃ sandhāya vuttaṃ. Tenāha – ‘‘apāvuso, jānāsi, taṇhakkhayavimuttiyo’’ti? Tassa sakko viyākāsi. Idaṃ therena pāsādakampane kate saṃviggahadayena pamādaṃ pahāya yoniso manasi karitvā pañhassa byākatabhāvaṃ sandhāya vuttaṃ. Satthārā desitaniyāmeneva hi so tadā kathesi. Tenāha – ‘‘pañhaṃ puṭṭho yathātatha’’nti (ma. ni. 1.513). Tattha sakkaṃ so paripucchatīti sakkaṃ devarājaṃ mahāmoggallānatthero satthārā desitāya taṇhāsaṅkhayavimuttiyā sammadeva gahitabhāvaṃ pucchi. Atītatthe hi idaṃ vattamānavacanaṃ. Apāvuso, jānāsīti āvuso, api jānāsi, kiṃ jānāsi? Taṇhakkhayavimuttiyoti (ma. ni. 1.513) taṇhāsaṅkhayavimuttiyo satthārā tuyhaṃ desitā, tathā ‘‘kiṃ [Pg.274] jānāsī’’ti pucchati. Taṇhakkhayavimuttiyoti vā taṇhāsaṅkhayavimuttisuttassa desanaṃ pucchati.

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.

Brahmānanti mahābrahmānaṃ. Sudhammāyābhito sabhanti (ma. ni. 1.513) sudhammāya sabhāya. Ayaṃ pana brahmaloke sudhammā sabhā, na tāvatiṃsabhavane. Sudhammāsabhāvirahito devaloko nāma natthi. ‘‘Ajjāpi te, āvuso, sā diṭṭhi, yā te diṭṭhi pure ahū’’ti imaṃ brahmalokaṃ upagantuṃ samattho natthi koci samaṇo vā brāhmaṇo vā. Satthu idhāgamanato pubbe yā tuyhaṃ diṭṭhi ahosi, kiṃ ajjāpi idānipi sā diṭṭhi na vigatāti? Passasi vītivattantaṃ brahmaloke pabhassaranti brahmaloke vītipatantaṃ mahākappinamahākassapādīhi sāvakehi parivāritassa tejodhātuṃ samāpajjitvā nisinnassa sasāvakassa bhagavato okāsaṃ passasīti attho. Ekasmiñhi samaye bhagavā brahmaloke sudhammāya sabhāya sannipatitvā sannisinnassa ‘‘atthi nu kho koci samaṇo vā brāhmaṇo vā evaṃmahiddhiko, so idha āgantuṃ sakkuṇeyyā’’ti cintentassa brahmuno cittamaññāya tattha gantvā brahmuno matthake ākāse nisinno tejodhātuṃ samāpajjitvā obhāsaṃ muñcanto mahāmoggallānādīnaṃ āgamanaṃ cintesi. Saha cintanena tepi tattha gantvā satthāraṃ vanditvā satthu ajjhāsayaṃ ñatvā tejodhātuṃ samāpajjitvā paccekadisāsu nisīditvā obhāsaṃ vissajjesuṃ. Sakalabrahmaloko ekobhāso ahosi. Satthā brahmuno kallacittataṃ ñatvā catusaccapakāsanaṃ dhammaṃ desesi. Desanāpariyosāne anekāni brahmasahassāni maggaphalesu patiṭṭhahiṃsu. Taṃ sandhāya codento ajjāpi te, āvuso, sā diṭṭhīti gāthamāha. Ayaṃ panattho bakabrahmasuttena (saṃ. ni. 1.175) dīpetabbo. Vuttaṃ hetaṃ (saṃ. ni. 1.176) –

“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:

‘‘Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññatarassa brahmuno evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti – ‘natthi samaṇo vā brāhmaṇo vā yo idha āgaccheyyā’ti. Atha kho bhagavā tassa brahmuno cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya[Pg.275], pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho bhagavā tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā.

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.

‘‘Atha kho āyasmato mahāmoggallānassa etadahosi ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahāmoggallāno bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahāmoggallāno puratthimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

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.

‘‘Atha kho āyasmato mahākassapassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākassapo bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā mahākassapo dakkhiṇaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

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.

‘‘Atha kho āyasmato mahākappinassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā mahākappino bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke [Pg.276] pāturahosi. Atha kho āyasmā mahākappino pacchimaṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato.

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.

‘‘Atha kho āyasmato anuruddhassa etadahosi – ‘kahaṃ nu kho bhagavā etarahi viharatī’ti? Addasa kho āyasmā anuruddho bhagavantaṃ dibbena cakkhunā visuddhena atikkantamānusakena tassa brahmuno uparivehāsaṃ pallaṅkena nisinnaṃ tejodhātuṃ samāpannaṃ. Disvāna seyyathāpi nāma balavā puriso…pe… evameva jetavane antarahito tasmiṃ brahmaloke pāturahosi. Atha kho āyasmā anuruddho uttaraṃ disaṃ nissāya tassa brahmuno uparivehāsaṃ pallaṅkena nisīdi tejodhātuṃ samāpajjitvā nīcataraṃ bhagavato’’.

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.

Atha kho āyasmā mahāmoggallāno taṃ brahmānaṃ gāthāya ajjhabhāsi –

Then the Venerable Mahāmoggallāna addressed that Brahmā in verse:

‘‘Ajjāpi te āvuso sā diṭṭhi, yā te diṭṭhi pure ahu;

Passasi vītivattantaṃ, brahmaloke pabhassara’’nti.

‘Friend, do you still today hold that view, the view that you held before? Do you see the radiance traversing the Brahmā world?’

‘‘Na me mārisa sā diṭṭhi, yā me diṭṭhi pure ahu;

Passāmi vītivattantaṃ, brahmaloke pabhassaraṃ;

Svāhaṃ ajja kathaṃ vajjaṃ, ahaṃ niccomhi sassato’’ti.

‘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”?’

‘‘Atha kho bhagavā taṃ brahmānaṃ saṃvejetvā seyyathāpi nāma balavā puriso…pe… evameva tasmiṃ brahmaloke antarahito jetavane pāturahosi. Atha kho so brahmā aññataraṃ brahmapārisajjaṃ āmantesi – ‘ehi tvaṃ, mārisa, yenāyasmā mahāmoggallāno tenupasaṅkama, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ evaṃ vadehi – ‘‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’’ti? ‘Evaṃ, mārisā’ti kho so brahmapārisajjo tassa brahmuno paṭissutvā yenāyasmā mahāmoggallāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahāmoggallānaṃ [Pg.277] etadavoca – ‘atthi nu kho, mārisa moggallāna, aññepi tassa bhagavato sāvakā evaṃmahiddhikā evaṃmahānubhāvā seyyathāpi bhavaṃ moggallāno kassapo kappino anuruddho’ti? Atha kho āyasmā mahāmoggallāno taṃ brahmapārisajjaṃ gāthāya ajjhabhāsi –

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:

‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā’’ti.

‘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.’

‘‘Atha kho so brahmapārisajjo āyasmato mahāmoggallānassa bhāsitaṃ abhinanditvā anumoditvā yena so brahmā tenupasaṅkami, upasaṅkamitvā taṃ brahmānaṃ etadavoca – ‘āyasmā mārisa mahāmoggallāno evamāha –

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—’

‘‘‘Tevijjā iddhipattā ca, cetopariyāyakovidā;

Khīṇāsavā arahanto, bahū buddhassa sāvakā’’’ti. –

‘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.’

Idamavoca so brahmapārisajjo. Attamano ca so brahmā tassa brahmapārisajjassa bhāsitaṃ abhinandīti (saṃ. ni. 1.176).

Thus spoke that Brahmā attendant. And that Brahmā, delighted, rejoiced at the words of that Brahmā attendant.

Idaṃ sandhāya vuttaṃ – ‘‘ayaṃ panattho bakabrahmasuttena dīpetabbo’’ti.

This was said with reference to this: “This meaning should be explained by the Baka Brahmā Sutta.”

Mahāneruno kūṭanti (ma. ni. 1.513) kūṭasīsena sakalameva sinerupabbatarājaṃ vadasi. Vimokkhena apassayīti (ma. ni. 1.513) jhānavimokkhena nissayena abhiññāyena passayīti adhippāyo. Vananti (ma. ni. 1.513) jambudīpaṃ. So hi vanabāhullatāya ‘‘vana’’nti vutto. Tenāha ‘‘jambumaṇḍassa issaro’’ti. Pubbavidehānanti (ma. ni. 1.513) pubbavidehaṭṭhānañca pubbavidehanti attho. Ye ca bhūmisayā narāti (ma. ni. 1.513) bhūmisayā narā nāma aparagoyānauttarakurukā ca manussā. Te hi gehābhāvato ‘‘bhūmisayā’’ti vuttā. Tepi sabbe apassayīti sambandho. Ayaṃ panattho nandopanandadamanena dīpetabbo – ekasmiṃ kira samaye anāthapiṇḍiko gahapati bhagavato dhammadesanaṃ sutvā ‘‘sve, bhante, pañcahi bhikkhusatehi saddhiṃ mayhaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantetvā pakkāmi. Taṃdivasañca bhagavato paccūsasamaye dasasahassilokadhātuṃ olokentassa nandopanando nāma [Pg.278] nāgarājā ñāṇamukhe āpāthaṃ āgacchi. Bhagavā ‘‘ayaṃ nāgarājā mayhaṃ ñāṇamukhe āpāthaṃ āgacchati, kiṃ nu kho bhavissatī’’ti āvajjento saraṇagamanassa upanissayaṃ disvā ‘‘ayaṃ micchādiṭṭhiko tīsu ratanesu appasanno, ko nu kho imaṃ micchādiṭṭhiko vimoceyyā’’ti āvajjento mahāmoggallānattheraṃ addasa. Tato pabhātāya rattiyā sarīrapaṭijagganaṃ katvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, pañcannaṃ bhikkhusatānaṃ ārocehi – ‘tathāgato devacārikaṃ gacchatī’’’ti. Taṃdivasañca nandopanandassa āpānabhūmiṃ sajjayiṃsu. So dibbaratanapallaṅke dibbena setacchattena dhāriyamāno tividhanāṭakehi ceva nāgaparisāya ca parivuto dibbabhājanesu upaṭṭhāpitaannapānaṃ olokayamāno nisinno hoti. Atha kho bhagavā yathā nāgarājā passati, tathā katvā tassa vimānamatthakeneva pañcahi bhikkhusatehi saddhiṃ tāvatiṃsadevalokābhimukho pāyāsi.

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.

Tena kho pana samayena nandopanandassa nāgarājassa evarūpaṃ pāpakaṃ diṭṭhigataṃ uppannaṃ hoti ‘‘ime hi nāma muṇḍasamaṇakā amhākaṃ uparibhavanena devānaṃ tāvatiṃsānaṃ bhavanaṃ pavisantipi nikkhamantipi, na dāni ito paṭṭhāya imesaṃ amhākaṃ matthake pādapaṃsuṃ okirantānaṃ gantuṃ dassāmī’’ti uṭṭhāya sinerupādaṃ gantvā taṃ attabhāvaṃ vijahitvā sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ katvā tāvatiṃsabhavanaṃ avakujjena phaṇena pariggahetvā adassanaṃ gamesi.

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.

Atha kho āyasmā raṭṭhapālo bhagavantaṃ etadavoca – ‘‘pubbe, bhante, imasmiṃ padese ṭhito sineruṃ passāmi, sineruparibhaṇḍaṃ passāmi, tāvatiṃsaṃ passāmi, vejayantaṃ passāmi, vejayantassa pāsādassa uparidhajaṃ passāmi. Ko nu kho, bhante, hetu ko paccayo, yaṃ etarahi neva sineruṃ passāmi…pe… na vejayantassa pāsādassa uparidhajaṃ passāmī’’ti. ‘‘Ayaṃ, raṭṭhapāla, nandopanando nāma nāgarājā tumhākaṃ kupito sineruṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇena paṭicchādetvā andhakāraṃ katvā ṭhito’’ti. ‘‘Damemi naṃ, bhante’’ti. Na bhagavā naṃ anujāni. Atha kho āyasmā bhaddiyo, āyasmā rāhuloti anukkamena sabbepi bhikkhū uṭṭhahiṃsu. Bhagavā anujāni.

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.

Avasāne [Pg.279] mahāmoggallānatthero – ‘‘ahaṃ, bhante, damemi na’’nti āha. ‘‘Damehi, moggallānā’’ti bhagavā anujāni. Thero attabhāvaṃ vijahitvā mahantaṃ nāgarājavaṇṇaṃ abhinimminitvā nandopanandaṃ cuddasakkhattuṃ bhogehi parikkhipitvā tassa phaṇamatthake attano phaṇaṃ ṭhapetvā sinerunā saddhiṃ abhinippīḷesi. Nāgarājā dhūmāyi. Theropi ‘‘na tuyhaṃyeva sarīre dhūmo atthi, mayhampi atthī’’ti dhūmāyi. Nāgarājassa dhūmo theraṃ na bādhati, therassa pana dhūmo nāgarājaṃ bādhati. Tato nāgarājā pajjali, theropi ‘‘na tuyhaṃyeva sarīre aggi atthi, mayhampi atthī’’ti pajjali. Nāgarājassa tejo theraṃ na bādhati, therassa pana tejo nāgarājānaṃ bādhati. Nāgarājā – ‘‘ayaṃ maṃ sinerunā abhinippīḷetvā dhūmāyati ceva pajjalati cā’’ti cintetvā ‘‘bho, tuvaṃ kosī’’ti paṭipucchi. ‘‘Ahaṃ kho, nanda, moggallāno’’ti. ‘‘Bhante, attano bhikkhubhāvena tiṭṭhāhī’’ti.

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.'

Thero taṃ attabhāvaṃ vijahitvā tassa dakkhiṇakaṇṇasotena pavisitvā vāmakaṇṇasotena nikkhami, vāmakaṇṇasotena pavisitvā dakkhiṇakaṇṇasotena nikkhami. Tathā dakkhiṇanāsasotena pavisitvā vāmanāsasotena nikkhami, vāmanāsasotena pavisitvā dakkhiṇanāsasotena nikkhami. Tato nāgarājā mukhaṃ vivari, thero mukhena pavisitvā antokucchiyaṃ pācīnena ca pacchimena ca caṅkamati. Bhagavā – ‘‘moggallāna, manasi karohi, mahiddhiko nāgo’’ti āha. Thero ‘‘mayhaṃ kho, bhante, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, tiṭṭhatu, bhante, nandopanando, ahaṃ nandopanandasadisānaṃ nāgarājānaṃ satampi sahassampi dameyya’’ntiādimāha.

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.'

Nāgarājā cintesi – ‘‘pavisanto tāva me na diṭṭho, nikkhamanakāle dāni naṃ dāṭhantare pakkhipitvā khādissāmī’’ti cintetvā ‘‘nikkhamatha, bhante, mā maṃ antokucchiyaṃ aparāparaṃ caṅkamanto bādhayitthā’’ti āha. Thero nikkhamitvā bahi aṭṭhāsi. Nāgarājā ‘‘ayaṃ so’’ti disvā nāsavātaṃ vissajji, thero catutthajjhānaṃ samāpajji, lomakūpampissa vāto cāletuṃ nāsakkhi. Avasesā bhikkhū kira ādito paṭṭhāya sabbapāṭihāriyāni kātuṃ sakkuṇeyyuṃ, imaṃ pana ṭhānaṃ patvā evaṃ khippanisantino [Pg.280] hutvā samāpajjituṃ na sakkhissantīti nesaṃ bhagavā nāgarājadamanaṃ nānujāni.

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.

Nāgarājā ‘‘ahaṃ imassa samaṇassa nāsavātena lomakūpampi cāletuṃ nāsakkhi, mahiddhiko so samaṇo’’ti cintesi. Thero attabhāvaṃ vijahitvā supaṇṇarūpaṃ abhinimminitvā supaṇṇavātaṃ dassento nāgarājānaṃ anubandhi. Nāgarājā taṃ attabhāvaṃ vijahitvā māṇavakavaṇṇaṃ abhinimminitvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti vadanto therassa pāde vandi. Thero ‘‘satthā, nanda, āgato, ehi gamissāmā’’ti nāgarājānaṃ dametvā nibbisaṃ katvā gahetvā bhagavato santikaṃ agamāsi. Nāgarājā bhagavantaṃ vanditvā ‘‘bhante, tumhākaṃ saraṇaṃ gacchāmī’’ti āha. Bhagavā ‘‘sukhī hohi, nāgarājā’’ti vatvā bhikkhusaṅghaparivuto anāthapiṇḍikassa nivesanaṃ agamāsi.

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.

Anāthapiṇḍiko ‘‘kiṃ, bhante, atidivā āgatatthā’’ti āha. ‘‘Moggallānassa ca nandopanandassa ca saṅgāmo ahosī’’ti. ‘‘Kassa pana, bhante, jayo, kassa parājayo’’ti? ‘‘Moggallānassa jayo, nandassa parājayo’’ti. Anāthapiṇḍiko ‘‘adhivāsetu me, bhante, bhagavā sattāhaṃ ekapaṭipāṭiyā bhattaṃ sattāhaṃ therassa sakkāraṃ karissāmī’’ti vatvā sattāhaṃ buddhappamukhānaṃ pañcannaṃ bhikkhusatānaṃ mahāsakkāraṃ akāsi. Tena vuttaṃ – ‘‘nandopanandadamanena dīpetabbo’’ti.

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.'

Ekasmiñhi samaye pubbārāme visākhāya mahāupāsikāya kāritasahassagabbhapaṭimaṇḍite pāsāde bhagavati viharante…pe… saṃvejesi ca devatāti. Tena vuttaṃ –

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:

‘‘Dharaṇimpi sugambhīraṃ, bahalaṃ duppadhaṃsiyaṃ;

Vāmaṅguṭṭhena khobheyyaṃ, iddhiyā pāramiṃ gato’’ti.

'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.'

Tattha iddhiyā pāramiṃ gatoti vikubbaniddhiādiiddhiyā pariyosānaṃ gato patto.

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.

395. Asmimānanti ahamasmi paññāsīlasamādhisampannotiādi asmimānaṃ na passāmi na akkhāmīti attho. Tadeva dīpento māno mayhaṃ na vijjatīti āha. Sāmaṇere upādāyāti sāmaṇere ādiṃ [Pg.281] katvā sakale bhikkhusaṅghe garucittaṃ gāravacittaṃ ādarabahumānaṃ ahaṃ karomīti attho.

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.

396. Aparimeyye ito kappeti ito amhākaṃ uppannakappato antarakappādīhi aparimeyye ekaasaṅkhyeyyassa upari satasahassakappamatthaketi attho. Yaṃ kammamabhinīharinti aggasāvakabhāvassa padaṃ puññasampattiṃ pūresiṃ. Tāhaṃ bhūmimanuppattoti ahaṃ taṃ sāvakabhūmiṃ anuppatto āsavakkhayasaṅkhātaṃ nibbānaṃ patto asmi amhīti attho.

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.

397. Atthapaṭisambhidādayo catasso paṭisambhidā sotāpattimaggādayo aṭṭha vimokkhā iddhividhādayo cha abhiññāyo me mayā sacchikatā paccakkhaṃ katā. Buddhassa bhagavato ovādānusāsanīsaṅkhātaṃ sāsanaṃ mayā kataṃ sīlapaṭipattinipphādanavasena pariyosāpitanti attho.

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.

Itthanti iminā pakārena heṭṭhā vuttakkamena. Evaṃ so ekasseva anomadassībuddhassa santike dvikkhattuṃ byākaraṇaṃ labhi. Kathaṃ? Heṭṭhā vuttanayena seṭṭhi hutvā tassa bhagavato santike laddhabyākaraṇo tato cuto sāmuddike nāgabhavane nibbatto tasseva bhagavato santike dīghāyukabhāvena upahāraṃ katvā nimantetvā bhojetvā mahāpūjaṃ akāsi. Tadāpi bhagavā byākaraṇaṃ kathesi. Sudanti padapūraṇe nipāto. Āyasmāti piyavacanaṃ garugāravādhivacanaṃ. Mahāmoggallānatthero imā apadānagāthāyo abhāsittha kathesi. Itīti parisamāpanatthe nipāto.

“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.

Mahāmoggallānattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Mahāmoggallāna is complete.

3-3. Mahākassapattheraapadānavaṇṇanā

3-3. Commentary on the Apadāna of the Elder Mahākassapa

Padumuttarassa [Pg.282] bhagavatotyādikaṃ āyasmato mahākassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññasambhārāni upacinanto padumuttarabhagavato kāle haṃsavatīnagare vedeho nāma asītikoṭivibhavo kuṭumbiko ahosi. So buddhamāmako, dhammamāmako, saṅghamāmako, upāsako hutvā viharanto ekasmiṃ uposathadivase pātova subhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya gandhapupphādīni gahetvā vihāraṃ gantvā satthāraṃ pūjetvā vanditvā ekamantaṃ nisīdi.

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.

Tasmiñca khaṇe satthā mahānisabhattheraṃ nāma tatiyasāvakaṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ nisabho’’ti etadagge ṭhapesi. Upāsako taṃ sutvā pasanno dhammakathāvasāne mahājane uṭṭhāya gate satthāraṃ vanditvā ‘‘sve, bhante, mayhaṃ bhikkhaṃ adhivāsethā’’ti nimantesi. ‘‘Mahā kho, upāsaka, bhikkhusaṅgho’’ti. ‘‘Kittako, bhante’’ti? ‘‘Aṭṭhasaṭṭhibhikkhusatasahassa’’nti. ‘‘Bhante, ekaṃ sāmaṇerampi vihāre asesetvā mayhaṃ bhikkhaṃ gaṇhathā’’ti. Satthā adhivāsesi. Upāsako satthu adhivāsanaṃ ñatvā gehaṃ gantvā mahādānaṃ sajjetvā punadivase satthu kālaṃ ārocāpesi. Satthā pattacīvaramādāya bhikkhusaṅghaparivuto upāsakassa gharaṃ gantvā paññattāsane nisinno dakkhiṇodakāvasāne yāguādīni sampaṭicchanto bhattavissaggaṃ akāsi. Upāsakopi satthu santike nisīdi.

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.

Tasmiṃ antare mahānisabhatthero piṇḍāya caranto tameva vīthiṃ paṭipajji. Upāsako disvā uṭṭhāya gantvā theraṃ vanditvā ‘‘pattaṃ, bhante, dethā’’ti āha. Thero pattaṃ adāsi. ‘‘Bhante, idheva pavisatha, satthāpi gehe nisinno’’ti. ‘‘Na vaṭṭissati, upāsakā’’ti. So therassa pattaṃ gahetvā piṇḍapātassa pūretvā adāsi. Tato theraṃ anugantvā nivatto satthu santike nisīditvā evamāha – ‘‘mahānisabhatthero, bhante, ‘satthāpi gehe nisinno’ti vuttepi pavisituṃ na icchi. Atthi nu kho etassa tumhākaṃ guṇehi atirekaguṇo’’ti? Buddhānañca vaṇṇamaccheraṃ nāma natthi, tasmā satthā evamāha – ‘‘upāsaka, mayaṃ bhikkhaṃ āgamayamānā gehe nisīdāma, so bhikkhu na evaṃ nisīditvā bhikkhaṃ [Pg.283] udikkhati. Mayaṃ gāmantasenāsane vasāma, so araññeyeva vasati. Mayaṃ channe vasāma, so abbhokāseyeva vasatī’’ti bhagavā ‘‘ayañca ayañcetassa guṇo’’ti mahāsamuddaṃ pūrayamāno viya tassa guṇaṃ kathesi.

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.”

Upāsakopi pakatiyā jalamānadīpo telena āsitto viya suṭṭhutaraṃ pasanno hutvā cintesi – ‘‘kiṃ mayhaṃ aññāya sampattiyā, yaṃnūnāhaṃ anāgate ekassa buddhassa santike dhutavādānaṃ aggabhāvatthāya patthanaṃ karissāmī’’ti. So punapi satthāraṃ nimantetvā teneva niyāmena satta divase mahādānaṃ datvā sattame divase buddhappamukhassa mahābhikkhusaṅghassa ticīvarāni datvā satthu pādamūle nipajjitvā evamāha – ‘‘yaṃ me, bhante, satta divase dānaṃ dentassa mettaṃ kāyakammaṃ mettaṃ vacīkammaṃ mettaṃ manokammaṃ paccupaṭṭhitaṃ, imināhaṃ na aññaṃ devasampattiṃ vā sakkamārabrahmasampattiṃ vā patthemi, idaṃ pana me kammaṃ anāgate ekassa buddhassa santike mahānisabhattherena pattaṭṭhānantaraṃ pāpuṇanatthāya terasadhutaṅgadharānaṃ aggabhāvassa adhikāro hotū’’ti. Satthā ‘‘mahantaṃ ṭhānaṃ iminā patthitaṃ, samijjhissati nu kho, no’’ti olokento samijjhanabhāvaṃ disvā āha – ‘‘manāpaṃ te ṭhānaṃ patthitaṃ, anāgate satasahassakappāvasāne gotamo nāma buddho uppajjissati, tassa tvaṃ tatiyasāvako mahākassapatthero nāma bhavissasī’’ti byākāsi. Taṃ sutvā upāsako ‘‘buddhānaṃ dve kathā nāma natthī’’ti punadivase pattabbaṃ viya taṃ sampattiṃ amaññittha. So yāvatāyukaṃ dānaṃ datvā sīlaṃ samādāya rakkhitvā nānappakāraṃ puññakammaṃ katvā kālaṃkatvā sagge nibbatti.

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.

Tato paṭṭhāya devamanussesu sampattiṃ anubhavanto ito ekanavutikappe vipassisammāsambuddhe bandhumatīnagaraṃ upanissāya kheme migadāye viharante devalokā cavitvā aññatarasmiṃ parijiṇṇabrāhmaṇakule nibbatti. Tasmiñca kāle vipassī bhagavā sattame saṃvacchare dhammaṃ kathesi, mahantaṃ kolāhalaṃ ahosi. Sakalajambudīpe devatā ‘‘satthā dhammaṃ kathessatī’’ti ārocesuṃ. Brāhmaṇo taṃ sāsanaṃ assosi. Tassa nivāsanasāṭako ekoyeva, tathā brāhmaṇiyā. Pārupanaṃ pana dvinnampi ekameva. So sakalanagare ‘‘ekasāṭakabrāhmaṇo’’ti paññāyi[Pg.284]. So brāhmaṇo kenacideva kiccena brāhmaṇānaṃ sannipāte sati brāhmaṇiṃ gehe ṭhapetvā sayaṃ taṃ vatthaṃ pārupitvā gacchati, brāhmaṇīnaṃ sannipāte sati sayaṃ gehe acchati, brāhmaṇī taṃ vatthaṃ pārupitvā gacchati. Tasmiṃ pana divase so brāhmaṇiṃ āha – ‘‘bhoti, kiṃ tvaṃ rattiṃ dhammaṃ suṇissasi, udāhu divā’’ti? ‘‘Sāmi, ahaṃ mātugāmo bhīrukajātikā rattiṃ sotuṃ na sakkomi, divā sossāmī’’ti taṃ brāhmaṇaṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā upāsikāhi saddhiṃ vihāraṃ gantvā satthāraṃ vanditvā ekamantaṃ nisinnā dhammaṃ sutvā upāsikāhi saddhiṃ agamāsi. Atha brāhmaṇo taṃ gehe ṭhapetvā taṃ vatthaṃ pārupitvā vihāraṃ gato.

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.

Tasmiñca samaye satthā parisamajjhe alaṅkatadhammāsane nisinno cittabījaniṃ gahetvā ākāsagaṅgaṃ otārento viya sineruṃ manthaṃ katvā sāgaraṃ nimmanthento viya ca dhammakathaṃ kathesi. Brāhmaṇassa parisapariyantena nisinnassa dhammaṃ suṇantassa paṭhamayāmeyeva sakalasarīraṃ pūrayamānā pañcavaṇṇā pīti uppajji. So pārutavatthaṃ saṅgharitvā ‘‘dasabalassa dassāmī’’ti cintesi. Athassa ādīnavasahassaṃ dassayamānaṃ maccheraṃ uppajji. So ‘‘brāhmaṇiyā tuyhañca ekameva vatthaṃ, aññaṃ kiñci pārupanaṃ nāma natthi, apārupitvā bahi vicarituṃ na sakkomī’’ti sabbathāpi adātukāmo ahosi. Athassa nikkhante paṭhame majjhimayāmeti tatheva pīti uppajji. So tatheva cintetvā tatheva adātukāmo ahosi. Athassa majjhime yāme nikkhante pacchimayāmepi tatheva pīti uppajji. Tadā so maccheraṃ jinitvā vatthaṃ saṅgharitvā satthu pādamūle ṭhapesi. Tato vāmahatthaṃ ābhujitvā dakkhiṇena hatthena apphoṭetvā ‘‘jitaṃ me, jitaṃ me’’ti tikkhattuṃ nadi.

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!”

Tasmiṃ samaye bandhumā rājā dhammāsanassa pacchato antosāṇiyaṃ nisinno dhammaṃ suṇāti. Rañño ca nāma ‘‘jitaṃ me’’ti saddo amanāpo hoti. Rājā purisaṃ āṇāpesi ‘‘gaccha, bhaṇe, etaṃ puccha – ‘kiṃ so vadatī’’’ti? Brāhmaṇo tenāgantvā pucchito ‘‘avasesā hatthiyānādīni āruyha asicammādīni gahetvā parasenaṃ [Pg.285] jinanti, na taṃ acchariyaṃ. Ahaṃ pana pacchato āgacchantassa kūṭagoṇassa muggarena sīsaṃ bhinditvā taṃ palāpento viya maccheracittaṃ jinitvā pārutavatthaṃ dasabalassa adāsiṃ, taṃ me jitaṃ maccheraṃ acchariya’’nti āha. So āgantvā taṃ pavattiṃ rañño ārocesi. Rājā ‘‘amhe, bhaṇe, dasabalassa anurūpaṃ na jānāma, brāhmaṇo jānātī’’ti tassa pasīditvā vatthayugaṃ pesesi. Taṃ disvā brāhmaṇo cintesi – ‘‘rājā mayhaṃ tuṇhī nisinnassa paṭhamaṃ kiñci adatvā satthu guṇe kathentassa adāsi, satthu guṇe paṭicca idaṃ uppannaṃ, satthuyeva anucchavika’’nti tampi vatthayugaṃ dasabalassa adāsi. Rājā ‘‘kiṃ brāhmaṇena kata’’nti pucchitvā ‘‘tampi tena vatthayugaṃ tathāgatasseva dinna’’nti sutvā aññānipi dve vatthayugāni pesesi, so tānipi satthu adāsi. Puna rājā ‘aññānipi cattārī’ti evaṃ vatvā yāva evaṃ dvattiṃsa vatthayugāni pesesi. Atha brāhmaṇo ‘‘idaṃ vaḍḍhetvā vaḍḍhetvā gahaṇaṃ viya hotī’’ti attano atthāya ekaṃ, brāhmaṇiyā ekanti dve vatthayugāni gahetvā, tiṃsa yugāni tathāgatasseva adāsi. Tato paṭṭhāya ca so satthu vissāsiko jāto.

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.

Atha taṃ rājā ekadivasaṃ sītasamaye satthu santike dhammaṃ suṇantaṃ disvā satasahassagghanakaṃ attano pārutaṃ rattakambalaṃ datvā āha – ‘‘ito paṭṭhāya imaṃ pārupitvā dhammaṃ suṇāhī’’ti. So ‘‘kiṃ me iminā kambalena imasmiṃ pūtikāye upanītenā’’ti cintetvā antogandhakuṭiyaṃ tathāgatassa mañcassa upari vitānaṃ katvā agamāsi. Athekadivasaṃ rājā pātova vihāraṃ gantvā antogandhakuṭiyaṃ satthu santike nisīdi. Tasmiṃ khaṇe chabbaṇṇā buddharasmiyo kambale paṭihaññanti, kambalo ativiya virocittha. Rājā ullokento sañjānitvā āha – ‘‘amhākaṃ, bhante, esa kambalo, amhehi ekasāṭakabrāhmaṇassa dinno’’ti. ‘‘Tumhehi, mahārāja, brāhmaṇo pūjito, brāhmaṇena mayaṃ pūjitā’’ti. Rājā ‘‘brāhmaṇo yuttaṃ aññāsi, na maya’’nti pasīditvā yaṃ manussānaṃ upakārabhūtaṃ, taṃ sabbaṃ aṭṭhaṭṭhakaṃ katvā sabbaṭṭhakaṃ nāma dānaṃ datvā purohitaṭṭhāne ṭhapesi. Sopi ‘‘aṭṭhaṭṭhakaṃ nāma catusaṭṭhi hotī’’ti catusaṭṭhisalākabhattāni upaṭṭhapetvā yāvajīvaṃ dānaṃ datvā sīlaṃ rakkhitvā tato cuto sagge nibbatti.

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.

Puna [Pg.286] tato cuto imasmiṃ kappe bhagavato koṇāgamanassa bhagavato kassapassa cāti dvinnaṃ antare bārāṇasiyaṃ kuṭumbiyakule nibbatto. So vaḍḍhimanvāya gharāvāsaṃ vasanto ekadivasaṃ araññe jaṅghavihāraṃ vicarati. Tasmiñca samaye paccekabuddho nadītīre cīvarakammaṃ karonto anuvāte appahonte saṅgharitvā ṭhapetumāraddho. So taṃ disvā ‘‘kasmā, bhante, saṅgharitvā ṭhapethā’’ti āha. ‘‘Anuvāto nappahotī’’ti. ‘‘Iminā, bhante, karothā’’ti uttarisāṭakaṃ datvā ‘‘nibbattanibbattaṭṭhāne me kāci hāni mā hotū’’ti patthanaṃ akāsi.

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.”

Gharepissa bhaginiyā saddhiṃ bhariyāya kalahaṃ karontiyā paccekabuddho piṇḍāya pāvisi. Athassa bhaginī paccekabuddhassa piṇḍapātaṃ datvā tassa bhariyaṃ sandhāya – ‘‘evarūpaṃ bālaṃ yojanasate parivajjeyya’’nti patthanaṃ ṭhapesi. Sā gehaṅgaṇe ṭhitā sutvā ‘‘imāya dinnabhattaṃ esa mā bhuñjatū’’ti pattaṃ gahetvā bhattaṃ chaḍḍetvā kalalassa pūretvā adāsi. Itarā disvā ‘‘bāle, maṃ tāva akkosa vā pahara vā, evarūpassa pana dve asaṅkhyeyyāni pūritapāramissa paccekabuddhassa pattato bhattaṃ chaḍḍetvā kalalaṃ dātuṃ na yutta’’nti āha. Athassa bhariyāya paṭisaṅkhānaṃ uppajji. Sā ‘‘tiṭṭhatha, bhante’’ti kalalaṃ chaḍḍetvā pattaṃ dhovitvā gandhacuṇṇena ubbaṭṭetvā paṇītabhattassa catumadhurassa ca pūretvā upari āsittena padumagabbhavaṇṇena sappinā vijjotamānaṃ pattaṃ paccekabuddhassa hatthe ṭhapetvā ‘‘yathā ayaṃ piṇḍapāto obhāsajāto, evaṃ obhāsajātaṃ me sarīraṃ hotū’’ti patthanaṃ akāsi. Paccekabuddho anumoditvā ākāsaṃ pakkhandi. Tepi dve jāyampatikā yāvatāyukaṃ ṭhatvā tato cutā sagge nibbattiṃsu. Puna tato cavitvā upāsako kassapasammāsambuddhakāle bārāṇasiyaṃ asītikoṭivibhavasampanne kule nibbatti, itarāpi tādisasseva seṭṭhino dhītā hutvā nibbatti, tassa vayappattassa tameva seṭṭhidhītaraṃ ānayiṃsu. Tassā pubbe aniṭṭhavipākassa pāpakammassa ānubhāvena patikulaṃ paviṭṭhamattāya ummārantarato paṭṭhāya sakalaṃ gehaṃ ugghāṭitavaccakūpo viya duggandhaṃ jātaṃ. Kumāro ‘‘kassāyaṃ gandho’’ti pucchitvā ‘‘seṭṭhikaññāyā’’ti sutvā ‘‘nīharatha na’’nti tassāyeva kulagharaṃ pesesi. Sā teneva nīhārena sattasu ṭhānesu paṭinivatti.

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.

Tena [Pg.287] samayena kassapadasabalo parinibbāyi. Tassa satasahasagghanikāhi suvaṇṇiṭṭhakāhi yojanubbedhaṃ cetiyaṃ ārabhiṃsu. Tasmiṃ cetiye kariyamāne sā seṭṭhidhītā cintesi – ‘‘ahaṃ sattasu ṭhānesu paṭinivattā, kiṃ me jīvitenā’’ti attano ābharaṇabhaṇḍaṃ bhañjāpetvā suvaṇṇiṭṭhakaṃ kāresi ratanāyataṃ vidatthivitthiṇṇaṃ caturaṅgulubbedhaṃ. Tato haritālamanosilāpiṇḍaṃ gahetvā aṭṭha uppalapupphahatthake ādāya cetiyakaraṇaṭṭhānaṃ gatā. Tasmiñca khaṇe ekā iṭṭhakāpanti parikkhipitvā āgacchamānā ghaṭaniṭṭhakāya ūnā hoti. Seṭṭhidhītā vaḍḍhakiṃ āha ‘‘imaṃ me iṭṭhakaṃ ettha ṭhapethā’’ti. ‘‘Amma bhaddake, kāle āgatāsi, sayameva ṭhapehī’’ti. Sā āruyha telena haritālamanosilāpiṇḍaṃ yojetvā tena bandhanena iṭṭhakaṃ patiṭṭhapetvā upari aṭṭhahi uppalapupphahatthakehi pūjaṃ katvā vanditvā ‘‘nibbattanibbattaṭṭhāne me kāyato candanagandho vāyatu, mukhato uppalagandho’’ti patthanaṃ katvā cetiyaṃ vanditvā padakkhiṇaṃ katvā gehaṃ agamāsi.

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.

Tasmiṃyeva khaṇe sā yassa seṭṭhiputtassa paṭhamaṃ gehaṃ nītā, tassa taṃ ārabbha sati udapādi. Nagarepi nakkhattaṃ saṅghuṭṭhaṃ hoti. So upaṭṭhāke āha ‘‘idha ānītā seṭṭhidhītā kuhi’’nti? ‘‘Kulagehe, sāmī’’ti. ‘‘Ānetha naṃ, nakkhattaṃ kīḷissāmī’’ti. Te gantvā taṃ vanditvā ṭhitā. ‘‘Kiṃ, tātā, āgatatthā’’ti tāya puṭṭhā tassā taṃ pavattiṃ ācikkhiṃsu. ‘‘Tātā, mayā ābharaṇabhaṇḍehi cetiyaṃ pūjitaṃ, ābharaṇaṃ me natthī’’ti. Te gantvā seṭṭhiputtassa ārocesuṃ. ‘‘Ānetha naṃ, piḷandhanaṃ labhissatī’’ti. Te taṃ ānayiṃsu. Tassā saha gehapavesanena sakalagehaṃ candanagandho ceva uppalagandho ca vāyi. Seṭṭhiputto taṃ pucchi – ‘‘bhadde, tava sarīrato paṭhamaṃ duggandho vāyi, idāni pana te sarīrato candanagandho, mukhato uppalagandho vāyati, kimeta’’nti? Sā ādito paṭṭhāya attanā katakammaṃ ārocesi. Seṭṭhiputto ‘‘niyyānikaṃ vata buddhasāsana’’nti pasīditvā yojanikaṃ suvaṇṇacetiyaṃ kambalakañcukena paṭicchādetvā tattha tattha rathacakkapamāṇehi suvaṇṇapadumehi alaṅkari. Tesaṃ dvādasahatthā olambakā honti.

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.

So tattha yāvatāyukaṃ ṭhatvā tato cuto sagge nibbattitvā, puna tato cavitvā bārāṇasito yojanamatte ṭhāne aññatarasmiṃ amaccakule [Pg.288] nibbatti. Bhariyā panassa devalokato cavitvā rājakule jeṭṭharājadhītā hutvā nibbatti. Tesu vayappattesu kumārassa vasanagāme nakkhattaṃ saṅghuṭṭhaṃ. So mātaraṃ āha – ‘‘amma, sāṭakaṃ me dehi, nakkhattaṃ kīḷissāmī’’ti. Sā dhotavatthaṃ nīharitvā adāsi. ‘‘Amma, thūlamida’’nti āha. Sā aññaṃ nīharitvā adāsi. So tampi paṭikkhipi. Atha naṃ mātā āha – ‘‘tāta, yādise gehe mayaṃ jātā, natthi no ito sukhumatarassa paṭilābhāya puñña’’nti. ‘‘Tena hi labhanaṭṭhānaṃ gacchāmi, ammā’’ti. ‘‘Putta, ahaṃ ajjeva tuyhaṃ bārāṇasinagararajjapaṭilābhaṃ icchāmī’’ti. So mātaraṃ vanditvā ‘‘gacchāmi, ammā’’ti. ‘‘Gaccha, tātā’’ti. So pana puññaniyāmena nikkhamitvā bārāṇasiṃ gantvā uyyāne maṅgalasilāpaṭṭe sasīsaṃ pārupitvā nipajji. So ca bārāṇasirañño kālaṅkatassa sattamo divaso hoti.

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.

Amaccā rañño sarīrakiccaṃ katvā rājaṅgaṇe nisīditvā mantayiṃsu – ‘‘rañño ekā dhītāva atthi, putto natthi, arājakaṃ rajjaṃ nassissati, ko rājā bhavituṃ arahatī’’ti? ‘‘Tvaṃ hohi, tvaṃ hohī’’ti. Purohito āha – ‘‘bahuṃ oloketuṃ na vaṭṭati, phussarathaṃ vissajjessāmā’’ti. Te kumudavaṇṇe cattāro sindhave yojetvā pañcavidharājakakudhabhaṇḍaṃ setacchattañca tasmiṃ ṭhapetvā rathaṃ vissajjetvā pacchato tūriyāni paggaṇhāpesuṃ. Ratho pācīnadvārena nikkhamitvā uyyānābhimukho agamāsi. ‘‘Paricayena uyyānābhimukho gacchati, nivattemā’’ti keci āhaṃsu. Purohito ‘‘mā nivattayitthā’’ti āha. Ratho gantvā kumāraṃ padakkhiṇaṃ katvā āruhanasajjo hutvā aṭṭhāsi. Purohito pārupanakaṇṇaṃ apanetvā pādatalāni olokento ‘‘tiṭṭhatu ayaṃ dīpo, dvisahassaparittadīpavāresu catūsu mahādīpesu esa rajjaṃ kāretuṃ yutto’’ti vatvā ‘‘tūriyāni paggaṇhathā’’ti tikkhattuṃ tūriyāni paggaṇhāpeti.

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.

Atha kumāro mukhaṃ vivaritvā olokento ‘‘kena kammena āgatatthā’’ti āha. ‘‘Deva, tumhākaṃ rajjaṃ pāpuṇātī’’ti. ‘‘Rājā vo kaha’’nti? ‘‘Devattaṃ gato, sāmī’’ti. ‘‘Kati divasā atikkantā’’ti? ‘‘Ajja sattamo divaso’’ti. ‘‘Putto vā dhītā vā natthī’’ti? ‘‘Dhītā atthi, deva, putto natthī’’ti. ‘‘Tena hi karissāmi rajja’’nti. Te tāvadeva abhisekamaṇḍapaṃ [Pg.289] kāretvā rājadhītaraṃ sabbālaṅkārehi alaṅkaritvā uyyānaṃ ānetvā kumārassa abhisekaṃ akaṃsu. Athassa katābhisekassa satasahassagghanakaṃ vatthaṃ upanayiṃsu. So ‘‘kimidaṃ, tātā’’ti āha. ‘‘Nivāsanavatthaṃ, devā’’ti. ‘‘Nanu, tātā, thūla’’nti? ‘‘Manussaparibhogavatthesu ito mudutaraṃ natthi, devā’’ti. ‘‘Tumhākaṃ rājā evarūpaṃ nivāsesī’’ti? ‘‘Āma, devā’’ti. ‘‘Na maññe puññavā tumhākaṃ rājā’’ti ‘‘suvaṇṇabhiṅgāraṃ āharatha, labhissāmi vattha’’nti suvaṇṇabhiṅgāraṃ āharāpetvā uṭṭhāya hatthe dhovitvā mukhaṃ vikkhāletvā hatthena udakaṃ gahetvā puratthimadisāyaṃ abbhukkiri. Ghanapathaviṃ bhinditvā aṭṭha kapparukkhā uṭṭhahiṃsu. Puna udakaṃ gahetvā dakkhiṇapacchimauttaradisāyanti evaṃ catūsu disāsu abbhukkiri. Sabbadisāsu aṭṭhaaṭṭhakaṃ katvā dvattiṃsa kapparukkhā uṭṭhahiṃsu. So ekaṃ dibbadussaṃ nivāsetvā ekaṃ pārupitvā ‘‘nandarañño vijite suttakantikā itthiyo ‘mā suttaṃ kantiṃsū’ti evaṃ bheriṃ carāpethā’’ti vatvā chattaṃ ussāpetvā alaṅkatapaṭiyatto hatthikkhandhavaragato nagaraṃ pavisitvā pāsādaṃ abhiruyha mahāsampattiṃ anubhavi.

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.

Evaṃ gacchante kāle devī rañño sampattiṃ disvā ‘‘aho vata tapassī’’ti kāruññākāraṃ dassesi. ‘‘Kimidaṃ, devī’’ti puṭṭhā ‘‘atimahatī, deva, te sampatti, atīte buddhānaṃ saddahitvā katakalyāṇassa phalaṃ, idāni anāgatassa paccayaṃ puññaṃ na karothā’’ti āha. Kassa dassāma, sīlavanto natthīti. ‘‘Asuñño, deva, jambudīpo arahantehi; tumhe, deva, dānaṃ sajjetha, ahaṃ arahante lacchāmī’’ti āha. Punadivase rājā pācīnadvāre dānaṃ sajjāpesi. Devī pātova uposathaṅgāni adhiṭṭhāya uparipāsāde puratthābhimukhā urena nipajjitvā ‘‘sace etissāya disāya arahanto atthi, sve āgantvā amhākaṃ bhikkhaṃ gaṇhantū’’ti āha. Tassaṃ disāyaṃ arahanto nāhesuṃ, taṃ sakkāraṃ kapaṇayācakānaṃ adaṃsu.

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.

Punadivase dakkhiṇadvāre sajjetvā tatheva dakkhiṇeyyaṃ nālattha, punadivasepi pacchimadvāre tatheva. Uttaradvāre sajjitadivasena pana deviyā tatheva nimantentiyā [Pg.290] himavante vasantānaṃ padumavatiyā puttānaṃ pañcasatānaṃ paccekabuddhānaṃ jeṭṭhako mahāpadumapaccekabuddho bhātike āmantesi – ‘‘mārisā, nandarājā tumhe nimanteti, adhivāsetha tassā’’ti. Te adhivāsetvā punadivase anotattadahe mukhaṃ dhovitvā ākāsenāgantvā uttaradvāre otariṃsu. Manussā disvā gantvā ‘‘pañcasatā, deva, paccekabuddhā āgatā’’ti rañño ārocesuṃ. Rājā saddhiṃ deviyā gantvā vanditvā paccekabuddhe pāsādaṃ āropetvā tatra nesaṃ dānaṃ datvā bhattakiccāvasāne rājā saṅghattherassa, devī saṅghanavakassa pādamūle nipatitvā ‘‘ayyā, bhante, paccayehi na kilamissanti, mayañca puññena na parihāyissāmī, amhākaṃ yāvajīvaṃ idha nivāsāya paṭiññaṃ dethā’’ti paṭiññaṃ kāretvā uyyāne pañca paṇṇasālāsatāni, pañca caṅkamanasatānīti sabbākārena nivāsanaṭṭhānāni sampādetvā tattha vasāpesuṃ.

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.

Evaṃ kāle gacchante rañño paccante kupite rājā ‘‘ahaṃ paccantaṃ vūpasametuṃ gacchāmi, tvaṃ paccekabuddhesu mā pamajjā’’ti deviṃ ovaditvā gato. Tasmiṃ anāgateyeva paccekabuddhānaṃ āyusaṅkhārā khīṇā. Mahāpadumapaccekabuddho tiyāmarattiṃ jhānakīḷaṃ kīḷitvā aruṇuggamanasamaye ālambanaphalakaṃ ālambitvā ṭhitakova anupādisesāya nibbānadhātuyā parinibbāyi. Etenupāyena sesāpīti sabbeva parinibbutā. Punadivase devī paccekabuddhānaṃ nisīdanaṭṭhānāni sajjetvā pupphāni vikiritvā dhūpaṃ vāsetvā tesaṃ āgamanaṃ olokentī nisinnā āgamanaṃ adisvā purise pesesi – ‘‘gacchatha, tātā, jānātha kiṃ ayyānaṃ aphāsuka’’nti? Te gantvā mahāpadumassa paṇṇasālāya dvāraṃ vivaritvā tattha taṃ apassantā caṅkamanaṃ gantvā ālambanaphalakaṃ nissāya ṭhitaṃ disvā vanditvā ‘‘kālo, bhante’’ti āhaṃsu. Parinibbutasarīraṃ kiṃ kathessati, te ‘‘niddāyati maññe’’ti vatvā piṭṭhipāde hatthena parāmasitvā pādānaṃ sītalatāya ceva thaddhatāya ca parinibbutabhāvaṃ ñatvā dutiyassa santikaṃ gantvā tatheva ñatvā puna tatiyassāti evaṃ sabbepi parinibbutabhāvaṃ ñatvā rājakulaṃ āgamiṃsu. ‘‘Kahaṃ, tātā, paccekabuddhā’’ti puṭṭhā ‘‘parinibbutā, devī’’ti āhaṃsu. Devī kandantī rodantī nikkhamitvā nāgarehi saddhiṃ [Pg.291] tattha gantvā sādhukīḷitaṃ kāretvā paccekabuddhānaṃ sarīrakiccaṃ kāretvā dhātuyo gāhāpetvā cetiyaṃ patiṭṭhāpesi.

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.

Rājā paccantaṃ vūpasametvā āgato paccuggamanaṃ āgataṃ deviṃ pucchi – ‘‘kiṃ, bhadde, tvaṃ paccekabuddhesu na pamajjasi, nirogā ca ayyā’’ti? ‘‘Parinibbutā, devā’’ti. Taṃ sutvā rājā cintesi – ‘‘evarūpānampi paṇḍitānaṃ maraṇaṃ uppajjati, amhākaṃ kuto mokkhā’’ti? So nagaraṃ apavisitvā uyyānameva gantvā jeṭṭhaputtaṃ pakkosāpetvā tassa rajjaṃ niyyātetvā sayaṃ samaṇapabbajjaṃ pabbaji. Devīpi ‘‘raññe pabbajite ahaṃ kiṃ karissāmī’’ti tatheva uyyāne pabbaji. Dvepi jhānaṃ bhāvetvā tato cutā brahmaloke nibbattiṃsu.

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.

Tesu tattheva vasantesu amhākaṃ satthā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ pāpuṇi. Satthari tattha paṭivasante ayaṃ pippalimāṇavo magadharaṭṭhe mahātitthabrāhmaṇagāme kapilabrāhmaṇassa bhariyāya kucchimhi nibbatto. Ayaṃ bhaddakāpilānī maddaraṭṭhe sāgalanagare kosiyagottabrāhmaṇassa bhariyāya kucchimhi nibbattā. Tesaṃ anukkamena vaḍḍhamānānaṃ pippalimāṇavassa vīsatime, bhaddāya soḷasame vaye sampatte mātāpitaro puttaṃ oloketvā ‘‘tāta, tvaṃ vayappatto, kulavaṃsaṃ patiṭṭhapetuṃ yutto’’ti ativiya nippīḷiyiṃsu. Māṇavo āha – ‘‘mayhaṃ sotapathe evarūpaṃ kathaṃ mā kathayittha, ahaṃ yāva tumhe dharatha, tāva paṭijaggissāmi, tumhākaṃ accayena nikkhamitvā pabbajissāmī’’ti. Te katipāhaṃ atikkamitvā puna kathayiṃsu. Sopi puna paṭikkhipi. Tato paṭṭhāya mātā nirantaraṃ kathetiyeva.

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.

Māṇavo ‘‘mātaraṃ saññāpessāmī’’ti rattasuvaṇṇassa nikkhasahassaṃ datvā suvaṇṇakārehi itthirūpakaṃ kāretvā tassa majjanaghaṭṭanādikammapariyosāne taṃ rattavatthaṃ nivāsetvā suvaṇṇasampannehi pupphehi ceva nānālaṅkārehi ca alaṅkārāpetvā ‘‘amma, evarūpaṃ ārammaṇaṃ labhanto gehe vasissāmi, alabhanto na vasissāmī’’ti. Paṇḍitā brāhmaṇī cintesi – ‘‘mayhaṃ putto puññavā dinnadāno katābhinīhāro pubbe puññāni karonto na ekakova akāsi, addhā etena saha katapuññā suvaṇṇarūpakapaṭibhāgā bhavissatī’’ti. Aṭṭha brāhmaṇe pakkosāpetvā sabbabhogehi [Pg.292] santappetvā suvaṇṇarūpakaṃ rathe āropetvā ‘‘gacchatha, tātā, yattha amhehi jātigottabhogādisamānakule evarūpaṃ dārikaṃ passatha, tattha idameva suvaṇṇarūpakaṃ saccākāraṃ katvā dethā’’ti uyyojesi.

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.”

Te ‘‘amhākaṃ nāma etaṃ kamma’’nti nikkhamitvā ‘‘kattha labhissāma, maddaraṭṭhaṃ nāma itthāgāraṃ, maddaraṭṭhaṃ gamissāmā’’ti maddaraṭṭhe sāgalanagaraṃ agamaṃsu. Attha taṃ suvaṇṇarūpakaṃ nhānatitthe ṭhapetvā ekamantaṃ nisīdiṃsu. Atha bhaddāya dhātī bhaddaṃ nhāpetvā alaṅkaritvā sayaṃ nhāyituṃ udakatitthaṃ gantvā suvaṇṇarūpakaṃ disvā ‘‘kissāyaṃ avinītā idhāgantvā ṭhitā’’ti piṭṭhipasse paharitvā suvaṇṇarūpakaṃ ñatvā ‘‘ayyadhītā meti saññaṃ uppādesi, ayaṃ pana ayyadhītāya nivāsanapaṭiggahitāyapi asadisā’’ti āha. Atha naṃ te brāhmaṇā ‘‘evarūpā kira te sāmidhītā’’ti pucchiṃsu. Sā ‘‘imāya suvaṇṇapaṭimāya sataguṇena sahassaguṇena mayhaṃ ayyadhītā abhirūpatarā’’, tathā hi ‘‘appadīpepi dvādasahatthe gabbhe nisinnā sarīrobhāsena tamaṃ vidhamatī’’ti āha. ‘‘Tena hi tassā mātāpitūnaṃ santikaṃ gacchāmā’’ti suvaṇṇarūpakaṃ rathe āropetvā taṃ dhātiṃ anugantvā kosiyagottassa gharadvāre ṭhatvā āgamanaṃ ārocayiṃsu.

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.

Brāhmaṇo paṭisanthāraṃ katvā ‘‘kuto āgatatthā’’ti pucchi. Te ‘‘magadharaṭṭhe mahātitthagāme kapilabrāhmaṇassa gharato iminā nāma kāraṇena āgatamhā’’ti āhaṃsu. ‘‘Sādhu, tātā, amhehi samajātigottavibhavo so brāhmaṇo, dassāma dārika’’nti paṇṇākāraṃ gaṇhi. Te kapilabrāhmaṇassa sāsanaṃ pahiṇiṃsu – ‘‘laddhā no bhaddā nāma dārikā, kattabbaṃ jānāthā’’ti. Taṃ sāsanaṃ sutvā pippalimāṇavassa ārocayiṃsu ‘‘laddhā dārikā’’ti. Pippalimāṇavo ‘‘ahaṃ ‘na labhissantī’ti cintesiṃ, ime ‘laddhā’ti pesenti, anatthiko hutvā paṇṇaṃ pesessāmī’’ti rahogato paṇṇaṃ likhi ‘‘bhaddā attano jātigottabhogānurūpaṃ patiṃ labhatu, ahaṃ nikkhamitvā pabbajissāmi, mā pacchā vippaṭisārinī ahosī’’ti. Bhaddāpi ‘‘asukassa kira maṃ dātukāmā’’ti sutvā rahogatā paṇṇaṃ likhi – ‘‘ayyaputto attano jātigottabhogānurūpaṃ [Pg.293] dārikaṃ labhatu, ahaṃ pabbajissāmi, mā pacchā vippaṭisārī bhavāhī’’ti. Dvepi paṇṇāni antarāmagge samāgacchiṃsu. ‘‘Idaṃ kassa paṇṇa’’nti? ‘‘Pippalimāṇavena bhaddāya pahita’’nti. ‘‘Idaṃ kassā’’ti? ‘‘Bhaddāya pippalimāṇavassa pahita’’nti ca vutte te dvepi vācetvā ‘‘passatha dārakānaṃ kamma’’nti phāletvā araññe chaḍḍetvā aññaṃ taṃsamānaṃ paṇṇaṃ likhitvā ito etto ca pesesuṃ. Iti kumārassa kumārikāya ca sadisaṃ paṇṇaṃ lokassādarahitamevāti anicchamānānampi tesaṃ dvinnaṃ samāgamo ahosi.

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.

Taṃdivasameva pippalimāṇavopi bhaddaṃ ekaṃ pupphadāmaṃ gaṇhāpesi. Bhaddāpi tāni sayanamajjhe ṭhapesi. Ubhopi bhuttasāyamāsā sayanaṃ āruhituṃ ārabhiṃsu. Tesu māṇavo dakkhiṇapassena sayanaṃ āruhi, bhaddā vāmapassena abhiruhitvā āha – ‘‘yassa passe pupphāni milāyanti, tassa rāgacittaṃ uppannanti vijānissāma, imaṃ pupphadāmaṃ na allīyitabba’’nti. Te pana aññamaññaṃ sarīrasamphassabhayena sakalarattiṃ niddaṃ anokkamantāva vītināmesuṃ. Divā pana hasitamattampi nākaṃsu. Te lokāmisena asaṃsaṭṭhā yāva mātāpitaro dharanti, tāva kuṭumbaṃ avicāretvā tesu kālaṅkatesu vicārayiṃsu. Mahatī māṇavassa sampatti. Ekadivasaṃ sarīraṃ ubbaṭṭetvā chaḍḍetabbaṃ suvaṇṇacuṇṇaṃ eva magadhanāḷiyā dvādasanāḷimattaṃ laddhuṃ vaṭṭati. Yantabaddhāni saṭṭhi mahātaḷākāni, kammanto dvādasayojaniko, anurādhapurappamāṇā cuddasagāmā, cuddasa hatthānīkāni, cuddasa assānīkāni, cuddasa rathānīkāni.

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.

So ekadivasaṃ alaṅkataassaṃ āruyha mahājanaparivuto kammantaṭṭhānaṃ gantvā khettakoṭiyaṃ ṭhito naṅgalehi chinnaṭṭhānato kākādayo sakuṇe gaṇḍuppādādike pāṇake uddharitvā khādante disvā ‘‘tātā, ime kiṃ khādantī’’ti pucchi. ‘‘Gaṇḍuppāde, ayyā’’ti. ‘‘Etehi katapāpaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayyā’’ti. So cintesi – ‘‘sace etehi katapāpaṃ mayhaṃ hoti, kiṃ me karissati sattaasītikoṭidhanaṃ, dvādasayojanakammanto kiṃ karissati, kiṃ yantabaddhāni taḷākāni, kiṃ cuddasa gāmāni, sabbametaṃ bhaddāya kāpilāniyā niyyātetvā nikkhamma pabbajissāmī’’ti.

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."

Bhaddā [Pg.294] kāpilānī tasmiṃ khaṇe antaravatthusmiṃ tayo tilakumbhe pattharitvā dhātīhi parivutā nisinnā kāke tilapāṇake khādamāne disvā ‘‘ammā, kiṃ ime khādantī’’ti pucchi. ‘‘Pāṇake, ayye’’ti. ‘‘Akusalaṃ kassa hotī’’ti? ‘‘Tumhākaṃ, ayye’’ti. Sā cintesi – ‘‘mayhaṃ catuhatthaṃ vatthaṃ nāḷikodanamattañca laddhuṃ vaṭṭati, yadi panetaṃ etehi kataṃ akusalaṃ mayhaṃ hoti, bhavasahassenapi vaṭṭato sīsaṃ ukkhipituṃ na sakkā, ayyaputte āgatamatteyeva sabbaṃ tassa niyyātetvā nikkhamma pabbajissāmī’’ti.

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."

Māṇavo āgantvā nhatvā pāsādaṃ āruyha mahārahe pallaṅke nisīdi, athassa cakkavattino anucchavikabhojanaṃ upanayiṃsu. Dvepi bhuñjitvā parijane nikkhante rahogatā phāsukaṭṭhāne nisīdiṃsu. Tato māṇavo bhaddaṃ āha – ‘‘bhadde, imaṃ gharaṃ āgacchantī kittakaṃ dhanamāharasī’’ti? ‘‘Pañcapaṇṇāsa sakaṭasahassāni, ayyā’’ti. ‘‘Sabbaṃ taṃ, yā ca imasmiṃ ghare sattāsīti koṭiyo yantabaddhāni saṭṭhi taḷākānīti evamādibhedā sampatti atthi, taṃ sabbaṃ tuyheva niyyātemī’’ti. ‘‘Tumhe pana kuhiṃ gacchatha, ayyā’’ti? ‘‘Ahaṃ pabbajissāmī’’ti. ‘‘Ayya, ahampi tumhākaṃ āgamanaṃ olokayamānā nisinnā, ahampi pabbajissāmī’’ti. Tesaṃ ādittapaṇṇakuṭi viya tayo bhavā upaṭṭhahanti. Te ‘‘pabbajissāmā’’ti vatvā antarāpaṇato kāsāyarasapītāni cīvarāni mattikāpatte ca āharāpetvā aññamaññaṃ kese ohāretvā ‘‘ye loke arahanto atthi, te uddissa amhākaṃ pabbajjā’’ti pabbajitvā thavikāsu patte pakkhipitvā aṃse laggetvā pāsādato otariṃsu. Gehe dāsesu ca kammakāresu ca na koci sañjāni.

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.

Atha ne brāhmaṇagāmato nikkhamitvā dāsagāmadvārena gacchante ākappakutavasena dāsagāmavāsino sañjāniṃsu. Te rodantā pādesu patitvā ‘‘kiṃ amhe anāthe karotha, ayyā’’ti āhaṃsu. ‘‘Mayaṃ, bhaṇe, ‘tayo bhavā ādittapaṇṇasālā viyā’ti pabbajimha, sace tumhesu ekekaṃ bhujissaṃ karoma, vassasatampi nappahoti. Tumheva tumhākaṃ sīsaṃ dhovitvā bhujissā hutvā jīvathā’’ti vatvā tesaṃ rodantānaṃyeva pakkamiṃsu.

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.

Thero [Pg.295] purato gacchanto nivattitvā olokento cintesi – ‘‘ayaṃ bhaddā kāpilānī sakalajambudīpagghanikā itthī mayhaṃ pacchato āgacchati, ṭhānaṃ kho panetaṃ vijjati, yaṃ kocideva evaṃ cinteyya ‘ime pabbajitāpi vinā bhavituṃ na sakkonti, ananucchavikaṃ karontī’ti. Evaṃ koci pāpakena manasā padūsetvā apāyapūrako bhaveyya, imaṃ pahāya mayā gantuṃ vaṭṭatī’’ti cittaṃ uppādetvā purato gacchanto dvedhāpathaṃ disvā tassa matthake aṭṭhāsi. Bhaddāpi āgantvā vanditvā aṭṭhāsi. Atha naṃ āha – ‘‘bhadde, tādisiṃ itthiṃ mama pacchato āgacchantiṃ disvā ‘ime pabbajitāpi vinā bhavituṃ na sakkontī’ti amhesu paduṭṭhacitto mahājano apāyapūrako bhaveyya. Imasmiṃ dvedhāpathe tvaṃ etaṃ gaṇha, ahaṃ ekena gamissāmī’’ti. ‘‘Āma, ayya, mātugāmo ‘pabbajitānaṃ palibodho, pabbajitāpi vinā na bhavantī’ti amhākaṃ dosaṃ dasseyyu’’nti tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu pañcapatiṭṭhitena vanditvā dasanakhasamodhānasamujjalaṃ añjaliṃ paggayha ‘‘satasahassakappapamāṇe addhāne kato mittasanthavo ajja bhijjati, tumheva dakkhiṇā nāma, tumhākaṃ dakkhiṇamaggo vaṭṭati, mayaṃ mātugāmā nāma vāmajātikā, amhākaṃ vāmamaggo vaṭṭatī’’ti vanditvā maggaṃ paṭipajji. Tesaṃ dvedhābhūtakāle ayaṃ mahāpathavī ‘‘ahaṃ cakkavāḷasinerupabbatādayo dhāretuṃ sakkontīpi tumhākaṃ guṇe dhāretuṃ na sakkomī’’ti vadantī viya viravamānā akampittha. Ākāse asanisaddo viya pavatti, cakkavāḷapabbato unnādi.

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.

Sammāsambuddhopi veḷuvanamahāvihāre kuṭiyaṃ nisinno pathavīkampanasaddaṃ sutvā ‘‘kissa nu kho pathavī kampatī’’ti āvajjento ‘‘pippalimāṇavo ca bhaddā ca kāpilānī maṃ uddissa appameyyaṃ sampattiṃ pahāya pabbajitā, tesaṃ viyogaṭṭhāne ubhinnaṃ guṇabalena ayaṃ pathavīkampo jāto, mayāpi etesaṃ saṅgahaṃ kātuṃ vaṭṭatī’’ti gandhakuṭito nikkhamma sayameva pattacīvaramādāya asītimahātheresu kañci anāpucchā tigāvutamaggaṃ paccuggamanaṃ katvā rājagahassa ca nālandāya ca antare bahuputtanigrodhamūle pallaṅkaṃ ābhujitvā nisīdi. Nisinno pana aññatarapaṃsukūliko viya anisīditvā buddhavesaṃ gahetvā asītihatthā buddharaṃsiyo vissajjento nisīdi. Iti tasmiṃ khaṇe paṇṇacchattasakaṭacakkakūṭāgārādippamāṇā buddharaṃsiyo ito [Pg.296] cito ca vippharantiyo vidhāvantiyo candasahassasūriyasahassauggamanakālaṃ viya kurumānā taṃ vanantaraṃ ekobhāsaṃ akaṃsu. Dvattiṃsamahāpurisalakkhaṇasiriyā samujjalatārāgaṇena viya gaganaṃ, supupphitakamalakuvalayena viya salilaṃ vanantaraṃ virocittha. Nigrodharukkhassa khandho pakatiyā seto hoti, pattāni nīlāni pakkāni rattāni. Tasmiṃ pana divase sabbo nigrodho suvaṇṇavaṇṇova ahosi.

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.

Mahākassapatthero taṃ disvā ‘‘ayaṃ amhākaṃ satthā bhavissati, imaṃ ahaṃ uddissa pabbajito’’ti diṭṭhaṭṭhānato paṭṭhāya onato gantvā tīsu ṭhānesu vanditvā ‘‘satthā me, bhante, bhagavā, sāvakohamasmi, satthā me, bhante, bhagavā, sāvakohamasmī’’ti (saṃ. ni. 2.154) āha. Atha naṃ bhagavā āha – ‘‘kassapa, sace tvaṃ imaṃ nipaccakāraṃ mahāpathaviyā kareyyāsi, sāpi dhāretuṃ na sakkuṇeyya. Tathāgatassa pana evaṃ guṇamahantataṃ jānatā tayā kato nipaccakāro mayhaṃ lomampi cāletuṃ na sakkoti. Nisīda, kassapa, dāyajjaṃ te dassāmī’’ti. Athassa bhagavā tīhi ovādehi upasampadaṃ adāsi. Datvā ca bahuputtanigrodhamūlato nikkhamitvā theraṃ pacchāsamaṇaṃ katvā maggaṃ paṭipajji. Satthu sarīraṃ dvattiṃsamahāpurisalakkhaṇavicittaṃ, mahākassapassa sattamahāpurisalakkhaṇapaṭimaṇḍitaṃ, so kañcananāvāya pacchābaddho viya satthu padānupadikaṃ anugañchi. Satthā thokaṃ maggaṃ gantvā maggā okkamma aññatarasmiṃ rukkhamūle nisajjākāraṃ dassesi. Thero ‘‘satthā nisīditukāmo’’ti ñatvā attano paṭapilotikaṃ saṅghāṭiṃ catugguṇaṃ katvā paññapesi.

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.

Satthā tattha nisīditvā hatthena cīvaraṃ parimajjanto ‘‘mudukā kho tyāyaṃ, kassapa, paṭapilotikā saṅghāṭī’’ti āha (saṃ. ni. 2.154). So ‘‘satthā me saṅghāṭiyā mudubhāvaṃ kathesi, pārupitukāmo bhavissatī’’ti ñatvā ‘‘pārupatu, bhante, bhagavā saṅghāṭi’’nti āha. ‘‘Kiṃ tvaṃ pārupissasi, kassapā’’ti? ‘‘Tumhākaṃ nivāsanaṃ labhanto pārupissāmi, bhante’’ti. ‘‘Kiṃ pana tvaṃ, kassapa, imaṃ paribhogajiṇṇaṃ paṃsukūlaṃ dhāretuṃ sakkhissasi, mayā hi imassa paṃsukūlassa gahitadivase udakapariyantaṃ katvā mahāpathavī kampi, imaṃ buddhaparibhogajiṇṇacīvaraṃ [Pg.297] nāma na sakkā parittaguṇena dhāretuṃ, paṭibalenevidaṃ paṭipattipūraṇasamatthena jātipaṃsukūlikena dhāretuṃ vaṭṭatī’’ti vatvā therena saddhiṃ cīvaraṃ parivattesi.

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.

Evaṃ cīvaraṃ parivattetvā therassa cīvaraṃ bhagavā pārupi, satthu cīvaraṃ thero. Tasmiṃ khaṇe acetanāpi ayaṃ mahāpathavī ‘‘dukkaraṃ, bhante, akattha, attano pārutacīvaraṃ sāvakena parivattitapubbaṃ nāma nāhosi, ahaṃ tumhākaṃ guṇaṃ dhāretuṃ na sakkomī’’ti vadantī viya udakapariyantaṃ katvā kampi. Theropi ‘‘laddhaṃ me buddhānaṃ paribhogacīvaraṃ, kiṃ me idāni uttari kattabba’’nti unnatiṃ akatvā satthu santikeyeva terasa dhutaguṇe samādāya sattadivasamattaṃ puthujjano ahosi. Aṭṭhame divase saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha naṃ satthā ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati, apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho’’ti (saṃ. ni. 2.146) evamādinā pasaṃsitvā aparabhāge ariyagaṇamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.188, 191) dhutavādānaṃ aggaṭṭhāne ṭhapesi.

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.

398. Evaṃ bhagavatā etadaggaṭṭhāne ṭhapito āyasmā mahākassapo mahāsāvakabhāvaṃ patto attano pubbakammaṃ saritvā somanassavasenaṃ pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Tattha padumuttarassāti tassa kira bhagavato mātukucchito nikkhamanakālato paṭṭhāya pādānaṃ nikkhepanasamaye akkantakkantapāde satasahassapattā padumā pathaviṃ bhinditvā uṭṭhahiṃsu. Tasmāssa taṃ nāmaṃ ahosi. Sakalasattanikāyesu ekekena satasatapuññe kate tassa puññassa sataguṇapuññānaṃ katattā bhagavatoti attho. Lokajeṭṭhassa tādinoti sattalokassa padhānabhūtassa iṭṭhāniṭṭhesu akampiyabhāvaṃ pattattā tādino. Nibbute lokanāthamhīti sattalokassa paṭisaraṇabhūte bhagavati khandhaparinibbānena parinibbute, adassanaṃ gateti attho. Pūjaṃ kubbanti santhunoti sadevakassa lokassa sāsanato ‘‘satthā’’ti laddhanāmassa bhagavato sādhukīḷaṃ kīḷantā pūjaṃ karontīti sambandho.

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.

399. Aggiṃ [Pg.298] cinantī janatāti janasamūhā āḷāhanatthāya aggiṃ cinantā rāsiṃ karontā āsamantato moditā santuṭṭhā pakārena moditā santuṭṭhā pūjaṃ karontīti sambandho. Tesu saṃvegajātesūti tesu janasamūhesu saṃvegappattesu utrāsaṃ labhantesu me mayhaṃ pīti hāso udapajjatha pātubhavīti attho.

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.

400. Ñātimitte samānetvāti mama bandhusahāye samānetvā rāsiṃ katvā. Mahāvīro bhagavā parinibbuto adassanaṃ agamāsīti idaṃ vacanaṃ abraviṃ kathesinti sambandho. Handa pūjaṃ karomaseti handāti vossaggatthe nipāto, tena kāraṇena mayaṃ sabbe samāgatā pūjaṃ karomāti attho. Seti nipāto.

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.

401. Sādhūti te paṭissutvāti te mama ñātimittā sādhu iti sundaraṃ bhaddakaṃ iti paṭisuṇitvā mama vacanaṃ sampaṭichitvā me mayhaṃ bhiyyo atirekaṃ hāsaṃ pītiṃ janiṃsu uppādesunti attho.

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.

402. Tato attano katapuññasañcayaṃ dassento buddhasmiṃ lokanāthamhītiādimāha. Satahatthaṃ uggataṃ ubbiddhaṃ diyaḍḍhahatthasataṃ vitthataṃ, vimānaṃ nabhasi ākāse uggataṃ agghiyaṃ, sukataṃ sundarākārena kataṃ, katvā kāretvā ca puññasañcayaṃ puññarāsiṃ kāhāsiṃ akāsinti sambandho.

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.

403. Katvāna agghiyaṃ tatthāti tasmiṃ cetiyapūjanaṭṭhāne tālapantīhi tālapāḷīhi cittitaṃ sobhitaṃ agghiyaṃ katvāna kāretvā ca sakaṃ cittaṃ attano cittaṃ pasādetvā cetiyaṃ pūjayuttamanti uttamaṃ buddhadhātunidhāpitaṃ cetiyaṃ pūjayinti sambandho.

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.

404. Tassa cetiyassa mahimaṃ dassento aggikkhandhovātiādimāha. Tattha aggikkhandhovāti ākāse jalamāno aggikkhandhova aggirāsi iva taṃ cetiyaṃ sattahi ratanehi jalati phullito vikasitapuppho sālarukkharājā iva ākāse indalaṭṭhīva indadhanu iva ca catuddisā catūsu disāsu obhāsati vijjotatīti sambandho.

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.

405. Tattha [Pg.299] cittaṃ pasādetvāti tasmiṃ jotamānadhātugabbhamhi cittaṃ manaṃ pasādetvā somanassaṃ katvā tena cittappasādena bahuṃ anekappakāraṃ kusalaṃ puññaṃ katvāna ‘‘dhātugabbhe ca sāsane ca ettakāni puññāni mayā katānī’’ti evaṃ puññakammaṃ saritvāna kālaṃkatvā tidasaṃ tāvatiṃsabhavanaṃ suttappabuddho viya ahaṃ upapajjiṃ jātoti sambandho.

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.

406. Attano uppannadevaloke laddhasampattiṃ dassento sahassayuttantiādimāha. Tattha hayavāhiṃ sindhavasahassayojitaṃ dibbarathaṃ adhiṭṭhito. Sattahi bhūmīhi saṃ suṭṭhu uggataṃ ubbiddhaṃ uccaṃ mayhaṃ bhavanaṃ vimānaṃ ahosīti attho.

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.

407. Tasmiṃ vimāne sabbasovaṇṇamayā sakalasovaṇṇamayāni kūṭāgārasahassāni ahuṃ ahesunti attho. Sakatejena attano ānubhāvena sabbā dasa disā pabhāsayaṃ obhāsentāni jalanti vijjotantīti sambandho.

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.

408. Tasmiṃ mayhaṃ pātubhūtavimāne aññepi niyyūhā pamukhasālāyo santi vijjanti. Kiṃ bhūtā? Lohitaṅgamayā rattamaṇimayā tadā tepi niyyūhā catasso disā ābhāya pabhāya jotantīti sambandho.

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.

410. Sabbe deve sakalachadevaloke deve abhibhomi abhibhavāmi. Kassa phalanti ce? Mayā katassa puññakammassa idaṃ phalanti attho.

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.

411. Tato manussasampattiṃ dassento saṭṭhikappasahassamhītiādimāha. Tattha ito kappato heṭṭhā saṭṭhisahassakappamatthake cāturanto catumahādīpavanto vijitāvī sabbaṃ paccatthikaṃ vijitavanto ahaṃ ubbiddho nāma cakkavattī rājā hutvā pathaviṃ āvasiṃ rajjaṃ kāresinti sambandho.

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.

412-4. Tatheva bhaddake kappeti pañcabuddhapaṭimaṇḍitattā bhaddake nāma kappe. Tiṃsakkhattuṃ tiṃsajātiyā catudīpamhi issaro padhāno cakkaratanādīhi [Pg.300] sattahi ratanehi sampanno samaṅgībhūto sakakammābhiraddho attano kamme dasa rājadhamme abhiraddho allīno cakkavattī rājā amhī ahosinti sambandho. Attano cakkavattikāle anubhūtasampattiṃ dassento ‘‘tatthāpi bhavanaṃ mayha’’ntiādimāha. Tattha tasmiṃ cakkavattirajjamhi mayhaṃ bhavanaṃ mama pāsādaṃ indalaṭṭhīva uggataṃ ākāse ṭhitavijjotamānā vijjullatā iva uggataṃ sattabhūmikādibhedehi uccaṃ āyāmato dīghato ca uccato ca catuvīsatiyojanaṃ vitthārato dvādasayojanaṃ ahosīti sambandho. Sabbesaṃ janānaṃ manaṃ allīnabhāvena rammaṇaṃ nāma nagaraṃ ahosīti attho. Daḷhehi dvādasahatthehi vā tiṃsahatthehi vā uccehi pākāratoraṇehi sampannanti dasseti.

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.

415-20. Tadaḍḍhakaṃ tato aḍḍhakaṃ aḍḍhatiyasatayojananti attho. Pakkhittā paṇṇavīsatīti vīsatiāpaṇapakkhittaṃ nirantaraṃ vīthiparicchedanti attho. Brāhmaññakulasambhūtoti brāhmaṇakule sujāto. Sesaṃ vuttanayattā suviññeyyamevāti.

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.

Mahākassapattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Mahākassapa is complete.

3-4. Anuruddhattheraapadānavaṇṇanā

3-4. The Commentary on the Apadāna of the Elder Anuruddha

Sumedhaṃ bhagavantāhantiādikaṃ āyasmato anuruddhattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne kuṭumbikakule nibbatti. Vayappatto ekadivasaṃ vihāraṃ gantvā satthu santike dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ dibbacakkhukānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ dānaṃ patthetvā satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā sattame divase bhagavato bhikkhusaṅghassa ca uttamāni vatthāni datvā paṇidhānaṃ akāsi. Satthāpissa anantarāyena samijjhanabhāvaṃ disvā ‘‘anāgate gotamassa sammāsambuddhassa sāsane dibbacakkhukānaṃ aggo bhavissatī’’ti byākāsi. Sopi tattha puññāni karonto satthari parinibbute sattayojanike kanakathūpe [Pg.301] bahukaṃsapātiyo dīparukkhehi dīpakapallikāhi ca ‘‘dibbacakkhuñāṇassa upanissayo hotū’’ti uḷāraṃ dīpapūjaṃ akāsi. Evaṃ yāvajīvaṃ puññāni katvā devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kuṭumbikagehe nibbattitvā viññutaṃ patto satthari parinibbute niṭṭhite yojanike kanakathūpe bahukaṃsapātiyo sappimaṇḍassa pūretvā majjhe ca ekekaṃ guḷapiṇḍaṃ ṭhapetvā mukhavaṭṭiyā mukhavaṭṭiṃ phusāpento cetiyaṃ parikkhipāpesi. Attanā gahitakaṃsapātiṃ sappimaṇḍassa pūretvā sahassavaṭṭiyo jālāpetvā sīse ṭhapetvā sabbarattiṃ cetiyaṃ anupariyāyi.

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.

Evaṃ tasmimpi attabhāve yāvajīvaṃ kusalaṃ katvā devaloke nibbattitvā tattha yāvatāyukaṃ ṭhatvā tato cuto anuppanne buddhe bārāṇasiyaṃyeva duggatakule nibbatti, ‘‘annabhāro’’tissa nāmaṃ ahosi. So sumanaseṭṭhissa nāma gehe kammaṃ karonto jīvati. Ekadivasaṃ so upariṭṭhaṃ nāma paccekabuddhaṃ nirodhasamāpattito vuṭṭhāya gandhamādanapabbatato ākāsenāgantvā bārāṇasīnagaradvāre otaritvā cīvaraṃ pārupitvā nagare piṇḍāya carantaṃ disvā pasannamānaso pattaṃ gahetvā attano atthāya ṭhapitaṃ bhāgabhattaṃ patte pakkhipitvā paccekabuddhassa dātukāmo ārabhi. Bhariyāpissa attano bhāgabhattañca tattheva pakkhipi. So taṃ netvā paccekabuddhassa hatthe ṭhapesi. Paccekabuddho taṃ gahetvā anumodanaṃ katvā pakkāmi. Taṃ divasaṃ sumanaseṭṭhissa chatte adhivatthā devatā – ‘‘aho dānaṃ, paramadānaṃ, upariṭṭhe suppatiṭṭhita’’nti mahāsaddena anumodi. Taṃ sutvā sumanaseṭṭhi – ‘‘evaṃ devatāya anumoditaṃ idameva uttamadāna’’nti cintetvā tattha pattiṃ yāci. Annabhāro pana tassa pattiṃ adāsi. Tena pasannacitto sumanaseṭṭhi tassa sahassaṃ datvā ‘‘ito paṭṭhāya tuyhaṃ sahatthena kammakaraṇakiccaṃ natthi, patirūpaṃ gehaṃ katvā niccaṃ vasāhī’’ti āha.

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."

Yasmā nirodhasamāpattito vuṭṭhitassa paccekabuddhassa dinnapiṇḍapāto taṃ divasameva uḷāravipāko hoti, tasmā sumanaseṭṭhi rañño santikaṃ gacchanto taṃ gahetvā agamāsi. Rājā pana taṃ ādaravasena olokesi. Seṭṭhi – ‘‘mahārāja, ayaṃ oloketabbayuttoyevā’’ti vatvā [Pg.302] tadā tena katakammaṃ attanāpissa sahassadinnabhāvañca kathesi. Taṃ sutvā rājā tassa tussitvā sahassaṃ datvā ‘‘asukasmiṃ ṭhāne gehaṃ katvā vasāhī’’ti gehaṭṭhānamassa āṇāpesi. Tassa taṃ ṭhānaṃ sodhāpentassa mahantā mahantā nidhikumbhiyo uṭṭhahiṃsu. So tā disvā rañño ārocesi. Rājā sabbaṃ dhanaṃ uddharāpetvā rāsikataṃ disvā – ‘‘ettakaṃ dhanaṃ imasmiṃ nagare kassa gehe atthī’’ti pucchi. ‘‘Na kassaci, devā’’ti. ‘‘Tena hi ayaṃ annabhāro imasmiṃ nagare mahādhanaseṭṭhi nāma hotū’’ti taṃ divasameva tassa seṭṭhichattaṃ ussāpesi.

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.

So seṭṭhi hutvā yāvajīvaṃ kalyāṇakammaṃ katvā devaloke nibbatto, dīgharattaṃ devamanussesu saṃsaritvā amhākaṃ bhagavato uppajjanakakāle kapilavatthunagare sukkodanasakkassa gehe paṭisandhiṃ gaṇhi. Tassa jātassa anuruddhoti nāmaṃ akaṃsu. So mahānāmasakkassa kaniṭṭhabhātā bhagavato cūḷapitu putto paramasukhumālo mahāpuñño ahosi. Suvaṇṇapātiyaṃyeva cassa bhattaṃ uppajji. Athassa mātā ekadivasaṃ ‘‘mama putto natthīti padaṃ na jānāti, taṃ jānāpessāmī’’ti cintetvā ekaṃ suvaṇṇapātiṃ tucchakaṃyeva aññāya suvaṇṇapātiyā pidahitvā tassa pesesi, antarāmagge devatā taṃ, dibbapūvehi pūresuṃ. Evaṃ mahāpuñño tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu alaṅkatanāṭakitthīhi parivuto devo viya mahāsampattiṃ anubhavi.

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.

Amhākampi bodhisatto tasmiṃ samaye tusitapurā cavitvā suddhodanamahārājassa aggamahesiyā kucchimhi nibbattitvā anukkamena vuddhippatto ekūnatiṃsa vassāni agāramajjhe vasitvā mahābhinikkhamanaṃ nikkhamitvā anukkamena paṭividdhasabbaññutaññāṇo bodhimaṇḍe sattasattāhaṃ vītināmetvā isipatane migadāye dhammacakkaṃ pavattetvā lokānuggahaṃ karonto rājagahaṃ gantvā veḷuvane vihāsi. Tadā suddhodanamahārājā – ‘‘putto kira me rājagahaṃ anuppatto; gacchatha, bhaṇe, mama puttaṃ ānethā’’ti sahassasahassaparivāre dasa amacce pesesi. Te sabbe ehibhikkhupabbajjāya pabbajiṃsu. Tesu udāyittherena cārikāgamanaṃ āyācito bhagavā vīsatisahassakhīṇāsavaparivuto rājagahato nikkhamitvā [Pg.303] kapilavatthupuraṃ gantvā ñātisamāgame anekāni pāṭihāriyāni dassetvā pāṭihāriyavicittaṃ dhammadesanaṃ kathetvā mahājanaṃ amatapānaṃ pāyetvā dutiyadivase pattacīvaramādāya nagaradvāre ṭhatvā ‘‘kiṃ nu kho kulanagaraṃ āgatānaṃ sabbabuddhānaṃ āciṇṇa’’nti āvajjamāno ‘‘sapadānaṃ piṇḍāya caraṇaṃ āciṇṇa’’nti ñatvā sapadānaṃ piṇḍāya carati. Rājā ‘‘putto te piṇḍāya caratī’’ti sutvā turitaturito āgantvā antaravīthiyaṃ dhammaṃ sutvā attano nivesanaṃ pavesetvā mahantaṃ sakkārasammānaṃ akāsi. Bhagavā tattha kattabbaṃ ñātisaṅgahaṃ katvā rāhulakumāraṃ pabbājetvā nacirasseva kapilavatthunagarato mallaraṭṭhe cārikaṃ caramāno anupiyambavanaṃ pāpuṇi.

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.

Tasmiṃ samaye suddhodanamahārājā sākiyagaṇaṃ sannipātetvā āha – ‘‘sace mama putto agāraṃ ajjhāvasissa, rājā abhavissa cakkavattī sattaratanasampanno khattiyagaṇaparivāro, nattāpi me rāhulakumāro khattiyagaṇena saddhiṃ taṃ parivāretvā acarissa, tumhepi etamatthaṃ jānātha. Idāni pana mama putto buddho jāto, khattiyāvāssa parivārā hontu, tumhe ekekakulato ekekaṃ dārakaṃ dethā’’ti. Evaṃ vutte ekappahāreneva dveasītisahassakhattiyakumārā pabbajiṃsu.

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.

Tasmiṃ samaye mahānāmo sakko kuṭumbasāmiko, so attano kaniṭṭhaṃ anuruddhaṃ sakkaṃ upasaṅkamitvā etadavoca – ‘‘etarahi, tāta anuruddha, abhiññātā abhiññātā sakyakumārā bhagavantaṃ pabbajitaṃ anupabbajanti, amhākañca kulā natthi koci agārasmā anagāriyaṃ pabbajito, tena hi tvaṃ vā pabbajāhi, ahaṃ vā pabbajissāmī’’ti. Taṃ sutvā anuruddho gharāvāse ruciṃ akatvā attasattamo agārasmā anagāriyaṃ pabbajito. Tassa pabbajjānukkamo saṅghabhedakakkhandhake (cūḷava. 330 ādayo) āgatoyeva. Evaṃ anupiyaṃ gantvā pabbajitesu pana tesu tasmiṃyeva antovasse bhaddiyatthero arahattaṃ pāpuṇi, anuruddhatthero dibbacakkhuṃ nibbattesi, devadatto aṭṭha samāpattiyo nibbattesi, ānandatthero sotāpattiphale patiṭṭhāsi, bhagutthero ca kimilatthero ca pacchā arahattaṃ pāpuṇiṃsu. Tesaṃ sabbesampi therānaṃ attano attano āgataṭṭhānesu pubbapatthanābhinīhāro āvi bhavissati. Ayaṃ anuruddhatthero dhammasenāpatissa [Pg.304] santike kammaṭṭhānaṃ gahetvā cetiyaraṭṭhe pācīnavaṃsadāyaṃ gantvā samaṇadhammaṃ karonto satta mahāpurisavitakke vitakkesi, aṭṭhame kilamati. Satthā ‘‘anuruddho aṭṭhame mahāpurisavitakke kilamatī’’ti ñatvā ‘‘tassa saṅkappaṃ pūressāmī’’ti tattha gantvā paññattavarabuddhāsane nisinno aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā catupaccayasantosabhāvanārāmapaṭimaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ kathetvā ākāse uppatitvā bhesakalāvanameva gato.

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.

Thero tathāgate gatamatteyeva tevijjo mahākhīṇāsavo hutvā ‘‘satthā mayhaṃ manaṃ jānitvā āgantvā aṭṭhamaṃ mahāpurisavitakkaṃ pūretvā adāsi, so ca me manoratho matthakaṃ patto’’ti buddhānaṃ dhammadesanaṃ attano ca paṭivedhadhammaṃ ārabbha imā udānagāthā abhāsi –

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:

‘‘Mama saṅkappamaññāya, satthā loke anuttaro;

Manomayena kāyena, iddhiyā upasaṅkami.

“Knowing my intention, the Teacher, unsurpassed in the world, approached by means of psychic power with a mind-made body.

‘‘Yadā me ahu saṅkappo, tato uttari desayi;

Nippapañcarato buddho, nippapañcamadesayi.

“As my intention was, he taught what was further than that; the Buddha, who delights in non-proliferation, taught non-proliferation.

‘‘Tassāhaṃ dhammamaññāya, vihāsiṃ sāsane rato;

Tisso vijjā anuppattā, kataṃ buddhassa sāsana’’nti. (theragā. 901-903);

“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);

Atha naṃ aparabhāge satthā jetavane mahāvihāre viharanto ‘‘dibbacakkhukānaṃ bhikkhūnaṃ anuruddho aggo’’ti (a. ni. 1.192) aggaṭṭhāne ṭhapesi.

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).

421. Evaṃ so bhagavato santikā dibbacakkhukānaṃ aggaṭṭhānaṃ labhitvā attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento sumedhaṃ bhagavantāhantiādimāha. Tattha sundarā upaṭṭhāpanapaññā maggaphalapaññā vipassanāpaññā catupaṭisambhidādisaṅkhātā medhā yassa bhagavato so sumedho, taṃ sumedhaṃ bhāgyasampannattā bhagavantaṃ lokassa jeṭṭhaṃ seṭṭhaṃ padhānabhūtaṃ saṃsārato paṭhamaṃ niggataṃ narānaṃ āsabhaṃ purecārikaṃ vūpakaṭṭhaṃ vivekabhūtaṃ gaṇasaṅgaṇikārāmato apagataṃ viharantaṃ ahaṃ addasanti sambandho.

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.

422. Sabbadhammānaṃ [Pg.305] sayameva buddhattā sambuddhaṃ, upagantvāna samīpaṃ gantvāti attho. Añjaliṃ paggahetvānāti dasaṅgulipuṭaṃ muddhani katvāti attho. Sesaṃ uttānatthameva.

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.

430. Divā rattiñca passāmīti tadā devaloke ca manussaloke ca uppannakāle maṃsacakkhunā samantato yojanaṃ passāmīti attho.

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.

431. Sahassalokaṃ ñāṇenāti paññācakkhunā sahassacakkavāḷaṃ passāmīti attho. Satthu sāsaneti idāni gotamassa bhagavato sāsane. Dīpadānassa dīpapūjāya idaṃ phalaṃ, iminā phalena dibbacakkhuṃ anuppatto paṭiladdho uppādesinti attho.

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.

Anuruddhattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Anuruddha is concluded.

3-5. Puṇṇamantāṇiputtattheraapadānavaṇṇanā

3-5. The Commentary on the Apadāna of the Elder Puṇṇamantāṇiputta

Ajjhāyako mantadharotiādikaṃ āyasmato puṇṇassa mantāṇiputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare brāhmaṇamahāsālakule nibbattitvā anukkamena viññutaṃ patto. Aparabhāge padumuttare bhagavati uppajjitvā bodhaneyyānaṃ dhammaṃ desente heṭṭhā vuttanayena mahājanena saddhiṃ vihāraṃ gantvā parisapariyante nisīditvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ dhammakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti cintetvā desanāvasāne uṭṭhitāya parisāya satthāraṃ upasaṅkamitvā nimantetvā heṭṭhā vuttanayena mahāsakkāraṃ katvā bhagavantaṃ evamāha – ‘‘bhante, ahaṃ iminā adhikārena na aññaṃ sampattiṃ patthemi, yathā paneso bhikkhu sattamadivasamatthake tumhehi dhammakathikānaṃ aggaṭṭhāne ṭhapito, evaṃ ahampi anāgate ekassa buddhassa sāsane dhammakathikānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā anāgataṃ oloketvā tassa patthanāya samijjhanabhāvaṃ disvā ‘‘anāgate [Pg.306] kappasatasahassamatthake gotamo nāma buddho uppajjissati, tassa sāsane pabbajitvā tvaṃ dhammakathikānaṃ aggo bhavissasī’’ti byākāsi.

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.”

So yāvatāyukaṃ kalyāṇakammaṃ katvā tato cuto kappasatasahassaṃ puññasambhāraṃ sambharanto devamanussesu saṃsaritvā amhākaṃ bhagavato kāle kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule aññāsikoṇḍaññattherassa bhāgineyyo hutvā nibbatti. Tassa puṇṇoti nāmaṃ akaṃsu. So satthari abhisambodhiṃ patvā pavattitavaradhammacakke anukkamena rājagahaṃ upanissāya viharante aññāsikoṇḍaññassa santike pabbajitvā laddhūpasampado padhānamanuyuñjanto sabbaṃ pabbajitakiccaṃ matthakaṃ pāpetvā ‘‘dasabalassa santikaṃ gamissāmī’’ti mātulattherena saddhiṃ satthu santikaṃ āgantvā kapilavatthusāmantāyeva ohiyitvā yoniso manasikāre kammaṃ karonto nacirasseva vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi.

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.

Tassa pana puṇṇattherassa santike pabbajitā kulaputtā pañcasatā ahesuṃ. Thero te dasakathāvatthūhi ovadi. Tepi sabbe dasakathāvatthūhi ovaditā tassa ovāde ṭhatvā arahattaṃ pāpuṇitvā attano pabbajitakiccaṃ matthakappattaṃ ñatvā upajjhāyaṃ upasaṅkamitvā āhaṃsu – ‘‘bhante, mayaṃ pabbajitakiccassa matthakaṃ pattā, dasannañca kathāvatthūnaṃ lābhino, samayo dāni no dasabalaṃ passitu’’nti, thero tesaṃ vacanaṃ sutvā cintesi – ‘‘mayhaṃ dasakathāvatthulābhitaṃ satthā jānāti. Ahaṃ dhammaṃ desento dasakathāvatthūni amuñcitvāva desemi, mayi ca gacchante sabbepime bhikkhū maṃ parivāretvā gacchissanti, evaṃ me gaṇena saddhiṃ gantvā ayuttaṃ dasabalaṃ passituṃ, ime tāva dasabalaṃ passituṃ gacchantū’’ti. Atha te evamāha – ‘‘āvuso, tumhe purato gantvā dasabalaṃ passatha, mama vacanena tathāgatassa pāde vandatha, ahampi tumhākaṃ gatamaggena āgacchissāmī’’ti. Tepi therā sabbe dasabalassa jātibhūmiraṭṭhavāsino sabbe khīṇāsavā sabbe dasakathāvatthulābhino upajjhāyassa ovādaṃ acchinditvā theraṃ vanditvā anupubbena cārikaṃ carantā saṭṭhiyojanamaggaṃ [Pg.307] atikkamma rājagahe veḷuvanamahāvihāraṃ gantvā dasabalassa pāde vanditvā ekamantaṃ nisīdiṃsu. Āciṇṇaṃ kho panetaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammoditunti bhagavā tehi saddhiṃ ‘‘kacci, bhikkhave, khamanīya’’ntiādinā nayena madhurapaṭisanthāraṃ katvā ‘‘kuto ca tumhe, bhikkhave, āgatatthā’’ti pucchitvā puna tehi ‘‘jātibhūmito’’ti vutte ‘‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ sambhāvito ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’’ti (ma. ni. 1.252) dasakathāvatthulābhiṃ bhikkhuṃ pucchi. Tepi ‘‘puṇṇo nāma, bhante, āyasmā mantāṇiputto’’ti ārocayiṃsu.

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.”

Tesaṃ kathaṃ sutvā āyasmā sāriputto theraṃ dassanakāmo ahosi. Atha satthā rājagahato sāvatthiṃ agamāsi. Puṇṇattheropi dasabalassa tattha āgatabhāvaṃ sutvā ‘‘satthāraṃ passissāmī’’ti gantvā antogandhakuṭiyaṃyeva tathāgataṃ sampāpuṇi. Satthā tassa dhammaṃ desesi. Thero dhammaṃ sutvā dasabalaṃ vanditvā paṭisallānatthāya andhavanaṃ gantvā aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Sāriputtattheropi tassāgamanaṃ sutvā sīsānulokiko gantvā okāsaṃ sallakkhetvā tasmiṃ rukkhamūle nisinnakaṃ upasaṅkamitvā therena saddhiṃ sammoditvā taṃ visuddhikkamaṃ (ma. ni. 1.257) pucchi. Sopissa pucchitapucchitaṃ byākaronto rathavinītūpamāya ativiya cittaṃ ārādhesi. Te aññamaññassa subhāsitaṃ samanumodiṃsu.

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.

434. Atha naṃ satthā aparabhāge bhikkhusaṅghassa majjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo’’ti (a. ni. 1.188, 196) etadagge ṭhapesi. So pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ vibhāvento ajjhāyakotiādimāha. Tattha ajjhāyakoti anekabrāhmaṇānaṃ vācetā sikkhāpetā. Mantadharoti mantānaṃ dhāretāti attho, vedasaṅkhātassa catutthavedassa sajjhāyanasavanadānānaṃ vasena dhāretāti vuttaṃ hoti. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ ñāṇena dhāretabbatā ‘‘vedo’’ti laddhanāmesu tīsu vedaganthesu pāraṃ pariyosānaṃ gatoti attho[Pg.308]. Purakkhatomhi sissehīti mama niccaparivārabhūtehi sissehi parivuto ahaṃ amhi. Upagacchiṃ naruttamanti narānaṃ uttamaṃ bhagavantaṃ upasaṅkamiṃ, samīpaṃ gatoti attho. Sesaṃ suviññeyyameva.

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.

438. Abhidhammanayaññūhanti ahaṃ tadā tassa buddhassa kāle abhidhammanayakovidoti attho. Kathāvatthuvisuddhiyāti kathāvatthuppakaraṇe visuddhiyā cheko, appicchasantuṭṭhikathādīsu dasasu kathāvatthūsu vā cheko, tāya kathāvatthuvisuddhiyā sabbesaṃ yatijanānaṃ paṇḍitānaṃ viññāpetvāna bodhetvāna anāsavo nikkileso viharāmi vāsaṃ kappemi.

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.

439. Ito pañcasate kappeti ito pañcabuddhapaṭimaṇḍitato bhaddakappato pañcasate kappe suppakāsakā suṭṭhu pākaṭā cakkaratanādi sattahi ratanehi sampannā jambudīpādicatudīpamhi issarā padhānā caturo cattāro cakkavattirājāno ahesunti attho. Sesaṃ vuttanayamevāti.

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.

Puṇṇamantāṇiputtattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Puṇṇamantāṇiputta is complete.

3-6. Upālittheraapadānavaṇṇanā

3-6. The Commentary on the Apadāna of the Elder Upāli

Nagare haṃsavatiyātiādikaṃ āyasmato upālittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare vibhavasampanne brāhmaṇakule nibbatto. Ekadivasaṃ satthu santike dhammakathaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ vinayadharānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi.

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.

So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde kappakagehe nibbatto. Upālītissa nāmaṃ akaṃsu. So vayappatto anuruddhādīnaṃ channaṃ khattiyānaṃ piyasahāyo hutvā tathāgate anupiyambavane viharante pabbajjāya nikkhamantehi chahi khattiyehi saddhiṃ nikkhamitvā pabbaji. Tassa pabbajjāvidhānaṃ pāḷiyaṃ (cūḷava. 330 ādayo) āgatameva. So pabbajitvā upasampanno [Pg.309] hutvā satthu santike kammaṭṭhānaṃ gahetvā ‘‘mayhaṃ, bhante, araññavāsaṃ anujānāthā’’ti āha. ‘‘Bhikkhu araññe vasantassa ekameva dhuraṃ vaḍḍhissati, mayhaṃ pana santike vasantassa vipassanādhurañca ganthadhurañca paripūressatī’’ti. So satthu vacanaṃ sampaṭicchitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Satthāpi naṃ sayameva sakalaṃ vinayapiṭakaṃ uggaṇhāpesi. So aparabhāge bhārukacchavatthuṃ ajjukavatthuṃ kumārakassapavatthunti imāni tīṇi vatthūni vinicchini. Satthā ekekasmiṃ vinicchaye sādhukāraṃ datvā tayo vinicchaye aṭṭhuppattiṃ katvā theraṃ vinayadharānaṃ aggaṭṭhāne ṭhapesi.

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.

441. Evaṃ so etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassappatto taṃ pubbacaritāpadānaṃ pakāsento nagare haṃsavatiyātiādimāha. Tattha haṃsavatiyāti haṃsāvaṭṭaākārena vati pākāraparikkhepo yasmiṃ nagare, taṃ nagaraṃ haṃsavatī. Atha vā anekasaṅkhā haṃsā taḷākapokkharaṇīsarapallalādīsu nivasantā ito cito ca vidhāvamānā vasanti etthāti haṃsavatī, tassā haṃsavatiyā. Sujāto nāma brāhmaṇoti suṭṭhu jātoti sujāto, ‘‘akkhitto anupakuṭṭho’’ti vacanato agarahito hutvā jātoti attho. Asītikoṭinicayoti asītikoṭidhanarāsiko pahūtadhanadhaññavā asaṅkhyeyyadhanadhaññavā brāhmaṇo sujāto nāma ahosinti sambandho.

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."

442. Punapi tasseva mahantabhāvaṃ dassento ajjhāyakotiādimāha. Tattha ajjhāyakoti paresaṃ vedattayādiṃ vācetā. Mantadharoti mantā vuccati paññā, athabbanavedabyākaraṇādijānanapaññavāti attho. Tiṇṇaṃ vedāna pāragūti iruvedayajuvedasāmavedasaṅkhātānaṃ tiṇṇaṃ vedānaṃ pariyosānaṃ pattoti attho. Lakkhaṇeti lakkhaṇasatthe, buddhapaccekabuddhacakkavattiitthipurisānaṃ hatthapādādīsu dissamānalakkhaṇapakāsanakaganthe cāti attho. Itihāseti ‘‘itiha āsa itiha āsā’’ti porāṇakathāppakāsake ganthe. Sadhammeti sakadhamme brāhmaṇadhamme pāramiṃ gato pariyosānaṃ koṭiṃ gato pattoti attho.

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.

443. Paribbājāti ye nigaṇṭhasāvakā, te sabbe nānādiṭṭhikā tadā mahiyā pathavītale carantīti sambandho.

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.

445. Yāva [Pg.310] yattakaṃ kālaṃ jino nuppajjati, tāva tattakaṃ kālaṃ buddhoti vacanaṃ natthīti attho.

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.

446. Accayena ahorattanti aho ca ratti ca ahorattaṃ, bahūnaṃ saṃvaccharānaṃ atikkamenāti attho. Sesaṃ suviññeyyameva.

446. "With the passing of days and nights" means with the passing of many years; this is the meaning. The rest is easily understood.

454. Mantāṇiputtoti mantāṇīnāmāya kappakadhītuyā putto, māsapuṇṇatāya divasapuṇṇatāya puṇṇoti laddhanāmoti attho. Tassa satthussa sāvako hessati bhavissatīti sambandho.

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."

455. Evaṃ kittayi so buddhoti so padumuttaro bhagavā evaṃ iminā pakārena sunandaṃ sundarākārena somanassadāyakaṃ kittayi byākaraṇamadāsīti attho. Sabbaṃ janaṃ sakalajanasamūhaṃ sādhukaṃ hāsayanto somanassaṃ karonto sakaṃ balaṃ attano balaṃ dassayanto pākaṭaṃ karontoti sambandho.

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.

456. Tato anantaraṃ attano ānubhāvaṃ aññāpadesena dassento katañjalītiādimāha. Tadā tasmiṃ buddhuppādato purimakāle sunandaṃ tāpasaṃ katañjalipuṭā sabbe janā namassantīti sambandho. Buddhe kāraṃ karitvānāti evaṃ so sabbajanapūjitopi samāno ‘‘pūjitomhī’’ti mānaṃ akatvā buddhasāsane adhikaṃ kiccaṃ katvā attano gatiṃ jātiṃ sodhesi parisuddhamakāsīti attho.

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.

457. Sutvāna munino vacanti tassa sammāsambuddhassa vācaṃ, gāthābandhasukhatthaṃ ā-kārassa rassaṃ katvā ‘‘vaca’’nti vuttaṃ. ‘‘Anāgatamhi addhāne gotamo nāma nāmena satthā loke bhavissatī’’ti imaṃ munino vacanaṃ sutvā yathā yena pakārena gotamaṃ bhagavantaṃ passāmi, tathā tena pakārena kāraṃ adhikakiccaṃ puññasambhāraṃ kassāmi karissāmīti me mayhaṃ saṅkappo cetanāmanasikāro ahu ahosīti sambandho.

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.

458. Evāhaṃ cintayitvānāti ‘‘ahaṃ kāraṃ karissāmī’’ti evaṃ cintetvā. Kiriyaṃ cintayiṃ mamāti ‘‘mayā kīdisaṃ puññaṃ kattabbaṃ nu kho’’ti kiriyaṃ kattabbakiccaṃ cintayinti attho. Kyāhaṃ kammaṃ ācarāmīti ahaṃ [Pg.311] kīdisaṃ puññakammaṃ ācarāmi pūremi nu khoti attho. Puññakkhette anuttareti uttaravirahite sakalapuññassa bhājanabhūte ratanattayeti attho.

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.

459. Ayañca pāṭhiko bhikkhūti ayaṃ bhikkhu sarabhaññavasena ganthapāṭhapaṭhanato vācanato ‘‘pāṭhiko’’ti laddhanāmo bhikkhu. Buddhasāsane sabbesaṃ pāṭhīnaṃ pāṭhakavācakānaṃ antare vinaye ca agganikkhitto aggo iti ṭhapito. Taṃ ṭhānaṃ tena bhikkhunā pattaṭṭhānantaraṃ ahaṃ patthaye patthemīti attho.

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."

460. Tato paraṃ attano puññakaraṇūpāyaṃ dassento idaṃ me amitaṃ bhogantiādimāha. Me mayhaṃ amitaṃ pamāṇavirahitaṃ bhogarāsiṃ akkhobhaṃ khobhetuṃ asakkuṇeyyaṃ sāgarūpamaṃ sāgarasadisaṃ tena bhogena tādisena dhanena buddhassa ārāmaṃ māpayeti sambandho. Sesaṃ uttānatthameva.

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.

474. Bhikkhusaṅghe nisīditvā sambuddho tena suṭṭhu māpitaṃ kāritaṃ saṅghārāmaṃ paṭiggahetvā tassārāmassānisaṃsadīpakaṃ idaṃ vacanaṃ abravi kathesīti sambandho.

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.

475. Kathaṃ? Yo soti yo saṅghārāmadāyako tāpaso sumāpitaṃ kuṭileṇamaṇḍapapāsādahammiyapākārādinā suṭṭhu sajjitaṃ saṅghārāmaṃ buddhassa pādāsi pa-kārena somanassasampayuttacittena adāsi. Tamahaṃ kittayissāmīti taṃ tāpasaṃ ahaṃ pākaṭaṃ karissāmi, uttāniṃ karissāmīti attho. Suṇātha mama bhāsatoti bhāsantassa mayhaṃ vacanaṃ suṇātha, ohitasotā avikkhittacittā manasi karothāti attho.

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.

476. Tena dinnārāmassa phalaṃ dassento hatthī assā rathā pattītiādimāha. Taṃ suviññeyyameva.

476. Therefore, to show the fruit of the given monastery, he said, ‘Elephants, horses, chariots, and infantry,’ and so on. That is easily understood.

477. Saṅghārāmassidaṃ phalanti idaṃ āyatiṃ anubhavitabbasampattisaṅkhātaṃ iṭṭhaphalaṃ saṅghārāmadānassa phalaṃ vipākanti attho.

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.

478. Chaḷāsītisahassānīti [Pg.312] chasahassāni asītisahassāni samalaṅkatā suṭṭhu alaṅkatā sajjitā nāriyo itthiyo vicittavatthābharaṇāti vicittehi anekarūpehi vatthehi ābharaṇehi ca samannāgatā. Āmuttamaṇikuṇḍalāti olambitamuttāhāramaṇikañcitakaṇṇāti attho.

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.

479. Tāsaṃ itthīnaṃ rūpasobhātisayaṃ vaṇṇento āḷārapamhātiādimāha. Tattha āḷārāni mahantāni akkhīni maṇiguḷasadisāni yāsaṃ itthīnaṃ tā āḷārapamhā bhamarānamiva mandalocanāti attho. Hasulā hāsapakati, līlāvilāsāti attho. Susaññāti sundarasaññitabbasarīrāvayavā. Tanumajjhimāti khuddakaudarapadesā. Sesaṃ uttānameva.

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.

484. Tassa dhammesu dāyādoti tassa gotamassa bhagavato dhammesu dāyādo dhammakoṭṭhāsabhāgī. Orasoti urasi jāto, sithiladhanitādidasavidhabyañjanabuddhisampannaṃ kaṇṭhatāluoṭṭhādipañcaṭṭhāne ghaṭṭetvā desitadhammaṃ sutvā sotāpattimaggādimaggapaṭipāṭiyā sabbakilese khepetvā arahatte ṭhitabhāvena urasi jātaputtoti attho. Dhammanimmitoti dhammena samena adaṇḍena asatthena nimmito pākaṭo bhavissasīti attho. Upāli nāma nāmenāti kiñcāpi so mātu nāmena mantāṇiputtanāmo, anuruddhādīhi pana saha gantvā pabbajitattā khattiyānaṃ upasamīpe allīno yutto kāyacittehi samaṅgībhūtoti upālīti nāmena satthu sāvako hessati bhavissatīti attho.

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.

485. Vinaye pāramiṃ patvāti vinayapiṭake koṭiṃ pariyosānaṃ patvā pāpuṇitvā. Ṭhānāṭṭhāne ca kovidoti kāraṇākāraṇe ca dakkho chekoti attho. Jinasāsanaṃ dhārentoti jinena vuttānusāsaniṃ jinassa piṭakattayaṃ vācanasavanacintanadhāraṇādivasena dhārento, sallakkhentoti attho. Viharissatināsavoti nikkileso catūhi iriyāpathehi aparipatantaṃ attabhāvaṃ harissati pavattessatīti attho.

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.

487. Aparimeyyupādāyāti [Pg.313] anekasatasahasse ādiṃ katvā. Patthemi tava sāsananti ‘‘gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti tuyhaṃ sāsanaṃ patthemi icchāmīti attho. So me atthoti so etadaggaṭṭhānantarasaṅkhāto attho me mayā anuppattoti attho. Sabbasaṃyojanakkhayoti sabbesaṃ saṃyojanānaṃ khayo mayā anuppattoti sambandho, nibbānaṃ adhigatanti attho.

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.

488. Rājadaṇḍena tajjito pīḷito sūlāvuto sūle āvuto āvuṇito poso puriso sūle sātaṃ madhurasukhaṃ avindanto nānubhavanto parimuttiṃva parimocanameva icchati yathāti sambandho.

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.

489-90. Mahāvīra vīrānamantare vīruttama ahaṃ bhavadaṇḍena jātidaṇḍena, tajjito pīḷito kammasūlāvuto kusalākusalakammasūlasmiṃ āvuto santo saṃvijjamāno, pipāsāvedanāya pipāsāturabhāvena aṭṭito abhibhūto dukkhāpito bhave sātaṃ saṃsāre madhuraṃ sukhaṃ na vindāmi na labhāmi. Rāgaggidosaggimohaggisaṅkhātehi, narakaggikappuṭṭhānaggidukkhaggisaṅkhātehi vā tīhi aggīhi ḍayhanto parimuttiṃ parimuccanupāyaṃ gavesāmi pariyesāmi tathevāti sambandho. Yathā rājadaṇḍaṃ ito gato patto parimuttiṃ gavesati, tathā ahaṃ bhavadaṇḍappatto parimuttiṃ gavesāmīti sambandho.

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.

491-2. Puna saṃsārato mocanaṃ upamopameyyavasena dassento yathā visādotiādimāha. Tattha visena sappavisena ā samantato daṃsīyittha daṭṭho hotīti visādo, sappadaṭṭhoti attho. Atha vā visaṃ halāhalavisaṃ adati gilatīti visādo, visakhādakoti attho. Yo puriso visādo, tena tādisena visena paripīḷito, tassa visassa vighātāya vināsāya upāyanaṃ upāyabhūtaṃ agadaṃ osadhaṃ gaveseyya pariyeseyya, taṃ gavesamāno visaghātakaṃ visanāsakaṃ agadaṃ osadhaṃ passeyya dakkheyya. So taṃ attano diṭṭhaṃ osadhaṃ pivitvā visamhā visato parimuttiyā parimocanakāraṇā sukhī assa bhaveyya yathāti sambandho.

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.

493. Tathevāhanti [Pg.314] yathā yena pakārena so naro visahato, savisena sappena daṭṭho visakhādako vā osadhaṃ pivitvā sukhī bhaveyya, tatheva tena pakārena ahaṃ avijjāya mohena saṃ suṭṭhu pīḷito. Saddhammāgadamesahanti ahaṃ saddhammasaṅkhātaṃ osadhaṃ esaṃ pariyesantoti attho.

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.

494-5. Dhammāgadaṃ gavesantoti saṃsāradukkhavisassa vināsāya dhammosadhaṃ gavesanto. Addakkhiṃ sakyasāsananti sakyavaṃsapabhavassa gotamassa sāsanaṃ saddakkhinti attho. Aggaṃ sabbosadhānaṃ tanti sabbesaṃ osadhānaṃ antare taṃ sakyasāsanasaṅkhātaṃ dhammosadhaṃ aggaṃ uttamanti attho. Sabbasallavinodananti rāgasallādīnaṃ sabbesaṃ sallānaṃ vinodanaṃ vūpasamakaraṃ dhammosadhaṃ dhammasaṅkhātaṃ osadhaṃ pivitvā sabbaṃ visaṃ sakalasaṃsāradukkhavisaṃ samūhaniṃ nāsesinti sambandho. Ajarāmaranti taṃ dukkhavisaṃ samūhanitvā ajaraṃ jarāvirahitaṃ amaraṃ maraṇavirahitaṃ sītibhāvaṃ rāgapariḷāhādivirahitattā sītalabhūtaṃ nibbānaṃ ahaṃ phassayiṃ paccakkhamakāsinti sambandho.

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.

496. Puna kilesatamassa upamaṃ dassento yathā bhūtaṭṭitotiādimāha. Tattha yathā yena pakārena bhūtaṭṭito bhūtena yakkhena aṭṭito pīḷito poso puriso bhūtaggāhena yakkhaggāhena pīḷito dukkhito bhūtasmā yakkhaggāhato parimuttiyā mocanatthāya bhūtavejjaṃ gaveseyya.

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.

497. Taṃ gavesamāno ca bhūtavijjāya suṭṭhu kovidaṃ chekaṃ bhūtavejjaṃ passeyya, so bhūtavejjo tassa yakkhaggahitassa purisassa āvesabhūtaṃ vihane vināseyya, samūlañca mūlena saha āyatiṃ anāsevakaṃ katvā vināsaye viddhaṃseyyāti sambandho.

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.

498. Mahāvīra vīruttama tamaggāhena kilesandhakāraggāhena pīḷito ahaṃ tatheva tena pakāreneva tamato kilesandhakārato parimuttiyā mocanatthāya ñāṇālokaṃ paññāālokaṃ gavesāmīti sambandho.

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.

499. Atha [Pg.315] tadanantaraṃ kilesatamasodhanaṃ kilesandhakāranāsakaṃ sakyamuniṃ addasanti attho. So sakyamuni me mayhaṃ tamaṃ andhakāraṃ kilesatimiraṃ bhūtavejjova bhūtakaṃ yakkhaggahitaṃ iva vinodesi dūrī akāsīti sambandho.

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.

500. So ahaṃ evaṃ vimutto saṃsārasotaṃ saṃsārapavāhaṃ saṃ suṭṭhu chindiṃ chedesiṃ, taṇhāsotaṃ taṇhāmahoghaṃ nivārayiṃ niravasesaṃ appavattiṃ akāsinti attho. Bhavaṃ ugghāṭayiṃ sabbanti kāmabhavādikaṃ sabbaṃ navabhavaṃ ugghāṭayiṃ vināsesinti attho. Mūlato vināsento bhūtavejjo iva mūlato ugghāṭayinti sambandho.

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.

501. Tato nibbānapariyesanāya upamaṃ dassento yathātiādimāha. Tattha garuṃ bhāriyaṃ nāgaṃ gilatīti garuḷo. Garuṃ vā nāgaṃ lāti ādadātīti garuḷo, garuḷarājā. Attano bhakkhaṃ sakagocaraṃ pannagaṃ pakārena parahatthaṃ na gacchatīti pannagoti laddhanāmaṃ nāgaṃ gahaṇatthāya opatati avapatati, samantā samantato yojanasataṃ satayojanappamāṇaṃ mahāsaraṃ mahāsamuddaṃ attano pakkhavātehi vikkhobheti āloḷeti yathāti sambandho.

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.

502. So supaṇṇo vihaṅgamo vehāsagamanasīlo pannagaṃ nāmaṃ gahetvā adhosīsaṃ olambetvā viheṭhayaṃ tattha tattha vividhena heṭhanena heṭhento ādāya daḷhaṃ gahetvā yena kāmaṃ yattha gantukāmo, tattha pakkamati gacchatīti sambandho.

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.

503. Bhante mahāvīra, yathā garuḷo balī balavā pannagaṃ gahetvā pakkamati, tathā eva ahaṃ asaṅkhataṃ paccayehi akataṃ nibbānaṃ gavesanto paṭipattipūraṇavasena pariyesanto dose sakaladiyaḍḍhakilesasahasse vikkhālayiṃ visesena samucchedappahānena sodhesiṃ ahanti sambandho.

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.

504. Yathā garuḷo pannagaṃ gahetvā bhuñjitvā viharati, tathā ahaṃ dhammavaraṃ uttamadhammaṃ diṭṭho passanto etaṃ santipadaṃ nibbānapadaṃ anuttaraṃ uttaravirahitaṃ maggaphalehi ādāya gahetvā vaḷañjetvā viharāmīti sambandho.

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.

505. Idāni [Pg.316] nibbānassa dullabhabhāvaṃ dassento āsāvatī nāma latātiādimāha. Tattha sabbesaṃ devānaṃ āsā icchā etissaṃ latāyaṃ atthīti āsāvatī nāma latā, cittalatāvane anekavicittāhi latāhi gahanībhūte vane uyyāne jātā nibbattāti attho. Tassā latāya vassasahassena vassasahassaccayena ekaṃ phalaṃ nibbattate ekaṃ phalaṃ gaṇhāti.

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.

506. Taṃ devāti taṃ āsāvatiṃ lataṃ tāva dūraphalaṃ tattakaṃ cirakālaṃ atikkamitvā phalaṃ gaṇhantaṃ saṃvijjamānaṃ devā tāvatiṃsadevatā payirupāsanti bhajanti, sā āsāvatī nāma latuttamā latānaṃ antare uttamalatā evaṃ devānaṃ piyā ahosīti sambandho.

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.

507. Satasahassupādāyāti satasahassasaṃvaccharaṃ ādiṃ katvā. Tāhaṃ paricare munīti monaṃ vuccati ñāṇaṃ, bhante, muni ñāṇavanta sabbaññu, ahaṃ taṃ bhagavantaṃ paricare payirupāsāmi. Sāyaṃpātaṃ namassāmīti sāyanhasamayañca pubbaṇhasamayañcāti dvikkhattuṃ namassāmi paṇāmaṃ karomi. Yathā devā tāvatiṃsā devā viya āsāvatīlataṃ sāyaṃpātañca payirupāsantīti sambandho.

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.

508. Avañjhā pāricariyāti yasmā buddhadassanahetu nibbānappatti ahosi, tasmā buddhapāricariyā vattapaṭipattikiriyā avañjhā atucchā namassanā paṇāmakiriyā ca amoghā atucchā. Tathā hi dūrāgataṃ dūrato saṃsāraddhānato āgatampi, santaṃ saṃvijjamānaṃ khaṇoyaṃ ayaṃ buddhuppādakkhaṇo na virādhayi nātikkami, maṃ atikkamitvā na gatoti attho.

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.

509. Buddhadassanahetu nibbānappatto ahaṃ āyatiṃ uppajjanakabhave mama paṭisandhiṃ vicinanto upaparikkhanto na passāmīti sambandho. Nirūpadhi khandhūpadhikilesūpadhīhi virahito vippamutto sabbakilesehi vinābhūto upasanto kilesapariḷāhābhāvena santamānaso carāmi ahanti sambandho.

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.

510. Puna attano buddhadassanāya upamaṃ dassento yathāpi padumaṃ nāmātiādimāha. Sūriyaraṃsena sūriyaraṃsisamphassena yathā padumaṃ nāma [Pg.317] api pupphati vikasati mahāvīra vīruttama ahaṃ tathā eva buddharaṃsena buddhena bhagavatā desitadhammaraṃsippabhāvena pupphitoti attho.

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.

511-12. Puna buddhadassanena nibbānadassanaṃ dīpento yathā balākātiādimāha. Tattha balākayonimhi balākajātiyaṃ sadā sabbasmiṃ kāle pumā puriso yathā na vijjati. Pume avijjamāne kathaṃ balākānaṃ gabbhaggahaṇaṃ hotīti ce? Meghesu gajjamānesu saddaṃ karontesu meghagajjanaṃ sutvā tā balākiniyo sadā sabbakāle gabbhaṃ gaṇhanti aṇḍaṃ dhārentīti attho. Yāva yattakaṃ kālaṃ megho na gajjati megho saddaṃ na karoti, tāva tattakaṃ kālaṃ ciraṃ cirakālena gabbhaṃ aṇḍaṃ dhārenti. Yadā yasmiṃ kāle megho pavassati pakārena gajjitvā vassati vuṭṭhidhāraṃ paggharati, tadā tasmiṃ kāle bhārato gabbhadhāraṇato parimuccanti aṇḍaṃ pātentīti attho.

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.

513. Tato paraṃ upameyyasampadaṃ dassento padumuttarabuddhassātiādimāha. Padumuttarassa buddhassa dhammameghena vohāraparamatthadesanāsaṅkhātameghena gajjato gajjantassa desentassa dhammameghassa saddena ghosānusārena ahaṃ tadā dhammagabbhaṃ vivaṭṭūpanissayaṃ dānasīlādipuññasambhāragabbhaṃ agaṇhiṃ gahesiṃ tathāti sambandho.

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.

514. Satasahassupādāya kappasatasahassaṃ ādiṃ katvā puññagabbhaṃ dānasīlādipuññasambhāraṃ ahaṃ dharemi pūremi. Yāva dhammamegho dhammadesanā na gajjati buddhena na desīyati, tāva ahaṃ bhārato saṃsāragabbhabhārato nappamuccāmi na mocemi na visuṃ bhavāmīti sambandho.

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.

515. Bhante, sakyamuni sakyavaṃsappabhava yadā yasmiṃ kāle suddhodanamahārājassa tava pitu ramme ramaṇīye kapilavatthave kapilavatthunāmake nagare tuvaṃ dhammameghena gajjati ghoseti, tadā tasmiṃ kāle ahaṃ bhārato saṃsāragabbhabhārato parimucciṃ mutto ahosinti sambandho.

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.

516. Tato paraṃ attanā adhigate maggaphale dassento suññatantiādimāha. Tattha attaattaniyādīnaṃ abhāvato suññataṃ vimokkhañca rāgadosamohasabbakilesanimittānaṃ abhāvato, animittaṃ vimokkhañca [Pg.318] taṇhāpaṇidhissa abhāvato, appaṇihitaṃ vimokkhañca ariyamaggaṃ adhigañchiṃ bhāvesinti sambandho. Caturo ca phale sabbeti cattāri sāmaññaphalāni sabbāni sacchi akāsinti attho. Dhammevaṃ vijaṭayiṃ ahanti ahaṃ evaṃ sabbadhamme jaṭaṃ gahanaṃ vijaṭayiṃ viddhaṃsesinti attho.

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.

Dutiyabhāṇavāravaṇṇanā samattā.

The commentary on the second recitation section is complete.

517. Tato paraṃ attanā adhigatavisesameva dassento aparimeyyupādāyātiādimāha. Tattha na parimeyyoti aparimeyyo, saṃvaccharagaṇanavasena pametuṃ saṅkhātuṃ asakkuṇeyyoti attho. Taṃ aparimeyyaṃ kappaṃ upādāya ādiṃ katvā tava sāsanaṃ tuyhaṃ sāsanaṃ ‘‘anāgate gotamassa bhagavato sāsane vinayadharānaṃ aggo bhaveyya’’nti evaṃ patthemi. Atītatthe vattamānavacanaṃ, patthesinti attho. So me atthoti so patthanāsaṅkhāto attho me mayā anuppatto nipphāditoti attho. Anuttaraṃ santipadaṃ nibbānaṃ anuppattaṃ adhigatanti sambandho.

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.

518. So ahaṃ adhigatattā vinaye vinayapiṭake pāramiṃ patto pariyosānappatto. Yathāpi pāṭhiko isīti yathā padumuttarassa bhagavato sāsane vinayadharānaṃ aggo isi bhikkhu pāṭhiko pākaṭo ahosi, tathevāhanti attho. Na me samasamo atthīti vinayadhāritāya me mayā samasamo samāno añño na atthīti attho. Sāsanaṃ ovādānusāsanīsaṅkhātaṃ sāsanaṃ dhāremi pūremīti attho.

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.

519. Punapi attano visesaṃ dassento vinaye khandhake cāpītiādimāha. Tattha vinayeti ubhatovibhaṅge. Khandhaketi mahāvaggacūḷavagge. Tikacchede cāti tikasaṅghādisesatikapācittiyādike ca. Pañcameti parivāre ca. Ettha etasmiṃ sakale vinayapiṭake mayhaṃ vimati dveḷhakaṃ natthi na saṃvijjati. Akkhareti vinayapiṭakapariyāpanne a-kārādike akkhare. Byañjaneti ka-kārādike byañjane vā me vimati saṃsayo natthīti sambandho.

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.

520. Niggahe [Pg.319] paṭikamme cāti pāpabhikkhūnaṃ niggahe ca sāpattikānaṃ bhikkhūnaṃ parivāsadānādike paṭikamme ca ṭhānāṭṭhāne ca kāraṇe ca akāraṇe ca kovido chekoti attho. Osāraṇe ca tajjanīyādikammassa paṭippassaddhivasena osāraṇe pavesane ca. Vuṭṭhāpane ca āpattito vuṭṭhāpane nirāpattikaraṇe ca chekoti sambandho. Sabbattha pāramiṃ gatoti sabbasmiṃ vinayakamme pariyosānaṃ patto, dakkho chekoti attho.

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.

521. Vinaye khandhake cāpīti vuttappakāre vinaye ca khandhake ca, padaṃ suttapadaṃ nikkhipitvā paṭṭhapetvā. Ubhato viniveṭhetvāti vinayato khandhakato cāti ubhayato nibbattetvā vijaṭetvā nayaṃ āharitvā. Rasatoti kiccato. Osareyyaṃ osāraṇaṃ karomīti attho.

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.

522. Niruttiyā ca kusaloti ‘‘rukkho paṭo kumbho mālā citta’’ntiādīsu vohāresu cheko. Atthānatthe ca kovidoti atthe vaḍḍhiyaṃ anatthe hāniyañca kovido dakkhoti attho. Anaññātaṃ mayā natthīti vinayapiṭake sakale vā piṭakattaye mayā anaññātaṃ aviditaṃ apākaṭaṃ kiñci natthīti attho. Ekaggo satthu sāsaneti buddhasāsane ahameva eko vinayadharānaṃ aggo seṭṭho uttamoti attho.

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.

523. Rūpadakkhe ahaṃ ajjāti ajja etarahi kāle sakyaputtassa bhagavato sāsane pāvacane ahaṃ rūpadakkhe rūpadassane vinayavinicchayadassane sabbaṃ kaṅkhaṃ sakalaṃ saṃsayaṃ vinodemi vināsemīti sambandho. Chindāmi sabbasaṃsayanti ‘‘ahosiṃ nu kho ahamatītamaddhāna’’ntiādikaṃ (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) kālattayaṃ ārabbha uppannaṃ sabbaṃ soḷasavidhaṃ kaṅkhaṃ chindāmi vūpasamemi sabbaso viddhaṃsemīti attho.

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.

524. Padaṃ anupadañcāpīti padaṃ pubbapadañca anupadaṃ parapadañca akkharaṃ ekekamakkharañca byañjanaṃ sithiladhanitādidasavidhaṃ byañjanavidhānañca. Nidāneti tena samayenātiādike nidāne ca. Pariyosāneti nigamane. Sabbattha kovidoti sabbesu chasu ṭhānesu chekoti attho.

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.

525. Tato [Pg.320] paraṃ bhagavatoyeva guṇe pakāsento yathāpi rājā balavātiādimāha. Tattha yathā balavā thāmabalasampanno senābalasampanno vā rājā, paraṃ paresaṃ paṭirājūnaṃ senaṃ niggaṇhitvā nissesato gahetvā palāpetvā vā, tape tapeyya santapeyya dukkhāpeyya. Vijinitvāna saṅgāmanti saṅgāmaṃ parasenāya samāgamaṃ yuddhaṃ vijinitvā visesena jinitvā jayaṃ patvā. Nagaraṃ tattha māpayeti tattha tasmiṃ vijitaṭṭhāne nagaraṃ pāsādahammiyādivibhūsitaṃ vasanaṭṭhānaṃ māpaye kārāpeyyāti attho.

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.

526. Pākāraṃ parikhañcāpīti tattha māpitanagare pākāraṃ sudhādhavalaiṭṭhakāmayapākārañca kārayeti sambandho. Parikhañcāpi kaddamaparikhaṃ, udakaparikhaṃ, sukkhaparikhañca api kāraye. Esikaṃ dvārakoṭṭhakanti nagarasobhanatthaṃ ussāpitaesikāthambhañca mahantaṃ koṭṭhakañca catubhūmakādidvārakoṭṭhakañca kāraye. Aṭṭālake ca vividheti catubhūmakādibhede atiuccaaṭṭālake ca vividhe nānappakārake bahū kāraye kārāpeyyāti sambandho.

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.

527. Siṅghāṭakaṃ caccarañcāti na kevalaṃ pākārādayo kāraye, siṅghāṭakaṃ catumaggasandhiñca caccaraṃ antarāvīthiñca kārayeti sambandho. Suvibhattantarāpaṇanti suṭṭhu vibhattaṃ vibhāgato koṭṭhāsavantaṃ antarāpaṇaṃ anekāpaṇasahassaṃ kārāpeyyāti attho. Kārayeyya sabhaṃ tatthāti tasmiṃ māpitanagare sabhaṃ dhammādhikaraṇasālaṃ kāraye. Atthānatthavinicchayaṃ vaḍḍhiñca avaḍḍhiñca vinicchayakaraṇatthaṃ vinicchayasālaṃ kārayeti sambandho.

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.

528. Nigghātatthaṃ amittānanti paṭirājūnaṃ paṭibāhanatthaṃ. Chiddāchiddañca jānitunti dosañca adosañca jānituṃ. Balakāyassa rakkhāyāti hatthiassarathapattisaṅkhātassa balakāyassa senāsamūhassa ārakkhaṇatthāya so nagarasāmiko rājā, senāpaccaṃ senāpatiṃ senānāyakaṃ mahāmattaṃ ṭhapeti ṭhānantare patiṭṭhapetīti attho.

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.

529. Ārakkhatthāya [Pg.321] bhaṇḍassāti jātarūparajatamuttāmaṇiādirājabhaṇḍassa ārakkhaṇatthāya samantato gopanatthāya me mayhaṃ bhaṇḍaṃ mā vinassīti nidhānakusalaṃ rakkhaṇe kusalaṃ chekaṃ naraṃ purisaṃ bhaṇḍarakkhaṃ bhaṇḍarakkhantaṃ so rājā bhaṇḍāgāre ṭhapetīti sambandho.

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.

530. Mamatto hoti yo raññoti yo paṇḍito rañño mamatto māmako pakkhapāto hoti. Vuddhiṃ yassa ca icchatīti assa rañño vuddhiñca virūḷhiṃ yo icchati kāmeti, tassa itthambhūtassa paṇḍitassa rājā adhikaraṇaṃ vinicchayādhipaccaṃ deti mittassa mittabhāvassa paṭipajjitunti sambandho.

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.

531. Uppātesūti ukkāpātadisāḍāhādiuppātesu ca. Nimittesūti mūsikacchinnādīsu ‘‘idaṃ nimittaṃ subhaṃ, idaṃ nimittaṃ asubha’’nti evaṃ nimittajānanasatthesu ca. Lakkhaṇesu cāti itthipurisānaṃ hatthapādalakkhaṇajānanasatthesu ca kovidaṃ chekaṃ ajjhāyakaṃ anekesaṃ sissānaṃ byākaraṇavācakaṃ mantadharaṃ vedattayasaṅkhātamantadhārakaṃ paṇḍitaṃ so rājā porohicce purohitaṭṭhānantare ṭhapetīti sambandho.

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.

532. Etehaṅgehi sampannoti etehi vuttappakārehi aṅgehi avayavehi sampanno samaṅgībhūto so rājā ‘‘khattiyo’’ti pavuccati kathīyatīti sambandho. Sadā rakkhanti rājānanti ete senāpaccādayo amaccā sadā sabbakālaṃ taṃ rājānaṃ rakkhanti gopenti. Kimiva? Cakkavākova dukkhitaṃ dukkhappattaṃ sakañātiṃ rakkhanto cakkavāko pakkhī ivāti attho.

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.

533. Tatheva tvaṃ mahāvīrāti vīruttama, yathā so rājā senāpaccādiaṅgasampanno nagaradvāraṃ thaketvā paṭivasati, tatheva tuvaṃ hatāmitto nihatapaccatthiko khattiyo iva sadevakassa lokassa saha devehi pavattamānassa lokassa dhammarājā dhammena samena rājā dasapāramitādhammaparipūraṇena rājabhūtattā ‘‘dhammarājā’’ti pavuccati kathīyatīti sambandho.

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.

534. Titthiye nīharitvānāti dhammarājabhāvena paṭipakkhabhūte sakalatitthiye nīharitvā nissesena haritvā nibbisevanaṃ katvā sasenakaṃ dhārañcāpi senāya saha vasavattimārampi nīharitvā. Tamandhakāraṃ vidhamitvāti [Pg.322] tamasaṅkhātaṃ mohandhakāraṃ vidhamitvā viddhaṃsetvā. Dhammanagaraṃ sattatiṃsabodhipakkhiyadhammasaṅkhātaṃ, khandhāyatanadhātupaṭiccasamuppādabalabojjhaṅgagambhīranayasamantapaṭṭhānadhammasaṅkhātaṃ vā nagaraṃ amāpayi nimmini patiṭṭhāpesīti attho.

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.

535. Sīlaṃ pākārakaṃ tatthāti tasmiṃ patiṭṭhāpite dhammanagare catupārisuddhisīlaṃ pākāraṃ. Ñāṇaṃ te dvārakoṭṭhakanti te tuyhaṃ sabbaññutaññāṇaāsayānusayañāṇaanāgataṃsañāṇaatītaṃsañāṇādikameva ñāṇaṃ dvārakoṭṭhakanti attho. Saddhā te esikā vīrāti, bhante, asithilaparakkama te tuyhaṃ dīpaṅkarapādamūlato pabhuti sabbaññutaññāṇakāraṇā saddahanasaddhā ussāpitaalaṅkāraalaṅkatathambhoti attho. Dvārapālo ca saṃvaroti te tuyhaṃ chadvārikasaṃvaro rakkhāvaraṇagutti dvārapālo dvārarakkhakoti attho.

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.

536. Satipaṭṭhānamaṭṭālanti te tuyhaṃ catusatipaṭṭhānaaṭṭālamuṇḍacchadanaṃ. Paññā te caccaraṃ muneti, bhante, mune ñāṇavanta te tuyhaṃ pāṭihāriyādianekavidhā paññā caccaraṃ maggasamodhānaṃ nagaravīthīti attho. Iddhipādañca siṅghāṭanti tuyhaṃ chandavīriyacittavīmaṃsasaṅkhātā cattāro iddhipādā siṅghāṭaṃ catumaggasanti. Dhammavīthi sumāpitanti sattatiṃsabodhipakkhiyadhammasaṅkhātāya vīthiyā suṭṭhu māpitaṃ sajjitaṃ, taṃ dhammanagaranti attho.

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.

537. Suttantaṃ abhidhammañcāti tava tuyhaṃ ettha dhammanagare suttantaṃ abhidhammaṃ vinayañca kevalaṃ sakalaṃ suttageyyādikaṃ navaṅgaṃ buddhavacanaṃ dhammasabhā dhammādhikaraṇasālāti attho.

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.

538. Suññataṃ animittañcāti anattānupassanāvasena paṭiladdhaṃ suññatavihārañca, aniccānupassanāvasena paṭiladdhaṃ animittavihārañca. Vihārañcappaṇihitanti dukkhānupassanāvasena paṭiladdhaṃ appaṇihitavihārañca. Āneñjañcāti acalaṃ aphanditaṃ catusāmaññaphalasaṅkhātaṃ āneñjavihārañca. Nirodho cāti sabbadukkhanirodhaṃ nibbānañca. Esā dhammakuṭī tavāti esā sabbanavalokuttaradhammasaṅkhātā tava tuyhaṃ dhammakuṭi vasanagehanti attho.

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.

539. Paññāya [Pg.323] aggo nikkhittoti paññāvasena paññavantānaṃ aggo. Iti bhagavatā nikkhitto ṭhapito thero paṭibhāne ca paññāya kattabbe kicce, yuttamuttapaṭibhāne vā kovido cheko nāmena sāriputtoti pākaṭo tava tuyhaṃ dhammasenāpati tayā desitassa piṭakattayadhammasamūhassa dhāraṇato pati padhāno hutvā senākiccaṃ karotīti attho.

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.

540. Cutūpapātakusaloti bhante muni, cutūpapāte cutiyā upapattiyā ca kusalo cheko. Iddhiyā pāramiṃ gatoti ‘‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotī’’tiādinā (dī. ni. 1.238; paṭi. ma. 1.102) vuttāya iddhippabhedāya pāramiṃ pariyosānaṃ gato patto nāmena kolito nāma moggallānatthero porohicco tava tuyhaṃ purohitoti sambandho.

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.

541. Porāṇakavaṃsadharoti bhante mune, ñāṇavantaṃ porāṇassa vaṃsassa dhārako, paramparajānanako vā uggatejo pākaṭatejo, durāsado āsādetuṃ ghaṭṭetuṃ dukkho asakkuṇeyyoti attho. Dhutavādiguṇenaggoti tecīvarikaṅgādīni terasa dhutaṅgāni vadati ovadatīti dhutavādīguṇena dhutaṅgaguṇena aggo seṭṭho mahākassapatthero tava tuyhaṃ akkhadasso vohārakaraṇe padhānoti attho.

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.

542. Bahussuto dhammadharoti bhante mune, bahūnaṃ caturāsītidhammakkhandhasahassānaṃ sutattā bhagavatā bhikkhusaṅghato ca uggahitattā bahussuto anekesaṃ chasatasahassasaṅkhyānaṃ āgamadhammānaṃ satipaṭṭhānādīnañca paramatthadhammānaṃ dhāraṇato dhammadharo ānando. Sabbapāṭhī ca sāsaneti buddhasāsane sabbesaṃ pāṭhīnaṃ paṭhantānaṃ sajjhāyantānaṃ bhikkhūnaṃ aggo seṭṭhoti sabbapāṭhī nāmena ānando nāma thero. Dhammārakkho tavāti tava tuyhaṃ dhammassa piṭakattayadhammabhaṇḍassa ārakkho rakkhako pālako, dhammabhaṇḍāgārikoti attho.

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’.

543. Ete [Pg.324] sabbe atikkammāti bhagavā bhagyavā sammāsambuddho ete sāriputtādayo mahānubhāvepi there atikkamma vajjetvā mamaṃyeva pamesi pamāṇaṃ akāsi, manasi akāsīti attho. Vinicchayaṃ me pādāsīti vinayaññūhi paṇḍitehi desitaṃ pakāsitaṃ vinaye vinicchayaṃ dosavicāraṇaṃ me mayhaṃ bhagavā pādāsi pakārena adāsi, mayhameva bhāraṃ akāsīti sambandho.

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.

544. Yo koci vinaye pañhanti yo koci bhikkhu buddhasāvako vinayanissitaṃ pañhaṃ maṃ pucchati, tattha tasmiṃ pucchitapañhe me mayhaṃ cintanā vimati kaṅkhā natthi. Tañhevatthaṃ taṃ eva pucchitaṃ atthaṃ ahaṃ kathemīti sambandho.

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.

545. Yāvatā buddhakhettamhīti yāvatā yattake ṭhāne buddhassa āṇākhette taṃ mahāmuniṃ sammāsambuddhaṃ ṭhapetvā vinaye vinayapiṭake vinayavinicchayakaraṇe vā mādiso mayā sadiso natthi, ahameva aggo, bhiyyo mamādhiko kuto bhavissatīti sambandho.

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.

546. Bhikkhusaṅghe nisīditvā bhikkhusaṅghamajjhe nisinno gotamo bhagavā evaṃ gajjati sīhanādaṃ karoti. Kathaṃ? Vinaye ubhatovibhaṅge, khandhakesu mahāvaggacūḷavaggesu, ca-saddena parivāre, upālissa upālinā samo sadiso natthīti evaṃ gajjati.

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.’

547. Yāvatāti yattakaṃ buddhabhaṇitaṃ buddhena desitaṃ navaṅgaṃ suttageyyādisatthusāsanaṃ satthunā pakāsitaṃ sabbaṃ vinayogadhaṃ taṃ vinaye antopaviṭṭhaṃ vinayamūlakaṃ iccevaṃ passino passantassa.

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.

548. Mama kammaṃ saritvānāti gotamo sakyapuṅgavo sakyavaṃsappadhāno, mama kammaṃ mayhaṃ pubbapatthanākammaṃ atītaṃsañāṇena saritvāna paccakkhato ñatvā bhikkhusaṅghamajjhe gato ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ upālī’’ti (a. ni. 1.219, 228) maṃ etadagge ṭhāne ṭhapesīti sambandho.

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.

549. Satasahassupādāyāti satasahassakappe ādiṃ katvā yaṃ imaṃ ṭhānaṃ apatthayiṃ patthesiṃ, so me attho mayā anuppatto adhigato paṭiladdho vinaye pāramiṃ gato koṭiṃ pattoti attho.

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.

550. Sakyānaṃ [Pg.325] sakyavaṃsarājūnaṃ nandijanano somanassakārako ahaṃ pure pubbe kappako āsiṃ ahosiṃ, taṃ jātiṃ taṃ kulaṃ taṃ yoniṃ vijahitvā visesena jahitvā chaḍḍetvā mahesino sammāsambuddhassa putto jāto sakyaputtoti saṅkhyaṃ gato sāsanadhāraṇatoti attho.

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.

551. Tato paraṃ attano dāsakule nibbattanāpadānaṃ dassento ito dutiyake kappetiādimāha. Tattha ito bhaddakappato heṭṭhā dutiye kappe nāmena añjaso nāma khattiyo eko rājā anantatejo saṅkhyātikkantatejo amitayaso pamāṇātikkantaparivāro mahaddhano anekakoṭisatasahassadhanavā bhūmipālo pathavīpālako rakkhako ahosīti sambandho.

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.

552. Tassa raññoti tassa tādisassa rājino putto ahaṃ candano nāma khattiyo khattiyakumāro ahosinti sambandho. So ahaṃ jātimadena ca yasamadena ca bhogamadena ca upatthaddho thambhito unnatoti attho.

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.

553. Nāgasatasahassānīti satasahassahatthino mātaṅgā mātaṅgakule jātā tidhā pabhinnā akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi pabhinnā madagaḷitā sabbālaṅkārabhūsitā sabbehi hatthālaṅkārehi alaṅkatā sadā sabbakālaṃ maṃ parivārentīti sambandho.

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.

554. Sabalehi paretohanti tadā tasmiṃ kāle ahaṃ sabalehi attano senābalehi pareto parivārito uyyānaṃ gantukāmako icchanto sirikaṃ nāma nāgaṃ hatthiṃ āruyha abhiruhitvā nagarato nikkhaminti sambandho.

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.

555. Caraṇena ca sampannoti sīlasaṃvarādipannarasacaraṇadhammena samannāgato guttadvāro pihitacakkhādichadvāro susaṃvuto suṭṭhu rakkhitakāyacitto devalo nāma sambuddho paccekasambuddho, mama mayhaṃ purato sammukhe āgacchi pāpuṇīti attho.

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.

556. Pesetvā [Pg.326] sirikaṃ nāganti taṃ āgataṃ paccekabuddhaṃ disvā ahaṃ sirikaṃ nāma nāgaṃ abhimukhaṃ pesetvā buddhaṃ āsādayiṃ ghaṭṭesiṃ padussesinti attho. Tato sañjātakopo soti tato tasmā mayā atīva pīḷetvā pesitattā so hatthināgo mayi sañjātakopo padaṃ attano pādaṃ nuddharate na uddharati, niccalova hotīti attho.

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.

557. Nāgaṃ duṭṭhamanaṃ disvāti duṭṭhamanaṃ kuddhacittaṃ nādaṃ disvā ahaṃ buddhe paccekabuddhe kopaṃ akāsiṃ dosaṃ uppādesinti attho. Vihesayitvā sambuddhanti devalaṃ paccekasambuddhaṃ vihesayitvā viheṭhetvā ahaṃ uyyānaṃ agamāsinti sambandho.

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.

558. Sātaṃ tattha na vindāmīti tasmiṃ āsādane sātaṃ na vindāmi. Āsādananimittaṃ madhuraṃ sukhaṃ na labhāmīti attho. Siro pajjalito yathāti siro mama sīsaṃ pajjalito yathā pajjalamānaṃ viya hotīti attho. Pariḷāhena ḍayhāmīti paccekabuddhe kopassa katattā pacchānutāpapariḷāhena ḍayhāmi uṇhacitto homīti attho.

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.

559. Sasāgarantāti teneva pāpakammabalena sasāgarantā sāgarapariyosānā sakalamahāpathavī me mayhaṃ ādittā viya jalitā viya hoti khāyatīti attho. Pitu santikupāgammāti evaṃ bhaye uppanne ahaṃ attano pitu rañño santikaṃ upāgamma upagantvā idaṃ vacanaṃ abraviṃ kathesinti attho.

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.

560. Āsīvisaṃva kupitanti āsīvisaṃ sabbaṃ kupitaṃ kuddhaṃ iva jalamānaṃ aggikkhandhaṃ iva mattaṃ tidhā pabhinnaṃ dantiṃ dantavantaṃ kuñjaraṃ uttamaṃ hatthiṃ iva ca āgataṃ yaṃ paccekabuddhaṃ sayambhuṃ sayameva buddhabhūtaṃ ahaṃ āsādayiṃ ghaṭṭesinti sambandho.

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.

561. Āsādito mayā buddhoti so paccekabuddho mayā āsādito ghaṭṭito ghoro aññehi ghaṭṭetuṃ asakkuṇeyyattā ghoro, uggatapo pākaṭatapo jino pañca māre jitavā evaṃguṇasampanno [Pg.327] paccekabuddho mayā ghaṭṭitoti attho. Purā sabbe vinassāmāti tasmiṃ paccekabuddhe kataanādarena sabbe mayaṃ vinassāma vividhenākārena nassāma, bhasmā viya bhavāmāti attho. Khamāpessāma taṃ muninti taṃ paccekabuddhaṃ muniṃ yāva na vinassāma, tāva khamāpessāmāti sambandho.

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.

562. No ce taṃ nijjhāpessāmāti attadantaṃ damitacittaṃ samāhitaṃ ekaggacittaṃ taṃ paccekabuddhaṃ no ce nijjhāpessāma khamāpessāma. Orena sattadivasā sattadivasato orabhāge sattadivase anatikkamitvā sampuṇṇaṃ raṭṭhaṃ me sabbaṃ vidhamissati vinassissati.

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.

563. Sumekhalo kosiyo cāti ete sumekhalādayo cattāro rājāno isayo āsādayitvā ghaṭṭetvā anādaraṃ katvā saraṭṭhakā saha raṭṭhajanapadavāsīhi duggatā vināsaṃ gatāti attho.

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.

564. Yadā kuppanti isayoti yadā yasmiṃ kāle saññatā kāyasaññamādīhi saññatā santā brahmacārino uttamacārino seṭṭhacārino isayo kuppanti domanassā bhavanti, tadā sasāgaraṃ sapabbataṃ sadevakaṃ lokaṃ vināsentīti sambandho.

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.

565. Tiyojanasahassamhīti tesaṃ isīnaṃ ānubhāvaṃ ñatvā te khamāpetuṃ accayaṃ aparādhaṃ desanatthāya pakāsanatthāya tiyojanasahassappamāṇe padese purise sannipātayinti sambandho. Sayambhuṃ upasaṅkaminti sayambhuṃ paccekabuddhaṃ upasaṅkamiṃ samīpaṃ agamāsinti attho.

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.

566. Allavatthāti mayā saddhiṃ rāsibhūtā sabbe janā allavatthā udakena tintavatthauttarāsaṅgā allasirā tintakesā pañjalīkatā muddhani kataañjalipuṭā buddhassa paccekamunino pāde pādasamīpe nipatitvā nipajjitvā idaṃ vacanamabravunti ‘‘khamassu tvaṃ, mahāvīrā’’tiādikaṃ vacanaṃ abravuṃ kathesunti attho.

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.

567. Mahāvīra vīruttama bhante paccekabuddha, mayā tumhesu aññāṇena kataṃ aparādhaṃ khamassu tvaṃ vinodehi, mā manasi karohīti attho[Pg.328]. Jano janasamūho taṃ bhagavantaṃ abhi visesena yācati. Pariḷāhaṃ dosamohehi katacittadukkhapariḷāhaṃ amhākaṃ vinodehi tanuṃ karohi, no amhākaṃ raṭṭhaṃ sakalaraṭṭhajanapadavāsino mā vināsaya mā vināsehīti attho.

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.

568. Sadevamānusā sabbeti sabbe mānusā sadevā sadānavā pahārādādīhi asurehi saha sarakkhasā ayomayena kūṭena mahāmuggarena sadā sabbakālaṃ me siraṃ mayhaṃ matthakaṃ bhindeyyuṃ padāleyyuṃ.

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.

569. Tato paraṃ buddhānaṃ khamitabhāvañca kopābhāvañca pakāsento dake aggi na saṇṭhātītiādimāha. Tattha yathā udake aggi na saṇṭhāti na patiṭṭhāti, yathā bījaṃ sele silāmaye pabbate na viruhati, yathā agade osadhe kimi pāṇako na saṇṭhāti. Tathā kopo cittappakopo dummanatā buddhe paṭividdhasacce paccekabuddhe na jāyati na uppajjatīti attho.

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.

570. Punapi buddhānaṃ ānubhāvaṃ pakāsento yathā ca bhūmītiādimāha. Tattha yathā ca bhūmi pathavī acalā niccalā, tathā buddho acaloti attho. Yathā sāgaro mahāsamuddo appameyyo pametuṃ pamāṇaṃ gahetuṃ asakkuṇeyyo, tathā buddho appameyyoti attho. Yathā ākāso aphuṭṭhākāso anantako pariyosānarahito, evaṃ tathā buddho akkhobhiyo khobhetuṃ āloḷetuṃ asakkuṇeyyoti attho.

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.

571. Tato paraṃ paccekabuddhassa khamanavacanaṃ dassento sadā khantā mahāvīrātiādimāha. Tattha mahāvīrā uttamavīriyavantā buddhā tapassino pāpānaṃ tapanato ‘‘tapo’’ti laddhanāmena vīriyena samannāgatā khantā ca khantiyā ca sampannā khamitā ca paresaṃ aparādhaṃ khamitā sahitā sadā sabbakālaṃ bhavantīti sambandho. Khantānaṃ khamitānañcāti tesaṃ buddhānaṃ khantānaṃ khantiyā yuttānaṃ khamitānaṃ parāparādhakhamitānaṃ sahitānañca gamanaṃ chandādīhi agatigamanaṃ na vijjatīti attho.

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.

572. Iti [Pg.329] idaṃ vacanaṃ vatvā sambuddho paccekasambuddho pariḷāhaṃ sattānaṃ uppannadāhaṃ vinodayaṃ vinodayanto mahājanassa purato sannipatitassa sarājakassa mahato janakāyassa sammukhato tadā tasmiṃ kāle nabhaṃ ākāsaṃ abbhuggami uggañchīti attho.

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.

573. Tena kammenahaṃ dhīrāti dhīra dhitisampanna ahaṃ tena kammena paccekabuddhe katena anādarakammena imasmiṃ pacchimattabhave hīnattaṃ lāmakabhāvaṃ rājūnaṃ kappakakammakaraṇajātiṃ ajjhupāgato sampattoti attho. Samatikkamma taṃ jātinti taṃ parāyattajātiṃ saṃ suṭṭhu atikkamma atikkamitvā. Pāvisiṃ abhayaṃ puranti bhayarahitaṃ nibbānapuraṃ nibbānamahānagaraṃ pāvisiṃ paviṭṭho āsinti attho.

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.

574. Tadāpi maṃ mahāvīrāti vīruttama tadāpi tasmiṃ paccekabuddhassa āsādanasamaye api sayambhū paccekabuddho pariḷāhaṃ āsādanahetu uppannaṃ kāyacittadarathaṃ vinodesi dūrīakāsi. Ḍayhamānaṃ tato eva pacchānutāpena kukkuccena ḍayhamānaṃ santapantaṃ maṃ susaṇṭhitaṃ dosaṃ dosato dassane suṭṭhu saṇṭhitaṃ disvā khamāpayi taṃ aparādhaṃ adhivāsesīti sambandho.

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.

575. Ajjāpi maṃ mahāvīrāti vīruttama, ajjāpi tuyhaṃ samāgamakāle api, tihaggībhi rāgaggidosaggimohaggisaṅkhātehi vā nirayaggipetaggisaṃsāraggisaṅkhātehi vā tīhi aggīhi ḍayhamānaṃ dukkhamanubhavantaṃ maṃ bhagavā sītibhāvaṃ domanassavināsena santakāyacittasaṅkhātaṃ sītibhāvaṃ nibbānameva vā apāpayi sampāpesi. Tayo aggī vuttappakāre te tayo aggī nibbāpesi vūpasamesīti sambandho.

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.

576. Evaṃ attano hīnāpadānaṃ bhagavato dassetvā idāni aññepi tassa savane niyojetvā ovadanto ‘‘yesaṃ sotāvadhānatthī’’tiādimāha. Tattha yesaṃ tumhākaṃ sotāvadhānaṃ sotassa avadhānaṃ ṭhapanaṃ atthi vijjati, te tumhe bhāsato sāsantassa mama vacanaṃ suṇātha manasi karotha. Atthaṃ tumhaṃ pavakkhāmīti yathā yena pakārena mama mayā diṭṭhaṃ padaṃ nibbānaṃ, tathā tena pakārena nibbānasaṅkhātaṃ paramatthaṃ tumhākaṃ pavakkhāmīti sambandho.

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.

577. Taṃ [Pg.330] dassento sayambhuṃ taṃ vimānetvātiādimāha. Tattha sayambhuṃ sayameva bhūtaṃ ariyāya jātiyā jātaṃ santacittaṃ samāhitaṃ paccekabuddhaṃ vimānetvā anādaraṃ katvā tena kammena katenākusalena ajja imasmiṃ vattamānakāle ahaṃ nīcayoniyaṃ parāyattajātiyaṃ kappakajātiyaṃ jāto nibbatto amhi bhavāmi.

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.

578. Mā vo khaṇaṃ virādhethāti buddhuppādakkhaṇaṃ vo tumhe mā virādhetha gaḷitaṃ mā karotha, hi saccaṃ khaṇātītā buddhuppādakkhaṇaṃ atītā atikkantā sattā socare socanti, ‘‘mayaṃ alakkhikā dummedhā bhavāmā’’ti evaṃ socantīti attho. Sadatthe attano atthe vuḍḍhiyaṃ vāyameyyātha vīriyaṃ karotha. Vo tumhehi khaṇo buddhuppādakkhaṇo samayo paṭipādito nipphādito pattoti attho.

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.

579. Tato paraṃ saṃsāragatānaṃ ādīnavaṃ upamāupameyyavasena dassento ekaccānañca vamanantiādimāha. Ekaccānaṃ kesañci puggalānaṃ vamanaṃ uddhaṃ uggiraṇaṃ ekaccānaṃ virecanaṃ adhopaggharaṇaṃ eke ekaccānaṃ halāhalaṃ visaṃ mucchākaraṇavisaṃ, ekaccānaṃ puggalānaṃ osadhaṃ rakkhanupāyaṃ bhagavā evaṃ paṭipāṭiyā akkhāsīti sambandho.

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.

580. Vamanaṃ paṭipannānanti paṭipannānaṃ maggasamaṅgīnaṃ vamanaṃ saṃsārachaḍḍanaṃ saṃsāramocanaṃ bhagavā akkhāsīti sambandho. Phalaṭṭhānaṃ phale ṭhitānaṃ virecanaṃ saṃsārapaggharaṇaṃ akkhāsi. Phalalābhīnaṃ phalaṃ labhitvā ṭhitānaṃ nibbānaosadhaṃ akkhāsi. Gavesīnaṃ manussadevanibbānasampattiṃ gavesīnaṃ pariyesantānaṃ puññakhettabhūtaṃ saṅghaṃ akkhāsīti sambandho.

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.

581. Sāsanena viruddhānanti sāsanassa paṭipakkhānaṃ halāhalaṃ kutūhalaṃ pāpaṃ akusalaṃ akkhāsīti sambandho. Yathā āsīvisoti assaddhānaṃ katapāpānaṃ puggalānaṃ saṃsāre dukkhāvahanato āsīvisasadisaṃ yathā āsīviso diṭṭhamattena bhasmakaraṇato diṭṭhaviso sappo attanā daṭṭhaṃ naraṃ jhāpeti ḍayhati dukkhāpeti. Taṃ naraṃ taṃ assaddhaṃ katapāpaṃ naraṃ halāhalavisaṃ evaṃ jhāpeti catūsu apāyesu ḍayhati sosesīti sambandho.

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.

582. Sakiṃ [Pg.331] pītaṃ halāhalanti visaṃ halāhalaṃ pītaṃ sakiṃ ekavāraṃ jīvitaṃ uparundhati nāseti. Sāsanena sāsanamhi virajjhitvā aparādhaṃ katvā puggalo kappakoṭimhi koṭisaṅkhye kappepi ḍayhati nijjhāyatīti attho.

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.

583. Evaṃ assaddhānaṃ puggalānaṃ phalavipākaṃ dassetvā idāni buddhānaṃ ānubhāvaṃ dassento khantiyātiādimāha. Tattha yo buddho vamanādīni akkhāsi, so buddho khantiyā khamanena ca avihiṃsāya sattānaṃ avihiṃsanena ca mettacittavatāya ca mettacittavantabhāvena ca sadevakaṃ saha devehi vattamānaṃ lokaṃ tāreti atikkamāpeti nibbāpeti, tasmā kāraṇā buddhā vo tumhehi avirādhiyā virujjhituṃ na sakkuṇeyyā, buddhasāsane paṭipajjeyyāthāti attho.

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.

584. Lābhe ca alābhe ca na sajjanti na bhajanti na lagganti. Sammānane ādarakaraṇe ca vimānane anādarakaraṇe ca acalā pathavīsadisā buddhā bhavanti, tasmā kāraṇā te buddhā tumhehi na virodhiyā na virodhetabbā virujjhituṃ asakkuṇeyyāti attho.

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.

585. Buddhānaṃ majjhattataṃ dassento devadattetiādimāha. Tattha vadhakāvadhakesu sabbesu sattesu samako samamānaso muni buddhamunīti attho.

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.

586. Etesaṃ paṭigho natthīti etesaṃ buddhānaṃ paṭigho caṇḍikkaṃ dosacittataṃ natthi na saṃvijjati. Rāgomesaṃ na vijjatīti imesaṃ buddhānaṃ rāgopi rajjanaṃ allīyanaṃ na vijjati, na upalabbhati, tasmā kāraṇā, vadhakassa ca orasassa cāti sabbesaṃ samako samacitto buddho hotīti sambandho.

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.

587. Punapi buddhānaṃyeva ānubhāvaṃ dassento panthe disvāna kāsāvantiādimāha. Tattha mīḷhamakkhitaṃ gūthasammissaṃ kāsāvaṃ kasāvena rajitaṃ cīvaraṃ isiddhajaṃ ariyānaṃ dhajaṃ parikkhāraṃ, panthe magge chaḍḍitaṃ disvāna passitvā añjaliṃ katvā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi katvā [Pg.332] sirasā sirena vanditabbaṃ isiddhajaṃ arahattaddhajaṃ buddhapaccekabuddhasāvakadīpakaṃ cīvaraṃ namassitabbaṃ mānetabbaṃ pūjetabbanti attho.

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.

588. Abbhatītāti abhi atthaṅgatā nibbutā. Ye ca buddhā vattamānā idāni jātā ca ye buddhā anāgatā ajātā abhūtā anibbattā apātubhūtā ca ye buddhā. Dhajenānena sujjhantīti anena isiddhajena cīvarena ete buddhā sujjhanti visuddhā bhavanti sobhanti. Tasmā tena kāraṇena ete buddhā namassiyā namassitabbā vanditabbāti attho. ‘‘Etaṃ namassiya’’ntipi pāṭho, tassa etaṃ isiddhajaṃ namassitabbanti attho.

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'.

589. Tato paraṃ attano guṇaṃ dassento satthukappantiādimāha. Tattha satthukappaṃ buddhasadisaṃ suvinayaṃ sundaravinayaṃ sundarākārena dvārattayadamanaṃ hadayena cittena ahaṃ dhāremi savanadhāraṇādinā paccavekkhāmīti attho. Vinayaṃ vinayapiṭakaṃ namassamāno vandamāno vinaye ādaraṃ kurumāno viharissāmi sabbadā sabbasmiṃ kāle vāsaṃ kappemīti attho.

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.

590. Vinayo āsayo mayhanti vinayapiṭakaṃ mayhaṃ okāsabhūtaṃ savanadhāraṇamanasikaraṇauggahaparipucchāpavattanavasena okāsabhūtaṃ gehabhūtanti attho. Vinayo ṭhānacaṅkamanti vinayo mayhaṃ savanādikiccakaraṇena ṭhitaṭṭhānañca caṅkamanaṭṭhānañca. Kappemi vinaye vāsanti vinayapiṭake vinayatantiyā savanadhāraṇapavattanavasena vāsaṃ sayanaṃ kappemi karomi. Vinayo mama gocaroti vinayapiṭakaṃ mayhaṃ gocaro āhāro bhojanaṃ niccaṃ dhāraṇamanasikaraṇavasenāti attho.

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.

591. Vinaye pāramippattoti sakale vinayapiṭake pāramiṃ pariyosānaṃ patto. Samathe cāpi kovidoti pārājikādisattāpattikkhandhānaṃ samathe vūpasame ca vuṭṭhāne ca kovido cheko, adhikaraṇasamathe vā –

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—

‘‘Vivādaṃ anuvādañca, āpattādhikaraṇaṃ tathā;

Kiccādhikaraṇañceva, caturādhikaraṇā matā’’ti. –

'Disputes and accusations, legal questions concerning offenses, and legal questions concerning duties— these are considered the four kinds of legal questions.'

Vuttādhikaraṇesu ca –

And concerning the aforementioned legal questions—

‘‘Sammukhā [Pg.333] sativinayo, amūḷhapaṭiññākaraṇaṃ;

Yebhuyya tassapāpiyya, tiṇavatthārako tathā’’ti. –

'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.'

Evaṃ vuttesu ca sattasu adhikaraṇasamathesu atikovido chekoti attho. Upāli taṃ mahāvīrāti bhante mahāvīra, catūsu asaṅkhyeyyesu kappasatasahassesu sabbaññutaññāṇādhigamāya vīriyavanta satthuno devamanussānaṃ anusāsakassa taṃ tava pāde pādayuge upāli bhikkhu vandati paṇāmaṃ karotīti attho.

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.

592. So ahaṃ pabbajitvā sambuddhaṃ namassamāno paṇāmaṃ kurumāno dhammassa ca tena bhagavatā desitassa navalokuttaradhammassa sudhammataṃ sundaradhammabhāvaṃ jānitvā dhammañca namassamāno gāmato gāmaṃ purato punaṃ nagarato nagaraṃ vicarissāmīti sambandho.

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.

593. Kilesā jhāpitā mayhanti mayā paṭividdhaarahattamaggañāṇena mayhaṃ cittasantānagatā sabbe diyaḍḍhasahassasaṅkhā kilesā jhāpitā sositā visositā viddhaṃsitā. Bhavā sabbe samūhatāti kāmabhavādayo sabbe nava bhavā mayā samūhatā saṃ suṭṭhu ūhatā khepitā viddhaṃsitā. Sabbāsavā parikkhīṇāti kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavoti sabbe cattāro āsavā parikkhīṇā parisamantato khayaṃ pāpitā. Idāni imasmiṃ arahattappattakāle punabbhavo punuppattisaṅkhāto bhavo bhavanaṃ jāti natthīti attho.

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.

594. Uttari somanassavasena udānaṃ udānento svāgatantiādimāha. Tattha buddhaseṭṭhassa uttamabuddhassa santike samīpe ekanagare vā mama āgamanaṃ svāgataṃ suṭṭhu āgamanaṃ sundarāgamanaṃ vata ekantena āsi ahosīti sambandho. Tisso vijjāti pubbenivāsadibbacakkhuāsavakkhayavijjā anuppattā sampattā, paccakkhaṃ katāti attho. Kataṃ buddhassa sāsananti buddhena bhagavatā desitaṃ anusiṭṭhi sāsanaṃ kataṃ nipphāditaṃ vattapaṭipattiṃ pūretvā kammaṭṭhānaṃ manasi karitvā arahattamaggañāṇādhigamena sampāditanti attho.

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.

595. Paṭisambhidā catassoti atthapaṭisambhidādayo catasso paññāyo sacchikatā paccakkhaṃ katā. Vimokkhāpi ca aṭṭhimeti cattāri [Pg.334] maggañāṇāni cattāri phalañāṇānīti ime aṭṭha vimokkhā saṃsārato muccanūpāyā sacchikatāti sambandho. Chaḷabhiññā sacchikatāti –

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'—

‘‘Iddhividhaṃ dibbasotaṃ, cetopariyañāṇakaṃ;

Pubbenivāsañāṇañca, dibbacakkhāsavakkhaya’’nti. –

'Psychic abilities, the divine ear, knowledge of the minds of others, knowledge of former lives, the divine eye, and the destruction of the taints.'

Imā cha abhiññā sacchikatā paccakkhaṃ katā. Imesaṃ ñāṇānaṃ sacchikaraṇena buddhassa sāsanaṃ katanti attho.

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.

Itthanti iminā heṭṭhā vuttappakārena. Sudanti padapūraṇamatte nipāto. Āyasmā upāli theroti thirasīlādiguṇayutto sāvako imā pubbacaritāpadānadīpikā gāthāyo abhāsittha kathayitthāti attho.

'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.

Upālittheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Upāli is completed.

3-7. Aññāsikoṇḍaññattheraapadānavaṇṇanā

3.7 The Commentary on the Apadāna of the Venerable Aññāsikoṇḍañña

Padumuttarasambuddhantiādikaṃ āyasmato aññāsikoṇḍaññattherassa apadānaṃ. Ayaṃ kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare gahapatimahāsālakule nibbattitvā viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ attano sāsane paṭhamaṃ paṭividdhadhammarattaññūnaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento satasahassabhikkhuparivārassa bhagavato sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthāpissa anantarāyataṃ disvā bhāviniṃ sampattiṃ byākāsi. So yāvajīvaṃ puññāni karonto satthari parinibbute cetiye patiṭṭhāpiyamāne antocetiye ratanagharaṃ kārāpesi, cetiyaṃ parivāretvā sahassaratanagghikāni ca kāresi.

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.

So evaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto vipassissa bhagavato kāle mahākālo nāma kuṭumbiko hutvā aṭṭhakarīsamatte khette sāligabbhaṃ phāletvā gahitasālitaṇḍulehi asambhinnakhīrapāyāsaṃ sampādetvā tattha madhusappisakkarādayo pakkhipitvā buddhappamukhassa saṅghassa adāsi. Sāligabbhaṃ phāletvā gahitagahitaṭṭhānaṃ [Pg.335] puna pūrati. Puthukakāle puthukaggaṃ nāma adāsi. Lāyane lāyanaggaṃ, veṇikaraṇe veṇaggaṃ, kalāpādikaraṇe kalāpaggaṃ, khalaggaṃ, bhaṇḍaggaṃ, minaggaṃ koṭṭhagganti evaṃ ekasasse nava vāre aggadānaṃ adāsi, tampi sassaṃ atirekataraṃ sampannaṃ ahosi.

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.

Evaṃ yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā devesu ca manussesu ca saṃsaranto amhākaṃ bhagavato uppattito puretarameva kapilavatthunagarassa avidūre doṇavatthunāmake brāhmaṇagāme brāhmaṇamahāsālakule nibbatti. Tassa koṇḍaññoti gottato āgataṃ nāmaṃ ahosi. So vayappatto tayo vede uggahetvā lakkhaṇamantesu ca pāraṃ agamāsi. Tena samayena amhākaṃ bodhisatto tusitapurato cavitvā kapilavatthupure suddhodanamahārājassa gehe nibbatti. Tassa nāmaggahaṇadivase aṭṭhuttarasatesu brāhmaṇesu upanītesu ye aṭṭha brāhmaṇā lakkhaṇapariggahaṇatthaṃ mahātalaṃ upanītā. So tesu sabbanavako hutvā mahāpurisassa lakkhaṇanipphattiṃ disvā ‘‘ekaṃsena ayaṃ buddho bhavissatī’’ti niṭṭhaṃ gantvā mahāsattassa abhinikkhamanaṃ udikkhanto vicarati.

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.

Bodhisattopi kho mahatā parivārena vaḍḍhamāno anukkamena vuddhippatto ñāṇaparipākaṃ gantvā ekūnatiṃsatime vasse mahābhinikkhamanaṃ nikkhamanto anomānadītīre pabbajitvā anukkamena uruvelaṃ gantvā padhānaṃ padahi. Tadā koṇḍañño māṇavo mahāsattassa pabbajitabhāvaṃ sutvā lakkhaṇapariggāhakabrāhmaṇānaṃ puttehi vappamāṇavādīhi saddhiṃ attapañcamo pabbajitvā anukkamena bodhisattassa santikaṃ upasaṅkamitvā chabbassāni taṃ upaṭṭhahanto tassa oḷārikāhāraparibhogena nibbinno apakkamitvā isipatanaṃ agamāsi. Atha kho bodhisatto oḷārikāhāraparibhogena laddhakāyabalo vesākhapuṇṇamāyaṃ bodhirukkhamūle aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā abhisambuddho hutvā sattasattāhaṃ bodhimaṇḍeyeva vītināmetvā pañcavaggiyānaṃ ñāṇaparipākaṃ ñatvā āsāḷhīpuṇṇamāyaṃ isipatanaṃ gantvā tesaṃ dhammacakkapavattanasuttantaṃ (mahāva. 13 ādayo; saṃ. ni. 5.1081) kathesi. Desanāpariyosāne koṇḍaññatthero [Pg.336] aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Atha pañcamiyaṃ pakkhassa anattalakkhaṇasuttantadesanāya (mahāva. 20 ādayo; saṃ. ni. 3.59) arahattaṃ sacchākāsi.

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.

596. Evaṃ so arahattaṃ patvā ‘‘kiṃ kammaṃ katvā ahaṃ lokuttarasukhaṃ adhigatomhī’’ti upadhārento attano pubbakammaṃ paccakkhato ñatvā somanassavasena pubbacaritāpadānaṃ udānavasena dassento padumuttarasambuddhantiādimāha. Tassattho heṭṭhā vuttoyeva. Lokajeṭṭhaṃ vināyakanti sakalassa sattalokassa jeṭṭhaṃ padhānanti attho. Visesena veneyyasatte saṃsārasāgarassa paratīraṃ amatamahānibbānaṃ neti sampāpetīti vināyako, taṃ vināyakaṃ. Buddhabhūmimanuppattanti buddhassa bhūmi patiṭṭhānaṭṭhānanti buddhabhūmi, sabbaññutaññāṇaṃ, taṃ anuppatto paṭividdhoti buddhabhūmimanuppatto, taṃ buddhabhūmimanuppattaṃ, sabbaññutappattaṃ buddhabhūtanti attho. Paṭhamaṃ addasaṃ ahanti paṭhamaṃ vesākhapuṇṇamiyā rattiyā paccūsasamaye buddhabhūtaṃ padumuttarasambuddhaṃ ahaṃ addakkhinti attho.

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.’

597. Yāvatā bodhiyā mūleti yattakā bodhirukkhasamīpe yakkhā samāgatā rāsibhūtā sambuddhaṃ buddhabhūtaṃ taṃ buddhaṃ pañjalīkatā dasaṅgulisamodhānaṃ añjalipuṭaṃ sirasi ṭhapetvā vandanti namassantīti sambandho.

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.

598. Sabbe devā tuṭṭhamanāti buddhabhūtaṭṭhānaṃ āgatā te sabbe devā tuṭṭhacittā ākāse sañcarantīti sambandho. Andhakāratamonudoti ativiya andhakāraṃ mohaṃ nudo khepano ayaṃ buddho anuppattoti attho.

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.

599. Tesaṃ hāsaparetānanti hāsehi pītisomanassehi samannāgatānaṃ tesaṃ devānaṃ mahānādo mahāghoso avattatha pavattati, sammāsambuddhasāsane kilese saṃkilese dhamme jhāpayissāmāti sambandho.

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.

600. Devānaṃ giramaññāyāti vācāya thutivacanena saha udīritaṃ devānaṃ saddaṃ jānitvā haṭṭho haṭṭhena cittena somanassasahagatena cittena ādibhikkhaṃ paṭhamaṃ āhāraṃ buddhabhūtassa ahaṃ adāsinti sambandho.

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.

602. Sattāhaṃ [Pg.337] abhinikkhammāti mahābhinikkhamanaṃ nikkhamitvā sattāhaṃ padhānaṃ katvā sabbaññutaññāṇapadaṭṭhānaṃ arahattamaggañāṇasaṅkhātaṃ bodhiṃ ajjhagamaṃ adhigañchiṃ ahanti attho. Idaṃ me paṭhamaṃ bhattanti idaṃ bhattaṃ sarīrayāpanaṃ brahmacārissa uttamacārissa me mayhaṃ iminā devaputtena paṭhamaṃ dinnaṃ ahosīti attho.

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.

603. Tusitā hi idhāgantvāti tusitabhavanato idha manussaloke āgantvā yo devaputto me mama bhikkhaṃ upānayi adāsi, taṃ devaputtaṃ kittayissāmi kathessāmi pākaṭaṃ karissāmi. Bhāsato bhāsantassa mama vacanaṃ suṇāthāti sambandho. Ito paraṃ anuttānapadameva vaṇṇayissāma.

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.

607. Tidasāti tāvatiṃsabhavanā. Agārāti attano uppannabrāhmaṇagehato nikkhamitvā pabbajitvā cha saṃvaccharāni dukkarakārikaṃ karontena bodhisattena saha vasissatīti sambandho.

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.

608. Tato sattamake vasseti tato pabbajitakālato paṭṭhāya sattame saṃvacchare. Buddho saccaṃ kathessatīti chabbassāni dukkarakārikaṃ katvā sattamasaṃvacchare buddho hutvā bārāṇasiyaṃ isipatane migadāye dhammacakkapavattanasuttantadesanāya dukkhasamudayanirodhamaggasaccasaṅkhātaṃ catusaccaṃ kathessatīti attho. Koṇḍañño nāma nāmenāti nāmena gottanāmavasena koṇḍañño nāma. Paṭhamaṃ sacchikāhitīti pañcavaggiyānamantare paṭhamaṃ ādito eva sotāpattimaggañāṇaṃ sacchikāhiti paccakkhaṃ karissatīti attho.

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.

609. Nikkhantenānupabbajinti nikkhantena bodhisattena saha nikkhamitvā anupabbajinti attho. Tathā anupabbajitvā mayā padhānaṃ vīriyaṃ sukataṃ suṭṭhu kataṃ daḷhaṃ katvā katanti attho. Kilese jhāpanatthāyāti kilese sosanatthāya viddhaṃsanatthāya anagāriyaṃ agārassa ahitaṃ kasivaṇijjādikammavirahitaṃ sāsanaṃ pabbajiṃ paṭipajjinti attho.

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.

610. Abhigantvāna [Pg.338] sabbaññūti sabbaṃ atītānāgatapaccuppannaṃ vā saṅkhāravikāralakkhaṇanibbānapaññattisaṅkhātaṃ ñeyyaṃ vā jānanto devehi saha vattamāne satta loke buddho migāraññaṃ migadāya vihāraṃ abhigantvā upasaṅkamitvā me mayā sacchikatena iminā sotāpattimaggañāṇena amatabheriṃ amatamahānibbānabheriṃ ahari pahari dassesīti attho.

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.

611. So dānīti so ahaṃ paṭhamaṃ sotāpanno idāni arahattamaggañāṇena amataṃ santaṃ vūpasantasabhāvaṃ padaṃ pajjitabbaṃ pāpuṇitabbaṃ, anuttaraṃ uttaravirahitaṃ nibbānaṃ patto adhigatoti attho. Sabbāsave pariññāyāti kāmāsavādayo sabbe āsave pariññāya pahānapariññāya pajahitvā anāsavo nikkileso viharāmi iriyāpathavihārena vāsaṃ kappemi. Paṭisambhidā catassotyādayo gāthāyo vuttatthāyeva.

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.

Atha naṃ satthā aparabhāge jetavanamahāvihāre bhikkhusaṅghamajjhe paññattavarabuddhāsane nisinno paṭhamaṃ paṭividdhadhammabhāvaṃ dīpento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ rattaññūnaṃ yadidaṃ aññāsikoṇḍañño’’ti (a. ni. 1.188) etadagge ṭhapesi. So dvīhi aggasāvakehi attani kariyamānaṃ paramanipaccakāraṃ, gāmantasenāsane ākiṇṇavihārañca pariharitukāmo, vivekābhiratiyā viharitukāmo ca attano santikaṃ upagatānaṃ gahaṭṭhapabbajitānaṃ paṭisanthārakaraṇampi papañcaṃ maññamāno satthāraṃ āpucchitvā himavantaṃ pavisitvā chaddantehi nāgehi upaṭṭhiyamāno chaddantadahatīre dvādasa vassāni vasi. Evaṃ tattha vasantaṃ theraṃ ekadivasaṃ sakko devarājā upasaṅkamitvā vanditvā ṭhito evamāha ‘‘sādhu me, bhante, ayyo dhammaṃ desetū’’ti. Thero tassa catusaccagabbhaṃ tilakkhaṇāhataṃ suññatāpaṭisaṃyuttaṃ nānānayavicittaṃ amatogadhaṃ buddhalīlāya dhammaṃ desesi. Taṃ sutvā sakko attano pasādaṃ pavedento –

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:

‘‘Esa bhiyyo pasīdāmi, sutvā dhammaṃ mahārasaṃ;

Virāgo desito dhammo, anupādāya sabbaso’’ti. (theragā. 673) –

"Even more delighted I am, having heard the Dhamma of great savor; The Dhamma taught is dispassion, utterly without clinging."

Thutiṃ [Pg.339] akāsi. Thero chaddantadahatīre dvādasa vassāni vasitvā upakaṭṭhe parinibbāne satthāraṃ upasaṅkamitvā parinibbānaṃ anujānāpetvā tattheva gantvā parinibbāyīti.

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.

Aññāsikoṇḍaññattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Aññāsi Koṇḍañña is complete.

3-8. Piṇḍolabhāradvājattheraapadānavaṇṇanā

3-8. The Commentary on the Apadāna of Elder Piṇḍola Bhāradvāja

Padumuttaro nāma jinotiādikaṃ āyasmato piṇḍolabhāradvājassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle sīhayoniyaṃ nibbattitvā pabbatapāde guhāyaṃ vihāsi. Bhagavā tassa anuggahaṃ kātuṃ gocarāya pakkantakāle tassa sayanaguhaṃ pavisitvā nirodhaṃ samāpajjitvā nisīdi. Sīho gocaraṃ gahetvā nivatto guhadvāre ṭhatvā bhagavantaṃ disvā haṭṭhatuṭṭho jalajathalajapupphehi pūjaṃ katvā cittaṃ pasādento bhagavato ārakkhaṇatthāya aññe vāḷamige apanetuṃ tīsu velāsu sīhanādaṃ nadanto buddhagatāya satiyā aṭṭhāsi. Yathā paṭhamadivase, evaṃ sattāhaṃ pūjesi. Bhagavā ‘‘sattāhaccayena nirodhā vuṭṭhahitvā vaṭṭissati imassa ettako upanissayo’’ti tassa passantasseva ākāsaṃ pakkhanditvā vihārameva gato.

‘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.

Sīho buddhaviyogadukkhaṃ adhivāsetuṃ asakkonto kālaṃ katvā haṃsavatīnagare mahābhogakule nibbattitvā vayappatto nagaravāsīhi saddhiṃ vihāraṃ gantvā satthu dhammadesanaṃ sutvā pasanno sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattetvā yāvajīvaṃ puññāni katvā aparāparaṃ devamanussesu saṃsaranto amhākaṃ bhagavato kāle kosambiyaṃ rañño udenassa purohitassa putto hutvā nibbatti. Bhāradvājotissa nāmaṃ ahosi. So vayappato tayo vede uggahetvā pañca māṇavakasatāni mante vācento mahagghasabhāvena ananurūpācārattā [Pg.340] tehi pariccatto rājagahaṃ gantvā bhagavato bhikkhusaṅghassa ca lābhasakkāraṃ disvā sāsane pabbajitvā bhojane amattaññū hutvā viharati. Satthārā upāyena mattaññutāya patiṭṭhāpento vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Chaḷabhiñño pana hutvā bhagavato sammukhā ‘‘yaṃ sāvakehi pattabbaṃ, taṃ mayā anuppatta’’nti, bhikkhusaṅghe ca ‘‘yassa magge vā phale vā kaṅkhā atthi, so maṃ pucchatū’’ti sīhanādaṃ nadi. Tena taṃ bhagavā – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sīhanādikānaṃ yadidaṃ piṇḍolabhāradvājo’’ti (a. ni. 1.188, 195) etadagge ṭhapesi.

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)

613. Evaṃ etadaggaṃ ṭhānaṃ patvā pubbe katapuññasambhāraṃ saritvā somanassavasena attano puññakammāpadānaṃ vibhāvento padumuttarotiādimāha. Tassattho heṭṭhā vuttova. Purato himavantassāti himālayapabbatato pubbadisābhāgeti attho. Cittakūṭe vasī tadāti yadā ahaṃ sīho migarājā hutvā himavantapabbatasamīpe vasāmi, tadā padumuttaro nāma satthā anekehi ca osadhehi, anekehi ca ratanehi cittavicittatāya cittakūṭe cittapabbatasikhare vasīti sambandho.

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.

614. Abhītarūpo tatthāsinti abhītasabhāvo nibbhayasabhāvo migarājā tattha āsiṃ ahosinti attho. Catukkamoti catūhi disāhi kamo gantuṃ samattho. Yassa saddaṃ suṇitvānāti yassa migarañño sīhanādaṃ sutvā bahujjanā bahusattā vikkhambhanti visesena khambhanti bhāyanti.

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.

615. Suphullaṃ padumaṃ gayhāti bhagavati pasādena supupphitapadumapupphaṃ ḍaṃsitvā. Narāsabhaṃ narānaṃ āsabhaṃ uttamaṃ seṭṭhaṃ sambuddhaṃ upagacchiṃ, samīpaṃ agaminti attho. Vuṭṭhitassa samādhimhāti nirodhasamāpattito vuṭṭhitassa buddhassa taṃ pupphaṃ abhiropayiṃ pūjesinti attho.

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.

616. Catuddisaṃ namassitvāti catūsu disāsu namassitvā sakaṃ cittaṃ attano cittaṃ pasādetvā ādarena patiṭṭhapetvā sīhanādaṃ abhītanādaṃ anadiṃ ghosesinti attho.

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.

617. Tato [Pg.341] buddhena dinnabyākaraṇaṃ pakāsento padumuttarotiādimāha. Taṃ uttānatthameva.

617. Then, making manifest the prediction given by the Buddha, he spoke the verses beginning with ‘Padumuttara.’ The meaning of that is self-evident.

618. Vadataṃ seṭṭhoti ‘‘mayaṃ buddhā, mayaṃ buddhā’’ti vadantānaṃ aññatitthiyānaṃ seṭṭho uttamo buddho āgatoti sambandho. Tassa āgatassa bhagavato taṃ dhammaṃ sossāma suṇissāmāti attho.

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.

619. Tesaṃ hāsaparetānanti hāsehi somanassehi paretānaṃ abhibhūtānaṃ samannāgatānaṃ tesaṃ devamanussānaṃ. Lokanāyakoti lokassa nāyako saggamokkhasampāpako mama saddaṃ mayhaṃ sīhanādaṃ pakittesi pakāsesi kathesi, dīghadassī anāgatakāladassī mahāmuni munīnamantare mahanto muni. Sesagāthā suviññeyyameva.

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.

622. Nāmena padumo nāma cakkavattī hutvā catusaṭṭhiyā jātiyā issariyaṃ issarabhāvaṃ rajjaṃ kārayissatīti attho.

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.

623. Kappasatasahassamhīti sāmyatthe bhummavacanaṃ, kappasatasahassānaṃ pariyosāneti attho.

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.

624. Pakāsite pāvacaneti tena gotamena bhagavatā piṭakattaye pakāsite desiteti attho. Brahmabandhu bhavissatīti tadā gotamassa bhagavato kāle ayaṃ sīho migarājā brāhmaṇakule nibbattissatīti attho. Brahmaññā abhinikkhammāti brāhmaṇakulato nikkhamitvā tassa bhagavato sāsane pabbajissatīti sambandho.

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.

625. Padhānapahitattoti vīriyakaraṇatthaṃ pesitacitto. Upadhisaṅkhātānaṃ kilesānaṃ abhāvena nirupadhi. Kilesadarathānaṃ abhāvena upasanto. Sabbāsave sakalāsave pariññāya pahāya anāsavo nikkileso nibbāyissati khandhaparinibbānena nibbuto bhavissatīti attho.

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.

626. Vijane pantaseyyamhīti janasambādharahite dūrāraññasenāsaneti attho. Vāḷamigasamākuleti kāḷasīhādīhi caṇḍamigasaṅgehi ākule saṃkiṇṇeti attho. Sesaṃ vuttatthamevāti.

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.

Piṇḍolabhāradvājattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Piṇḍola Bhāradvāja is concluded.

3-9. Khadiravaniyattheraapadānavaṇṇanā

3.9. The Commentary on the Apadāna of the Elder Khadiravaniya

Gaṅgā [Pg.342] bhāgīrathī nāmātiādikaṃ āyasmato khadiravaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare titthanāvikakule nibbattitvā mahāgaṅgāya payāgatitthe titthanāvāya kammaṃ karonto ekadivasaṃ sasāvakasaṅghaṃ bhagavantaṃ gaṅgātīraṃ upagataṃ disvā pasannamānaso nāvāsaṅghāṭaṃ yojetvā mahantena pūjāsakkārena paratīraṃ pāpetvā aññataraṃ bhikkhuṃ satthārā āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapiyamānaṃ disvā taṃ ṭhānantaraṃ patthetvā bhagavato bhikkhusaṅghassa ca mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Bhagavā tassa patthanāya avañjhabhāvaṃ byākāsi.

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.

So tato paṭṭhāya puññāni upacinanto devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde magadharaṭṭhe nālakagāme rūpasāriyā nāma brāhmaṇiyā kucchimhi nibbatti. Taṃ vayappattaṃ mātāpitaro gharabandhanena bandhitukāmā hutvā tassa ārocesuṃ. So sāriputtattherassa pabbajitabhāvaṃ sutvā ‘‘mayhaṃ jeṭṭhabhātā ayyo upatisso imaṃ vibhavaṃ chaḍḍetvā pabbajito, tena vantaṃ kheḷapiṇḍaṃ kathāhaṃ anubhavissāmī’’ti jātasaṃvego pāsaṃ anupagacchamānamigo viya ñātake vañcetvā hetusampattiyā codiyamāno bhikkhūnaṃ santikaṃ gantvā dhammasenāpatino kaniṭṭhabhāvaṃ nivedetvā attano pabbajjāya chandaṃ ārocesi. Bhikkhū taṃ pabbājetvā paripuṇṇavīsativassaṃ upasampādetvā kammaṭṭhāne niyojesuṃ. So kammaṭṭhānaṃ gahetvā khadiravanaṃ pavisitvā vissamanto ghaṭento vāyamanto ñāṇassa paripākaṃ gatattā nacirasseva chaḷabhiñño arahā ahosi. So arahā hutvā satthāraṃ dhammasenāpatiñca vandituṃ senāsanaṃ saṃsāmetvā pattacīvaramādāya nikkhamitvā anupubbena sāvatthiṃ patvā jetavanaṃ pavisitvā satthāraṃ dhammasenāpatiñca vanditvā katipāhaṃ jetavane vihāsi. Atha naṃ satthā ariyagaṇamajjhe nisinno āraññakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapesi – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ āraññakānaṃ yadidaṃ revato’’ti (a. ni. 1.198, 203).

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).

628. Evaṃ [Pg.343] etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento gaṅgā bhāgīrathītiādimāha. Tattha gaṅgāti gāyamānā ghosaṃ kurumānā gacchatīti gaṅgā. Atha vā go vuccati pathavī, tasmiṃ gatā pavattāti gaṅgā. Anotattadahaṃ tikkhattuṃ padakkhiṇaṃ katvā gataṭṭhāne āvaṭṭagaṅgāti ca pabbatamatthakena gataṭṭhāne bahalagaṅgāti ca tiracchānapabbataṃ vijjhitvā gataṭṭhāne umaṅgagaṅgāti ca tato bahalapabbataṃ paharitvā pañcayojanaṃ ākāsena gataṭṭhāne ākāsagaṅgāti ca tassā patitaṭṭhānaṃ bhinditvā jātaṃ pañca yojanaṃ pokkharaṇīkūlaṃ bhinditvā tattha pana pañcaṅguli viya pañca dhārā hutvā gaṅgā yamunā sarabhū mahī aciravatīti pañca nāmā hutvā jambudīpaṃ pañca bhāgaṃ pañca koṭṭhāsaṃ katvā pañca bhāge pañca koṭṭhāse itā gatā pavattāti bhāgīrathī. Gaṅgā ca sā bhāgīrathī ceti gaṅgābhāgīrathī. ‘‘Bhāgīrathī gaṅgā’’ti vattabbe gāthābandhasukhatthaṃ pubbacariyavasena vuttanti daṭṭhabbaṃ. Himavantā pabhāvitāti satte hiṃsati sītena hanati matheti āloḷetīti himo, himo assa atthīti himavā, tato himavantato paṭṭhāya pabhāvitā pavattā sandamānāti himavantapabhāvitā. Kutitthe nāviko āsinti tassā gaṅgāya caṇḍasotasamāpanne visamatitthe kevaṭṭakule uppanno nāviko āsiṃ ahosinti attho. Orime ca tariṃ ahanti sampattasampattamanusse pārimā tīrā orimaṃ tīraṃ ahaṃ tariṃ tāresinti attho.

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.

629. Padumuttaro nāyakoti dvipadānaṃ uttamo satte nibbānaṃ nāyako pāpanako padumuttarabuddho mama puññasampattiṃ nipphādento. Vasīsatasahassehi khīṇāsavasatasahassehi gaṅgāsotaṃ tarituṃ titthaṃ pattoti sambandho.

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.

630. Bahū nāvā samānetvāti sampattaṃ taṃ sammāsambuddhaṃ disvā vaḍḍhakīhi suṭṭhu saṅkhataṃ kataṃ nipphāditaṃ bahū nāvāyo samānetvā dve dve nāvāyo ekato katvā tassā nāvāya upari maṇḍapachadanaṃ katvā narāsabhaṃ padumuttarasambuddhaṃ paṭimāniṃ pūjesinti attho.

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.

631. Āgantvāna [Pg.344] ca sambuddhoti evaṃ saṅghaṭitāya nāvāya tattha āgantvāna tañca nāvakaṃ nāvamuttamaṃ āruhīti sambandho. Vārimajjhe ṭhito satthāti nāvamārūḷho satthā gaṅgājalamajjhe ṭhito samāno imā somanassapaṭisaṃyuttagāthā abhāsatha kathesīti sambandho.

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.

632. Yo so tāresi sambuddhanti yo so nāviko gaṅgāsotāya sambuddhaṃ atāresi. Saṅghañcāpi anāsavanti na kevalameva sambuddhaṃ tāresi, anāsavaṃ nikkilesaṃ saṅghañcāpi tāresīti attho. Tena cittapasādenāti tena nāvāpājanakāle uppannena somanassasahagatacittapasādena devaloke chasu kāmasaggesu ramissati dibbasampattiṃ anubhavissatīti attho.

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.

633. Nibbattissati te byamhanti devaloke uppannassa te tuyhaṃ byamhaṃ vimānaṃ sukataṃ suṭṭhu nibbattaṃ nāvasaṇṭhitaṃ nāvāsaṇṭhānaṃ nibbattissati pātubhavissatīti attho. Ākāse pupphachadananti nāvāya uparimaṇḍapakatakammassa nissandena sabbadā gatagataṭṭhāne ākāse pupphachadanaṃ dhārayissatīti sambandho.

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.

634. Aṭṭhapaññāsakappamhīti ito puññakaraṇakālato paṭṭhāya aṭṭhapaṇṇāsakappaṃ atikkamitvā nāmena tārako nāma cakkavattī khattiyo cāturanto catūsu dīpesu issaro vijitāvī jitavanto bhavissatīti sambandho. Sesagāthā uttānatthāva.

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.

637. Revato nāma nāmenāti revatīnakkhattena jātattā ‘‘revato’’ti laddhanāmo brahmabandhu brāhmaṇaputtabhūto bhavissati brāhmaṇakule uppajjissatīti attho.

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.

639. Nibbāyissatināsavoti nikkileso khandhaparinibbānena nibbāyissati.

639. 'He will attain Nibbāna without taints'—being without defilements, he will attain final Nibbāna through the passing away of the aggregates.

640. Vīriyaṃ me dhuradhorayhanti evaṃ padumuttarena bhagavatā byākato ahaṃ kamena pāramitākoṭiṃ patvā me mayhaṃ vīriyaṃ asithilavīriyaṃ dhuradhorayhaṃ dhuravāhaṃ dhurādhāraṃ yogehi khemassa nibbhayassa nibbānassa adhivāhanaṃ [Pg.345] āvahanaṃ ahosīti attho. Dhāremi antimaṃ dehanti idānāhaṃ sammāsambuddhasāsane pariyosānasarīraṃ dhāremīti sambandho.

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.

So aparabhāge attano jātagāmaṃ gantvā ‘‘cālā, upacālā, sīsūpacālā’’ti tissannaṃ bhaginīnaṃ putte ‘‘cālā, upacālā, sīsūpacālā’’ti tayo bhāgineyye ānetvā pabbājetvā kammaṭṭhāne niyojesi. Te kammaṭṭhānaṃ anuyuttā vihariṃsu.

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.

Tasmiñca samaye therassa kocideva ābādho uppanno, taṃ sutvā sāriputtatthero – ‘‘revatassa gilānapucchanaṃ adhigamapucchanañca karissāmī’’ti upagañchi. Revatatthero dhammasenāpatiṃ dūratova āgacchantaṃ disvā tesaṃ sāmaṇerānaṃ satuppādavasena ovadiyamāno cāletigāthaṃ abhāsittha. Tattha cāle upacāle sīsūpacāleti tesaṃ ālapanaṃ. Cālā, upacālā, sīsūpacālāti hi itthiliṅgavasena laddhanāmā tayo dārakā pabbajitāpi tathā vohariyyanti. ‘‘Cālī, upacālī, sīsūpacālīti tesaṃ nāmānī’’ti ca vadanti. Yadatthaṃ ‘‘cāle’’tiādinā āmantanaṃ kataṃ, taṃ dassento ‘‘patissatā nu kho viharathā’’ti vatvā tattha kāraṇaṃ āha – ‘‘āgato vo vālaṃ viya vedhī’’ti. Patissatāti patissatikā. Khoti avadhāraṇe. Āgatoti āgañchi. Voti tumhākaṃ. Vālaṃ viya vedhīti vālavedhi viya. Ayañhettha saṅkhepattho – tikkhajavananibbedhikapaññatāya vālavedhirūpo satthukappo tumhākaṃ mātulatthero āgato, tasmā samaṇasaññaṃ upaṭṭhapetvā satisampajaññayuttā eva hutvā viharatha, yathādhigate vihāre appamattā bhavathāti.

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.'

Taṃ sutvā te sāmaṇerā dhammasenāpatissa paccuggamanādivattaṃ katvā ubhinnaṃ mātulattherānaṃ paṭisanthāravelāyaṃ nātidūre samādhiṃ samāpajjitvā nisīdiṃsu. Dhammasenāpati revatattherena saddhiṃ paṭisanthāraṃ katvā uṭṭhāyāsanā te sāmaṇere upasaṅkami. Te tathā kālaparicchedassa katattā there upasaṅkamante uṭṭhahitvā vanditvā aṭṭhaṃsu. Thero – ‘‘katarakataravihārena viharathā’’ti pucchitvā tehi ‘‘imāya imāyā’’ti vutte dārakepi evaṃ vinento – ‘‘mayhaṃ bhātiko saccavādī vata [Pg.346] dhammassa anudhammacāri’’nti theraṃ pasaṃsanto pakkāmi. Sesamettha uttānatthamevāti.

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.

Khadiravaniyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder of the Khadira Forest is concluded.

3-10. Ānandattheraapadānavaṇṇanā

3-10. Explanation of the Apadāna of the Elder Ānanda

Ārāmadvārā nikkhammātiādikaṃ āyasmato ānandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare satthu vemātikabhātā hutvā nibbatti. Sumanotissa nāmaṃ ahosi. Pitā panassa nandarājā nāma. So attano puttassa sumanakumārassa vayappattassa haṃsavatīnagarato vīsayojanasate ṭhāne bhoganagaraṃ adāsi. So kadāci kadāci āgantvā satthārañca pitarañca passati. Tadā rājā satthārañca satasahassaparimāṇaṃ bhikkhusaṅghañca sayameva sakkaccaṃ upaṭṭhahi, aññesaṃ upaṭṭhātuṃ na deti.

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.

Tena samayena paccanto kupito ahosi. Kumāro tassa kupitabhāvaṃ rañño anārocetvā sayameva taṃ vūpasamesi. Taṃ sutvā rājā tuṭṭhamānaso ‘‘varaṃ te tāva dammi, gaṇhāhī’’ti āha. Kumāro ‘‘satthāraṃ bhikkhusaṅghañca temāsaṃ upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ icchāmī’’ti āha. ‘‘Etaṃ na sakkā, aññaṃ vadehī’’ti. ‘‘Deva, khattiyānaṃ dve kathā nāma natthi, etaṃ me dehi, na mayhaṃ aññenattho, sace satthā anujānāti, dinnamevā’’ti. So ‘‘satthu cittaṃ jānissāmī’’ti vihāraṃ gato. Tena ca samayena bhagavā gandhakuṭiṃ paviṭṭho hoti. So bhikkhū upasaṅkamitvā ‘‘ahaṃ, bhante, bhagavantaṃ dassanāya āgato, dassetha ma’’nti. Bhikkhū ‘‘sumano nāma thero satthu upaṭṭhāko, tassa santikaṃ gacchāhī’’ti āhaṃsu. So therassa santikaṃ gantvā ‘‘satthāraṃ, bhante, dassethā’’ti āha. Atha thero tassa passantasseva pathaviyaṃ nimujjitvā bhagavantaṃ upasaṅkamitvā ‘‘rājaputto, bhante, tumhākaṃ dassanāya āgato’’ti āha. ‘‘Tena hi bhikkhu bahi āsanaṃ [Pg.347] paññapehī’’ti. Thero punapi buddhāsanaṃ gahetvā antogandhakuṭiyaṃ nimujjitvā tassa passantassa bahipariveṇe pātubhavitvā gandhakuṭipariveṇe āsanaṃ paññāpesi. Kumāro taṃ disvā ‘‘mahanto vatāyaṃ bhikkhū’’ti cittaṃ uppādesi.

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.’

Bhagavāpi gandhakuṭito nikkhamitvā paññattāsane nisīdi. Rājaputto satthāraṃ vanditvā paṭisanthāraṃ katvā ‘‘ayaṃ, bhante, thero tumhākaṃ sāsane vallabho maññe’’ti? ‘‘Āma, kumāra, vallabho’’ti. ‘‘Kiṃ katvā, bhante, esa vallabho’’ti? ‘‘Dānādīni puññāni katvā’’ti. ‘‘Bhagavā, ahampi ayaṃ thero viya anāgate buddhasāsane vallabho hotukāmo’’ti so buddhappamukhassa saṅghassa sattāhaṃ khandhāvāre bhattaṃ datvā sattame divase, ‘‘bhante, mayā pitu santikā tumhākaṃ temāsaṃ paṭijagganavaro laddho, temāsaṃ me vassāvāsaṃ adhivāsethā’’ti vatvā satthu adhivāsanaṃ viditvā saparivāraṃ bhagavantaṃ gahetvā yojane yojane satthu bhikkhusaṅghassa ca vasanānucchavike vihāre kāretvā tattha tattha vasāpento attano vasanaṭṭhānasamīpe satasahassena kīte sobhananāmake uyyāne satasahassena kāritaṃ vihāraṃ pavesāpetvā –

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:

‘‘Satasahassena me kītaṃ, satasahassena kāritaṃ;

Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti. –

‘Bought by me for a hundred thousand, and for a hundred thousand constructed; this park named Sobhana, O Great Sage, please accept.’

Udakaṃ pātesi. So vassūpanāyikadivase satthu mahādānaṃ pavattetvā ‘‘iminā nīhārena dānaṃ dadeyyāthā’’ti puttadāre amacce ca dāne kiccakaraṇe ca niyojetvā sayaṃ sumanattherassa vasanaṭṭhānasamīpeyeva vasanto evaṃ attano vasanaṭṭhāne satthāraṃ temāsaṃ upaṭṭhahi. Upakaṭṭhāya pana pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ pavattetvā sattame divase satthu bhikkhusaṅghassa ca pādamūle ticīvare ṭhapetvā vanditvā ‘‘bhante, yadetaṃ mayā khandhāvārato paṭṭhāya puññaṃ kataṃ, na taṃ sakkasampattiādīnaṃ atthāya kataṃ, atha kho ahampi sumanatthero viya anāgate ekassa buddhassa upaṭṭhāko vallabho bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyataṃ disvā byākaritvā pakkāmi.

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.

So [Pg.348] tasmiṃ buddhuppāde vassasatasahassaṃ puññāni katvā tato parampi tattha tattha bhave uḷārāni puññakammāni upacinitvā devamanussesu saṃsaranto kassapabhagavato kāle kulagehe nibbatto viññutaṃ patvā ekassa therassa piṇḍāya carato pattaggahaṇatthaṃ uttarasāṭakaṃ katvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭha paccekabuddhe disvā te bhojetvā attano maṅgaluyyāne aṭṭha paṇṇasālāyo kāretvā tesaṃ nisīdanatthāya aṭṭha sabbaratanamayapīṭhe ceva maṇiādhārake ca paṭiyādetvā dasavassasahassāni upaṭṭhānaṃ akāsi, etāni pākaṭāni.

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.

Kappasatasahassaṃ pana tattha tattha bhave puññāni upacinanto amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe nibbattitvā sabbe ñātake ānandite karonto jātoti ānandotveva nāmaṃ labhi. So anukkamena vayappatto katābhinikkhamane sammāsambodhiṃ patvā pavattitavaradhammacakke paṭhamaṃ kapilavatthuṃ gantvā tato nikkhamante bhagavati tassa parivāratthaṃ pabbajituṃ nikkhamantehi bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi.

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.

Tena ca samayena bhagavato paṭhamabodhiyaṃ vīsativassāni anibaddhā upaṭṭhākā ahesuṃ. Ekadā nāgasamālo pattacīvaraṃ gahetvā vicarati, ekadā nāgito, ekadā upavāno, ekadā sunakkhatto, ekadā cundo samaṇuddeso, ekadā sāgato, ekadā meghiyo, te yebhuyyena satthu cittaṃ nārādhayiṃsu. Athekadivasaṃ bhagavā gandhakuṭipariveṇe paññattavarabuddhāsane bhikkhusaṅghaparivuto nisinno bhikkhū āmantesi – ‘‘ahaṃ, bhikkhave, idāni mahallako ekacce bhikkhū ‘iminā maggena gacchāmī’ti vutte aññena maggena gacchanti, ekacce mayhaṃ pattacīvaraṃ bhūmiyaṃ nikkhipanti, mayhaṃ nibaddhupaṭṭhākaṃ ekaṃ bhikkhuṃ vijānathā’’ti. Taṃ sutvā bhikkhūnaṃ dhammasaṃvego udapādi. Athāyasmā sāriputto uṭṭhāya bhagavantaṃ vanditvā ‘‘ahaṃ, bhante, tumhe upaṭṭhahissāmī’’ti āha. Taṃ bhagavā paṭikkhipi. Etenupāyena mahāmoggallānaṃ ādiṃ katvā sabbe mahāsāvakā ‘‘ahaṃ upaṭṭhahissāmi[Pg.349], ahaṃ upaṭṭhahissāmī’’ti uṭṭhahiṃsu ṭhapetvā āyasmantaṃ ānandaṃ. Tepi bhagavā paṭikkhipi.

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.

Ānando pana tuṇhīyeva nisīdi. Atha naṃ bhikkhū āhaṃsu – ‘‘āvuso, tvampi satthu upaṭṭhākaṭṭhānaṃ yācāhī’’ti. ‘‘Yācitvā laddhupaṭṭhānaṃ nāma kīdisaṃ hoti? Sace ruccati, satthā sayameva vakkhatī’’ti. Atha bhagavā – ‘‘na, bhikkhave, ānando aññehi ussāhetabbo, sayameva jānitvā maṃ upaṭṭhahissatī’’ti āha. Tato bhikkhū ‘‘uṭṭhehi, āvuso ānanda, satthāraṃ upaṭṭhākaṭṭhānaṃ yācāhī’’ti āhaṃsu. Thero uṭṭhahitvā ‘‘sace me, bhante, bhagavā attanā laddhaṃ paṇītaṃ cīvaraṃ na dassati, paṇītaṃ piṇḍapātaṃ na dassati, ekagandhakuṭiyaṃ vasituṃ na dassati, nimantanaṃ gahetvā na gamissati, evāhaṃ bhagavantaṃ upaṭṭhahissāmī’’ti āha. ‘‘Ettake guṇe labhato satthu upaṭṭhānaṃ ko bhāro’’ti upavādamocanatthaṃ ime cattāro paṭikkhepā, ‘‘sace, bhante, bhagavā mayā gahitaṃ nimantanaṃ gamissati, sacāhaṃ desantarato āgatāgate tāvadeva dassetuṃ labhāmi, yadā me kaṅkhā uppajjati, tāvadeva bhagavantaṃ upasaṅkamitvā pucchituṃ labhāmi, sace bhagavā parammukhā desitaṃ dhammaṃ puna mayhaṃ byākarissasi, evāhaṃ bhagavantaṃ upaṭṭhahissāmi’’. ‘‘Ettakampi satthu santike anuggahaṃ na labhatī’’ti upavādamocanatthañceva dhammabhaṇḍāgārikabhāvaparipūraṇatthañca imā catasso yācanāti ime aṭṭha vare gahetvā nibaddhupaṭṭhāko ahosi. Tasseva ṭhānantarassa atthāya kappasatasahassaṃ pūritānaṃ pāramīnaṃ phalaṃ pāpuṇi.

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.

So upaṭṭhākaṭṭhānaṃ laddhadivasato paṭṭhāya dasabalaṃ duvidhena udakena tividhena dantakaṭṭhena hatthapādaparikammena piṭṭhiparikammena gandhakuṭipariveṇasammajjanenāti evamādīhi kiccehi upaṭṭhahanto – ‘‘imāya nāma velāya satthu idaṃ nāma laddhuṃ vaṭṭati, idaṃ nāma kātuṃ vaṭṭatī’’ti divasabhāgaṃ santikāvacaro hutvā rattibhāge mahantaṃ daṇḍadīpikaṃ gahetvā gandhakuṭipariveṇaṃ navavāre anupariyāyati satthari pakkosante paṭivacanadānāya, thinamiddhavinodanatthaṃ. Atha naṃ satthā jetavane ariyagaṇamajjhe nisinno anekapariyāyena pasaṃsitvā bahussutānaṃ satimantānaṃ gatimantānaṃ dhitimantānaṃ upaṭṭhākānañca bhikkhūnaṃ aggaṭṭhāne ṭhapesi.

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.

Evaṃ [Pg.350] satthārā pañcasu ṭhānesu etadagge ṭhapito catūhi acchariyabbhūtadhammehi samannāgato satthu dhammakosārakkho ayaṃ mahāthero sekhova samāno satthari parinibbute heṭṭhā vuttanayena bhikkhūhi samuttejito devatāya ca saṃvejito ‘‘sveyeva ca dāni dhammasaṅgīti kātabbā, na kho pana metaṃ patirūpaṃ, yvāyaṃ sekho sakaraṇīyo asekhehi therehi saddhiṃ dhammaṃ gāyituṃ sannipātaṃ gantu’’nti sañjātussāho vipassanaṃ paṭṭhapetvā bahudeva rattiṃ vipassanāya kammaṃ karonto caṅkame vīriyasamataṃ alabhitvā tato vihāraṃ pavisitvā sayane nisīditvā sayitukāmo kāyaṃ āvaṭṭesi. Apattañca sīsaṃ bimbohanaṃ, pādā ca bhūmito muttamattā, ekasmiṃ antare anupādāya āsavehi cittaṃ vimucci, chaḷabhiñño ahosi.

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.

644. Evaṃ chaḷabhiññādiguṇapaṭimaṇḍito upaṭṭhākādiguṇehi etadaggaṭṭhānaṃ patto attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ dassento ārāmadvārā nikkhammātiādimāha. Tattha ārāmadvārāti sabbasattānaṃ dhammadesanatthāya vihāradvārato nikkhamitvā bahidvārasamīpe katamaṇḍapamajjhe supaññattavarabuddhāsane nisinno padumuttaro nāma mahāmuni sammāsambuddho. Vassanto amataṃ vuṭṭhinti dhammadesanāmahāamatadhārāhi dhammavassaṃ vassanto. Nibbāpesi mahājananti mahājanassa cittasantānagatakilesaggiṃ nibbāpesi vūpasamesi, mahājanaṃ nibbānāmatapānena santiṃ sītibhāvaṃ pāpesīti attho.

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.

645. Satasahassaṃ te dhīrāti parivārasampattiṃ dassento āha. Chahi abhiññāhi iddhividhādiñāṇakoṭṭhāsehi samannāgatā anekasatasahassacakkavāḷesu khaṇena gantuṃ samatthāhi iddhīhi samannāgatattā mahiddhikāte dhīrā satasahassakhīṇāsavā chāyāva anapāyinīti katthaci anapagatā chāyā iva taṃ sambuddhaṃ padumuttaraṃ bhagavantaṃ parivārenti parivāretvā dhammaṃ suṇantīti attho.

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.

646. Hatthikkhandhagato āsinti tadā bhagavato dhammadesanāsamaye ahaṃ hatthipiṭṭhe nisinno āsiṃ ahosinti attho. Setacchattaṃ varuttamanti patthetabbaṃ uttamaṃ setacchattaṃ mama matthake dhārayanto hatthipiṭṭhe [Pg.351] nisinnoti sambandho. Sucārurūpaṃ disvānāti sundaraṃ cāruṃ manohararūpavantaṃ dhammaṃ desiyamānaṃ sambuddhaṃ disvā me mayhaṃ vitti santuṭṭhi somanassaṃ udapajjatha uppajjatīti attho.

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.

647. Oruyha hatthikkhandhamhāti taṃ bhagavantaṃ nisinnaṃ disvā hatthipiṭṭhito oruyha orohitvā narāsabhaṃ naravasabhaṃ upagacchiṃ samīpaṃ gatoti attho. Ratanamayachattaṃ meti ratanabhūsitaṃ me mayhaṃ chattaṃ buddhaseṭṭhassa matthake dhārayinti sambandho.

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.

648. Mama saṅkappamaññāyāti mayhaṃ pasādena uppannaṃ saṅkappaṃ ñatvā isīnaṃ antare mahantabhūto so padumuttaro bhagavā. Taṃ kathaṃ ṭhapayitvānāti taṃ attanā desiyamānaṃ dhammakathaṃ ṭhapetvā mama byākaraṇatthāya imā gāthā abhāsatha kathesīti attho.

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.

649. Kathanti ce? Yo sotiādimāha. Soṇṇālaṅkārabhūsitaṃ chattaṃ yo so rājakumāro me matthake dhāresīti sambandho. Tamahaṃ kittayissāmīti taṃ rājakumāraṃ ahaṃ kittayissāmi pākaṭaṃ karissāmi. Suṇotha mama bhāsatoti bhāsantassa mama vacanaṃ suṇotha ohitasotā manasi karothāti attho.

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.

650. Ito gantvā ayaṃ posoti ayaṃ rājakumāro ito manussalokato cuto tusitaṃ gantvā āvasissati tattha viharissati. Tattha accharāhi purakkhato parivārito tusitabhavanasampattiṃ anubhossatīti sambandho.

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.

651. Catuttiṃsakkhattunti tusitabhavanato cavitvā tāvatiṃsabhavane uppanno catuttiṃsavāre devindo devarajjaṃ karissatīti sambandho. Balādhipo aṭṭhasatanti tāvatiṃsabhavanato cuto manussaloke uppanno balādhipo caturaṅginiyā senāya adhipo padhāno aṭṭhasatajātīsu padesarājā hutvā vasudhaṃ anekaratanavaraṃ pathaviṃ āvasissati puthabyaṃ viharissatīti attho.

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.

652. Aṭṭhapaññāsakkhattunti aṭṭhapaññāsajātīsu cakkavattī rājā bhavissatīti attho. Mahiyā sakalajambudīpapathaviyā vipulaṃ asaṅkhyeyyaṃ padesarajjaṃ kārayissati.

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.

654. Sakyānaṃ [Pg.352] kulaketussāti sakyarājūnaṃ kulassa dhajabhūtassa buddhassa ñātako bhavissatīti attho.

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.

655. Ātāpīti vīriyavā. Nipakoti nepakkasaṅkhātāya paññāya samannāgato. Bāhusaccesu bahussutabhāvesu piṭakattayadhāraṇesu kovido cheko. Nivātavutti anavaññattiko athaddho kāyapāgabbiyādithaddhabhāvavirahito sabbapāṭhī sakalapiṭakattayadhārī bhavissatīti sambandho.

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.

656. Padhānapahitatto soti so ānandatthero vīriyakaraṇāya pesitacitto. Upasanto nirūpadhīti rāgūpadhidosūpadhimohūpadhīhi virahito, sotāpattimaggena pahātabbakilesānaṃ pahīnattā upasanto santakāyacitto.

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.

657. Santi āraññakāti araññe bhavā mahāvane jātā. Saṭṭhihāyanāti saṭṭhivassakāle hāyanabalā. Tidhā pabhinnāti akkhikaṇṇakosasaṅkhātehi tīhi ṭhānehi bhinnamadā. Mātaṅgāti mātaṅgahatthikule jātā. Īsādantāti rathīsāsadisadantā. Urūḷhavā rājavāhanā. Kuñjarasaṅkhātā nāgā hatthirājāno santi saṃvijjanti yathā, tathā satasahassasaṅkhyā khīṇāsavasaṅkhātā paṇḍitā mahiddhikā arahantanāgā santi, sabbe te arahantanāgā buddhanāgarājassa. Na honti paṇidhimhi teti te paṇidhimhi tādisā na honti, kiṃ sabbe te bhayabhītā sakabhāvena saṇṭhātuṃ asamatthāti attho. Sesaṃ vuttanayattā uttānatthamevāti.

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.

Ānandattheraapadānavaṇṇanā samattā.

The explanation of the Apadāna of the Elder Ānanda is complete.

Ettāvatā paṭhamā buddhavaggavaṇṇanā samattā.

Thus far, the Commentary on the First Chapter, the Buddhavagga, is complete.

Paṭhamo bhāgo niṭṭhito.

The First Part is finished.