Namo tassa bhagavato arahato sammāsambuddhassa

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

Khuddakanikāye

The Khuddaka Nikāya

Apadāna-aṭṭhakathā

Commentary to the Apadāna

(Dutiyo bhāgo)

(Second Part)

Therāpadānaṃ

The Apadāna of the Elders

2. Sīhāsaniyavaggo

2. The Sīhāsaniya Chapter

1. Sīhāsanadāyakattheraapadānavaṇṇanā

1. Commentary on the Apadāna of the Elder Who Gave a Lion-Throne

Nibbute [Pg.1] lokanāthamhītiādikaṃ āyasmato sīhāsanadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave puññāni upacinanto siddhatthassa bhagavato kāle vibhavasampanne saddhāsampanne ekasmiṃ kule nibbatto, dharamāne bhagavati devaloke vasitvā nibbute bhagavati uppannattā viññutaṃ patto bhagavato sārīrikacetiyaṃ disvā ‘‘aho me alābhā, bhagavato dharamāne kāle asampatto’’ti cintetvā cetiye cittaṃ pasādetvā somanassajāto sabbaratanamayaṃ devatānimmitasadisaṃ dhammāsane sīhāsanaṃ kāretvā jīvamānakabuddhassa viya pūjesi. Tassupari gehampi dibbavimānamiva kāresi, pādaṭṭhapanapādapīṭhampi kāresi. Evaṃ yāvajīvaṃ dīpadhūpapupphagandhādīhi anekavidhaṃ pūjaṃ katvā tato cuto devaloke nibbatto cha kāmasagge aparāparaṃ dibbasampattiṃ anubhavitvā manussesu cakkavattisampattiṃ [Pg.2] anekakkhattuṃ anubhavitvā saṅkhyātikkantaṃ padesarajjasampattiñca anubhavitvā kassapassa bhagavato sāsane pabbajitvā samaṇadhammaṃ katvā etthantare devamanussesu saṃsaranto imasmiṃ buddhuppāde ekasmiṃ vibhavasampanne kule nibbattitvā viññutaṃ patto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado kammaṭṭhānaṃ gahetvā ghaṭento vāyamanto nacirasseva arahattaṃ pāpuṇi.

The Apadāna of the Venerable Elder Sīhāsanadāyaka begins with 'When the Protector of the World had attained Nibbāna.' This elder too, having made his aspiration under past Buddhas and accumulating merits in various existences, was born during the time of the Blessed One Siddhattha into a certain family endowed with wealth and faith. While the Blessed One was living, he dwelt in the deva world. Having been born after the Blessed One attained Parinibbāna, he reached an age of discernment. Seeing the Blessed One’s bodily relic shrine, he reflected, “Alas, what a loss for me, not having been present during the Blessed One’s lifetime!” Causing his mind to become serene at the shrine and filled with joy, he had a lion-throne made for the Dhamma-seat, fashioned from all kinds of jewels and resembling a divine creation, and he paid homage to it as if to the living Buddha. Above it, he also had a dwelling built like a divine mansion, and he had a footstool made for placing the feet. Thus, for as long as he lived, he performed various kinds of offerings with lamps, incense, flowers, fragrances, and so on. Passing away from there, he was reborn in the deva world. In the six heavens of the sense-sphere, he repeatedly enjoyed divine fortune. Among humans, he experienced the fortune of a wheel-turning monarch many times and enjoyed the fortune of regional sovereignty an uncountable number of times. In the dispensation of the Blessed One Kassapa, he went forth and practiced the duties of a recluse. Wandering in the interim among devas and humans, during this Buddha-era, he was born into a family endowed with wealth, reached an age of discernment, and after hearing the Teacher’s Dhamma discourse, gained faith. He went forth, received the higher ordination, took up a meditation subject, and by striving and making an effort, he soon attained Arahantship.

1. Evaṃ pattaarahattaphalo attano pubbakammaṃ saritvā somanassaṃ uppādetvā pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha lokassa nātho padhānoti lokanātho, lokattayasāmīti attho. Lokanāthe siddhatthamhi nibbuteti sambandho. Vitthārite pāvacaneti pāvacane piṭakattaye vitthārite patthaṭe pākaṭeti attho. Bāhujaññamhi sāsaneti sikkhattayasaṅgahite buddhasāsane anekasatasahassakoṭikhīṇāsavasaṅkhātehi bahujanehi ñāte adhigateti attho.

1. Thus, having attained the fruit of Arahantship, recalling his past deeds, he generated joy and, revealing the story of his past conduct, spoke the verses beginning, 'When the Protector of the World had attained Nibbāna.' Therein, 'Protector of the World' (Lokanātha) means he is the protector and chief of the world; the meaning is 'lord of the three worlds.' The connection is: 'When the Protector of the World, Siddhattha, had attained Nibbāna.' 'When the Dispensation was fully expounded' means that the Dispensation, the three Piṭakas, was widely spread, established, and made manifest. 'When the Teaching was widely known' means that the Buddha's Teaching, which is comprised of the threefold training, was known and realized by many people, namely by many hundreds of thousands of crores of those whose taints were destroyed.

2-3. Pasannacitto sumanoti tadā ahaṃ buddhassa dharamānakāle asampatto nibbute tasmiṃ devalokā cavitvā manussalokaṃ upapanno tassa bhagavato sārīrikadhātucetiyaṃ disvā pasannacitto saddhāsampayuttamano sundaramano ‘‘aho mamāgamanaṃ svāgamana’’nti sañjātapasādabahumāno ‘‘mayā nibbānādhigamāya ekaṃ puññaṃ kātuṃ vaṭṭatī’’ti cintetvā bhagavato cetiyasamīpe bhagavantaṃ uddissa hiraññasuvaṇṇaratanādīhi alaṅkaritvāva sīhāsanaṃ akāsi. Tatra nisinnassa pādaṭṭhapanatthāya pādapīṭhañca kāresi. Sīhāsanassa atemanatthāya tassupari gharañca kāresi. Tena vuttaṃ – ‘‘sīhāsanamakāsahaṃ…pe… gharaṃ tattha akāsaha’’nti. Tena cittappasādenāti dharamānassa viya bhagavato sīhāsanaṃ mayā kataṃ, tena cittappasādena. Tusitaṃ upapajjahanti tusitabhavane upapajjinti attho.

2-3. 'With a serene and joyful mind': At that time, I had not arrived during the Buddha's lifetime. After he had attained Nibbāna, I passed away from the deva world and was reborn in the human world. Seeing the Blessed One’s bodily relic shrine, with a serene mind, a mind endowed with faith, a beautiful mind, thinking, “Ah, my coming is a good coming!” and with faith and great respect having arisen, I reflected, “It is right for me to perform a meritorious deed for the attainment of Nibbāna.” Having thus reflected, near the Blessed One’s shrine, dedicating it to the Blessed One, I had a lion-throne made, having first adorned it with gold, silver, jewels, and so on. For the purpose of placing the feet of one seated there, I also had a footstool made. To shelter the lion-throne, I also had a building constructed over it. Therefore it was said: 'I made a lion-throne... I made a building there.' 'By that confidence of mind' means: by that confidence of mind from thinking, 'I have made this lion-throne for the Blessed One as if he were living.' 'I was reborn in Tusita' means: I was reborn in the Tusita realm.

4. Āyāmena catubbīsāti tatrupapannassa devabhūtassa sato mayhaṃ sukataṃ puññena nibbattitaṃ pātubhūtaṃ āyāmena uccato catubbīsayojanaṃ vitthārena tiriyato catuddasayojanaṃ tāvadeva nibbattikkhaṇeyeva āsi ahosīti attho. Sesaṃ suviññeyyameva.

4. 'Twenty-four in length': This means that for me, who was reborn there as a deva, a celestial mansion produced by my well-done merit appeared. It was twenty-four yojanas in length and height, and fourteen yojanas across in width. It arose at the very moment of my rebirth. The rest is easily understood.

9. Catunnavute [Pg.3] ito kappeti ito kappato catunavute kappe yaṃ kammaṃ akariṃ akāsiṃ, tadā tato paṭṭhāya puññabalena kañci duggatiṃ nābhijānāmi, na anubhūtapubbā kāci duggatīti attho.

9. 'Ninety-four aeons from this eon': In the ninety-fourth eon from this eon, I performed a certain deed. From that time onward, by the power of that merit, I know of no bad destination; the meaning is that no bad destination has ever been experienced by me.

10. Tesattatimhito kappeti ito kappato tesattatikappe. Indanāmā tayo janāti indanāmakā tayo cakkavattirājāno ekasmiṃ kappe tīsu jātīsu indo nāma cakkavattī rājā ahosinti attho. Dvesattatimhito kappeti ito dvesattatikappe. Sumananāmakā tayo janā tikkhattuṃ cakkavattirājāno ahesuṃ.

10. 'Seventy-three aeons from this eon': In the seventy-third eon from this one. 'Three persons named Inda' means that in one eon, in three separate births, I was a wheel-turning king named Inda. 'Seventy-two aeons from this eon': In the seventy-second eon from this one. There were three persons named Sumana who were wheel-turning monarchs three times.

11. Samasattatito kappeti ito kappato anūnādhike sattatime kappe varuṇanāmakā varuṇo cakkavattīti evaṃnāmakā tayo cakkavattirājāno cakkaratanasampannā catudīpamhi issarā ahesunti attho. Sesaṃ suviññeyyamevāti.

11. 'Seventy aeons from this eon': In the seventieth eon from this one, with no remainder. There were three wheel-turning kings named Varuṇa, endowed with the wheel-treasure and sovereign over the four continents. This is the meaning. The rest is easily understood.

Sīhāsanadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Who Gave a Lion-Throne is complete.

2. Ekatthambhikattheraapadānavaṇṇanā

2. Commentary on the Apadāna of the Elder Ekatthambhika

Siddhatthassa bhagavatotiādikaṃ āyasmato ekatthambhadāyakatherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle vanakammiko hutvā ekasmiṃ vibhavasampanne kule nibbatto. Tasmiṃ samaye sabbe saddhā pasannā upāsakā ekacchandā ‘‘bhagavato upaṭṭhānasālaṃ karomā’’ti dabbasambhāratthāya vanaṃ pavisitvā taṃ upāsakaṃ disvā ‘‘amhākaṃ ekaṃ thambhaṃ dethā’’ti yāciṃsu. So taṃ pavattiṃ sutvā ‘‘tumhe mā cintayitthā’’ti te sabbe uyyojetvā ekaṃ sāramayaṃ thambhaṃ gahetvā satthu dassetvā tesaṃyeva adāsi. So teneva somanassajāto tadeva mūlaṃ katvā aññāni dānādīni puññāni katvā tato cuto devaloke nibbatto aparāparaṃ chasu kāmāvacaresu dibbasampattiyo anubhavitvā manussesu ca aggacakkavattisampattiṃ anekavāraṃ anubhavitvā asaṅkhyeyyaṃ padesarajjasampattiñca anubhavitvā imasmiṃ buddhuppāde saddhāsampanne ekasmiṃ [Pg.4] kule nibbatto mātāpitūhi saddhiṃ bhagavato santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā laddhūpasampado kammaṭṭhānaṃ gahetvā manasikaronto nacirasseva arahā ahosi.

The Apadāna of the Venerable Ekatthambhadāyaka Thera, beginning with 'Siddhatthassa bhagavato...' This elder too, having made an aspiration in the presence of previous Buddhas, accumulated merits in various existences that serve as a basis for liberation. During the time of the Blessed One Siddhattha, he was a forest worker, born into a prosperous family. At that time, all the faithful and devoted lay followers, being of one accord, entered the forest for the sake of materials, thinking, 'Let us build an attendance hall for the Blessed One.' Seeing that lay follower, they requested, 'Give us one pillar.' Hearing of the matter, he said, 'Do not worry,' and having sent them all away, he procured a single heartwood pillar, showed it to the Teacher, and gave it to them. Filled with joy because of this, he made that very act the foundation and performed other meritorious deeds such as giving. After passing away from there, he was reborn in the celestial world. Again and again, he enjoyed divine fortunes in the six sense-sphere heavens, and among humans, he repeatedly enjoyed the fortune of a supreme universal monarch and the innumerable fortunes of regional kingships. During this arising of a Buddha, he was born into a faithful family. Together with his parents, he heard the Dhamma in the presence of the Blessed One, acquired faith, and went forth. Having received the higher ordination, he took up a meditation subject and, while applying his mind, before long became an arahant.

13. So evaṃ pattaarahatto attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento siddhatthassātiādimāha. Tattha siddhatthassa bhagavato bhagyasampannassa sammāsambuddhassa. Mahāpūgagaṇoti mahāupāsakasamūho ahu ahosīti attho. Saraṇaṃ gatā ca te buddhanti ‘‘buddhaṃ saraṇa’’nti gatā bhajiṃsu jāniṃsu vā te upāsakā. Tathāgataṃ saddahanti buddhaguṇaṃ attano cittasantāne ṭhapentīti attho.

13. Thus, having attained arahantship and recollecting his own past deeds, being joyful, he revealed his former course of conduct, beginning with 'Siddhatthassa...' Here, 'of the Blessed One Siddhattha' refers to the fortunate and perfectly enlightened Buddha. 'Mahāpūgagaṇo' means there was a large assembly of lay devotees—this is the meaning. 'Saraṇaṃ gatā ca te buddhaṃ' means that those lay followers went for refuge to the Buddha, resorted to him, or knew him. 'Tathāgataṃ saddahanti' means they established the Buddha's virtues in the continuum of their own minds.

14. Sabbe saṅgamma mantetvāti sabbe samāgamma sannipatitvā mantetvā aññamaññaṃ saññāpetvā ekacchandā hutvā māḷaṃ upaṭṭhānasālaṃ satthuno atthāya kubbanti karontīti attho. Dabbasambhāresu ekatthambhaṃ alabhantā brahāvane mahāvane vicinantīti sambandho.

14. 'Sabbe saṅgamma mantetvā' means: having all assembled, gathered, consulted, and come to an agreement with one another, being of one accord, they make a hall—an attendance hall—for the Teacher's sake. This is the meaning. The connection is that, not finding a single pillar among the essential materials, they search in the great forest, 'brahāvane'.

15. Tehaṃ araññe disvānāti ahaṃ te upāsake araññe disvāna gaṇaṃ samūhaṃ upagamma samīpaṃ gantvā añjaliṃ paggahetvāna dasaṅgulisamodhānaṃ añjaliṃ sirasi katvā ahaṃ gaṇaṃ upāsakasamūhaṃ ‘‘tumhe imaṃ vanaṃ kimatthaṃ āgatatthā’’ti tadā tasmiṃ kāle paripucchinti sambandho.

15. 'Tehaṃ araññe disvāna' means: I, having seen those lay followers in the forest, approached the group. Having raised my joined hands to my head in salutation, I then questioned the group of lay followers: 'For what purpose have you come to this forest?' This is the connection.

16. Te sīlavanto upāsakā me mayā puṭṭhā ‘‘māḷaṃ mayaṃ kattukāmā hutvā ekatthambho amhehi na labbhatī’’ti viyākaṃsu visesena kathayiṃsūti sambandho.

16. Those virtuous lay devotees, when asked by me, explained in detail, saying, 'We wish to build a hall, but a single pillar cannot be obtained by us.' This is the connection.

17. Mamaṃ mayhaṃ ekatthambhaṃ detha, ahaṃ taṃ dassāmi satthuno santikaṃ ahaṃ thambhaṃ āharissāmi, te bhavanto thambhaharaṇe appossukkā ussāharahitā bhavantūti sambandho.

17. The connection is as follows: 'Mamaṃ mayhaṃ ekatthambhaṃ detha' means 'Give us a single pillar.' 'Ahaṃ taṃ dassāmi satthuno' means 'I will give it to the Teacher.' 'Ahaṃ thambhaṃ āharissāmi' means 'I will bring the pillar.' Therefore, 'te bhavanto thambhaharaṇe appossukkā' means 'You venerable ones should be untroubled and without exertion in bringing the pillar.'

24. Yaṃ yaṃ yonupapajjāmīti yaṃ yaṃ yoniṃ devattaṃ atha mānusaṃ upagacchāmīti attho. Bhummatthe vā upayogavacanaṃ, yasmiṃ yasmiṃ devaloke vā manussaloke vāti attho. Sesaṃ uttānatthamevāti.

24. 'Yaṃ yaṃ yonupapajjāmi' means: whatever womb I am reborn into, whether a divine state or a human one, I attain. Or, the accusative case is used in the sense of the locative, meaning: in whatever deva-world or human-world. The rest is clear in meaning.

Ekatthambhikattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ekatthambhika is concluded.

3. Nandattheraapadānavaṇṇanā

3. Commentary on the Apadāna of the Elder Nanda

Padumuttarassa [Pg.5] bhagavatotiādikaṃ āyasmato nandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare ekasmiṃ kule nibbattitvā viññutaṃ patto bhagavato santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ indriyesu guttadvārānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayaṃ taṃ ṭhānantaraṃ patthento bhagavato bhikkhusaṅghassa ca pūjāsakkārabahulaṃ mahādānaṃ pavattetvā ‘‘ahaṃ, bhante, anāgate tumhādisassa buddhassa evarūpo sāvako bhaveyya’’nti paṇidhānaṃ akāsi.

The Apadāna of the Venerable Nanda begins with 'Padumuttarassa bhagavato...' He too, having made an aspiration in the presence of previous Buddhas, accumulating merits conducive to liberation in various existences, was born in a certain family in the city of Haṃsavatī during the time of the Blessed One Padumuttara. Having come of age, he listened to the Dhamma in the presence of the Blessed One. Seeing the Teacher establishing a certain monk in the foremost position among those with guarded sense-doors, he himself, desiring that rank, offered great gifts with abundant honor and reverence to the Blessed One and the community of monks, and made the aspiration: 'Venerable sir, in the future may I be such a disciple of a Buddha like you.'

So tato paṭṭhāya devamanussesu saṃsaranto atthadassissa bhagavato kāle dhammatāya nāma nadiyā mahanto kacchapo hutvā nibbatto ekadivasaṃ satthāraṃ nadiṃ tarituṃ tīre ṭhitaṃ disvā sayaṃ bhagavantaṃ tāretukāmo satthu pādamūle nipajji. Satthā tassa ajjhāsayaṃ ñatvā piṭṭhiṃ abhiruhi. So haṭṭhatuṭṭho vegena sotaṃ chindanto sīghataraṃ paratīraṃ pāpesi. Bhagavā tassa anumodanaṃ vadanto bhāviniṃ sampattiṃ kathetvā pakkāmi.

From then on, wandering among devas and humans, during the time of the Blessed One Atthadassī, he was reborn as a large turtle in a river named Dhammatā. One day, seeing the Teacher standing on the bank, about to cross the river, he himself, wishing to ferry the Blessed One across, lay down at the Teacher’s feet. The Teacher, knowing his intention, stepped onto his back. Delighted and joyful, he swiftly cut through the current and quickly brought him to the opposite shore. The Blessed One, uttering words of appreciation, declared his future attainment and then departed.

So tena puññakammena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ suddhodanamahārājassa aggamahesiyā mahāpajāpatigotamiyā kucchimhi nibbatto, tassa nāmaggahaṇadivase ñātisaṅghaṃ nandayanto jātoti ‘‘nando’’tveva nāmaṃ akaṃsu. Tassa vayappattakāle bhagavā pavattitavaradhammacakko lokānuggahaṃ karonto anukkamena kapilavatthuṃ gantvā ñātisamāgame pokkharavassaṃ aṭṭhuppattiṃ katvā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathetvā dutiyadivase piṇḍāya paviṭṭho ‘‘uttiṭṭhe nappamajjeyyā’’ti (dha. pa. 168) gāthāya pitaraṃ sotāpattiphale patiṭṭhāpetvā nivesanaṃ gantvā ‘‘dhammañcare sucarita’’nti (dha. pa. 169) gāthāya mahāpajāpatiṃ sotāpattiphale rājānaṃ sakadāgāmiphale patiṭṭhāpetvā tatiyadivase nandakumārassa abhisekagehapavesanaāvāhamaṅgalesu vattamānesu piṇḍāya pāvisi. Satthā nandakumārassa hatthe pattaṃ datvā maṅgalaṃ vatvā tassa hatthato pattaṃ aggahetvāva vihāraṃ gato[Pg.6], taṃ pattahatthaṃ vihāraṃ āgataṃ anicchamānaṃyeva pabbājetvā tathāpabbājitattāyeva anabhiratiyā pīḷitaṃ ñatvā upāyena tassa taṃ anabhiratiṃ vinodesi. So yoniso paṭisaṅkhāya vipassanaṃ paṭṭhapetvā nacirasseva arahattaṃ pāpuṇi. Thero puna divase bhagavantaṃ upasaṅkamitvā evamāha – ‘‘yaṃ me, bhante, bhagavā pāṭibhogo pañcannaṃ accharāsatānaṃ paṭilābhāya kakuṭapādānaṃ, muñcāmahaṃ, bhante, bhagavantaṃ etasmā paṭissavā’’ti. Bhagavāpi ‘‘yadeva te, nanda, anupādāya āsavehi cittaṃ vimuttaṃ, tadāhaṃ mutto etasmā paṭissavā’’ti āha. Athassa bhagavā savisesaṃ indriyesu guttadvārataṃ ñatvā taṃ guṇaṃ vibhāvento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ indriyesu guttadvārānaṃ yadidaṃ nando’’ti (a. ni. 1.219, 230) indriyesu guttadvārabhāvena naṃ etadagge ṭhapesi. Thero hi ‘‘indriyāsaṃvaraṃ nissāya imaṃ vippakāraṃ patto, tamahaṃ suṭṭhu niggaṇhissāmī’’ti ussāhajāto balavahirottappo tattha ca katādhikārattā indriyasaṃvare ukkaṃsapāramiṃ agamāsi.

By that meritorious deed, he wandered only among happy destinies and, during this Buddha's appearance, was reborn in Kapilavatthu in the womb of Mahāpajāpatī Gotamī, the chief queen of King Suddhodana. On the day of his naming ceremony, because he was born delighting the assembly of his relatives, they gave him the name 'Nanda'. When he came of age, the Blessed One, having set in motion the excellent Wheel of the Dhamma for the welfare of the world, eventually went to Kapilavatthu. At a gathering of his relatives, he related the occasion of the lotus rain and taught the Vessantara Jātaka. On the second day, having entered for alms, he established his father in the fruit of stream-entry with the verse, 'Arise, be not heedless' (Dhp. 168). Having gone to the palace, he established Mahāpajāpatī in the fruit of stream-entry and the king in the fruit of once-returning with the verse, 'Practice the Dhamma well' (Dhp. 169). On the third day, while the ceremonies for Prince Nanda’s consecration, house-entry, and marriage were in progress, the Blessed One entered for alms. The Teacher placed his bowl in Prince Nanda’s hands, spoke a blessing, and went to the monastery without taking the bowl back from his hand. He then ordained Nanda, who had come to the monastery with the bowl in hand, though he was unwilling. Knowing that Nanda was afflicted by discontent precisely because he had been ordained in such a way, he dispelled that discontent by a skillful means. Having reflected wisely and established insight, Nanda in no long time attained arahantship. One day, the elder approached the Blessed One and said: 'Venerable sir, the Blessed One was my guarantor for obtaining five hundred nymphs with feet the color of a dove's. I release you, venerable sir, from that promise.' The Blessed One replied: 'Nanda, at the very moment your mind was liberated from the taints through non-clinging, I was released from that promise.' Then the Blessed One, knowing his especially distinguished guarding of the sense-doors, and wishing to make that quality manifest, placed him in the foremost position, declaring: 'Monks, among my disciples, the monks who are guardians of the sense-doors, Nanda is the foremost' (A. Ni. 1.219, 230). Indeed, the elder, thinking, 'It is due to a lack of sense-restraint that I have come to this affliction; I will restrain that thoroughly,' became aroused in effort and possessed of strong moral shame and dread. And because he had made a resolution in that regard, he reached the highest perfection in sense-restraint.

27. Evaṃ so etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassappatto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Vatthaṃ khomaṃ mayā dinnanti khomaraṭṭhe jātaṃ vatthaṃ bhagavati cittappasādena gāravabahumānena mayā paramasukhumaṃ khomavatthaṃ dinnanti attho. Sayambhussāti sayameva bhūtassa jātassa ariyāya jātiyā nibbattassa. Mahesinoti mahante sīlasamādhipaññāvimuttivimuttiñāṇadassanakkhandhe esi gavesīti mahesi, tassa mahesino sayambhussa cīvaratthāya khomavatthaṃ mayā dinnanti sambandho.

27. Having thus reached that foremost state, he recalled his past deeds and, filled with joy, proclaimed his former course of conduct, beginning with "To the Blessed Padumuttara..." The phrase "I gave a linen cloth" means: In the Khoma country, a linen cloth was produced; with faith and deep respect for the Blessed One, I gave the finest linen cloth. "Self-existent" means one who has arisen by himself, born of the noble birth. "Great seer" means one who seeks the great aggregates of virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation; "I gave the linen cloth for the robe of that great seer, the Self-existent One," is the connection.

28. Taṃ me buddho viyākāsīti ettha tanti sāmyatthe upayogavacanaṃ, tassa vatthadāyakassa me dānaphalaṃ visesena akāsi kathesi buddhoti attho. Jalajuttamanāmakoti padumuttaranāmako. ‘‘Jalaruttamanāyako’’tipi pāṭho, tassa jalamānānaṃ devabrahmānaṃ uttamanāyako padhānoti attho. Iminā vatthadānenāti iminā vatthadānassa nissandena tvaṃ anāgate hemavaṇṇo suvaṇṇavaṇṇo bhavissasi.

28. “The Buddha explained that to me” – here, the word ‘taṃ’ is a particle used in the genitive sense; the meaning is that the Buddha specifically declared the fruit of my gift of cloth to me, the giver of the cloth. “Jalajuttamanāmako” means one named Padumuttara. There is also a reading, “Jalaruttamanāyako,” which means the foremost leader of the shining devas and brahmās. “By this gift of cloth” means: as a consequence of this gift of cloth, you will become golden-hued, of a golden complexion, in the future.

29. Dve [Pg.7] sampattiṃ anubhotvāti dibbamanussasaṅkhātā dve sampattiyo anubhavitvā. Kusalamūlehi coditoti kusalāvayavehi kusalakoṭṭhāsehi codito pesito, ‘‘tvaṃ iminā puññena satthu kulaṃ pasavāhī’’ti pesito viyāti attho. ‘‘Gotamassa bhagavato kaniṭṭho tvaṃ bhavissasī’’ti byākāsīti sambandho.

29. “Having enjoyed two kinds of prosperity” means: Having experienced the two kinds of prosperity, namely, divine and human. “Urged by roots of merit” means: urged, sent forth by the components and portions of merit, as if sent with the thought, “By this merit, you will be born into the Teacher's family.” The connection is: “You will become the youngest brother of the Blessed Gotama,” thus he declared.

30. Rāgaratto sukhasīloti kilesakāmehi ratto allīno kāyasukhacittasukhānubhavanasabhāvo. Kāmesu gedhamāyutoti vatthukāmesu gedhasaṅkhātāya taṇhāya āyuto yojitoti attho. Buddhena codito santo, tadā tvanti yasmā kāmesu gedhito, tadā tasmā tvaṃ attano bhātukena gotamabuddhena codito pabbajjāya uyyojito tassa santike pabbajissasīti sambandho.

30. “Lustful, delighting in pleasure” means: attached, clinging to defiling sensual pleasures, having the nature of experiencing bodily and mental pleasure. “Devoted to craving for sensual pleasures” means: yoked, bound by the craving called greed for sensual objects. “Being urged by the Buddha, then you” means: because you were greedy for sensual pleasures then, therefore, urged by the Buddha Gotama, your own brother, you will be impelled towards ordination and will go forth in his presence—this is the connection.

31. Pabbajitvāna tvaṃ tatthāti tasmiṃ gotamassa bhagavato sāsane tvaṃ pabbajitvā kusalamūlena mūlabhūtena puññasambhārena codito bhāvanāyaṃ niyojito sabbāsave sakalāsave pariññāya jānitvā pajahitvā anāmayo niddukkho nibbāyissasi adassanaṃ pāpessasi, apaṇṇattikabhāvaṃ gamissasīti attho.

31. “Having gone forth there” means: Having gone forth in the dispensation of the Blessed Gotama, urged by the root of merit, impelled by a fundamental accumulation of merit, directed toward meditation, you will fully know and abandon all taints, all defilements, and attain the state free from illness and suffering, Nibbāna; you will reach non-appearance, you will go to a state beyond designation. This is the meaning.

32. Satakappasahassamhīti ito kappato pubbe satakappādhike sahassame kappamhi ceḷanāmakā cattāro cakkavattirājāno ahesunti attho. Saṭṭhi kappasahassānīti kappasahassāni saṭṭhi ca atikkamitvā heṭṭhā ekasmiṃ kappe cattāro janā upaceḷā nāma cakkavattirājāno catūsu jātīsu ahesunti attho.

32. “One hundred thousand eons ago” means: one hundred thousand eons before this present eon, there were four wheel-turning monarchs named Ceḷa. “Sixty thousand eons” means that after passing sixty thousand eons, in one eon below, there were four people named Upaceḷa who became wheel-turning monarchs in four separate lifetimes—this is the meaning.

33. Pañcakappasahassamhīti pañcakappādhike sahassame kappamhi ceḷā nāma cattāro janā cakkavattirājāno sattahi ratanehi sampannā samaṅgībhūtā jambudīpaaparagoyānauttarakurupubbavidehadīpasaṅkhāte catudīpamhi issarā padhānā visuṃ ahesunti attho. Sesaṃ vuttanayamevāti.

33. The phrase ‘in five thousand kappas’ means that in the thousandth kappa, which was more than five kappas ago, there were four individuals named Ceḷa who were wheel-turning monarchs, endowed with and possessed of the seven treasures, and were supreme lords individually in the four continents, namely Jambudīpa, Aparagoyāna, Uttarakuru, and Pubbavideha. The rest is as previously explained.

Nandattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Elder Nanda is completed.

4. Cūḷapanthakattheraapadānavaṇṇanā

4. Commentary on the Apadāna of Elder Cūḷapanthaka

Padumuttaro [Pg.8] nāma jinotiādikaṃ āyasmato cūḷapanthakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle yadettha aṭṭhuppattivasena vattabbaṃ, taṃ aṭṭhakanipāte mahāpanthakavatthusmiṃ (theragā. 510 ādayo) vuttameva. Ayaṃ pana viseso – mahāpanthakatthero arahattaṃ patvā phalasamāpattisukhena vītināmento cintesi – ‘‘kathaṃ nu kho sakkā cūḷapanthakampi imasmiṃ sukhe patiṭṭhāpetu’’nti. So attano ayyakaṃ dhanaseṭṭhiṃ upasaṅkamitvā āha – ‘‘sace, mahāseṭṭhi, anujānātha, ahaṃ cūḷapanthakaṃ pabbājeyya’’nti. ‘‘Pabbājetha, bhante’’ti. Thero taṃ pabbājesi. So dasasu sīlesu patiṭṭhito bhātu santike –

The Apadāna of the Venerable Elder Cūḷapanthaka begins with ‘Padumuttara, the Victorious One,’ and so forth. This elder too, having made his aspiration before previous Buddhas, accumulated merits in various existences as a supporting condition for liberation. What should be stated here concerning the origin of the story during the time of the Blessed One Padumuttara has already been recounted in the eighth chapter of the Aṭṭhakanipāta in the story of Mahāpanthaka (Theragāthā, verses 510 and following). However, this is the distinction: the Elder Mahāpanthaka, having attained arahantship and spending his time in the bliss of fruition attainment, thought, “How indeed can Cūḷapanthaka also be established in this bliss?” He approached his maternal grandfather, the wealthy merchant Dhana, and said, “Great merchant, if you permit, I will ordain Cūḷapanthaka.” “Please ordain him, venerable sir.” The elder ordained him. Established in the ten precepts, he stayed near his brother—

‘‘Padumaṃ yathā kokanadaṃ sugandhaṃ, pāto siyā phullamavītagandhaṃ;

Aṅgīrasaṃ passa virocamānaṃ, tapantamādiccamivantalikkhe’’ti. (saṃ. ni. 1.123;

a. ni. 5.195) –

“Just as a red lotus, fragrant and sweet-smelling, might bloom at dawn, its scent not yet faded, Behold Aṅgīrasa, shining, blazing like the sun in the sky.”

Gāthaṃ uggaṇhanto catūhi māsehi uggahetuṃ nāsakkhi, gahitampi hadaye na tiṭṭhati. Atha naṃ mahāpanthako, ‘‘cūḷapanthaka, tvaṃ imasmiṃ sāsane abhabbo, catūhi māsehi ekaṃ gāthampi gahetuṃ na sakkosi, pabbajitakiccaṃ pana tvaṃ kathaṃ matthakaṃ pāpessasi, nikkhama ito’’ti so therena paṇāmiko dvārakoṭṭhakasamīpe rodamāno aṭṭhāsi.

He tried to learn a verse for four months but could not master it, and even what he learned did not stay in his heart. Then Mahāpanthaka said to him, “Cūḷapanthaka, you are incapable in this dispensation. You could not learn even one verse in four months—how will you bring the duties of a monk to completion? Leave this place!” Dismissed by the elder, he stood weeping near the gatehouse.

Tena ca samayena satthā jīvakambavane viharati. Atha jīvako purisaṃ pesesi – ‘‘gaccha, pañcahi bhikkhusatehi saddhiṃ satthāraṃ nimantehī’’ti. Tena ca samayena āyasmā mahāpanthako bhattuddesako hoti. So ‘‘pañcannaṃ bhikkhusatānaṃ bhikkhaṃ paṭicchathā’’ti vutto ‘‘cūḷapanthakaṃ ṭhapetvā sesānaṃ paṭicchāmī’’ti āha. Taṃ sutvā cūḷapanthako bhiyyosomattāya domanassappatto ahosi. Satthā tassa cittakkhedaṃ ñatvā ‘‘cūḷapanthako mayā katena upāyena bujjhissatī’’ti tassa avidūraṭṭhāne attānaṃ dassetvā ‘‘kiṃ, panthaka, rodasī’’ti pucchi. ‘‘Bhātā maṃ, bhante, paṇāmetī’’ti āha. ‘‘Panthaka, mā cintayi, mama sāsane [Pg.9] tuyhaṃ pabbajjā, ehi imaṃ gahetvā ‘rajoharaṇaṃ, rajoharaṇa’nti manasi karohī’’ti iddhiyā suddhaṃ coḷakkhaṇḍaṃ abhisaṅkharitvā adāsi. So satthārā dinnaṃ coḷakkhaṇḍaṃ ‘‘rajoharaṇaṃ, rajoharaṇa’’nti hatthena parimajjanto nisīdi. Tassa taṃ parimajjantassa kiliṭṭhadhātukaṃ jātaṃ, puna parimajjantassa ukkhaliparipuñchanasadisaṃ jātaṃ. So ñāṇaparipākattā evaṃ cintesi – ‘‘idaṃ coḷakkhaṇḍaṃ pakatiyā parisuddhaṃ, imaṃ upādiṇṇakasarīraṃ nissāya kiliṭṭhaṃ aññathā jātaṃ, tasmā aniccaṃ yathāpetaṃ, evaṃ cittampī’’ti khayavayaṃ paṭṭhapetvā tasmiṃyeva nimitte jhānāni nibbattetvā jhānapādakaṃ katvā vipassanaṃ paṭṭhapetvā saha paṭisambhidāhi arahattaṃ pāpuṇi. Arahattapattassevassa tepiṭakaṃ pañcābhiññā ca āgamiṃsu.

At that time, the Teacher was dwelling in Jīvaka’s mango grove. Then Jīvaka sent a man, saying, “Go, invite the Teacher along with five hundred monks.” At that time, Venerable Mahāpanthaka was the meal distributor. When told, “Accept alms for five hundred monks,” he replied, “I will accept for all except Cūḷapanthaka.” Hearing this, Cūḷapanthaka became deeply distressed. The Teacher, knowing his mental distress, thought, “Cūḷapanthaka will awaken through the means I employ.” Showing himself not far away, he asked, “Why, Panthaka, are you weeping?” “Venerable Sir, my brother is dismissing me,” he replied. “Panthaka, do not worry. In my dispensation, you have ordination. Come, take this and focus on ‘dust-remover, dust-remover.’” With psychic power, he fashioned a perfectly clean piece of cloth and gave it to him. Taking the cloth given by the Teacher, he sat down, rubbing it with his hand while repeating, “Dust-remover, dust-remover.” As he rubbed it, it became soiled. Rubbing it again, it became like a cloth used to wipe a pot. Through the ripening of his wisdom, he reflected: “This cloth is naturally pure, but due to this body that is clung to, it has become soiled and changed. Thus, it is impermanent; just as this is, so too is the mind.” Establishing insight into decay and vanishing, he developed the jhānas on that very object. Making the jhānas his foundation, he established insight and, together with the analytical knowledges, attained arahantship. Upon attaining arahantship, the three baskets of the Tipiṭaka and the six higher knowledges came to him.

Satthā ekūnehi pañcabhikkhusatehi saddhiṃ gantvā jīvakassa nivesane paññatte āsane nisīdi. Cūḷapanthako pana attano bhikkhāya appaṭicchitattā eva na gato. Jīvako yāguṃ dātuṃ ārabhi. Satthā hatthena pattaṃ pidahi. ‘‘Kasmā, bhante, na gaṇhathā’’ti vutte ‘‘vihāre eko bhikkhu atthi, jīvakā’’ti. So purisaṃ pesesi – ‘‘gaccha, bhaṇe, vihāre nisinnaṃ ayyaṃ gahetvā ehī’’ti. Cūḷapanthakattheropi rūpena kiriyāya ca ekampi ekena asadisaṃ bhikkhusahassaṃ nimminitvā nisīdi. So puriso vihāre bhikkhūnaṃ bahubhāvaṃ disvā gantvā jīvakassa kathesi – ‘‘imasmā bhikkhusaṅghā vihāre bhikkhusaṅgho bahutaro, pakkositabbaṃ ayyaṃ na jānāmī’’ti. Jīvako satthāraṃ pucchi – ‘‘ko nāmo, bhante, vihāre nisinno bhikkhū’’ti? ‘‘Cūḷapanthako nāma, jīvakā’’ti. ‘‘Gaccha, bhaṇe, ‘cūḷapanthako nāma kataro’ti pucchitvā taṃ ānehī’’ti. So vihāraṃ gantvā ‘‘cūḷapanthako nāma kataro, bhante’’ti pucchi. ‘‘Ahaṃ cūḷapanthako, ahaṃ cūḷapanthako’’ti ekappahārena bhikkhusahassampi kathesi. So punāgantvā taṃ pavattiṃ jīvakassa ārocesi jīvako paṭividdhasaccattā ‘‘iddhimā maññe, ayyo’’ti nayato ñatvā ‘‘gaccha, bhaṇe, paṭhamaṃ kathentaṃ ayyameva ‘tumhe satthā pakkosatī’ti vatvā cīvarakaṇṇe gaṇhāhī’’ti āha. So vihāraṃ gantvā tathā akāsi. Tāvadeva nimmitabhikkhū antaradhāyiṃsu. So theraṃ gahetvā agamāsi.

The Teacher, accompanied by four hundred and ninety-nine monks, went and sat down on the prepared seat at Jīvaka’s residence. Cūḷapanthaka, however, did not go because he had not been included in the invitation for alms. Jīvaka began to serve the rice gruel. The Teacher covered his bowl with his hand. When asked, “Why, Venerable Sir, do you not take it?” he replied, “There is one monk in the monastery, Jīvaka.” So Jīvaka sent a man, saying, “Go, my good man, bring the venerable one who is sitting in the monastery.” The Elder Cūḷapanthaka also created a thousand monks, each one dissimilar in form and action, and sat down. The man, seeing the great number of monks in the monastery, went and told Jīvaka, “In the monastery, the community of monks is greater than this assembly. I do not know which venerable one to summon.” Jīvaka asked the Teacher, “What is the name, Venerable Sir, of the monk sitting in the monastery?” “His name is Cūḷapanthaka, Jīvaka.” “Go, my good man, ask ‘Which one is called Cūḷapanthaka?’ and bring him.” He went to the monastery and asked, “Which one is called Cūḷapanthaka, Venerable Sir?” “I am Cūḷapanthaka, I am Cūḷapanthaka,” said a thousand monks all at once. He returned and reported this occurrence to Jīvaka. Jīvaka, because he had penetrated the truth, knew by inference, “I suppose the venerable one is endowed with psychic power,” and instructed, “Go, my good man, say to the one who speaks first, ‘The Teacher summons you,’ and take hold of the corner of his robe.” He went to the monastery and did so. Immediately, the created monks disappeared. He took the elder and departed with him.

Satthā [Pg.10] tasmiṃ khaṇe yāguñca khajjakādibhedañca paṭiggaṇhi. Katabhattakicco bhagavā āyasmantaṃ cūḷapanthakaṃ āṇāpesi ‘‘anumodanaṃ karohī’’ti. So pabhinnapaṭisambhido sineruṃ gahetvā mahāsamuddaṃ manthento viya tepiṭakaṃ buddhavacanaṃ saṅkhobhento satthu ajjhāsayaṃ gaṇhanto anumodanaṃ akāsi. Dasabale bhattakiccaṃ katvā vihāraṃ gate dhammasabhāyaṃ kathā udapādi ‘aho buddhānaṃ ānubhāvo, yatra hi nāma cattāro māse ekagāthaṃ gahetuṃ asakkontampi lahukena khaṇeneva evaṃ mahiddhikaṃ akaṃsū’ti, tathā hi jīvakassa nivesane nisinno bhagavā ‘evaṃ cūḷapanthakassa cittaṃ samāhitaṃ, vīthipaṭipannā vipassanā’ti ñatvā yathānisinnoyeva attānaṃ dassetvā, ‘panthaka, nevāyaṃ pilotikā kiliṭṭhā rajānukiṇṇā, ito pana aññopi ariyassa vinaye saṃkileso rajo’ti dassento –

At that moment, the Teacher accepted the rice gruel and various kinds of hard food. Having finished His meal, the Blessed One instructed the Venerable Cūḷapanthaka, “Give the discourse of appreciation.” Endowed with analytical insight, as if taking Mount Sineru and churning the great ocean, he stirred the Three Baskets of the Buddha's Word, grasping the Teacher's intention, and gave the discourse of appreciation. When the Ten-Powered One had finished His meal and returned to the monastery, a discussion arose in the Dhamma hall: “Oh, the power of the Buddhas is indeed great! For though he could not learn a single verse in four months, in just a brief moment, they made him so mighty!” Indeed, while seated in Jīvaka’s residence, the Blessed One, knowing that Cūḷapanthaka’s mind was concentrated and that his insight was progressing along the path, showed himself to him while remaining seated where he was. Pointing this out, He said, “Panthaka, it is not only this cloth that is soiled and stained with dust. Rather, in the Noble One's discipline, there is another defilement that is dust.”

‘‘Rāgo rajo na ca pana reṇu vuccati, rāgassetaṃ adhivacanaṃ rajoti;

Etaṃ rajaṃ vippajahitvā bhikkhavo, viharanti te vigatarajassa sāsane.

Lust is defilement, yet it is not called mere dust; 'defilement' is another term for lust. Having abandoned this defilement, O monks, they live in the Dispensation of the one free from defilement.

‘‘Doso rajo…pe… vigatarajassa sāsane.

Hatred is defilement... they live in the Dispensation of the one free from defilement.

‘‘Moho rajo…pe… vigatarajassa sāsane’’ti. (mahāni. 209;

cūḷani. udayamāṇavapucchāniddesa 74) –

Delusion is defilement... they live in the Dispensation of the one free from defilement.

Imā tisso gāthāyo abhāsi. Gāthāpariyosāne cūḷapanthako sahapaṭisambhidāhi arahattaṃ pāpuṇīti. Satthā tesaṃ bhikkhūnaṃ kathāsallāpaṃ sutvā āgantvā buddhāsane nisīditvā ‘‘kiṃ vadetha, bhikkhave’’ti pucchitvā ‘‘imaṃ nāma, bhante’’ti vutte ‘‘bhikkhave, cūḷapanthakena idāni mayhaṃ ovāde ṭhatvā lokuttharadāyajjaṃ laddhaṃ, pubbe pana lokiyadāyajjaṃ laddha’’nti vatvā tehi yācito cūḷaseṭṭhijātakaṃ (jā. 1.1.4) kathesi. Aparabhāge naṃ satthā ariyagaṇaparivuto dhammāsane nisinno manomayaṃ kāyaṃ abhinimminantānaṃ bhikkhūnaṃ cetovivaṭṭakusalānañca aggaṭṭhāne ṭhapesi.

He spoke these three verses. At the end of the verses, Cūḷapanthaka attained arahantship together with the analytical insights. The Teacher, hearing the conversation of those monks, came and sat on the Buddha’s seat. He asked, “What are you discussing, monks?” When they replied, “This, Venerable Sir,” he said, “Monks, now Cūḷapanthaka, by abiding in my instruction, has obtained the supramundane inheritance. But before, he obtained the mundane inheritance.” Being requested by them, he then told the Cūḷaseṭṭhi Jātaka. Later on, the Teacher, surrounded by the noble assembly, seated on the Dhamma seat, placed him foremost among the monks who could create mind-made bodies and who were skilled in the versatility of mind.

35. Evaṃ so pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tattha purimapadadvayaṃ vuttatthameva. Gaṇamhā vūpakaṭṭho [Pg.11] soti so padumuttaro nāma satthā gaṇamhā mahatā bhikkhusamūhato vūpakaṭṭho visuṃ bhūto vivekaṃ upagato. Tadā mama tāpasakāle himavante himālayapabbatasamīpe vasi vāsaṃ kappesi, catūhi iriyāpathehi vihāsīti attho.

35. Thus, having attained this foremost position, he recalled his own past deeds and, out of joy and gladness, proclaimed the story of his former conduct, beginning with, “The Victor named Padumuttara.” Therein, the meaning of the first two phrases is as has been stated. “Withdrawn from the group” means that the Teacher named Padumuttara was withdrawn from the group, from the great assembly of monks, having become separate and having entered solitude. At that time, during my life as an ascetic, he dwelt in the Himālaya, near the Himālaya mountain; that is, he made his residence there, abiding in the four postures. This is the meaning.

36. Ahampi…pe… tadāti yadā so bhagavā himavantaṃ upagantvā vasi, tadā ahampi himavantasamīpe kataassame ā samantato kāyacittapīḷāsaṅkhātā parissayā samanti etthāti assamoti laddhanāme araññāvāse vasāmīti sambandho. Acirāgataṃ mahāvīranti aciraṃ āgataṃ mahāvīriyavantaṃ lokanāyakaṃ padhānaṃ taṃ bhagavantaṃ upesinti sambandho, āgatakkhaṇeyeva upāgaminti attho.

36. “I too... at that time...” means: when that Blessed One went to the Himālaya and dwelt there, at that time I too dwelt in a forest dwelling near the Himālaya, in a hermitage which had received that name because dangers—namely, bodily and mental afflictions—are appeased (samanti) there (ettha) on all sides (ā samantato). This is the connection. Regarding the phrase “the recently arrived great hero,” the connection is: “I approach that Blessed One, the recently arrived, greatly energetic, leader of the world, the chief.” The meaning is: I went to him at the very moment of his arrival.

37. Pupphacchattaṃ gahetvānāti evaṃ upagacchanto ca padumuppalapupphādīhi chāditaṃ pupphamayaṃ chattaṃ gahetvā narāsabhaṃ narānaṃ seṭṭhaṃ bhagavantaṃ chādento upagacchiṃ samīpaṃ gatosmīti attho. Samādhiṃ samāpajjantanti rūpāvacarasamādhijjhānaṃ samāpajjantaṃ appetvā nisinnassa antarāyaṃ ahaṃ akāsinti sambandho.

37. “Holding a floral parasol”: Thus approaching, I took a floral parasol made of lotuses, blue lotuses, and other flowers, and shading the Blessed One, the bull among men, the best of men, I drew near—meaning I came close. “Entering into concentration”: The connection is that I caused no obstruction to him who was sitting, having attained the absorption of the form-sphere concentration.

38. Ubho hatthehi paggayhāti taṃ susajjitaṃ pupphacchattaṃ dvīhi hatthehi ukkhipitvā ahaṃ bhagavato adāsinti sambandho. Paṭiggahesīti taṃ mayā dinnaṃ pupphacchattaṃ padumuttaro bhagavā sampaṭicchi, sādaraṃ sādiyīti attho.

38. With both hands uplifted: The connection is thus: having lifted that well-adorned floral parasol with both hands, I gave it to the Blessed One. He accepted it: The Blessed One Padumuttara received the floral parasol given by me; he accepted it with respect—this is the meaning.

41. Satapattachattaṃ paggayhāti ekekasmiṃ padumapupphe satasatapattānaṃ vasena satapattehi padumapupphehi chāditaṃ pupphacchattaṃ pakārena ādarena gahetvā tāpaso mama adāsīti attho. Tamahaṃ kittayissāmīti taṃ tāpasaṃ ahaṃ kittayissāmi pākaṭaṃ karissāmīti attho. Mama bhāsato bhāsamānassa vacanaṃ suṇotha manasi karotha.

41. Holding up a hundred-petaled parasol: The meaning is that the ascetic, taking with care and reverence a floral parasol covered with lotus flowers that each had a hundred petals, gave it to me. I will proclaim him: The meaning is that I will praise that ascetic and make him known. Listen to the words I speak; pay close attention.

42. Pañcavīsatikappānīti iminā pupphacchattadānena pañcavīsativāre tāvatiṃsabhavane sakko hutvā devarajjaṃ karissatīti sambandho. Catuttiṃsatikkhattuñcāti catuttiṃsativāre manussaloke cakkavattī rājā bhavissati.

42. For twenty-five aeons: The connection is thus: by this offering of a floral parasol, he will become Sakka and rule as king of the devas in the Tāvatiṃsa realm twenty-five times. And thirty-four times: he will become a wheel-turning monarch in the human world thirty-four times.

43. Yaṃ [Pg.12] yaṃ yoninti manussayoniādīsu yaṃ yaṃ jātiṃ saṃsarati gacchati upapajjati. Tattha tattha yoniyaṃ abbhokāse suññaṭṭhāne patiṭṭhantaṃ nisinnaṃ ṭhitaṃ vā padumaṃ dhārayissati upari chādayissatīti attho.

43. In whatever birth: This means into whatever birth among human births and others he wanders, goes, or is reborn. There, in that very place of birth, in an open and empty space, whether he is established, sitting, or standing, a lotus will support him and cover him from above—this is the meaning.

45. Pakāsite pāvacaneti tena bhagavato sakalapiṭakattaye pakāsite dīpite manussattaṃ manussajātiṃ labhissati upapajjissati. Manomayamhi kāyamhīti manena jhānacittena nibbattoti manomayo, yathā cittaṃ pavattati, tathā kāyaṃ pavatteti cittagatikaṃ karotīti attho. Tamhi manomaye kāyamhi so tāpaso cūḷapanthako nāma hutvā uttamo aggo bhavissatīti attho. Sesaṃ heṭṭhā vuttattā uttānattā ca suviññeyyameva.

45. When the Teaching is expounded: When the entire Tipiṭaka has been expounded and illuminated by that Blessed One, he will attain a human state, a human birth; he will be reborn. In a mind-made body: This means brought into being by the mind, by meditative consciousness, hence 'mind-made'. The meaning is that as the mind proceeds, so he makes the body proceed; he makes it follow the course of the mind. In that mind-made body, that ascetic, having become Cūḷapanthaka by name, will be supreme, the highest—this is the meaning. The rest is easily understood, as it has been stated below and is self-evident.

52. Sariṃ kokanadaṃ ahanti ahaṃ bhagavato nimmitacoḷakaṃ parimajjanto kokanadaṃ padumaṃ sarinti attho. Tattha cittaṃ vimucci meti tasmiṃ kokanade padume mayhaṃ cittaṃ adhimucci allīno, tato ahaṃ arahattaṃ pāpuṇinti sambandho.

52. I recalled the kokanada lotus: The meaning is that as I was wiping the cloth created by the Blessed One, I remembered the kokanada, that is, the lotus. There my mind was liberated: The connection is thus: my mind was intent upon that kokanada lotus, and being unattached, I then attained arahantship.

53. Ahaṃ manomayesu cittagatikesu kāyesu sabbattha sabbesu pāramiṃ pariyosānaṃ gato pattoti sambandho. Sesaṃ vuttanayamevāti.

53. The connection is thus: In all mind-made bodies, in all bodies impelled by thought, I have in every respect reached the culmination, the final end of perfection. The rest is in the manner already stated.

Cūḷapanthakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Cūḷapanthaka is complete.

5. Pilindavacchattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Pilindavaccha

Nibbute lokanāthamhītiādikaṃ āyasmato pilindavacchattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbatto heṭṭhā vuttanayena satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ devatānaṃ piyamanāpabhāvena aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā tato cuto devamanussesu saṃsaranto sumedhassa bhagavato kāle kulagehe nibbatto. Parinibbute bhagavati tassa thūpaṃ pūjetvā saṅghassa mahādānaṃ pavattetvā tato cavitvā devamanussesu ubhayasampattiyo [Pg.13] anubhavitvā anuppanne buddhe cakkavattī rājā hutvā mahājanaṃ pañcasīlesu patiṭṭhāpetvā saggaparāyanaṃ akāsi. So anuppanneyeva amhākaṃ bhagavati sāvatthiyaṃ brāhmaṇakule nibbatti, pilindotissa nāmaṃ akaṃsu. Vacchoti gottaṃ. So aparabhāge pilindavacchoti paññāyittha. Saṃsāre pana saṃvegabahulatāya paribbājakapabbajjaṃ pabbajitvā cūḷagandhāraṃ nāma vijjaṃ sādhetvā tāya vijjāya ākāsacārī paracittavidū ca hutvā rājagahe lābhaggayasaggapatto paṭivasati.

5. Beginning with the words 'When the Lord of the World had attained Nibbāna,' this is the Apadāna of the Venerable Elder Pilindavaccha. He, too, having made a resolve under previous Buddhas and accumulating merits that were a foundation for liberation in various existences, was, in the time of the Blessed One Padumuttara, born into a wealthy family in the city of Haṃsavatī. Hearing the Dhamma in the presence of the Teacher in the manner previously described, he saw the Teacher placing a certain monk—beloved and dear to the devas—in the foremost position. Aspiring for that rank, he performed wholesome deeds throughout his life. After passing away from there, he wandered through the round of rebirths among devas and humans. In the time of the Blessed One Sumedha, he was born into a noble household. When the Blessed One attained Parinibbāna, he paid homage to his stupa and gave great alms to the Sangha. Passing away from there, he experienced the twofold felicities among devas and humans. When no Buddha had arisen, he became a wheel-turning monarch, established the great populace in the five precepts, and ensured their destination was a heavenly one. Then, when our Blessed One had not yet arisen, he was born into a brahmin family in Sāvatthī. They gave him the name Pilinda; Vaccha was his clan name. In later times, he became known as Pilindavaccha. In saṃsāra, however, due to an abundance of spiritual urgency, he went forth into the life of a wandering ascetic and mastered a science called Cūḷagandhāra. By means of this science, he became one who could travel through the sky and one who knew the minds of others. He dwelt in Rājagaha, having attained the highest gains and fame.

Atha amhākaṃ bhagavā abhisambuddho hutvā anukkamena rājagahaṃ upagato. Tato paṭṭhāya buddhānubhāvena tassa sā vijjā na sampajjati, attano kiccaṃ na sādheti. So cintesi – ‘‘sutaṃ kho panetaṃ ācariyapācariyānaṃ bhāsamānānaṃ ‘yattha mahāgandhāravijjā dharati, tattha cūḷagandhāravijjā na sampajjatī’ti samaṇassa pana gotamassa āgatakālato paṭṭhāya nāyaṃ mama vijjā sampajjati, nissaṃsayaṃ samaṇo gotamo mahāgandhāravijjaṃ jānāti, yaṃnūnāhaṃ taṃ payirupāsitvā tassa santike taṃ vijjaṃ pariyāpuṇeyya’’nti. So bhagavantaṃ upasaṅkamitvā etadavoca – ‘‘ahaṃ, mahāsamaṇa, tava santike ekaṃ vijjaṃ pariyāpuṇitukāmo, okāsaṃ me karohī’’ti. ‘‘Tena hi mama santike pabbajāhī’’ti āha. So ‘‘vijjāya parikammaṃ pabbajjā’’ti maññamāno pabbaji. Tassa bhagavā dhammaṃ kathetvā caritānukūlaṃ kammaṭṭhānaṃ adāsi. So upanissayasampannatāya nacirasseva vipassanaṃ paṭṭhapetvā arahattaṃ pāpuṇi.

Then our Blessed One, having become fully enlightened, in due course arrived at Rājagaha. From that time onward, through the Buddha’s power, that science of his did not succeed, nor did it accomplish its purpose. He thought: “Indeed, I have heard this said by the lineage of my teachers: ‘Where the great Gandhāra science is present, there the lesser Gandhāra science does not succeed.’ Ever since the ascetic Gotama arrived, this science of mine has not succeeded. Without a doubt, the ascetic Gotama knows the great Gandhāra science. What if I were to attend upon him and learn that science in his presence?” So he approached the Blessed One and said this: “Great Ascetic, I desire to learn a certain science from you. Grant me the opportunity.” The Blessed One said: “In that case, go forth in my presence.” Thinking, “Going forth must be the preliminary practice for the science,” he went forth. The Blessed One taught him the Dhamma and gave him a meditation subject suitable to his disposition. Because he was endowed with the supporting conditions for liberation, it was not long before he established insight and attained arahantship.

55. Yā pana purimajātiyaṃ tassovāde ṭhatvā sagge nibbattā devatā, tā kataññutaṃ nissāya tasmiṃ sañjātabahumānā sāyaṃ pātaṃ theraṃ payirupāsitvā gacchanti. Tasmā naṃ bhagavā devatānaṃ ativiya piyamanāpabhāvena aggabhāve ṭhapesi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ devatānaṃ piyamanāpānaṃ yadidaṃ pilindavaccho’’ti (a. ni. 1.209, 215). Evaṃ so pattaaggaṭṭhāno attano pubbakammaṃ anussaritvā pītisomanassavasena pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha.

55. Now, the deities who, in a previous existence, had abided in his instruction and were reborn in heaven, out of gratitude and with great respect for him, would attend upon the Elder in the evening and the morning and then depart. Therefore, the Blessed One, on account of his being exceedingly dear and agreeable to the deities, established him in the foremost position, saying: “Monks, foremost among my bhikkhu disciples who are dear and agreeable to the deities is this one, that is, Pilindavaccha.” Thus, having attained the foremost position, recalling his own past deeds, by the power of his joy and gladness, he declared his former conduct, reciting the verses beginning: 'When the Lord of the World had attained Nibbāna...'

Tattha [Pg.14] kāmarūpārūpalokassa nātho padhānoti lokanātho. Medhā vuccanti sabbaññutaññāṇaanāvaraṇañāṇādayo, sundarā, pasaṭṭhā vā medhā yassa so sumedho, aggo ca so puggalo cāti aggapuggalo, tasmiṃ sumedhe lokanāyake aggapuggale khandhaparinibbānena nibbute satīti sambandho. Pasannacitto sumanoti saddhāya pasāditacitto somanassena sundaramano ahaṃ tassa sumedhassa bhagavato thūpapūjaṃ cetiyapūjaṃ akāsinti attho.

Herein, 'Lord of the World' (lokanātha) means the lord and chief of the world of sensual desire, the world of form, and the formless world. 'Wisdom' (medhā) refers to the knowledge of omniscience, unobstructed knowledge, and so forth. He whose wisdom is beautiful or excellent is 'Sumedha.' And he is the foremost (agga) and he is a person (puggala), thus he is the 'foremost person' (aggapuggala). The connection is thus: 'when that Sumedha, the Leader of the World, the foremost person, had attained Nibbāna through the final passing away of the aggregates.' 'With a serene and joyful mind' (pasannacitto sumano) means: 'I, with a mind made serene by faith and a heart made beautiful by gladness, performed the worship of the stūpa and the worship of the cetiya for that Blessed One, Sumedha.'

56. Ye ca khīṇāsavā tatthāti tasmiṃ samāgame ye ca khīṇāsavā pahīnakilesā chaḷabhiññā chahi abhiññāhi samannāgatā mahiddhikā mahantehi iddhīhi samannāgatā santi, te sabbe khīṇāsave ahaṃ tattha samānetvā suṭṭhu ādarena ānetvā saṅghabhattaṃ sakalasaṅghassa dātabbabhattaṃ akāsiṃ tesaṃ bhojesinti attho.

56. Regarding the phrase 'And those with taints destroyed were there': At that assembly, there were those with taints destroyed (khīṇāsavā), who had abandoned defilements, were endowed with the six supernormal knowledges (chaḷabhiññā), and possessed great psychic power (mahiddhikā), being endowed with great powers. The meaning is: 'Having gathered all those with taints destroyed there—that is, having brought them with great reverence—I gave a meal for the Sangha, a meal to be given to the entire Sangha; I fed them.'

57. Upaṭṭhāko tadā ahūti tadā mama saṅghabhattadānakāle sumedhassa bhagavato nāmena sumedho nāma upaṭṭhākasāvako ahu ahosīti attho. So sāvako mayhaṃ pūjāsakkāraṃ anumodittha anumodito ānisaṃsaṃ kathesīti attho.

57. Regarding 'An attendant was there at that time': The meaning is that at that time, during my offering of a meal to the Sangha, there was an attendant disciple of the Blessed One Sumedha, named Sumedha. The meaning is: that disciple rejoiced in my offering and honor, and having rejoiced, he spoke of its benefits.

58. Tena cittappasādenāti tena thūpapūjākaraṇavasena uppannena cittappasādena devaloke dibbavimānaṃ upapajjiṃ upagato asmīti attho, tattha nibbattomhīti vuttaṃ hoti. Chaḷāsītisahassānīti tasmiṃ vimāne cha asītisahassāni devaccharāyo me mayhaṃ cittaṃ ramiṃsu ramāpesunti sambandho.

58. Regarding 'Through that serenity of mind': The meaning is, 'Through the serenity of mind that arose on account of worshipping the stūpa, I was reborn in the world of the devas, I attained a divine mansion.' That is to say, 'I was reborn there.' Regarding 'Eighty-six thousand': The connection is, 'In that mansion, eighty-six thousand celestial nymphs delighted my mind; they caused it to be delighted.'

59. Mameva anuvattantīti tā accharāyo sabbakāmehi dibbehi rūpādivatthukāmehi upaṭṭhahantiyo mamaṃ eva anuvattanti mama vacanaṃ anukaronti sadā niccakālanti attho. Sesaṃ suviññeyyamevāti.

59. Regarding 'They attended only upon me': The meaning is that those celestial nymphs, attending with all divine sensual pleasures—sensual objects such as forms and so on—attended only upon me; they acted according to my word, always, for all time. The rest is easily understood.

Pilindavacchattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Pilindavaccha is concluded.

6. Rāhulattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Rāhula

Padumuttarassa [Pg.15] bhagavatotiādikaṃ āyasmato rāhulattherassa apadānaṃ. Ayampi āyasmā purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto viññutaṃ patvā satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ sikkhākāmānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento senāsanavisodhanavijjotanādikaṃ uḷāraṃ puññaṃ katvā paṇidhānaṃ akāsi. So tato cavitvā devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde amhākaṃ bodhisattaṃ paṭicca yasodharāya deviyā kucchimhi nibbattitvā rāhuloti laddhanāmo mahatā khattiyaparivārena vaḍḍhi. Tassa pabbajjāvidhānaṃ khandhake (mahāva. 105) āgatameva. So pabbajitvā satthu santike anekehi suttapadehi suladdhovādo paripakkañāṇo vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi. Arahā pana hutvā attano paṭipattiṃ paccavekkhitvā aññaṃ byākaronto –

The Apadāna of the Venerable Elder Rāhula begins with the words 'Of the Blessed One Padumuttara.' This venerable one, having made his aspiration under former Jinas and accumulating merits that serve as a basis for liberation in various existences, was born into a good family during the time of the Blessed One Padumuttara. Having reached maturity and while listening to the Teacher's discourse on the Dhamma, he saw the Teacher establish a certain bhikkhu in the foremost position among those desirous of training. Aspiring to that same position himself, he performed great merit, such as cleaning and illuminating the dwelling place, and made his aspiration. Passing away from there, he wandered among devas and humans, experiencing prosperity in both realms. During this Buddha-era, dependent on our Bodhisatta, he was conceived in the womb of the princess Yasodharā and received the name Rāhula. He grew up with a great retinue of khattiyas. The account of his going forth is found in the Khandhaka. Having gone forth, he received excellent instruction from the Teacher through many discourses. His knowledge having matured, he strove diligently in insight practice and attained arahantship. Then, having become an Arahant, reflecting on his own practice and declaring his final knowledge, he said:

‘‘Ubhayeneva sampanno, rāhulabhaddoti maṃ vidū;

Yañcamhi putto buddhassa, yañca dhammesu cakkhumā.

“Endowed with both qualities, they know me as ‘Rāhula the Good.’ For I am the son of the Buddha, and I possess the eye of wisdom in the Dhamma.

‘‘Yañca me āsavā khīṇā, yañca natthi punabbhavo;

Arahā dakkhiṇeyyomhi, tevijjo amataddaso.

“And because my taints are destroyed, and because for me there is no future existence, I am an Arahant, worthy of offerings, endowed with the three true knowledges, and a seer of the Deathless.”

‘‘Kāmandhā jālapacchannā, taṇhāchadanachāditā;

Pamattabandhunā bandhā, macchāva kuminā mukhe.

“Blinded by sensual passion, covered by a net, shrouded by the veil of craving, bound by the kinsman of heedlessness, beings are like fish in the mouth of a fish-trap.”

‘‘Taṃ kāmaṃ ahamujjhitvā, chetvā mārassa bandhanaṃ;

Samūlaṃ taṇhamabbuyha, sītibhūtosmi nibbuto’’ti. (theragā. 295-298);

“Having cast off that sensual passion, having cut through Māra’s bond, having uprooted craving together with its root, I have become cooled, fully extinguished.”

Catasso gāthā abhāsi. Tattha ubhayeneva sampannoti jātisampadā paṭipattisampadāti ubhayasampattiyāpi sampanno samannāgato. Rāhulabhaddoti maṃ vidūti ‘‘rāhulabhaddo’’ti maṃ sabrahmacārino sañjānanti. Tassa hi jātasāsanaṃ sutvā bodhisattena, ‘‘rāhu, jāto, bandhanaṃ jāta’’nti vuttavacanaṃ upādāya suddhodanamahārājā ‘‘rāhulo’’ti nāmaṃ [Pg.16] gaṇhi. Tattha ādito pitarā vuttapariyāyameva gahetvā āha – ‘‘rāhulabhaddoti maṃ vidū’’ti. Bhaddoti pasaṃsāvacanameva. Aparabhāge satthā taṃ sikkhākāmabhāvena aggaṭṭhāne ṭhapesi ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ sikkhākāmānaṃ yadidaṃ rāhulo’’ti (a. ni. 1.209).

He spoke four verses. Therein, 'endowed with both' means he is endowed and possessed of both accomplishments: the accomplishment of birth and the accomplishment of practice. Regarding 'They know me as Rāhula the Good,' this means, 'My companions in the holy life know me as “Rāhula the Good.”' For when the Bodhisatta heard the news of his birth, he uttered the words, 'A rāhu is born, a fetter is born.' Taking this utterance as the basis, the great king Suddhodana gave him the name 'Rāhula.' Here, taking only the name derived from the expression spoken by his father at the beginning, he says, 'They know me as Rāhula the Good.' The word 'bhadda' is simply a term of praise. In the latter part of his life, on account of his desire for training, the Teacher established him in the foremost position, saying: 'Monks, foremost among my bhikkhu disciples who are desirous of training is this one, that is, Rāhula.'

68. Evaṃ so pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Sattabhūmimhi pāsādeti pasādaṃ somanassaṃ janetīti pāsādo. Uparūpari ṭhitā satta bhūmiyo yasmiṃ pāsāde soyaṃ sattabhūmi, tasmiṃ sattabhūmimhi pāsāde. Ādāsaṃ santhariṃ ahanti ādāsatalaṃ nipphādetvā lokajeṭṭhassa bhagavato tādino ahaṃ santharaṃ adāsiṃ, santharitvā pūjesinti attho.

68. Thus, having attained that foremost position, he recalled his past deeds, became joyful, and revealing the account of his past conduct, spoke beginning with 'of the Blessed One Padumuttara,' and so forth. Regarding 'in the seven-storied palace': 'pāsāda' means that which generates serene confidence and gladness. The seven stories stood one above the other in that palace, hence it is a seven-storied palace; in that seven-storied palace. Regarding 'I spread a mirror': having prepared a mirror-like surface, I gave a covering to the Blessed One, the foremost in the world, the one of such a nature. The meaning is, 'having spread it, I worshipped him.'

69. Khīṇāsavasahassehīti arahantasahassehi parikiṇṇo parivuto. Dvipadindo dvipadānaṃ indo sāmi narāsabho mahāmuni gandhakuṭiṃ tehi saha upāgami pāvisīti attho.

69. Regarding 'by a thousand of those whose taints are destroyed': surrounded and encompassed by a thousand Arahants. The Lord of the Two-footed, the master of two-footed beings, the bull among men, the Great Sage, approached and entered the fragrant chamber along with them—this is the meaning.

70. Virocento gandhakuṭinti taṃ gandhakuṭiṃ sobhayamāno devānaṃ devo devadevo narānaṃ āsabho narāsabho jeṭṭho satthā bhikkhusaṅghamajjhe nisīditvā imā byākaraṇagāthāyo abhāsatha kathesīti sambandho.

70. Regarding 'illuminating the fragrant chamber': adorning that fragrant chamber, the god of gods, the bull among men, the preeminent Teacher, seated in the midst of the community of monks, spoke these verses of prophecy. This is the connection.

71. Yenāyaṃ jotitā seyyāti yena upāsakena ayaṃ pāsādasaṅkhātā seyyā jotitā pabhāsitā pajjalitā. Ādāsova kaṃsalohamayaṃ ādāsatalaṃ iva suṭṭhu samaṃ katvā santhatā. Taṃ upāsakaṃ kittayissāmi pākaṭaṃ karissāmīti attho. Sesaṃ suviññeyyameva.

71. Regarding 'by whom this bed was illuminated': by which lay follower this bed, known as a palace, was illuminated, brightened, and made radiant. Like a mirror-surface made of bronze, it was perfectly even and spread out. The meaning is, 'I will praise that lay follower, I will make him known.' The rest is easily understood.

81. Aṭṭhānametaṃ yaṃ tādīti yaṃ yena kāraṇena tādī iṭṭhāniṭṭhesu akampiyasabhāvattā tādī agāre gharāvāse ratiṃ allīnabhāvaṃ ajjhagā pāpuṇi, etaṃ kāraṇaṃ aṭṭhānaṃ akāraṇanti attho.

81. Regarding 'This is impossible, that one of such a nature': The meaning is, 'for whatever reason one of such a nature, being of an imperturbable nature regarding desirable and undesirable things, should find delight and clinging in a household dwelling; this is impossible, it is without cause.'

82. Nikkhamitvā [Pg.17] agārasmāti gharāvāsato nikkhamitvā taṃ tiṇadalamiva pariccajitvā subbato susikkhito pabbajissati. Rāhulo nāma nāmenāti suddhodanamahārājena pesitaṃ kumārassa jātasāsanaṃ sutvā pitarā siddhatthena, ‘‘rāhu jāto, bandhanaṃ jāta’’nti vuttanāmattā rāhulo nāmāti attho. ‘‘Yathā candasūriyānaṃ vimānapabhāya kiliṭṭhakaraṇena rāhu asurindo upeti gacchati, evamevāyaṃ mama abhinikkhamanapabbajjādīnaṃ antarāyaṃ karontoriva jāto’’ti adhippāyena, ‘‘rāhu jātoti āhā’’ti daṭṭhabbaṃ. Arahā so bhavissatīti so tādiso upanissayasampanno vipassanāyaṃ yuttappayutto arahā khīṇāsavo bhavissatīti attho.

82. Regarding 'Having left home': having departed from household life, abandoning it like a blade of grass, he will become well-behaved and well-trained, he will go forth. Regarding 'Named Rāhula by name': The meaning is, having heard the message of the prince’s birth sent by King Suddhodana, because the father, Siddhattha, had spoken the name, saying, 'A rāhu is born, a bond is born,' he was named Rāhula. It should be understood that the intention was, 'Just as Rāhu, the lord of asuras, approaches and obscures the radiance of the moon and sun, so this one has been born as if to create an obstacle to my renunciation and going forth,' and thus he said, 'A rāhu is born.' Regarding 'He will become an Arahant': The meaning is, one so endowed with supporting conditions, engaged and striving in insight, will become an Arahant, one whose taints are destroyed.

83. Kikīva aṇḍaṃ rakkheyyāti aṇḍaṃ bījaṃ rakkhamānā kikī sakuṇī iva appamatto sīlaṃ rakkheyya, cāmarī viya vāladhinti vālaṃ rakkhamānā kaṇḍakesu vāle laggante bhindanabhayena anākaḍḍhitvā maramānā cāmarī viya jīvitampi pariccajitvā sīlaṃ abhinditvā rakkheyya. Nipako sīlasampannoti nepakkaṃ vuccati paññā, tena nepakkena samannāgato nipako khaṇḍachiddādibhāvaṃ apāpetvā rakkhaṇato sīlasampanno bhavissatīti evaṃ so bhagavā byākaraṇamakāsi. So evaṃ pattaarahattaphalo ekadivasaṃ vivekaṭṭhāne nisinno somanassavasena evaṃ rakkhiṃ mahāmunītiādimāha. Taṃ suviññeyyamevāti.

83. Regarding 'Like a blue jay guarding its egg': just as a blue jay, guarding its egg or seed, so should one be diligent in guarding virtue. Or regarding 'like a cāmarī guarding its tail': just as a cāmarī, guarding its tail, when its tail gets caught in thorns, would rather die than pull it free for fear of breaking it, so too should one guard virtue, even at the cost of life, without breaking it. Regarding 'Wise and endowed with virtue': 'nepakka' is called wisdom; endowed with that wisdom, one is wise. By guarding virtue so as to prevent it from becoming broken or flawed, one becomes endowed with virtue. Thus, the Blessed One made this prophecy. He, having thus attained the fruit of arahantship, one day sat in solitude and, filled with joy, spoke beginning with 'Thus I guarded, O Great Sage.' That is easily understood.

Rāhulattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Rāhula is completed.

7. Upasenavaṅgantaputtattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Upasena Vaṅgantaputta

Padumuttaraṃ bhagavantantiādikaṃ āyasmato upasenavaṅgantaputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbattitvā vayappatto satthu santikaṃ gantvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ samantapāsādikānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthetvā yāvajīvaṃ kusalaṃ katvā [Pg.18] devamanussesu saṃsaranto imasmiṃ buddhuppāde nālakagāme rūpasārī brāhmaṇiyā kucchimhi nibbatti, upasenotissa nāmaṃ ahosi. So vayappatto tayo vede uggaṇhitvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā upasampadāya ekavassiko ‘‘ariyagabbhaṃ vaḍḍhemī’’ti ekaṃ kulaputtaṃ attano santike upasampādetvā tena saddhiṃ satthu santikaṃ gato. Satthārā cassa tassa avassikassa bhikkhuno saddhivihārikabhāvaṃ sutvā ‘‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’’ti (mahāva. 75) garahito ‘‘idānāhaṃ yadi parisaṃ nissāya satthārā garahito, parisaṃyeva pana nissāya satthu pasādaṃ karissāmī’’ti vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi. Arahā pana hutvā sayampi sabbe dhutaṅgadhamme samādāya vattati, aññepi tadatthāya samādapesi, tena naṃ bhagavā samantapāsādikānaṃ aggaṭṭhāne ṭhapesi. So aparena samayena kosambiyaṃ kalahe uppanne bhikkhusaṅghe ca dvidhābhūte ekena bhikkhunā taṃ kalahaṃ parivajjitukāmena ‘‘etarahi kho kalaho uppanno, bhikkhusaṅgho ca dvidhābhūto, kathaṃ nu kho mayā paṭipajjitabba’’nti puṭṭho vivekavāsato paṭṭhāya tassa paṭipattiṃ kathesi. Evaṃ thero tassa bhikkhuno ovādadānāpadesena attano tathā paṭipannabhāvaṃ dīpento aññaṃ byākāsi.

The Apadāna of the Venerable Elder Upasena Vaṅgantaputta begins with the words 'Padumuttara, the Blessed One.' This venerable one, too, having made an aspiration under previous Buddhas and accumulating, in various existences, merits that are a support for liberation, was born in a family home in the city of Haṃsavatī in the time of the Blessed One Padumuttara. Having come of age, he went to the Teacher, and while listening to the Dhamma, he saw the Teacher establish a certain monk in the foremost position among those who are inspiring in every respect. Having made an aspiration before the Teacher and aspiring for that same position, he performed wholesome deeds throughout his life and wandered among gods and humans. During this Buddha's Dispensation, he took conception in the womb of the brahmin woman Rūpasārī in the village of Nālaka; his name was Upasena. Having come of age, he mastered the three Vedas. After listening to the Dhamma in the Teacher's presence, he gained faith and went forth. After his higher ordination, while still a monk of less than one year's standing, thinking, 'I will expand the noble succession,' he gave the higher ordination to a clansman in his presence and went with him to the Teacher. When the Teacher heard of him, a monk of less than one year's standing, having a pupil, he rebuked him, saying: 'You are too hasty, you foolish man; you are striving for abundance' (Mahāva. 75). Being thus rebuked, he thought: 'If I have now been rebuked by the Teacher on account of the assembly, then it is on account of the assembly itself that I will inspire the Teacher's confidence.' Practicing insight meditation, he soon attained Arahantship. Having become an Arahant, he himself undertook all the ascetic practices and lived accordingly, and he encouraged others to do the same. For that reason, the Blessed One established him in the foremost position among those who are inspiring in every respect. On a later occasion, when a dispute arose in Kosambī and the Saṅgha of monks was divided in two, he was asked by a certain monk who wished to avoid that dispute: 'Now a dispute has arisen, and the Saṅgha of monks is divided in two. How should I conduct myself?' Beginning with dwelling in seclusion, the elder taught him the proper conduct. In this way, by means of giving instruction to that monk, the elder, wishing to reveal his own practice, made a further declaration.

86. So evaṃ pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento padumuttaraṃ bhagavantantiādimāha. Pabbhāramhi nisīdantanti purato bhāraṃ namitaṃ onamitanti pabbhāraṃ vivekakāmaṃ vanamajjhe sayaṃjātapabbatapabbhāre nisinnaṃ naruttamaṃ bhagavantaṃ ahaṃ upagacchiṃ samīpaṃ gatoti attho.

86. He, having thus attained that foremost position, recollecting his own past deeds, and wishing to reveal the story of his past conduct out of joy, spoke the verses beginning with 'Padumuttara, the Blessed One.' Regarding the words 'seated on a slope' (pabbhāramhi nisīdantaṃ): a pabbhāra is a slope, so called because it is weighted and inclined forward. I approached the Blessed One, the supreme among men, who, desiring seclusion, was seated on a naturally formed mountain slope in the midst of the forest. 'I approached' means 'I went near'.

87. Kaṇikārapuppha disvāti tathā upagacchanto tasmiṃ padese supupphitaṃ kaṇikāraṃ disvā. Vaṇṭe chetvānahaṃ tadāti tasmiṃ tathāgatassa diṭṭhakāle taṃ pupphaṃ vaṇṭe vaṇṭasmiṃ chetvāna chinditvāna. Alaṅkaritvā chattamhīti tena pupphena chattaṃ chādetvā. Buddhassa abhiropayinti pabbhāre nisinnassa buddhassa muddhani akāsinti attho.

87. Regarding 'seeing a kaṇikāra flower' (kaṇikārapupphaṃ disvā): it means that as I was thus approaching, I saw in that place a fully blossomed kaṇikāra tree. Regarding 'having cut it at the stem then' (vaṇṭe chetvānahaṃ tadā): it means that at that time, upon seeing the Tathāgata, I cut that flower at its stem. Regarding 'having adorned it as a canopy' (alaṅkaritvā chattamhi): it means I made a canopy with that flower. Regarding 'I raised it over the Buddha' (Buddhassa abhiropayiṃ): the meaning is that I held it over the head of the Buddha who was seated on the slope.

88. Piṇḍapātañca [Pg.19] pādāsinti tasmiṃyeva nisinnassa bhagavato piṇḍapātaṃ pakārena adāsiṃ bhojesinti attho. Paramannaṃ subhojananti sundarabhojanasaṅkhātaṃ paramannaṃ uttamāhāraṃ. Buddhena navame tatthāti tasmiṃ vivekaṭṭhāne buddhena saha navame aṭṭha samaṇe samitapāpe khīṇāsavabhikkhū bhojesinti attho.

88. Regarding 'and alms-food I gave' (piṇḍapātañca pādāsiṃ): the meaning is that I gave alms-food in a special manner to the Blessed One seated right there; that is, I fed him. Regarding 'the finest food, an excellent meal' (paramannaṃ subhojanaṃ): it means the supreme nourishment, known as excellent food. Regarding 'with the Buddha as the ninth there' (Buddhena navame tattha): the meaning is that in that secluded place, I fed eight ascetics, monks whose taints were destroyed, with the Buddha as the ninth among them.

Yaṃ vadanti sumedhoti yaṃ gotamasammāsambuddhaṃ bhūripaññaṃ pathavisamānaṃ paññaṃ sumedhaṃ sundaraṃ sabbaññutādipaññavantaṃ. Sumedho iti sundarapañño iti vadanti paṇḍitā ito kappato satasahasse kappe eso gotamo sammāsambuddho bhavissatīti sambandho. Sesaṃ suviññeyyamevāti.

Regarding 'whom they call Sumedha' (yaṃ vadanti sumedho): this refers to the Gotama Perfectly Self-Enlightened One, who is of vast wisdom (bhūripañña), whose wisdom is like the earth, the beautiful one (sumedha), endowed with omniscience and other forms of wisdom. The connection is as follows: the wise say, 'Sumedha means one of beautiful wisdom,' and 'one hundred thousand aeons from this aeon, this Gotama will become a Perfectly Self-Enlightened Buddha.' The rest is easily understood.

Upasenavaṅgantaputtattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Upasena Vaṅgantaputta is concluded.

8. Raṭṭhapālattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Raṭṭhapāla.

Padumuttarassa bhagavatotiādikaṃ āyasmato raṭṭhapālattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato uppattito puretarameva haṃsavatīnagare gahapatimahāsālakule nibbattitvā vayappatto pitu accayena gharāvāse patiṭṭhito ratanakoṭṭhāgārakammikena dassitaṃ aparimāṇaṃ vaṃsānugataṃ dhanaṃ disvā ‘‘imaṃ ettakaṃ dhanarāsiṃ mayhaṃ pituayyakapayyakādayo attanā saddhiṃ gahetvā gantuṃ nāsakkhiṃsu, mayā pana gahetvā gantuṃ vaṭṭatī’’ti cintetvā kapaṇaddhikādīnaṃ mahādānaṃ adāsi. So abhiññālābhiṃ ekaṃ tāpasaṃ upasaṅkamitvā tena devalokādhipacce niyojito yāvajīvaṃ puññāni katvā tato cuto devaloke nibbattitvā dibbasampattiṃ anubhavanto tattha yāvatāyukaṃ ṭhatvā tato cuto manussaloke bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthassa kulassa ekaputtako hutvā nibbatti. Tena samayena padumuttaro bhagavā loke uppajjitvā pavattitavaradhammacakko veneyyasatte nibbānamahānagarasaṅkhātaṃ khemantabhūmiṃ sampāpesi. Atha so kulaputto anukkamena viññutaṃ patto ekadivasaṃ upāsakehi saddhiṃ vihāraṃ gantvā satthāraṃ dhammaṃ desentaṃ disvā pasannacitto parisapariyante nisīdi.

The Apadāna of the Venerable Elder Raṭṭhapāla begins with the words, 'Of the Blessed One Padumuttara,' and so forth. This venerable one, having made his aspiration under previous Buddhas and accumulating merits that support liberation in various existences, was born even before the arising of the Blessed One Padumuttara in the city of Haṃsavatī, into a family of a great, wealthy householder. Having come of age, upon his father's passing, he became established in the household. Seeing the immeasurable, ancestral wealth shown to him by the keeper of the jewel treasury, he reflected: 'My father, grandfather, great-grandfather, and other ancestors were unable to take this much wealth with them. It is, however, fitting for me to take it with me.' Thinking thus, he gave great alms to the poor, the needy, and others. He approached a certain ascetic who possessed the higher knowledges and was directed by him toward attaining lordship in the deva world. Having performed meritorious deeds for his entire life, he passed away from there and was reborn in a deva world. Enjoying divine bliss, he remained there for the full lifespan, and passing away from there, he was reborn in the human world as the only son of a family capable of uniting a divided kingdom. At that time, the Blessed One Padumuttara had arisen in the world, had turned the excellent Wheel of the Dhamma, and was guiding trainable beings to the secure land known as the great city of Nibbāna. Then that clansman, having gradually attained discernment, went one day with lay devotees to the monastery. Seeing the Teacher preaching the Dhamma, with a gladdened mind, he sat down at the edge of the assembly.

Tena [Pg.20] kho pana samayena satthā ekaṃ bhikkhuṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesi. So taṃ disvā pasannamānaso satasahassabhikkhuparivutassa bhagavato sattāhaṃ mahādānaṃ datvā taṃ ṭhānaṃ patthesi. Satthā anantarāyena samijjhanabhāvaṃ disvā ‘‘ayaṃ anāgate gotamassa nāma sammāsambuddhassa sāsane saddhāpabbajitānaṃ aggo bhavissatī’’ti byākāsi. So satthāraṃ bhikkhusaṅghañca vanditvā uṭṭhāyāsanā pakkāmi. So yāvatāyukaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto ito dvenavute kappe phussassa bhagavato kāle satthu vemātikesu tīsu rājaputtesu satthāraṃ upaṭṭhahantesu tesaṃ puññakiriyāsu sahāyakiccaṃ akāsi. Evaṃ tattha tattha bhave bahuṃ kusalaṃ upacinitvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kururaṭṭhe thullakoṭṭhikanigame raṭṭhapālaseṭṭhino gehe nibbatti, tassa bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthakule nibbattattā raṭṭhapāloti vaṃsānugatameva nāmaṃ ahosi. So mahatā parivārena vaḍḍhanto anukkamena yobbanappatto mātāpitūhi patirūpena dārena saṃyojito mahante ca yase patiṭṭhāpito dibbasampattisadisasampattiṃ paccanubhoti.

At that time, the Teacher placed a certain monk in the foremost position among those who had gone forth out of faith. Seeing this, with a gladdened mind, he gave a great offering for seven days to the Blessed One, who was surrounded by a hundred thousand monks, and aspired to that position. The Teacher, seeing that his aspiration would be fulfilled without obstruction, prophesied: 'In the future, in the dispensation of the Perfectly Enlightened One named Gotama, this one will be the foremost among those who have gone forth out of faith.' Having paid homage to the Teacher and the community of monks, he rose from his seat and departed. He performed meritorious deeds for as long as he lived, and after passing away, he wandered through the realms of gods and humans. Ninety-two aeons from the present, during the time of the Blessed One Phussa, when the Teacher was being attended upon by his three step-brothers, the princes, he assisted them in their meritorious deeds. Thus, accumulating much wholesome merit in various existences and wandering only in good destinations, in this Buddha-era he was reborn in the Kuru country, in the market town of Thullakoṭṭhika, in the house of the merchant Raṭṭhapāla. Because he was born into a family capable of uniting a divided kingdom, his name was Raṭṭhapāla, a name passed down through his lineage. Growing up with a large retinue, he gradually reached youth, was joined by his parents to a suitable wife, and, established in great renown, he experienced a fortune like that of the gods.

Atha bhagavā kururaṭṭhe janapadacārikaṃ caranto thullakoṭṭhikaṃ anupāpuṇi. Taṃ sutvā raṭṭhapālo kulaputto satthāraṃ upasaṅkamitvā satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitukāmo sattāhaṃ bhattacchedaṃ katvā kicchena kasirena mātāpitaro anujānāpetvā satthāraṃ upasaṅkamitvā pabbajjaṃ yācitvā satthu āṇattiyā aññatarassa santike pabbajitvā yonisomanasikārena kammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Arahattaṃ pana patvā satthāraṃ anujānāpetvā mātāpitaro passituṃ thullakoṭṭhikaṃ gantvā tattha sapadānaṃ piṇḍāya caranto pitu nivesane ābhidosikaṃ kummāsaṃ labhitvā taṃ amataṃ viya paribhuñjanto pitarā nimantito svātanāya adhivāsetvā dutiyadivase pitu nivesane piṇḍapātaṃ paribhuñjitvā alaṅkatapaṭiyatte itthāgārajane upagantvā ‘‘kīdisā nāma tā, ayyaputta, accharāyo, yāsaṃ tvaṃ hetu brahmacariyaṃ carasī’’tiādīni (ma. ni. 2.301) vatvā palobhanakammaṃ kātuṃ āraddhe tassādhippāyaṃ viparivattetvā aniccatādipaṭisaṃyuttaṃ dhammaṃ kathento –

Then the Blessed One, while wandering on tour through the countryside in the Kuru country, arrived at Thullakoṭṭhika. Hearing of this, the clansman Raṭṭhapāla approached the Teacher. Having heard the Dhamma in the Teacher's presence, he gained faith and desired to go forth. After abstaining from food for seven days, with difficulty and hardship he gained his parents' permission. He then approached the Teacher, requested to go forth, and by the Teacher's instruction, went forth under a certain elder. Applying himself to the practice with wise attention, he developed insight and attained arahantship. Having attained arahantship, he obtained the Teacher's permission and went to Thullakoṭṭhika to see his parents. There, while wandering for alms from house to house in sequence, he received stale barley-meal at his father's residence. Consuming it as if it were ambrosia, he was invited by his father for the next day and accepted. On the second day, after consuming the almsfood at his father's residence, he approached the women of the inner chambers, who were adorned and prepared. When they began their work of temptation, saying, 'Of what kind, noble son, are the nymphs for whose sake you lead the holy life?' and so on, he turned their intention around and, teaching the Dhamma connected with impermanence and so forth, said:

‘‘Passa [Pg.21] cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

Behold this decorated image, a body of sores, built up, diseased, and of many thoughts, for which there is no lasting stability.

‘‘Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhiṃ tacena onaddhaṃ, saha vatthehi sobhati.

Behold this decorated form, with jewels and earrings; a frame of bones bound up with skin, it shines together with its clothes.

‘‘Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

Feet dyed with lac, a face smeared with powder; enough to delude a fool, but not one who seeks the farther shore.

‘‘Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

Hair arranged in eight plaits, eyes smeared with collyrium; enough to delude a fool, but not one who seeks the farther shore.

‘‘Añjanīva navā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

Like a new, decorated collyrium pot, this foul body is adorned; enough to delude a fool, but not one who seeks the farther shore.

‘‘Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, kandante migabandhake.

The hunter set the snare; the deer did not approach the net. Having eaten the bait, we depart, while the deer-trappers lament.

‘‘Chinno pāso migavassa, nāsadā vāguraṃ migo;

Bhutvā nivāpaṃ gacchāma, socante migaluddake’’ti. (ma. ni. 2.302;

theragā. 769-775);

The hunter's snare is cut; the deer did not approach the net. Having eaten the bait, we depart, while the deer-hunters grieve.

Imā gāthāyo abhāsi. Imā gāthā vatvā vehāsaṃ abbhuggantvā rañño korabyassa migājinavanuyyāne maṅgalasilāpaṭṭe nisīdi. Therassa kira pitā sattasu dvārakoṭṭhakesu aggaḷaṃ dāpetvā malle āṇāpesi ‘‘nikkhamituṃ mā detha, kāsāyāni apanetvā setakāni nivāsāpethā’’ti. Tasmā thero ākāsena agamāsi. Atha rājā korabyo therassa tattha nisinnabhāvaṃ sutvā taṃ upasaṅkamitvā sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ‘‘idha, bho raṭṭhapāla, pabbajanto byādhipārijuññaṃ vā jarābhogañātipārijuññaṃ vā patto pabbajati, tvaṃ pana kiñcipi pārijuññaṃ anupagato eva kasmā pabbajasī’’ti pucchi. Athassa thero ‘‘upaniyyati loko addhuvo, atāṇo loko anabhissaro, asaraṇo loko sabbaṃ pahāya gamanīyaṃ, ūno loko atitto taṇhādāso’’ti (ma. ni. 2.305) imesaṃ catunnaṃ dhammuddesānaṃ attanā viditabhāvaṃ kathetvā tassā desanāya anugītiṃ kathento –

He spoke these verses. Having spoken these verses, he rose into the air and sat down on the auspicious stone slab in King Koravya’s Migājina deer park. It is said that the elder’s father had the bolts put on the seven gateways and ordered the strongmen, “Do not let him leave; take away his saffron robes and clothe him in white garments.” Therefore, the elder went through the air. Then King Koravya, hearing that the elder was seated there, approached him and exchanged friendly and courteous greetings. He then asked, “Venerable Raṭṭhapāla, those who go forth usually do so having met with decay through sickness, or decay through old age, wealth, or relatives. But you have met with no such decay—why then have you gone forth?” Then the elder, explaining that he himself had understood these four summaries of the Dhamma: “The world is swept away, it is unstable; the world is without shelter, without a protector; the world is without refuge, one must go on, leaving everything behind; the world is deficient, insatiate, a slave to craving,” recited a verse in accordance with that teaching, saying:

‘‘Passāmi [Pg.22] loke sadhane manusse, laddhāna vittaṃ na dadanti mohā;

Luddhā dhanaṃ sannicayaṃ karonti, bhiyyova kāme abhipatthayanti.

“I see people in the world with possessions who, having obtained wealth, do not give because of delusion; greedy, they make a hoard of wealth, and further crave for pleasures.

‘‘Rājā pasayhappathaviṃ vijetvā, sasāgarantaṃ mahimāvasanto;

Oraṃ samuddassa atittarūpo, pāraṃ samuddassapi patthayetha.

“The king, having conquered the earth by force and dwelling on the earth up to the ocean’s shore, not satisfied with this side of the sea, would yearn for the other side of the sea as well.

‘‘Rājā ca aññe ca bahū manussā, avītataṇhā maraṇaṃ upenti;

Ūnāva hutvāna jahanti dehaṃ, kāmehi lokamhi na hatthi titti.

“A king and many other people, their craving unappeased, go to death; still unfulfilled they abandon the body, for in the world there is no satisfaction with sensual pleasures.

‘‘Kandanti naṃ ñātī pakiriya kese, ‘aho vatā no amarā’ti cāhu;

Vatthena naṃ pārutaṃ nīharitvā, citaṃ samodhāya tato ḍahanti.

“His relatives wail for him, with dishevelled hair, and say, ‘Alas, that he was not immortal!’ Having wrapped him in a cloth and carried him out, they build a pyre and then burn him.

‘‘So ḍayhati sūlehi tujjamāno, ekena vatthena pahāya bhoge;

Na mīyamānassa bhavanti tāṇā, ñātī ca mittā atha vā sahāyā.

“He is burned, prodded by stakes, with but a single cloth, having abandoned his possessions; for one who is dying, there are no protectors, neither relatives, nor friends, nor companions.

‘‘Dāyādakā tassa dhanaṃ haranti, satto pana gacchati yena kammaṃ;

Na mīyamānaṃ dhanamanveti kiñci, puttā ca dārā ca dhanañca raṭṭhaṃ.

“His heirs take his wealth, but the being goes according to his kamma; nothing follows the dying one, neither children, nor wife, nor wealth, nor kingdom.

‘‘Na dīghamāyuṃ labhate dhanena, na cāpi vittena jaraṃ vihanti;

Appaṃ hidaṃ jīvitamāhu dhīrā, asassataṃ vippariṇāmadhammaṃ.

“Not by wealth is long life obtained, nor by riches is aging overcome. The wise say this life is short, impermanent, and subject to change.

‘‘Aḍḍhā [Pg.23] daliddā ca phusanti phassaṃ, bālo ca dhīro ca tatheva phuṭṭho;

Bālo hi bālyā vadhitova seti, dhīro ca no vedhati phassaphuṭṭho.

“Both the rich and the poor experience contact; the fool and the wise are touched by it equally. The fool, because of his folly, lies as though slain; but the wise man does not tremble when touched by contact.

‘‘Tasmā hi paññāva dhanena seyyā, yāya vosānamidhādhigacchati;

Abyositattā hi bhavābhavesu, pāpāni kammāni karoti mohā.

“Therefore, wisdom is indeed better than wealth, by which one attains consummation here; for being unsettled in existence after existence, one does evil deeds out of delusion.

‘‘Upeti gabbhañca parañca lokaṃ, saṃsāramāpajjaparamparāya;

Tassappapañño abhisaddahanto, upeti gabbhañca parañca lokaṃ.

“He enters a womb and the next world, falling into saṃsāra in succession. The one of little wisdom, placing faith in that, enters a womb and the next world.

‘‘Coro yathā sandhimukhe gahīto, sakammunā haññati pāpadhammo;

Evaṃ pajā pecca paramhi loke, sakammunā haññati pāpadhammo.

“Just as a thief of evil nature, caught at a break-in, is destroyed by his own deed; so too a person of evil nature, after death in the next world, is destroyed by their own deed.

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

Ādīnavaṃ kāmaguṇesu disvā, tasmā ahaṃ pabbajitomhi rāja.

“Sensual pleasures are indeed diverse, sweet, and delightful; they agitate the mind with their varied forms. Having seen the danger in sensual qualities, therefore I have gone forth, O king.

‘‘Dumapphalānīva patanti māṇavā, daharā ca vuḍḍhā ca sarīrabhedā;

Etampi disvāna pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.

“Like fruits from a tree, people fall, both young and old, at the breaking up of the body. Seeing this too, I have gone forth, O king; unquestionably, the ascetic life is indeed better.

‘‘Saddhāyāhaṃ pabbajito, upeto jinasāsane;

Avañjhā mayhaṃ pabbajjā, anaṇo bhuñjāmi bhojanaṃ.

“Through faith I went forth, entered the Victor's dispensation; my going forth is not in vain, I eat my food without debt.

‘‘Kāme ādittato disvā, jātarūpāni satthato;

Gabbhāvokkantito dukkhaṃ, nirayesu mahabbhayaṃ.

“Seeing sensual pleasures as ablaze, gold and silver as a weapon, descent into the womb as suffering, and great terror in the hells—

‘‘Etamādīnavaṃ [Pg.24] ñatvā, saṃvegaṃ alabhiṃ tadā;

Sohaṃ viddho tadā santo, sampatto āsavakkhayaṃ.

“—having known this danger, I then found spiritual urgency. Pierced by that, I became tranquil and have reached the destruction of the taints.

‘‘Pariciṇṇo mayā satthā, kataṃ buddhassa sāsanaṃ;

Ohito garuko bhāro, bhavanetti samūhatā.

“The Teacher has been attended to by me, the Buddha's Teaching has been done; the heavy burden has been laid down, the guide to existence is uprooted.

‘‘Yassatthāya pabbajito, agārasmānagāriyaṃ;

So me attho anuppatto, sabbasaṃyojanakkhayo’’ti. (theragā. 776-793) –

“For the sake of which I went forth from home to homelessness, that goal of mine has been attained: the destruction of all fetters.”

Imā gāthā avoca. Evaṃ thero rañño korabyassa dhammaṃ desetvā satthu santikameva gato. Satthā ca aparabhāge ariyagaṇamajjhe nisinno theraṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesi.

He spoke these verses. Thus, the Elder, having taught the Dhamma to King Korabya, went to the Teacher’s presence. And the Teacher, later, seated amidst the assembly of noble ones, placed the Elder in the foremost position among those who had gone forth in faith.

97-8. Evaṃ so thero pattaetadaggaṭṭhāno pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Varanāgo mayā dinnoti tassa bhagavato rūpakāye pasīditvā varo uttamo seṭṭho īsādanto rathīsāsadisadanto urūḷhavā bhāravaho rājāraho vā. Setacchattopasobhitoti hatthikkhandhe ussāpitasetacchattena upasevito sobhamāno. Punapi kiṃ visiṭṭho varanāgo? Sakappano hatthālaṅkārasahito. Saṅghārāmaṃ buddhappamukhassa bhikkhusaṅghassa vasanatthāya ārāmaṃ vihāraṃ akārayiṃ kāresiṃ.

Thus, the elder, having attained that supreme position, recollected his past deeds and, filled with joy, proclaimed his former conduct, beginning with “To the Blessed Padumuttara…” “A splendid elephant was given by me” means, delighting in the physical form of that Blessed One, it was a superior, excellent, and foremost tusker, whose tusks were like chariot-shafts, a mighty bearer of burdens, worthy of a king. “Adorned with a white parasol” means resplendent, attended by a white parasol raised upon the elephant’s back. What further distinguished that splendid elephant? It was caparisoned, complete with elephant ornaments. “For the Sangha’s dwelling” means I caused a monastery to be built, a sanctuary for the community of monks headed by the Buddha.

99. Catupaññāsasahassānīti tasmiṃ kārāpite vihārabbhantare catupaññāsasahassāni pāsādāni ca ahaṃ akārayiṃ kāresinti attho. Mahoghadānaṃ karitvānāti sabbaparikkhārasahitaṃ mahoghasadisaṃ mahādānaṃ sajjetvā mahesino munino niyyādesinti attho.

99. “Fifty-four thousand” means, within the monastery that was caused to be built, I had fifty-four thousand palaces constructed. “Having made a great offering like a flood” means, having prepared a great gift equal to a great flood, complete with all requisites, I presented it to the Great Sage, the Silent One.

100. Anumodi mahāvīroti caturāsaṅkhyeyyasatasahassesu kappesu abbocchinnaussāhasaṅkhātena vīriyena mahāvīro sayambhū sayameva bhūto jāto laddhasabbaññutaññāṇo aggo seṭṭho puggalo anumodi vihārānumodanaṃ akāsi. Sabbe jane hāsayantoti sakalānantāparimāṇe devamanusse hāsayanto santuṭṭhe [Pg.25] kurumāno amatanibbānapaṭisaṃyuttaṃ catusaccadhammadesanaṃ desesi pakāsesi vivari vibhaji uttānī akāsīti attho.

100. “The Great Hero rejoiced” means: the Great Hero—who by his effort, known as uninterrupted striving over four incalculable hundred thousand eons, became self-existent, self-arisen, having obtained omniscient knowledge, the foremost, the best person—rejoiced; he gave the dedication for the monastery. “He caused all people to rejoice” means: causing all infinite and immeasurable gods and humans to rejoice, making them content, he taught, explained, revealed, analyzed, and made plain the teaching of the four truths connected with deathless Nibbāna; this is the meaning.

101. Taṃ me viyākāsīti taṃ mayhaṃ katapuññaṃ balaṃ visesena pākaṭaṃ akāsi. Jalajuttamanāmakoti jale jātaṃ jalajaṃ padumaṃ, padumuttaranāmakoti attho. ‘‘Jalanuttamanāyako’’tipi pāṭho. Tattha attano pabhāya jalantīti jalanā, candimasūriyadevabrahmāno, tesaṃ jalanānaṃ uttamoti jalanuttamo. Sabbasattānaṃ nāyako uttamoti nāyako, sambhāravante satte nibbānaṃ neti pāpetīti vā nāyako, jalanuttamo ca so nāyako cāti jalanuttamanāyako. Bhikkhusaṅghe nisīditvāti bhikkhusaṅghassa majjhe nisinno imā gāthā abhāsatha pākaṭaṃ katvā kathesīti attho. Sesaṃ uttānatthamevāti.

101. “He prophesied that for me” means: he made that power of merit done by me especially manifest. “Named Jalajuttama” means: ‘jalaja’ is that which is born in water, a lotus; the meaning is ‘named Padumuttara’. “Jalanuttamanāyaka” is also a reading. In that case, ‘jalanā’ are those who shine by their own radiance, that is, the moon, sun, devas, and Brahmās; ‘Jalanuttama’ is the supreme among those who shine. ‘Nāyaka’ is the supreme leader of all beings; or, he is the ‘Nāyaka’ because he leads, he brings, beings who have accumulated the requisites to Nibbāna. He is both Jalanuttama and Nāyaka, thus he is Jalanuttamanāyaka. “Having sat in the Sangha of bhikkhus” means: seated in the midst of the Sangha of bhikkhus, he spoke these verses, having made them clear; this is the meaning. The rest has a plain meaning.

Raṭṭhapālattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Raṭṭhapāla is concluded.

9. Sopākattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Sopāka

Pabbhāraṃ sodhayantassātiādikaṃ āyasmato sopākattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle aññatarassa kuṭumbikassa putto hutvā nibbatti. Ekadivasaṃ satthāraṃ disvā bījapūraphalāni satthu upanesi, paribhuñji bhagavā tassānukampaṃ upādāya. So bhikkhu satthari saṅghe ca abhippasanno salākabhattaṃ paṭṭhapetvā saṅghuddesavasena tiṇṇaṃ bhikkhūnaṃ yāvatāyukaṃ khīrabhattaṃ adāsi. So tehi puññehi aparāparaṃ devamanussesu sampattiyo anubhavanto ekadā manussayoniyaṃ nibbatto ekassa paccekabuddhassa khīrabhattaṃ adāsi.

The Apadāna of the venerable Sopāka, beginning with “While cleaning the slope...”. He too, having made his aspiration under previous Buddhas and accumulating in various existences merits that are a supporting condition for turning away from the round of rebirths, was reborn as the son of a certain householder in the time of the Blessed One Siddhattha. One day, seeing the Teacher, he offered citron fruits to the Teacher. The Blessed One partook of them out of compassion for him. He, being exceedingly pleased with the Teacher and the Sangha, established a ticket-food offering and, by way of dedicating it to the Sangha, gave milk-rice to three bhikkhus for as long as they lived. Through those merits, wandering from one existence to the next among devas and humans and experiencing prosperity, he was once reborn in the human realm and gave milk-rice to a Paccekabuddha.

Evaṃ tattha tattha puññāni katvā sugatīsuyeva paribbhamanto imasmiṃ buddhuppāde purimakammanissandena sāvatthiyaṃ aññatarāya duggatitthiyā kucchimhi paṭisandhiṃ gaṇhi. Sā taṃ dasamāse kucchinā pariharitvā paripakke gabbhe vijāyanakāle vijāyituṃ asakkontī mucchaṃ āpajjitvā bahuvelaṃ matā viya nipajji. Ñātakā ‘‘matā’’ti saññāya susānaṃ netvā citakaṃ āropetvā [Pg.26] devatānubhāvena vātavuṭṭhiyā uṭṭhitāya aggiṃ adatvā pakkamiṃsu. Dārako pacchimabhavikattā devatānubhāveneva arogo hutvā mātukucchito nikkhami. Mātā pana kālamakāsi. Devatā manussarūpenupagamma taṃ gahetvā susānagopakassa gehe ṭhapetvā katipāhaṃ kālaṃ patirūpena āhārena posesi. Tato paraṃ susānagopako attano puttaṃ katvā vaḍḍhesi. So tathā vaḍḍhento tassa puttena suppiyena nāma dārakena saddhiṃ kīḷanto vicari. Tassa susāne jātasaṃvaḍḍhabhāvato sopākoti samaññā ahosi.

Thus, having performed meritorious deeds in various places and wandering only among good destinations, during the arising of this Buddha, as a result of his past kamma, he took conception in the womb of a certain poor woman in Sāvatthī. She carried him in her womb for ten months, and when her womb was mature, at the time of birth, being unable to deliver, she fainted and lay for a long time as if dead. Her relatives, perceiving that she was dead, took her to the charnel ground and placed her on a pyre. But when, through the power of the devas, wind and rain arose, they departed without setting the fire. The boy, because it was his final existence, emerged from his mother’s womb without illness, solely through the power of the devas. The mother, however, passed away. A deva, approaching in human form, took him and placed him in the house of the charnel ground keeper, nourishing him for some days with suitable food. Thereafter, the charnel ground keeper adopted him as his own son and raised him. As he was thus growing up, he would play and wander about with the keeper’s son, a boy named Suppiya. Because he was born and raised in the charnel ground, the designation ‘Sopāka’ arose for him.

Athekadivasaṃ sattavassikaṃ taṃ bhagavā paccūsavelāyaṃ ñāṇajālaṃ pattharitvā veneyyabandhave olokento ñāṇajālassa antogataṃ disvā susānaṭṭhānaṃ agamāsi. Dārako pubbahetunā codiyamāno pasannamānaso satthāraṃ upasaṅkamitvā vanditvā aṭṭhāsi. Satthā tassa dhammaṃ kathesi. So dhammaṃ sutvā pabbajjaṃ yācitvā pitarā ‘‘anuññātosī’’ti vutto pitaraṃ satthu santikaṃ ānesi. Tassa pitā satthāraṃ vanditvā ‘‘imaṃ dārakaṃ pabbājetha, bhante’’ti anujāni, taṃ pabbājetvā bhagavā mettābhāvanāya niyojesi. So mettākammaṭṭhānaṃ gahetvā susāne viharanto nacirasseva mettājhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi. Arahā hutvāpi aññesaṃ sosānikabhikkhūnaṃ mettābhāvanāvidhiṃ dassento ‘‘yathāpi ekaputtasmi’’nti (theragā. 33) gāthaṃ abhāsi. Idaṃ vuttaṃ hoti – yathā ekaputtake piye manāpe mātā pitā ca kusalī ekantahitesī bhaveyya, evaṃ puratthimādibhedāsu sabbāsu disāsu kāmabhavādibhedesu vā sabbesu bhavesu daharādibhedāsu sabbāsu avatthāsupi ṭhitesu sabbesu sattesu ekantahitesitāya kusalī bhaveyya ‘‘mitto, udāsino, paccatthiko’’ti sīmaṃ akatvā sīmāya sambhedavasena sabbattha ekarasaṃ mettaṃ bhāveyyāti imaṃ pana gāthaṃ vatvā ‘‘sace tumhe āyasmanto evaṃ mettaṃ bhāveyyātha, ye te bhagavatā ‘sukhaṃ supatī’tiādinā (a. ni. 11.15; pari. 331; mi. pa. 4.4.6) ekādasa mettānisaṃsā ca vuttā, ekaṃsena tesaṃ bhāgino bhavathā’’ti ovādaṃ adāsi.

Then one day, at dawn, the Blessed One, spreading out the net of his knowledge and surveying the kinsmen to be tamed, saw that seven-year-old boy caught within his net of knowledge and went to the charnel ground. The boy, being urged by a past cause, approached the Teacher with a mind of faith, paid homage, and stood to one side. The Teacher taught him the Dhamma. Having heard the Dhamma, he asked for the going forth. When he was asked, “Have you been permitted by your father?” he brought his father to the Teacher. His father paid homage to the Teacher and gave his consent, saying, “Venerable sir, please give the going forth to this boy.” Having given him the going forth, the Blessed One instructed him in the development of loving-kindness. He, having taken up the meditation subject of loving-kindness, while dwelling in the charnel ground, before long made the mettā-jhāna his basis, developed insight, and realized Arahantship. Even after becoming an Arahant, while showing the method for developing loving-kindness to other bhikkhus dwelling in the charnel ground, he spoke the verse beginning, “Just as for an only son…” (Theragāthā 33). This is what was said: Just as a mother and father are skilled and solely intent on the welfare of their dear and beloved only son, so too should one be skilled and solely intent on the welfare of all beings situated in all conditions—such as being young and so on—in all directions—such as the east and so on—and in all states of existence—such as the kāma-existence and so on. Without making a boundary such as ‘friend,’ ‘neutral one,’ or ‘enemy,’ one should develop loving-kindness with a single taste everywhere by breaking down the boundaries. Having spoken this verse, he then gave this exhortation: “Venerables, if you were to develop loving-kindness in this way, you would, without a doubt, become partakers of those eleven benefits of loving-kindness spoken of by the Blessed One, beginning with, ‘One sleeps in comfort…’ (Aṅguttara Nikāya 11.15; Parivāra 331; Milindapañha 4.4.6).”

112. Evaṃ [Pg.27] so pattaphalādhigamo attano katapuññaṃ paccavekkhitvā sañjātasomanasso pubbacaritāpadānaṃ dassento pabbhāraṃ sodhayantassātiādimāha. Tattha pabbhāranti silāpabbatassa vivekaṭṭhānaṃ, taṃ pabbajitānurūpattā iṭṭhakapākāraṃ katvā dvārakavāṭaṃ yojetvā bhikkhūnaṃ vasanatthāya adāsi, pakārena bharo patthetabboti pabbhāro, taṃ sodhayantassa mama santikaṃ siddhattho nāma bhagavā āgacchi pāpuṇi.

112. Thus he, having attained the fruit, reflecting on the merit he had performed, and with joy arisen, related the story of his past deeds, speaking the verse beginning, 'While cleaning the mountain slope…' Therein, 'mountain slope' means a secluded place on a rocky mountain. As it was suitable for those who have gone forth, having made a brick enclosure and fitted a door-leaf, he gave it to the bhikkhus for their residence. Because it is a support (bharo) to be desired (patthetabbo) in a special way (pakārena), it is called a 'pabbhāra'. While I was cleaning it, the Blessed One named Siddhattha approached and arrived in my presence.

113. Buddhaṃ upagataṃ disvāti evaṃ mama santikaṃ āgataṃ disvā tādino iṭṭhāniṭṭhesu akampiyasabhāvattā tādiguṇayuttassa lokajeṭṭhassa buddhassa santharaṃ tiṇapaṇṇādisantharaṃ kaṭṭhattharaṃ paññāpetvā niṭṭhāpetvā pupphāsanaṃ pupphamayaṃ āsanaṃ ahaṃ adāsiṃ.

113. Regarding 'Seeing the Buddha approaching': thus, seeing him coming into my presence, I prepared and finished a spread of grass, leaves, and so forth, and a wooden platform for the Buddha, the Foremost in the World, the 'Such-like One' (tādino), who, due to his unshakable nature amidst the agreeable and disagreeable, is endowed with that quality of 'suchness'. I then offered a flower-seat, that is, a seat made of flowers.

114. Pupphāsane nisīditvāti tasmiṃ paññatte pupphāsane nisīditvā lokanāyako siddhattho bhagavā. Mamañca gatimaññāyāti mayhaṃ gatiṃ āyatiṃ uppattiṭṭhānaṃ aññāya jānitvā aniccataṃ aniccabhāvaṃ udāhari kathesi.

114. Regarding 'Sitting on the flower seat': the Blessed One Siddhattha, the Guide of the World, sat down on that prepared flower seat. Regarding 'And knowing my destiny': having known my destiny—my future place of rebirth—he declared and spoke of impermanence, the state of being impermanent.

115. Aniccā vata saṅkhārāti vata ekantena saṅkhārā paccayehi samecca samāgantvā karīyamānā sabbe sappaccayadhammā hutvā abhāvaṭṭhena aniccā. Uppādavayadhamminoti uppajjitvā vinassanasabhāvā uppajjitvā pātubhavitvā ete saṅkhārā nirujjhanti vinassantīti attho. Tesaṃ vūpasamo sukhoti tesaṃ saṅkhārānaṃ visesena upasamo sukho, tesaṃ vūpasamakaraṃ nibbānameva ekantasukhanti attho.

115. Regarding 'Truly, conditioned things are impermanent': indeed, absolutely, conditioned things—being produced by the coming together and assembling of conditions, and thus being phenomena that are dependently arisen—are impermanent in the sense that they cease to be. Regarding 'They are of the nature of arising and vanishing': having arisen, they have the nature of perishing; having arisen and come into being, these conditioned things cease, they perish—this is the meaning. Regarding 'The stilling of them is bliss': the complete stilling of those conditioned things is bliss; the meaning is that Nibbāna, which brings about their stilling, is itself absolute bliss.

116. Idaṃ vatvāna sabbaññūti sabbadhammajānanako bhagavā lokānaṃ jeṭṭho vuḍḍho narānaṃ āsabho padhāno vīro idaṃ aniccapaṭisaṃyuttaṃ dhammadesanaṃ vatvāna kathetvā ambare ākāse haṃsarājā iva nabhaṃ ākāsaṃ abbhuggamīti sambandho.

116. Regarding 'Having said this, the All-Knowing One': the Blessed One, the knower of all phenomena, the eldest and most senior of the worlds, the bull among men, the foremost hero, having spoken and taught this Dhamma discourse connected with impermanence, rose up into the sky, into the firmament, like a swan-king. This is the connection.

117. Sakaṃ diṭṭhiṃ attano laddhiṃ khantiṃ ruciṃ ajjhāsayaṃ jahitvāna pahāya. Bhāvayāniccasaññahanti anicce aniccanti pavattasaññaṃ ahaṃ bhāvayiṃ vaḍḍhesiṃ manasi akāsiṃ. Tattha kālaṃ kato ahanti tattha tissaṃ jātiyaṃ tato jātito ahaṃ kālaṃ kato mato.

117. Regarding 'Having abandoned one's own view': having abandoned and given up one's own view, doctrine, preference, liking, and disposition. Regarding 'I cultivated the perception of impermanence': I developed, increased, and brought to mind the perception that occurs as 'impermanent' in regard to what is impermanent. Regarding 'There I passed away': there, in that birth, from that birth, I passed away, I died.

118. Dve [Pg.28] sampattī anubhotvāti manussasampattidibbasampattisaṅkhātā dve sampattiyo anubhavitvā. Sukkamūlena coditoti purāṇakusalamūlena, mūlabhūtena kusalena vā codito sañcodito. Pacchime bhave sampatteti pariyosāne bhave sampatte pāpuṇite. Sapākayonupāgaminti sakaṃ pacitabhattaṃ sapākaṃ yoniṃ upāgamiṃ. Yassa kulassa attano pacitabhattaṃ aññehi abhuñjanīyaṃ, tasmiṃ caṇḍālakule nibbattosmīti attho. Atha vā sā vuccati sunakho, sunakhocchiṭṭhabhattabhuñjanakacaṇḍālakule jātoti attho. Sesaṃ uttānatthamevāti.

118. Regarding 'Having experienced two kinds of success': having experienced the two kinds of success known as human success and divine success. Regarding 'Urged by the root of merit': urged or impelled by an ancient wholesome root, or by wholesome kamma that has become a foundation. Regarding 'When the final existence was attained': when the final existence was attained, was reached. Regarding 'I was reborn in a Sopāka womb': I approached a womb where one cooks for oneself (sakaṃ pacati). The meaning is: I was reborn in an outcaste (caṇḍāla) family, whose own cooked food is not to be eaten by others. Alternatively, 'sā' is a term for a dog (sunakha); the meaning is: born in an outcaste family that eats food left over by dogs. The rest has a clear meaning.

Sopākattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sopāka is concluded.

10. Sumaṅgalattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Sumaṅgala.

Āhutiṃ yiṭṭhukāmotiādikaṃ āyasmato sumaṅgalattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto piyadassissa bhagavato kāle rukkhadevatā hutvā nibbatti. So ekadivasaṃ satthāraṃ nhatvā ekacīvaraṃ ṭhitaṃ disvā somanassappatto apphoṭesi. So tena puññena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyā avidūre aññatarasmiṃ gāmake tādisena kammanissandena daliddakule nibbatti, tassa sumaṅgaloti nāmaṃ ahosi. So vayappatto khujjakāsitanaṅgalakuddālaparikkhāro hutvā kasiyā jīvikaṃ kappesi. So ekadivasaṃ raññā pasenadinā kosalena bhagavato bhikkhusaṅghassa ca mahādāne pavattiyamāne dānūpakaraṇāni gahetvā āgacchantehi manussehi saddhiṃ dadhighaṭaṃ gahetvā āgato bhikkhūnaṃ sakkārasammānaṃ disvā ‘‘ime samaṇā sakyaputtiyā sukhumavatthanivatthā subhojanāni bhuñjitvā nivātesu senāsanesu viharanti, yaṃnūnāhampi pabbajeyya’’nti cintetvā aññataraṃ mahātheraṃ upasaṅkamitvā attano pabbajādhippāyaṃ nivedesi. So taṃ karuṇāyanto pabbājetvā kammaṭṭhānaṃ ācikkhi. So araññe [Pg.29] viharanto ekakavihāre nibbinno ukkaṇṭhito hutvā vibbhamitukāmo ñātigāmaṃ gacchanto antarāmagge kacchaṃ bandhitvā khettaṃ kasante kiliṭṭhavatthanivatthe samantato rajokiṇṇasarīre vātātapena sussante khettaṃ kassake manusse disvā ‘‘mahantaṃ vatime sattā jīvikanimittaṃ dukkhaṃ paccanubhavantī’’ti saṃvegaṃ paṭilabhi. Ñāṇassa paripākagatattā cassa yathāgahitaṃ kammaṭṭhānaṃ upaṭṭhāsi. So aññataraṃ rukkhamūlaṃ upagantvā vivekaṃ labhitvā yonisomanasikaronto vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā arahattaṃ pāpuṇi.

The verse beginning, 'Desiring to make an offering…' is the Apadāna of the Venerable Sumaṅgala. This venerable one, having made his aspiration in the presence of previous Buddhas and having accumulated merits that serve as a foundation for liberation in various existences, was reborn as a tree deity in the time of the Blessed One Piyadassī. One day, seeing the Teacher standing in a single robe after bathing, he was filled with joy and applauded. Through that meritorious deed, while wandering through existences among devas and humans, he was reborn in this Buddha-dispensation into a poor family in a small village not far from Sāvatthī, as a result of that kamma. He was given the name Sumaṅgala. When he came of age, equipped with a small plow and a hoe, he made his living by farming. One day, when King Pasenadi of Kosala was making a great offering to the Blessed One and the Saṅgha of bhikkhus, he came along with the people who were arriving carrying the requisites for the offering, bringing a pot of curd. Seeing the honor and respect being given to the bhikkhus, he thought: 'These recluses, sons of the Sakyan, wear fine robes, eat good food, and dwell in lodgings sheltered from the wind. Why should I not also go forth?' Having thought thus, he approached a certain great elder and informed him of his intention to go forth. Out of compassion for him, the elder gave him the going forth and instructed him in a meditation subject. While dwelling in the forest, living alone, he became disenchanted and discontented. Desiring to leave the monastic life, he was going to his relatives' village when, on the way, having tucked up his robe, he saw farmers plowing a field. They wore soiled clothes, their bodies were covered all over with dust, and they were withering in the wind and sun. Seeing these farmers, he gained a sense of spiritual urgency, thinking: 'Indeed, what great suffering these beings experience for the sake of their livelihood!' And because his knowledge had reached maturity, the meditation subject he had undertaken became present to his mind. He went to the foot of a certain tree, and having found seclusion and applying wise attention, he developed insight and, by the sequence of the paths, attained Arahantship.

124. Evaṃ so pattaarahattaphalo attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento āhutiṃ yiṭṭhukāmohantiādimāha. Tattha āhutinti annapānādianekavidhaṃ pūjāsakkārūpakaraṇaṃ. Yiṭṭhukāmoti yajitukāmo, dānaṃ dātukāmo ahaṃ. Paṭiyādetvāna bhojananti āhāraṃ paṭiyādetvā nipphādetvā. Brāhmaṇe paṭimānentoti paṭiggāhake suddhapabbajite pariyesanto. Visāle māḷake ṭhitoti parisuddhapaṇḍarapulinatalābhirāme vipule māḷake ṭhito.

124. Thus, having attained the fruit of Arahantship, recollecting his past deeds with joy, and revealing the Apadāna of his past conduct, he spoke beginning with, 'Desiring to offer a sacrifice.' Herein, 'sacrifice' means various kinds of requisites for offerings and honors, such as food and drink. 'Desiring to offer a sacrifice' means desiring to perform a sacrifice, desiring to give a gift. 'Having prepared food' means having prepared and produced nourishment. 'Awaiting brahmins' means searching for pure renunciants, suitable recipients. 'Standing in a spacious hall' means standing in a vast pavilion, delightful with its clean, white-sanded floor.

125-7. Athaddasāsiṃ sambuddhantiādīsu mahāyasaṃ mahāparivāraṃ sabbalokaṃ sakalasattalokaṃ vinetānaṃ visesena netāraṃ nibbānasampāpakaṃ sayambhuṃ sayameva bhūtaṃ anācariyakaṃ aggapuggalaṃ seṭṭhapuggalaṃ bhagavantaṃ bhagyavantādiguṇayuttaṃ jutimantaṃ nīlapītādipabhāsampannaṃ sāvakehi purakkhataṃ parivāritaṃ ādiccamiva sūriyamiva rocantaṃ sobhamānaṃ rathiyaṃ vīthiyaṃ paṭipannakaṃ gacchantaṃ piyadassiṃ nāma sambuddhaṃ addasinti sambandho. Añjaliṃ paggahetvānāti bandhañjalipuṭaṃ sirasi katvā sakaṃ cittaṃ attano cittaṃ pasādayiṃ itthambhūtassa bhagavato guṇe pasādesiṃ pasannamakāsinti attho. Manasāva nimantesinti cittena pavāresiṃ. Āgacchatu mahāmunīti mahito pūjāraho muni bhagavā mama nivesanaṃ āgacchatu.

Then I saw the Fully Enlightened One of great fame and with a great retinue, the trainer of the entire world, of all beings, the special leader of those to be trained, the one who brings about Nibbāna, the Self-become One who arose by himself without a teacher, the foremost individual, the supreme person, the Blessed One endowed with qualities such as fortune, the radiant one possessing rays such as blue and yellow, honored and surrounded by disciples, shining and splendid like the sun, walking along the road—I saw the Fully Enlightened One named Piyadassī. This is the connection. Having raised my hands in reverential salutation, having placed my joined palms on my head, I gladdened my own mind; that is, I made my mind serene with the virtues of such a Blessed One. With my mind alone, I invited him. 'May the Great Sage come' means: may the Blessed One, the Sage worthy of honor, come to my dwelling.

128. Mama saṅkappamaññāyāti mayhaṃ cittasaṅkappaṃ ñatvā loke sattaloke anuttaro uttaravirahito satthā khīṇāsavasahassehi arahantasahassehi [Pg.30] parivuto mama dvāraṃ mayhaṃ gehadvāraṃ upāgami sampāpuṇi.

128. 'Knowing my intention' means: knowing my mind's intention, the Teacher, who is unsurpassed and without superior in the world of beings, surrounded by thousands of Arahants whose taints are destroyed, approached my door—my house's door—and arrived.

129. Tassa sampattassa satthuno evaṃ namakkāramakāsiṃ. Purisājañña purisānaṃ ājañña, seṭṭha, mama namakkāro te tuyhaṃ atthu bhavatu. Purisuttama purisānaṃ uttama adhikaguṇavisiṭṭha te tuyhaṃ mama namakkāro atthu. Pāsādaṃ pasādajanakaṃ mama nivesanaṃ abhiruhitvā sīhāsane uttamāsane nisīdatanti āyācinti attho.

129. To that Teacher who had arrived, I made this salutation: 'O thoroughbred among men, O best of men, may my homage be to you. O supreme among men, distinguished by superior qualities, may my homage be to you.' The meaning is: they entreated him, saying, 'Having ascended the delightful palace, my dwelling, please sit on the lion-seat, the supreme seat.'

130. Danto dantaparivāroti sayaṃ dvārattayena danto tathā dantāhi bhikkhubhikkhunīupāsakaupāsikāsaṅkhātāhi catūhi parisāhi parivārito. Tiṇṇo tārayataṃ varoti sayaṃ tiṇṇo saṃsārato uttiṇṇo nikkhanto tārayataṃ tārayantānaṃ visiṭṭhapuggalānaṃ varo uttamo bhagavā mamārādhanena pāsādaṃ abhiruhitvā pavarāsane uttamāsane nisīdi nisajjaṃ kappesi.

130. 'The tamed one surrounded by the tamed' means: he himself is tamed by means of the three doors, and he is surrounded by the fourfold assembly of tamed ones, namely monks, nuns, laymen, and laywomen. 'The one who has crossed, the best of those who help others cross' means: he himself has crossed over from the cycle of existence, has emerged and gone beyond, and is the best, the supreme among distinguished individuals who help others cross. Having ascended the palace through my invitation, the Blessed One sat on the excellent seat, the supreme seat; he took his seat.

131. Yaṃ me atthi sake geheti attano gehe yaṃ āmisaṃ paccupaṭṭhitaṃ sampāditaṃ rāsikataṃ atthi. Tāhaṃ buddhassa pādāsinti buddhassa buddhappamukhassa saṅghassa taṃ āmisaṃ pādāsiṃ pa-kārena ādarena vā adāsinti attho. Pasanno sehi pāṇibhīti attano dvīhi hatthehi passannacitto gahetvā pādāsinti attho.

131. 'Whatever I have in my own home' means whatever material offering is prepared, procured, and collected in my own house. 'That I gave to the Buddha' means: I gave that material offering to the Sangha headed by the Buddha; 'pādāsiṃ' means I gave (adāsiṃ) in a special manner or with respect. 'With a serene mind, with my own hands' means: with a serene mind, I took it with my own two hands and gave it.

132. Pasannacitto pasāditamanasaṅkappo sumano sundaramano. Vedajāto jātavedo uppannasomanasso katañjalī sirasi ṭhapitaañjalipuṭo buddhaseṭṭhaṃ namassāmi seṭṭhassa buddhassa paṇāmaṃ karomīti attho. Aho buddhassuḷāratāti paṭividdhacatusaccassa satthuno uḷāratā mahantabhāvo aho acchariyanti attho.

132. 'With a serene mind' means with a mind and intention made serene; 'joyful' means having a beautiful mind. 'Filled with rapture' means with joy arisen, with uplifted joy; 'with hands raised in homage' means with cupped hands placed upon the head. 'I pay homage to the supreme Buddha' means I make obeisance to the foremost Buddha. 'Oh, the eminence of the Buddha!' means the greatness, the magnificence of the Teacher who has penetrated the four noble truths—oh, how wonderful!

133. Aṭṭhannaṃ payirūpāsatanti payirupāsantānaṃ bhuñjaṃ bhuñjantānaṃ aṭṭhannaṃ ariyapuggalānaṃ antare khīṇāsavā arahantova bahūti attho. Tuyheveso ānubhāvoti eso ākāsacaraṇaummujjananimujjanādiānubhāvo tuyheva tuyhaṃ eva ānubhāvo, nāññesaṃ. Saraṇaṃ taṃ upemahanti taṃ itthambhūtaṃ tuvaṃ saraṇaṃ tāṇaṃ leṇaṃ parāyananti upemi gacchāmi jānāmi vāti attho.

133. 'Attended by eight' means that among the eight noble individuals who were attending and partaking, many were Arahants whose taints were destroyed. 'This is your power' means this power of walking in the sky, emerging and submerging, and so forth, is your power alone, and not of others. 'I go to you for refuge' means I go to you, who are such, for refuge, protection, shelter, and final resort; that is, I approach, go to, or understand.

134. Lokajeṭṭho [Pg.31] narāsabho piyadassī bhagavā bhikkhusaṅghamajjhe nisīditvā imā byākaraṇagāthā abhāsatha kathesīti attho. Sesaṃ suviññeyyamevāti.

134. The world's chief, the bull among men, the Blessed One Piyadassī, having sat amidst the community of monks, spoke these verses of declaration; that is, he uttered them. The rest is easily understood.

Sumaṅgalattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sumaṅgala is complete.

Dutiyassa sīhāsanavaggassa vaṇṇanā samattā.

The commentary on the second chapter, the Sīhāsana Vagga, is complete.

3. Subhūtivaggo

3. The Chapter on Subhūti

1. Subhūtittheraapadānavaṇṇanā

1. Commentary on the Apadāna of the Elder Subhūti

Himavantassāvidūretiādikaṃ āyasmato subhūtittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto ito kappasatasahassamatthake anuppanneyeva padumuttare bhagavati lokanāthe haṃsavatīnagare aññatarassa brāhmaṇamahāsālassa ekaputtako hutvā nibbatti, tassa nandamāṇavoti nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto attano parivārabhūtehi catucattālīsāya māṇavasahassehi saddhiṃ pabbatapāde isipabbajjaṃ pabbajitvā aṭṭha samāpattiyo pañcābhiññāyo ca nibbattesi. Antevāsikānampi kammaṭṭhānaṃ ācikkhi. Tepi nacirasseva jhānalābhino ahesuṃ.

3. 'Not far from the Himālaya' and so forth is the Apadāna of the venerable Elder Subhūti. He too, having made his aspiration in the presence of former Buddhas and accumulating merits that are a supporting condition for turning away from the cycle of rebirths in various existences, one hundred thousand aeons ago, before the Blessed One Padumuttara, the Lord of the World, had arisen, was reborn in the city of Haṃsavatī as the only son of a certain wealthy brahmin. They gave him the name Nandamāṇava. Having come of age, he learned the three Vedas, but seeing no essence in them, he went forth into the ascetic life at the foot of a mountain, together with his retinue of forty-four thousand young men, and he brought into being the eight attainments and the five supernormal knowledges. He also taught the meditation subjects to his resident pupils. They too, before long, became attainers of jhāna.

Tena ca samayena padumuttaro bhagavā loke uppajjitvā haṃsavatīnagaraṃ upanissāya viharanto ekadivasaṃ paccūsasamaye lokaṃ volokento nandatāpasassa antevāsikajaṭilānaṃ arahattūpanissayaṃ, nandatāpasassa ca dvīhaṅgehi samannāgatassa sāvakaṭṭhānantarassa patthanaṃ disvā pātova sarīrapaṭijagganaṃ katvā pubbaṇhasamaye pattacīvaramādāya aññaṃ kañci anāmantetvā sīho viya ekacaro nandatāpasassa antevāsikesu phalāphalatthāya gatesu ‘‘buddhabhāvaṃ me jānātū’’ti passantasseva nandatāpasassa ākāsato otaritvā pathaviyaṃ patiṭṭhāsi. Nandatāpaso buddhānubhāvañceva lakkhaṇapāripūriñca disvā lakkhaṇamante sammasitvā ‘‘imehi lakkhaṇehi samannāgato nāma agāraṃ ajjhāvasanto rājā hoti cakkavattī, pabbajanto loke vivaṭacchedo [Pg.32] sabbaññū buddho hoti, ayaṃ purisājānīyo nissaṃsayaṃ buddho’’ti ñatvā paccuggamanaṃ katvā pañcapatiṭṭhitena vanditvā āsanaṃ paññāpetvā adāsi. Nisīdi bhagavā paññatte āsane. Nandatāpasopi attano anucchavikaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. Tasmiṃ samaye catucattālīsasahassajaṭilā paṇītapaṇītāni ojavantāni phalāphalāni gahetvā ācariyassa santikaṃ sampattā buddhānañceva ācariyassa ca nisinnākāraṃ oloketvā āhaṃsu – ‘‘ācariya, mayaṃ ‘imasmiṃ loke tumhehi mahantataro natthī’ti vicarāma, ayaṃ pana puriso tumhehi mahantataro maññe’’ti. Nandatāpaso – ‘‘tātā, kiṃ vadetha, tumhe sāsapena saddhiṃ aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ upametuṃ icchatha, sabbaññubuddhena saddhiṃ mā maṃ upamitthā’’ti āha. Atha te tāpasā – ‘‘sace ayaṃ orako abhavissa, na amhākaṃ ācariyo evaṃ upamaṃ āhareyya. Yāva mahāvatāyaṃ purisājānīyo’’ti pādesu nipatitvā sirasā vandiṃsu. Atha te ācariyo āha – ‘‘tātā, amhākaṃ buddhānaṃ anucchaviko deyyadhammo natthi, bhagavā ca bhikkhācāravelāyaṃ idhāgato, tasmā mayaṃ yathābalaṃ deyyadhammaṃ dassāma, tumhehi yaṃ yaṃ paṇītaṃ phalāphalaṃ ābhataṃ, taṃ taṃ āharathā’’ti āharāpetvā sahattheneva dhovitvā sayaṃ tathāgatassa patte patiṭṭhāpesi. Satthārā phalāphale paṭiggahitamatte devatā dibbojaṃ pakkhipiṃsu. Tāpaso udakampi sayameva parissāvetvā adāsi. Tato bhojanakiccaṃ niṭṭhāpetvā nisinne satthari sabbe antevāsike pakkositvā satthu santike sāraṇīyaṃ kathaṃ kathento nisīdi. Satthā ‘‘bhikkhusaṅgho āgacchatū’’ti cintesi. Satthu cittaṃ ñatvā satasahassamattā khīṇāsavā āgantvā satthāraṃ vanditvā aṭṭhaṃsu.

At that time, the Blessed One Padumuttara, having arisen in the world, was dwelling near the city of Haṃsavatī. One day, while surveying the world at dawn, He saw the strong supporting condition for Arahantship in the matted-hair ascetic disciples of the ascetic Nanda, and also the aspiration of Nanda the ascetic for the rank of a disciple endowed with two qualities. Early in the morning, after attending to His bodily needs, He took His bowl and robe in the forenoon and, without informing anyone, went forth alone like a lion. While the disciples of Nanda the ascetic were away gathering fruits, He thought, 'Let him know my state of Buddhahood,' and, as Nanda the ascetic was watching, He descended from the sky and stood upon the earth. Seeing the Buddha's majesty and the perfection of His marks, Nanda the ascetic reflected upon the science of the marks and knew: 'A person endowed with these marks, if he lives the household life, becomes a wheel-turning monarch; if he goes forth, he becomes in the world a Buddha, an All-Knowing One who removes the veil. This thoroughbred of men is undoubtedly a Buddha.' Recognizing this, he went forth to meet Him, paid homage with the five-point prostration, prepared a seat, and offered it. The Blessed One sat upon the prepared seat. Nanda the ascetic also took a seat suitable for himself and sat to one side. At that time, forty-four thousand matted-hair ascetics, having gathered excellent and nourishing fruits, arrived in the presence of their teacher. Seeing the manner in which the Buddha and their teacher were seated, they said: 'Teacher, we have lived thinking, "In this world, there is no one greater than you." But this man, we think, is greater than you.' Nanda the ascetic said: 'Dear sons, what are you saying? You wish to compare Mount Sineru, which is eighty-four thousand yojanas high, with a mustard seed. Do not compare me with the All-Knowing Buddha.' Then those ascetics, thinking, 'If this man were inferior, our teacher would not have brought forth such a comparison. How great, indeed, is this thoroughbred of men!' fell at His feet and paid homage with their heads. Then their teacher said to them: 'Dear sons, we have no offering suitable for a Buddha. The Blessed One has come here at the time for the alms round. Therefore, let us give an offering according to our ability. Whatever excellent fruits you have brought, bring them forth.' Having had them brought, he washed them with his own hands and himself placed them in the Tathāgata's bowl. As soon as the Teacher had accepted the fruits, the deities infused them with divine essence. The ascetic also personally strained water and offered it. After the meal was finished and the Teacher was seated, he called all his disciples, and sat down near the Teacher, engaging in friendly conversation. The Teacher thought, 'Let the community of monks come.' Knowing the Teacher's thought, about one hundred thousand Arahants, whose corruptions were destroyed, came, paid homage to the Teacher, and stood to one side.

Atha nandatāpaso antevāsike āmantesi – ‘‘tātā, buddhānaṃ nisinnāsanampi nīcaṃ, samaṇasatasahassassapi āsanaṃ natthi. Tumhehi ajja uḷāraṃ bhagavato bhikkhusaṅghassa ca sakkāraṃ kātuṃ vaṭṭati, pabbatapādato vaṇṇagandhasampannāni pupphāni āharathā’’ti āha. Acinteyyattā iddhivisayassa te muhutteneva vaṇṇagandharasasampannāni pupphāni āharitvā buddhānaṃ yojanappamāṇaṃ pupphāsanaṃ paññāpesuṃ. Aggasāvakānaṃ tigāvutaṃ, sesabhikkhūnaṃ [Pg.33] aḍḍhayojanādibhedaṃ, saṅghanavakassa usabhamattaṃ paññāpesuṃ. Evaṃ paññattesu āsanesu nandatāpaso tathāgatassa purato añjaliṃ paggayha ṭhito, ‘‘bhante, amhākaṃ dīgharattaṃ hitāya sukhāya imaṃ pupphāsanaṃ āruyha nisīdathā’’ti āha. Nisīdi bhagavā pupphāsane. Evaṃ nisinne satthari satthu ākāraṃ ñatvā bhikkhū attano attano pattāsane nisīdiṃsu. Nandatāpaso mahantaṃ pupphacchattaṃ gahetvā tathāgatassa matthake dhārento aṭṭhāsi. Satthā ‘‘tāpasānaṃ ayaṃ sakkāro mahapphalo hotū’’ti nirodhasamāpattiṃ samāpajji. Satthu samāpannabhāvaṃ ñatvā bhikkhūpi samāpattiṃ samāpajjiṃsu. Tathāgate sattāhaṃ nirodhaṃ samāpajjitvā nisinne antevāsikā bhikkhācārakāle sampatte vanamūlaphalāphalaṃ paribhuñjitvā sesakāle buddhānaṃ añjaliṃ paggayha aṭṭhaṃsu. Nandatāpaso pana bhikkhācārampi agantvā pupphacchattaṃ dhārentoyeva sattāhaṃ pītisukheneva vītināmesi.

Then the ascetic Nanda addressed his disciples: 'Dear sons, the seat on which the Buddha is sitting is low, and there are no seats for a hundred thousand monks. Today it is fitting that you should perform a magnificent act of reverence for the Blessed One and the community of monks. Bring flowers endowed with color and fragrance from the foot of the mountain.' Due to the inconceivable nature of the domain of psychic power, in a single moment they brought flowers endowed with color and fragrance and prepared a flower-seat for the Buddha measuring one yojana. For the chief disciples, they prepared seats measuring three gāvutas; for the remaining monks, seats of various sizes, such as half a yojana; and for the most junior monk of the community, a seat measuring one usabha. When the seats were thus prepared, the ascetic Nanda stood before the Tathāgata with his hands raised in reverence and said: 'Venerable Sir, for our welfare and happiness for a long time to come, please ascend this flower-seat and be seated.' The Blessed One sat upon the flower-seat. When the Teacher was thus seated, the monks, knowing the Teacher's intention, sat down on their own allotted seats. The ascetic Nanda, taking a large floral parasol, stood holding it over the Tathāgata's head. The Teacher, thinking, 'May this act of reverence by the ascetics be of great fruit,' entered the attainment of cessation. Knowing that the Teacher had entered this attainment, the monks also entered that same attainment. While the Tathāgata remained seated for seven days, having entered the attainment of cessation, his disciples, when the time for the alms round came, would consume forest roots and fruits, and for the remaining time, they stood with their hands raised in reverence towards the Buddha. The ascetic Nanda, however, did not go for alms but, while holding the floral parasol, passed those seven days in rapture and happiness alone.

Satthā nirodhato vuṭṭhāya araṇavihāriaṅgena dakkhiṇeyyaṅgena cāti dvīhi aṅgehi samannāgataṃ ekaṃ sāvakaṃ ‘‘isigaṇassa pupphāsanānumodanaṃ karohī’’ti āṇāpesi. So cakkavattirañño santikā paṭiladdhamahālābho mahāyodho viya tuṭṭhamānaso attano visaye ṭhatvā tepiṭakaṃ buddhavacanaṃ sammasitvā anumodanamakāsi. Tassa desanāvasāne satthā sayaṃ dhammaṃ desesi. Satthu desanāvasāne sabbepi catucattālīsasahassatāpasā arahattaṃ pāpuṇiṃsu. Satthā – ‘‘etha bhikkhavo’’ti hatthaṃ pasāresi. Tesaṃ tāvadeva kesamassū antaradhāyiṃsu. Aṭṭha parikkhārā sarīre paṭimukkāva ahesuṃ. Te saṭṭhivassikattherā viya satthāraṃ parivārayiṃsu. Nandatāpaso pana vikkhittacittatāya visesaṃ nādhigañchi. Tassa kira araṇavihārittherassa dhammaṃ sotuṃ āraddhakālato paṭṭhāya – ‘‘aho vatāhampi anāgate ekassa buddhassa sāsane iminā sāvakena laddhaguṇaṃ labheyya’’nti cittaṃ udapādi. So tena vitakkena maggaphalapaṭivedhaṃ kātuṃ nāsakkhi. Tathāgataṃ pana vanditvā añjaliṃ paggayha sammukhe ṭhito evamāha – ‘‘bhante, yena bhikkhunā isigaṇassa pupphāsanānumodanā katā, ko nāmāyaṃ tumhākaṃ sāsane’’ti? ‘‘Araṇavihāriaṅgena ca dakkhiṇeyyaṅgena ca etadaggaṭṭhānaṃ patto eso bhikkhū’’ti. ‘‘Bhante, yvāyaṃ mayā sattāhaṃ pupphacchattaṃ dhārentena [Pg.34] sakkāro kato, tena adhikārena aññaṃ sampattiṃ na patthemi, anāgate pana ekassa buddhassa sāsane ayaṃ thero viya dvīhaṅgehi samannāgato sāvako bhaveyya’’nti patthanaṃ akāsi.

The Teacher, having emerged from cessation, commanded a disciple endowed with two qualities—dwelling without conflict and being worthy of offerings—saying, 'Perform the rejoicing in the flower seat for the group of seers.' That disciple, like a great warrior delighted in heart upon receiving great wealth from the presence of a wheel-turning monarch, stood firm in his domain, contemplated the Three Baskets of the Buddha's word, and performed the rejoicing. At the end of his discourse, the Teacher himself taught the Dhamma. At the conclusion of the Teacher's discourse, all forty-four thousand ascetics attained arahantship. The Teacher extended his hand, saying, 'Come, monks.' Instantly, their hair and beards disappeared. The eight requisites were placed upon their bodies. They, like elders of sixty years, surrounded the Teacher. However, the ascetic Nanda, due to his distracted mind, did not achieve any special attainment. It is said that from the moment he began to listen to the Dhamma of the Elder who dwells without conflict, the thought arose in him: 'Oh, may I too in the future, in the dispensation of a Buddha, attain the qualities gained by this disciple.' Due to that thought, he was unable to realize the path and fruition. Yet, having paid homage to the Tathāgata and raised his hands in reverence, he stood before him and said: 'Venerable sir, by which monk was the rejoicing in the flower seat performed for the group of seers? What is his name in your dispensation?' 'That monk has reached the foremost position through the quality of dwelling without conflict and the quality of being worthy of offerings.' 'Venerable sir, for the honor I have done by holding the flower parasol for seven days, I do not aspire for any other attainment through that merit; but in the future, in the dispensation of a Buddha, may I become a disciple endowed with these two qualities like this elder.' Thus he made his aspiration.

Satthā ‘‘samijjhissati nu kho imassa tāpasassa patthanā’’ti anāgataṃsañāṇaṃ pesetvā olokento kappasatasahassaṃ atikkamitvā samijjhanakabhāvaṃ disvā, ‘‘tāpasa, na te ayaṃ patthanā moghaṃ bhavissati, anāgate kappasatasahassaṃ atikkamitvā gotamo nāma buddho uppajjissati, tassa santike samijjhissatī’’ti dhammakathaṃ kathetvā bhikkhusaṅghaparivuto ākāsaṃ pakkhandi. Nandatāpaso yāva cakkhupathaṃ na samatikkamati, tāva satthu bhikkhusaṅghassa ca añjaliṃ paggahetvā aṭṭhāsi. So aparabhāge kālena kālaṃ satthāraṃ upasaṅkamitvā dhammaṃ suṇitvā aparihīnajjhānova kālaṃ katvā brahmaloke nibbatto. Tato pana cuto aparānipi pañca jātisatāni pabbajitvā āraññakova ahosi, kassapasammāsambuddhakālepi pabbajitvā āraññako hutvā gatapaccāgatavattaṃ pūresi. Etaṃ kira vattaṃ aparipūretvā mahāsāvakabhāvaṃ pāpuṇantā nāma natthi, gatapaccāgatavattaṃ pana āgamaṭṭhakathāsu vuttanayeneva veditabbaṃ. So vīsativassasahassāni gatapaccāgatavattaṃ pūretvā kālaṃ katvā tāvatiṃsadevaloke nibbatti.

The Teacher, wondering, “Will this ascetic’s aspiration be fulfilled?” sent forth his knowledge of the future and, looking ahead, saw its fulfillment after the lapse of a hundred thousand aeons. “Ascetic, your aspiration will not be in vain. In the future, after the lapse of a hundred thousand aeons, a Buddha named Gotama will arise. In his presence, your aspiration will be fulfilled,” he declared, delivering a discourse. Then, surrounded by the Sangha of bhikkhus, he soared into the sky. The ascetic Nanda stood with joined hands until the Teacher and the Sangha of bhikkhus had passed beyond his sight. Later, from time to time, he approached the Teacher, listened to the Dhamma, and without losing his meditative attainments, passed away to be reborn in the Brahma world. After passing away from there, for another five hundred lives he went forth and was a forest-dweller. Even during the time of Kassapa, the Perfectly Self-Enlightened One, he went forth and became a forest dweller, fulfilling the practice of going and returning. It is said that none attain the state of a great disciple without completing this practice. The practice of going and returning should be understood in the manner stated in the commentaries on the Āgamas. Having fulfilled this practice for twenty thousand years, he passed away and was reborn in the Tāvatiṃsa deva-world.

Evaṃ so tāvatiṃsabhavane aparāparaṃ uppajjanavasena dibbasampattiṃ anubhavitvā tato cuto manussaloke anekasatakkhattuṃ cakkavattirājā padesarājā ca hutvā uḷāraṃ manussasampattiṃ anubhavitvā amhākaṃ bhagavato uppannakāle sāvatthiyaṃ sumanaseṭṭhissa gehe anāthapiṇḍikassa kaniṭṭho hutvā nibbatti. Subhūtītissa nāmaṃ ahosi.

Thus, he experienced divine prosperity by being reborn repeatedly in the Tāvatiṃsa existence. Then, having passed away from there, he became a wheel-turning monarch and a regional king many hundreds of times in the human world, experiencing abundant human prosperity. When our Blessed One arose, he was reborn in Sāvatthī, in the household of Sumanaseṭṭhi, as the younger brother of Anāthapiṇḍika. His name was Subhūti.

Tena ca samayena amhākaṃ bhagavā loke uppajjitvā pavattitavaradhammacakko anupubbena rājagahaṃ gantvā tattha veḷuvanapaṭiggahaṇādinā lokānuggahaṃ karonto rājagahaṃ upanissāya sītavane vihāsi. Tadā anāthapiṇḍiko seṭṭhi sāvatthiyaṃ uṭṭhānakaṃ bhaṇḍaṃ gahetvā attano sahāyassa rājagahaseṭṭhino gehaṃ gantvā buddhuppādaṃ sutvā satthāraṃ sītavane viharantaṃ upasaṅkamitvā paṭhamadassaneneva sotāpattiphale patiṭṭhāya [Pg.35] satthāraṃ sāvatthiṃ āgamanatthāya yācitvā tato pañcacattālīsayojane magge yojane yojane satasahassapariccāgena vihāre patiṭṭhāpetvā sāvatthiyaṃ aṭṭhakarīsappamāṇaṃ jetassa kumārassa uyyānabhūmiṃ koṭisanthārena kiṇitvā tattha bhagavato vihāraṃ kāretvā adāsi. Vihāramahadivase ayaṃ subhūtikuṭumbiko anāthapiṇḍikaseṭṭhinā saddhiṃ gantvā dhammaṃ suṇanto saddhaṃ paṭilabhitvā pabbaji. So upasampanno dve mātikā paguṇā katvā kammaṭṭhānaṃ kathāpetvā araññe samaṇadhammaṃ karonto mettājhānaṃ nibbattetvā taṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.

At that time, our Blessed One had arisen in the world and set in motion the supreme Wheel of Dhamma. Gradually, he went to Rājagaha and, benefiting the world by accepting the Veḷuvana and other offerings, he dwelt in Sītavana near Rājagaha. Then, the merchant Anāthapiṇḍika, having taken goods for trade from Sāvatthī, went to the house of his friend, the chief merchant of Rājagaha. Hearing about the appearance of the Buddha, he approached the Teacher dwelling in Sītavana. At the very first sight, he became established in the fruit of stream-entry. He then invited the Teacher to come to Sāvatthī. Along the forty-five yojana journey, he established monasteries at every yojana, spending a hundred thousand for each. In Sāvatthī, he bought Prince Jeta’s park, measuring eight karīsas, by covering it with a crore of coins. There, he built a monastery for the Blessed One and offered it to him. On the great day of the monastery’s dedication, this householder Subhūti went with the merchant Anāthapiṇḍika. While listening to the Dhamma, he gained faith and went forth. After ordination, he mastered the two Mātikās, received instruction in a meditation subject, and practiced the ascetic life in the forest. Developing loving-kindness meditation as his basis, he cultivated insight and attained arahantship.

So dhammaṃ desento yasmā satthārā desitaniyāmena anodissakaṃ katvā deseti, tasmā araṇavihārīnaṃ aggo nāma jāto. Yasmā ca piṇḍāya caranto ghare ghare mettājhānaṃ samāpajjitvā vuṭṭhāya bhikkhaṃ paṭiggaṇhāti ‘‘evaṃ dāyakānaṃ mahapphalaṃ bhavissatī’’ti, tasmā dakkhiṇeyyānaṃ aggo nāma jāto. Tena naṃ bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ dakkhiṇeyyānañca yadidaṃ subhūtī’’ti (a. ni. 1.198, 201) dvayaṅgasamannāgate aggaṭṭhāne ṭhapesi. Evamayaṃ mahāthero attanā pūritapāramīnaṃ phalassa matthakaṃ arahattaṃ patvā loke abhiññāto abhilakkhito hutvā bahujanahitāya janapadacārikaṃ caranto anupubbena rājagahaṃ agamāsi.

Because he taught the Dhamma without specifying a recipient, in the manner taught by the Master, he became known as the foremost among those who dwell without conflict. And because, while wandering for alms, he would enter the absorption of loving-kindness at each and every house, and having emerged from it, would accept the alms-food, thinking, “In this way, it will be of great fruit for the donors,” he became known as the foremost among those worthy of offerings. For this reason, the Blessed One placed him in the foremost position endowed with two factors, declaring: “Bhikkhus, among my bhikkhu disciples who dwell without conflict and are worthy of offerings, Subhūti is the foremost.” Thus this great elder, having attained Arahantship—the pinnacle of the fruit of the perfections he had fulfilled—became renowned and distinguished in the world. Wandering on tour through the country for the welfare of the multitude, he in due course arrived at Rājagaha.

Rājā bimbisāro therassa āgamanaṃ sutvā upasaṅkamitvā vanditvā ‘‘idheva, bhante, vasatha, vasanaṭṭhānaṃ vo karissāmī’’ti vatvā pakkanto vissari. Thero senāsanaṃ alabhanto abbhokāse vītināmesi. Therassānubhāvena devo na vassati. Manussā avuṭṭhitāya upaddutā rañño nivesanadvāre ukkuṭṭhiṃ akaṃsu. Rājā ‘‘kena nu kho kāraṇena devo na vassatī’’ti vīmaṃsanto ‘‘therassa abbhokāsavāsena maññe na vassatī’’ti cintetvā tassa paṇṇakuṭiṃ kārāpetvā ‘‘imissaṃ, bhante, paṇṇakuṭiyaṃ vasathā’’ti vatvā vanditvā pakkāmi. Thero kuṭiṃ pavisitvā tiṇasanthārake pallaṅkena nisīdi. Tadā devo thokaṃ thokaṃ phusāyati, na sammādhāraṃ anupavecchati. Atha thero lokassa avuṭṭhikabhayaṃ vidhamitukāmo [Pg.36] attano ajjhattikabāhiravatthukassa parissayassa abhāvaṃ pavedento ‘‘channā me kuṭikā’’ti (theragā. 1) gāthamāha. Tassattho theragāthāyaṃ vuttoyeva.

King Bimbisāra, hearing of the elder’s arrival, approached him, paid homage, and said, “Venerable sir, please dwell right here. I will have a dwelling place made for you.” Having said this, he departed and forgot. The elder, not receiving a lodging, passed the time in the open. Through the elder’s spiritual power, it did not rain. The people, afflicted by the drought, raised a clamor at the king’s palace gate. The king, investigating, “For what reason, I wonder, does it not rain?” thought, “I suppose it does not rain because of the elder’s dwelling in the open.” He had a leaf-hut built for him, and saying, “Venerable sir, please dwell in this leaf-hut,” he paid homage and departed. The elder entered the hut and sat cross-legged on a spread of grass. Then it drizzled a little, but a steady downpour did not ensue. Then the elder, wishing to dispel the world’s fear of the drought and to make known the absence of any danger to himself based on internal or external things, uttered the verse beginning: “My little hut is roofed” (Theragā. 1). Its meaning is stated in the Theragāthā itself.

Kasmā panete mahātherā attano guṇe pakāsentīti? Iminā dīghena addhunā anadhigatapubbaṃ paramagambhīraṃ ativiya santaṃ paṇītaṃ attanā adhigatalokuttaradhammaṃ paccavekkhitvā pītivegasamussāhitaudānadīpanatthaṃ sāsanassa niyyānikabhāvavibhāvanatthañca paramappicchā ariyā attano guṇe pakāsenti. Yathā taṃ lokanātho bodhaneyyānaṃ ajjhāsayavasena ‘‘dasabalasamannāgato, bhikkhave, tathāgato catuvesārajjavisārado’’tiādinā (a. ni. 10.21; ma. ni. 1. 148 atthato samānaṃ) attano guṇe pakāseti. Evamayaṃ therassa aññābyākaraṇagāthāpi ahosīti.

Why, then, do these great elders make known their own qualities? Having reviewed the supremely profound, exceedingly peaceful, and sublime supramundane Dhamma which they themselves had realized—something never before attained over this long period—the noble ones, who are of utmost fewness of wishes, make known their own qualities in order to express an inspired utterance, being impelled by a surge of joy, and to reveal the liberating nature of the Teaching. It is just as the Lord of the World, according to the dispositions of those to be trained, makes known his own qualities, saying: “Bhikkhus, the Tathāgata is endowed with the ten powers and is expert in the four kinds of fearlessness,” and so on. In this way, this was also the elder's verse of declaration of final knowledge.

1. Evaṃ so pattaarahattaphalo pattaetadaggaṭṭhāno ca attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Tattha himavantassāti himālayapabbatassa avidūre āsanne samīpe pabbatapāde manussānaṃ gamanāgamanasampanne sañcaraṇaṭṭhāneti attho. Nisabho nāma pabbatoti pabbatānaṃ jeṭṭhattā nāmena nisabho nāma selamayapabbato ahosīti sambandho. Assamo sukato mayhanti tattha pabbate mayhaṃ vasanatthāya assamo araññāvāso suṭṭhu kato. Kuṭirattiṭṭhānadivāṭṭhānavatiparikkhepādivasena sundarākārena katoti attho. Paṇṇasālā sumāpitāti paṇṇehi chāditā sālā mayhaṃ nivāsanatthāya suṭṭhu māpitā niṭṭhāpitāti attho.

1. Thus, having attained the fruit of Arahantship and reached the foremost position, he recollected his past deeds, became filled with joy, and, in order to make known the story of his former conduct, spoke the verses beginning: “Not far from the Himālaya…” Therein, not far from the Himālaya means in the vicinity, near, close to the foot of the Himālaya mountain, in a place suitable for people’s coming and going. A mountain named Nisabha: because it was the chief among mountains, there was a rocky mountain named Nisabha; this is the connection. My hermitage was well-made: on that mountain, a hermitage, a forest dwelling, was well-made for me to reside in. This means it was made in a beautiful manner, with a hut, a place for the night, a place for the day, a fence, an enclosure, and so on. A leaf-hall was well-constructed: a hall covered with leaves was well-constructed and completed for my dwelling.

2. Kosiyo nāma nāmenāti mātāpitūhi katanāmadheyyena kosiyo nāma. Uggatāpano pākaṭatapo ghoratapo. Ekākiyo aññesaṃ abhāvā ahaṃ eva eko. Adutiyo dutiyatāpasarahito jaṭilo jaṭādhārī tāpaso tadā tasmiṃ kāle nisabhe pabbate vasāmi viharāmīti sambandho.

2. Kosiya by name: my name was Kosiya, the name given by my parents. Of fierce asceticism: of manifest asceticism, of terrible asceticism. Alone: because there were no others, I was just one, alone. Without a second: devoid of a second ascetic. A matted-hair ascetic: an ascetic wearing matted hair. At that time, I lived and dwelt on Mount Nisabha; this is the connection.

3. Phalaṃ mūlañca paṇṇañca, na bhuñjāmi ahaṃ tadāti tadā tasmiṃ nisabhapabbate vasanakāle tiṇḍukādiphalaṃ muḷālādimūlaṃ, kārapaṇṇādipaṇṇañca rukkhato [Pg.37] ocinitvā na bhuñjāmīti attho. Evaṃ sati kathaṃ jīvatīti taṃ dassento pavattaṃva supātāhanti āha. Tattha pavattaṃ sayameva jātaṃ supātaṃ attano dhammatāya patitaṃ paṇṇādikaṃ nissāya āhāraṃ katvā ahaṃ tāvade tasmiṃ kāle jīvāmi jīvikaṃ kappemīti sambandho. ‘‘Pavattapaṇḍupaṇṇānī’’ti vā pāṭho, tassa sayameva patitāni paṇḍupaṇṇāni rukkhapattāni upanissāya jīvāmīti attho.

3. And I did not eat fruit, root, or leaf then: this means that at that time, while dwelling on Mount Nisabha, I did not eat fruit such as tinduka, root such as lotus-stalk, or leaf such as kārapaṇa, after picking them from a tree. This being the case, how did he stay alive? To show this, it is said: pavattaṃva supātāhaṃ. Therein, pavattaṃ means what has come about by itself; supātaṃ means what has fallen by its own nature. Relying on such leaves and so on for my food, I lived and sustained myself at that time; this is the connection. Or else the reading is pavatta-paṇḍupaṇṇāni (naturally fallen withered leaves), and the meaning is: I lived relying on withered tree leaves that had fallen by themselves.

4. Nāhaṃ kopemi ājīvanti ahaṃ jīvitaṃ cajamānopi pariccāgaṃ kurumānopi taṇhāvasena phalamūlādiāhārapariyesanāya sammā ājīvaṃ na kopemi na nāsemīti sambandho. Ārādhemi sakaṃ cittanti sakaṃ cittaṃ attano manaṃ appicchatāya santuṭṭhiyā ca ārādhemi pasādemi. Vivajjemi anesananti vejjakammadūtakammādivasena anesanaṃ ayuttapariyesanaṃ vivajjemi dūraṃ karomi.

4. I do not corrupt my livelihood: even while giving up my life, while making a sacrifice, I do not corrupt or destroy my right livelihood by searching for food such as fruits and roots out of craving; this is the connection. I satisfy my own mind: I satisfy and gladden my own mind with fewness of wishes and with contentment. I avoid improper seeking: I avoid and keep at a distance improper seeking, that is, unsuitable searching by such means as practicing medicine or acting as a messenger.

5. Rāgūpasaṃhitaṃ cittanti yadā yasmiṃ kāle mama rāgena sampayuttaṃ cittaṃ uppajjati, tadā sayameva attanāyeva paccavekkhāmi ñāṇena paṭivekkhitvā vinodemi. Ekaggo taṃ damemahanti ahaṃ ekasmiṃ kammaṭṭhānārammaṇe aggo samāhito taṃ rāgacittaṃ damemi damanaṃ karomi.

5. "A mind associated with lust" means: whenever a mind connected with lust arises in me, I myself reflect upon it; having investigated it with knowledge, I dispel it. "Being one-pointed, I tame it" means: I, being foremost and concentrated upon a single meditation object, tame that lustful mind; I bring it under control.

6. Rajjase rajjanīye cāti rajjanīye allīyitabbe rūpārammaṇādivatthusmiṃ rajjase allīno asi bhavasi. Dussanīye ca dussaseti dūsitabbe dosakaraṇavatthusmiṃ dūsako asi. Muyhase mohanīye cāti mohitabbe mohakaraṇavatthusmiṃ moyhasi mūḷho asi bhavasi. Tasmā tuvaṃ vanā vanato araññavāsato nikkhamassu apagacchāhīti evaṃ attānaṃ damemīti sambandho.

6. "You are attached to what is enticing" means: in an object that is enticing, that is to be clung to, such as a visible form, you are attached; you are one who clings. "And you are hostile towards what is provocative" means: in an object that is provocative, a cause for aversion, you are one who is hostile. "And you are deluded by what is deluding" means: in an object that is deluding, a cause for delusion, you are deluded; you are one who is bewildered. "Therefore, you should leave the forest, depart from the wilderness-dwelling." Thus, "I tame myself"—this is the connection.

24. Timbarūsakavaṇṇābhoti suvaṇṇatimbarūsakavaṇṇābho, jambonadasuvaṇṇavaṇṇoti attho. Sesaṃ suviññeyyamevāti.

24. "Having a radiance like the Timbarūsaka fruit" means having a radiance like a golden Timbarūsaka fruit, which is to say, having the color of jambonada gold. The rest is easily understood.

Subhūtittheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Subhūti is concluded.

2. Upavānattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Upavāna

Padumuttaro [Pg.38] nāma jinotiādikaṃ āyasmato upavānattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle daliddakule nibbattitvā viññutaṃ patto bhagavati parinibbute tassa dhātuṃ gahetvā manussadevanāgagaruḷakumbhaṇḍayakkhagandhabbehi sattaratanamaye sattayojanike thūpe kate tattha sudhotaṃ attano uttarasāṭakaṃ veḷagge laggetvā ābandhitvā dhajaṃ katvā pūjaṃ akāsi. Taṃ gahetvā abhisammatako nāma yakkhasenāpati devehi cetiyapūjārakkhaṇatthaṃ ṭhapito adissamānakāyo taṃ ākāse dhārento cetiyaṃ tikkhattuṃ padakkhiṇaṃ akāsi. So taṃ disvā bhiyyosomattāya pasannamānaso hutvā tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā upavānoti laddhanāmo vayappatto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto arahattaṃ patvā chaḷabhiñño ahosi. Yadā bhagavato aphāsu ahosi, tadā thero uṇhodakaṃ tathārūpaṃ pānakañca bhesajjaṃ bhagavato upanāmesi. Tenassa satthuno rogo vūpasami. Tassa bhagavā anumodanaṃ akāsi.

"The Victor named Padumuttara," and so forth, is the Apadāna of the venerable Upavāna. This venerable one, having made his aspiration under previous Buddhas and accumulated merits in various existences that serve as a supporting condition for liberation, was reborn in a poor family during the time of the Blessed One Padumuttara. Having reached maturity, after the Blessed One's Parinibbāna, he took a relic. When a stūpa of seven yojanas, made of the seven kinds of jewels, was built by humans, devas, nāgas, garuḍas, kumbhaṇḍas, yakkhas, and gandhabbas, he made an offering there by attaching his own well-washed upper robe to the tip of a bamboo, tying it, and making it into a banner. A yakkha general named Abhisammata, appointed by the devas to protect the offerings to the cetiya, took it and, with an invisible body, held it in the sky and circumambulated the cetiya three times. Seeing this, his mind became serene with even greater joy. Through that meritorious deed, wandering among devas and humans, he was reborn in a brahmin family in Sāvatthī during this Buddha-dispensation and was named Upavāna. Having come of age, he saw the Buddha's power at the dedication of Jetavana and, gaining faith, went forth. Practicing insight meditation, he attained arahantship and became endowed with the six supernormal knowledges. When the Blessed One was indisposed, the elder brought warm water, a suitable beverage, and medicine to the Blessed One. Through this, the Teacher's illness subsided. The Blessed One gave his blessing in appreciation.

52. Evaṃ so pattaarahattaphalo adhigataetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tattha sabbesaṃ lokiyalokuttaradhammānaṃ pāragū pariyosānaṃ nibbānaṃ gato patto padumuttaro nāma jino jitapañcamāro bhagavā aggikkhandho iva chabbaṇṇā buddharaṃsiyo jalitvā sabbalokaṃ dhammapajjotena obhāsetvā sambuddho suṭṭhu buddho avijjāniddūpagatāya pajāya savāsanāya kilesaniddāya paṭibuddho vikasitanettapaṅkajo parinibbuto khandhaparinibbānena nibbuto adassanaṃ gatoti sambandho.

52. Thus, he who had attained the fruit of arahantship and reached the foremost position, remembering his past deeds, out of joy proclaimed the apadāna of his former conduct, beginning with the words, "The Victor named Padumuttara." Therein, the Victor named Padumuttara, who had gone to the further shore of all worldly and supramundane phenomena, that is, had reached Nibbāna, the culmination; who had conquered the five Māras; the Blessed One, like a mass of fire, having blazed forth the six-colored Buddha-rays and illuminated the entire world with the lamp of the Dhamma, is the Sambuddha, the perfectly awakened one. He is awakened from the sleep of defilements with their latent tendencies for the sake of the people for whom the sleep of ignorance has been dispelled; his lotus-like eyes are fully blossomed. He is completely extinguished, extinguished by the final extinguishment of the aggregates, gone to invisibility—this is the connection.

57. Jaṅghāti cetiyakaraṇakāle upacinitabbānaṃ iṭṭhakānaṃ ṭhapanatthāya, nibandhiyamānasopānapanti.

57. "Jaṅghā" means a row of steps being constructed for the purpose of placing the bricks that are to be piled up at the time of building the cetiya.

88. Sudhotaṃ [Pg.39] rajakenāhanti vatthadhovakena purisena suṭṭhu dhovitaṃ suvisuddhakataṃ, uttareyyapaṭaṃ mama uttarasāṭakaṃ ahaṃ veḷagge laggitvā dhajaṃ katvā ukkhipiṃ, ambare ākāse ussāpesinti attho. Sesaṃ suviññeyyamevāti.

88. "Well-washed by a washerman" means thoroughly washed and made perfectly pure by a man who washes clothes. "My upper garment" means: I attached my upper robe to the tip of a bamboo, made it into a banner, and raised it up. The meaning is that I hoisted it in the air, in the sky. The rest is easily understood.

Upavānattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Upavāna is concluded.

3. Tisaraṇagamaniyattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Tisaraṇagamaniya

Nagare bandhumatiyātiādikaṃ āyasmato tisaraṇagamaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle bandhumatīnagare kulagehe nibbattitvā andhamātāpitaro upaṭṭhāsi. So ekadivasaṃ cintesi – ‘‘ahaṃ mātāpitaro upaṭṭhahanto pabbajituṃ na labhāmi, yaṃnūnāhaṃ tīṇi saraṇāni gaṇhissāmi, evaṃ duggatito mocessāmī’’ti nisabhaṃ nāma vipassissa bhagavato aggasāvakaṃ upasaṅkamitvā tīṇi saraṇāni gaṇhi. So tāni vassasatasahassāni rakkhitvā teneva kammena tāvatiṃsabhavane nibbatto, tato paraṃ devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthinagare mahāsālakule nibbatto viññutaṃ patto sattavassikova dārakehi parivuto ekaṃ saṅghārāmaṃ agamāsi. Tattha eko khīṇāsavatthero tassa dhammaṃ desetvā saraṇāni adāsi. So tāni gahetvā pubbe attano rakkhitāni saraṇāni saritvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Taṃ arahattappattaṃ bhagavā upasampādesi.

"In the city of Bandhumatī," and so forth, is the Apadāna of the venerable Tisaraṇagamaniya. He, too, having made his aspiration under previous Buddhas and having accumulated, in various existences, merits that serve as a supporting condition for liberation, was reborn in a family home in the city of Bandhumatī during the time of the Blessed One Vipassī and attended to his blind parents. One day he thought: “While attending to my parents, I cannot go forth. Let me now take the three refuges; in this way I will be freed from a bad destination.” He approached Nisabha, the chief disciple of the Blessed One Vipassī, and took the three refuges. Having protected them for a hundred thousand years, by that same deed he was reborn in the Tāvatiṃsa heaven. Thereafter, wandering among devas and humans and experiencing both kinds of good fortune, during this Buddha-dispensation he was reborn into a great Sāla family in the city of Sāvatthī. Having reached maturity, at the age of seven, surrounded by boys, he went to a monastery. There, a certain elder who was a destroyer of the cankers taught him the Dhamma and administered the refuges. Having taken them, he recalled the refuges he had protected in the past, developed insight, and attained arahantship. The Blessed One gave the higher ordination to him who had thus attained arahantship.

106. So arahattappatto upasampanno hutvā attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento nagare bandhumatiyātiādimāha. Tattha mātu upaṭṭhāko ahunti ahaṃ mātāpitūnaṃ upaṭṭhāko bharako bandhumatīnagare ahosinti sambandho.

106. Having attained arahantship and been given the higher ordination, recalling his past deeds and out of joy, he proclaimed the Apadāna of his former conduct, beginning with “In the city of Bandhumatī…” The connection here is: “I was a supporter of my mother” means “I was a caretaker and provider for my parents in the city of Bandhumatī.”

108. Tamandhakārapihitāti [Pg.40] mohandhakārena pihitā chāditā. Tividhaggīhi ḍayhareti rāgaggidosaggimohaggisaṅkhātehi tīhi aggīhi ḍayhare ḍayhanti sabbe sattāti sambandho.

108. “Enveloped in darkness” means covered, obscured by the darkness of delusion. “Burning with three fires” means all beings are burned, are scorched, by the three fires, namely, the fires of greed, hatred, and delusion. This is the connection.

114. Aṭṭha hetū labhāmahanti aṭṭha kāraṇāni sukhassa paccayabhūtāni kāraṇāni labhāmi ahanti attho. Sesaṃ suviññeyyamevāti.

114. “I obtain eight causes” means “I gain eight reasons, conditions that are the basis for happiness.” The remainder is easily understood.

Tisaraṇagamaniyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tisaraṇagamaniya is concluded.

4. Pañcasīlasamādāniyattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Pañcasīlasamādāniya

Nagare candavatiyātiādikaṃ āyasmato pañcasīlasamādāniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāle ekasmiṃ kule nibbatto purimabhave katākusalakammānurūpena daliddo hutvā appannapānabhojano paresaṃ bhatiṃ katvā jīvanto saṃsāre ādīnavaṃ ñatvā pabbajitukāmopi pabbajjaṃ alabhamāno anomadassissa bhagavato sāvakassa nisabhattherassa santike pañca sikkhāpadāni samādiyi. Dīghāyukakāle uppannattā vassasatasahassāni sīlaṃ paripālesi. Tena kammena so devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ mahābhogakule nibbatto. Mātāpitaro sīlaṃ samādiyante disvā attano sīlaṃ saritvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā pabbaji.

The account beginning with “In the city of Candavatī” is the Apadāna of the Venerable Pañcasīlasamādāniya Thera. He, too, having made an aspiration in the presence of previous Buddhas, accumulating merits in various existences as a basis for liberation, was, during the time of the Blessed One Anomadassī, born into a certain family. Due to unwholesome kamma done in a past existence, he was poor, with little food and drink, and lived by working for others as a hired laborer. Knowing the danger in saṃsāra, though he wished to go forth, he could not obtain the going forth. Instead, he undertook the five training precepts in the presence of the Elder Nisabha, a disciple of the Blessed One Anomadassī. Because he was born in a time of long lifespans, he protected these precepts for a hundred thousand years. Through that kamma, he wandered on among devas and humans until, in this Buddha's dispensation, he was reborn into a wealthy family in Vesālī. Seeing his parents undertaking the precepts, he recalled his own precepts, developed insight, attained arahantship, and went forth.

134. So attano pubbakammaṃ saritvā somanassajāto udānavasena pubbacaritāpadānaṃ pakāsento nagare candavatiyātiādimāha. Bhatako āsahaṃ tadāti tadā mama puññakaraṇakāle ahaṃ bhatako bhatiyā kammakārako āsiṃ ahosiṃ. Parakammāyane yuttoti bhatiyā paresaṃ kammakaraṇe āyutto yojito okāsābhāvena saṃsārato muccanatthāya ahaṃ pabbajjaṃ na labhāmi.

134. Recalling his past deeds, with joy arisen, he proclaimed the Apadāna of his former conduct by way of an inspired utterance, speaking the verse beginning with “In the city of Candavatī…” “I was a laborer then” means “at that time, when I was making merit, I was a wage-earner, a worker for hire.” “Engaged in others' work” means being employed in doing the work of others for a wage, and due to a lack of opportunity, for the sake of release from saṃsāra, I did not obtain the going forth.

135. Mahandhakārapihitāti mahantehi kilesandhakārehi pihitā saṃvutā thakitā. Tividhaggīhi ḍayhareti narakaggipetaggisaṃsāraggisaṅkhātehi tīhi [Pg.41] aggīhi ḍayhanti. Ahaṃ pana kena upāyena kena kāraṇena visaṃyutto bhaveyyanti attho.

135. “Enveloped in great darkness” means covered, enclosed, and blocked by the great darkness of the defilements. “Burning with three fires” means they are burned by the three fires, namely, the fire of hell, the fire of the ghost realm, and the fire of saṃsāra. “But by what means, for what reason, might I be disjoined from this?”—this is the meaning.

136. Deyyadhammo annapānādidātabbayuttakaṃ vatthu mayhaṃ natthi, tassābhāvena ahaṃ varāko dukkhito bhatako bhatiyā jīvanako yaṃnūnāhaṃ pañcasīlaṃ rakkheyyaṃ paripūrayanti pañcasīlaṃ samādiyitvā paripūrento yaṃnūna rakkheyyaṃ sādhukaṃ bhaddakaṃ sundaraṃ katvā paripāleyyanti attho.

136. “I have no gift-worthy object,” meaning, no item suitable for giving, such as food and drink. Due to this lack, I, a wretched and suffering wage-earner, live by hire. “Surely I should protect the five precepts,” meaning, having undertaken the five precepts, I should fulfill them; surely I should protect them, having made them good, auspicious, and beautiful, I should maintain them perfectly. This is the meaning.

148. Svāhaṃ yasamanubhavinti so ahaṃ devamanussesu mahantaṃ yasaṃ anubhaviṃ tesaṃ sīlānaṃ vāhasā ānubhāvenāti attho. Kappakoṭimpi tesaṃ sīlānaṃ phalaṃ kittento ekakoṭṭhāsameva kittaye pākaṭaṃ kareyyanti attho. Sesaṃ suviññeyyamevāti.

148. “Thus, I experienced fame” means “I experienced great fame among devas and humans through the strength, the power of those precepts”; this is the meaning. “Even if I were to praise the fruit of those precepts for a koṭi of aeons, I would only declare a single portion”; this is the meaning. The remainder is easily understood.

Pañcasīlasamādāniyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Pañcasīlasamādāniya is concluded.

5. Annasaṃsāvakattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Annasaṃsāvaka

Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato annasaṃsāvakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle ekasmiṃ kulagehe nibbatto piṇḍāya carantaṃ dvattiṃsamahāpurisalakkhaṇabyāmappabhāmaṇḍalopasobhitaṃ bhagavantaṃ disvā pasannamānaso bhagavantaṃ nimantetvā gehaṃ netvā varaannapānena santappetvā sampavāretvā bhojesi. So teneva cittappasādena tato cuto devaloke nibbattitvā dibbasampattiṃ anubhavitvā tato cavitvā manussaloke nibbattitvā manussasampattiṃ anubhavitvā tato aparāparaṃ devamanussasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto sāsane pasīditvā pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So pubbe katapuññanāmavasena annasaṃsāvakattheroti pākaṭanāmo ahosi.

The account of the Venerable Annasaṃsāvaka Thera begins with “The golden-colored Sambuddha,” etc. This elder, too, having made an aspiration in the presence of past Buddhas, accumulated merits in various existences as a support for liberation. During the time of the Blessed One Siddhattha, he was born into a certain family home. He saw the Blessed One, who was wandering for alms, adorned with the thirty-two marks of a great man and a fathom-wide halo of light. With a serene mind, he invited the Blessed One, led him to his home, satisfied him with excellent food and drink, offered it formally, and served him a meal. Through that very serenity of mind, after passing away from that life, he was reborn in the heavenly world and experienced divine fortune. Passing away from there, he was reborn in the human world and experienced human fortune. Thereafter, he repeatedly experienced the fortunes of devas and humans until, in this Buddha’s dispensation, he was born into a certain family, gained faith in the Teaching, went forth, cultivated insight, and attained arahantship.

155-6. So [Pg.42] aparabhāge attano pubbakammaṃ saritvā somanassajāto ‘‘evaṃ mayā iminā puññasambhārānubhāvena pattaṃ arahatta’’nti attano pubbacaritāpadānaṃ udānavasena pakāsento suvaṇṇavaṇṇantiādimāha. Tattha suvaṇṇassa vaṇṇo viya vaṇṇo yassa bhagavato soyaṃ suvaṇṇavaṇṇo, taṃ suvaṇṇavaṇṇaṃ sambuddhaṃ siddhatthanti attho. Gacchantaṃ antarāpaṇeti vessānaṃ āpaṇapantīnaṃ antaravīthiyaṃ gacchamānaṃ. Kañcanagghiyasaṃkāsanti suvaṇṇatoraṇasadisaṃ bāttiṃsavaralakkhaṇaṃ dvattiṃsavaralakkhaṇehi sampannaṃ lokapajjotaṃ sakalalokadīpabhūtaṃ appameyyaṃ pamāṇavirahitaṃ anopamaṃ upamāvirahitaṃ jutindharaṃ pabhādhāraṃ nīlapītādichabbaṇṇabuddharaṃsiyo dhārakaṃ siddhatthaṃ disvā paramaṃ uttamaṃ pītiṃ alatthaṃ alabhinti sambandho. Sesaṃ suviññeyyamevāti.

155-6. Then, at a later time, recollecting his past deeds, he became joyful and, thinking, 'Thus, through the power of this accumulation of merit, I have attained arahantship,' he revealed the account of his past conduct by way of an inspired utterance, speaking the verse beginning 'Suvaṇṇavaṇṇaṃ,' etc. Herein, 'golden-colored' means the Blessed One whose color is like the color of gold; thus, the golden-colored Sambuddha, Siddhattha, is the meaning. 'Walking among the shops' means walking in the street between the rows of merchants' shops. 'Resembling a golden archway' means like a golden archway, endowed with the thirty-two excellent marks, the light of the world, being a lamp for the entire world, immeasurable, without measure, incomparable, without comparison, the bearer of splendor, the holder of the six-colored Buddha-rays such as blue and yellow. Seeing Siddhattha, 'I obtained supreme, excellent joy'—this is the connection. The rest is easily understood.

Annasaṃsāvakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Annasaṃsāvaka is concluded.

6. Dhūpadāyakattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Dhūpadāyaka

Siddhatthassa bhagavatotiādikaṃ āyasmato dhūpadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbatto siddhatthe bhagavati cittaṃ pasādetvā tassa bhagavato gandhakuṭiyaṃ candanāgarukāḷānusāriādinā katehi anekehi dhūpehi dhūpapūjaṃ akāsi. So tena puññena devesu ca manussesu ca ubhayasampattiyo anubhavanto nibbattanibbattabhave pūjanīyo hutvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto puññasambhārānubhāvena sāsane pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā katadhūpapūjāpuññattā nāmena dhūpadāyakattheroti sabbattha pākaṭo. So pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ dassento siddhatthassa bhagavatotiādimāha. Siddho paripuṇṇo sabbaññutaññāṇādiguṇasaṅkhāto attho payojanaṃ yassa bhagavato soyaṃ siddhattho, tassa siddhatthassa bhagavato bhagyādiguṇavantassa lokajeṭṭhassa sakalalokuttamassa tādino iṭṭhāniṭṭhesu [Pg.43] tādisassa acalasabhāvassāti attho. Sesaṃ uttānatthamevāti.

The Apadāna of the Venerable Elder Dhūpadāyaka, beginning with 'Siddhatthassa bhagavato,' etc. This elder, too, having made an aspiration in the presence of past Buddhas, accumulated merits in various existences as a support for liberation. During the time of the Blessed One Siddhattha, he was born into a family household. Having gained faith in the Blessed One Siddhattha, he offered incense worship in the Blessed One's perfumed chamber with many incenses made from sandalwood, agarwood, black aloeswood, and so forth. By that merit, he experienced both divine and human prosperity among devas and humans. Having become one worthy of honor in each successive existence, he was born into a family household in this Buddha-era. By the power of his accumulated merit, he went forth in the Teaching, developed insight, attained Arahantship, and became widely known everywhere as Dhūpadāyaka Thera by name, due to the merit of his incense offering. Having attained the fruit of Arahantship, recollecting his past deeds, filled with joy, revealing the apadāna of his past conduct, he spoke the verse beginning 'Siddhatthassa bhagavato,' etc. 'Siddhattha' means the Blessed One for whom the meaning or purpose, consisting of qualities like omniscience, is accomplished and perfected. The meaning is: of that Blessed One Siddhattha, who possesses qualities like fortune, who is the foremost in the world, the supreme of the entire world, a 'Tādī'—one who is unshakeable amidst desirable and undesirable things. The rest is clear in meaning.

Dhūpadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Dhūpadāyaka is concluded.

7. Pulinapūjakattheraapadānavaṇṇanā

7. Commentary on the Apadāna of the Elder Pulinapūjaka

Vipassissa bhagavatotiādikaṃ āyasmato pulinapūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kule nibbatto sāsane pasannacitto cetiyaṅgaṇabodhiyaṅgaṇesu purāṇavālukaṃ apanetvā navaṃ muttādalasadisapaṇḍarapulinaṃ okiritvā māḷakaṃ alaṅkari. Tena kammena so devaloke nibbatto tattha dibbehi ratanehi vijjotamāne anekayojane kanakavimāne dibbasampattiṃ anubhavitvā tato cuto manussaloke sattaratanasampanno cakkavattī rājā hutvā manussasampattiṃ anubhavitvā aparāparaṃ saṃsaranto imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kule nibbatto sāsane pasanno pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So attano katapuññanāmasadisena nāmena pulinapūjakattheroti pākaṭo.

The Apadāna of the Venerable Elder Pulinapūjaka, beginning with 'Vipassissa bhagavato,' etc. This elder, too, having made an aspiration in the presence of past Buddhas, accumulated merits in various existences as a support for liberation. At the time of the Blessed One Vipassī, he was born into a certain family. With a mind serene in the Teaching, he removed the old sand from the courtyards of the shrine and the Bodhi tree, and scattered new white sand resembling strings of pearls, adorning the platform. By that deed, he was reborn in the heavenly world. There, in a golden mansion many yojanas wide, shining with divine jewels, he enjoyed divine prosperity. Passing away from there, he was born in the human world, becoming a wheel-turning monarch endowed with the seven treasures and experiencing human prosperity. Wandering on again and again, in this Buddha-era, he was born into a wealthy family. With a serene mind towards the Teaching, he went forth, developed insight, and attained Arahantship. He became widely known as Pulinapūjaka Thera by a name similar to the meritorious deed he had performed.

165. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ dassento vipassissa bhagavatotiādimāha. Tattha vividhaṃ passatīti vipassī, vivicca passatīti vā vipassī, vividhe attatthaparatthādibhede atthe passatīti vā vipassī, vividhe vohāraparamatthādibhede passatīti vā vipassī, tassa vipassissa bodhiyā pādaputtame uttame bodhirukkhamaṇḍalamāḷake purāṇapulinaṃ vālukaṃ chaḍḍetvā suddhaṃ paṇḍaraṃ pulinaṃ ākiriṃ santhariṃ. Sesaṃ suviññeyyamevāti.

165. Recollecting his past deeds, with joy arisen, revealing the apadāna of his past conduct, he spoke the verse beginning 'Vipassissa bhagavato,' etc. Herein, 'Vipassī' means one who sees in various ways; or, one who sees in seclusion; or, one who sees various meanings, such as benefit for oneself and benefit for others; or, one who sees various distinctions, such as conventional and ultimate truth. For that Vipassī, at the supreme tree, the Bodhi tree, on the excellent terrace of the Bodhi-tree precinct, having cast aside the old sand, I scattered and spread pure white sand. The rest is easily understood.

Pulinapūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Pulinapūjaka is concluded.

8. Uttiyattheraapadānavaṇṇanā

8. Commentary on the Apadāna of the Elder Uttiya

Candabhāgānadītīretiādikaṃ [Pg.44] āyasmato uttiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle candabhāgānadiyaṃ susumāro hutvā nibbatto nadītīraṃ upagataṃ bhagavantaṃ disvā pasannacitto pāraṃ netukāmo tīrasamīpeyeva nipajji. Bhagavā tassa anukampāya piṭṭhiyaṃ pāde ṭhapesi. So tuṭṭho udaggo pītivegena mahussāho hutvā sotaṃ chindanto sīghena javena bhagavantaṃ paratīraṃ nesi. Bhagavā tassa cittappasādaṃ ñatvā ‘‘ayaṃ ito cuto devaloke nibbattissati, tato paṭṭhāya sugatīsuyeva saṃsaranto ito catunnavutikappe amataṃ pāpuṇissatī’’ti byākaritvā pakkāmi.

The Apadāna of the Venerable Elder Uttiya, beginning with 'Candabhāgānadītīre,' etc. He too, having made an aspiration in the presence of past Buddhas and accumulating merits in various existences as a support for liberation, was reborn as a crocodile in the Candabhāgā River during the time of the Blessed One Siddhattha. Seeing the Blessed One approaching the riverbank, with a serene mind and wishing to carry him across, he lay down right near the shore. Out of compassion for him, the Blessed One placed his feet on its back. Delighted and elated, filled with great enthusiasm by the force of his rapture, he cut through the current and with swift speed carried the Blessed One to the far shore. The Blessed One, knowing the serenity of his mind, declared: 'Passing away from here, this one will be reborn in the deva world. From then on, wandering only in happy destinations, he will attain the Deathless ninety-four aeons from now.' Having made this prediction, he departed.

So tathā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ aññatarassa brāhmaṇassa putto hutvā nibbatti, uttiyotissa nāmaṃ akaṃsu. So vayappatto ‘‘amataṃ pariyesissāmī’’ti paribbājako hutvā ekadivasaṃ bhagavantaṃ disvā upasaṅkamitvā vanditvā dhammaṃ sutvā paṭiladdhasaddho hutvā sāsane pabbajitvā sīladiṭṭhīnaṃ avisodhitattā visesaṃ nibbattetuṃ asakkonto aññaṃ bhikkhuṃ visesaṃ nibbattetvā aññaṃ byākarontaṃ disvā satthāraṃ upasaṅkamitvā saṅkhepena ovādaṃ yāci. Satthāpi tassa, ‘‘tasmātiha tvaṃ, uttiya, ādimeva visodhehī’’tiādinā (saṃ. ni. 5.382) saṅkhepeneva ovādaṃ adāsi. So satthu ovāde ṭhatvā vipassanaṃ ārabhi. Tassa āraddhavipassakassa ābādho uppajji. Uppanne ābādhe jātasaṃvego vīriyārambhavatthuṃ ñatvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.

Thus, wandering only in happy destinations, in this Buddha-era he was reborn at Sāvatthī as the son of a certain brahmin, and they gave him the name Uttiya. When he came of age, thinking, 'I will seek the Deathless,' he became a wanderer. One day, seeing the Blessed One, he approached, paid homage, and after hearing the Dhamma, gained faith and went forth in the Teaching. However, because his virtue and views were not purified, he was unable to bring about any special attainment. Seeing other monks bring about special attainments and declare final knowledge, he approached the Teacher and requested a brief exhortation. The Teacher gave him a brief exhortation beginning with the words, 'Therefore, Uttiya, you should first purify the very beginning,' and so on (SN 5.382). Abiding in the Teacher’s exhortation, he began insight practice. For him who had begun insight practice, an illness arose. When the illness arose, he became filled with spiritual urgency and, knowing this to be a basis for arousing effort, he developed his insight and attained Arahantship.

169. Evaṃ so katasambhārānurūpena pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento candabhāgānadītīretiādimāha. Tattha candabhāgānadītīreti parisuddhapaṇḍarapulinatalehi ca pabhāsampannapasannamadhurodakaparipuṇṇatāya ca candappabhākiraṇasassirīkābhā nadamānā saddaṃ kurumānā gacchatīti candabhāgānadī, tassā candabhāgānadiyā tīre susumāro ahosinti sambandho. Tattha [Pg.45] susumāroti khuddakamacchagumbe khaṇḍākhaṇḍikaṃ karonto māretīti susumāro, caṇḍamaccho kumbhīloti attho. Sabhojanapasutohanti ahaṃ sabhojane sakagocare pasuto byāvaṭo. Nadītitthaṃ agacchahanti bhagavato āgamanakāle ahaṃ nadītitthaṃ agacchiṃ pattomhi.

169. Thus, having attained the fruit of Arahantship in accordance with his accumulated requisites, he recalled his past deeds and declared his former life story, beginning with the words, 'On the bank of the Candabhāgā River.' Therein, 'on the bank of the Candabhāgā River' means: the Candabhāgā River is so called because it flows making a roaring sound, having pure white sandy banks and being full of lustrous, clear, sweet water. 'On the bank of that Candabhāgā River, there was a crocodile'—this is the connection. Therein, 'crocodile' (susumāro) means: it kills small shoals of fish, making them into pieces; thus it is a 'susumāro,' meaning a fierce fish, a crocodile. 'I was intent on my food' means: I was intent on and occupied with my own food in my feeding ground. 'I went to the river ford' means: at the time of the Blessed One's arrival, I went to the river ford; I arrived.

170. Siddhattho tamhi samayeti tasmiṃ mama titthagamanakāle siddhattho bhagavā aggapuggalo sabbasattesu jeṭṭho seṭṭho sayambhū sayameva bhūto jāto buddhabhūto so bhagavā nadiṃ taritukāmo nadītīraṃ upāgami.

170. “Siddhattha at that time” means: at that time, when I went to the ford, the Blessed One Siddhattha—the foremost individual, the eldest and best among all beings, self-become, self-arisen, having become a Buddha—that Blessed One, wishing to cross the river, approached the riverbank.

172. Pettikaṃ visayaṃ mayhanti mayhaṃ pitupitāmahādīhi paramparānītaṃ, yadidaṃ sampattasampattamahānubhāvānaṃ taraṇanti attho.

172. “My paternal domain” means: my domain, handed down in succession by my father, grandfather, and so on. The meaning is: this is the crossing place for those of great power who have arrived.

173. Mama uggajjanaṃ sutvāti mayhaṃ uggajjanaṃ ārādhanaṃ sutvā mahāmuni bhagavā abhiruhīti sambandho. Sesaṃ uttānatthamevāti.

173. “Having heard my call” means: having heard my call, my invitation, the Great Sage, the Blessed One, ascended—this is the connection. The rest is clear in meaning.

Uttiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Uttiya is concluded.

9. Ekañjalikattheraapadānavaṇṇanā

9. Commentary on the Apadāna of the Elder Ekañjalika

Suvaṇṇavaṇṇantiādikaṃ āyasmato ekañjalikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto ratanattaye pasanno piṇḍāya carantaṃ vipassiṃ bhagavantaṃ disvā pasannamānaso añjaliṃ paggahetvā aṭṭhāsi. So tena puññakammena devamanussesu saṃsaranto sabbattha pūjanīyo hutvā ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne kule nibbattitvā sāsane pasīditvā pabbajitvā vipassanaṃ vaḍḍhetvā arahatte patiṭṭhāsi. Pubbe katapuññavasena ekañjalikattheroti pākaṭo.

9. The Apadāna of the Venerable Ekañjalika begins with the words 'Golden-hued.' He too, having made his resolve under previous Buddhas and accumulating, in various existences, merits that support liberation, was reborn in a certain family during the time of the Blessed One Vipassī. Having reached maturity, he gained faith in the Three Jewels. Seeing the Blessed One Vipassī walking for alms, with a mind full of faith, he raised his hands in reverence and stood still. Through that meritorious deed, while transmigrating among gods and humans, he was honored everywhere and experienced both kinds of success. At the arising of this Buddha, he was reborn into a wealthy family. Gaining faith in the Teaching, he went forth, developed insight, and was established in Arahantship. Due to the merit made in the past, he became known as the Elder Ekañjalika.

180. So attano pubbakammaṃ saritvā taṃ hatthatale āmalakaṃ viya disvā udānavasena pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇantiādimāha. Vipassiṃ satthavāhagganti vāṇije kantārā vahati tāretīti satthavāho[Pg.46]. Vāḷakantārā coḷakantārā dubbhikkhakantārā nirudakakantārā yakkhakantārā appabhakkhakantārā ca tāreti uttāreti patāreti nittāreti khemantabhūmiṃ pāpetīti attho. Ko so? Vāṇijajeṭṭhako. Satthavāhasadisattā ayampi bhagavā satthavāho. Tathā hi so tividhaṃ bodhiṃ patthayante katapuññasambhāre satte jātikantārā jarākantārā byādhikantārā maraṇakantārā sokaparidevadukkhadomanassupāyāsakantārā ca sabbasmā saṃsārakantārā ca tāreti uttāreti patāreti nittāreti nibbānathalaṃ pāpetīti attho. Satthavāho ca so aggo seṭṭho padhāno cāti satthavāhaggo, taṃ satthavāhaggaṃ vipassiṃ sambuddhanti sambandho. Naravaraṃ vināyakanti narānaṃ antare asithilaparakkamoti naravīro, taṃ. Visesena katapuññasambhāre satte neti nibbānapuraṃ pāpetīti vināyako, taṃ.

Recalling his past deeds and seeing them as clearly as an āmalaka fruit on the palm of his hand, out of inspired utterance he declared his former life story, beginning with the words, 'Golden-hued.' As for 'Vipassī, the supreme caravan leader': one who leads merchants through the wilderness is a caravan leader (satthavāha). The meaning is that he leads them across, brings them out, guides them through, and delivers them from the wilderness of wild beasts, the wilderness of robbers, the wilderness of famine, the waterless wilderness, the wilderness of yakkhas, and the wilderness of scarce food, bringing them to a land of safety. Who is that? The chief of the merchants. Because he is like a caravan leader, this Blessed One is also a caravan leader. For he leads beings who have accumulated the requisites of merit and aspire to the threefold enlightenment; he leads them across, brings them out, guides them through, and delivers them from the wilderness of birth, the wilderness of aging, the wilderness of sickness, the wilderness of death, the wilderness of sorrow, lamentation, pain, grief, and despair, and from the entire wilderness of saṃsāra, bringing them to the ground of Nibbāna. He is a caravan leader and he is supreme, the best, the foremost; thus he is the 'supreme caravan leader' (satthavāhagga). 'That supreme caravan leader, Vipassī, the Fully Enlightened One'—this is the connection. As for 'the supreme man, the guide' (naravaraṃ vināyakaṃ): among men, he is a hero (naravīra) because of his unslacking effort. He is a guide (vināyaka) because he specifically leads beings who have accumulated the requisites of merit to the city of Nibbāna.

181. Adantadamanaṃ tādinti rāgadosamohādikilesasampayuttattā kāyavacīmanodvārehi adante satte dametīti adantadamano, taṃ. Iṭṭhāniṭṭhesu akampiyatādiguṇayuttoti tādī, taṃ. Mahāvādiṃ mahāmatinti sakasamayaparasamayavādīnaṃ antare attanā samadhikapuggalavirahitattā mahāvādī, mahatī pathavisamānā merusamānā ca mati yassa so mahāmati, taṃ mahāvādiṃ mahāmatiṃ sambuddhanti iminā tulyādhikaraṇaṃ. Sesaṃ suviññeyyamevāti.

180. “The tamer of the untamed, the steadfast one” means: he tames beings who are untamed through the doors of body, speech, and mind due to their being associated with defilements such as greed, hatred, and delusion; therefore, he is the tamer of the untamed. “Steadfast” means: endowed with the quality of being unshaken by the agreeable and disagreeable; therefore, he is steadfast. “The great proponent, the great-minded” means: because there is no individual superior or equal to him among proponents of his own and others’ doctrines, he is the great proponent; he whose wisdom is great, like the earth or Mount Meru, is the great-minded. That 'great proponent, great-minded' is in apposition with 'the Fully Awakened One.' The rest is easily understood.

Ekañjalikattheraapadānavaṇṇanā samattā.

181. The Commentary on the Apadāna of the Elder Ekañjalika is concluded.

10. Khomadāyakattheraapadānavaṇṇanā

10. Commentary on the Apadāna of the Elder Khomadāyaka

Nagare bandhumatiyātiādikaṃ āyasmato khomadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto vayappatto sāsane abhippasanno ratanattayamāmako vipassissa bhagavato santike dhammaṃ sutvā pasannamānaso khomadussena pūjaṃ akāsi. So tadeva mūlaṃ katvā yāvajīvaṃ puññāni katvā tato devaloke nibbatto. Chasu devesu aparāparaṃ dibbasukhaṃ [Pg.47] anubhavitvā tato cavitvā manussaloke cakkavattiādianekavidhamanussasampattiṃ anubhavitvā paripākagate puññasambhāre imasmiṃ buddhuppāde kulagehe nibbatto vayappatto satthu santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi. Katapuññanāmena khomadāyakattheroti pākaṭo.

The Apadāna of the Venerable Khomadāyaka begins with the words, 'In the city of Bandhumatī.' He too, having made his resolve under previous Buddhas and accumulating, in various existences, merits that support liberation, was reborn in a certain family during the time of the Blessed One Vipassī. Having come of age, with deep faith in the Teaching and devotion to the Three Jewels, he listened to the Dhamma in the presence of the Blessed One Vipassī. With a mind full of faith, he made an offering of linen cloth. Taking that as his foundation, he performed meritorious deeds for the rest of his life and was reborn in a celestial world. Having repeatedly experienced divine bliss in the six celestial realms, he passed away from there and experienced various human fortunes in the human world, such as that of a wheel-turning monarch. When his store of merit had ripened, at the arising of this Buddha, he was reborn into a good family. Having come of age, he heard the Dhamma in the Teacher's presence, gained faith, went forth, developed insight, and in no long time attained Arahantship. He became known as the Elder Khomadāyaka, named after his meritorious deed.

184. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ dassento nagare bandhumatiyātiādimāha. Tattha bandhu vuccati ñātako, te bandhū yasmiṃ nagare aññamaññaṃ saṅghaṭitā vasanti, taṃ nagaraṃ ‘‘bandhumatī’’ti vuccati. Ropemi bījasampadanti dānasīlādipuññabījasampattiṃ ropemi paṭṭhapemīti attho.

184. Recollecting his past deeds, he became joyful and, wishing to show the Apadāna of his past conduct, spoke the verse beginning with, 'In the city of Bandhumatī.' Therein, 'bandhu' is called a relative. The city where those relatives live together, associated with one another, is called 'Bandhumatī.' The meaning of 'I plant the abundance of seed' is 'I plant, I establish the abundance of the seed of merit, such as generosity and virtue'.

Khomadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of Khomadāyaka Thera is concluded.

Tatiyassa subhūtivaggassa vaṇṇanā samattā.

The Commentary on the third Subhūti Vagga is concluded.

Catubhāṇavāravaṇṇanā niṭṭhitā.

The Commentary on the Four Recitation Sections is concluded.

4. Kuṇḍadhānavaggo

4. The Chapter on Kuṇḍadhāna

1. Kuṇḍadhānattheraapadānavaṇṇanā

1. Commentary on the Apadāna of the Elder Kuṇḍadhāna

Sattāhaṃ paṭisallīnantiādikaṃ āyasmato kuṇḍadhānattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto vuttanayena bhagavantaṃ upasaṅkamitvā dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ patthetvā tadanurūpaṃ puññaṃ karonto vicari. So ekadivasaṃ padumuttarassa bhagavato nirodhasamāpattito vuṭṭhāya nisinnassa manosilācuṇṇapiñjaraṃ mahantaṃ kadaliphalakaṇṇikaṃ upanesi, taṃ bhagavā paṭiggahetvā paribhuñji. So tena puññakammena ekādasakkhattuṃ devesu devarajjaṃ kāresi. Catuvīsativāre ca rājā ahosi cakkavattī.

4. The Apadāna of the Venerable Kuṇḍadhāna Thera begins with, 'For seven days, being in seclusion.' He too, having made his aspiration under previous Buddhas and accumulating merits that are a supporting condition for liberation in various existences, was reborn into a family in the city of Haṃsavatī during the time of the Blessed One Padumuttara. Having approached the Blessed One in the manner described and listened to the Dhamma, he saw the Teacher place a certain monk in the foremost position among those who take the first ticket. Aspiring for that eminent position, he went about performing meritorious deeds appropriate to it. One day, he brought a large cluster of bananas, reddish-yellow like realgar powder, to the Blessed One Padumuttara who had arisen from the attainment of cessation and was seated. The Blessed One accepted and partook of it. By that meritorious deed, he exercised the sovereignty of the devas among the devas eleven times, and twenty-four times he was a wheel-turning monarch.

So [Pg.48] evaṃ aparāparaṃ puññāni katvā devamanussesu saṃsaranto kassapabuddhakāle bhummadevatā hutvā nibbatti. Dīghāyukabuddhānañca nāma na anvaddhamāsiko uposatho hoti. Tathā hi vipassissa bhagavato chabbassantare chabbassantare uposatho ahosi, kassapadasabalo pana chaṭṭhe chaṭṭhe māse pātimokkhaṃ osāresi, tassa pātimokkhassa osāraṇakāle disāvāsikā dve sahāyakā bhikkhū ‘‘uposathaṃ karissāmā’’ti gacchanti. Ayaṃ bhummadevatā cintesi – ‘‘imesaṃ dvinnaṃ bhikkhūnaṃ metti ativiya daḷhā, kiṃ nu kho bhedake sati bhijjeyya, na bhijjeyyā’’ti. Tesaṃ okāsaṃ olokayamānā tesaṃ avidūre gacchati.

1. Thus, having performed meritorious deeds again and again, while wandering among devas and humans, he was reborn as an earth deity in the time of the Buddha Kassapa. Now, for Buddhas with long life spans, the Uposatha is not held every half-month. Indeed, for the Blessed One Vipassī, the Uposatha was held at intervals of six years, while Kassapa, the one of Ten Powers, recited the Pātimokkha every sixth month. At the time of that Pātimokkha recitation, two companion monks dwelling in different regions were journeying, thinking, 'We will perform the Uposatha.' This earth deity thought: 'The friendship between these two monks is exceedingly strong. If there were a cause for division, would it break or not?' Looking for an opportunity, the deity went near them.

Atheko thero ekassa hatthe pattacīvaraṃ datvā sarīravaḷañjanatthaṃ udakaphāsukaṭṭhānaṃ gantvā dhotahatthapādo hutvā gumbasamīpato nikkhamati. Bhummadevatā tassa therassa pacchato pacchato uttamarūpā itthī hutvā kese vidhunitvā saṃvidhāya bandhantī viya piṭṭhiyaṃ paṃsuṃ puñchamānā viya sāṭakaṃ saṃvidhāya nivāsayamānā viya ca hutvā therassa padānupadikā hutvā gumbato nikkhantā. Ekamante ṭhito sahāyakatthero taṃ kāraṇaṃ disvāva domanassajāto ‘‘naṭṭho dāni me iminā bhikkhunā saddhiṃ dīgharattānugato sineho, sacāhaṃ evaṃvidhabhāvaṃ jāneyyaṃ, ettakaṃ kālaṃ iminā saddhiṃ vissāsaṃ na kareyya’’nti cintetvā āgacchantaṃyeva naṃ ‘‘gaṇhāhāvuso, tuyhaṃ pattacīvaraṃ, tādisena pāpena saddhiṃ ekamaggena na gacchāmī’’ti āha. Taṃ kathaṃ sutvā tassa lajjibhikkhuno hadayaṃ tikhiṇasattiṃ gahetvā viddhaṃ viya ahosi. Tato naṃ āha – ‘‘āvuso, kinnāmetaṃ vadasi, ahaṃ ettakaṃ kālaṃ dukkaṭamattampi āpattiṃ na jānāmi, tvaṃ pana maṃ ajja ‘pāpo’ti vadasi, kiṃ te diṭṭhanti, kiṃ aññena diṭṭhena, kiṃ tvaṃ evaṃvidhena alaṅkatapaṭiyattena mātugāmena saddhiṃ ekaṭṭhāne hutvā nikkhanto’’ti? ‘‘Natthetaṃ, āvuso, mayhaṃ, nāhaṃ evarūpaṃ mātugāmaṃ passāmī’’ti tassa yāvatatiyaṃ kathentassāpi itaro thero kathaṃ asaddahitvā attanā diṭṭhakāraṇaṃyeva bhūtattaṃ katvā gaṇhanto tena saddhiṃ ekamaggena agantvā aññena maggena satthu santikaṃ gato. Itaropi bhikkhu aññena maggena satthu santikaṃyeva gato.

Then one elder, having given his bowl and robe into the hand of the other, went to a place with suitable water to tend to his body. Having washed his hands and feet, he came out from near a thicket. The earth deity, taking the form of a woman of supreme beauty, followed right behind that elder. As if shaking out her hair, arranging it, and tying it up; as if wiping dust from his back; and as if arranging and putting on her lower garment, she followed in the elder's footsteps and came out from the thicket. The companion elder, standing to one side, saw this and at once became distressed, thinking, 'Now my long-standing affection for this monk is destroyed! If I had known of such a character, I would not have placed my trust in him for so long.' Seeing him approaching, he said: 'Take your bowl and robe, friend. I will not go on the same path with such a wicked person.' Hearing these words, the heart of that conscientious monk was as if pierced by a sharp spear. Then he said to him: 'Friend, what is this you say? For so long I have not been aware of an offense even as minor as a dukkaṭa, yet today you call me "wicked." What have you seen?' The other replied: 'What need is there of seeing anything else? Were you not coming out from the same place together with such an adorned and arrayed woman?' 'That is not so for me, friend. I do not see such a woman.' But even though he said this up to the third time, the other elder did not believe his words. Taking what he himself had seen as the truth, he would not go with him on the same path, but went to the Teacher's presence by another way. The other monk also went to the Teacher's presence by another way.

Tato [Pg.49] bhikkhusaṅghassa uposathāgāraṃ pavisanavelāya so bhikkhu taṃ bhikkhuṃ uposathagge disvā sañjānitvā ‘‘imasmiṃ uposathagge evarūpo nāma pāpabhikkhu atthi, nāhaṃ tena saddhiṃ uposathaṃ karissāmī’’ti nikkhamitvā bahi aṭṭhāsi. Atha bhummadevatā ‘‘bhāriyaṃ mayā kammaṃ kata’’nti mahallakaupāsakavaṇṇena tassa santikaṃ gantvā – ‘‘kasmā, bhante, ayyo imasmiṃ ṭhāne ṭhito’’ti āha. ‘‘Upāsaka, imaṃ uposathaggaṃ eko pāpabhikkhu paviṭṭho, ‘ahaṃ tena saddhiṃ uposathaṃ na karomī’ti bahi ṭhitomhī’’ti. ‘‘Bhante, mā evaṃ gaṇhatha, parisuddhasīlo esa bhikkhu, tumhehi diṭṭhamātugāmo nāma ahaṃ. Mayā tumhākaṃ vīmaṃsanatthāya ‘daḷhā nu kho imesaṃ therānaṃ metti, no daḷhā’ti bhijjanābhijjanabhāvaṃ olokentena taṃ kammaṃ kata’’nti. ‘‘Ko pana tvaṃ, sappurisā’’ti? ‘‘Ahaṃ ekā bhummadevatā, bhante’’ti. Devaputto kathentoyeva dibbānubhāvena ṭhatvā therassa pādamūle patitvā ‘‘mayhaṃ, bhante, khamatha, therassa eso doso natthi, uposathaṃ karothā’’ti theraṃ yācitvā uposathaggaṃ pavesesi. So thero uposathaṃ tāva ekaṭṭhāne akāsi. Mittasanthavavasena pana puna tena saddhiṃ na ekaṭṭhāne vasi. Imassa therassa dosaṃ na kathesi. Aparabhāge cuditakatthero pana vipassanāya kammaṃ karonto arahattaṃ pāpuṇi.

Then, at the time when the community of monks was entering the Uposatha hall, that monk saw the other monk in the Uposatha hall, recognized him, and thought, 'In this Uposatha hall, there is a wicked monk of such a kind. I will not perform the Uposatha with him.' So he left and stood outside. Then a terrestrial deity, realizing, 'A grave deed has been done by me,' approached him in the guise of an elderly lay devotee and said, 'Venerable sir, why does the noble one stand in this place?' 'Lay devotee, a wicked monk has entered this Uposatha hall. Thinking, "I will not perform the Uposatha with him," I am standing outside.' 'Venerable sir, do not take it thus. This monk is of pure virtue. I am the woman you saw. That deed was done by me for the purpose of testing you, observing whether the friendship of these elders was firm or not, whether it would break or not break.' 'But who are you, good sir?' 'I am a terrestrial deity, venerable sir.' As the son of a deva was speaking, he stood there by his divine power, fell at the elder's feet, and pleaded, 'Forgive me, venerable sir. There is no fault in that elder. Please perform the Uposatha.' Having thus requested of the elder, he led him into the Uposatha hall. That elder then performed the Uposatha in one place. However, on account of their friendly acquaintance, he did not again dwell with him in the same place. The fault of this elder is not related here. In a later time, the elder who had been accused, undertaking the practice of insight meditation, attained Arahantship.

Bhummadevatā tassa kammassa nissandena ekaṃ buddhantaraṃ apāyato na muccittha. Sace pana kālena kālaṃ manussattaṃ āgacchati, aññena yena kenaci kato doso tasseva upari patati. So amhākaṃ bhagavato uppannakāle sāvatthiyaṃ brāhmaṇakule nibbatti, dhānamāṇavotissa nāmaṃ akaṃsu. So vayappatto tayo vede uggaṇhitvā mahallakakāle satthu dhammadesanaṃ sutvā paṭiladdhasaddho sāsane pabbaji. Tassa upasampannadivasato paṭṭhāya ekā alaṅkatapaṭiyattā itthī tasmiṃ gāmaṃ pavisante saddhiṃyeva pavisati, nikkhamante nikkhamati, vihāraṃ pavisantepi saddhiṃ pavisati, tiṭṭhantepi tiṭṭhatīti evaṃ niccānubandhā paññāyati. Thero taṃ na passati. Tassa pana purimakammassa nissandena sā aññesaṃ upaṭṭhāsi.

As a result of that kamma, the terrestrial deity was not freed from the woeful states for an entire Buddha-interval. And if, from time to time, he came to a human existence, any fault committed by another would fall upon him. During the time of our Blessed One's arising, he was reborn in a brahmin family in Sāvatthī, and they gave him the name Dhānamāṇava. Having come of age, he learned the three Vedas. In his old age, after hearing the Teacher's discourse on the Dhamma, he gained faith and went forth in the Dispensation. From the very day of his higher ordination, a certain beautifully adorned woman would enter the village together with him whenever he entered, leave when he left, enter the monastery together with him when he entered, and stand when he stood—thus she was perceived as constantly following him. The elder did not see her, but as a result of his former kamma, she appeared to others.

Gāme [Pg.50] yāgubhikkhaṃ dadamānā itthiyo, ‘‘bhante, ayaṃ eko yāguuḷuṅko tumhākaṃ, eko imissā amhākaṃ sahāyikāyā’’ti parihāsaṃ karonti. Therassa mahatī vihesā hoti. Vihāragatampi naṃ sāmaṇerā ceva daharabhikkhū ca parivāretvā ‘‘dhāno koṇḍo jāto’’ti parihāsaṃ karonti. Athassa teneva kāraṇena kuṇḍadhāno theroti nāmaṃ jātaṃ. So uṭṭhāya samuṭṭhāya tehi kariyamānaṃ keḷiṃ sahituṃ asakkonto ummādaṃ gahetvā ‘‘tumhe koṇḍā, tumhākaṃ upajjhāyo koṇḍo, ācariyo koṇḍo’’ti vadati. Atha naṃ satthu ārocesuṃ – ‘‘kuṇḍadhāno, bhante, daharasāmaṇerehi saddhiṃ evaṃ pharusavācaṃ vadatī’’ti. Satthā taṃ pakkosāpetvā ‘‘saccaṃ kira tvaṃ, dhāna, daharasāmaṇerehi saddhiṃ pharusavācaṃ vadasī’’ti pucchi. Tena ‘‘saccaṃ bhagavā’’ti vutte – ‘‘kasmā evaṃ vadasī’’ti āha. ‘‘Bhante, nibaddhaṃ vihesaṃ sahituṃ asakkonto evaṃ kathemī’’ti. ‘‘Tvaṃ pubbe katakammaṃ yāvajjadivasā jīrāpetuṃ na sakkosi, puna evaṃ pharusavācaṃ mā vada bhikkhū’’ti vatvā āha –

In the village, women giving alms of rice-gruel would say in jest, 'Venerable sir, this one ladle of gruel is for you, and one is for this friend of ours.' The elder felt great vexation. Even when he went to the monastery, the novices and young monks would surround him and mock him, saying, 'Dhāna has become a reprobate!' For that very reason, he became known by the name Elder Kuṇḍadhāna. Rising up again and again, unable to endure the sport they were making of him, he flew into a rage and said, 'You are reprobates! Your preceptor is a reprobate! Your teacher is a reprobate!' Then they reported him to the Teacher, saying, 'Venerable sir, Kuṇḍadhāna speaks such harsh words to the young novices.' The Teacher had him summoned and asked, 'Dhāna, is it true that you speak harsh words to the young novices?' When he said, 'It is true, Blessed One,' the Teacher asked, 'Why do you speak thus?' 'Venerable sir, I spoke thus because I was unable to endure the constant harassment.' The Teacher said, 'You have been unable to wear out the kamma you made in the past, even up to this day. Do not again speak such harsh words to the monks.' Having said this, he spoke this verse:

‘‘Māvoca pharusaṃ kañci, vuttā paṭivadeyyu taṃ;

Dukkhā hi sārambhakathā, paṭidaṇḍā phuseyyu taṃ.

Speak harshly to no one; those thus addressed may retort. Contentious speech is painful, and retribution may befall you.

‘‘Sace neresi attānaṃ, kaṃso upahato yathā;

Esa pattosi nibbānaṃ, sārambho te na vijjatī’’ti. (dha. pa. 133-134) –

If you keep yourself silent like a cracked bronze gong, you have already reached Nibbāna; no contention is found in you.

Imañca pana tassa therassa mātugāmena saddhiṃ vicaraṇabhāvaṃ kosalaraññopi kathayiṃsu. Rājā ‘‘gacchatha, bhaṇe, naṃ vīmaṃsathā’’ti pesetvā sayampi mandeneva parivārena saddhiṃ therassa santikaṃ gantvā ekamante olokento aṭṭhāsi. Tasmiṃ khaṇe thero sūcikammaṃ karonto nisinno hoti. Sāpi itthī avidūre ṭhāne ṭhitā viya paññāyati.

Furthermore, they told the king of Kosala about this elder's state of associating with a woman. The king, having sent men with the command, 'Go, sirs, and investigate him,' also went himself with but a small retinue to the elder's presence and stood to one side, observing. At that moment, the elder was seated, doing needlework. And that woman also appeared, as if standing in a place not far away.

Rājā taṃ disvā ‘‘atthi taṃ kāraṇa’’nti tassā ṭhitaṭṭhānaṃ agamāsi. Sā tasmiṃ āgacchante therassa vasanapaṇṇasālaṃ paviṭṭhā viya ahosi. Rājāpi tāya saddhiṃ eva paṇṇasālāyaṃ pavisitvā sabbattha olokento adisvā ‘‘nāyaṃ mātugāmo, therassa eko kammavipāko’’ti saññaṃ katvā paṭhamaṃ therassa samīpena gacchantopi theraṃ avanditvā tassa kāraṇassa abhūtabhāvaṃ ñatvā paṇṇasālato nikkhamitvā theraṃ vanditvā ekamante [Pg.51] nisinno ‘‘kacci, bhante, piṇḍakena na kilamathā’’ti pucchi. Thero ‘‘vaṭṭati, mahārājā’’ti āha. ‘‘Jānāmahaṃ, bhante, ayyassa kathaṃ, evarūpenupakkilesena saddhiṃ carantānaṃ tumhākaṃ ke nāma pasīdissanti, ito paṭṭhāya vo katthaci gamanakiccaṃ natthi. Ahaṃ catūhi paccayehi upaṭṭhahissāmi, tumhe yonisomanasikāre mā pamajjitthā’’ti vatvā nibaddhabhikkhaṃ paṭṭhapesi. Thero rājānaṃ upatthambhakaṃ labhitvā bhojanasappāyena ekaggacitto hutvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Tato paṭṭhāya sā itthī antaradhāyi.

The king, seeing her, thought, 'There must be a reason for this,' and went to the place where she was standing. As he approached, she seemed to enter the elder's leaf hut for dwelling. The king also entered the leaf hut with her, and looking everywhere but not seeing her, he perceived, 'This is no woman, but a karmic result of the elder.' At first, though passing near the elder, he did not pay homage. But having understood the unreality of that matter, he came out of the leaf hut, paid homage to the elder, and sitting to one side, asked, 'Venerable sir, are you not wearied by the alms-food?' The elder replied, 'It is sufficient, great king.' 'Venerable sir, I know your situation. How can anyone have faith in you while you associate with such a defilement? From now on, you have no need to go anywhere. I will provide you with the four requisites. Do not be heedless in wise attention.' Having spoken thus, he established a regular offering of alms-food. The elder, having obtained the king as a supporter, with his mind made one-pointed through suitable food, developed insight and attained arahantship. From that time onward, the woman disappeared.

Tadā mahāsubhaddā ugganagare micchādiṭṭhikule vasamānā ‘‘satthā maṃ anukampatū’’ti uposathaṅgaṃ adhiṭṭhāya nirāmagandhā hutvā uparipāsādatale ṭhitā ‘‘imāni pupphāni antare aṭṭhatvā dasabalassa matthake vitānaṃ hutvā tiṭṭhantu, dasabalo imāya saññāya sve pañcahi bhikkhusatehi saddhiṃ mayhaṃ bhikkhaṃ gaṇhatū’’ti saccakiriyaṃ katvā aṭṭha sumanapupphamuṭṭhiyo vissajjesi. Pupphāni gantvā dhammadesanāvelāya satthu matthake vitānaṃ hutvā aṭṭhaṃsu. Satthā taṃ sumanapupphavitānaṃ disvā citteneva subhaddāya bhikkhaṃ adhivāsetvā punadivase aruṇe uṭṭhite ānandattheraṃ āha – ‘‘ānanda, mayaṃ ajja dūraṃ bhikkhācāraṃ gamissāma, puthujjanānaṃ adatvā ariyānaṃyeva salākaṃ dehī’’ti. Thero bhikkhūnaṃ ārocesi – ‘‘āvuso, satthā ajja dūraṃ bhikkhācāraṃ gamissati. Puthujjanā mā gaṇhantu, ariyāva salākaṃ gaṇhantū’’ti. Kuṇḍadhānatthero – ‘‘āharāvuso, salāka’’nti paṭhamaṃyeva hatthaṃ pasāresi. Ānando ‘‘satthā tādisānaṃ bhikkhūnaṃ salākaṃ na dāpeti, ariyānaṃyeva dāpetī’’ti vitakkaṃ uppādetvā gantvā satthu ārocesi. Satthā ‘‘āharāpentassa salākaṃ dehī’’ti āha. Thero cintesi – ‘‘sace kuṇḍadhānassa salākā dātuṃ na yuttā, atha satthā paṭibāheyya, bhavissati ettha kāraṇa’’nti ‘‘kuṇḍadhānassa salākaṃ dassāmī’’ti gamanaṃ abhinīhari. Kuṇḍadhāno tassa purāgamanā eva abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā iddhiyā ākāse ṭhatvā ‘‘āharāvuso ānanda, satthā maṃ jānāti, mādisaṃ bhikkhuṃ paṭhamaṃ salākaṃ gaṇhantaṃ na satthā vāretī’’ti hatthaṃ pasāretvā salākaṃ gaṇhi. Satthā taṃ aṭṭhuppattiṃ katvā theraṃ imasmiṃ sāsane paṭhamaṃ salākaṃ gaṇhantānaṃ aggaṭṭhāne ṭhapesi. Yasmā [Pg.52] ayaṃ thero rājānaṃ upatthambhaṃ labhitvā sappāyāhārapaṭilābhena samāhitacitto vipassanāya kammaṃ karonto upanissayasampannatāya chaḷabhiñño ahosi. Evaṃbhūtassāpi imassa therassa guṇe ajānantā ye puthujjanā bhikkhū ‘‘ayaṃ paṭhamaṃ salākaṃ gaṇhati, kiṃ nu kho eta’’nti vimatiṃ uppādenti. Tesaṃ taṃ vimatividhamanatthaṃ thero ākāsaṃ abbhuggantvā iddhipāṭihāriyaṃ dassetvā aññāpadesena aññaṃ byākaronto ‘‘pañca chinde’’ti gāthaṃ abhāsi.

At that time, Mahāsubhaddā, dwelling in a family of wrong views in the city of Ugga, undertook the Uposatha precepts, thinking, 'May the Teacher have compassion on me.' Becoming free from the scent of the worldly, she stood on the upper terrace of the palace and made an act of truth, saying: 'May these flowers, without stopping in between, form a canopy over the head of the Ten-Powered One and remain there. By this sign, may the Ten-Powered One, together with five hundred monks, accept my offering of alms-food tomorrow.' Having made this act of truth, she released eight handfuls of jasmine flowers. The flowers went and, at the time of the Dhamma discourse, formed a canopy over the Teacher’s head and remained there. The Teacher, seeing that jasmine flower canopy, consented by mind to Subhaddā’s alms-offering. The next day at the break of dawn, he said to the Venerable Ānanda, 'Ānanda, today we will go on a long alms-round. Do not give the tokens to the ordinary monks; give them only to the noble ones.' The elder announced to the monks: 'Venerable sirs, today the Teacher will go on a long alms-round. Let the ordinary monks not take the tokens; let only the noble ones take the tokens.' The Venerable Kuṇḍadhāna was the very first to extend his hand, saying, 'Bring the token, venerable sir.' Ānanda, thinking, 'The Teacher does not have tokens given to such monks; he has them given only to the noble ones,' went and informed the Teacher. The Teacher said, 'Give the token to him who is asking for it.' The elder reflected, 'If it were not proper to give the token to Kuṇḍadhāna, the Teacher would have forbidden it. There must be a reason for this.' He then set out to give the token to Kuṇḍadhāna. But even before his arrival, Kuṇḍadhāna entered the fourth jhāna, which is the basis for the higher knowledges, and standing in the air by his psychic power, said, 'Bring it, Venerable Ānanda. The Teacher knows me. The Teacher does not prevent a monk such as I from taking the first token.' Extending his hand, he took the token. The Teacher, making this the occasion, placed the elder in the foremost position among those who take the first token in this Dispensation. For this elder, having received the king's support and obtained suitable food, with a concentrated mind, while practicing the work of insight, became one possessed of the six higher knowledges due to the perfection of his supporting conditions. Yet, there were ordinary monks who, not knowing the qualities of this elder, even though he was such a one, gave rise to doubt, thinking, 'This one takes the first token. What can this be?' To dispel that doubt of theirs, the elder rose into the sky, displayed a marvel of psychic power, and while declaring his final knowledge by way of an allusion, spoke the verse beginning, 'Cut off five.'

1. Evaṃ so pūritapuññasambhārānurūpena arahā hutvā pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento sattāhaṃ paṭisallīnantiādimāha. Tattha satthāhaṃ sattadivasaṃ nirodhasamāpattivihārena paṭisallīnaṃ vivekabhūtanti attho. Sesaṃ uttānatthamevāti.

1. Thus, having become an Arahant in accordance with the accumulation of his merit, and having attained the foremost position, recalling his past deeds, he declared his former course of conduct with joy, saying, 'For seven days I dwelt in seclusion,' and so on. Therein, 'for seven days I dwelt in seclusion' means he remained secluded for seven days in the abiding of the attainment of cessation. The rest is of clear meaning.

Kuṇḍadhānattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kuṇḍadhāna is complete.

2. Sāgatattheraapadānavaṇṇanā

2. Commentary on the Apadāna of Elder Sāgata

Sobhito nāma nāmenātiādikaṃ āyasmato sāgatattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ brāhmaṇakule nibbatto sabbasippesu nipphattiṃ patto nāmena sobhito nāma hutvā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. So ekadivasaṃ padumuttaraṃ bhagavantaṃ dvattiṃsamahāpurisalakkhaṇasiriyā sobhamānaṃ uyyānadvārena gacchantaṃ disvā atīva pasannamānaso anekehi upāyehi anekehi guṇavaṇṇehi thomanaṃ akāsi. Bhagavā tassa thomanaṃ sutvā ‘‘anāgate gotamassa bhagavato sāsane sāgato nāma sāvako bhavissatī’’ti byākaraṇaṃ adāsi. So tato paṭṭhāya puññāni karonto yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbatto. Kappasatasahassadevamanussesu ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto. Tassa mātāpitaro [Pg.53] somanassaṃ vaḍḍhento sujāto āgatoti sāgatoti nāmaṃ kariṃsu. So sāsane pasīditvā pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ patto.

The Apadāna of the Venerable Sāgata Thera, beginning with 'Sobhito nāma nāmena.' This one too, having established a foundation of merit under previous Buddhas, accumulated merits in various existences as a supporting condition for liberation. During the time of the Blessed One Padumuttara, he was born in a brahmin family, having attained mastery in all arts. Known by the name Sobhito, he became a master of the three Vedas, along with the Nighaṇḍu, Keṭubha, and the divisions of phonetics, with the Itihāsa as the fifth; he was a reciter of the Pada text, a grammarian, and flawless in the Lokāyata and the marks of a great man. One day, seeing the Blessed One Padumuttara—resplendent with the glory of the thirty-two marks of a great man—passing through the garden gate, his mind became exceedingly serene. He praised him with many methods and with many descriptions of his virtues. Hearing his praise, the Blessed One gave a prediction: 'In the future, during the dispensation of the Blessed One Gotama, there will be a disciple named Sāgata.' From then on, performing meritorious deeds and living out his lifespan, he passed away and was reborn in the deva world. After experiencing the twofold prosperities of devas and humans for one hundred thousand aeons, he was reborn in a family household at the arising of this Buddha. His parents, increasing their joy, named him Sāgata, thinking, 'A well-born one has come.' Having gained faith in the Dispensation, he went forth, developed insight, and attained arahantship.

17. Evaṃ so puññasambhārānurūpena pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sobhito nāma nāmenātiādimāha. Tattha tadā puññasambhārassa paripūraṇasamaye nāmena sobhito nāma brāhmaṇo ahosinti sambandho.

17. Thus, having attained the fruit of arahantship in accordance with his accumulation of merit, he recollected his past deeds and, filled with joy, proclaimed the apadāna of his former conduct, beginning with 'Sobhito nāma nāmena.' Here, the connection is to be understood thus: at that time, when the accumulation of merit was fulfilled, there was a brahmin named Sobhito.

21. Vipathā uddharitvānāti viruddhapathā kumaggā, uppathā vā uddharitvā apanetvā. Pathaṃ ācikkhaseti, bhante, sabbaññu tuvaṃ pathaṃ sappurisamaggaṃ nibbānādhigamanupāyaṃ ācikkhase kathesi desesi vibhaji uttāniṃ akāsīti attho. Sesaṃ uttānatthamevāti.

21. 'Having lifted from the wrong paths' means: having lifted up from and removed the opposing paths, the bad paths, or the wrong paths. 'You show the path' means: 'Venerable sir, All-Knowing One, you show the path—the path of good people, the means for attaining Nibbāna—you told of it, taught it, analyzed it, and made it manifest.' This is the meaning. The rest is clear in meaning.

Sāgatattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sāgata is concluded.

3. Mahākaccānattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Mahākaccāna

Padumuttaranāthassātiādikaṃ āyasmato kaccānattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle gahapatimahāsālakulagehe nibbattetvā vuddhippatto ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento dānādīni puññāni katvā devamanussesu saṃsaranto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena gacchanto satthāraṃ ekasmiṃ vanasaṇḍe nisinnaṃ disvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi.

The Apadāna of the Venerable Elder Kaccāna, beginning with 'Padumuttaranāthassa.' This one too, having established a foundation of merit under previous Buddhas and accumulating merits in various existences as a supporting condition for liberation, was born in the household of a wealthy householder during the time of the Blessed One Padumuttara and reached maturity. One day, while listening to the Dhamma in the Teacher's presence, he saw the Teacher place a certain monk in the foremost position among those who analyze in detail the meaning of what was spoken concisely. Aspiring for that same position himself, he performed meritorious deeds such as giving and wandered among devas and humans. In the time of the Blessed One Sumedha, he became a knowledge-holder and, while traveling through the sky, saw the Teacher seated in a forest grove. With a serene mind, he made an offering with kaṇikāra flowers.

So tena puññakammena aparāparaṃ sugatīsuyeva parivattetvā kassapadasabalassa kāle bārāṇasiyaṃ kulaghare nibbattitvā parinibbute bhagavati suvaṇṇacetiyakaraṇaṭṭhānaṃ dasasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā ‘‘bhagavā mayhaṃ nibbattanibbattaṭṭhāne sarīraṃ suvaṇṇavaṇṇaṃ hotū’’ti pattharaṃ akāsi. Tato yāvajīvaṃ kusalaṃ katvā ekaṃ buddhantaraṃ devamanussesu [Pg.54] saṃsaritvā imasmiṃ buddhuppāde ujjeniyaṃ rañño caṇḍapajjotassa purohitassa gehe nibbatti, tassa nāmaggahaṇadivase mātāpitaro ‘‘amhākaṃ putto suvaṇṇavaṇṇo attano nāmaṃ gahetvā āgato’’ti kañcanamāṇavotveva nāmaṃ kariṃsu. So vuddhimanvāya tayo vede uggaṇhitvā pitu accayena purohitaṭṭhānaṃ labhi. So gottavasena kaccānoti paññāyittha.

Through that meritorious deed, being reborn again and again only in happy destinations, during the time of Kassapa of the ten powers, he was born into a family of good standing in Bārāṇasī. After the Blessed One had attained Parinibbāna, at the place where a golden cetiya was being built, he made an offering of a golden brick worth ten thousand and made this aspiration: 'Venerable Sir, in whatever place I am reborn, may my body have a golden complexion.' Thereafter, having performed wholesome deeds for as long as he lived and having wandered among devas and humans for one Buddha-interval, at the arising of this Buddha, he was born in Ujjenī in the house of the chaplain to King Caṇḍapajjota. On his naming day, his parents thought, 'Our son has a golden complexion; he has come having taken his own name,' and so they named him Kañcanamāṇava. Upon reaching maturity, he learned the three Vedas, and on the passing of his father, he received the position of chaplain. By his clan name, he was known as Kaccāna.

Rājā caṇḍapajjoto buddhuppādaṃ sutvā, ‘‘ācariya, tvaṃ tattha gantvā satthāraṃ idhānehī’’ti pesesi. So attaṭṭhamo satthu santikaṃ upagato. Tassa satthā dhammaṃ desesi. Desanāpariyosāne so sattahi janehi saddhiṃ sahapaṭisambhidāhi arahatte patiṭṭhāsi. Atha satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva dvaṅgulamattakesamassukā iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Evaṃ thero sadatthaṃ nipphādetvā, ‘‘bhante, rājā pajjoto tumhākaṃ pāde vandituṃ dhammañca sotuṃ icchatī’’ti satthu ārocesi. Satthā ‘‘tvaṃyeva bhikkhu tattha gaccha, tayi gatepi rājā pasīdissatī’’ti āha. Thero attaṭṭhamo tattha gantvā rājānaṃ pasādetvā avantīsu sāsanaṃ patiṭṭhāpetvā puna satthu santikameva gato.

King Caṇḍapajjota, hearing of the Buddha's arising, sent him, saying: 'Teacher, go there and bring the Teacher here.' He, as the eighth, approached the Teacher. The Teacher taught them the Dhamma. At the conclusion of the teaching, he, together with the seven others, was established in arahantship with the analytical knowledges. Then the Teacher stretched out his hand, saying, 'Come, monks.' At that very moment, they became like elders of sixty years' standing, with hair and beard two fingers' breadth long, bearing robes and bowls created by psychic power. Thus, the elder, having accomplished his own welfare, informed the Teacher: 'Venerable sir, King Pajjota wishes to pay homage at your feet and to hear the Dhamma.' The Teacher said: 'You yourself go there, monk. When you have gone, the king will gain faith.' The elder, as the eighth, went there, inspired faith in the king, established the Dispensation in the Avanti country, and then returned to the Teacher.

31. Evaṃ so pattaarahattaphalo ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 1.188, 197) etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā pubbacaritāpadānaṃ pakāsento padumuttaranāthassātiādimāha. Tattha padumaṃ nāma cetiyanti padumehi chāditattā vā padumākārehi katattā vā bhagavato vasanagandhakuṭivihārova pūjanīyabhāvena cetiyaṃ, yathā ‘‘gotamakacetiyaṃ, āḷavakacetiya’’nti vutte tesaṃ yakkhānaṃ nivasanaṭṭhānaṃ pūjanīyaṭṭhānattā cetiyanti vuccati, evamidaṃ bhagavato vasanaṭṭhānaṃ cetiyanti vuccati, na dhātunidhāyakacetiyanti veditabbaṃ. Na hi aparinibbutassa bhagavato sarīradhātūnaṃ abhāvā dhātucetiyaṃ akari. Silāsanaṃ kārayitvāti tassā padumanāmikāya gandhakuṭiyā pupphādhāratthāya heṭṭhā phalikamayaṃ silāsanaṃ kāretvā. Suvaṇṇenābhilepayinti taṃ silāsanaṃ jambonadasuvaṇṇena abhivisesena lepayiṃ chādesinti attho.

3. Thus, having attained the fruit of arahantship, and having reached the foremost position—‘Monks, among my disciples who explain in detail the meaning of what has been stated briefly, Mahākaccāna is the foremost’—he, recollecting his past deeds, proclaimed his former conduct, speaking verses beginning with, ‘To the Lord Padumuttara...’ Therein, ‘a shrine named Paduma’ means that the Blessed One’s dwelling, the fragrant hut-monastery, is itself a shrine on account of being a place of veneration, either because it was covered with lotuses or because it was made in the shape of a lotus. Just as when ‘the Gotamaka shrine’ or ‘the Āḷavaka shrine’ is mentioned, the dwelling place of those yakkhas is called a shrine because it is a place of veneration, so too this dwelling place of the Blessed One is called a shrine. It should be understood that this is not a shrine for the enshrinement of relics. Indeed, he did not make a relic-shrine, due to the absence of the Blessed One’s bodily relics, as he had not yet attained final Nibbāna. ‘Having had a stone seat made’ means having had a crystal stone seat made beneath that fragrant hut named Paduma for the purpose of holding flowers. ‘I anointed it with gold’ means I especially anointed that stone seat with gold from the Jambu river; that is, I covered it.

32. Ratanāmayaṃ [Pg.55] sattahi ratanehi kataṃ chattaṃ paggayha muddhani dhāretvā vāḷabījaniñca setapavaracāmariñca paggayha buddhassa abhiropayiṃ. Lokabandhussa tādinoti sakalalokabandhusadisassa tādiguṇasamaṅgissa buddhassa dhāresinti attho. Sesaṃ uttānatthamevāti.

1. ‘A jeweled parasol,’ made of seven kinds of gems, I raised and held over his head; and raising a yak-tail fan and an excellent white chowrie, I offered them to the Buddha. ‘For the Kinsman of the World, the Such-one’ means I held them for the Buddha, who was like a kinsman to the whole world and was endowed with the quality of being ‘Such.’ The rest has an obvious meaning.

Mahākaccānattheraapadānavaṇṇanā samattā.

9. The commentary on the Apadāna of the Elder Mahākaccāna is concluded.

4. Kāḷudāyittheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Kāḷudāyī

Padumuttarabuddhassātiādikaṃ āyasmato kāḷudāyittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ bhikkhūnaṃ aggaṭṭhāne ṭhapentaṃ disvā tajjaṃ abhinīhāraṃ katvā taṃ ṭhānantaraṃ patthesi.

10. The Apadāna of the Venerable Kāḷudāyī begins with the words, ‘Of the Buddha Padumuttara...’ He also, having made his aspiration under former Buddhas and accumulating in various existences merits that would serve as a supporting condition for liberation, was reborn in a family household in the city of Haṃsavatī during the time of the Blessed One Padumuttara. While listening to the Teacher’s Dhamma discourse, he saw the Teacher place a certain monk in the foremost position among monks who inspire faith in families. Seeing this, he made an aspiration for that same attainment and longed for that position.

So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase kapilavatthusmiṃyeva amaccagehe paṭisandhiṃ gaṇhi, bodhisattena saddhiṃ ekadivasaṃyeva jātoti taṃ divasaṃyeva naṃ dukūlacumbaṭake nipajjāpetvā bodhisattassa upaṭṭhānatthāya nayiṃsu. Bodhisattena hi saddhiṃ bodhirukkho, rāhulamātā, cattāro nidhī, ārohanahatthī, assakaṇḍako, ānando, channo, kāḷudāyīti ime satta ekadivase jātattā sahajātā nāma ahesuṃ. Athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātattā udāyitveva nāmaṃ akaṃsu. Thokaṃ kāḷadhātukattā pana kāḷudāyīti paññāyittha. So bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi.

4. He, having performed wholesome deeds throughout his life and wandering among gods and humans, took rebirth in a minister’s household in Kapilavatthu itself on the very day that our Bodhisatta took conception in his mother’s womb. He was born on the very same day as the Bodhisatta, and on that day they laid him on a fine cloth and brought him to attend upon the Bodhisatta. Indeed, along with the Bodhisatta, the Bodhi tree, Rāhula’s mother, the four great treasures, the state elephant, the horse Kaṇḍaka, Ānanda, Channa, and Kāḷudāyī—these seven were born on the same day and were thus called the ‘Co-natals.’ Then, on his naming day, because it was a day of great joy for the entire city, they gave him the name Udāyī. However, because he was of a slightly dark complexion, he became known as Kāḷudāyī. Playing children’s games with the Bodhisatta, he grew to maturity.

Aparabhāge lokanāthe mahābhinikkhamanaṃ nikkhamitvā anukkamena sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya veḷuvane viharante suddhodanamahārājā taṃ pavattiṃ sutvā purisasahassaparivāraṃ ekaṃ [Pg.56] amaccaṃ ‘‘puttaṃ me idhānehī’’ti pesesi. So dhammadesanāvelāyaṃ satthu santikaṃ gantvā parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ pāpuṇi. Atha ne satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Arahattappattito paṭṭhāya pana ariyā majjhattāva honti. Tasmā raññā pahitasāsanaṃ dasabalassa na kathesi. Rājā ‘‘neva gato āgacchati, na sāsanaṃ suyyatī’’ti aparaṃ amaccaṃ purisasahassehi pesesi. Tasmimpi tathā paṭipanne aparampi pesesīti evaṃ navahi purisasahassehi saddhiṃ nava amacce pesesi. Sabbe arahattaṃ patvā tuṇhī ahesuṃ.

Later, when the Lord of the World, having gone forth in the Great Renunciation and gradually attained omniscience, setting in motion the excellent Wheel of Dhamma, was dwelling near Rājagaha in the Bamboo Grove, King Suddhodana heard of this event. He sent a minister with a retinue of a thousand men, saying, “Bring my son here.” Arriving at the time of the Dhamma discourse, he stood at the edge of the assembly, heard the Dhamma, and together with his retinue attained arahantship. Then the Teacher stretched out his hand, saying, “Come, monks.” Instantly, they all had robes and bowls created by psychic power, appearing like elders of sixty rainy seasons. From the moment of attaining arahantship, however, the noble ones are always neutral. Therefore, he did not convey the king’s message to the One with Ten Powers. The king, thinking, “The one who went does not return, nor is any message heard,” sent another minister with a thousand men. When the same happened to him, he sent yet another. In this way, he sent nine ministers with nine thousand men. All attained arahantship and remained silent.

Atha rājā cintesi – ‘‘ettakā janā mayi sinehābhāvena dasabalassa idhāgamanatthāya na kiñci kathayiṃsu, ayaṃ kho udāyi dasabalena samavayo, sahapaṃsukīḷiko, mayi ca sineho atthi, imaṃ pesessāmī’’ti taṃ pakkosāpetvā, ‘‘tāta, tvaṃ purisasahassaparivāro rājagahaṃ gantvā dasabalaṃ idhānehī’’ti vatvā pesesi. So pana gacchanto ‘‘sacāhaṃ, deva, pabbajituṃ labhissāmi, evāhaṃ bhagavantaṃ idhānessāmī’’ti vatvā ‘‘yaṃ kiñci katvā mama puttaṃ dassehī’’ti vutto rājagahaṃ gantvā satthu dhammadesanavelāyaṃ parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāve patiṭṭhāsi. Arahattaṃ pana patvā ‘‘na tāvāyaṃ dasabalassa kulanagaraṃ gantuṃ kālo, vasante pana upagate pupphite vanasaṇḍe haritatiṇasañchannāya bhūmiyā gamanakālo bhavissatī’’ti kālaṃ paṭimānento vasante sampatte satthu kulanagaraṃ gantuṃ gamanamaggavaṇṇaṃ saṃvaṇṇento –

Then the king thought: “So many people, lacking affection for me, have said nothing to bring the One with Ten Powers here. But this Udāyī is of the same age as the One with Ten Powers, a childhood playmate, and he has affection for me. I will send him.” Having summoned him, he said, “My dear, go to Rājagaha with a retinue of a thousand men and bring the One with Ten Powers here,” and sent him off. But Udāyī, before departing, said, “If, Your Majesty, I am able to receive the going forth, only then will I bring the Blessed One here.” And being told by the king, “By whatever means, show me my son,” he went to Rājagaha. Standing at the edge of the assembly during the Teacher’s Dhamma discourse, he heard the Dhamma and, together with his retinue, attained arahantship and was established in the state of an ehi-bhikkhu. Having attained arahantship, however, he thought, “It is not yet time for the One with Ten Powers to go to his ancestral city. But when spring arrives, when the groves are in bloom and the ground is covered with fresh green grass, that will be the time to go.” Waiting for the right time, when spring arrived, he praised the beauty of the path for the journey to the Teacher’s ancestral city, saying:

‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;

Te accimantova pabhāsayanti, samayo mahāvīra bhāgī rathānaṃ.

“Now, venerable sir, the trees are like glowing embers; having shed their foliage, they seek to bear fruit. They blaze as if with flame. O Great Hero, it is time for your kinsmen, the Sakyans.”

‘‘Dumāni phullāni manoramāni, samantato sabbadisā pavanti;

Pattaṃ pahāya phalamāsasānā, kālo ito pakkamanāya vīra.

“The trees, delightful and in full bloom, waft their fragrance in every direction. Having shed their leaves, they await their fruit. O Hero, it is time to depart from here.”

‘‘Nevātisītaṃ [Pg.57] na panātiuṇhaṃ, sukhā utu addhaniyā bhadante;

Passantu taṃ sākiyā koḷiyā ca, pacchāmukhaṃ rohiniyaṃ tarantaṃ.

“It is neither too cold nor too hot; the season is pleasant for a journey, venerable sir. Let the Sakyans and the Koliyans see you crossing the Rohinī river, facing west.”

‘‘Āsāya kasate khettaṃ, bījaṃ āsāya vappati;

Āsāya vāṇijā yanti, samuddaṃ dhanahārakā;

Yāya āsāya tiṭṭhāmi, sā me āsā samijjhatu. (theragā. 527-530);

“With hope the farmer plows the field, with hope he sows the seed; with hope the merchants, seeking wealth, travel across the sea. The hope on which I stand—may that hope of mine be fulfilled.”

‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;

Saddalā haritā bhūmi, esa kālo mahāmuni. (a. ni. aṭṭha. 1.1.225);

“It is not too cold, nor is it too hot; there is no famine or want. The earth is green with fresh grass; this is the time, O Great Sage.”

‘‘Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā;

Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.

“Again and again they sow the seed; again and again the King of Devas sends the rain. Again and again the farmers plow the field; again and again the kingdom obtains grain.”

‘‘Punappunaṃ yācanakā caranti, punappunaṃ dānappatī dadanti;

Punappunaṃ dānappatī daditvā, punappunaṃ saggamupenti ṭhānaṃ.

“Again and again the mendicants wander; again and again the patrons give. Having given again and again, the patrons go again and again to a heavenly state.”

‘‘Vīro have sattayugaṃ puneti, yasmiṃ kule jāyati bhūripañño;

Maññāmahaṃ sakkati devadevo, tayā hi jāto muni saccanāmo.

“A hero of great wisdom, indeed, purifies seven generations in the family where he is born. I consider you, O Sakyan, the God of gods! For through you I have been born a sage, true to the name.”

‘‘Suddhodano nāma pitā mahesino, buddhassa mātā pana māyanāmā;

Yā bodhisattaṃ parihariya kucchinā, kāyassa bhedā tidivamhi modati.

“Suddhodana was the name of the Great Seer’s father, and the Buddha’s mother was named Māyā. Having carried the Bodhisatta in her womb, at the breaking up of the body, she rejoices in the heaven of the Thirty-three.”

‘‘Sā gotamī kālakatā ito cutā, dibbehi kāmehi samaṅgibhūtā;

Sā modati kāmaguṇehi pañcahi, parivāritā devagaṇehi tehī’’ti. (theragā. 531-535);

“That Gotamī, having passed away and fallen from this world, is endowed with divine sensual pleasures. Surrounded by those hosts of devas, she rejoices in the five strands of sensual pleasure.”

Imā [Pg.58] gāthā abhāsi. Tattha aṅgārinoti aṅgārāni viyāti aṅgārāni. Aṅgārāni rattapavāḷavaṇṇāni rukkhānaṃ pupphaphalāni, tāni etesaṃ santīti aṅgārino, abhilohitakusumakisalayehi aṅgāravuṭṭhisamparikiṇṇā viyāti attho. Dānīti imasmiṃ kāle. Dumāti rukkhā. Bhadanteti bhaddaṃ ante etassāti, ‘‘bhadante’’ti ekassa da-kārassa lopaṃ katvā vuccati. Guṇavisesayutto, guṇavisesayuttānañca aggabhūto satthā. Tasmā, bhadanteti satthu ālapanameva, paccattavacanañcetaṃ ekārantaṃ ‘‘sugate paṭikamme sukhe dukkhe jīve’’tiādīsu viya. Idha pana sambodhanaṭṭhe daṭṭhabbaṃ. Tena vuttaṃ, ‘‘bhadanteti ālapana’’nti. ‘‘Bhaddasaddena samānatthaṃ padantarameka’’nti keci. Phalāni esantīti phalesino. Acetanepi hi sacetanakiriyaṃ āha. Evaṃ therena yācito bhagavā tattha gamane bahūnaṃ visesādhigamanaṃ disvā vīsatisahassakhīṇāsavaparivuto rājagahato aturitacārikāvasena kapilavatthugāmimaggaṃ paṭipajji. Thero iddhiyā kapilavatthuṃ gantvā rañño purato ākāse ṭhitova adiṭṭhapubbavesaṃ disvā raññā ‘‘kosi tva’’nti pucchito ‘‘amaccaputtaṃ tayā bhagavato santikaṃ pesitaṃ maṃ na jānāsi, tvaṃ evaṃ pana jānāhī’’ti dassento –

He spoke these verses. Therein, `aṅgārino` means 'like embers.' The flowers and fruits of the trees are like embers, red as coral. Because these belong to them, they are called `aṅgārino`, meaning they are as if strewn with a shower of embers amidst very red blossoms and young leaves. `Dāni` means 'at this time.' `Dumā` means 'trees.' `Bhadante` is formed from `bhaddaṃ ante etassāti` by eliding one `da-kāra`. It refers to the Teacher, who is endowed with special qualities and is the foremost among those endowed with special qualities. Therefore, `bhadante` is an address to the Teacher. It is a nominative singular ending in 'e', used as a vocative, as in such cases as `sugate`, `paṭikamme`, `sukhe`, `dukkhe`, and `jīve`. Here, however, it should be understood in the sense of a vocative address. Thus it is said, '`bhadante` is an address.' Some say it is another word with the same meaning as `bhadda`. `Phalesino` means 'they seek fruits.' For here an action of a sentient being is ascribed to a non-sentient thing. Thus requested by the elder, the Blessed One, seeing that many would attain special realization if he went there, set out from Rājagaha, surrounded by twenty thousand destroyers of the cankers, and took the road to Kapilavatthu, journeying at a measured pace. The elder went to Kapilavatthu by his psychic power and stood in the air before the king. Seeing a form he had never seen before, the king asked, 'Who are you?' Being so asked, the elder, indicating, 'Do you not recognize me, the minister's son whom you sent to the Blessed One? You should know it thus,' said:

‘‘Buddhassa puttomhi asayhasāhino, aṅgīrasassappaṭimassa tādino;

Pitupitā mayhaṃ tuvaṃsi sakka, dhammena me gotama ayyakosī’’ti. (theragā. 536) –

“I am a son of the Buddha, the endurer of the unendurable, of Aṅgīrasa, the Incomparable, the steadfast one. You, O Sakka, are the father of my Father; O Gotama, through the Dhamma, you are my grandfather.” (Theragāthā 536)

Gāthamāha.

He spoke the verse.

Tattha buddhassa puttomhīti sabbaññubuddhassa orassa putto amhi. Asayhasāhinoti abhisambodhito pubbe ṭhapetvā mahābodhisattaṃ aññehi sahituṃ vahituṃ asakkuṇeyyattā asayhassa sakalassa bodhisambhārassa mahākāruṇikādhikārassa ca sahanato vahanato, tato parampi aññehi sahituṃ abhibhavituṃ asakkuṇeyyattā asayhānaṃ pañcannaṃ mārānaṃ sahanato abhibhavanato, āsayānusayacaritādhimuttiādivibhāgāvabodhanena yathārahaṃ veneyyānaṃ diṭṭhadhammikasamparāyikaparamatthehi anusāsanīsaṅkhātassa aññehi asayhassa buddhakiccassa [Pg.59] sahanato, tattha vā sādhukāribhāvato asayhasāhino. Aṅgīrasassāti aṅgīkatasīlādisampattikassa. Aṅgamaṅgehi niccharaṇakaobhāsassāti apare. Keci pana ‘‘aṅgīraso, siddhatthoti dve nāmāni pitarāyeva gahitānī’’ti vadanti. Appaṭimassāti anūpamassa. Iṭṭhāniṭṭhesu tādilakkhaṇappattiyā tādino. Pitupitā mayhaṃ tuvaṃsīti ariyajātivasena mayhaṃ pitu sammāsambuddhassa lokavohārena tvaṃ pitā asi. Sakkāti jātivasena rājānaṃ ālapati. Dhammenāti sabhāvena ariyajāti lokiyajātīti dvinnaṃ jātīnaṃ sabhāvasamodhānena. Gotamāti rājānaṃ gottena ālapati. Ayyakosīti pitāmaho asi. Ettha ca ‘‘buddhassa puttomhī’’tiādiṃ vadanto thero aññaṃ byākāsi.

Therein, 'I am a son of the Buddha' means: I am the true-born son of the Omniscient Buddha. 'Of the endurer of the unendurable': because, before his full enlightenment, he endured and bore the entire accumulation for enlightenment and the aspiration of great compassion, which was unendurable and unsupportable for any other than the Great Bodhisatta; and because, after that, he endured and overcame the five Māras, who are unendurable and unconquerable by others; and because he endured the Buddha's task, called 'instruction,' which is unendurable by others, whereby he teaches the disciples according to their needs through his understanding of the divisions of their inclinations, latent tendencies, characters, dispositions, and so on, for their benefit in this life, in the next, and in the ultimate sense; or else, because of his excellence in performing these tasks, he is the endurer of the unendurable. 'Of Aṅgīrasa': of one who has undertaken the accomplishment of virtue and so forth. Others say it means 'of one whose radiance issues from his every limb.' Some, however, say that 'Aṅgīrasa' and 'Siddhattha' are two names given by his father. 'Of the Incomparable': of one who is without equal. 'Of the steadfast one': of one who has attained the characteristic of steadfastness amidst the agreeable and disagreeable. 'You are the father of my Father': by way of noble birth, you are, in worldly convention, the father of my Father, the Perfectly Enlightened One. 'O Sakka': he addresses the king by his lineage. 'Through the Dhamma': by nature, through the harmonious combination of the two births, the noble birth and the worldly birth. 'O Gotama': he addresses the king by his clan name. 'You are my grandfather': you are my grandfather. And here, the elder, in saying, 'I am a son of the Buddha,' and so forth, was making an indirect declaration of his identity.

Evaṃ pana attānaṃ jānāpetvā haṭṭhatuṭṭhena raññā mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā dinne gamanākāraṃ dassesi. ‘‘Kasmā, bhante, gantukāmattha, bhuñjathā’’ti ca vutte, ‘‘satthu santikaṃ gantvā bhuñjissāmī’’ti. ‘‘Kahaṃ pana satthā’’ti? ‘‘Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya maggaṃ paṭipanno’’ti. ‘‘Tumhe imaṃ piṇḍapātaṃ bhuñjatha, aññaṃ bhagavato harissatha. Yāva ca mama putto imaṃ nagaraṃ sampāpuṇāti, tāvassa ito piṇḍapātaṃ harathā’’ti vutte thero bhattakiccaṃ katvā rañño parisāya ca dhammaṃ kathetvā satthu āgamanato puretarameva sakalarājanivesanaṃ ratanattaye abhippasannaṃ karonto sabbesaṃ passantānaṃyeva satthu āharitabbabhattapuṇṇaṃ pattaṃ ākāse vissajjetvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ upanāmetvā satthu hatthe ṭhapesi. Satthā taṃ piṇḍapātaṃ paribhuñji. Evaṃ saṭṭhiyojanamagge divase divase yojanaṃ gacchantassa bhagavato rājagehatoyeva piṇḍapātaṃ āharitvā adāsi. Atha naṃ bhagavā ‘‘ayaṃ mayhaṃ pituno sakalanivesanaṃ pasādetī’’ti ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ kulappasādakānaṃ bhikkhūnaṃ yadidaṃ kāḷudāyī’’ti (a. ni. 1.219, 225) kulappasādakānaṃ aggaṭṭhāne ṭhapesi.

Having thus made himself known, the elder was seated on a magnificent couch by the delighted and overjoyed king. When the king had filled a bowl with various delicious foods prepared for himself and given it to him, the elder showed signs of wishing to leave. When asked, 'Why, venerable sir, do you wish to go? Please eat,' he replied, 'I will go to the Teacher's presence and eat.' 'But where is the Teacher?' 'He is on his way to see you, accompanied by twenty thousand monks.' When the king said, 'You eat this almsfood. And until my son arrives in this city, you are to bring almsfood from here for him,' the elder, having finished his meal and taught the Dhamma to the king and his assembly, made the entire royal household deeply devoted to the Triple Gem even before the Teacher's arrival. Then, before the very eyes of all, he released the bowl filled with food that was to be brought to the Teacher into the sky and, rising into the air himself, he presented the almsfood, placing it in the Teacher's hands. The Teacher partook of that almsfood. In this way, as the Blessed One traveled one yojana each day along the sixty-yojana road, the elder brought almsfood from the royal palace and gave it to him. Then the Blessed One, considering, 'This one inspires faith in my father's entire household,' placed him in the foremost position among those who inspire faith in families, declaring: 'Monks, foremost among my disciples, the monks who inspire faith in families, is this Kāḷudāyī.'

48-9. Evaṃ so katapuññasambhārānurūpena arahattaṃ patvā pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ [Pg.60] pakāsento padumuttarassa buddhassātiādimāha. Addhānaṃ paṭipannassāti apararaṭṭhaṃ gamanatthāya dūramaggaṃ paṭipajjantassa. Carato cārikaṃ tadāti antomaṇḍalaṃ majjhemaṇḍalaṃ bahimaṇḍalanti tīṇi maṇḍalāni tadā cārikaṃ carato carantassa padumuttarabuddhassa bhagavato suphullaṃ suṭṭhu phullaṃ pabodhitaṃ gayha gahetvā na kevalameva padumaṃ, uppalañca mallikaṃ vikasitaṃ ahaṃ gayha ubhohi hatthehi gahetvā pūresinti sambandho. Paramannaṃ gahetvānāti paramaṃ uttamaṃ seṭṭhaṃ madhuraṃ sabbasupakkaṃ sāliodanaṃ gahetvā satthuno adāsiṃ bhojesinti attho.

48-49. Thus, having attained arahantship in accordance with his accumulation of merit, and having reached the foremost position, he, remembering his past deeds, joyfully revealed the story of his past conduct, beginning with 'To the Buddha Padumuttara...' and so forth. 'To one proceeding on a long journey' means to one proceeding on a distant path for the purpose of going to another country. 'To one wandering on tour at that time' means: at that time, while the Blessed One, the Buddha Padumuttara, was wandering on tour in the three regions—the inner region, the middle region, and the outer region—I took a fully bloomed, splendidly opened, awakened lotus. The connection is that I took not only a lotus, but also a blossoming blue water lily and jasmine, and holding them with both hands, I made an offering. 'Having taken the finest food' means: having taken the supreme, excellent, foremost, sweet, fully cooked rice, I gave it to the Teacher and fed him.

97. Sakyānaṃ nandijananoti sakyarājakulānaṃ bhagavato ñātīnaṃ ārohapariṇāharūpayobbanavacanālapanasampattiyā nandaṃ tuṭṭhiṃ janento uppādento. Ñātibandhu bhavissatīti ñāto pākaṭo bandhu bhavissati. Sesaṃ suviññeyyamevāti.

97. 'Bringing joy to the Sakyans' means bringing forth and generating joy and delight in the Sakyan royal families, the Blessed One's relatives, by means of their attainment of stature, proportion, beauty, youth, speech, and eloquence. 'He will be a kinsman' means he will be a known and renowned kinsman. The rest is easily understood.

Kāḷudāyittheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kāḷudāyī is complete.

5. Mogharājattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Mogharāja

Atthadassī tu bhagavātiādikaṃ āyasmato mogharājattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānantaraṃ ākaṅkhanto paṇidhānaṃ katvā tattha tattha bhave puññāni karonto atthadassissa bhagavato kāle puna brāhmaṇakule nibbattitvā brāhmaṇānaṃ vijjāsippesu nipphattiṃ gato ekadivasaṃ atthadassiṃ bhagavantaṃ bhikkhusaṅghaparivutaṃ rathiyaṃ gacchantaṃ disvā pasannamānaso pañcapatiṭṭhitena vanditvā sirasi añjaliṃ katvā ‘‘yāvatā rūpino satthā’’tiādīhi chahi gāthāhi abhitthavitvā bhājanaṃ pūretvā madhuṃ upanesi. Satthā taṃ paṭiggahetvā anumodanaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto kassapabhagavato kāle kaṭṭhavāhanassa nāma rañño amacco hutvā nibbatto tena satthu ānayanatthāya [Pg.61] pesito satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vīsativassasahassāni samaṇadhammaṃ katvā tato cuto ekaṃ buddhantaraṃ sugatīsuyeva parivattento imasmiṃ buddhuppāde brāhmaṇakule nibbattitvā mogharājāti laddhanāmo bāvarīyabrāhmaṇassa santike uggahitasippo saṃvegajāto tāpasapabbajjaṃ pabbajitvā tāpasasahassaparivāro ajitādīhi saddhiṃ satthu santikaṃ pesito tesaṃ pannarasamo hutvā pañhaṃ pucchitvā vissajjanapariyosāne arahattaṃ pāpuṇi. Arahattaṃ pana patvā satthalūkhaṃ suttalūkhaṃ rajanalūkhanti visesena tividhenapi lūkhena samannāgataṃ paṃsukūlaṃ dhāresi. Tena naṃ satthā lūkhacīvaradharānaṃ aggaṭṭhāne ṭhapesi.

Beginning with 'Atthadassī, the Blessed One,' this is the Apadāna of the Venerable Mogharāja. He too, having made his aspiration under previous Buddhas and accumulating merits that served as a condition for liberation in various existences, was reborn in a good 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 certain monk in the foremost position among those who wore coarse robes. Desiring that eminent position, he made a resolution and performed meritorious deeds in various existences. During the time of the Blessed One Atthadassī, he was reborn again in a brahmin family and attained proficiency in the brahmins' sciences and arts. One day, seeing the Blessed One Atthadassī walking on the street surrounded by the Sangha of monks, with a mind full of faith, he paid homage with the five-point prostration, placed his joined hands on his head, and extolled him with six verses beginning, “As far as there are teachers with form…” Having filled a vessel, he offered honey. The Teacher accepted it and gave a blessing of appreciation. Through that meritorious deed, while wandering through the round of rebirths among devas and humans, he was reborn during the time of the Blessed One Kassapa as a minister to a king named Kaṭṭhavāhana. Sent by that king to bring the Teacher, he went to the Teacher’s presence, listened to the Dhamma, and, having gained faith, went forth. He practiced the ascetic's duties for twenty thousand years. Passing away from there, he spent one Buddha-interval revolving only in happy destinations. In this Buddha’s dispensation, he was reborn in a brahmin family and received the name Mogharāja. Having learned the arts under the brahmin Bāvarī, he became filled with spiritual urgency, undertook the ascetic life, and had a following of a thousand ascetics. He was sent with Ajita and others to the Teacher’s presence, and being the fifteenth among them, he asked a question. At the conclusion of the answer, he attained arahantship. Having attained arahantship, he wore rag-robes that were specifically coarse in three ways: coarse in material, coarse in thread, and coarse in dye. For this reason, the Teacher placed him in the foremost position among those who wore coarse robes.

64. Evaṃ so paṇidhānānurūpena arahattaphalaṃ patvā attano pubbasambhāraṃ disvā pubbakammāpadānaṃ pakāsento atthadassī tu bhagavātiādimāha. Taṃ sabbaṃ uttānatthameva.

64. Thus, having attained the fruit of arahantship in accordance with his aspiration, and seeing his past accumulation of merit, he declared this account of his past deeds, beginning with 'Atthadassī, the Blessed One.' All of this has a clear meaning.

73. Puṭakaṃ pūrayitvānāti puṭakaṃ vuccati vārakaṃ, ghaṭaṃ vā. Aneḷakaṃ niddosaṃ makkhikaṇḍavirahitaṃ khuddamadhunā ghaṭaṃ pūretvā taṃ ubhohi hatthehi paggayha pakārena ādarena gahetvā mahesino bhagavato upanesinti sambandho. Sesaṃ suviññeyyamevāti.

73. 'Having filled a container…' A 'container' (puṭaka) refers to a vessel (vāraka) or a pot (ghaṭa). The connection is as follows: having filled a pot with honey from small bees that was pure, flawless, and free from bee larvae, and lifting it with both hands, taking it with care and respect, he offered it to the Great Sage, the Blessed One. The rest is easily understood.

Mogharājattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Mogharāja is complete.

6. Adhimuttattheraapadānavaṇṇanā

6. Commentary on the Apadāna of the Elder Adhimutta

Nibbute lokanāthamhītiādikaṃ āyasmato adhimuttattherassa apadānaṃ (theragā. aṭṭha. 2.adhimuttattheragāthāvaṇṇanā). Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassimhi lokanāthe parinibbute ekasmiṃ kulagehe nibbatto ratanattaye pasanno bhikkhusaṅghaṃ nimantetvā ucchūhi maṇḍapaṃ kāretvā mahādānaṃ pavattetvā pariyosāne santipadaṃ paṇidhesi. So tato cuto devesu ca manussesu ca ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto sāsane pasīditvā saddhāya patiṭṭhitattā adhimuttattheroti pākaṭo.

Beginning with 'When the Leader of the World had attained Nibbāna,' this is the Apadāna of the Venerable Adhimutta (Theragāthā Commentary 2, Commentary on the Verses of Elder Adhimutta). He too, having made his aspiration under previous Buddhas and accumulating merits that served as a condition for liberation in various existences, was reborn in a certain good family after the World-Leader Atthadassī had attained final Nibbāna. With faith in the Triple Gem, he invited the community of monks, had a pavilion made with sugar cane, held a great almsgiving, and at its conclusion, he aspired for the state of peace. Passing away from there, he experienced the prosperities of both devas and humans. In this Buddha’s dispensation, he was reborn in a good family, gained faith in the teaching, and, because he was established in faith, he became known as the Elder Adhimutta.

84. Evaṃ [Pg.62] katasambhāravasena arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Taṃ sabbaṃ uttānatthamevāti.

84. Thus, having attained arahantship by the power of his accumulated merit, recollecting his past deeds, and with joy arisen in him, he declared his former course of conduct, beginning with 'When the Leader of the World had attained Nibbāna.' All of this has a clear meaning.

Adhimuttattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Adhimutta is complete.

7. Lasuṇadāyakattheraapadānavaṇṇanā

7. Commentary on the Apadāna of the Elder Lasuṇadāyaka

Himavantassāvidūretiādikaṃ āyasmato lasuṇadāyakattherassa apadānaṃ. Esopāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbattitvā viññutaṃ patto gharāvāse ādīnavaṃ disvā gehaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantaṃ nissāya vane vasanto bahūni lasuṇāni ropetvā tadeva vanamūlaphalañca khādanto vihāsi. So bahūni lasuṇāni kājenādāya manussapathaṃ āharitvā pasanno dānaṃ datvā buddhappamukhassa bhikkhusaṅghassa bhesajjatthāya datvā gacchati. Evaṃ so yāvajīvaṃ puññāni katvā teneva puññabalena devamanussesu saṃsaranto ubhayasampattiṃ anubhavitvā kamena imasmiṃ buddhuppāde uppanno paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ patto pubbakammavasena lasuṇadāyakattheroti pākaṭo.

Beginning with 'Not far from the Himalayas,' this is the Apadāna of the Venerable Elder Lasuṇadāyaka. This venerable one, having made his aspiration under previous Buddhas and accumulating merits that served as a basis for liberation in various existences, was reborn in a certain family household during the time of the Blessed One Vipassī. Having attained discernment and seeing the peril in the household life, he abandoned his home and went forth into the ascetic life. Dwelling in the forest, relying on the Himalayas, he planted many garlic plants and subsisted by eating that very garlic, as well as forest roots and fruits. Taking many garlic bulbs in a basket, he brought them to a path frequented by humans and, with a serene mind, gave them as a gift for medicinal purposes to the community of monks headed by the Buddha, and then went on his way. Thus, having performed meritorious deeds throughout his life, by the power of that merit he wandered through the round of rebirths among devas and humans, experiencing prosperity in both realms. In due course, at the arising of this Buddha, he was reborn, and having gained faith, he went forth. Developing insight, he attained arahantship in no long time. On account of his past karma, he became known as the Elder Lasuṇadāyaka.

89. Attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Tattha himālayapabbatassa pariyosāne manussānaṃ sañcaraṇaṭṭhāne yadā vipassī bhagavā udapādi, tadā ahaṃ tāpaso ahosinti sambandho. Lasuṇaṃ upajīvāmīti rattalasuṇaṃ ropetvā tadeva gocaraṃ katvā jīvikaṃ kappemīti attho. Tena vuttaṃ ‘‘lasuṇaṃ mayhabhojana’’nti.

89. Recalling his own past karma, and with joy arisen, proclaiming the apadāna of his former conduct, he spoke, beginning with 'Not far from the Himalayas.' Therein, the connection is as follows: 'At the end of the Himalaya mountain, in a place frequented by humans, when the Blessed One Vipassī arose, at that time I was an ascetic.' As for 'I subsist on garlic,' the meaning is: 'Having planted red garlic and made that very thing my resort for sustenance, I maintained my livelihood.' Therefore it was said: 'Garlic was my food.'

90. Khāriyo pūrayitvānāti tāpasabhājanāni lasuṇena pūrayitvā kājenādāya saṅghārāmaṃ saṅghassa vasanaṭṭhānaṃ hemantādīsu tīsu kālesu saṅghassa catūhi iriyāpathehi vasanavihāraṃ agacchiṃ agamāsinti attho. Haṭṭho haṭṭhena cittenāti ahaṃ santuṭṭho somanassayuttacittena saṅghassa lasuṇaṃ adāsinti attho.

90. As for 'Having filled the carrying-baskets': the meaning is, having filled the ascetic's containers with garlic and taken them with a carrying-pole, I went to the monastery, the dwelling place of the Sangha, a residence suitable for living in the four postures during the three seasons beginning with winter. As for 'Glad, with a gladdened mind': the meaning is, I, being content, with a mind endowed with joy, gave the garlic to the Sangha.

91. Vipassissa…pe… [Pg.63] niratassahanti narānaṃ aggassa seṭṭhassa assa vipassissa bhagavato sāsane nirato nissesena rato ahanti sambandho. Saṅghassa…pe… modahanti ahaṃ saṅghassa lasuṇadānaṃ datvā saggamhi suṭṭhu aggasmiṃ devaloke āyukappaṃ dibbasampattiṃ anubhavamāno modiṃ, santuṭṭho bhavāmīti attho. Sesaṃ suviññeyyamevāti.

91. As for 'Of Vipassī... I was devoted': the connection is, 'I was devoted, completely dedicated, to the teaching of this Blessed One Vipassī, the foremost, the best of men.' As for 'To the Sangha... I rejoiced': the meaning is, 'Having given the gift of garlic to the Sangha, I rejoiced in heaven, in the excellent, supreme celestial world, experiencing divine prosperity for a life-aeon; I became content.' The rest is easily understood.

Lasuṇadāyakattheraapadānavaṇṇanā samattā.

The explanation of the Apadāna of the Elder Lasuṇadāyaka is concluded.

8. Āyāgadāyakattheraapadānavaṇṇanā

8. The Explanation of the Apadāna of the Elder Āyāgadāyaka.

Nibbute lokanāthamhītiādikaṃ āyasmato āyāgadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato parinibbutakāle ekasmiṃ kulagehe nibbatto sāsane pasanno vaḍḍhakīnaṃ mūlaṃ datvā atimanoharaṃ dīghaṃ bhojanasālaṃ kārāpetvā bhikkhusaṅghaṃ nimantetvā paṇītenāhārena bhojetvā mahādānaṃ datvā cittaṃ pasādesi. So yāvatāyukaṃ puññāni katvā devamanussesuyeva saṃsaranto ubhayasampattiṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto paṭiladdhasaddho pabbajitvā ghaṭento vāyamanto vipassanaṃ vaḍḍhetvā na cirasseva arahattaṃ pāpuṇi. Pubbe katapuññavasena āyāgattheroti pākaṭo.

Beginning with 'When the World-Protector had attained Nibbāna,' this is the Apadāna of the Venerable Elder Āyāgadāyaka. This one also, having made his aspiration under previous Buddhas and accumulating merits that served as a basis for liberation in various existences, was reborn in a certain family household at the time of the Parinibbāna of the Blessed One Sikhi. With a serene mind towards the teaching, he gave payment to carpenters and had a very delightful, long dining hall built. Having invited the community of monks, fed them with excellent food, and given a great gift, he gladdened his mind. Having performed meritorious deeds for as long as he lived, he wandered only among devas and humans, experiencing prosperity in both realms. At the arising of this Buddha, he was reborn in a family household, and having gained faith, he went forth. Striving and endeavoring, he developed insight and in no long time attained arahantship. On account of the merit he had made previously, he became known as the Elder of the Long Hall (Āyāgatthera).

94. Evaṃ so katapuññasambhāravasena arahattaṃ patvā attanā pubbe katakusalakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha nibbuteti vadataṃ ‘‘mayaṃ buddhā’’ti vadantānaṃ antare vare uttame sikhimhi bhagavati parinibbuteti attho. Haṭṭho haṭṭhena cittenāti saddhatāya haṭṭhapahaṭṭho somanassayuttacittatāya pahaṭṭhena cittena uttamaṃ thūpaṃ seṭṭhaṃ cetiyaṃ avandiṃ paṇāmayinti attho.

94. Thus he, having attained arahantship on account of his accumulation of merit, recalled the skilled karma he had previously performed himself, and with joy arisen, proclaimed the apadāna of his former conduct, beginning with 'When the World-Protector had attained Nibbāna.' Therein, as for 'had attained Nibbāna': the meaning is that the Blessed One Sikhi—the choice, the supreme one among those who declare 'We are Buddhas'—had attained Parinibbāna. As for 'Glad, with a gladdened mind': the meaning is, being glad and very glad on account of faith, with a mind gladdened due to being endowed with joy, 'I paid homage to the supreme stūpa, the excellent shrine.'

95. Vaḍḍhakīhi kathāpetvāti ‘‘bhojanasālāya pamāṇaṃ kittaka’’nti pamāṇaṃ kathāpetvāti attho. Mūlaṃ datvānahaṃ tadāti tadā tasmiṃ kāle ahaṃ kammakaraṇatthāya tesaṃ vaḍḍhakīnaṃ mūlaṃ datvā āyāgaṃ [Pg.64] āyataṃ dīghaṃ bhojanasālaṃ ahaṃ santuṭṭho somanassacittena kārapesahaṃ kārāpesiṃ ahanti attho. Sesaṃ suviññeyyamevāti.

95. As for 'Having had the carpenters state': the meaning is, having had the measurements stated by asking, 'What is the measurement of the dining hall?' As for 'Having given the payment then, I': the meaning is, 'At that time, having given payment to those carpenters for the purpose of performing the work, I, being content and with a joyful mind, had a long, extended dining hall built; I had it constructed.' The rest is easily understood.

97. Āyāgassa idaṃ phalanti bhojanasāladānassa idaṃ vipākanti attho.

97. As for 'This is the fruit of the long hall': the meaning is, 'This is the result of the gift of the dining hall.'

Āyāgadāyakattheraapadānavaṇṇanā samattā.

The explanation of the Apadāna of the Elder Āyāgadāyaka is concluded.

9. Dhammacakkikattheraapadānavaṇṇanā

9. The Explanation of the Apadāna of the Elder Dhammacakkika.

Siddhatthassa bhagavatotiādikaṃ āyasmato dhammacakkikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhippatto puttadārehi vaḍḍhito vibhavasampanno mahābhogo, so ratanattaye pasanno saddhājāto dhammasabhāyaṃ dhammāsanassa piṭṭhito ratanamayaṃ dhammacakkaṃ kāretvā pūjesi. So tena puññakammena devamanussesu nibbattaṭṭhānesu sakkasampattiṃ cakkavattisampattiñca anubhavitvā kamena imasmiṃ buddhuppāde ekasmiṃ kulagehe uppanno vibhavasampanno sañjātasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ patvā pubbe katakusalanāmasadisanāmena dhammacakkikattheroti pākaṭo jāto ahosi.

The Apadāna of the Venerable Elder Dhammacakkika, beginning with 'Siddhatthassa bhagavato.' He too, having made a resolution under past Buddhas and accumulating merits that are a supporting condition for the rolling back of the round of rebirths in various existences, was reborn in a certain family at the time of the Blessed One Siddhattha. Having reached maturity and flourished with sons and wives, he was endowed with wealth and great possessions. He, pleased with the Triple Gem and with faith arisen, had a Dhamma-wheel made of jewels constructed behind the Dhamma-seat in the Dhamma-hall and offered it. Through that meritorious deed, in his places of rebirth among devas and humans, he experienced the fortune of Sakka and the fortune of a wheel-turning monarch. Gradually, during this Buddha-dispensation, he was born into a certain family, endowed with wealth. With faith arisen, he went forth, developed insight, and not long after attained Arahantship. He became renowned as the Elder Dhammacakkika, a name corresponding to the wholesome deed performed in the past.

102. So puññasambhārānurūpena pattaarahattaphalo attano pubbakammaṃ saritvā jātasomanasso pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Sīhāsanassa sammukhāti sīhassa bhagavato nisinnassa sammukhā buddhāsanassa abhimukhaṭṭhāneti attho, dhammacakkaṃ me ṭhapitanti mayā dhammacakkākārena ubhato sīharūpaṃ dassetvā majjhe ādāsasadisaṃ kāretvā kataṃ dhammacakkaṃ ṭhapitaṃ pūjitaṃ. Kiṃ bhūtaṃ? Viññūhi medhāvīhi ‘‘atīva sundara’’nti vaṇṇitaṃ thomitaṃ sukataṃ dhammacakkanti sambandho.

102. He, having attained the fruit of Arahantship in accordance with his accumulation of merit, with joy arisen, recollected his past deeds and, to declare his former course of conduct, spoke, beginning with 'Siddhatthassa bhagavato.' 'In front of the lion-seat' means in front of the Blessed One, the lion, who was seated; that is, in a place facing the Buddha's seat. 'The Dhamma-wheel was established by me' means: a Dhamma-wheel made by me in the shape of a Dhamma-wheel, showing a lion-figure on both sides and having made the center like a mirror, was established and offered. Of what sort? It was praised and extolled by the wise and intelligent as 'exceedingly beautiful'; a well-made Dhamma-wheel—this is the connection.

103. Cāruvaṇṇova [Pg.65] sobhāmīti suvaṇṇavaṇṇo iva sobhāmi virocāmīti attho. ‘‘Catuvaṇṇehi sobhāmī’’tipi pāṭho, tassa khattiyabrāhmaṇavessasuddajātisaṅkhātehi catūhi vaṇṇehi sobhāmi virocāmīti attho. Sayoggabalavāhanoti suvaṇṇasivikādīhi yoggehi ca senāpatimahāmattādīhi sevakehi balehi ca hatthiassarathasaṅkhātehi vāhanehi ca sahitoti attho. Bahujjanā bahavo manussā anuyantā mamānuvattantā niccaṃ niccakālaṃ parivārentīti sambandho. Sesaṃ suviññeyyamevāti.

103. 'I shine with a beautiful complexion' means: I shine, I gleam, as if with a golden complexion. There is also the reading 'I shine with the four classes'; its meaning is: I shine, I gleam, with the four classes designated as nobles, brahmins, merchants, and serfs. 'With vehicles, forces, and mounts' means: accompanied by conveyances such as golden palanquins, by forces with attendants such as generals and great ministers, and by mounts designated as elephants, horses, and chariots. 'Many people, following, always surround me'—this is the connection. The rest is easily understood.

Dhammacakkikattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Dhammacakkika is concluded.

10. Kapparukkhiyattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Kapparukkhiya

Siddhatthassa bhagavatotiādikaṃ āyasmato kapparukkhiyattherassa apadānaṃ (theragā. aṭṭha. 2.576). Ayampi purimabuddhesu katādhikāro tesu tesu bhavesu nibbānādhigamūpāyabhūtāni puññāni upacinanto siddhatthassa bhagavato kāle vibhavasampanne ekasmiṃ kule nibbatto mahaddhano mahābhogo satthari pasanno sattahi ratanehi vicittaṃ suvaṇṇamayaṃ kapparukkhaṃ kāretvā siddhatthassa bhagavato cetiyassa sammukhe ṭhapetvā pūjesi. So evarūpaṃ puññaṃ katvā yāvatāyukaṃ ṭhatvā tato cuto sugatīsuyeva saṃsaranto kamena imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā ratanattaye pasanno dhammaṃ sutvā paṭiladdhasaddho satthu ārādhetvā pabbajito nacirasseva arahattaṃ patvā pubbe katakusalanāmena kapparukkhiyattheroti pākaṭo ahosi.

The Apadāna of the Venerable Elder Kapparukkhiya, beginning with 'Siddhatthassa bhagavato.' He too, having made a resolution under past Buddhas and accumulating merits that are a means for the attainment of Nibbāna in various existences, was born into a family endowed with wealth at the time of the Blessed One Siddhattha. Being of great wealth and great possessions, and pleased with the Teacher, he had a golden wishing-tree, variegated with seven kinds of jewels, constructed and, placing it before the shrine of the Blessed One Siddhattha, he offered it. Having performed such a merit and lived for the extent of his lifespan, after passing away from there, he wandered only in happy destinations. Gradually, during this Buddha-dispensation, he was born into a certain family. Having reached discretion and established a household, he was pleased with the Triple Gem. Having heard the Dhamma and acquired faith, he pleased the Teacher and went forth. Not long after, he attained Arahantship. By the name of the wholesome deed performed in the past, he became renowned as the Elder Kapparukkhiya.

108. So evaṃ pattaarahattaphalo attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Thūpaseṭṭhassa sammukhāti seṭṭhassa uttamassa dhātunihitathūpassa cetiyassa sammukhaṭṭhāne vicittadusse anekavaṇṇehi visamena visadisena cittena manohare cinapaṭṭasomārapaṭṭādike dusse[Pg.66]. Lagetvā olaggetvā kapparukkhaṃ ṭhapesiṃ ahaṃ patiṭṭhapesinti attho. Sesaṃ uttānatthamevāti.

108. Thus, having attained the fruit of Arahantship, he recollected his past deeds and, by way of joy, to declare his former course of conduct, spoke, beginning with 'Siddhatthassa bhagavato.' 'Before the foremost stūpa' means: in a place facing the shrine, the foremost, supreme stūpa in which relics were enshrined. 'With variegated cloths' means: with delightful cloths of many colors, of various and dissimilar patterns, such as Chinese silk, Somāra silk, and so on. 'Having attached and hung them, I set up the wishing-tree' means: I established it. The rest has a plain meaning.

Kapparukkhiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kapparukkhiya is concluded.

Catutthavaggavaṇṇanā samattā.

The commentary on the Fourth Chapter is concluded.

5. Upālivaggo

5. The Upāli Chapter

1. Bhāgineyyupālittheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Bhāgineyyupāli

Khīṇāsavasahassehītiādikaṃ āyasmato upālittherassa bhāgineyyupālittherassa apadānaṃ. Eso hi thero purimabuddhesu katādhikāro tasmiṃ tasmiṃ bhave puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ kule nibbatto vuddhimanvāya gharāvāse ādīnavaṃ disvā gehaṃ pahāya isipabbajjaṃ pabbajitvā pañcābhiññāaṭṭhasamāpattilābhī hutvā himavante vāsaṃ kappesi. Tasmiṃ samaye padumuttaro bhagavā vivekakāmo himavantaṃ pāvisi. Tāpaso bhagavantaṃ puṇṇacandamiva virocamānaṃ dūratova disvā pasannamānaso ajinacammaṃ aṃse katvā añjaliṃ paggayha vanditvā ṭhitakova dasanakhasamodhānañjaliṃ sirasi patiṭṭhapetvā anekāhi upamāhi anekehi thutivacanehi bhagavantaṃ thomesi. Taṃ sutvā bhagavā – ‘‘ayaṃ tāpaso anāgate gotamassa nāma bhagavato sāsane pabbajitvā vinaye tikhiṇapaññānaṃ aggo bhavissatī’’ti byākaraṇamadāsi. So yāvatāyukaṃ ṭhatvā aparihīnajjhāno brahmaloke nibbatti. Tato cuto devamanussesu saṃsaranto sampattiyo anubhavitvā imasmiṃ buddhuppāde kapilavatthunagare upālittherassa bhāgineyyo hutvā nibbatti. So kamena vuddhippatto mātulassa upālittherasa santike pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi. So attano ācariyassa samīpe vasitattā vinayapañhe tikhiṇañāṇo ahosi. Atha bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ vinayapañhe tikhiṇapaññānaṃ bhikkhūnaṃ yadidaṃ bhāgineyyupālī’’ti taṃ etadaggaṭṭhāne ṭhapesi.

The Apadāna of the Venerable Bhāgineyyupāli, the nephew of the Elder Upāli, beginning with 'With a thousand Arahants...' Indeed, this elder, having made his resolve under former Buddhas, accumulated merits in various existences. In the time of the Blessed One Padumuttara, he was born into a certain family. Having come of age and seeing the danger in household life, he renounced his home and went forth as an ascetic. Having gained the five higher knowledges and the eight meditative attainments, he took up residence in the Himālaya. At that time, the Blessed One Padumuttara, desiring seclusion, entered the Himālaya. The ascetic, seeing the Blessed One from afar shining like the full moon, with a mind full of faith, placed a deerskin on his shoulder, raised his joined palms in homage, and stood still. Then, placing his joined hands with the ten fingertips together upon his head, he praised the Blessed One with many similes and many words of praise. Hearing this, the Blessed One made a declaration: 'In the future, this ascetic will go forth in the Dispensation of the Blessed One named Gotama and will become the foremost among the monks sharp in wisdom regarding the Vinaya.' Having lived for his full lifespan, with his jhāna undiminished, he was reborn in the Brahma world. Passing away from there and wandering among gods and humans, he experienced various states of fortune. During this Buddha's advent, he was born in the city of Kapilavatthu as the nephew of the Elder Upāli. Having gradually grown up, he went forth in the presence of his maternal uncle, the Elder Upāli, received a meditation subject, developed insight, and before long became an Arahant. Because he lived near his teacher, he became sharp in knowledge regarding questions on the Vinaya. Then the Blessed One declared: 'Monks, among my disciples, the monks who are sharp in wisdom regarding questions on the Vinaya, the foremost is this Bhāgineyyupāli.' Thus, he placed him in that foremost position.

1. So [Pg.67] evaṃ etadaggaṭṭhānaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento khīṇāsavasahassehītiādimāha. Tattha ā samantato yāvabhavaggā savanti pavattantīti āsavā. Kāmāsavādayo cattāro āsavā, te khīṇā sositā visositā viddhaṃsitā yehi teti khīṇāsavā, teyeva sahassā khīṇāsavasahassā, tehi khīṇāsavasahassehi. Pareto parivuto lokanāyako lokassa nibbānapāpanako vivekaṃ anuyutto paṭisallituṃ ekībhavituṃ gacchateti sambandho.

1. Having thus attained that foremost position, recollecting his own past deeds, and with joy arisen, he proclaimed the apadāna of his former conduct, beginning with 'With a thousand whose taints are destroyed...' Herein, 'āsavā' are so called because they flow and proceed from all sides up to the apex of existence. The four taints, such as the taint of sensual desire, are the `āsavā`. Those by whom these are destroyed, dried up, completely dried up, and demolished are the `khīṇāsavā`. A thousand of these very `khīṇāsavā` are `khīṇāsavasahassā`. The connection is as follows: 'The Leader of the World, who leads the world to Nibbāna, surrounded by those thousand whose taints are destroyed, devoted to seclusion, goes to be in solitude, to be alone.'

2. Ajinena nivatthohanti ahaṃ ajinamigacammena paṭicchanno, ajinacammavasanoti attho. Tidaṇḍaparidhārakoti kuṇḍikaṭṭhapanatthāya tidaṇḍaṃ gahetvā dhārentoti attho. Bhikkhusaṅghena paribyūḷhaṃ parivāritaṃ lokanāyakaṃ addasanti sambandho. Sesaṃ pākaṭamevāti.

2. 'Clothed in deerskin' means 'I was covered with a deerskin hide,' that is, 'wearing a deerskin.' 'Bearing a three-pronged staff' means 'carrying a three-pronged staff for the purpose of placing the water pot.' The connection is: 'I saw the Leader of the World, well-surrounded and attended by the community of monks.' The remainder is self-evident.

Bhāgineyyupālittheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Bhāgineyyupāli is complete.

2. Soṇakoḷivisattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Soṇakoḷivisa.

Anomadassissa muninotiādikaṃ āyasmato koḷivisattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāle ekasmiṃ kulagehe nibbatto vayappatto puttadārehi vaḍḍhito vibhavasampanno bhagavato caṅkamanatthāya sobhanaṃ caṅkamaṃ kāretvā sudhāparikammaṃ kāretvā ādāsatalamiva samaṃ vijjotamānaṃ katvā dīpadhūpapupphādīhi sajjetvā bhagavato niyyādetvā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītenāhārena pūjesi. So evaṃ yāvajīvaṃ puññāni katvā tato cavitvā devaloke nibbatto. Tattha pāḷiyā vuttanayena dibbasampattiṃ anubhavitvā antarā okkākakulappasutoti taṃ sabbaṃ pāḷiyā vuttānusārena veditabbaṃ. Pacchimabhave pana koliyarājavaṃse jāto vayappatto koṭiagghanakassa kaṇṇapiḷandhanassa dhāritattā koṭikaṇṇoti, kuṭikaṇṇoti ca pākaṭo ahosi. So bhagavati pasanno [Pg.68] dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi.

“To the sage Anomadassī” and so forth is the Apadāna of the Venerable Koḷivisa Thera. He too, having made his resolve in the presence of previous Buddhas, accumulated merits in various existences as a foundation for liberation. During the time of the Blessed One Anomadassī, he was born into a certain family, reached maturity, flourished with sons and wives, and became prosperous. He had a beautiful walking path constructed for the Blessed One, had it plastered with whitewash, made it smooth and shining like a mirror, adorned it with lamps, incense, flowers, and so forth, and offered it to the Blessed One. He then honored the Sangha headed by the Buddha with choice food. Having performed such meritorious deeds throughout his life, he passed away and was reborn in the deva world. There, he enjoyed divine bliss as stated in the Pāli text, and in the interim, he was born into the Okkāka royal lineage—all this should be understood in accordance with what is stated in the Pāli text. In his last existence, he was born into the Koliyan royal lineage, reached maturity, and became known as Koṭikaṇṇa or Kuṭikaṇṇa, because he wore earrings worth a koṭi. With faith in the Blessed One, he heard the Dhamma, and having acquired confidence, went forth, developed insight, and before long attained arahantship.

25. So arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento anomadassissa muninotiādimāha. Tattha anomadassissāti anomaṃ alāmakaṃ sundaraṃ dassanaṃ dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitattā byāmappabhāmaṇḍalopasobhitattā ārohapariṇāhena samannāgatattā ca dassanīyaṃ sarīraṃ yassa bhagavato so anomadassī, tassa anomadassissa muninoti attho. Tādinoti iṭṭhāniṭṭhesu akampiyasabhāvassa. Sudhāya lepanaṃ katvāti sudhāya avalittaṃ katvā dīpadhūpapupphadhajapaṭākādīhi ca alaṅkataṃ caṅkamaṃ kārayiṃ akāsinti attho. Sesagāthānaṃ attho pāḷiyā anusārena suviññeyyova.

25. Having become an arahant, recollecting his past deeds and filled with joy, he declared his former conduct in the Apadāna beginning “To the sage Anomadassī.” Herein, “Anomadassī” means the Blessed One whose body was beautiful to behold—adorned with the thirty-two marks of a great man, radiant with a halo of a fathom’s span, and endowed with perfect height and proportion—thus he is Anomadassī; the meaning is 'to that sage Anomadassī.' “Such a one” refers to one whose nature is unshaken by desirable or undesirable things. “Having plastered it with whitewash” means 'I had the walking path plastered with whitewash and adorned with lamps, incense, flowers, banners, flags, and so forth.' The meaning of the remaining verses is easily understood in accordance with the Pāli.

35. Parivārasampattidhanasampattisaṅkhātaṃ yasaṃ dhāretīti yasodharo, sabbe ete sattasattaticakkavattirājāno yasodharanāmena ekanāmakāti sambandho.

35. “He bears fame (yasaṃ dhāreti), which is reckoned as the perfection of retinue and the perfection of wealth”—thus he is Yasodhara. The connection is that all these seventy-seven wheel-turning kings shared the single name Yasodhara.

52. Aṅgīrasoti aṅgato sarīrato niggatā rasmi yassa so aṅgīraso, chandadosamohabhayāgatīhi vā pāpācāravasena vā caturāpāyaṃ na gacchatīti nāgo, mahanto pūjito ca so nāgo ceti mahānāgo. Sesaṃ uttānatthamevāti.

52. “Aṅgīrasa” means one from whose limbs (aṅga), that is, from his body, rays (rasmi) have issued; thus he is Aṅgīrasa. “Nāga” means one who does not go (na gacchati) to the four states of misery due to the wrong paths of desire, hatred, delusion, and fear, or on account of evil conduct. And since that Nāga is great (mahanto) and revered (pūjito), he is Mahānāga. The rest is self-evident in meaning.

Koḷivisattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Koṭikaṇṇa is complete.

3. Kāḷigodhāputtabhaddiyattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Bhaddiya, Son of Kāḷigodhā

Padumuttarasambuddhantiādikaṃ āyasmato bhaddiyassa kāḷigodhāputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne ekasmiṃ kule nibbatto vuddhippatto puttadārehi vaḍḍhito nagaravāsino puññāni karonte disvā sayampi puññāni kātukāmo [Pg.69] buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā thūlapaṭalikādianekāni mahārahāni sayanāni paññāpetvā tattha nisinne bhagavati sasaṅghe paṇītenāhārena bhojetvā mahādānaṃ adāsi. So evaṃ yāvatāyukaṃ puññāni katvā devamanussesu ubhayasampattiyo anubhavitvā aparabhāge imasmiṃ buddhuppāde kāḷigodhāya nāma deviyā putto hutvā nibbatti. So viññutaṃ patto ārohapariṇāhahatthapādarūpasampattiyā bhaddattā ca kāḷigodhāya deviyā puttattā ca bhaddiyo kāḷigodhāputtoti pākaṭo. Satthari pasīditvā mātāpitaro ārādhetvā pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Bhaddiya, son of Kāḷigodhā, begins with “Padumuttara, the Fully Enlightened One” and so forth. This venerable one too, having made his aspiration in the presence of previous Buddhas, accumulated merits in various existences that serve as a basis for liberation. During the time of the Blessed One Padumuttara, he was born into a family endowed with wealth, grew up, and prospered with sons and wives. Seeing the townspeople performing meritorious deeds, he too wished to do so. He invited the community of bhikkhus with the Buddha at its head, prepared many valuable seats, such as thickly padded ones, and having seated the Blessed One with the Saṅgha there, served them with choice food and offered a great donation. Having performed such meritorious deeds throughout his life, he experienced both divine and human prosperity. In a later existence, during the arising of this Buddha, he was reborn as the son of a queen named Kāḷigodhā. Having attained maturity, he became known as Bhaddiya Kāḷigodhāputta on account of his auspicious nature, the perfection of his form, hands, and feet in height and proportion, and because he was the son of Queen Kāḷigodhā. Having gained faith in the Teacher and obtained his parents’ permission, he went forth and soon became an arahant.

54. So arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarasambuddhantiādimāha. Taṃ heṭṭhā vuttatthameva. Mettacittanti mijjati sinehati nandati sabbasatteti mettā, mettāya sahagataṃ cittaṃ mettacittaṃ, taṃ yassa bhagavato atthīti mettacitto, taṃ mettacittaṃ. Mahāmuninti sakalabhikkhūnaṃ mahantattā mahāmuni, taṃ padumuttaraṃ sambuddhanti sambandho. Janatā sabbāti sabbo janakāyo, sabbanagaravāsinoti attho. Sabbalokagganāyakanti sakalalokassa aggaṃ seṭṭhaṃ nibbānassa nayanato pāpanato nāyakaṃ padumuttarasambuddhaṃ janatā upeti samīpaṃ gacchatīti sambandho.

54. Having become an arahant, recalling his past deeds and filled with joy, he declared the Apadāna of his former conduct beginning with “Padumuttara, the Fully Enlightened One.” Its meaning is as explained below. Regarding `mettacittaṃ`: `mettā` is so called because it is affectionate towards, cherishes, and delights in all beings. A mind accompanied by `mettā` is a `mettacitta`. The Blessed One who possesses this is `mettacitto`; the phrase refers to him, the one with a mind of loving-kindness. Regarding `mahāmuniṃ`: because he is great among all the bhikkhus, he is a `mahāmuni`; the connection is to be made with “that Great Sage, Padumuttara, the Fully Enlightened One.” Regarding `janatā sabbā`: this means the entire populace, that is, all the townspeople. Regarding `sabbalokagganāyakaṃ`: the leader of the entire world, who leads and brings them to the supreme, the best, which is Nibbāna. The connection is: “the people approach (`upeti`) Padumuttara, the Fully Enlightened One.”

55. Sattukañca baddhakañcāti baddhasattuabaddhasattusaṅkhātaṃ āmisaṃ. Atha vā bhattapūpakhajjabhojjayāguādayo yāvakālikattā āmisaṃ pānabhojanañca gahetvā puññakkhette anuttare satthuno dadantīti sambandho.

55. Regarding `sattukañca baddhakañca`: this refers to material offerings reckoned as bound `sattu` and unbound `sattu`. Alternatively, the connection is: taking food and drink—such as cooked rice, cakes, hard food, soft food, gruel, and so forth—which are material offerings allowable for a limited time, they give them to the Teacher, the unsurpassed field of merit.

58. Āsanaṃ buddhayuttakanti buddhayoggaṃ buddhārahaṃ buddhānucchavikaṃ sattaratanamayaṃ āsananti attho. Sesaṃ nayānuyogena suviññeyyamevāti.

58. Regarding `āsanaṃ buddhayuttakaṃ` (a seat suitable for the Buddha): the meaning is a seat that is `buddhayogga` (fit for the Buddha), `buddhāraha` (worthy of the Buddha), `buddhānucchavika` (befitting the Buddha), a seat made of the seven precious substances. The rest is easily understood by applying the method.

Kāḷigodhāputtabhaddiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kāḷigodhāputta Bhaddiya is complete.

4. Sanniṭṭhāpakattheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Sanniṭṭhāpaka

Araññe [Pg.70] kuṭikaṃ katvātiādikaṃ āyasmato sanniṭṭhāpakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto viññutaṃ patto gharabandhanena baddho gharāvāse ādīnavaṃ disvā vatthukāmakilesakāme pahāya himavantassa avidūre pabbatantare araññavāsaṃ kappesi. Tasmiṃ kāle padumuttaro bhagavā vivekakāmatāya taṃ ṭhānaṃ pāpuṇi. Atha so tāpaso bhagavantaṃ disvā pasannamānaso vanditvā nisīdanatthāya tiṇasantharaṃ paññāpetvā adāsi. Tattha nisinnaṃ bhagavantaṃ anekehi madhurehi tiṇḍukādīhi phalāphalehi santappesi. So tena puññakammena tato cuto devesu ca manussesu ca aparāparaṃ saṃsaranto dve sampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto saddhāsampanno pabbajito vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi. Khuragge arahattaphalappattiyaṃ viya nirussāheneva santipadasaṅkhāte nibbāne suṭṭhu ṭhitattā sanniṭṭhāpakattheroti pākaṭo.

“Having built a hut in the forest,” and so forth—this is the Apadāna of the Venerable Elder Sanniṭṭhāpaka. He too, having made his aspiration under former Buddhas, and accumulating merits here and there as conditions for release in successive lives, was born into a family during the time of the Blessed One Padumuttara. Having come of age, he was bound by household ties. Seeing the danger in household life, he abandoned material sensual pleasures and defilement-born sensual pleasures, and took up residence in a forest in a mountain region not far from the Himalayas. At that time, the Blessed One Padumuttara, desiring solitude, arrived at that place. Then that ascetic, seeing the Blessed One, with a joyful mind, paid homage and prepared a grass mat for him to sit on. Seated there, he satisfied the Blessed One with various sweet fruits such as tiṇḍuka and others. Through that meritorious deed, after passing away from there, he wandered on repeatedly through the realms of gods and humans, experiencing two kinds of prosperity. In this Buddha’s dispensation, he was born into a certain family, endowed with faith, went forth, developed insight, and before long became an Arahant. Because he was firmly established in Nibbāna, the state of peace, as effortlessly as one attains the fruit of Arahantship on a razor’s edge, he became known as the Elder Sanniṭṭhāpaka.

70. Arahā pana hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento araññe kuṭikaṃ katvātiādimāha. Tattha araññeti sīhabyagghādīnaṃ bhayena manussā ettha na rajjanti na ramanti na allīyantīti araññaṃ, tasmiṃ araññe. Kuṭikanti tiṇacchadanakuṭikaṃ katvā pabbatantare vasāmi vāsaṃ kappesinti attho. Lābhena ca alābhena ca yasena ca ayasena ca santuṭṭho vihāsinti sambandho.

70. Having become an Arahant, recalling his past deeds, and filled with joy, revealing the account of his former conduct, he began, saying, “Having made a hut in the forest,” and so forth. Here, `araññe` (in the forest) means a place where people do not become attached, do not delight, and do not cling due to fear of lions, tigers, and so forth; thus, it is a forest. And `kuṭikaṃ` (a hut) means having made a grass-roofed hut; the meaning is “I dwelt in a mountain crevice, establishing my dwelling.” The connection is that he dwelt content with gain and non-gain, with fame and disrepute.

72. Jalajuttamanāmakanti jale jātaṃ jalajaṃ, padumaṃ, jalajaṃ uttamaṃ jalajuttamaṃ, jalajuttamena samānaṃ nāmaṃ yassa so jalajuttamanāmako, taṃ jalajuttamanāmakaṃ buddhanti attho. Sesaṃ pāḷinayānuyogena suviññeyyamevāti.

72. Regarding `jalajuttamanāmakaṃ`: `jalajaṃ` means ‘born in water’ (`jale jātaṃ`), that is, a lotus. `jalajuttamaṃ` is the ‘supreme water-born,’ that is, the supreme lotus. `jalajuttamanāmako` is he whose name is like the supreme lotus. The meaning is ‘that Buddha, who has a name like the supreme lotus.’ The rest is easily understood by applying the method of the Pāli.

Sanniṭṭhāpakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sanniṭṭhāpaka is complete.

5. Pañcahatthiyattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Pañcahatthiya

Sumedho [Pg.71] nāma sambuddhotiādikaṃ āyasmato pañcahatthiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patvā ratanattaye pasanno vihāsi. Tasmiṃ samaye pañcauppalahatthāni ānesuṃ. So tehi pañcauppalahatthehi vīthiyaṃ caramānaṃ sumedhaṃ bhagavantaṃ pūjesi. Tāni gantvā ākāse vitānaṃ hutvā chāyaṃ kurumānāni tathāgateneva saddhiṃ gacchiṃsu. So taṃ disvā somanassajāto pītiyā phuṭṭhasarīro yāvajīvaṃ tadeva puññaṃ anussaritvā tato cuto devaloke nibbatto aparāparaṃ saṃsaranto imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto saddhājāto pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi. Katakusalanāmena pañcahatthiyattheroti pākaṭo.

The words beginning, 'Sumedha by name, a Fully Enlightened One,' are the Apadāna of the Venerable Pañcahatthiya Thera. He too, having made a foundation under former Buddhas and accumulating merits that are a supporting condition for turning away from the round of rebirths in various existences, was born into a certain family during the time of the Blessed One Sumedha. Having reached maturity, he dwelt with faith in the Three Jewels. At that time, they brought five handfuls of water lilies. With those five handfuls of water lilies, he worshipped the Blessed One Sumedha, who was walking along the road. Those flowers went and, having become a canopy in the sky and providing shade, they proceeded together with the Tathāgata. Seeing that, with joy arisen and his body suffused with rapture, he recollected that very merit for as long as he lived. Having passed away from there, he was reborn in the deva world. Wandering on and on, in this Buddha-era he was born into a certain family, reached maturity, and with faith arisen, went forth. Having developed insight, he became an Arahant before long. By the name of the meritorious deed he had performed, he became known as Pañcahatthiya Thera.

77. So attano pubbakammaṃ saritvā paccakkhato paññāya diṭṭhapubbacaritāpadānaṃ pakāsento sumedho nāma sambuddhotiādimāha. Tattha sumedhoti sundarā medhā catusaccapaṭivedhapaṭisambhidādayo paññā yassa so bhagavā sumedho sambuddho antarāpaṇe antaravīthiyaṃ gacchatīti sambandho. Okkhittacakkhūti adhokhittacakkhu. Mitabhāṇīti pamāṇaṃ ñatvā bhaṇanasīlo, pamāṇaṃ jānitvā dhammaṃ desesīti attho. Sesaṃ suviññeyyamevāti.

77. He, recollecting his past deed and revealing the Apadāna of his former conduct, which he had seen directly with wisdom, spoke the words beginning, 'Sumedha by name, a Fully Enlightened One.' Therein, 'Sumedha' means: he is the Blessed One Sumedha because he possesses beautiful (`sundarā`) wisdom (`medhā`), that is, the wisdom of the penetration of the Four Truths, the analytical knowledges, and so forth. The connection is: 'The Fully Enlightened One walks in the market, in the inner street.' 'With eyes cast down' (`okkhittacakkhu`) means with eyes directed downwards. 'Moderate in speech' (`mitabhāṇī`) means he is accustomed to speaking having known the measure; the meaning is that he taught the Dhamma having known the proper measure. The rest is indeed easily understood.

Pañcahatthiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Pañcahatthiya is complete.

6. Padumacchadaniyattheraapadānavaṇṇanā

6. Commentary on the Apadāna of the Elder Padumacchadaniya

Nibbute lokanāthamhītiādikaṃ āyasmato padumacchadaniyattherassa apadānaṃ. Ayampi purimabuddhesu katapuññasambhāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto ratanattaye pasanno parinibbutassa vipassissa bhagavato citakaṃ padumapupphehi pūjesi. So teneva [Pg.72] cittappasādena yāvatāyukaṃ ṭhatvā tato sugatīsuyeva saṃsaranto dibbasampattiṃ manussasampattiñcāti dve sampattiyo anekakkhattuṃ anubhavitvā imasmiṃ amhākaṃ sammāsambuddhakāle ekasmiṃ kulagehe nibbatto viññutaṃ patto satthari pasīditvā sāsane pabbajito ghaṭento vāyamanto nacirasseva arahā ahosi. Tassa rattiṭṭhānadivāṭṭhānādīsu tattha tattha viharantassa vihāro padumapupphehi chādīyati, tena so padumacchadaniyattheroti pākaṭo.

The words beginning, 'When the Lord of the World had attained Nibbāna,' are the Apadāna of the Venerable Padumacchadaniya Thera. He too, having accumulated a store of merit under former Buddhas and accumulating merits that are a supporting condition for turning away from the round of rebirths in various existences, was born into a certain family during the time of the Blessed One Vipassī. Having reached maturity and gained faith in the Three Jewels, he worshipped the funeral pyre of the Blessed One Vipassī, who had attained Parinibbāna, with lotus flowers. Through that very confidence of mind, having lived for his full lifespan, he passed away from there and, wandering only in happy destinations, experienced the two prosperities—divine prosperity and human prosperity—many times. In this Buddha-era, he was born into a certain family, reached maturity, gained faith in the Teacher, and went forth into the Dispensation. Striving and making effort, he became an Arahant before long. For him, while dwelling here and there in his places for the night, places for the day, and so forth, his dwelling was covered with lotus flowers. Therefore, he became known as Padumacchadaniya Thera.

83. Attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha nibbuteti khandhaparinibbānena parinibbute satthari, vipassissa sammāsambuddhassa sarīre citamāniyamāne citake āropite suphullaṃ padumakalāpaṃ ahaṃ gahetvā citakaṃ āropayiṃ pūjesinti attho. Sesagāthāsu heṭṭhā vuttanayattā uttānatthamevāti.

83. Recalling his past deed, and by way of joy revealing the Apadāna of his former conduct, he spoke the words beginning, 'When the Lord of the World had attained Nibbāna.' Therein, 'attained Nibbāna' (`nibbute`) means: when the Teacher had attained Parinibbāna by way of the Parinibbāna of the aggregates. The meaning is: while the body of Vipassī, the Fully Enlightened One, was being placed upon the constructed pyre, 'I took a fully bloomed lotus cluster, placed it on the pyre, and worshipped it.' In the remaining verses, because the method has been explained previously and because the meaning is plain, it is easily understood.

Padumacchadaniyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Padumacchadaniya is complete.

7. Sayanadāyakattheraapadānavaṇṇanā

7. Commentary on the Apadāna of the Elder Sayanadāyaka

Siddhatthassa bhagavatotiādikaṃ āyasmato sayanadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle aññatarasmiṃ kule nibbatto viññutaṃ patto satthari pasīditvā hatthidaṇḍasuvaṇṇādīhi sayanatthāya mañcaṃ kāretvā anagghehi vicittattharaṇehi attharitvā bhagavantaṃ pūjesi. So bhagavā tassānukampāya paṭiggahetvā anubhavi. So tena puññakammena dibbamanussasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patvā satthu sāsane pasanno pabbajitvā vipassanaṃ ārabhitvā nacirasseva arahā ahosi. Pubbe katapuññanāmena sayanadāyakattheroti pākaṭo.

The words beginning, 'Of the Blessed One Siddhattha,' are the Apadāna of the Venerable Sayanadāyaka Thera. He too, having made a foundation under former Buddhas and accumulating merits that are a supporting condition for turning away from the round of rebirths in various existences, was born into a certain family during the time of the Blessed One Siddhattha. Having reached maturity and gained faith in the Teacher, he had a couch made for the purpose of reclining, with ivory, gold, and so forth. Having spread it with priceless, variegated coverings, he worshipped the Blessed One. That Blessed One, out of compassion for him, accepted and used it. He, through that meritorious deed, experienced divine and human prosperities. In this Buddha-era, he was born into a certain family, reached maturity, gained faith in the Teacher's Dispensation, went forth, and having undertaken insight, became an Arahant before long. By the name of the merit performed in the past, he became known as Sayanadāyaka Thera.

88. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Taṃ sabbaṃ pāḷinayānusārena suviññeyyamevāti.

88. One day, he, recollecting his past deed, and with joy arisen, revealed the Apadāna of his former conduct, speaking the words beginning, 'Of the Blessed One Siddhattha.' All of that is easily understood in accordance with the method of the Pāli text.

Sayanadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sayanadāyaka is complete.

8. Caṅkamanadāyakattheraapadānavaṇṇanā

8. Commentary on the Apadāna of the Elder Caṅkamanadāyaka

Atthadassissa [Pg.73] muninotiādikaṃ āyasmato caṅkamanadāyakattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tesu tesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto satthari pasīditvā uccavatthukaṃ sudhāparikammakataṃ rajatarāsisadisaṃ sobhamānaṃ caṅkamaṃ kāretvā muttadalasadisaṃ setapulinaṃ attharitvā bhagavato adāsi. Paṭiggahesi bhagavā, caṅkamaṃ paṭiggahetvā ca pana sukhaṃ kāyacittasamādhiṃ appetvā ‘‘ayaṃ anāgate gotamassa bhagavato sāsane sāvako bhavissatī’’ti byākāsi. So tena puññakammena devamanussesu aparāparaṃ saṃsaranto dve sampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhippatto saddhāsampanno sāsane pabbajitvā nacirasseva arahattaṃ patvā katapuññanāmena caṅkamanadāyakattheroti pākaṭo ahosi.

This is the Apadāna of the Venerable Elder Caṅkamanadāyaka, beginning with 'Atthadassissa munino'. This venerable one, having made a resolution under previous Buddhas, accumulated merits in various existences that served as a supporting condition for turning away from saṃsāra. During the time of the Blessed One Atthadassī, he was born into a certain family, and having attained discernment, he gained faith in the Teacher. He had a walking path constructed on high ground, plastered with stucco, shining like a heap of silver; and having spread white sand like a layer of pearls, he gave it to the Blessed One. The Blessed One accepted it. Having accepted the walkway, he entered into a pleasant concentration of body and mind and made this prediction: 'In the future, this one will be a disciple in the Dispensation of the Blessed One Gotama.' Through that meritorious deed, he wandered from life to life among devas and humans, experiencing divine and human prosperity. In this Buddha-era, he was born into a certain family, and upon reaching maturity, being endowed with faith, he went forth in the Dispensation. Before long, he attained arahantship and became known as the Elder Caṅkamanadāyaka, by the name of the meritorious deed he had performed.

93. So ekadivasaṃ attanā pubbe katapuññakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento atthadassissa muninotiādimāha. Tattha atthadassissāti atthaṃ payojanaṃ vuddhiṃ virūḷhiṃ nibbānaṃ dakkhati passatīti atthadassī, atha vā atthaṃ nibbānaṃ dassanasīlo jānanasīloti atthadassī, tassa atthadassissa munino monena ñāṇena samannāgatassa bhagavato manoramaṃ manallīnaṃ bhāvanīyaṃ manasi kātabbaṃ caṅkamaṃ kāresinti sambandho. Sesaṃ vuttanayānusāreneva suviññeyyamevāti.

93. One day, recalling the meritorious deed he had formerly performed, he became filled with joy and, proclaiming the Apadāna of his past conduct, spoke the verse beginning 'Atthadassissa munino'. Therein, 'Atthadassī' means one who sees (dassī) the goal (attha)—that is, the purpose, growth, development, and Nibbāna. Or else, 'Atthadassī' means one whose nature it is to see (dassanasīlo) and to know (jānanasīlo) the goal (attha), Nibbāna. The connection is as follows: 'I had a walking path made—delightful to the mind, mind-absorbing, worthy of development, to be kept in mind—for that Blessed One Atthadassī, the sage endowed with sagely knowledge.' The rest is easily understood according to the method already stated.

Caṅkamanadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Caṅkamanadāyaka is complete.

9. Subhaddattheraapadānavaṇṇanā

9. Commentary on the Apadāna of the Elder Subhadda.

Padumuttaro lokavidūtiādikaṃ āyasmato subhaddattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave nibbānādhigamanatthāya puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne [Pg.74] saddhāsampanne ekasmiṃ kulagehe nibbato viññutaṃ patvā gharabandhanena baddho ratanattaye pasanno parinibbānamañce nipannaṃ padumuttaraṃ bhagavantaṃ disvā sannipatitā dasasahassacakkavāḷadevatāyo ca disvā pasannamānaso nigguṇḍikeṭakanīlakāsokāsitādianekehi sugandhapupphehi pūjesi. So tena puññakammena yāvatāyukaṃ ṭhatvā tato cavitvā tusitādīsu dibbasampattiyo anubhavitvā tato manussesu manussasampattiyo anubhavitvā nibbattanibbattaṭṭhānesu ca sugandhehi pupphehi pūjito ahosi. Imasmiṃ pana buddhuppāde ekasmiṃ vibhavasampanne kule nibbattitvā viññutaṃ patto kāmesu ādīnavaṃ disvāpi yāva buddhassa bhagavato parinibbānakālo tāva aladdhabuddhadassano bhagavato parinibbānamañce nipannakāleyeva pabbajitvā arahattaṃ pāpuṇi. Pubbe katapuññanāmena subhaddoti pākaṭo ahosi.

This is the Apadāna of the Venerable Elder Subhadda, beginning with 'Padumuttaro lokavidū'. He too, having made a resolution under previous Buddhas and accumulating merits in various existences for the sake of attaining Nibbāna, was born into a family endowed with wealth and faith during the time of the Blessed One Padumuttara. Having attained discernment, though bound by household ties, he became confident in the Triple Gem. Seeing the Blessed One Padumuttara lying on the couch of final Nibbāna, and also seeing the assembled deities of the ten-thousand world-systems, his mind became serene. He worshipped with many fragrant flowers such as nigguṇḍi, keṭaka, blue aśoka, and dark aśoka. Through that meritorious deed, having lived out his lifespan, he passed away from there and experienced divine prosperity in the Tusita realm and others. Thereafter, he experienced human prosperity among humans, and in whatever place he was reborn, he was honored with fragrant flowers. In this present Buddha-era, however, he was born into a family endowed with wealth, and having attained discernment, although he saw the danger in sensual pleasures, he did not get to see the Buddha until the time of the Blessed One's final Nibbāna. Only at the time when the Blessed One was lying on the couch of final Nibbāna did he go forth and attain arahantship. He became known as Subhadda because of the meritorious deed he had formerly performed.

101. So attano pubbakammaṃ saritvā somanassavasena pubbacaritāpadānaṃ pakāsento padumuttaro lokavidūtiādimāha. Taṃ uttānatthameva. Suṇātha mama bhāsato…pe… nibbāyissatināsavoti idaṃ parinibbānamañce nipannova padumuttaro bhagavā byākāsi.

101. Recalling his former deed, out of joy he proclaimed the Apadāna of his past conduct, speaking the verse beginning 'Padumuttaro lokavidū'. Its meaning is self-evident. The Blessed One Padumuttara made this prediction while lying on the couch of final Nibbāna: 'Listen to me as I speak… he will attain Nibbāna, free from taints.'

Pañcamabhāṇavāravaṇṇanā samattā.

The commentary on the fifth recital section is complete.

115. So attano paṭipattiṃ dassento pubbakammena saṃyuttotiādimāha. Ekaggoti ekaggacitto. Susamāhitoti suṭṭhu samāhito, santakāyacittoti attho. Buddhassa oraso puttoti buddhassa urasā hadayena niggataovādānusāsaniṃ sutvā pattaarahattaphaloti attho. Dhammajomhi sunimmitoti dhammato kammaṭṭhānadhammato jāto ariyāya jātiyā sunimmito suṭṭhu nipphāditasabbakicco amhi bhavāmīti attho.

115. Showing his own practice, he spoke the verse beginning 'Pubbakammena saṃyutto'. 'Ekaggo' means 'with a one-pointed mind'. 'Susamāhito' means 'well-composed'; the meaning is 'with a calmed body and mind'. 'Buddhassa oraso putto' means 'a legitimate son of the Buddha'; the meaning is 'one who has attained the fruit of arahantship by hearing the advice and instruction that issued from the Buddha’s heart'. 'Dhammajo’mhi sunimmito' means 'I am born of the Dhamma, well-fashioned'; the meaning is 'I am one born from the Dhamma—from the Dhamma of the meditation subject—born with a noble birth, well-fashioned, having perfectly accomplished all duties'.

116. Dhammarājaṃ upagammāti dhammena sabbasattānaṃ rājānaṃ issarabhūtaṃ bhagavantaṃ upagantvā samīpaṃ gantvāti attho. Apucchiṃ pañhamuttamanti uttamaṃ khandhāyatanadhātusaccasamuppādādipaṭisaṃyuttaṃ pañhaṃ apucchinti attho. Kathayanto ca me pañhanti eso amhākaṃ bhagavā me mayhaṃ pañhaṃ kathayanto byākaronto. Dhammasotaṃ upānayīti anupādisesanibbānadhātusaṅkhātaṃ dhammasotaṃ dhammapavāhaṃ upānayi pāvisīti attho.

116. 'Dhammarājaṃ upagamma' means 'having approached the Blessed One, who is the king and lord of all beings through the Dhamma; that is, having gone near him'. 'Apucchiṃ pañhamuttamaṃ' means 'I asked the supreme question, one connected with the aggregates, sense bases, elements, truths, dependent origination, and so on'. 'Kathayanto ca me pañhaṃ' means 'while our Blessed One was speaking on and explaining my question'. 'Dhammasotaṃ upānayī' means 'he entered the stream of Dhamma, the flow of Dhamma, which is known as the Nibbāna-element without residue; that is, he entered it'.

118. Jalajuttamanāyakoti [Pg.75] padumuttaranāmako ma-kārassa ya-kāraṃ katvā katavohāro. Nibbāyi anupādānoti upādāne pañcakkhandhe aggahetvā nibbāyi na paññāyi adassanaṃ agamāsi, manussalokādīsu katthacipi apatiṭṭhitoti attho. Dīpova telasaṅkhayāti vaṭṭitelānaṃ saṅkhayā abhāvā padīpo iva nibbāyīti sambandho.

118. 'Jalajuttamanāyako' (the leader, highest of lotuses) is a designation for the one named Padumuttara, a term formed by changing the letter 'm' to 'y'. 'Nibbāyi anupādāno' (extinguished without clinging) means: without grasping the five aggregates, which are the basis for clinging, he was extinguished, was no longer perceived, passed into invisibility; the meaning is that he was not established anywhere in the worlds of humans and so on. 'Dīpova telasaṅkhayā' (like a lamp when the fuel is exhausted): the connection is that just as a lamp is extinguished due to the exhaustion and absence of wick and oil, so was he extinguished.

119. Sattayojanikaṃ āsīti tassa parinibbutassa padumuttarassa bhagavato ratanamayaṃ thūpaṃ sattayojanubbedhaṃ āsi ahosīti attho. Dhajaṃ tattha apūjesinti tattha tasmiṃ cetiye sabbabhaddaṃ sabbato bhaddaṃ sabbaso manoramaṃ dhajaṃ pūjesinti attho.

119. 'Sattayojanikaṃ āsi' (it was seven yojanas) means: the jeweled stūpa of that Blessed One Padumuttara, who had attained final Nibbāna, was seven yojanas high. 'Dhajaṃ tattha apūjesiṃ' (I worshipped a banner there) means: at that shrine, I worshipped a banner that was auspicious in every way, beautiful from every side, and completely delightful.

120. Kassapassa ca buddhassāti padumuttarassa bhagavato kālato paṭṭhāya āgatassa devamanussesu saṃsarato me mayhaṃ oraso putto tisso nāma kassapassa sammāsambuddhassa aggasāvako jinasāsane buddhasāsane dāyādo āsi ahosīti sambandho.

120. The connection is that 'Kassapassa ca buddhassa' means: from the time of the Blessed One Padumuttara, as I was wandering among devas and humans, my own son, named Tissa, became the chief disciple of the Perfectly Self-Enlightened One Kassapa, an heir in the Dispensation of the Conqueror, the Buddha’s Dispensation.

121. Tassa hīnena manasāti tassa mama puttassa tissassa aggasāvakassa hīnena lāmakena manasā cittena abhaddakaṃ asundaraṃ ayuttakaṃ ‘‘antako pacchimo’’ti vācaṃ vacanaṃ abhāsiṃ kathesinti attho. Tena kammavipākenāti tena arahantabhakkhānasaṅkhātassa akusalakammassa vipākena. Pacchime addasaṃ jinanti pacchime pariyosāne parinibbānakāle mallānaṃ upavattane sālavane parinibbānamañce nipannaṃ jinaṃ jitasabbamāraṃ amhākaṃ gotamasammāsambuddhaṃ addasaṃ ahanti attho. ‘‘Pacchā me āsi bhaddaka’’ntipi pāṭho. Tassa pacchā tassa bhagavato avasānakāle nibbānāsannakāle me mayhaṃ bhaddakaṃ sundaraṃ catusaccapaṭivijjhanaṃ āsi ahosīti attho.

121. 'Tassa hīnena manasā' means: with a low, base mind, with an unwholesome consciousness, I spoke harsh, unbecoming, and unsuitable words to that son of mine, Tissa, the chief disciple, saying, 'The end-maker is the last'; this is the meaning. 'Tena kammavipākena' means: due to the result of that unwholesome deed, namely disparaging an arahant. 'Pacchime addasaṃ jinaṃ' means: in my final period, at the time of final Nibbāna, in the Sāla grove of the Mallas at Upavattana, I saw the Conqueror, our Gotama the Perfectly Self-Enlightened One who had conquered all Māras, lying on the couch of final Nibbāna; this is the meaning. There is also a reading, 'Pacchā me āsi bhaddakaṃ'. Its meaning is: at the end, at the time of the Blessed One's cessation, near the time of Nibbāna, the beautiful penetration of the four truths occurred for me.

122. Pabbājesi mahāvīroti mahāvīriyo sabbasattahito karuṇāyutto jitamāro muni mallānaṃ upavattane sālavane pacchime sayane parinibbānamañce sayitova maṃ pabbājesīti sambandho.

122. The connection is that 'Pabbājesi mahāvīro' means: the Great Hero—one of great energy, devoted to the welfare of all beings, endowed with compassion, the conqueror of Māra, the sage—ordained me while he was lying on his final couch, the couch of final Nibbāna, in the Sāla grove at the Mallas’ Upavattana.

123. Ajjeva [Pg.76] dāni pabbajjāti ajja eva bhagavato parinibbānadivaseyeva mama pabbajjā, tathā ajja eva upasampadā, ajja eva dvipaduttamassa sammukhā parinibbānaṃ ahosīti sambandho. Sesaṃ suviññeyyamevāti.

123. “Today is truly the going forth”—the connection is: on this very day, the day of the Blessed One’s Parinibbāna, was my going forth; likewise, on this very day, the higher ordination; on this very day, in the presence of the Supreme Among Two-footed Beings, his Parinibbāna occurred. The rest is easily understood.

Subhaddattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Subhadda is complete.

10. Cundattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Cunda

Siddhatthassa bhagavatotiādikaṃ āyasmato cundattherassa apadānaṃ. Ayampi purimabuddhesu katapuññasambhāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle vibhavasampanne kule nibbatto viññutaṃ patvā satthari pasīditvā sattaratanamayaṃ suvaṇṇagghiyaṃ kāretvā sumanapupphehi chādetvā bhagavantaṃ pūjesi. Tāni pupphāni ākāsaṃ samuggantvā vitānākārena aṭṭhaṃsu. Atha naṃ bhagavā ‘‘anāgate gotamassa nāma bhagavato sāsane cundo nāma sāvako bhavissatī’’ti byākāsi. So tena puññakammena tato cuto devaloke upapanno kamena chasu kāmāvacaradevesu sukhaṃ anubhavitvā manussesu cakkavattiādisampattiyo ca anubhavitvā imasmiṃ buddhuppāde brāhmaṇakule rūpasāriyā putto sāriputtattherassa kaniṭṭho hutvā nibbatti. Tassa viññutaṃ pattassa ārohapariṇāharūpavayānaṃ sundaratāya sakārassa cakāraṃ katvā cundoti nāmaṃ kariṃsu. So vayappatto gharāvāse ādīnavaṃ pabbajjāya ca ānisaṃsaṃ disvā bhātuttherassa santike pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ pāpuṇi.

The Apadāna of Venerable Cunda begins with “Of the Blessed One Siddhattha.” He too, having accumulated a store of merit in the presence of previous Buddhas, gathered wholesome deeds as supportive conditions for liberation in various existences. In the time of the Blessed One Siddhattha, he was born into a wealthy family, attained understanding, developed faith in the Teacher, and had a golden offering vessel made of the seven jewels, covered with jasmine flowers, and offered it to the Blessed One. Those flowers rose into the sky and remained as a canopy. Then the Blessed One declared, “In the future, in the dispensation of the Blessed One named Gotama, there will be a disciple named Cunda.” By that meritorious deed, after passing away from there, he was reborn in the deva realm. In due course, he experienced happiness in the six sensuous deva realms, and among humans experienced the fortunes of a wheel-turning monarch and so forth. In this Buddha’s dispensation, he was born into a brahmin family as the son of Rūpasārī, the younger brother of Elder Sāriputta. When he reached maturity, because of the beauty of his height, build, form, and age, they changed the sound ‘sa’ to ‘ca’ and gave him the name Cunda. Having come of age, seeing the danger in household life and the benefit in renunciation, he went forth in the presence of his elder brother, developed insight, and in no long time attained Arahantship.

125. So pattaarahattaphalo ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Taṃ heṭṭhā vuttatthameva. Agghiyantiādayopi uttānatthāyeva.

125. Having attained the fruit of Arahantship, one day, recollecting his past deeds and filled with joy, he proclaimed the Apadāna of his former conduct, beginning with “Of the Blessed One Siddhattha.” The meaning of that is as stated below. “Agghiya,” etc., are also of obvious meaning.

128. Vitiṇṇakaṅkho sambuddhoti visesena maggādhigamena vicikicchāya khepitattā vitiṇṇakaṅkho asaṃsayo sambuddho. Tiṇṇoghehi purakkhatoti kāmoghādīnaṃ catunnaṃ oghānaṃ tiṇṇattā atikkantattā oghatiṇṇehi [Pg.77] khīṇāsavehi purakkhato parivāritoti attho. Byākaraṇagāthā uttānatthāyeva.

128. “The doubt-crossed, the Awakened One”—because through the special attainment of the path he has destroyed doubt, he is doubt-crossed, without uncertainty, a Perfectly Enlightened One. “Accompanied by those who have crossed the floods”—meaning, he is accompanied and surrounded by those who have crossed the floods, the taintless ones, because the four floods of sensuality and so forth have been crossed and gone beyond. The verses of declaration are of obvious meaning.

139. Upaṭṭhahiṃ mahāvīranti uttamatthassa nibbānassa pattiyā pāpuṇanatthāya kappasatasahassādhikesu caturāsaṅkhyeyyesu kappesu pāramiyo pūrentena katavīriyattā mahāvīraṃ buddhaṃ upaṭṭhahiṃ upaṭṭhānaṃ akāsinti attho. Aññe ca pesale bahūti na kevalameva buddhaṃ upaṭṭhahiṃ, pesale piyasīle sīlavante aññe ca bahuaggappatte sāvake, me mayhaṃ bhātaraṃ sāriputtattherañca upaṭṭhahinti sambandho.

139. “I attended upon the Great Hero”—meaning that I attended upon the Great Hero, the Buddha, so-called because of the effort he made while fulfilling the perfections over four incalculable and one hundred thousand aeons for the sake of attaining the supreme goal of Nibbāna. “And many other virtuous ones”—the connection is that not only did I attend upon the Buddha, but I also attended upon many other virtuous, amiable, and well-conducted disciples who had reached the highest attainment, as well as my brother, the Elder Sāriputta.

140. Bhātaraṃ me upaṭṭhahitvāti mayhaṃ bhātaraṃ upaṭṭhahitvā vattapaṭivattaṃ katvā tassa parinibbutakāle bhagavato paṭhamaṃ parinibbutattā tassa dhātuyo gahetvā pattamhi okiritvā lokajeṭṭhassa narānaṃ āsabhassa buddhassa upanāmesiṃ adāsinti attho.

140. “Having attended upon my brother”—meaning: having attended upon my brother and performed all requisite duties for him, at the time of his Parinibbāna—since he attained Parinibbāna before the Blessed One—I collected his relics, placed them in a bowl, and presented them to the Buddha, the foremost of the world, the Bull among men.

141. Ubho hatthehi paggayhāti taṃ mahā dinnaṃ dhātuṃ so bhagavā attano ubhohi hatthehi pakārena gahetvā taṃ dhātuṃ saṃsuṭṭhu dassayanto aggasāvakaṃ sāriputtattheraṃ kittayi pakāsesīti attho. Sesaṃ uttānatthamevāti.

141. “Raising it with both hands”—meaning: that Blessed One, taking the relic given by me with both his hands, and displaying that relic very well, praised and proclaimed the chief disciple, the Elder Sāriputta. The rest is of obvious meaning.

Cundattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Cunda is complete.

Pañcamavaggavaṇṇanā samattā.

The commentary on the fifth section is complete.

6. Bījanivaggo

6. The Seed Chapter

1. Vidhūpanadāyakattheraapadānavaṇṇanā

1. Commentary on the Apadāna of the Elder Vidhūpanadāyaka

Padumuttarabuddhassātiādikaṃ āyasmato vidhūpanadāyakattherassa apadānaṃ. Ayampi purimajinavaresu pūritapuññasambhāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto vibhavasampanno saddhājāto bhagavati pasanno gimhakāle suvaṇṇarajatamuttāmaṇimayaṃ bījaniṃ kāretvā bhagavato adāsi. So tena puññakammena devesu ca manussesu ca saṃsaranto [Pg.78] dve sampattiyo anubhavitvā imassa amhākaṃ sammāsambuddhassa uppannakāle ekasmiṃ kulagehe nibbatto gharabandhanena bandhitvā gharāvāse ādīnavaṃ disvā pabbajjāya ca ānisaṃsaṃ disvā saddhāsampanno sāsane pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Vidhūpanadāyaka begins with the words, 'Of the Buddha Padumuttara.' He too, having fulfilled his store of merit under former Conquerors and accumulating, in various existences, meritorious deeds that serve as a basis for liberation, was born in a certain family home in the time of the Blessed One Padumuttara. Having reached maturity, being endowed with wealth, with faith having arisen, and being devoted to the Blessed One, during the hot season he had a fan made of gold, silver, pearls, and gems, and gave it to the Blessed One. Through that meritorious action, while wandering among gods and humans and experiencing two kinds of prosperity, at the time of the arising of this our Perfectly Enlightened Buddha, he was born in a certain family home. Bound by the fetters of the household, seeing the peril in the household life and the benefit in renunciation, endowed with faith, he went forth into the Dispensation, developed insight, and not long after became an Arahant.

1. So ‘‘kena mayā puññakammena ayaṃ lokuttarasampatti laddhā’’ti attano pubbakammaṃ anussaranto taṃ paccakkhato ñatvā pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Taṃ heṭṭhā vuttatthameva. Bījanikā mayā dinnāti visesena santāpayantānaṃ sattānaṃ santāpaṃ nibbāpenti sītalaṃ vātaṃ janetīti bījanī, bījanīyeva bījanikā, sā sattaratanamayā vijjotamānā bījanikā mayā kārāpetvā dinnāti attho.

1. He, reflecting on his own past deeds, 'By what meritorious action was this supramundane attainment gained by me?', and having known it directly, while proclaiming the Apadāna of his past conduct, spoke the words beginning with, 'Of the Buddha Padumuttara.' That has the meaning already stated previously. As for 'A fan was given by me': because it extinguishes the torment of beings who are especially tormented and generates a cool wind, it is a 'bījanī' (fan). A 'bījanī' is a 'bījanikā'. The meaning is: that radiant fan, made of the seven kinds of precious materials, was caused to be made by me and was given.

Vidhūpanadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Vidhūpanadāyaka is complete.

2. Sataraṃsittheraapadānavaṇṇanā

2. Commentary on the Apadāna of the Elder Sataraṃsi

Ucciyaṃ selamāruyhātiādikaṃ āyasmato sataraṃsittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patto sakkaṭabyākaraṇe vedattaye ca pāraṅgato gharāvāsaṃ pahāya araññaṃ pavisitvā isipabbajjaṃ pabbajitvā himavante vāsaṃ kappesi. Tasmiṃ samaye padumuttaro bhagavā vivekakāmatāya uccaṃ ekaṃ pabbataṃ āruyha jalitaggikkhanto viya nisīdi. Taṃ tathānisinnaṃ bhagavantaṃ disvā tāpaso somanassajāto añjaliṃ paggayha anekehi kāraṇehi thomesi. So tena puññakammena tato cuto chasu kāmāvacaradevesu dibbasampattiṃ anubhavitvā tato manussaloke sataraṃsī nāma cakkavattī rājā hutvā nibbatti. Tampi sampattiṃ anekakkhattuṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto pubbapuññasambhāravasena ñāṇassa paripakkattā sattavassikova pabbajitvā arahattaṃ pāpuṇi.

The Apadāna of the Venerable Sataraṃsi begins with the words, 'Ascending the high rocky mountain...' He too, having made his aspiration in the presence of previous Buddhas and accumulating, in various existences, meritorious deeds that serve as a basis for liberation, was born into a brahmin family in the time of the Blessed One Padumuttara. Having reached maturity, he became a master of Sanskrit grammar and the three Vedas. Abandoning the household life, he entered the forest, undertook the going-forth of an ascetic, and took up residence in the Himalayas. At that time, the Blessed One Padumuttara, desiring seclusion, ascended a high mountain and sat like a blazing mass of fire. Seeing the Blessed One seated thus, the ascetic, with joy arisen, raised his joined hands in reverence and praised him for many reasons. Through that meritorious deed, having passed away from there, he experienced divine fortune in the six sense-sphere heavens. Then, in the human world, he was reborn as a wheel-turning monarch named Sataraṃsi. Having experienced that fortune many times, during this Buddha-dispensation, he was born into a certain family home. By the power of his store of past merit and due to the maturity of his knowledge, at the age of seven he went forth and attained arahantship.

8-9. So [Pg.79] ‘‘ahaṃ kena kammena sattavassikova santipadaṃ anuppattosmī’’ti saramāno pubbakammaṃ ñāṇena paccakkhato disvā somanassajāto pubbacaritāpadānaṃ udānavasena pakāsento ucciyaṃ selamāruyhātiādimāha. Tattha ucciyanti uccaṃ selamayaṃ pabbataṃ āruyha nisīdi padumuttaroti sambandho. Pabbatassāvidūramhīti bhagavato nisinnassa pabbatassa āsannaṭṭhāneti attho. Brāhmaṇo mantapāragūti mantasaṅkhātassa vedattayassa pāraṃ pariyosānaṃ koṭiṃ gato eko brāhmaṇoti attho, aññaṃ viya attānaṃ niddisati ayaṃ mantapāragūti. Upaviṭṭhaṃ mahāvīranti tasmiṃ pabbate nisinnaṃ vīravantaṃ jinaṃ, kiṃ visiṭṭhaṃ? Devadevaṃ sakalachakāmāvacarabrahmadevānaṃ atidevaṃ narāsabhaṃ narānaṃ āsataṃ seṭṭhaṃ lokanāyakaṃ sakalasattalokaṃ nayantaṃ nibbānaṃ pāpentaṃ ahaṃ añjaliṃ dasanakhasamodhānañjalipuṭaṃ sirasi muddhani paggahetvāna patiṭṭhapetvā santhaviṃ suṭṭhuṃ thomesinti sambandho.

8-9. He, remembering, 'By what action have I, at only seven years of age, attained the state of peace?', and seeing his past action directly with his knowledge, became joyful. Proclaiming the Apadāna of his past conduct by way of an inspired utterance, he spoke the words beginning with, 'Ascending a high rocky mountain...' Therein, the connection for 'ascending' is: having ascended a high, rocky mountain, Padumuttara sat down. The meaning of 'not far from the mountain' is: in a place near the mountain where the Blessed One was seated. The meaning of 'a brahmin, a master of mantras' is: a brahmin who has gone to the further shore, the final end, the summit of the three Vedas, which are known as mantras. He refers to himself as if he were another, saying, 'this master of mantras.' 'The great hero seated' refers to the heroic Conqueror seated on that mountain. What are his special qualities? He is the god of gods, the supreme god over all the gods of the six sense-spheres and the Brahmā gods; the bull among men, the best of men; the leader of the world, who guides the entire world of beings, leading them to Nibbāna. The connection is: 'I praised' means, 'I, having raised the cupped hands of reverence—the ten fingernails brought together—and placed them upon my head, upon the crown, praised him well, extolled him.'

12. Abhāsathāti ‘‘yenāyaṃ añjalī dinno…pe… arahā so bhavissatī’’ti byākāsi. Sesaṃ uttānatthamevāti.

12. 'He spoke' means he made the prediction, 'By this gesture of reverence that was given... (etc.)... he will become an arahant.' The rest has a clear meaning.

Sataraṃsittheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sataraṃsi is complete.

3. Sayanadāyakattheraapadānavaṇṇanā

3. Commentary on the Apadāna of the Elder Sayanadāyaka

Padumuttarabuddhassātiādikaṃ āyasmato sayanadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā sukhamanubhavanto satthu dhammadesanaṃ sutvā satthari pasanno dantasuvaṇṇarajatamuttamaṇimayaṃ mahārahaṃ mañcaṃ kārāpetvā cīnapaṭṭakambalādīni attharitvā sayanatthāya bhagavato adāsi. Bhagavā tassa anuggahaṃ karonto tattha sayi. So tena puññakammena devamanussesu saṃsaranto tadanurūpaṃ ākāsagamanasukhaseyyādisukhaṃ anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kule nibbattitvā viññutaṃ pāpuṇitvā satthu dhammadesanaṃ sutvā pasannamānaso pabbajitvā vipassanto nacirasseva arahā ahosi.

The Apadāna of the Venerable Sayanadāyaka begins with the words, 'Of the Buddha Padumuttara...' He too, having made his aspiration in the presence of past Buddhas and accumulating, in various existences, meritorious deeds that serve as a basis for liberation, was born into a certain family home in the time of the Blessed One Padumuttara. Having reached maturity, he established a household and experienced happiness. Hearing the Teacher’s Dhamma discourse, he became devoted to the Teacher. He had a valuable couch made of ivory, gold, silver, pearls, and gems, and having spread it with Chinese silks, woolen blankets, and the like, he gave it to the Blessed One for the purpose of reclining. The Blessed One, showing him compassion, lay down upon it. Through that meritorious deed, while wandering among gods and humans, he experienced corresponding happiness, such as traveling through the sky and having comfortable beds. During this Buddha-dispensation, he was born into a certain family endowed with wealth. Having reached maturity and heard the Teacher’s Dhamma discourse, with a devoted mind he went forth, and while developing insight, not long after became an arahant.

20. So [Pg.80] attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Taṃ heṭṭhā vuttatthameva.

20. He, remembering his own past deed, with joy arisen, and proclaiming the Apadāna of his past conduct, spoke the words beginning with, 'Of the Buddha Padumuttara...' That has the meaning already stated previously.

21. Sukhette bījasampadāti yathā tiṇakacavararahite kaddamādisampanne sukhette vuttabījāni sāduphalāni nipphādenti, evameva rāgadosādidiyaḍḍhasahassakilesasaṅkhātatiṇakacavararahite suddhasantāne puññakkhette vuttadānāni appānipi samānāni mahapphalāni hontīti attho. Sesaṃ suviññeyyamevāti.

21. The phrase 'the excellence of seeds in a fertile field' means that just as seeds sown in a fertile field—free from grass and refuse, rich in mud and other nutrients—produce sweet fruits, so too do even small acts of generosity, when performed in the pure continuum, the field of merit, free from the grass and refuse of the fifteen hundred defilements such as greed and hatred, bear great fruit. The rest is easily understood.

Sayanadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Sayanadāyaka Thera is complete.

4. Gandhodakiyattheraapadānavaṇṇanā

4. Commentary on the Apadāna of Gandhodakiya Thera

Padumuttarabuddhassātiādikaṃ āyasmato gandhodakiyattherassa apadānaṃ. Ayampi purimamunivaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto parinibbute bhagavati nagaravāsino bodhipūjaṃ kurumāne disvā vicittaghaṭe candanakappurāgaruādimissakasugandhodakena pūretvā bodhirukkhaṃ abhisiñci. Tasmiṃ khaṇe devo mahādhārāhi pavassi. Tadā so asanivegena kālaṃ kato. Teneva puññakammena devaloke nibbatti, tattheva ṭhito ‘‘aho buddho, aho dhammo’’tiādigāthāyo abhāsi. Evaṃ so devamanussesu sampattiyo anubhavitvā sabbapariḷāhavippamutto nibbattanibbattaṭṭhāne sītibhāvamupagato sukhito imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto satthari pasanno pabbajitvā kammaṭṭhānaṃ ārabhitvā vipassanto nacirasseva arahattaṃ pāpuṇi. Pubbe katapuññena gandhodakiyattheroti pākaṭo ahosi.

The Apadāna of the Venerable Gandhodakiya Thera, beginning with 'Padumuttarabuddhassa,' and so forth. This one, too, having made aspirations under previous great sages, accumulating merits in various existences that are a basis for liberation, was born into a family in the time of the Blessed One Padumuttara. After the Blessed One had attained final Nibbāna, seeing the city dwellers worshipping the Bodhi tree, he filled a variegated pot with fragrant water mixed with sandalwood, camphor, agarwood, and so forth, and sprinkled it over the Bodhi tree. At that moment, rain fell in great streams. Then he passed away, struck by a thunderbolt. By that very meritorious deed, he was reborn in the deva world, and while remaining there, he recited verses such as, 'Ah, the Buddha! Ah, the Dhamma!' Thus, experiencing prosperity among devas and humans, freed from all feverishness, he attained coolness and was happy in every place of rebirth. In this Buddha-era, he was born into a family, attained maturity, became faithful to the Teacher, went forth, took up a meditation subject, developed insight, and soon attained arahantship. Due to merit made in the past, he became known as the Gandhodakiya Thera.

25. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumutarassātiādimāha. Taṃ vuttatthameva. Mahābodhimaho ahūti mahābodhirukkhassa pūjā ahosīti attho. Vicittaṃ ghaṭamādāyāti anekehi cittakammasuvaṇṇakammehi vicittaṃ sobhamānaṃ gandhodakapuṇṇaṃ ghaṭaṃ gahetvāti attho[Pg.81]. Gandhodakamadāsahanti gandhodakaṃ adāsiṃ, ahaṃ gandhodakena abhisiñcinti attho.

25. One day, recalling his past deed, he was filled with joy and, revealing his Apadāna of past conduct, he began with 'Padumuttarassa,' and so forth. That has the meaning already stated. 'Mahābodhimaho ahū' means: there was worship of the great Bodhi tree. 'Vicittaṃ ghaṭamādāya' means: taking a variegated and beautiful pot, adorned with various artistic and golden designs, filled with fragrant water. 'Gandhodakamadāsahaṃ' means: 'I gave fragrant water'; the meaning is, 'I sprinkled with fragrant water.'

26. Nhānakāle ca bodhiyāti bodhiyā pūjākaraṇasamayeti attho. Sesaṃ uttānatthamevāti.

26. 'Nhānakāle ca bodhiyā' means at the time of worshipping the Bodhi tree. The rest is clear in meaning.

Gandhodakiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Gandhodakiya Thera is complete.

5. Opavayhattheraapadānavaṇṇanā

5. Commentary on the Apadāna of Opavayha Thera

Padumuttarabuddhassātiādikaṃ āyasmato opavayhattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarajinādicce loke pātubhūte ekasmiṃ vibhavasampannakule nibbatto vuddhimanvāya mahaddhano mahābhogo gharāvāsaṃ vasamāno sāsane pasanno satthari pasādabahumāno ājānīyena sindhavena pūjaṃ akāsi, pūjetvā ca pana ‘‘buddhādīnaṃ samaṇānaṃ hatthiassādayo na kappanti, kappiyabhaṇḍaṃ dassāmī’’ti cintetvā taṃ agghāpetvā tadagghanakena kahāpaṇena kappiyaṃ kappāsikakambalakojavādikaṃ cīvaraṃ kappūratakkolādikaṃ bhesajjaparikkhārañca adāsi. So tena puññakammena yāvatāyukaṃ ṭhatvā tato cuto devesu ca manussesu ca hatthiassādianekavāhanasampanno sukhaṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto saddhāsampanno sāsane pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā arahatte patiṭṭhāsi, pubbe katapuññasambhāravasena opavayhattheroti pākaṭo ahosi.

The Apadāna of the Venerable Opavayha Thera, beginning with 'Padumuttarabuddhassa,' and so forth. This one, too, having made aspirations under former Buddhas, accumulating merits in various existences that are a basis for liberation, when the Victorious Sun Padumuttara appeared in the world, was born into a prosperous family. Having reached maturity, possessing great wealth and great abundance, living the household life, having faith in the Dispensation and great devotion to the Teacher, he made an offering with a thoroughbred Sindhu steed. After making the offering, he thought, 'Elephants, horses, and so forth are not suitable for ascetics such as the Buddha. I shall give suitable requisites.' Having its value assessed, with the kahāpaṇas of that value he gave suitable robes such as those of cotton, wool, and rugs, and medicinal requisites such as camphor and cubeb. By that meritorious deed, having lived for his full lifespan, and having passed away from there, he experienced happiness among devas and humans, endowed with numerous vehicles like elephants and horses. In this Buddha-era, he was born into a family, attained maturity, became endowed with faith, and went forth into the Dispensation. Taking up a meditation subject, he developed insight, and by the sequence of paths, he became established in arahantship. Due to the accumulation of past meritorious deeds, he became known as the Opavayha Thera.

33. So ‘‘kena nu kho kāraṇena idaṃ mayā santipadaṃ adhigata’’nti upadhārento pubbakammaṃ ñāṇena paccakkhato ñatvā somanassajāto pubbacaritāpadānaṃ udānavasena pakāsento padumuttarabuddhassātiādimāha. Taṃ vuttatthameva. Ājānīyamadāsahanti ājānīyaṃ uttamajātisindhavaṃ ahaṃ adāsiṃ pūjesinti attho.

33. Then, reflecting, 'By what reason indeed have I attained this state of peace?' and directly knowing his past deed with knowledge, filled with joy, and proclaiming his Apadāna of past conduct by way of an inspired utterance, he began with 'Padumuttarabuddhassa,' and so forth. That has the meaning already stated. 'Ājānīyamadāsahaṃ' means: 'I gave a thoroughbred, a Sindhu of excellent breed; I made an offering.'

35. Sapattabhāroti sassa attano pattāni aṭṭha parikkhārāni bhārāni yassa so sapattabhāro, aṭṭhaparikkhārayuttoti attho.

35. 'Sapattabhāro' is explained as: he for whom his own obtained eight requisites are his load. The meaning is 'endowed with the eight requisites'.

36. Khamanīyamadāsahanti [Pg.82] khamanīyayoggaṃ cīvarādikappiyaparikkhāranti attho.

36. 'Khamanīyamadāsahaṃ' means: I gave permissible requisites, such as robes, which are suitable for endurance.

40. Carimoti pariyosāno koṭippatto bhavoti attho. Sesaṃ suviññeyyamevāti.

40. 'Carimo' means the final existence, reaching the limit; such is the meaning. The rest is easily understood.

Opavayhattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Opavayha Thera is complete.

6. Saparivārāsanattheraapadānavaṇṇanā

6. Commentary on the Apadāna of Saparivārāsana Thera

Padumuttarabuddhassātiādikaṃ āyasmato saparivārāsanattherassa apadānaṃ. Sopi purimabuddhesu katādhikāro tattha tattha bhavesu vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle vibhavasampanne kulagehe nibbatto vuddhippatto saddhājāto sāsane pasanno dānaphalaṃ saddahanto nānaggarasabhojanena bhagavato piṇḍapātaṃ adāsi, datvā ca pana bhojanasālāyaṃ bhojanatthāya nisinnāsanaṃ jātisumanamallikādīhi alaṅkari. Bhagavā ca bhattānumodanamakāsi. So tena puññakammena devamanussesu saṃsaranto anekavidhaṃ sampattiṃ anubhavitvā imasmiṃ buddhuppāde vibhavasampanne kulagehe nibbatto vuddhimanvāya saddho pasanno pabbajitvā na cirasseva arahā ahosi.

The Apadāna of the Venerable Saparivārāsana Thera, beginning with 'Padumuttarabuddhassa,' and so forth. He too, having made aspirations under previous Buddhas, accumulating merits in various existences that are a basis for liberation, in the time of the Blessed One Padumuttara, was born into a prosperous family. Having reached maturity, he developed faith, became devoted to the Dispensation, and, believing in the fruit of giving, offered almsfood of various excellent flavours to the Blessed One. Having given, he then decorated the seat prepared for the meal in the dining hall with jāti flowers, jasmine, and so forth. The Blessed One then gave the anumodanā after the meal. Through that meritorious deed, wandering among devas and humans and experiencing various kinds of prosperity, in this Buddha-era, he was born into a prosperous family. Having reached maturity, he became faithful and devoted, went forth, and soon became an arahant.

43. So evaṃ pattasantipado ‘‘kena nu kho puññena idaṃ santipadaṃ anuppatta’’nti ñāṇena upadhārento pubbakammaṃ disvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Taṃ vuttatthameva. Piṇḍapātaṃ adāsahanti tattha tattha laddhānaṃ piṇḍānaṃ kabaḷaṃ kabaḷaṃ katvā pātabbato khāditabbato āhāro piṇḍapāto, taṃ piṇḍapātaṃ bhagavato adāsiṃ, bhagavantaṃ bhojesinti attho.

43. He, having thus attained the state of peace, reflecting with knowledge, 'By what merit indeed have I attained this state of peace?', and seeing his past deed, became filled with joy. Proclaiming his Apadāna of past conduct, he began with 'Padumuttarabuddhassa,' and so forth. That has the meaning already stated. As for 'Piṇḍapātaṃ adāsaṃ ahaṃ' (I gave almsfood): there, the food obtained from various places, made into morsels, is called 'piṇḍapāta' because it is to be drunk or eaten. I gave that almsfood to the Blessed One; the meaning is, 'I fed the Blessed One.'

44. Akittayi piṇḍapātanti mayā dinnapiṇḍapātassa guṇaṃ ānisaṃsaṃ pakāsesīti attho.

44. As for 'Akittayi piṇḍapātaṃ,' the meaning is: He declared the qualities and benefits of the almsfood given by me.

48. Saṃvuto pātimokkhasminti pātimokkhasaṃvarasīlena saṃvuto pihito paṭicchannoti attho. Indriyesu ca pañcasūti cakkhundriyādīsu pañcasu [Pg.83] indriyesu rūpādīhi gopito indriyasaṃvarasīlañca gopitoti attho. Sesaṃ suviññeyyamevāti.

48. As for 'Saṃvuto pātimokkhasmiṃ' (Restrained in the Pātimokkha), the meaning is: restrained, covered, and concealed by the morality of the Pātimokkha restraint. As for 'Indriyesu ca pañcasū' (And in the five faculties), the meaning is: guarded in the five faculties, beginning with the eye-faculty, from forms and so forth, and guarded by the morality of sense-faculty restraint. The rest is easily understood.

Saparivārāsanattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Saparivārāsana is complete.

7. Pañcadīpakattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Pañcadīpaka

Padumuttarabuddhassātiādikaṃ āyasmato pañcadīpakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro uppannuppannabhavesu vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto vuddhimanvāya gharāvāse vasanto bhagavato dhammaṃ sutvā sammādiṭṭhiyaṃ patiṭṭhito saddho pasanno mahājanehi bodhipūjaṃ kayiramānaṃ disvā sayampi bodhiṃ parivāretvā dīpaṃ jāletvā pūjesi. So tena puññakammena devamanussesu saṃsaranto cakkavattisampattiādayo anubhavitvā sabbattheva uppannabhave jalamāno jotisampannavimānādīsu vasitvā imasmiṃ buddhuppāde ekasmiṃ vibhavasampanne kulagehe nibbatto vuddhippatto saddhājāto pabbajitvā nacirasseva arahā ahosi, dīpapūjānissandena dīpakattheroti pākaṭo.

The Apadāna of the venerable Pañcadīpaka begins with 'Padumuttarabuddhassa.' He too, having made his aspiration in the presence of previous Buddhas and accumulating merits that support liberation in successive existences, was born into a family home during the time of the Blessed One Padumuttara. Having reached maturity and while living the household life, he heard the Dhamma of the Blessed One and became established in right view. Faithful and devoted, seeing the great populace making offerings to the Bodhi tree, he himself also encircled the Bodhi tree, lit lamps, and made an offering. Through that meritorious deed, while wandering among devas and humans, he experienced the fortunes of a wheel-turning monarch and the like. In every place he was born, he was radiant, dwelling in luminous mansions. In this Buddha-dispensation, he was born into a prosperous family. Having reached maturity, faith arose in him, and he went forth. Not long after, he became an Arahant. As a result of his lamp offering, he became known as the Elder Pañcadīpaka.

50. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Taṃ vuttatthameva. Ujudiṭṭhi ahosahanti vaṅkaṃ micchādiṭṭhiṃ chaḍḍetvā uju avaṅkaṃ nibbānābhimukhaṃ pāpuṇanasammādiṭṭhi ahosinti attho.

50. One day, recalling his past deed, he became filled with joy and, proclaiming his Apadāna of past conduct, began with 'Padumuttarabuddhassa,' and so forth. That has the meaning already stated. As for 'Ujudiṭṭhi ahosahaṃ' (I was of straight view), the meaning is: having abandoned crooked wrong view, I became of straight, uncrooked right view that leads to Nibbāna.

51. Padīpadānaṃ pādāsinti ettha pakārena dibbati jotatīti padīpo, tassa dānaṃ padīpadānaṃ, taṃ adāsiṃ padīpapūjaṃ akāsinti attho. Sesaṃ sabbattha uttānatthamevāti.

51. As for 'Padīpadānaṃ adāsiṃ' (I gave an offering of lamps), here 'padīpa' (lamp) is so called because it shines (dibbati) or illuminates (jotati) in a special way (pakārena). The giving of that is 'padīpadāna' (lamp-offering). The meaning is: I gave that; I performed a lamp-offering. The rest has a clear meaning everywhere.

Pañcadīpakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Pañcadīpaka is complete.

8. Dhajadāyakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Dhajadāyaka

Padumuttarabuddhassātiādikaṃ [Pg.84] āyasmato dhajadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā sundarehi anekehi vatthehi dhajaṃ kārāpetvā dhajapūjaṃ akāsi. So tena puññakammena uppannuppannabhave uccakule nibbatto pūjaniyo ahosi. Aparabhāge imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya puttadārehi vaḍḍhitvā mahābhogo yasavā saddhājāto satthari pasanno gharāvāsaṃ pahāya pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the venerable Dhajadāyaka begins with 'Padumuttarabuddhassa.' He too, having made his aspiration in the presence of previous Buddhas and accumulating merits that support liberation in his various existences, was born into a family home during the time of the Blessed One Padumuttara. Having reached maturity, he gained faith in the Teacher, had a banner made with many beautiful cloths, and performed a banner-offering. By that meritorious deed, in successive existences he was born into high families and became worthy of reverence. Later, in this Buddha-dispensation, he was born into a family home. Having reached maturity and prospered with sons and wife, he became one of great wealth and renown. Faith arose in him, and with devotion to the Teacher, he abandoned the household life, went forth, and not long after became an Arahant.

57. So pattaarahattaphalo pubbakammaṃ saritvā somanassajāto attano pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Tassattho pubbe vuttoyeva. Haṭṭho haṭṭhena cittenāti somanassasahagatacittayuttattā haṭṭho paripuṇṇarūpakāyo saddhāsampayuttacittatāya haṭṭhena cittena santuṭṭhena cittenāti attho. Dhajamāropayiṃ ahanti dhunāti kampati calatīti dhajaṃ, taṃ dhajaṃ āropayiṃ veḷagge laggetvā pūjesinti attho.

57. He, having attained the fruit of Arahantship and recollecting his past deed, became filled with joy and, proclaiming his Apadāna of past conduct, began with 'Padumuttarabuddhassa,' and so forth. Its meaning is as explained before. As for 'Haṭṭho haṭṭhena cittena' (Joyful, with a joyful mind), the meaning is: he was joyful because his mind was conjoined with gladness, his physical form was filled with joy, and because his mind was conjoined with faith, it was a joyful and contented mind. As for 'Dhajaṃ āropayiṃ ahaṃ' (I raised a banner), 'dhaja' (banner) is so called because it flutters (dhunāti), trembles (kampati), and moves (calati). The meaning is: I raised that banner, attached it to the tip of a bamboo pole, and made an offering.

58-9. Patitapattāni gaṇhitvāti patitāni bodhipattāni gahetvā ahaṃ bahi chaḍḍesinti attho. Antosuddhaṃ bahisuddhanti anto cittasantānanāmakāyato ca bahi cakkhusotādirūpakāyato ca suddhiṃ adhi visesena muttaṃ kilesato vimuttaṃ anāsavaṃ sambuddhaṃ viya sammukhā uttamaṃ bodhiṃ avandiṃ paṇāmamakāsinti attho. Sesaṃ sabbattha uttānatthamevāti.

As for 'Patitapattāni gaṇhitvā' (Having taken the fallen leaves), the meaning is: having taken the fallen Bodhi leaves, I discarded them outside. As for 'Antosuddhaṃ bahisuddhaṃ' (Pure within and without): I venerated the supreme enlightenment as if in the presence of the Sambuddha, who is pure both internally, in the mental continuum called the 'name-body,' and externally, in the physical body of the eye, ear, and so on; who is especially liberated, freed from defilements, and taintless. The rest has a clear meaning everywhere.

Dhajadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Dhajadāyaka is complete.

9. Padumattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Paduma

Catusaccaṃ pakāsentotiādikaṃ āyasmato padumattherassa apadānaṃ. Ayampi purimabuddhesu katakusalasambhāro padumuttaramuninā dhammapajjote jotamāne ekasmiṃ kulagehe nibbatto gharāvāsaṃ saṇṭhapetvā [Pg.85] bhogasampannoti pākaṭo. So satthari pasīditvā mahājanena saddhiṃ dhammaṃ suṇanto dhajena saha padumakalāpaṃ gahetvā aṭṭhāsi, sadhajaṃ taṃ padumakalāpaṃ ākāsamukkhipiṃ, taṃ acchariyaṃ disvā ativiya somanassajāto ahosi. So yāvajīvaṃ kusalaṃ katvā jīvitapariyosāne sagge nibbatto dhajamiva chakāmāvacare pākaṭo pūjito ca dibbasampattimanubhavitvā manussesu ca cakkavattisampattimanubhavitvā imasmiṃ buddhuppāde vibhavasampanne saddhāsampanne ekasmiṃ kulagehe nibbatto vuddhimanvāya saddhājāto pañcavassikova pabbajitvā nacirasseva arahā hutvā katapuññanāmena padumattheroti pākaṭo.

The Apadāna of the venerable Padumatthera begins with 'Catusaccaṃ pakāsento.' This one also, having accumulated a store of wholesome deeds under previous Buddhas, when the sage Padumuttara was illuminating with the lamp of the Dhamma, was born into a certain family. Having established a household life, he became known as 'one endowed with wealth.' He, having gained faith in the Teacher, while listening to the Dhamma together with a great crowd of people, stood holding a lotus cluster together with a banner. He threw that lotus cluster with its banner into the sky, and seeing that marvel, he became exceedingly joyful. He, having performed wholesome deeds for as long as he lived, at the end of his life was reborn in heaven. Like a banner, he was renowned and honored in the six sensual heavens. Having experienced divine fortune and having experienced the fortune of a wheel-turning monarch among humans, in this Buddha-era, he was born into a certain family that was endowed with wealth and faith. Following his growth, faith arose, and having gone forth at the age of five, not long after he became an Arahant. By the name of the merit he had made, he became renowned as the Elder Paduma.

67. Attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento catusaccaṃ pakāsentotiādimāha. Tattha saccanti tathaṃ avitathaṃ aviparītaṃ saccaṃ, dukkhasamudayanirodhamaggavasena cattāri saccāni samāhaṭānīti catusaccaṃ, taṃ catusaccaṃ pakāsento loke pākaṭaṃ karontoti attho. Varadhammappavattakoti uttamadhammappavattako pakāsakoti attho. Amataṃ vuṭṭhinti amatamahānibbānavuṭṭhidhāraṃ pavassanto paggharanto sadevakaṃ lokaṃ temento sabbakilesapariḷāhaṃ nibbāpento dhammavassaṃ vassatīti attho.

67. Remembering his own past deeds, having become joyful, and proclaiming the Apadāna of his past conduct, he spoke beginning with 'Catusaccaṃ pakāsento.' Therein, 'saccaṃ' (truth) means that which is real, not false, not contrary. The four truths—by way of suffering, its origin, its cessation, and the path—are gathered together, thus it is 'catusaccaṃ' (the Four Truths). The meaning is that by proclaiming these Four Truths, he made them manifest in the world. 'Varadhammappavattako' (the one who sets in motion the excellent Dhamma) means the one who sets in motion, the proclaimer of, the highest Dhamma. 'Amataṃ vuṭṭhiṃ' (the rain of the deathless) means that showering the stream of rain of the deathless, great Nibbāna, pouring it forth, moistening the world with its gods, extinguishing the entire fever of defilements, he rains the rain of Dhamma.

68. Sadhajaṃ padumaṃ gayhāti dhajena saha ekato katvā padumaṃ padumakalāpaṃ gahetvāti attho. Aḍḍhakose ṭhito ahanti ubho ukkhipitvā ṭhito ahanti attho. Sesaṃ sabbattha uttānatthamevāti.

68. Regarding 'Sadhajaṃ padumaṃ gayha' (taking the lotus with its banner), the meaning is: 'having taken a lotus, a cluster of lotuses, together as one with the banner.' Regarding 'Aḍḍhakose ṭhito ahaṃ' (I stood half a kosa away), the meaning is: 'I stood having lifted both (the banner and the lotus cluster).' The rest is clear in meaning everywhere.

Padumattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Paduma is complete.

10. Asanabodhiyattheraapadānavaṇṇanā

10. Commentary on the Apadāna of the Elder Asanabodhiya

Jātiyā sattavassohantiādikaṃ āyasmato asanabodhiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle aññatarasmiṃ kulagehe nibbatto vuddhippatto sukhappatto sāsane pasanno [Pg.86] asanabodhito phalaṃ gahetvā tato vuṭṭhitabodhitaruṇe gahetvā bodhiṃ ropesi, yathā na vinassati tathā udakāsiñcanādikammena rakkhitvā pūjesi. So tena puññena devamanussesu sampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto paripakkasambhārattā sattavassikova samāno pabbajitvā khuraggeyeva arahattaṃ pāpuṇi, purākatapuññanāmena asanabodhiyattheroti pākaṭo.

The Apadāna of the venerable Asanabodhiyatthera begins with 'Jātiyā sattavassohaṃ' (At seven years of age). He too, having made his aspiration under previous Buddhas, accumulating merits that are a supporting condition for emancipation in various existences, was reborn in a certain family during the time of the Blessed One Tissa. Having reached maturity and attained happiness, he gained faith in the Dispensation. He took a fruit from the Asana Bodhi tree, and from that took the young Bodhi saplings that had arisen, and planted a Bodhi tree. He protected and honored it by means of watering and other services so that it would not perish. Through that merit, he experienced prosperity among gods and humans. During this Buddha-era, he was reborn in a family and, due to the maturity of his accumulated merit, at the age of just seven years, he went forth and attained Arahantship right at the razor's edge. He became known as the Elder Asanabodhiya by the name of his past merit.

78. So pubbasambhāramanussaritvā somanassajāto pubbacaritāpadānaṃ pakāsento jātiyā sattavassohantiādimāha. Tattha jātiyāti mātugabbhato nikkhantakālato paṭṭhāyāti attho. Sattavasso paripuṇṇasarado ahaṃ lokanāyakaṃ tissaṃ bhagavantaṃ addasanti sambandho. Pasannacitto sumanoti pakārena pasannaanāluḷitaavikampitacitto, sumano sundaramano somanassasahagatacittoti attho.

78. Remembering his past accumulations, having become joyful, he proclaimed the Apadāna of his past conduct, speaking the verses beginning with 'Jātiyā sattavassohaṃ' (At seven years of age). Therein, 'jātiyā' (by birth) means from the time of exiting his mother's womb—this is the meaning. The connection is: 'I, being seven years old, of full years, saw the Leader of the World, the Blessed One Tissa.' 'Pasannacitto sumano' (with a serene mind, joyful) means his mind was pleased, unagitated, and unwavering; 'sumano' means having a beautiful mind, a mind accompanied by joy—this is the meaning.

79. Tissassāhaṃ bhagavatoti tikkhattuṃ jātoti tisso, so mātugabbhato, manussajātito, pañcakkhandhato ca mutto hutvā jāto nibbatto buddho jātoti attho. Tassa tissassa bhagavato tādino, lokajeṭṭhassa asanabodhiṃ uttamaṃ ropayinti sambandho.

79. Regarding 'Tissassāhaṃ bhagavato' (of the Blessed One Tissa, I...), 'Tissa' is so-called because he was born three times. The meaning is: he was born from his mother's womb, from the human birth, and born freed from the five aggregates—having become a Buddha, he was born. The connection is: 'I planted the supreme Asana Bodhi tree of that Blessed One Tissa, the Imperturbable, the Foremost in the World.'

80. Asano nāmadheyyenāti nāmapaññattiyā nāmasaññāya asano nāma asanarukkho bodhi ahosīti attho. Dharaṇīruhapādapoti vallirukkhapabbatagaṅgāsāgarādayo dhāretīti dharaṇī, kā sā? Pathavī, tassaṃ ruhati patiṭṭhahatīti dharaṇīruho, pādena pivatīti pādapo, pādasaṅkhātena mūlena siñcitodakaṃ pivati āporasaṃ sinehaṃ dhāretīti attho. Dharaṇīruho ca so pādapo cāti dharaṇīruhapādapo, taṃ uttamaṃ asanaṃ bodhiṃ pañca vassāni paricariṃ posesinti attho.

80. Regarding 'Asano nāmadheyyena' (by the name Asana), the meaning is that by name-concept, by name-perception, the tree named Asana became the Bodhi tree. Regarding 'Dharaṇīruhapādapo' (earth-growing tree): because it supports vines, trees, mountains, rivers, oceans, and so forth, it is called 'dharaṇī' (earth). What is that? The earth. Because it grows and is established on it, it is 'dharaṇīruha' (earth-grown). Because it drinks with its foot, it is 'pādapo' (foot-drinker); the meaning is that with its root, designated as a 'foot', it drinks the sprinkled water and holds the water-essence, the moisture. And since it is an earth-grown plant and a foot-drinker, it is a 'dharaṇīruhapādapo'. The meaning is: 'I tended and nurtured that supreme Asana Bodhi tree for five years.'

81. Pupphitaṃ pādapaṃ disvāti taṃ mayā positaṃ asanabodhirukkhaṃ pupphitaṃ accharayoggabhūtapupphattā abbhutaṃ lomahaṃsakaraṇaṃ disvā sakaṃ [Pg.87] kammaṃ attano kammaṃ pakittento pakārena kathayanto buddhaseṭṭhassa santikaṃ agamāsinti attho. Sesaṃ sabbattha uttānatthamevāti.

81. Regarding 'Pupphitaṃ pādapaṃ disvā' (Seeing the flowering tree), the meaning is that, having seen that Asana Bodhi tree nurtured by me flowering—it being marvelous and hair-raising due to its flowering being fit for a marvel—while proclaiming his own deed, his own action, speaking of it in detail, he went to the presence of the Supreme Buddha. The rest is clear in meaning everywhere.

Asanabodhiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Asanabodhiya is complete.

Chaṭṭhavaggavaṇṇanā samattā.

The commentary on the sixth chapter is complete.

7. Sakacintaniyavaggo

7. The Sakacintaniya Chapter

1. Sakacintaniyattheraapadānavaṇṇanā

1. Commentary on the Apadāna of the Elder Sakacintaniya

Pavanaṃ kānanaṃ disvātiādikaṃ āyasmato sakacintaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya tassa bhagavato āyupariyosāne uppanno dharamānaṃ bhagavantaṃ apāpuṇitvā parinibbutakāle isipabbajjaṃ pabbajitvā himavante vasanto vivekaṃ ramaṇīyaṃ ekaṃ vanaṃ patvā tatthevekāya kandarāya pulinacetiyaṃ katvā bhagavati saññaṃ katvā sadhātukasaññañca katvā vanapupphehi pūjetvā namassamāno paricari. So tena puññakammena devamanussesu saṃsaranto dvīsu aggaṃ aggasampattiṃ aggañca cakkavattisampattiṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vibhavasampanno saddhāsampanno satthari pasīditvā pabbajitvā arahā chaḷabhiñño ahosi.

‘Having seen the forest, the thicket,’ and so forth, is the Apadāna of the Venerable Sakacintaniya. He too, having made a meritorious aspiration in the presence of former Buddhas and accumulating merits that support turning away from the cycle of rebirths in various existences, was reborn in a certain family during the time of the Blessed One Vipassī. Having reached maturity, born towards the end of that Blessed One's lifespan, he did not meet the living Blessed One. At the time of the Parinibbāna, he went forth as an ascetic. Dwelling in the Himalayas, he reached a secluded, delightful forest, and there, in a certain grotto, he made a sand cetiya. Establishing the perception of the Blessed One and the perception that it contained relics, he worshipped and attended to it, paying homage with forest flowers. Through that meritorious deed, while transmigrating among gods and humans, he experienced the highest prosperity, supreme in two spheres, and the highest sovereignty of a wheel-turning monarch. During this Buddha-era, he was reborn in a family endowed with wealth and faith. Having gained confidence in the Teacher, he went forth and became an Arahant possessed of the six higher knowledges.

1. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pavanaṃ kānanaṃ disvātiādimāha. Tattha pavananti pakārena vanaṃ patthaṭaṃ vitthiṇṇaṃ gahanabhūtanti pavanaṃ. Kānanaṃ avakucchitaṃ ānanaṃ avahanaṃ satataṃ sīhabyagghayakkharakkhasamaddahatthiassasupaṇṇauragehi vihaṅgagaṇasaddakukkuṭakokilehi vā bahalanti kānanaṃ, taṃ kānanasaṅkhātaṃ pavanaṃ manussasaddavirahitattā appasaddaṃ nissaddanti attho. Anāvilanti na āvilaṃ upaddavarahitanti attho. Isīnaṃ anuciṇṇanti buddhapaccekabuddhaarahantakhīṇāsavasaṅkhātānaṃ isīnaṃ anuciṇṇaṃ nisevitanti attho. Āhutīnaṃ [Pg.88] paṭiggahanti āhunaṃ vuccati pūjāsakkāraṃ paṭiggahaṃ gehasadisanti attho.

1. Remembering his own past deed, he became joyful and, revealing the Apadāna of his past conduct, spoke the verses beginning with, ‘Having seen the forest, the thicket.’ Therein, `pavana` means a forest that is diverse, spread out, wide, and dense. `Kānana` is so called because it is thick with lions, tigers, yakkhas, rakkhasas, elephants in rut, horses, supaṇṇas, and serpents, or with the sounds of flocks of birds, roosters, and cuckoos. That `pavana`, also known as a `kānana`, is quiet and still due to the absence of human sounds; this is the meaning. `Anāvila` means not turbid, free from disturbance; this is the meaning. `Frequented by sages` means frequented and resorted to by sages, namely Buddhas, Paccekabuddhas, and Arahants whose taints are destroyed; this is the meaning. `A receptacle for offerings` means that worship and honor are called `āhuna`, and a `paṭiggaha` is a receptacle, like a house; this is the meaning.

2. Thūpaṃ katvāna veḷunāti veḷupesikāhi cetiyaṃ katvāti attho. Nānāpupphaṃ samokirinti campakādīhi anekehi pupphehi samokiriṃ pūjesinti attho. Sammukhā viya sambuddhanti sajīvamānassa sambuddhassa sammukhā iva nimmitaṃ uppāditaṃ cetiyaṃ ahaṃ abhi visesena vandiṃ paṇāmamakāsinti attho. Sesaṃ suviññeyyamevāti.

2. ‘Having made a stupa with bamboo’ means having made a shrine with bamboo strips; this is the meaning. ‘Scattering various flowers’ means ‘I scattered, I honored with many flowers such as campaka, and so forth’; this is the meaning. ‘As if face to face with the Sambuddha’ means ‘I especially venerated, I paid homage to the shrine created, produced, as if in the presence of the living Sambuddha’; this is the meaning. The rest is easily comprehensible.

Sakacintaniyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sakacintaniya is complete.

2. Avopupphiyattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of Avopupphiyatthera

Vihārā abhinikkhammātiādikaṃ āyasmato avopupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbatto viññutaṃ patto saddhāsampanno dhammaṃ sutvā somanassappatto nānāpupphāni ubhohi hatthehi gahetvā buddhassa upari abbhukkiri. So tena puññena devamanussesu saṃsaranto saggasampattiñca cakkavattisampattiñca anubhavitvā sabbattha pūjito imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbato vuddhippatto sāsane pasīditvā pabbajitvā nacirasseva arahā ahosi. Ā samantato kāsati dippatīti ākāso, tasmiṃ ākāse pupphānaṃ avakiritattā avopupphiyattheroti pākaṭo.

‘Having left the monastery,’ and so forth, is the Apadāna of the Venerable Avopupphiya. He too, having made a meritorious aspiration in the presence of former Buddhas and accumulating merits that support turning away from the cycle of rebirths in various existences, was reborn in a family home during the time of the Blessed One Sikhī. Having reached maturity and being endowed with faith, upon hearing the Dhamma he was filled with joy. Taking various flowers in both hands, he scattered them over the Buddha. Through that meritorious deed, while transmigrating among gods and humans, he experienced heavenly prosperity and the sovereignty of a wheel-turning monarch, and was honored everywhere. During this Buddha-era, he was reborn in a family home, reached maturity, gained confidence in the Teaching, went forth, and in no long time became an Arahant. The sky is called `ākāsa` because it shines (`kāsati`, `dippati`) all around (`ā samantato`). Because flowers were scattered down (`avakiritattā`) in that sky (`ākāse`), he became known as the Elder Avopupphiya.

7. Evaṃ pattasantipado attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vihārā abhinikkhammātiādimāha. Tattha vihārāti visesena harati catūhi iriyāpathehi apatantaṃ attabhāvaṃ āharati pavatteti etthāti vihāro, tasmā vihārā abhi visesena nikkhamma nikkhamitvā. Abbhuṭṭhāsi ca caṅkameti caṅkamanatthāya saṭṭhiratane caṅkame abhivisesena uṭṭhāsi, abhiruhīti attho. Catusaccaṃ [Pg.89] pakāsentoti tasmiṃ caṅkame caṅkamanto dukkhasamudayanirodhamaggasaccasaṅkhātaṃ catusaccaṃ pakāsento pākaṭaṃ karonto amataṃ padaṃ nibbānaṃ desento vibhajanto uttānīkaronto tasmiṃ caṅkameti sambandho.

7. Thus, having attained the state of peace, he recalled his past deeds and, filled with joy, proclaimed the Apadāna of his past conduct, speaking the verses beginning, ‘Having left the monastery.’ Therein, `vihāra` (monastery) is so called because it is a place where one especially supports (`visesena harati`) one's individual existence, carrying it on (`āharati pavatteti`) through the four postures without letting it fail. Therefore, `from the monastery` means having especially departed from it. `He arose upon the walking path` means that for the purpose of walking, he especially arose upon, that is, he ascended, the sixty-cubit walking path. `Expounding the Four Truths` means that while walking on that path, he was expounding, making manifest, teaching, analyzing, and clarifying the Four Truths—namely, the truths of suffering, its origin, its cessation, and the path—and the deathless state, Nibbāna. This is the connection to the words `on that walking path`.

8. Sikhissa giramaññāya, buddhaseṭṭhassa tādinoti seṭṭhassa tādiguṇasamaṅgissa sikhissa buddhassa giraṃ saddaṃ ghosaṃ aññāya jānitvā. Nānāpupphaṃ gahetvānāti nāgapunnāgādianekāni pupphāni gahetvā āharitvā. Ākāsamhi samokirinti caṅkamantassa bhagavato muddhani ākāse okiriṃ pūjesiṃ.

8. ‘Having understood the speech of Sikhī, the supreme Buddha, the Such-like One’ means having known the speech, the sound, the voice of the Buddha Sikhī, the supreme one, who was possessed of the quality of being ‘such’. ‘Having taken various flowers’ means having taken and brought many flowers, such as nāga and punnāga blossoms. ‘I scattered them in the sky’ means: I scattered them, I worshipped, in the sky above the head of the Blessed One as he was walking on the path.

9. Tena kammena dvipadindāti dvipadānaṃ devabrahmamanussānaṃ inda padhānabhūta. Narāsabha narānaṃ āsabhabhūta. Pattomhi acalaṃ ṭhānanti tumhākaṃ santike pabbajitvā acalaṃ ṭhānaṃ nibbānaṃ patto amhi bhavāmi. Hitvā jayaparājayanti dibbamanussasampattisaṅkhātaṃ jayañca caturāpāyadukkhasaṅkhātaṃ parājayañca hitvā chaḍḍetvā nibbānaṃ pattosmīti attho. Sesaṃ suviññeyyamevāti.

9. ‘By that deed, lord of bipeds’ means lord and chief among bipeds, that is, among gods, Brahmās, and humans. ‘Bull among men’ means foremost among men. ‘I have attained the unshakable state’ means: having gone forth in your presence, I have attained the unshakable state, Nibbāna. ‘Abandoning victory and defeat’ means: having abandoned and left behind victory, which is designated as divine and human prosperity, and defeat, which is designated as the suffering of the four woeful states, I have attained Nibbāna; this is the meaning. The rest is easily understood.

Avopupphiyattheraapadānavaṇṇanā samatto.

The Commentary on the Apadāna of Avopupphiyatthera is complete.

3. Paccāgamaniyattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of Paccāgamaniya Thera.

Sindhuyā nadiyā tīretiādikaṃ āyasmato paccāgamaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle sindhuyā gaṅgāya samīpe cakkavākayoniyaṃ nibbatto pubbasambhārayuttattā pāṇino akhādanto sevālameva bhakkhayanto carati. Tasmiṃ samaye vipassibhagavā sattānuggahaṃ karonto tattha agamāsi. Tasmiṃ khaṇe so cakkavāko vijjotamānaṃ bhagavantaṃ disvā pasannamānaso tuṇḍena sālarukkhato sālapupphaṃ chinditvā āgamma pūjesi. So teneva cittappasādena tato cuto devaloke uppanno aparāparaṃ chakāmāvacarasampattiṃ anubhavitvā tato cuto manussaloke uppajjitvā cakkavattisampattiādayo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe [Pg.90] nibbatto viññutaṃ patto pubbacaritavasena satthari pasanno pabbajitvā nacirasseva arahā ahosi, cakkavāko hutvā bhagavantaṃ disvā katthaci gantvā pupphamāharitvā pūjitattā pubbapuññanāmena paccāgamaniyattheroti pākaṭo.

The Apadāna of the Venerable Paccāgamaniya Thera, beginning with 'On the bank of the Sindhu River.' He too, having made a foundation of merit under past Buddhas and accumulating in various existences merits that are a strong supporting condition for release from the round of rebirths, was reborn during the time of the Blessed One Vipassī as a ruddy goose near the river Sindhu. Due to his past accumulations, not eating living beings, he went about feeding only on algae. At that time, the Blessed One Vipassī, showing favour to beings, went there. At that moment, the ruddy goose, seeing the radiant Blessed One, with a mind of faith, plucked a sāla flower from a sāla tree with his beak, came, and offered it in worship. Through that very serenity of mind, after passing away from that existence, he was reborn in the celestial world. There, he repeatedly enjoyed the splendour of the six sense-sphere heavens. After passing away from there, he was reborn in the human world, where he experienced the splendour of a universal monarch and so forth. In this Buddha-era, he was born into a certain family, attained discernment, and, by the power of his past conduct, developed faith in the Teacher. He went forth and soon became an Arahant. Because, having been a ruddy goose, he saw the Blessed One, went somewhere, brought back a flower, and worshipped, he became known as Paccāgamaniya Thera by the name of his past merit.

13. Attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sindhuyā nadiyā tīretiādimāha. Sīti saddaṃ kurumānā dhunāti kampatīti sindhu, nadati saddaṃ karonto gacchatīti nadi. Cakkavāko ahaṃ tadāti cakkaṃ sīghaṃ gacchantaṃ iva udake vā thale vā ākāse vā sīghaṃ vāti gacchatīti cakkavāko. Tadā vipassiṃ bhagavantaṃ dassanakāle ahaṃ cakkavāko ahosinti attho. Suddhasevālabhakkhohanti aññagocaraamissattā suddhasevālameva khādanto ahaṃ vasāmi. Pāpesu ca susaññatoti pubbavāsanāvasena pāpakaraṇe suṭṭhu saññato tīhi dvārehi saññato susikkhito.

13. Recalling his past deeds, filled with joy, and revealing the Apadāna of his past conduct, he spoke the verse beginning 'On the bank of the Sindhu River.' The word 'Sindhu' means 'that which, making the sound “sī,” shakes and trembles.' The word 'nadi' means 'that which goes while making a sound.' Regarding 'I was a ruddy goose then': a cakkavāka is so called because it travels swiftly like a swiftly moving wheel, whether in water, on land, or in the sky. The meaning is: at the time of seeing the Blessed One Vipassī, I was a ruddy goose. 'Feeding on pure algae' means that, not mixing with other feeding grounds, I lived eating only pure algae. 'And well-restrained in evils' means that by the power of past habituations, I was well-restrained in committing evil, restrained by the three doors, and well-trained.

14. Addasaṃ virajaṃ buddhanti rāgadosamohavirahitattā virajaṃ nikkilesaṃ buddhaṃ addasaṃ addakkhiṃ. Gacchantaṃ anilañjaseti anilañjase ākāsapathe gacchantaṃ buddhaṃ. Tuṇḍena mayhaṃ mukhatuṇḍena tālaṃ sālapupphaṃ paggayha paggahetvā vipassissābhiropayiṃ vipassissa bhagavato pūjesinti attho. Sesaṃ suviññeyyamevāti.

14. 'I saw the stainless Buddha' means that because he is free from lust and hatred, he is stainless, free from defilements—I saw the Buddha, I beheld him. 'Walking on the wind’s path' means the Buddha walking on the sky-path. 'With my beak... I offered to Vipassī' means: with my mouth-beak, having taken up a sāla flower, I worshipped the Blessed One Vipassī. The rest is easily understood.

Paccāgamaniyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of Paccāgamaniya Thera is complete.

4. Parappasādakattheraapadānavaṇṇanā

4. The Explanation of the Apadāna of the Elder Parappasādaka.

Usabhaṃ pavaraṃ vīrantiādikaṃ āyasmato parappasādakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle brāhmaṇakule nibbatto tiṇṇaṃ vedānaṃ pāragū itihāsapañcamānaṃ padako veyyākaraṇo sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ lokāyatamahāpurisalakkhaṇesu anavayo nāmena selabrāhmaṇoti pākaṭo siddhatthaṃ bhagavantaṃ disvā dvattiṃsamahāpurisalakkhaṇehi asītianubyañjanehi cāti sayaṃ sobhamānaṃ disvā pasannamānaso anekehi kāraṇehi [Pg.91] anekāhi upamāhi thomanaṃ pakāsesi. So tena puññakammena devaloke sakkamārādayo cha kāmāvacarasampattiyo anubhavitvā manussesu cakkavattisampattiṃ anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto viññutaṃ patto satthari pasīdisvā pabbajito nacirasseva catupaṭisambhidāchaḷabhiññappatto mahākhīṇāsavo ahosi, buddhassa thutiyā sattānaṃ sabbesaṃ cittappasādakaraṇato parappasādakattheroti pākaṭo.

The Apadāna of the Venerable Elder Parappasādaka, beginning with 'The Bull, the Excellent, the Hero,' and so on. He too, having made meritorious deeds in the presence of previous Buddhas, accumulating wholesome deeds here and there as a supporting condition for release from the round of rebirths, was reborn in the time of the Blessed One Siddhattha in a brahmin family. He was a master of the three Vedas, with the Itihāsa as the fifth; an expert in metrics and grammar, skilled in the Nighaṇḍu and Keṭubha with their etymological distinctions, and unerring in the Lokāyata and the marks of a great man. Known by the name Sela the brahmin, he saw the Blessed One Siddhattha, who was self-radiant with the thirty-two marks of a great man and the eighty minor characteristics. With a mind of faith, he expressed praise with many reasons and numerous similes. By that meritorious deed, he enjoyed the six sense-sphere splendours in the celestial realms, including those of Sakka and Māra. Then, among humans, he experienced the splendour of a wheel-turning monarch. In this Buddha-era, he was reborn in a wealthy family, attained discernment, gained faith in the Teacher, and went forth. Not long after, he achieved the four analytical knowledges and the six higher knowledges, becoming a great Arahant whose cankers were destroyed. Because he caused the minds of all beings to become serene by praising the Buddha, he became known as the Elder Parappasādaka.

20. Ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento usabhaṃ pavaraṃ vīrantiādimāha. Tattha usabhanti vasabho nisabho visabho āsabhoti cattāro jeṭṭhapuṅgavā. Tattha gavasatajeṭṭhako vasabho, gavasahassajeṭṭhako nisabho, gavasatasahassajeṭṭhako visabho, gavakoṭisatasahassajeṭṭhako āsabhoti ca yassa kassaci thutiṃ karontā brāhmaṇapaṇḍitā bahussutā attano attano paññāvasena thutiṃ karonti, buddhānaṃ pana sabbākārena thutiṃ kātuṃ samattho ekopi natthi. Appameyyo hi buddho. Vuttañhetaṃ –

20. One day, recalling his past deeds and filled with joy, revealing the Apadāna of his past conduct, he proclaimed, 'The Bull, the Excellent, the Hero,' and so on. Therein, 'usabha' refers to four foremost bulls: vasabha, nisabha, visabha, and āsabha. Among these, vasabha is the chief of a hundred cows, nisabha is the chief of a thousand cows, visabha is the chief of a hundred thousand cows, and āsabha is the chief of a hundred thousand koṭis of cows. When praising someone, learned brahmins of great hearing praise according to their own wisdom, but there is not even one who is capable of praising the Buddhas in every aspect. For the Buddha is immeasurable. And this was said:

‘‘Buddhopi buddhassa bhaṇeyya vaṇṇaṃ, kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare, vaṇṇo na khīyetha tathāgatassā’’ti. (dī. ni. aṭṭha. 1.304;

3.141;

ma. ni. aṭṭha. 2.425;

udā. aṭṭha. 53) –

“Even a Buddha praising another Buddha, speaking for a whole aeon without ceasing, that aeon, long and lasting, might come to an end, but the praise of the Tathāgata would never be exhausted.”

Ādikaṃ. Ayampi brāhmaṇo mukhārūḷhavasena ekapasīdanavasena ‘‘āsabha’’nti vattabbe ‘‘usabha’’ntiādimāha. Varitabbo patthetabboti varo. Anekesu kappasatasahassesu katavīriyattā vīro. Mahantaṃ sīlakkhandhādikaṃ esati gavesatīti mahesī, taṃ mahesiṃ buddhaṃ. Visesena kilesakhandhamārādayo māre jitavāti vijitāvī, taṃ vijitāvinaṃ sambuddhaṃ. Suvaṇṇassa vaṇṇo iva vaṇṇo yassa sambuddhassa so suvaṇṇavaṇṇo, taṃ suvaṇṇavaṇṇaṃ sambuddhaṃ disvā ko nāma satto nappasīdatīti.

And so on. This brahmin, due to a common turn of phrase, says 'usabha,' and so on, where 'āsabha' should be said. 'Varo' means one who is to be chosen, who is to be desired. Because of his exertion of effort over many hundreds of thousands of aeons, he is a hero (vīro). Because he seeks and searches for the great mass of virtues, such as the aggregate of morality, he is the great seer (mahesī); that great seer is the Buddha. Because he has especially conquered the Māras—such as the Māra of defilements and the Māra of the aggregates—he is the conqueror (vijitāvī); that conqueror is the Perfectly Enlightened One. The color of that Perfectly Enlightened One is like the color of gold; thus, he is the golden-coloured one (suvaṇṇavaṇṇo). Having seen that golden-coloured Perfectly Enlightened One, what being would not be filled with faith?

Parappasādakattheraapadānavaṇṇanā samattā.

The Explanation of the Apadāna of the Elder Parappasādaka is complete.

5. Bhisadāyakattheraapadānavaṇṇanā

5. The Explanation of the Apadāna of the Elder Bhisadāyaka

Vessabhū [Pg.92] nāma nāmenātiādikaṃ āyasmato bhisadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vessabhussa bhagavato kāle himavantasmiṃ hatthiyoniyaṃ nibbatto tasmiṃ paṭivasati. Tasmiṃ samaye vessabhū bhagavā vivekakāmo himavantamagamāsi. Taṃ disvā so hatthināgo pasannamānaso bhisamuḷālaṃ gahetvā bhagavantaṃ bhojesi. So tena puññakammena hatthiyonito cuto devaloke uppajjitvā tattha cha kāmāvacarasampattiyo anubhavitvā manussattamāgato manussesu cakkavattisampattiādayo anubhavitvā imasmiṃ buddhuppāde mahābhoge aññatarasmiṃ kule nibbatto pubbavāsanābalena satthari pasanno pabbajitvā nacirasseva arahā ahosi, so pubbe katakusalanāmena bhisadāyakattheroti pākaṭo.

The Apadāna of the Venerable Elder Bhisadāyaka begins with 'Vessabhū by name,' and so on. He too, having established a foundation under previous Buddhas and accumulating meritorious deeds that serve as a basis for liberation in various existences, was born into the elephant species in the Himalayas during the time of the Blessed One Vessabhū and dwelt there. At that time, the Blessed One Vessabhū, desiring seclusion, went to the Himalayas. Seeing him, that great elephant, with a serene mind, took a lotus stalk and root and served it to the Blessed One. Through that meritorious deed, he passed away from the elephant species and arose in the world of the devas. There, having experienced the six kinds of sensual-sphere prosperity, he came to human existence. Among humans, having experienced the fortune of a wheel-turning monarch and so on, in this Buddha's dispensation, he was born into a certain family of great wealth. Through the power of his former conditioning, he gained faith in the Teacher, went forth, and before long became an Arahant. He became known as the Elder Bhisadāyaka, a name derived from his wholesome deed performed in the past.

29. So attano pubbakammaṃ saritvā pubbacaritāpadānaṃ dassento vessabhū nāma nāmenātiādimāha. Tattha vessabhūti vessaṃ bhunāti atikkamatīti vessabhū. Atha vā vesse vāṇijakamme vā kāmarāgādike vā kusalādikamme vā vatthukāmakilesakāme vā bhunāti abhibhavatīti vessabhū, so nāmena vessabhū nāma bhagavā. Isīnaṃ tatiyo ahūti kusaladhamme esati gavesatīti isi, ‘‘vipassī, sikhī, vessabhū’’ti vuttattā tatiyo isi tatiyo bhagavā ahu ahosīti attho. Kānanaṃ vanamoggayhāti kānanasaṅkhātaṃ vanaṃ ogayha ogahetvā pāvisīti attho.

29. Recalling his past deed and showing the apadāna of his former conduct, he spoke the verse beginning with 'Vessabhū by name.' Therein, 'Vessabhū' means one who overcomes (`bhunāti`) the merchant class (`vessaṃ`). Or, he is Vessabhū because he overcomes (`bhunāti abhibhavati`) the merchant class or trade (`vesse vāṇijakamme`), sensual passions and the like (`kāmarāgādike`), wholesome actions and the like (`kusalādikamme`), or object-desires and defilement-desires (`vatthukāmakilesakāme`). That Blessed One was Vessabhū by name. As for 'he was the third of the seers,' one is a seer (`isi`) because one seeks (`esati`) and searches for (`gavesati`) wholesome states. Because it is said, 'Vipassī, Sikhī, Vessabhū,' he was the third seer, the third Blessed One; this is the meaning. As for 'having entered the forest wilderness,' it means having plunged into and entered the forest known as a wilderness; this is the meaning.

30. Bhisamuḷālaṃ gaṇhitvāti dvipadacatuppadānaṃ chātakaṃ bhisati hiṃsati vināsetīti bhisaṃ, ko so? Padumakando, bhisañca muḷālañca bhisamuḷālaṃ, taṃ bhisamuḷālaṃ gahetvāti attho.

30. As for 'having taken a lotus stalk and root': that which harms (`bhisati`), injures (`hiṃsati`), or destroys (`vināseti`) the hunger (`chātakaṃ`) of two-footed and four-footed beings is a `bhisa`. What is that? The lotus tuber (`padumakando`). `Bhisa` and `muḷāla` (lotus stalk) make `bhisamuḷāla`. 'Having taken that `bhisamuḷāla`' is the meaning.

31. Karena ca parāmaṭṭhoti taṃ mayā dinnadānaṃ, vessabhūvarabuddhinā uttamabuddhinā vessabhunā karena hatthatalena parāmaṭṭho katasamphasso ahosi. Sukhāhaṃ nābhijānāmi, samaṃ tena kutottarinti tena sukhena [Pg.93] samaṃ sukhaṃ nābhijānāmi, tato uttariṃ tato paraṃ tato adhikaṃ sukhaṃ kutoti attho. Sesaṃ nayānusārena suviññeyyanti.

31. As for 'and it was touched by his hand': that gift given by me was touched—contact was made—by the hand (`karena`), the palm (`hatthatalena`), of Vessabhū, the excellent Buddha (`varabuddhinā`), the one of supreme wisdom (`uttamabuddhinā`). As for 'I know no happiness equal to that; whence one more sublime?': the meaning is, 'I do not know a happiness equal to that happiness; where could there be a happiness that is more sublime (`uttariṃ`), beyond (`paraṃ`), or greater (`adhikaṃ`) than that?' The rest is to be easily understood according to this method.

Bhisadāyakattheraapadānavaṇṇanā samattā.

The Explanation of the Apadāna of the Elder Bhisadāyaka is complete.

6. Sucintitattheraapadānavaṇṇanā

6. The Explanation of the Apadāna of the Elder Sucintita

Giriduggacaro āsintiādikaṃ āyasmato sucintitattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle himavantappadese nesādakule uppanno migasūkarādayo vadhitvā khādanto viharati. Tadā lokanātho lokānuggahaṃ sattānuddayatañca paṭicca himavantamagamāsi. Tadā so nesādo bhagavantaṃ disvā pasannamānaso attano khādanatthāya ānītaṃ varamadhuramaṃsaṃ adāsi. Paṭiggahesi bhagavā tassānukampāya, taṃ bhuñjitvā anumodanaṃ vatvā pakkāmi. So teneva puññena teneva somanassena tato cuto sugatīsu saṃsaranto cha kāmāvacarasampattiyo anubhavitvā manussesu cakkavattisampattiādayo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

'I was a wanderer in the mountain fortress,' and so on, is the Apadāna of the Venerable Elder Sucintita. He too, having established a foundation under previous Buddhas and accumulating meritorious deeds that serve as a basis for liberation in various existences, was born into a hunter's family in the Himalayan region during the time of the Blessed One Atthadassī. He lived by killing and eating deer, boars, and other animals. At that time, the Protector of the World, out of consideration for the welfare of the world and compassion for beings, went to the Himalayas. Then that hunter, upon seeing the Blessed One, with a serene mind, gave the excellent, sweet meat he had brought for his own consumption. The Blessed One accepted it out of compassion for him. Having eaten it and spoken words of appreciation, he departed. Through that very merit and that very joy, he passed away from that state and, wandering through fortunate destinations, experienced the six kinds of sensual-sphere prosperity. Among humans, having experienced the fortune of a wheel-turning monarch and so on, in this Buddha's dispensation, he was born into a good family, gained faith in the Teacher, went forth, and before long became an Arahant.

36. Catupaṭisambhidāpañcābhiññādibhedaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento giriduggacaro āsintiādimāha. Girati saddaṃ karotīti giri, ko so? Silāpaṃsumayapabbato, duṭṭhu dukkhena gamanīyaṃ duggaṃ, girīhi duggaṃ giriduggaṃ, duggamoti attho. Tasmiṃ giridugge pabbatantare caro caraṇasīlo āsiṃ ahosiṃ. Abhijātova kesarīti abhi visesena jāto nibbatto kesarīva kesarasīho iva giriduggasmiṃ carāmīti attho.

36. Having attained the divisions of the four analytical knowledges, the five higher knowledges, and so on, he recalled his past deed. Filled with joy, and proclaiming the apadāna of his former conduct, he spoke the verse beginning with 'I was a wanderer in the mountain fortress.' A `giri` (mountain) is so called because it 'swallows' (`girati`) or 'makes a sound' (`saddaṃ karoti`). What is that? A mountain made of rock and soil. A `dugga` is a place that is very difficult to travel to. A place made difficult by mountains is a `giridugga` (mountain fortress); 'difficult to access' is the meaning. In that mountain fortress, among the mountains, 'I was a wanderer,' meaning I had the habit of wandering. As for 'like a well-born lion (`kesarī`)': 'well-born' means specially born. 'Like a `kesarī`' means like a maned lion. The meaning is: 'I wander in the mountain fortress like a maned lion.'

40. Giriduggaṃ pavisiṃ ahanti ahaṃ tadā tena maṃsadānena pītisomanassajāto pabbatantaraṃ pāvisiṃ. Sesaṃ uttānatthamevāti.

40. As for 'I entered the mountain fortress': at that time, filled with rapture and joy on account of that gift of meat, I entered the mountain's interior. The meaning of the rest is self-evident.

Sucintitattheraapadānavaṇṇanā samattā.

The Explanation of the Apadāna of the Elder Sucintita is complete.

7. Vatthadāyakattheraapadānavaṇṇanā

7. The Explanation of the Apadāna of the Elder Vatthadāyaka

Pakkhijāto [Pg.94] tadā āsintiādikaṃ āyasmato vatthadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle supaṇṇayoniyaṃ nibbatto gandhamādanapabbataṃ gacchantaṃ atthadassiṃ bhagavantaṃ disvā pasannamānaso supaṇṇavaṇṇaṃ vijahitvā māṇavakavaṇṇaṃ nimminitvā mahagghaṃ dibbavatthaṃ ādāya bhagavantaṃ pūjesi. Sopi bhagavā paṭiggahetvā anumodanaṃ vatvā pakkāmi. So teneva somanassena vītināmetvā yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbatto tattha aparāparaṃ saṃsaranto puññāni anubhavitvā tato manussesu manussasampattinti sabbattha mahagghaṃ vatthābharaṇaṃ laddhaṃ, tato uppannuppannabhave vatthacchāyāya gatagataṭṭhāne vasanto imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto satthari pasīditvā pabbajito nacirasseva chaḷabhiññappattakhīṇāsavo ahosi, pubbe katapuññanāmena vatthadāyakattheroti pākaṭo.

“I was then born as a bird”—thus begins the Apadāna of the Venerable Vatthadāyaka Thera. He too, having made his aspiration in the presence of past Buddhas and accumulating merits conducive to liberation in various existences, was reborn in the garuḍa species during the time of the Blessed One Atthadassī. Seeing the Blessed One Atthadassī traveling to Gandhamādana Mountain, with a mind full of faith, he abandoned his garuḍa form and created the appearance of a young man. Taking a precious divine garment, he offered it to the Blessed One. The Blessed One accepted it, expressed his appreciation, and departed. Having passed his time with that same joy and lived for the extent of his lifespan, he passed away from there and was reborn in the deva realm. Wandering from one existence to the next, he experienced the fruits of his merits. Then, reborn among humans, he experienced human prosperity; everywhere he obtained precious garments and ornaments. Thereafter, in every life he was born into, he dwelt wherever he went with an abundance of cloth. During this Buddha-dispensation, he was born into a certain family, and upon reaching maturity, he gained faith in the Teacher and went forth. Not long after, he attained the six higher knowledges and became an Arahant with the cankers destroyed. He became known as the Elder Vatthadāyaka, named for his past meritorious deed.

45. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pakkhijāto tadā āsintiādimāha. Tattha pakkhijātoti pakkhandati upalavati sakuṇo etenāti pakkhaṃ, pakkhamassa atthīti pakkhī, pakkhiyoniyaṃ jāto nibbattoti attho. Supaṇṇoti sundaraṃ paṇṇaṃ pattaṃ yassa so supaṇṇo, vātaggāhasuvaṇṇavaṇṇajalamānapattamahābhāroti attho. Garuḷādhipoti nāge gaṇhanatthāya garuṃ bhāraṃ pāsāṇaṃ giḷantīti garuḷā, garuḷānaṃ adhipo rājāti garuḷādhipo, virajaṃ buddhaṃ addasāhanti sambandho.

45. Recalling his past deeds and filled with joy, he revealed his Apadāna of former conduct, beginning with, “I was then born as a bird.” Therein, “born as a bird” means: that by which a bird flies and soars is a wing (pakkha); one who has a wing is a bird (pakkhī); the meaning is one born and arisen in the bird species. “Supaṇṇa” means one who has beautiful (sundaraṃ) wings (paṇṇa). “Garuḷādhipa” means: they are called garuḷas because they swallow heavy (garu) stones as a weight in order to seize nāgas; the lord and king of the garuḷas is a garuḷādhipa. The connection is: “I saw the dustless Buddha.”

Vatthadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Vatthadāyaka, the Giver of Cloth, is complete.

8. Ambadāyakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Venerable Ambadāyaka Thera.

Anomadassī bhagavātiādikaṃ āyasmato ambadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāle vānarayoniyaṃ [Pg.95] nibbatto himavante kapirājā hutvā paṭivasati. Tasmiṃ samaye anomadassī bhagavā tassānukampāya himavantamagamāsi. Atha so kapirājā bhagavantaṃ disvā pasannamānaso sumadhuraṃ ambaphalaṃ khuddamadhunā adāsi. Atha bhagavā tassa passantasseva taṃ sabbaṃ paribhuñjitvā anumodanaṃ vatvā pakkāmi. Atha so somanassasampannahadayo teneva pītisomanassena yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbatto aparāparaṃ tattha dibbasukhamanubhavitvā manussesu ca manussasampattiṃ anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto satthari pasīditvā pabbajitvā nacirasseva chaḷabhiññappatto ahosi. Pubbapuññanāmena ambadāyakattheroti pākaṭo.

“The Blessed One Anomadassī,” etc.—this is the Apadāna of the Venerable Ambadāyaka Thera. He too, having made his aspiration in the presence of previous Buddhas and accumulating merits conducive to liberation in various existences, was reborn in the monkey species during the time of the Blessed One Anomadassī. He lived in the Himalayas, having become the king of monkeys. At that time, the Blessed One Anomadassī, out of compassion for him, went to the Himalayas. Then that monkey-king, seeing the Blessed One, with a mind full of faith, offered him a very sweet mango fruit together with a little wild honey. Then the Blessed One, while he watched, consumed it all, expressed his appreciation, and departed. Then, with a heart full of joy, he lived for the extent of his lifespan with that same rapture and joy and, passing away from there, was reborn in the deva realm. There, from one existence to the next, he experienced divine happiness, and among humans, he experienced human prosperity. During this Buddha-dispensation, he was born into a wealthy family, gained faith in the Teacher, went forth and, not long after, attained the six higher knowledges. He became known as the Elder Ambadāyaka, named for his past meritorious deed.

53. So aparabhāge attanā katakusalabījaṃ disvā somanassajāto attano pubbacaritāpadānaṃ pakāsento anomadassī bhagavātiādimāha. Mettāya aphari loke, appamāṇe nirūpadhīti so bhagavā sabbaloke appamāṇe satte ‘‘sukhī hontū’’tiādinā nirupadhi upadhivirahitaṃ katvā mettāya mettacittena aphari patthari vaḍḍhesīti attho.

53. Then, in a later time, seeing the wholesome seed he himself had planted and filled with joy, he revealed his Apadāna of former conduct, beginning with, “The Blessed One Anomadassī,” etc. As to the verse, “With loving-kindness he pervaded the world, boundless and free from defilement”: the meaning is that the Blessed One, with such thoughts as “May they be happy,” pervaded, spread, and extended loving-kindness with a mind of mettā towards the boundless beings in all the world, doing so in a way that was free from defilement (nirupadhi). That is the meaning.

54. Kapi ahaṃ tadā āsinti tadā tassāgamanakāle kapirājā ahosinti attho.

54. “I was a monkey then.” At that time, at the time of his arrival, I was the monkey king—that is the meaning.

Ambadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ambadāyaka is complete.

9. Sumanattheraapadānavaṇṇanā

9. Commentary on the Apadāna of Elder Sumana

Sumano nāma nāmenātiādikaṃ āyasmato sumanattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle mālākārassa kulagehe nibbatto vuddhimanvāya saddhājāto bhagavati pasannamānaso sumanamālāmuṭṭhiyo gahetvā ubhohi hatthehi pūjesi. So tena puññena devamanussesu dve sampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya puttadārehi vaḍḍhitvā sumananāmena [Pg.96] pākaṭo satthari pasīditvā pabbajito nacirasseva arahā ahosi.

“By name, Sumana”—thus begins the Apadāna of the Venerable Sumana Thera. He too, having made his aspiration in the presence of past Buddhas and accumulating merits conducive to liberation in various existences, was reborn in the family of a garland-maker during the time of the Blessed One Sikhī. Having reached maturity, faith arose in him and, with a mind full of faith in the Blessed One, he took handfuls of jasmine flowers and worshipped with both hands. Through that merit, he experienced the two kinds of prosperity among devas and humans. During this Buddha-dispensation, he was reborn into a certain family. Having reached maturity and prospered with a wife and children, he became known by the name Sumana. Having gained faith in the Teacher, he went forth and, not long after, became an Arahant.

62. So arahā hutvā attano pubbakammaṃ saritvā somanassajāto attano pubbacaritāpadānaṃ pakāsento sumano nāma nāmenātiādimāha. Sundaraṃ manaṃ cittaṃ yassa so sumano. Saddhāpasādabahumānena yutto nāmena sumano nāma mālākāro tadā ahaṃ ahosiṃ.

62. Having become an Arahant, recollecting his past deeds and filled with joy, he revealed his Apadāna of former conduct, beginning with the words, “By name, Sumana.” “Sumana” is one whose mind (mana, citta) is beautiful (sundaraṃ). Endowed with faith, confidence, and great respect, at that time I was a garland-maker named Sumana.

63. Sikhino lokabandhunoti sikhā muddhā kāsatīti sikhī. Atha vā sampayuttasampayoge khādati viddhaṃsetīti sikhī, kā sā? Aggisikhā, aggisikhā viya sikhāya dippanato sikhī. Yathā aggisikhā jotati pākaṭā hoti, sikhī pattatiṇakaṭṭhapalāsādike dahati, evamayampi bhagavā nīlapītādiraṃsīhi jotati sakalalokasannivāse pākaṭo hoti. Sakasantānagatasabbakilese soseti viddhaṃseti jhāpetīti vohāranāmaṃ nāmakammaṃ nāmadheyyaṃ, tassa sikhino. Sakalalokassa bandhuñātakoti lokabandhu, tassa sikhino lokabandhuno bhagavato sumanapupphaṃ abhiropayiṃ pūjesinti attho.

63. Regarding "Sikhino lokabandhuno": He is called Sikhī because his crest (sikhā), his head (muddhā), shines (kāsati). Or alternatively, he is called Sikhī because he consumes (khādati) and destroys (viddhaṃseti) that which is connected and associated. What is that like? A flame of fire (aggisikhā). Like a flame of fire, he is called Sikhī because he shines with a crest. Just as a flame of fire shines and becomes manifest, and a flame burns leaves, grass, wood, palāsa leaves, and so on, so too does this Blessed One shine with blue, yellow, and other rays, and becomes renowned in the entire assembly of the world. He dries up, destroys, and burns all the defilements that have arisen in his own continuum. Thus, this is a conventional name, a functional name, an appellation. Of that Sikhī. He is the kinsman and relative of the entire world, thus he is the Kinsman of the World (lokabandhu). The meaning is: "I offered and worshipped the Blessed One Sikhī, the Kinsman of the World, with a sumana flower."

Sumanattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Elder Sumana is concluded.

10. Pupphacaṅkoṭiyattheraapadānavaṇṇanā

10. Commentary on the Apadāna of Elder Pupphacaṅkoṭiya

Abhītarūpaṃ sīhaṃ vātiādikaṃ āyasmato pupphacaṅkoṭiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto mahāvibhavasampanno satthari pasīditvā pasannākāraṃ dassento suvaṇṇavaṇṇaṃ anojapupphamocinitvā caṅkoṭakaṃ pūretvā bhagavantaṃ pūjetvā ‘‘bhagavā, imassa nissandena nibbattanibbattaṭṭhāne suvaṇṇavaṇṇo pūjanīyo hutvā nibbānaṃ pāpuṇeyya’’nti patthanamakāsi. So tena puññakammena devamanussesu nibbatto sabbattha pūjito [Pg.97] suvaṇṇavaṇṇo abhirūpo ahosi. So aparabhāge imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto vuddhippatto satthari pasīditvā pabbajito vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Pupphacaṅkoṭiya begins with "Abhītarūpaṃ sīhaṃ vā..." ("Like a lion, fearless in form..."). He also, having made his resolve under previous Buddhas and accumulating merits in various existences that served as a basis for liberation from the cycle of rebirth, was reborn in a certain family during the time of the Blessed One Sikhī. Having reached maturity and become endowed with great wealth, he gained faith in the Teacher. Wishing to show his devotion, he gathered golden-colored anojā flowers, filled a basket, and worshipped the Blessed One, making this aspiration: "O Blessed One, by the fruit of this deed, in every place I am reborn, may I be of golden hue, worthy of veneration, and may I attain Nibbāna." Through that meritorious deed, he was reborn among devas and humans, and was everywhere venerated, of golden hue, and exceedingly handsome. In a later time, during this Buddha-dispensation, he was reborn in a prosperous family. Having reached maturity, he gained faith in the Teacher, went forth, developed insight, and before long became an Arahant.

68-9. So pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento abhītarūpaṃ sīhaṃ vātiādimāha. Tattha sīhanti dvipadacatuppadādayo satte abhibhavati ajjhottharatīti sīho, abhītarūpo abhītasabhāvo, taṃ abhītarūpaṃ sīhaṃ iva nisinnaṃ pūjesinti sambandho. Pakkhīnaṃ aggaṃ garuḷarājaṃ iva pavaraṃ uttamaṃ byaggharājaṃ iva abhi visesena jātaṃ sabbasīhānaṃ visesaṃ kesarasīhaṃ iva tilokassa saraṇaṃ sikhiṃ sammāsambuddhaṃ. Kiṃ bhūtaṃ? Anejaṃ nikkilesaṃ khandhamārādīhi aparājitaṃ nisinnaṃ sikhinti sambandho. Māraṇānagganti sabbakilesānaṃ māraṇe sosane viddhaṃsane aggaṃ seṭṭhaṃ kilese mārentānaṃ paccekabuddhabuddhasāvakānaṃ vijjamānānampi tesaṃ agganti attho. Bhikkhusaṅghapurakkhataṃ parivāritaṃ parivāretvā nisinnaṃ sikhinti sambandho.

He, having attained the fruit of Arahantship, recollecting his past deeds and being filled with joy, proclaimed the apadāna of his past conduct, speaking the verses beginning with "Abhītarūpaṃ sīhaṃ vā..." Therein, "sīha" (lion) means a being who overcomes (abhibhavati) and overwhelms (ajjhottharati) other beings, two-footed, four-footed, and so on. "Abhītarūpa" means one whose nature is fearless. The connection is to be understood as: "I worshipped him who was seated like a fearless lion." Like the garuḷa king, foremost among birds; like the excellent, supreme tiger king; like the mane-lion, especially distinguished among all lions, was Sikhī, the Perfectly Enlightened One, the refuge of the three worlds. What was he like? Unwavering (anejaṃ), stainless (nikkilesaṃ), unconquered by the Māra of the aggregates and so on. The connection is made to Sikhī, who was seated. "Māraṇānaggaṃ" means foremost (aggaṃ) and best (seṭṭhaṃ) in the killing (māraṇe), drying up (sosane), and destroying (viddhaṃsane) of all defilements. The meaning is that he is foremost among the Paccekabuddhas and the disciples of the Buddha who destroy defilements, even while they exist. The connection is made to Sikhī, who was seated, placed at the fore and surrounded by the community of monks.

70. Caṅkoṭake ṭhapetvānāti uttamaṃ anojapupphaṃ karaṇḍake pūretvā sikhīsambuddhaṃ seṭṭhaṃ samokiriṃ pūjesinti attho.

70. "Caṅkoṭake ṭhapetvāna" ("Having placed in a basket") means: having filled a basket (karaṇḍake) with the finest anojā flowers, I scattered them over and worshipped (samokiriṃ pūjesiṃ) the supreme Perfectly Enlightened One, Sikhī. This is the meaning.

Pupphacaṅkoṭiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Elder Pupphacaṅkoṭiya is concluded.

Sattamavaggavaṇṇanā samattā.

The commentary on the seventh chapter is concluded.

8. Nāgasamālavaggo

8. The Nāgasamāla Chapter

1. Nāgasamālattheraapadānavaṇṇanā

1. Commentary on the Apadāna of Elder Nāgasamāla

Āpāṭaliṃ ahaṃ pupphantiādikaṃ āyasmato nāgasamālattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā tathārūpasajjanasaṃsaggassa [Pg.98] alābhena satthari dharamānakāle dassanasavanapūjākammamakaritvā parinibbutakāle tassa bhagavato sārīrikadhātuṃ nidahitvā katacetiyamhi cittaṃ pasādetvā pāṭalipupphaṃ pūjetvā somanassaṃ uppādetvā yāvatāyukaṃ ṭhatvā teneva somanassena tato kālaṃ kato tusitādīsu chasu devalokesu sukhamanubhavitvā aparabhāge manussesu manussasampattiṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto nāgarukkhapallavakomaḷasadisasarīrattā nāgasamāloti mātāpitūhi katanāmadheyyo bhagavati pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Nāgasamāla begins with "Āpāṭaliṃ ahaṃ pupphaṃ..." ("An āpāṭali flower I..."). He also, having made his resolve under former Buddhas and accumulating merits in various existences that served as a basis for liberation from the cycle of rebirth, was reborn in a certain family during the time of the Blessed One Sikhī. Having reached maturity, he established a household life. However, due to not obtaining the association of such virtuous people, he did not perform the acts of seeing, hearing, and worshipping while the Teacher was still living. After the Blessed One's Parinibbāna, he aroused faith in his heart towards the cetiya that had been built enshrining the bodily relics of that Blessed One. Having worshipped it with a pāṭali flower and given rise to joy, he remained for the extent of his lifespan and, with that same joy, passed away from that existence. After experiencing happiness in the six deva worlds, including Tusita, and in a later time enjoying human prosperity among humans, he was reborn into a family during this Buddha-dispensation. Having reached maturity, he was given the name Nāgasamāla by his parents because his body was as tender as a young shoot of a nāga tree. With a mind full of faith in the Blessed One, he went forth and before long became an Arahant.

1. So pacchā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento āpāṭaliṃ ahaṃ pupphantiādimāha. Tattha āpāṭalinti ā samantato, ādarena vā pāṭalipupphaṃ gahetvā ahaṃ thūpamhi abhiropesiṃ pūjesinti attho. Ujjhitaṃ sumahāpatheti sabbanagaravāsīnaṃ vandanapūjanatthāya mahāpathe nagaramajjhe vīthiyaṃ ujjhitaṃ uṭṭhāpitaṃ, iṭṭhakakammasudhākammādīhi nipphāditanti attho. Sesaṃ heṭṭhā vuttanayattā uttānatthattā ca suviññeyyamevāti.

1. Afterwards, recollecting his past deeds and being filled with joy, he proclaimed the apadāna of his past conduct, speaking the verses beginning with "Āpāṭaliṃ ahaṃ pupphaṃ..." Therein, "āpāṭaliṃ" means: having taken a pāṭali flower either from all around (ā samantato) or with great respect (ādarena), "I offered it at the thūpa and worshipped." This is the meaning. "Ujjhitaṃ sumahāpathe" ("Set up on a great highway") means: it was set up (ujjhitaṃ/uṭṭhāpitaṃ) on a great road, on a street in the middle of the city, for the veneration and worship of all the city-dwellers; it was completed with brickwork, plasterwork, and so on. This is the meaning. The rest is easily understood, both because the method has been explained below and because its meaning is plain.

Nāgasamālattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Elder Nāgasamāla is concluded.

2. Padasaññakattheraapadānavaṇṇanā

2. Commentary on the Apadāna of Elder Padasaññaka

Akkantañca padaṃ disvātiādikaṃ āyasmato padasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro uppannuppannabhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekasmiṃ saddhāsampanne upāsakagehe nibbatto viññutaṃ patto ratanattaye pasanno bhagavatā tassa anukampāya dassitaṃ padacetiyaṃ disvā pasanno lomahaṭṭhajāto vandanapūjanādibahumānamakāsi. So teneva sukhette sukatena puññena tato cuto sagge nibbatto tattha dibbasukhamanubhavitvā aparabhāge manussesu jāto manussasampattiṃ sabbamanubhavitvā imasmiṃ buddhuppāde vibhavasampannakule nibbatto vuddhimanvāya saddhājāto [Pg.99] pabbajitvā nacirasseva arahā ahosi, purākatapuññanāmena padasaññakattheroti pākaṭo.

“Seeing a footprint…” and so forth is the Apadāna of the Venerable Elder Padasaññaka. He too, having made his resolve under former Buddhas, accumulating merits that are a foundation for liberation in successive lives, was born in the time of the Blessed One Tissa in the house of a faithful lay devotee. Having reached maturity, he became devoted to the Triple Gem. Seeing the footprint shrine shown by the Blessed One out of compassion for him, he was filled with faith, his hair stood on end, and he paid great respect with veneration and offerings. Through that merit, well-made in a good field, after passing away from there, he was reborn in heaven. Having experienced divine happiness there, in a later period he was born among humans. Having experienced all human prosperity, in this Buddha’s dispensation he was born into a wealthy family. Upon reaching maturity and developing faith, he went forth and before long became an arahant. He became known as the Elder Padasaññaka on account of his past merit.

5. So ekadivasaṃ attano pubbakammaṃ saritvā pubbacaritāpadānaṃ pakāsento akkantañca padaṃ disvātiādimāha. Tattha akkantanti akkamitaṃ dassitaṃ. Sabbabuddhānaṃ sabbadā caturaṅgulopariyeva gamanaṃ, ayaṃ pana tassa saddhāsampannataṃ ñatvā ‘‘eso imaṃ passatū’’ti padacetiyaṃ dassesi, tasmā so tasmiṃ pasīditvā vandanapūjanādisakkāramakāsīti attho. Sesaṃ sabbattha uttānatthamevāti.

5. One day, recalling his past deeds and revealing the Apadāna of his past conduct, he spoke, beginning with “Seeing the footprint which had been stepped upon…”. Therein, 'stepped upon' means 'shown'. The walking of all Buddhas is always just four finger-breadths above the ground, but this Buddha, knowing his accomplishment in faith, showed the footprint shrine, thinking, “Let this one see this.” Therefore, being pleased with it, he paid respect with veneration and offerings; this is the meaning. The rest has a clear meaning everywhere.

Padasaññakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Padasaññaka is concluded.

3. Buddhasaññakattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Cīvarasaññaka

Dumagge paṃsukūlikantiādikaṃ āyasmato buddhasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhippatto saddhājāto dumagge laggitaṃ bhagavato paṃsukūlacīvaraṃ disvā pasannamānaso ‘‘arahaddhaja’’nti cintetvā vandanapūjanādisakkāramakāsi. So tena puññakammena devamanussasampattimanubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto saddhājāto pabbajitvā nacirasseva arahā ahosi.

“The rag-robe on the treetop…” and so forth is the Apadāna of the Venerable Elder Cīvarasaññaka. He too, having made his resolve under former Buddhas, accumulating merits that are a foundation for liberation in various existences, was born in the time of the Blessed One Tissa into a certain family. Having reached maturity and developed faith, seeing the Blessed One's rag-robe hanging on a treetop, with a gladdened mind, he thought, “It is the banner of Arahantship,” and paid respect with veneration and offerings. Through that meritorious deed, he experienced the prosperity of gods and humans. In this Buddha’s dispensation, born into a wealthy family, he developed faith, went forth, and before long became an Arahant.

9. So pattaarahattādhigamo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento dumagge paṃsukūlikantiādimāha. Tattha dhunāti kampatīti dumo. Duhati pūreti ākāsatalanti vā dumo, dumassa aggo koṭīti dumaggo, tasmiṃ dumagge. Paṃsumiva paṭikkūlabhāvaṃ amanuññabhāvaṃ ulati gacchatīti paṃsukūlaṃ, paṃsukūlameva paṃsukūlikaṃ, satthuno paṃsukūlaṃ dumagge laggitaṃ disvā ahaṃ añjaliṃ paggahetvā taṃ paṃsukūlaṃ avandiṃ paṇāmamakāsinti attho. Tanti nipātamattaṃ. Sesaṃ sabbattha uttānatthamevāti.

9. Having attained the realization of Arahantship, he recalled his past deeds, and filled with joy, he revealed the Apadāna of his past conduct, saying, “The rag-robe on the treetop…” and so forth. Therein, a tree is a 'duma' because it 'shakes' (dhunāti) or 'trembles' (kampati). Or, it is a 'duma' because it 'fills' (duhati pūreti) the expanse of the sky. The 'treetop' (dumagga) is the 'top' (agga) or 'tip' (koṭi) of the tree; thus, 'on the treetop' (tasmiṃ dumagge). A 'rag-robe' (paṃsukūla) is so called because it 'goes to' (ulati gacchati) a state of being 'repulsive' (paṭikkūlabhāva) and 'disagreeable' (amanuññabhāva) 'like dust' (paṃsumiva). 'Paṃsukūlikaṃ' is the same as 'paṃsukūlaṃ'. The meaning is: 'Seeing the Teacher’s rag-robe hanging on the treetop, I raised my joined hands and venerated that rag-robe, paying homage to it.' The word 'taṃ' is merely a particle. The rest has a clear meaning everywhere.

Buddhasaññakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Cīvarasaññaka is concluded.

4. Bhisāluvadāyakattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Bhisāluvadāyaka.

Kānanaṃ [Pg.100] vanamoggayhātiādikaṃ āyasmato bhisāluvadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle himavantassa samīpe araññāvāse vasanto vanamūlaphalāhāro vivekavasenāgataṃ vipassiṃ bhagavantaṃ disvā pasannamānaso pañcabhisāluve adāsi. Bhagavā tassa cittaṃ pasādetuṃ passantasseva paribhuñji. So tena cittappasādena kālaṃ katvā tusitādīsu sampattimanubhavitvā pacchā manussasampattiñca anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vibhavasampattiṃ patto taṃ pahāya sāsane pabbajito nacirasseva arahattaṃ pāpuṇi.

“Having entered the forest, the wilderness…” and so forth is the Apadāna of the Venerable Elder Bhisāluvadāyaka. He too, having made his resolve under former Buddhas, accumulating merits that are a foundation for liberation in various existences, was born in the time of the Blessed One Vipassī. Dwelling in a forest residence near the Himālaya, subsisting on the roots and fruits of the forest, he saw the Blessed One Vipassī who had come seeking solitude. With a gladdened mind, he gave five lotus stalks. The Blessed One, in order to gladden his mind, consumed them in his presence. Through that mental confidence, when he died, he experienced prosperity in the Tusita realm and others. Afterwards, having also experienced human prosperity, in this Buddha’s dispensation he was born into a certain family. Having attained great wealth, he abandoned it and went forth in the Dispensation, and before long, he attained Arahantship.

13. So tato attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento kānanaṃ vanamoggayhātiādimāha. Taṃ heṭṭhā vuttatthameva. Vasāmi vipine ahanti vivekavāso ahaṃ vasāmīti sambandho. Sesaṃ uttānatthamevāti.

13. Thereafter, recalling his past deeds, he became filled with joy and, revealing the Apadāna of his past conduct, spoke the verse beginning with “Having entered the forest, the wilderness…”. The meaning of that is as has been stated. The phrase 'I dwell in the forest' is to be construed as 'I, a dweller in solitude, dwell.' The rest has a clear meaning.

Bhisāluvadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Bhisāluvadāyaka is concluded.

Chaṭṭhabhāṇavāravaṇṇanā niṭṭhitā.

The commentary on the Sixth Recitation Section is concluded.

5. Ekasaññakattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Ekasaññaka.

Khaṇḍo nāmāsi nāmenātiādikaṃ āyasmato ekasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbatto viññutaṃ patto ratanattaye pasannamānaso tassa satthuno khaṇḍaṃ nāma aggasāvakaṃ bhikkhāya caramānaṃ disvā saddahitvā piṇḍapātamadāsi. So tena puññakammena devamanussasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ ekasmiṃ kulagehe nibbatto viññutaṃ patto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā ahosi. So ekadivasaṃ piṇḍapātassa saññaṃ manasikaritvā paṭiladdhavisesattā ekasaññakattheroti pākaṭo.

“His name was Khaṇḍa…” and so forth is the Apadāna of the Venerable Elder Ekasaññaka. He too, having made his resolve under former Buddhas, accumulating merits that are a foundation for liberation in various existences, was born in the time of the Blessed One Vipassī into a certain family. Having reached maturity, with a mind devoted to the Triple Gem, he saw that Teacher’s chief disciple named Khaṇḍa wandering for alms. Filled with faith, he gave him almsfood. Through that meritorious deed, he experienced divine and human prosperity. In this Buddha’s dispensation, he was born into a family in Sāvatthī. Having reached maturity, he heard the Teacher’s Dhamma discourse, gained faith, went forth, and before long became an Arahant. Because he had attained special qualities by bringing to mind the perception of the almsfood, he became known as the Elder Ekasaññaka.

18. So [Pg.101] aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento khaṇḍo nāmāsi nāmenātiādimāha. Tattha tassa aggasāvakattherassa kilesānaṃ khaṇḍitattā khaṇḍoti nāmaṃ. Sesaṃ sabbattha uttānamevāti.

18. In a later time, recollecting his own past deed, he became joyful and, wishing to reveal the Apadāna of his former conduct, spoke the verses beginning with, 'His name was Khaṇḍa.' Therein, that chief disciple elder received the name 'Khaṇḍa' because of his having cut off the defilements. The remainder is clear in meaning everywhere.

Ekasaññakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ekasaññaka is concluded.

6. Tiṇasantharadāyakattheraapadānavaṇṇanā

6. Commentary on the Apadāna of the Elder Tiṇasantharadāyaka

Himavantassāvidūretiādikaṃ āyasmato tiṇasantharadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekasmiṃ kulagehe nibbatto buddhuppādato pageva uppannattā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantassa avidūre ekaṃ saraṃ nissāya paṭivasati. Tasmiṃ samaye tisso bhagavā tassānukampāya ākāsena agamāsi. Atha kho so tāpaso ākāsato oruyha ṭhitaṃ taṃ bhagavantaṃ disvā pasannamānaso tiṇaṃ lāyitvā tiṇasantharaṃ katvā nisīdāpetvā bahumānādarena pañcapatiṭṭhitena vanditvā paṭikuṭiko hutvā pakkāmi. So yāvatāyukaṃ ṭhatvā tato cavitvā devamanussesu saṃsaranto anekavidhasampattiṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhippatto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Tiṇasantharadāyaka begins with 'Not far from the Himālaya.' He too, having made a resolve under previous Buddhas, accumulating merits in various existences that were a supporting condition for liberation, was born into a certain family in the time of the Blessed One Tissa. Having been born even before the arising of the Buddha, he abandoned the household life, went forth into the ascetic life, and dwelt depending on a certain lake not far from the Himālaya. At that time, the Blessed One Tissa, out of compassion for him, traveled through the sky. Then that ascetic, seeing the Blessed One who had descended from the sky and was standing there, with a gladdened mind, cut grass, made a grass mat, had him sit down, and having paid homage with great respect and reverence with the five-point prostration, he departed. He remained for his lifespan, and having passed away from there, while wandering among gods and humans and experiencing various kinds of prosperity, in this Buddha-era he was born into a certain family. Having reached maturity and gained faith in the Teacher, he went forth and in no long time became an Arahant.

22. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Taṃ heṭṭhā vuttatthameva. Mahājātassaroti ettha pana saranti ettha pānīyatthikā dvipadacatuppadādayo sattāti saraṃ, atha vā saranti ettha nadīkandarādayoti saraṃ, mahanto ca so sayameva jātattā saro ceti mahājātassaro. Anotattachaddantadahādayo viya apākaṭanāmattā ‘‘mahājātassaro’’ti vuttoti daṭṭhabbo. Satapattehi sañchannoti ekekasmiṃ pupphe satasatapattānaṃ vasena satapatto, satapattasetapadumehi [Pg.102] sañchanno gahanībhūtoti attho. Nānāsakuṇamālayoti aneke haṃsakukkuṭakukkuhadeṇḍibhādayo ekato kuṇanti saddaṃ karontīti sakuṇāti laddhanāmānaṃ pakkhīnaṃ ālayo ādhārabhūtoti attho. Sesaṃ sabbattha uttānatthamevāti.

22. In a later time, recollecting his own past deed, he became joyful and, wishing to reveal the Apadāna of his former conduct, spoke the verses beginning with, 'Not far from the Himālaya.' The meaning of that is as stated previously. Regarding 'Mahājātassara,' it is a 'sara' (lake) because beings desiring water, such as bipeds and quadrupeds, go (saranti) there. Or, it is a 'sara' because rivers, ravines, and so forth flow (saranti) there. And because it is great (mahā) and is a lake (sara) that arose by itself (jāta), it is a Mahājātassara. It should be understood that it is called 'Mahājātassara' because its name is not well-known, unlike lakes such as Anotatta and Chaddanta. 'Covered with hundred-petaled lotuses' (satapattehi sañchanno) means: a 'satapatta' has a hundred petals on each flower; the meaning is that it was densely covered with hundred-petaled white lotuses. 'The abode of various birds' (nānāsakuṇamālayo) means: it was the abode, the support, for birds (pakkhīnaṃ) who get the name 'sakuṇa' because many of them—swans, junglefowl, cuckoos, herons, and so on—cry out (kuṇanti) and make sounds together. The remainder is clear in meaning everywhere.

Tiṇasantharadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tiṇasantharadāyaka is concluded.

7. Sūcidāyakattheraapadānavaṇṇanā

7. Commentary on the Apadāna of the Elder Sūcidāyaka

Tiṃsakappasahassamhītiādikaṃ āyasmato sūcidāyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya bhagavato cīvarakammaṃ kātuṃ pañca sūciyo adāsi. So tena puññena devamanussesu puññamanubhavitvā vicaranto uppannuppannabhave tikkhapañño hutvā pākaṭo imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajanto tikkhapaññatāya khuraggeyeva arahattaṃ pāpuṇi.

The Apadāna of the Venerable Elder Sūcidāyaka begins with 'Thirty thousand eons ago.' He too, having made a resolve under previous Victorious Ones, accumulating merits in various existences that were a supporting condition for liberation, was born into a certain family in the time of the Blessed One Sumedha. Having reached maturity, he gave five needles for the sake of the Blessed One's robe-work. Through that merit, while wandering among gods and humans experiencing the fruit of that merit, he became renowned in every life for his keen wisdom. In this Buddha-era, he was born into a certain family, and having reached maturity and gained faith in the Teacher, while going forth, due to his keen wisdom, he attained Arahantship at the very razor's edge.

30. So aparabhāge puññaṃ paccavekkhanto taṃ disvā somanassajāto pubbacaritāpadānaṃ pakāsento tiṃsakappasahassamhītiādimāha. Antarantaraṃ panettha suviññeyyameva.

30. In a later time, while reflecting on his merit, he saw it and became joyful. Wishing to reveal the Apadāna of his former conduct, he spoke the verses beginning with, 'Thirty thousand eons ago.' The intervening passages here are easily understood.

31. Pañcasūcī mayā dinnāti ettha sūcati chiddaṃ karoti vijjhatīti sūci, pañcamattā sūcī pañcasūcī mayā dinnāti attho. Sesaṃ suviññeyyamevāti.

31. Regarding the phrase 'Five needles were given by me,' a 'sūci' (needle) is so called because it pierces (sūcati), makes a hole (chiddaṃ karoti), and penetrates (vijjhati). The meaning is, 'Five needles were given by me.' The remainder is easily understood.

Sūcidāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sūcidāyaka is concluded.

8. Pāṭalipupphiyattheraapadānavaṇṇanā

8. Commentary on the Apadāna of the Elder Pāṭalipupphiya

Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato pāṭalipupphiyattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekasmiṃ [Pg.103] kulagehe seṭṭhiputto hutvā nibbatto vuddhippatto kusalākusalaññū satthari pasīditvā pāṭalipupphaṃ gahetvā satthu pūjesi. So tena puññena bahudhā sukhasampattiyo anubhavanto devamanussesu saṃsaranto imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya satthari pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Pāṭalipupphiya begins with 'The golden-hued Sambuddha.' He too, having made a resolve under previous supreme Victors, accumulating merits in various existences that were a supporting condition for liberation, was born as the son of a wealthy merchant in a certain family in the time of the Blessed One Tissa. Having reached maturity and come to know the wholesome and unwholesome, he gained faith in the Teacher, took a Pāṭali flower, and worshipped the Teacher. Through that merit, while wandering among gods and humans experiencing manifold blissful attainments, in this Buddha-era he was born into a family, and having reached maturity and gained faith in the Teacher, he went forth and in no long time became an Arahant.

36. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇaṃ sambuddhantiādimāha. Tattha antarāpaṇeti ā samantato hiraññasuvaṇṇādikaṃ bhaṇḍaṃ paṇenti vikkiṇanti pattharanti etthāti āpaṇaṃ, āpaṇassa antaraṃ vīthīti antarāpaṇaṃ, tasmiṃ antarāpaṇe. Suvaṇṇavaṇṇaṃ kañcanagghiyasaṃkāsaṃ dvattiṃsavaralakkhaṇaṃ sambuddhaṃ disvā pāṭalipupphaṃ pūjesinti attho. Sesaṃ sabbattha uttānatthamevāti.

36. In a later time, recollecting his own past deed, he became joyful and, wishing to reveal the Apadāna of his former conduct, spoke the verses beginning with, 'The golden-hued Sambuddha.' Therein, regarding 'in the marketplace street' (antarāpaṇe): a place where goods such as silver and gold are traded, sold, and displayed all around is an 'āpaṇa' (marketplace). The middle (antaraṃ) of the marketplace is a street (vīthī); thus 'antarāpaṇa.' The meaning is: 'In that marketplace street, having seen the Sambuddha—golden-hued, like refined gold, endowed with the thirty-two excellent marks—I worshipped him with a Pāṭali flower.' The remainder is clear in meaning everywhere.

Pāṭalipupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Pāṭalipupphiya is concluded.

9. Ṭhitañjaliyattheraapadānavaṇṇanā

9. Commentary on the Apadāna of the Elder Ṭhitañjaliya

Migaluddo pure āsintiādikaṃ āyasmato ṭhitañjaliyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tatthuppannabhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle purākatena ekena kammacchiddena nesādayoniyaṃ nibbattitvā viññutaṃ patto migasūkarādayo māretvā nesādakammena araññe vāsaṃ kappesi. Tasmiṃ samaye tisso bhagavā tassānukampāya himavantaṃ agamāsi. So taṃ dvattiṃsavaralakkhaṇehi asītānubyañjanabyāmappabhāhi ca jalamānaṃ bhagavantaṃ disvā somanassajāto paṇāmaṃ katvā gantvā paṇṇasanthare nisīdi. Tasmiṃ khaṇe devo gajjanto asani pati, tato maraṇasamaye buddhamanussaritvā punañjalimakāsi. So tena puññena sukhette katakusalattā akusalavipākaṃ paṭibāhitvā sagge nibbatto kāmāvacarasampattiyo anubhavitvā manussesu manussasampattiyo ca anubhavitvā aparabhāge imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya purākatavāsanāya satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Elder Ṭhitañjaliya begins with “Migaluddo pure āsi” (Long ago, I was a hunter). This elder, too, having performed meritorious deeds in the presence of previous Buddhas, accumulating merits as a support for liberation in various existences, in the time of the Blessed One Tissa, due to a past karmic obstruction, was reborn in a hunter’s family. Having gained intelligence, killing deer, boars, and other animals, he made his living in the forest by hunting. At that time, the Blessed One Tissa, out of compassion for him, went to the Himalayas. Seeing the Blessed One blazing with the thirty-two major marks and eighty minor characteristics, and a fathom-long aura, he became joyful, paid homage, and went to sit on a leaf-covered seat. At that moment, as the sky thundered, a thunderbolt struck. At the time of death, remembering the Buddha, he rejoined his hands in reverence. By that merit, having done good deeds in a good field (of merit), and having blocked the fruition of unwholesome deeds, he was reborn in heaven. After enjoying sense-sphere pleasures and human prosperity among humans, in a later birth, during the appearance of this Buddha, he was born into a certain family. Growing up, due to past inclinations, he developed faith in the Teacher, went forth, and before long became an arahant.

42. So [Pg.104] tato paraṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento migaluddo pure āsintiādimāha. Tattha migaluddoti migānaṃ māraṇaṃ upagacchatīti migaluddo. Miganti sīghaṃ vātavegena gacchanti dhāvantīti migā, tesaṃ migānaṃ māraṇe luddo dāruṇo lobhīti migaluddo. So ahaṃ pure bhagavato dassanasamaye migaluddo āsiṃ ahosinti attho. Araññe kānaneti arati gacchati migasamūho etthāti araññaṃ, atha vā ā samantato rajjanti tattha vivekābhiratā buddhapaccekabuddhādayo mahāsārappattā sappurisāti araññaṃ. Kā kucchitākārena vā bhayānakākārena vā nadanti saddaṃ karonti, ānanti vindantīti vā kānanaṃ, tasmiṃ araññe kānane migaluddo pure āsinti sambandho. Tattha addasaṃ sambuddhanti tattha tasmiṃ araññe upagataṃ sambuddhaṃ addasaṃ addakkhinti attho. Dassanaṃ pure ahosi avidūre, tasmā manodvārānusārena cakkhuviññāṇaṃ purecārikaṃ kāyaviññāṇasamaṅgiṃ pāpeti appetīti attho.

42. Then, recollecting his past deeds with joy, he revealed his former life story and said, “Migaluddo pure āsi” (Long ago, I was a hunter). Here, ‘migaludda’ means one who brings about the death of deer. “Migā” (deer) are those that go swiftly with the speed of the wind, that run; and “ludda” (hunter) refers to one who is cruel and greedy in killing those deer. Thus, the meaning is, “I was a deer hunter in the past at the time of the Blessed One’s appearance.” Regarding “araññe kānane” (in the forest grove): “arañña” (forest) is where a herd of deer goes without delight, or alternatively, it is called a forest because good persons who delight in seclusion, such as Buddhas and Paccekabuddhas, who have attained great essence, are delighted all around there. “Kānana” (grove) is where (animals) make sounds in a wretched or fearful manner, or where they find enjoyment (ānanti). The connection is, 'I was a deer hunter in that forest grove in the past.' Regarding “Tattha addasaṃ Sambuddhaṃ” (There I saw the Fully Awakened One): the meaning is, 'In that forest, I saw the Fully Awakened One who had arrived.' The sight occurred nearby before, so through the mind-door, eye-consciousness went first and brought about association with body-consciousness—this is the meaning.

44. Tato me asanīpātoti ā samantato sananto gajjanto patatīti asani, asaniyā pāto patanaṃ asanīpāto, devadaṇḍoti attho. Sesaṃ sabbattha uttānatthamevāti.

44. Regarding “Tato me asanīpāto” (Then a thunderbolt struck me)—‘asani’ (thunderbolt) is that which, sounding and roaring from all sides, falls; and ‘pāto’ (strike) means its fall, hence ‘asanīpāto’ (thunderbolt strike), meaning the devas’ weapon. The rest is clear in meaning throughout.

Ṭhitañjaliyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ṭhitañjaliya is complete.

10. Tipadumiyattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Tipadumiya.

Padumuttaro nāma jinotiādikaṃ āyasmato tipadumiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatiyaṃ mālākārakulagehe nibbatto vuddhippatto mālākārakammaṃ katvā vasanto ekadivasaṃ anekavidhāni jalajathalajapupphāni gahetvā rañño santikaṃ gantukāmo evaṃ cintesi – ‘‘rājā imāni tāva pupphāni disvā pasanno sahassaṃ vā dhanaṃ gāmādikaṃ vā dadeyya, lokanāthaṃ pana pūjetvā nibbānāmatadhanaṃ labhāmi, kiṃ me etesu sundara’’nti tena ‘‘bhagavantaṃ [Pg.105] pūjetvā saggamokkhasampattiyo nipphādetuṃ vaṭṭatī’’ti cintetvā vaṇṇavantaṃ atīva rattapupphattayaṃ gahetvā pūjesi. Tāni gantvā ākāsaṃ chādetvā pattharitvā aṭṭhaṃsu. Nagaravāsino acchariyabbhutacittajātā celukkhepasahassāni pavattayiṃsu. Taṃ disvā bhagavā anumodanaṃ akāsi. So tena puññena devamanussesu sampattiyo anubhavitvā imasmiṃ buddhuppāde gahapatikule nibbatto vuddhimanvāya satthari pasīditvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Tipadumiya, beginning with “Padumuttaro nāma jino.” This one too, having performed meritorious deeds in the presence of previous Buddhas, accumulating merits as the foundation for liberation in various existences, was born in the time of the Blessed One Padumuttara in Haṃsavatī, in the family of garland-makers. Having grown up, he engaged in the work of making garlands. One day, having gathered various kinds of flowers—water-born and land-born—he intended to go to the king’s presence and thought thus: “The king, seeing these flowers, might be pleased and give a thousand coins or a village, etc. But by worshipping the Lord of the World, I would obtain the wealth of Nibbāna. What use are these beautiful things to me?” Thinking thus, “It is fitting to worship the Blessed One and thereby achieve the attainments of heaven and liberation,” he took three very beautiful red flowers and offered them. Those flowers, having gone up, covered the sky and spread out, and remained there. The city-dwellers, their minds filled with wonder and amazement, raised thousands of cloths in acclamation. Seeing this, the Blessed One expressed his appreciation. By that merit, he enjoyed prosperity among gods and humans, and in this Buddha’s dispensation, he was born in a householder’s family. Growing up, he gained faith in the Teacher, heard the Dhamma, and having obtained faith, he went forth. Not long after, he became an arahant.

48. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tassattho heṭṭhā vuttova. Sabbadhammāna pāragūti sabbesaṃ navalokuttaradhammānaṃ pāraṃ nibbānaṃ gato paccakkhaṃ katoti attho. Danto dantaparivutoti sayaṃ kāyavācādīhi danto etadagge ṭhapitehi sāvakehi parivutoti attho. Sesaṃ sabbattha sambandhavasena uttānatthamevāti.

48. Recollecting his past deeds, filled with joy, he revealed his Apadāna of former conduct, saying, “Padumuttara, the Victorious One,” etc. Its meaning is as stated before. “Gone beyond all phenomena” means he has gone to Nibbāna, the beyond of all nine supramundane dhammas, and directly realized it. “Tamed, surrounded by the tamed” means he himself is tamed in body, speech, etc., and is surrounded by disciples who are established as foremost in being tamed. The rest is clear in meaning everywhere by connection.

Tipadumiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tipadumiya is complete.

Aṭṭhamavaggavaṇṇanā samattā.

The Commentary on the eighth section is complete.

9. Timiravaggo

9. The Darkness Chapter

1. Timirapupphiyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Timirapupphiya.

Candabhāgānadītīretiādikaṃ āyasmato timirapupphiyattherassa apadānaṃ. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhippatto gharāvāsaṃ saṇṭhapetvā vasanto kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā candabhāgāya nadiyā samīpe vasati, vivekakāmatāya himavantaṃ gantvā nisinnaṃ siddhatthaṃ bhagavantaṃ disvā vanditvā tassa guṇaṃ pasīditvā timirapupphaṃ gahetvā pūjesi. So tena puññena devesu ca manussesu ca [Pg.106] sampattimanubhavanto saṃsaritvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Timirapupphiya, beginning with “On the bank of the Candabhāgā River.” What is the origin? This one, too, having made his aspiration under former Buddhas, accumulating merits that are a basis for liberation in various existences, was born in the time of the Blessed One Siddhattha in a certain family. Having reached maturity and established himself in household life, while living he saw the danger in sensual pleasures, abandoned his home life, and took up the ascetic life of a recluse. He dwelt near the Candabhāgā River. Desiring solitude, he went to the Himālaya. There, seeing the Blessed One Siddhattha seated, he paid homage and, gaining faith in his virtues, took a timira flower and offered it. Through that merit, experiencing fortune among gods and humans while wandering in saṃsāra, in this Buddha-era he was born in a certain family. Having reached maturity and gained faith in the Teacher, he went forth, and before long became an arahant.

1. So aparabhāge pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento candabhāgānadītīretiādimāha. Tassattho heṭṭhā vuttova. Anubhotaṃ vajāmahanti gaṅgāya āsanne vasanabhāvena sabbattha rammabhāvena gaṅgāto heṭṭhā sotānusārena ahaṃ vajāmi gacchāmi tattha tattha vasāmīti attho. Nisinnaṃ samaṇaṃ disvāti samitapāpattā sositapāpattā samaṇasaṅkhātaṃ sammāsambuddhaṃ disvāti attho.

1. In a later time, recalling his past deed, he became filled with joy and, wishing to declare the Apadāna of his former conduct, spoke the words beginning with “On the bank of the Candabhāgā River.” Its meaning is as stated below. As for ‘I travel downstream’: because of dwelling near the Gaṅgā, and because of the pleasantness everywhere, I travel downstream from the Gaṅgā, following the current; I go, I proceed, I dwell in various places—this is the meaning. As for ‘Seeing the seated recluse’: it means seeing the Fully Enlightened One, known as a recluse (samaṇa) because his evil has been calmed (samita) and dried up.

2. Evaṃ cintesahaṃ tadāti ayaṃ bhagavā sayaṃ tiṇṇo sabbasatte tārayissati saṃsārato uttāreti sayaṃ kāyadvārādīhi damito ayaṃ bhagavā pare dameti.

2. As for ‘Thus I thought at that time’: ‘This Blessed One, having himself crossed over, will lead all beings across; he brings them out of saṃsāra. Having himself been tamed through the doors of body and so on, this Blessed One tames others.’

3. Sayaṃ assattho assāsampatto, kilesapariḷāhato mutto sabbasatte assāseti, santabhāvaṃ āpāpeti. Sayaṃ santo santakāyacitto paresaṃ santakāyacittaṃ pāpeti. Sayaṃ mutto saṃsārato muccito pare saṃsārato mocayissati. So ayaṃ bhagavā sayaṃ nibbuto kilesaggīhi nibbuto paresampi kilesaggīhi nibbāpessatīti ahaṃ tadā evaṃ cintesinti attho.

3. ‘He himself is comforted, having attained consolation, freed from the torment of defilements, he comforts all beings, causing them to reach a state of peace. He himself is peaceful, with a peaceful body and mind, and he causes others to attain a peaceful body and mind. He himself is liberated, freed from saṃsāra, and will liberate others from saṃsāra. This Blessed One, himself extinguished from the fires of defilements, will also extinguish the fires of defilements for others.’ The meaning is: ‘Thus I thought at that time.’

4. Gahetvā timirapupphanti sakalaṃ vanantaṃ nīlakāḷaraṃsīhi andhakāraṃ viya kurumānaṃ khāyatīti timiraṃ pupphaṃ taṃ gahetvā kaṇṇikāvaṇṭaṃ gahetvā matthake sīsassa upari ākāse okiriṃ pūjesinti attho. Sesaṃ uttānatthamevāti.

4. As for ‘Taking the timira flower’: it is called a timira flower because it appears as if making the entire forest dark with its blue-black rays. Taking that flower and its stalk, I scattered it in the sky above my head and offered it—this is the meaning. The rest is clear in meaning.

Timirapupphiyattheraapadānavaṇṇanā samattā.

The explanation of the Apadāna of the Elder Timirapupphiya is complete.

2. Gatasaññakattheraapadānavaṇṇanā

2. The Explanation of the Apadāna of the Elder Gatasaññaka

Jātiyā sattavassohantiādikaṃ āyasmato gatasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekasmiṃ [Pg.107] kulagehe nibbatto purākatavāsanāvasena saddhājāto sattavassikakāleyeva pabbajito bhagavato paṇāmakaraṇeneva pākaṭo ahosi. So ekadivasaṃ atīva nīlamaṇippabhāni naṅgalakasitaṭṭhāne uṭṭhitasattapupphāni gahetvā ākāse pūjesi. So yāvatāyukaṃ samaṇadhammaṃ katvā tena puññena devamanussesu saṃsaranto imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Gatasaññaka, beginning with “I was seven years of age.” This one, too, having made his aspiration under former Buddhas, accumulating merits that are a basis for liberation in various existences, was born in the time of the Blessed One Tissa in a certain family. Due to the influence of past conditioning, faith arose in him, and he went forth at the age of seven. He became famous just by paying homage to the Blessed One. One day, he took seven flowers that had sprung up in a plowed field, which were exceedingly radiant like blue sapphires, and offered them in the sky. Having practiced the duties of a recluse for as long as he lived, he wandered among gods and humans due to that merit. In this Buddha-era, he was born in a certain family, reached maturity, gained faith in the Teacher, went forth, and soon became an arahant.

10. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento jātiyā sattavassohantiādimāha. Tattha jātiyā sattavassoti mātugabbhato nikkhantakālato paṭṭhāya paripuṇṇasattavassikoti attho. Pabbajiṃ anagāriyanti agārassa hitaṃ āgāriyaṃ kasivāṇijjādikammaṃ natthi āgāriyanti anagāriyaṃ, buddhasāsane pabbajiṃ ahanti attho.

10. In a later time, recalling his own past deed, he became filled with joy and, wishing to declare the Apadāna of his former conduct, spoke the words beginning with “I was seven years of age.” Therein, “seven years of age” means that from the time he came out of his mother’s womb, he was a full seven years old. As for ‘I went forth into homelessness (anagāriyaṃ)’: that which is for the benefit of the house (agāra) is household life (āgāriyaṃ), namely, work such as farming and trade. Where there is no such household life, that is homelessness (anagāriyaṃ). The meaning is: ‘I went forth in the Buddha’s dispensation.’

12. Sugatānugataṃ magganti buddhena gataṃ maggaṃ. Atha vā sugatena desitaṃ dhammānudhammapaṭipattipūraṇavasena haṭṭhamānaso tuṭṭhacitto pūjetvāti sambandho. Sesaṃ sabbattha uttānatthamevāti.

12. As for ‘The path followed by the Sugata’: it means the path traveled by the Buddha. Alternatively, the connection is: with a delighted mind and a joyful heart on account of fulfilling the practice in accordance with the Dhamma taught by the Sugata, he offered. The rest is clear in meaning everywhere.

Gatasaññakattheraapadānavaṇṇanā samattā.

The explanation of the Apadāna of the Elder Gatasaññaka is complete.

3. Nipannañjalikattheraapadānavaṇṇanā

3. The Explanation of the Apadāna of the Elder Nipannañjalika

Rukkhamūle nisinnohantiādikaṃ āyasmato nipannañjalikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle kulagehe nibbatto vuddhippatto pabbajitvā rukkhamūlikaṅgaṃ pūrayamāno araññe viharati. Tasmiṃ samaye kharo ābādho uppajji, tena pīḷito paramakāruññappatto ahosi. Tadā bhagavā tassa kāruññena tattha agamāsi. Atha so nipannakova uṭṭhituṃ asakkonto sirasi añjaliṃ katvā bhagavato paṇāmaṃ akāsi. So tato cuto tusitabhavane uppanno tattha sampattimanubhavitvā evaṃ cha kāmāvacarasampattiyo anubhavitvā [Pg.108] imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhippatto satthari pasīditvā pabbajito nacirasseva arahā ahosi, purākatapuññavasena nipannañjalikattheroti pākaṭo.

The Apadāna of the Venerable Elder Nipannañjalika, beginning with “I was seated at the foot of a tree.” This one, too, having made his aspiration under former Buddhas, accumulating merits that are a basis for liberation in many existences, was born in a family in the time of the Blessed One Tissa. Having reached maturity, he went forth and, while fulfilling the ascetic practice of dwelling at the foot of a tree, he lived in the forest. At that time, a severe illness arose, and afflicted by it, he came to be in a most pitiable state. Then the Blessed One, out of compassion for him, went there. Then he, lying down and unable to rise, made the añjali gesture on his head and paid homage to the Blessed One. Passing away from there, he arose in the Tusita heaven. Having experienced the fortune there, and thus having experienced the fortunes of the six sense-sphere heavens, in this Buddha-era he was born in a certain family. Having reached maturity and gained faith in the Teacher, he went forth, and before long became an arahant. Due to his past merit, he became known as the Elder Nipannañjalika.

16. So aparabhāge attano puññasampattiyo oloketvā somanassajāto pubbacaritāpadānaṃ pakāsento rukkhamūle nisinnohantiādimāha. Tattha ruhati paṭiruhati uddhamuddhaṃ ārohatīti rukkho, tassa rukkhassa mūle samīpeti attho. Byādhito paramena cāti paramena adhikena kharena kakkhaḷena byādhinā rogena byādhito, byādhinā ahaṃ samannāgatoti attho. Paramakāruññappattomhīti paramaṃ adhikaṃ kāruññaṃ dīnabhāvaṃ dukkhitabhāvaṃ pattomhi araññe kānaneti sambandho.

16. In a later period, having reflected upon his own meritorious attainments and become joyful, he, wishing to proclaim the Apadāna of his former conduct, spoke, beginning with the words, 'I was seated at the foot of a tree' (`rukkhamūle nisinno'haṃ`). Therein, 'tree' (`rukkho`) is so called because it grows (`ruhati`), grows again (`paṭiruhati`), and ascends (`ārohati`) higher and higher. 'At the foot of the tree' (`rukkhassa mūle`) means near it; this is the meaning. 'Afflicted by an extreme [disease]' (`byādhito paramena ca`) means afflicted (`byādhito`) by an extreme (`paramena`), that is, superior (`adhikena`), harsh (`kharena`), and rough (`kakkhaḷena`) disease (`byādhinā`), that is, illness (`rogena`); 'I was possessed by disease' is the meaning. 'I had attained a state of extreme wretchedness' (`paramakāruññappattomhi`) means I had attained (`patto'mhi`) an extreme (`paramaṃ`), that is, superior (`adhikaṃ`), state of wretchedness (`kāruññaṃ`), a pitiable state (`dīnabhāvaṃ`), a state of suffering (`dukkhitabhāvaṃ`). The connection is with 'in the wilderness, in the forest' (`araññe kānane`).

20. Pañcevāsuṃ mahāsikhāti sirasi piḷandhanatthena sikhā vuccati cūḷā. Maṇīti jotamānaṃ makuṭaṃ tassa atthīti sikho, cakkavattino ekanāmakā pañceva cakkavattino āsuṃ ahesunti attho. Sesaṃ sabbattha uttānatthamevāti.

20. Regarding 'There were five with great crests' (`pañcevāsuṃ mahāsikhā`): A topknot (`cūḷā`) is called a crest (`sikhā`) because it is an ornament (`piḷandhana`) on the head (`sirasi`). He is `Sikho` because he has a shining (`jotamānaṃ`) crown (`makuṭaṃ`) with a jewel (`maṇi`). The meaning is that there were (`āsuṃ`, `ahesuṃ`) five universal monarchs (`cakkavattino`) of the same name (`ekanāmakā`). The rest has a clear meaning everywhere.

Nipannañjalikattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Nipannañjalika is concluded.

4. Adhopupphiyattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Adhopupphiya

Abhibhū nāma so bhikkhūtiādikaṃ āyasmato adhopupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbatto vuddhippatto gharāvāsaṃ saṇṭhapetvā aparabhāge kāmesu ādīnavaṃ disvā taṃ pahāya isipabbajjaṃ pabbajitvā pañcābhiññāaṭṭhasamāpattilābhī iddhīsu ca vasībhāvaṃ patvā himavantasmiṃ paṭivasati. Tassa sikhissa bhagavato abhibhū nāma aggasāvako vivekābhirato himavantamagamāsi. Atha so tāpaso taṃ aggasāvakattheraṃ disvā therassa ṭhitapabbataṃ āruhanto pabbatassa heṭṭhātalato sugandhāni vaṇṇasampannāni satta pupphāni gahetvā pūjesi. Atha so thero tassānumodanamakāsi. Sopi tāpaso sakassamaṃ agamāsi. Tattha ekena ajagarena pīḷito aparabhāge aparihīnajjhāno [Pg.109] teneva upaddavena upadduto kālaṃ katvā brahmalokaparāyano hutvā brahmasampattiṃ chakāmāvacarasampattiñca anubhavitvā manussesu manussasampattiyo ca khepetvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhippatto bhagavato dhammaṃ sutvā pasannamānaso pabbajitvā nacirasseva arahā ahosi. So aparabhāge attano katapuññanāmena adhopupphiyattheroti pākaṭo.

The Apadāna of the venerable Adhopupphiya begins with the words, 'That monk named Abhibhū.' He also, having made his aspiration under previous Buddhas and having accumulated merits in many existences, was reborn in a family home in the time of the Blessed One Sikhī. Having reached maturity and established a household, in a later period, seeing the danger in sensual pleasures, he abandoned it and went forth into the life of a seer. Having gained the five supernormal knowledges and the eight meditative attainments, and having reached mastery in the spiritual powers, he resided in the Himālaya. The Blessed One Sikhī's chief disciple named Abhibhū, who delighted in seclusion, went to the Himālaya. Then that ascetic, seeing the chief disciple elder, while ascending the mountain where the elder was standing, took seven fragrant and well-colored flowers from the base of the mountain and made an offering. Then the elder expressed his appreciation to him. That ascetic also went to his own hermitage. There, being crushed by a python, he later, with undiminished jhāna, being afflicted by that very affliction, passed away and was destined for the Brahma-world. Having experienced the fortune of the Brahma-world and the fortune of the six sensual spheres, and having exhausted human fortunes among humans, during this Buddha's appearance he was reborn in a certain family home. Having reached maturity, hearing the Blessed One's Dhamma, with a confident mind, he went forth and in no long time became an Arahant. In a later period, he became famous by the name of his meritorious deed as the Elder Adhopupphiya.

22. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento abhibhū nāma so bhikkhūtiādimāha. Tattha sīlasamādhīhi pare abhibhavatīti abhibhū, khandhamārādimāre abhibhavati ajjhottharatīti vā abhibhū, sasantānaparasantānagatakilese abhibhavati viheseti viddhaṃsetīti vā abhibhū. Bhikkhanasīlo yācanasīloti bhikkhu, chinnabhinnapaṭadharoti vā bhikkhu. Abhibhū nāma aggasāvako so bhikkhūti attho, sikhissa bhagavato aggasāvakoti sambandho.

22. One day, recalling his past deed and becoming joyful, he, wishing to proclaim the Apadāna of his former conduct, spoke, beginning with the words, 'That monk named Abhibhū.' Therein, he is 'Abhibhū' because he overcomes (`abhibhavati`) others by means of virtue and concentration. Or, he is 'Abhibhū' because he overcomes (`abhibhavati`) and overwhelms (`ajjhottharati`) the Māras of the aggregates and so forth. Or, he is 'Abhibhū' because he overcomes (`abhibhavati`), harasses (`viheseti`), and demolishes (`viddhaṃseti`) the defilements that have arisen in his own mental continuum and in the mental continua of others. He is a 'bhikkhu' because he is of a nature to beg (`bhikkhanasīlo`), of a nature to ask (`yācanasīlo`). Or, he is a 'bhikkhu' because he is a wearer of cut and torn cloth (`chinnabhinnapaṭadharo`). The meaning is: 'That monk was the chief disciple named Abhibhū.' The connection is: 'the chief disciple of the Blessed One Sikhī'.

27. Ajagaro maṃ pīḷesīti tathārūpaṃ sīlasampannaṃ jhānasampannaṃ tāpasaṃ pubbe katapāpena verena ca mahanto ajagarasappo pīḷesi. So teneva upaddavena upadduto aparihīnajjhāno kālaṃ katvā brahmalokaparāyaṇo āsi. Sesaṃ sabbattha uttānamevāti.

27. Regarding 'A python crushed me' (`ajagaro maṃ pīḷesi`): A great python (`mahanto ajagarasappo`) crushed (`pīḷesi`) such a virtuous (`sīlasampannaṃ`) and meditative (`jhānasampannaṃ`) ascetic (`tāpasaṃ`) because of enmity (`verena`) from an evil deed done previously (`pubbe katapāpena`). He, being afflicted (`upadduto`) by that very affliction (`teneva upaddavena`), with undiminished jhāna (`aparihīnajjhāno`), passed away (`kālaṃ katvā`) and was destined for the Brahma-world (`brahmalokaparāyaṇo āsi`). The rest has a clear meaning everywhere.

Adhopupphiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Adhopupphiya is concluded.

5. Raṃsisaññakattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Raṃsisaññaka

Pabbate himavantamhītiādikaṃ āyasmato raṃsisaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tesu tesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbatto vuddhimanvāya gharāvāsaṃ saṇṭhapetvā kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā ajinacammadharo himavantamhi vāsaṃ kappesi. Tasmiṃ samaye vipassī bhagavā himavantamagamāsi. Atha so tāpaso tamupagataṃ bhagavantaṃ disvā tassa bhagavato [Pg.110] sarīrato nikkhantachabbaṇṇabuddharaṃsīsu pasīditvā añjaliṃ paggayha pañcaṅgena namakkāramakāsi. So teneva puññena ito cuto tusitādīsu dibbasampattiyo anubhavitvā aparabhāge manussasampattiyo ca anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya gharāvāsaṃ saṇṭhapetvā tatthādīnavaṃ disvā gehaṃ pahāya pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the venerable Raṃsisaññaka begins with the words, 'On the Himavant mountain.' He also, having made his aspiration under previous Buddhas and having accumulated merits in those various existences, was reborn in a family home in the time of the Blessed One Vipassī. Having reached maturity and established a household, he saw the danger in sensual pleasures, abandoned the household life, and went forth into the ascetic life. As a wearer of an antelope hide, he took up residence in the Himālaya. At that time, the Blessed One Vipassī went to the Himālaya. Then that ascetic, seeing the Blessed One who had come there, became confident in the six-colored Buddha-rays emanating from the Blessed One's body, raised his joined hands, and paid homage with the five points. By that same merit, having passed away from here, he experienced divine fortunes in the Tusita and other realms, and in a later period also experienced human fortunes. During this Buddha's appearance, he was reborn in a family home. Having reached maturity and established a household, seeing the danger in that, he abandoned the home, went forth, and in no long time became an Arahant.

30. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pabbate himavantamhītiādimāha. Tattha pabbateti pakārena brūhati vaḍḍhetīti pabbato, himo assa atthīti himavanto, himavanto ca so pabbato cāti himavantapabbato. Himavantapabbateti vattabbe gāthāvacanasukhatthaṃ ‘‘pabbate himavantamhī’’ti vuttaṃ. Tasmiṃ himavantamhi pabbate vāsaṃ kappesiṃ pure ahanti sambandho. Sesaṃ sabbattha nayānusārena uttānamevāti.

30. In a later period, recalling his past deed and becoming joyful, he, wishing to proclaim the Apadāna of his former conduct, spoke, beginning with the words, 'On the Himavant mountain.' Therein, it is a 'mountain' (`pabbato`) because it grows (`brūhati`) or increases (`vaḍḍhati`) in a particular way. It is 'Himavant' because 'it has snow' (`himo assa atthi`). It is the Himavant mountain because it is both Himavant and a mountain. When 'on the Himavant mountain' (`himavantapabbate`) should be said, for the sake of metrical ease in the verse, it is said 'on the mountain, in the Himavant' (`pabbate himavantamhi`). The connection is: 'Formerly, I made my dwelling on that Himavant mountain.' The rest has a clear meaning everywhere according to the method.

Raṃsisaññakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Raṃsisaññaka is concluded.

6. Dutiyaraṃsisaññakattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Second Elder Raṃsisaññaka

Pabbate himavantamhītiādikaṃ āyasmato dutiyaraṃsisaññakattherassa apadānaṃ. Ayampi purimabuddhesu katakusalo uppannuppannabhave vivaṭṭūpanissayāni puññāni upacinanto phussassa bhagavato kāle kulagehe nibbatto vuddhippatto gharāvāsaṃ saṇṭhapetvā tattha dosaṃ disvā taṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantapabbate vasanto vākacīranivasano vivekasukhena viharati. Tasmiṃ samaye so phussaṃ bhagavantaṃ taṃ padesaṃ sampattaṃ disvā tassa sarīrato nikkhantachabbaṇṇabuddharaṃsiyo ito cito vidhāvantiyo daṇḍadīpikānikkhantavipphurantamiva disvā tasmiṃ pasanno añjaliṃ paggahetvā vanditvā cittaṃ pasādetvā teneva pītisomanassena kālaṃ katvā tusitādīsu nibbatto tattha cha kāmāvacarasampattiyo ca anubhavitvā aparabhāge manussasampattiyo ca [Pg.111] anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto pubbavāsanāvasena pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Dutiyaraṃsisaññaka Thera, beginning with 'On the Himavanta mountain.' He too, having performed wholesome deeds under previous Buddhas, accumulating merits that are a supporting condition for liberation in each successive existence, was born into a family during the time of the Blessed One Phussa. Having reached maturity, he established a household, and seeing the danger therein, he abandoned it and went forth into the ascetic life. Dwelling on the Himavanta mountain, clad in bark garments, he lived with the bliss of seclusion. At that time, seeing the Blessed One Phussa who had arrived in that region, and seeing the six-colored Buddha-rays emanating from his body, darting here and there like rays radiating from a torch, he became confident. Raising his joined hands, he paid homage and gladdened his mind. With that same joy and happiness, he passed away and was reborn in Tusita and other realms. There, having experienced the six kinds of sensual-sphere prosperity, during this Buddha-dispensation he was born into a family. Having reached maturity, due to the influence of past habituations, he went forth and not long after became an Arahant.

35. So aparabhāge pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pabbate himavantamhītiādimāha. Taṃ sabbaṃ uttānatthamevāti.

35. In a later period, recalling his past deed, with joy arisen, he declared the Apadāna of his former conduct, beginning with 'On the Himavanta mountain.' All of this has a clear meaning.

Dutiyaraṃsisaññakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Thera Dutiyaraṃsisaññaka is concluded.

7. Phaladāyakattheraapadānavaṇṇanā

7. Commentary on the Apadāna of the Thera Phaladāyaka.

Pabbate himavantamhītiādikaṃ āyasmato phaladāyakattherassa apadānaṃ. Ayampi purimabuddhesu katakusalasambhāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto phussassa bhagavato kāle ekasmiṃ kulagehe nibbatto sukhappatto taṃ sabbaṃ pahāya tāpasapabbajjaṃ pabbajitvā kharājinacammadhārī hutvā viharati. Tasmiñca samaye phussaṃ bhagavantaṃ tattha sampattaṃ disvā pasannamānaso madhurāni phalāni gahetvā bhojesi. So teneva kusalena devalokādīsu puññasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Phaladāyaka Thera, beginning with 'On the Himavanta mountain.' He too, having accumulated a store of wholesome deeds under previous Buddhas, accumulating merits that are a supporting condition for liberation in various existences, was born into a family during the time of the Blessed One Phussa. Having attained happiness, he abandoned all that and went forth into the ascetic life, becoming a wearer of a rough hide garment. At that time, seeing the Blessed One Phussa who had arrived there, with a confident mind he took sweet fruits and served them. Through that wholesome deed, he experienced the prosperities of merit in the divine world and other realms. During this Buddha-dispensation, he was born into a family. Having reached maturity and gained confidence in the Teacher, he went forth and not long after became an Arahant.

39. So aparabhāge attano pubbakammaṃ anussaritvā pubbacaritāpadānaṃ pakāsento pabbate himavantamhītiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthamevāti.

39. In a later period, recollecting his own past deed and declaring the Apadāna of his former conduct, he spoke, beginning with 'On the Himavanta mountain.' All of this has a clear meaning due to the method stated previously.

Phaladāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Thera Phaladāyaka is concluded.

8. Saddasaññakattheraapadānavaṇṇanā

8. Commentary on the Apadāna of the Thera Saddasaññaka.

Pabbate himavantamhītiādikaṃ āyasmato saddasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto phussassa bhagavato kāle ekasmiṃ kulagehe [Pg.112] nibbatto vuddhippatto saddhājāto tāpasapabbajjaṃ pabbajitvā himavantamhi araññāvāse vasanto attano anukampāya upagatassa bhagavato dhammaṃ sutvā dhammesu cittaṃ pasādetvā yāvatāyukaṃ ṭhatvā aparabhāge kālaṃ katvā tusitādīsu chasu kāmāvacarasampattiyo ca manussesu manussasampattiyo ca anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya saddhājāto pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.

The Apadāna of the Venerable Saddasaññaka Thera, beginning with 'On the Himavanta mountain.' He too, having made his resolve under former Buddhas, accumulating merits that are a supporting condition for liberation in various existences, was born into a family during the time of the Blessed One Phussa. Having reached maturity, with faith arisen, he went forth into the ascetic life. Dwelling in a forest abode in the Himavanta, he listened to the Dhamma of the Blessed One who had approached out of compassion for him. Having gained confidence in the teachings, he remained thus for his entire lifespan. In a later period, having passed away, he experienced the six kinds of sensual-sphere prosperity in Tusita and other realms, and human prosperity among humans. During this Buddha-dispensation, he was born into a family. Having reached maturity, with faith arisen, he went forth, developed insight, and attained Arahantship.

43. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pabbate himavantamhītiādimāha. Taṃ sabbaṃ uttānatthamevāti.

43. In a later period, recalling his own past deed, with joy arisen, he declared the Apadāna of his former conduct, beginning with 'On the Himavanta mountain.' All of this has a clear meaning.

Saddasaññakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Thera Saddasaññaka is concluded.

9. Bodhisiñcakattheraapadānavaṇṇanā

9. Commentary on the Apadāna of the Thera Bodhisiñcaka.

Vipassissa bhagavatotiādikaṃ āyasmato bodhisiñcakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekāsu jātīsu vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbatto sāsane pabbajitvā vattapaṭipattiyā sāsanaṃ sobhayanto mahājane bodhipūjaṃ kurumāne disvā anekāni pupphāni sugandhodakāni ca gāhāpetvā pūjesi. So tena puññena devaloke nibbatto cha kāmāvacarasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya saddhājāto pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Bodhisiñcaka Thera, beginning with 'Of the Blessed One Vipassī.' He too, having made his resolve under former Buddhas, accumulating merits that are a supporting condition for liberation in many births, was born into a family during the time of the Blessed One Vipassī. Having gone forth into the dispensation, he adorned the teaching through the practice of his duties. Seeing the great populace making offerings to the Bodhi tree, he had many flowers and fragrant waters brought and made an offering. By that merit, he was reborn in the divine world. Having experienced the six kinds of sensual-sphere prosperity, during this Buddha-dispensation he was born into a family. Having reached maturity, with faith arisen, he went forth and not long after became an Arahant.

46. So arahā hutvā jhānaphalasukhena vītināmetvā pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vipassissa bhagavatotiādimāha. Tattha visesaṃ paramatthaṃ nibbānaṃ passatīti vipassī, visesena bhabbābhabbajane passatīti vā vipassī, vipassanto catusaccaṃ passanadakkhanasīloti vā vipassī, tassa vipassissa bhagavato mahābodhimaho [Pg.113] ahūti sambandho. Tatrāpi mahābodhīti bodhi vuccati catūsu maggesu ñāṇaṃ, tamettha nisinno bhagavā paṭivijjhatīti kaṇikārapādaparukkhopi bodhicceva vuccati, mahito ca so devabrahmanarāsurehi bodhi ceti mahābodhi, mahato buddhassa bhagavato bodhīti vā mahābodhi, tassa maho pūjā ahosīti attho. Sesaṃ sabbattha uttānatthamevāti.

46. Having become an Arahant and having passed the time with the bliss of jhāna and its fruition, he recalled his past deed. With joy arisen, he declared the Apadāna of his former conduct, beginning with 'Of the Blessed One Vipassī.' Therein, 'Vipassī' is so-called because he sees the special, ultimate reality, Nibbāna; or, 'Vipassī' is so-called because he sees with distinction beings who are capable and incapable of being taught; or, 'Vipassī' is so-called because, while seeing with insight, he has the nature of seeing and knowing the four truths. The connection is to be understood as: 'There was a great festival for the Mahābodhi of that Blessed One Vipassī.' Therein, as to 'Mahābodhi': 'bodhi' is said to be the knowledge in the four paths. Because the Blessed One, seated there, penetrated it, even the kaṇikāra tree is called 'bodhi.' And because it was honored by devas, brahmās, and asuras, and it is 'bodhi,' it is called 'Mahābodhi.' Or, it is 'Mahābodhi' because it is the 'bodhi' of the great, Blessed Buddha. The meaning is: 'There was a great festival, an offering, for it.' The remainder has a clear meaning everywhere.

Bodhisiñcakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Thera Bodhisiñcaka is concluded.

10. Padumapupphiyattheraapadānavaṇṇanā

10. Commentary on the Apadāna of the Thera Padumapupphiya.

Pokkharavanaṃ paviṭṭhotiādikaṃ āyasmato padumapupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto phussassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya padumasampannaṃ ekaṃ pokkharaṇiṃ pavisitvā bhisamuḷāle khādanto pokkharaṇiyā avidūre gacchamānaṃ phussaṃ bhagavantaṃ disvā pasannamānaso tato padumāni ocinitvā ākāse ukkhipitvā bhagavantaṃ pūjesi, tāni pupphāni ākāse vitānaṃ hutvā aṭṭhaṃsu. So bhiyyosomattāya pasannamānaso pabbajitvā vattapaṭipattisāro samaṇadhammaṃ pūretvā tato cuto tusitabhavanamalaṃ kurumāno viya tattha uppajjitvā kamena cha kāmāvacarasampattiyo ca manussasampattiyo ca anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto saddhājāto pabbajitvā nacirasseva arahā ahosi.

Beginning with 'Entering the lotus grove,' and so on—this is the Apadāna of the Venerable Padumapupphiya Thera. He too, having made his resolve under former Buddhas and accumulating merits in various existences as a support for liberation, was born in a certain family in the time of the Blessed One Phussa. Having come of age, he entered a pond rich with lotuses and, while eating lotus roots and stalks, saw the Blessed One Phussa passing by not far from the pond. With a mind of faith, he plucked lotuses from there, tossed them into the sky, and honored the Blessed One. Those flowers remained in the sky, forming a canopy. He, with even greater joy and a mind of faith, went forth and, taking the practice of duties as his essence, fulfilled the ascetic's way of life. Passing away from there, as if adorning the Tusita realm, he was reborn there. In due course, having experienced the six kinds of sensual-sphere perfections and human perfections, he was born in a family in this Buddha's dispensation. Having reached maturity, with faith arisen, he went forth and before long became an arahant.

51. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pokkharavanaṃ paviṭṭhotiādimāha. Tattha pakārena naḷadaṇḍapattādīhi kharantīti pokkharā, pokkharānaṃ samuṭṭhitaṭṭhena samūhanti pokkharavanaṃ, padumagacchasaṇḍehi maṇḍitaṃ majjhaṃ paviṭṭho ahanti attho. Sesaṃ sabbattha uttānamevāti.

51. Later, recollecting his past deeds and with joy arisen, he declared his former conduct in the Apadāna, beginning with 'Entering the lotus grove.' Therein, the etymology is: 'because they flow (kharanti) with various parts (pakārena) such as reeds, stalks, and leaves, they are called lotuses (pokkharā)'; 'a grove of lotuses (pokkharavanaṃ) is a collection (samūha) of them, on account of their arising together (samuṭṭhitaṭṭhena)'. The meaning is: 'I entered the middle, which was adorned with thickets of lotus plants.' The rest is clear in meaning everywhere.

Padumapupphiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Venerable Padumapupphiya Thera is concluded.

Navamavaggavaṇṇanā samattā.

The commentary on the Ninth Chapter is concluded.

10. Sudhāvaggo

10. The Plaster Chapter

1. Sudhāpiṇḍiyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Sudhāpiṇḍiya

Pūjārahe [Pg.114] pūjayatotiādikaṃ āyasmato sudhāpiṇḍiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle bhagavati dharamāne puññaṃ kātumasakkonto parinibbute bhagavati tassa dhātuṃ nidahitvā cetiye karīyamāne sudhāpiṇḍamadāsi. So tena puññena catunnavutikappato paṭṭhāya etthantare caturāpāyamadisvā devamanussasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patvā satthari pasīditvā pabbajito nacirasseva arahā ahosi.

Beginning with 'Honoring those worthy of honor,' and so on—this is the Apadāna of the Venerable Sudhāpiṇḍiya Thera. He too, having made his resolve under former Buddhas and accumulating merits in various existences as a support for liberation, was unable to perform a meritorious deed in the time of the Blessed One Siddhattha while the Blessed One was still living. After the Blessed One had attained final Nibbāna, when a cetiya was being built enshrining his relics, he gave a lump of plaster. Through that merit, for the ninety-four eons since then, he did not see the four woeful states in the interim, and having experienced celestial and human attainments, he was born in a certain family in this Buddha's dispensation. Having reached maturity, he gained faith in the Teacher, went forth, and before long became an arahant.

1-2. So aparabhāge attano pubbakammaṃ saritvā somanassajāto attano pubbacaritāpadānaṃ pakāsento pūjārahetiādimāha. Tattha pūjārahā nāma buddhapaccekabuddhaariyasāvakācariyupajjhāyamātāpitugaruādayo, tesu pūjārahesu mālādipadumavatthābharaṇacatupaccayādīhi pūjayato pūjayantassa puggalassa puññakoṭṭhāsaṃ sahassasatasahassādivasena saṅkhyaṃ kātuṃ kenaci mahānubhāvenāpi na sakkāti attho. Na kevalameva dharamāne buddhādayo pūjayato, parinibbutassāpi bhagavato cetiyapaṭimābodhiādīsupi eseva nayo.

1-2. Later, recollecting his past deeds and with joy arisen, he declared his former conduct in the Apadāna, beginning with 'Those worthy of honor.' Therein, 'those worthy of honor' refers to Buddhas, Paccekabuddhas, noble disciples, teachers, preceptors, mothers, fathers, revered persons, and so on. The meaning is that for a person who honors these worthy recipients with garlands, lamps, lotuses, robes, ornaments, the four requisites, and so on, the portion of merit cannot be calculated by anyone, even one of great power, in terms of thousands or hundreds of thousands. This principle applies not only to one who honors the Buddhas and others while they are living, but also to offerings made at cetiyas, images, Bodhi trees, and the like of the Blessed One even after he has attained final Nibbāna.

3. Taṃ dīpetuṃ catunnamapi dīpānantiādimāha. Tattha catunnamapi dīpānanti jambudīpaaparagoyānauttarakurupubbavidehasaṅkhātānaṃ catunnaṃ dīpānaṃ tadanugatānaṃ dvisahassaparittadīpānañca ekato katvā sakalacakkavāḷagabbhe issaraṃ cakkavattirajjaṃ kareyyāti attho. Ekissā pūjanāyetanti dhātugabbhe cetiye katāya ekissā pūjāya etaṃ sakalajambudīpe sattaratanādikaṃ sakalaṃ dhanaṃ. Kalaṃ nāgghati soḷasinti cetiye katapūjāya soḷasakkhattuṃ vibhattassa soḷasamakoṭṭhāsassa na agghatīti attho.

3. To illustrate this, he said, 'Even of all four continents,' and so on. Therein, 'all four continents' refers to the four continents designated as Jambudīpa, Aparagoyāna, Uttarakuru, and Pubbavideha, along with their accompanying two thousand lesser islands. The meaning is that even if one were to exercise the sovereign rule of a universal monarch over the entire world-system. Regarding 'by a single offering': all this wealth in the entire Jambudīpa, including the seven treasures and so on, is not worth a single offering made at a cetiya with a relic chamber. Regarding 'is not worth a sixteenth part': the meaning is that it is not worth the sixteenth part of an offering made at a cetiya, that part being one of sixteen divisions.

4. Siddhatthassa…pe… [Pg.115] phalitantareti narānaṃ aggassa seṭṭhassa siddhatthassa bhagavato cetiye dhātugabbhamhi sudhākamme karīyamāne paricchedānaṃ ubhinnamantare vemajjhe, atha vā pupphadānaṭṭhānānaṃ antare phalantiyā mayā sudhāpiṇḍo dinno makkhitoti sambandho. Sesaṃ sabbattha uttānamevāti.

4. Regarding 'Of Siddhattha... in the crack': while the plaster work was being done on the relic chamber of the cetiya of the Blessed One Siddhattha, the foremost and best of men, the connection is to be understood thus: 'a lump of plaster was given and smeared by me in the middle, in the space between two sections, or in a crack between the places for flower offerings.' The rest is clear in meaning everywhere.

Sudhāpiṇḍiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sudhāpiṇḍiya is concluded.

2. Sucintikattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Sucintita

Tissassa lokanāthassātiādikaṃ āyasmato sucintikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekāsu jātīsu nibbānādhigamāya puññaṃ upacinitvā tissassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā satthu nisīdanatthāya parisuddhaṃ siliṭṭhaṃ kaṭṭhamayamanagghapīṭhamadāsi. So tena puññakammena sugatisukhamanubhavitvā tattha tattha saṃsaranto imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajito nacirasseva arahā ahosi.

Beginning with 'Of Tissa, the Protector of the World,' and so on—this is the Apadāna of the Venerable Sucintita Thera. He too, having made his resolve under former Buddhas and having accumulated merit in many lifetimes for the attainment of Nibbāna, was born in a certain family in the time of the Blessed One Tissa. Having come of age, he gained faith in the Teacher and gave a pure, smooth, priceless wooden stool for the Teacher's seating. Through that meritorious deed, he experienced the happiness of good destinations, wandering through various existences. In this Buddha's dispensation, he was born in a certain family, and having come of age, he gained faith in the Teacher, went forth, and before long became an arahant.

8. So pattaarahattaphalo pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento tissassa lokanāthassātiādimāha. Taṃ sabbaṃ uttānatthamevāti.

8. He, having attained the fruit of arahantship, recollected his past deeds, and with joy arisen, declared the Apadāna of his former conduct, beginning with, 'Of Tissa, the Protector of the World.' All of that has a clear meaning.

Sucintikattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sucintita is concluded.

3. Aḍḍhaceḷakattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Aḍḍhaceḷaka

Tissassāhaṃ bhagavatotiādikaṃ āyasmato aḍḍhaceḷakattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekenākusalena kammena duggatakulagehe nibbatto vuddhimanvāya saddhammadesanaṃ ñatvā pasannamānaso cīvaratthāya aḍḍhabhāgaṃ ekaṃ dussamadāsi. So [Pg.116] teneva pītisomanassena kālaṃ katvā sagge nibbatto cha kāmāvacarasampattimanubhavitvā tato cuto manussesu manussasampattīnaṃ aggabhūtaṃ cakkavattisampattiṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ addhakule nibbatto vuddhippatto satthu dhammadesanaṃ sutvā pasannamānaso pabbajitvā nacirasseva arahā ahosi.

The words beginning with 'Of Tissa, the Blessed One...' are the Apadāna of the Venerable Elder Aḍḍhaceḷaka. This elder, too, having made an aspiration in the presence of former Buddhas and accumulating, in various existences, merits that serve as a basis for liberation, was born in a poor family home during the time of the Blessed One Tissa due to a single unwholesome deed. Having come of age and heard the teaching of the true Dhamma, with a gladdened mind, he gave a single piece of cloth, half its value, for the purpose of a robe. Through that very joy and gladness, he passed away and was reborn in heaven. Having experienced the sixfold sensual-sphere attainments, he passed away from there and, among humans, experienced the fortune of a wheel-turning monarch, which is the foremost of human attainments. In this Buddha-dispensation, he was born into a poor family, and having come of age, he heard the Teacher’s Dhamma teaching. With a gladdened mind, he went forth and, before long, became an arahant.

14. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento tissassāhaṃ bhagavatotiādimāha. Taṃ sabbaṃ uttānatthamevāti.

14. In a later time, recollecting his own past deeds and becoming filled with joy, he proclaimed the apadāna of his former conduct, speaking the verses beginning, 'Of Tissa, the Blessed One...'. All of that has a plain meaning.

Aḍḍhaceḷakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Aḍḍhaceḷaka is concluded.

4. Sūcidāyakattheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Sūcidāyaka

Kammārohaṃ pure āsintiādikaṃ āyasmato sūcidāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro antarantarā kusalabījāni pūrento vipassissa bhagavato kāle antarantarā katena ekena kammacchiddena kammārakule nibbatto vuddhimanvāya sakasippesu nipphattiṃ patto satthu dhammadesanaṃ sutvā pasannamānaso cīvarasibbanatthāya sūcidānamadāsi, tena puññena dibbasampattiṃ anubhavitvā aparabhāge manussesu uppanno cakkavattādayo sampattiyo ca anubhavanto uppannuppannabhave tikkhapañño vajīrañāṇo ahosi. So kamena imasmiṃ buddhuppāde nibbatto vuddhippatto mahaddhano saddhājāto tikkhapañño ahosi. So ekadivasaṃ satthu dhammadesanaṃ sutvā dhammānusārena ñāṇaṃ pesetvā nisinnāsaneyeva arahā ahosi.

Beginning with 'Once I was a blacksmith,' this is the Apadāna of the Venerable Elder Sūcidāyaka. He too, having made an aspiration under former Buddhas, from time to time fulfilling the seeds of skillfulness, during the time of the Blessed One Vipassī, due to a single intervening karmic flaw, was born in a blacksmith's family. Having come of age, he attained proficiency in all crafts. Hearing the Teacher's Dhamma discourse, his mind became gladdened, and he gave a needle for the purpose of sewing robes. Through that merit, he experienced divine prosperity. In a later time, being born among humans and experiencing various prosperities, including that of a wheel-turning monarch, in each succeeding existence, he possessed sharp wisdom and diamond-like knowledge. In due course, in this Buddha-dispensation, he was born, grew up, and became very wealthy and sharp-witted. One day, hearing the Teacher's Dhamma discourse, he directed his knowledge in accordance with the Dhamma, and right there on his seat, he became an arahant.

19. So arahā samāno attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento kammārohaṃ pure āsintiādimāha. Tattha kammāroti ayokammalohakammādinā kammena jīvati ruhati vuddhiṃ virūḷhiṃ āpajjatīti kammāro, pubbe puññakaraṇakāle kammāro āsiṃ ahosinti attho. Sesaṃ sabbattha uttānamevāti.

19. Having become an arahant, recollecting his past deeds, filled with joy, he declared his former conduct in the Apadāna, beginning with 'Once I was a blacksmith.' Here, 'blacksmith' means one who lives by the work of iron, metal, etc., or lives, grows, and thrives by such work. The meaning is, 'In the past, during the time of doing meritorious deeds, I was a blacksmith.' The rest is clear throughout.

Sūcidāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sūcidāyaka is concluded.

5. Gandhamāliyattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Gandhamāliya

Siddhatthassa [Pg.117] bhagavatotiādikaṃ āyasmato gandhamāliyattherassa apadāna. Ayampi purimabuddhesu katādhikāro siddhatthassa bhagavato kāle kulagehe nibbatto mahaddhano mahābhogo ahosi. So satthari pasīditvā candanāgarukappūrakassaturādīni anekāni sugandhāni vaḍḍhetvā satthu gandhathūpaṃ kāresi. Tassupari sumanapupphehi chādesi, buddhañca aṭṭhaṅganamakkāraṃ akāsi. So tena puññakammena devamanussesu sampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The words beginning with 'Of the Blessed One Siddhattha...' are the Apadāna of the Venerable Elder Gandhamāliya. He too, having made an aspiration under former Buddhas, was born into a household during the time of the Blessed One Siddhattha and became very wealthy and affluent. Having gained faith in the Teacher, he prepared in abundance many fragrant substances such as sandalwood, aloeswood, camphor, and musk, and had a fragrant thūpa made for the Teacher. He covered it over with sumana flowers and paid homage to the Buddha with the eight-limbed prostration. Through that meritorious deed, he experienced prosperity among gods and humans. In this Buddha-dispensation, he was born into a prosperous household endowed with wealth. Having come of age and gained faith in the Teacher, he went forth and, before long, became an arahant.

24. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Taṃ sabbaṃ uttānatthamevāti.

24. In a later time, recollecting his own past deeds and becoming filled with joy, he proclaimed the apadāna of his former conduct, speaking the verses beginning, 'Of the Blessed One Siddhattha...'. All of that has a plain meaning.

Gandhamāliyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Gandhamāliya is concluded.

6. Tipupphiyattheraapadānavaṇṇanā

6. Commentary on the Apadāna of the Elder Tipupphiya

Migaluddo pure āsintiādikaṃ āyasmato tipupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro antarā kenaci akusalacchiddena vipassissa bhagavato kāle nesādakule nibbatto migaluddo hutvā araññe viharati. Tadā vipassissa bhagavato pāṭalibodhiṃ sampuṇṇapattapallavaṃ haritavaṇṇaṃ nīlobhāsaṃ manoramaṃ disvā tīhi pupphehi pūjetvā purāṇapattaṃ chaḍḍetvā bhagavato sammukhā viya pāṭalimahābodhiṃ vandi. So tena puññena tato cuto devaloke uppanno tattha dibbasampattiṃ aparāparaṃ anubhavitvā tato cuto manussesu jāto tattha cakkavattisampattiādayo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya satthu dhammadesanaṃ sutvā paṭiladdhasomanassahadayo gehaṃ pahāya pabbajitvā nacirasseva arahā ahosi.

Beginning with 'Migaluddo pure āsiṃ,' this is the Apadāna of the Venerable Elder Tipupphiya. He, too, having established his aspiration under former Buddhas, due to some unwholesome karmic impediment, during the time of the Blessed One Vipassī, was born into a hunter's family and lived in the forest. Seeing the Pāṭali Bodhi tree of the Blessed One Vipassī—complete with leaves and foliage, green in color, with a blue radiance, and delightful—he offered three flowers, discarded the old leaves, and paid homage to the Pāṭali Great Bodhi tree as if in the presence of the Blessed One. Through that merit, after passing away, he was reborn in the heavenly realm, where he repeatedly experienced divine prosperity. Then, passing away from there, he was born among humans, experiencing the prosperity of a wheel-turning monarch and other blessings. In this Buddha’s dispensation, he was born into a family. Growing up, upon hearing the Teacher’s Dhamma discourse, his heart regained joy. He left home, went forth, and before long became an arahant.

31. So [Pg.118] evaṃ siddhippatto attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento migaluddo pure āsintiādimāha. Tattha maraṇāya gacchati pāpuṇātīti migo, atha vā magayamāno ihati pavattatīti migo, migānaṃ māraṇe luddo lobhī gedhoti migaluddo, pure mayhaṃ puññakaraṇasamaye kānanasaṅkhāte mahāaraññe migaluddo āsinti sambandho. Pāṭaliṃ haritaṃ disvāti tattha pakārena talena rattavaṇṇena bhavatīti pāṭali, pupphānaṃ rattavaṇṇatāya pāṭalīti vohāro, pattānaṃ haritatāya haritaṃ nīlavaṇṇaṃ pāṭalibodhiṃ disvāti attho. Sesaṃ sabbattha uttānatthamevāti.

31. Having thus reached attainment, he recalled his past deeds and, filled with joy, revealed his former conduct by declaring his Apadāna, beginning, 'In the past, I was a deer hunter...'. Herein, migo (deer) is so called because 'it goes to death' (maraṇāya gacchati), or alternatively, because 'it moves about while being sought' (magayamāno ihati). A migaluddo (deer hunter) is one who is cruel, greedy, and covetous in the killing of deer. The connection is: 'In the past, during my time of making merit, I was a deer hunter in the great forest known as Kānana.' Regarding 'having seen the green Pāṭali': Pāṭali is so called because it is red in color by nature, or because of the red color of its flowers. 'Green' (harita) refers to the greenness of its leaves; thus, the meaning is 'having seen the green-leafed, blue-hued Pāṭali Bodhi tree'. The rest has a plain meaning everywhere.

Tipupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tipupphiya is concluded.

7. Madhupiṇḍikattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Madhupiṇḍika.

Vivane kānane disvātiādikaṃ āyasmato madhupiṇḍikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle nesādayoniyaṃ nibbatto mahāaraññe paṭivasati. Tadā vivekābhiratiyā sampattaṃ siddhatthaṃ bhagavantaṃ disvā samādhito vuṭṭhitassa tassa sumadhuraṃ madhumadāsi. Tattha ca pasannamānaso vanditvā pakkāmi. So teneva puññena sampattiṃ anubhavanto devamanussesu saṃsaritvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Madhupiṇḍika begins with the words, “Having seen in the wilderness, in the forest…” He too, having made his aspiration under previous Buddhas, accumulated merits in various existences that were a basis for liberation. During the time of the Blessed One Siddhattha, he was reborn into a hunter’s lineage and lived in a great forest. At that time, he saw the Blessed One Siddhattha, who delighted in seclusion, arrive. To the Blessed One, who had arisen from concentration, he offered very sweet honey. With a pleased mind, he paid homage and departed. By that very merit, experiencing prosperity, he wandered among devas and humans, and at the time of this Buddha’s arising, was reborn in a good family. Having come of age, he gained faith in the Teacher, went forth, and before long became an arahant.

37. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vivane kānane disvātiādimāha. Tattha vivaneti visesena vanaṃ patthaṭaṃ vivanaṃ, hatthiassarathasaddehi bherisaddehi ca vatthukāmakilesakāmehi ca vigataṃ byāpagatanti attho, kānanasaṅkhāte mahāaraññe vivaneti sambandho. Osadhiṃva virocantanti bhavavaḍḍhakijanānaṃ icchiticchitaṃ nipphādetīti osadhaṃ. Ojānibbattikāraṇaṃ paṭicca yāya tārakāya uggatāya uddharanti gaṇhantīti sā osadhi. Osadhitārakā [Pg.119] iva virocantīti vattabbe gāthābandhasukhatthaṃ ‘‘osadhiṃva virocanta’’nti ca vuttaṃ. Sesaṃ sabbattha uttānamevāti.

37. Later, recalling his past deeds and becoming filled with joy, he revealed his former conduct, beginning with the words, “Having seen in the wilderness, in the forest…” Herein, vivana means a forest that is particularly expansive; the meaning is that it is free from the sounds of elephants, horses, chariots, and drums, and devoid of sensual desires for objects and sensual desires as defilements. The connection is to be made thus: in the vivana, that is, in the great wilderness known as kānana. Regarding “shining like a medicinal herb” (osadhiṃva virocanti): it is called osadha because it fulfills the various wishes of people who increase existence. It is called osadhi because, dependent on the cause for the production of vitality, it is gathered when that star has risen. Although it should be said, “shining like the medicinal-herb star,” for the sake of metrical ease it is said, “shining like a medicinal herb.” The rest is clear everywhere.

Madhupiṇḍikattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Madhupiṇḍika is concluded.

8. Senāsanadāyakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Senāsanadāyaka.

Siddhatthassa bhagavatotiādikaṃ āyasmato senāsanadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbatto vuddhippatto satthari pasīditvā attano vasanaṭṭhānaṃ vanantaraṃ sampattassa bhagavato paṇāmaṃ katvā paṇṇasantharaṃ santharitvā adāsi. Bhagavato nisinnaṭṭhānassa samantato bhittiparicchedaṃ katvā pupphapūjamakāsi. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Senāsanadāyaka begins with the words, “Of the Blessed One Siddhattha…” He too, having made his aspiration under previous Buddhas, accumulated merits in various existences that were a basis for liberation. During the time of the Blessed One Siddhattha, he was reborn in a good family. Having come of age, he gained faith in the Teacher. When the Blessed One arrived in the forest near his dwelling place, he paid homage, and having spread out a layer of leaves, gave it as an offering. He made a wall-enclosure all around the Blessed One’s seating place and made an offering of flowers. By that merit, wandering among devas and humans and experiencing both kinds of success, at the time of this Buddha’s arising, he was reborn in a good family. Having come of age, he gained faith in the Teacher, went forth, and before long became an arahant.

45. So aparabhāge attano pubbakammaṃ saritvā somanassajāto attano pubbacaritāpadānaṃ dassento siddhatthassa bhagavatotiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthamevāti.

45. Later, recalling his past deeds and becoming filled with joy, he revealed his former conduct, beginning with the words, “Of the Blessed One Siddhattha…” All of that has a clear meaning, following the method stated previously.

Senāsanadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Senāsanadāyaka is concluded.

9. Veyyāvaccakarattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Veyyāvaccakara.

Vipassissa bhagavatotiādikaṃ āyasmato veyyāvaccakarattherassa apadānaṃ. Tassa uppattiādayo heṭṭhā vuttaniyāmeneva daṭṭhabbā.

The Apadāna of the Venerable Elder Veyyāvaccakara begins with the words, “Of the Blessed One Vipassī…” His birth and other details should be understood according to the principle stated previously.

Veyyāvaccakarattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Veyyāvaccakara is concluded.

10. Buddhupaṭṭhākattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Buddhupaṭṭhāka.

Vipassissa [Pg.120] bhagavatotiādikaṃ āyasmato buddhupaṭṭhākattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle saṅkhadhamakakule nibbatto vuddhimanvāya attano sippe saṅkhadhamane cheko ahosi, niccakālaṃ bhagavato saṅkhaṃ dhametvā saṅkhasaddeneva pūjesi. So tena puññena devamanussesu saṃsaranto sabbattha pākaṭo mahāghoso mahānādī madhurassaro ahosi, imasmiṃ buddhuppāde ekasmiṃ pākaṭakule nibbatto vuddhippatto madhurassaroti pākaṭo, satthari pasīditvā pabbajito nacirasseva arahā ahosi, aparabhāge madhurassarattheroti pākaṭo.

The Apadāna of the Venerable Elder Buddhupaṭṭhāka begins with the words, “Of the Blessed One Vipassī…” He too, having made his aspiration under previous Buddhas, accumulated merits in various existences that were a basis for liberation. During the time of the Blessed One Vipassī, he was reborn in a family of conch-blowers. Having come of age, he became skilled in his craft of conch-blowing, and constantly blew the conch for the Blessed One, thus venerating him with the sound of the conch alone. By that merit, wandering among devas and humans, he was everywhere renowned as one with a great voice, a mighty sound, and a sweet tone. At the time of this Buddha’s arising, he was reborn in a well-known family. Having come of age, he became known as “Sweet-Voiced.” Having gained faith in the Teacher, he went forth, and before long became an arahant. Later, he was known as the Elder Madhurassara (Sweet-Voiced).

51. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vipassissa bhagavatotiādimāha. Taṃ heṭṭhā vuttameva. Ahosiṃ saṅkhadhamakoti saṃ suṭṭhu khananto gacchatīti saṅkho, samuddajalapariyante caramāno gacchati vicaratīti attho. Taṃ saṅkhaṃ dhamati ghosaṃ karotīti saṅkhadhamako, sohaṃ saṅkhadhamakova ahosinti attho. Sesaṃ sabbattha uttānamevāti.

51. One day, recalling his past deeds and becoming filled with joy, he revealed his former conduct, beginning with the words, “Of the Blessed One Vipassī…” That has been stated previously. Regarding “I was a conch-blower” (Ahosiṃ saṅkhadhamako): a saṅkha is so-called because it goes along digging well (saṃ suṭṭhu khananto gacchati); the meaning is that it travels and wanders at the edge of the ocean. One who blows (dhamati) that conch (saṅkha), making a sound (ghosaṃ), is a conch-blower (saṅkhadhamako). Thus, the meaning is: “I was indeed a conch-blower.” The rest is clear everywhere.

Buddhupaṭṭhākattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Buddhupaṭṭhāka is concluded.

Dasamavaggavaṇṇanā samattā.

The Commentary on the Tenth Chapter is concluded.

11. Bhikkhadāyivaggo

11. The Chapter of the Givers of Alms-food

1. Bhikkhādāyakattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Bhikkhādāyaka

Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato bhikkhādāyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya vibhavasampanno saddhājāto vihārato nikkhamitvā piṇḍāya caramānaṃ siddhatthaṃ bhagavantaṃ disvā pasannamānaso āhāramadāsi. Bhagavā taṃ paṭiggahetvā anumodanaṃ vatvā [Pg.121] pakkāmi. So teneva kusalena yāvatāyukaṃ ṭhatvā āyupariyosāne devaloke nibbatto tattha cha kāmāvacarasampattiyo anubhavitvā manussesu ca manussasampattimanubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya saddhājāto pabbajitvā nacirasseva arahā ahosi.

"Golden-hued, the Fully Enlightened One," and so forth—this is the Apadāna of the Venerable Elder Bhikkhādāyaka. He too, having performed meritorious deeds under previous Conquerors and accumulating wholesome actions conducive to liberation in various existences, was born in a certain family in the time of the Blessed One Siddhattha. Having come of age and become wealthy, with faith arisen, he saw the Blessed One Siddhattha wandering for alms after coming forth from the monastery. With a confident mind, he gave food. The Blessed One, accepting it, gave a blessing and departed. Through that very wholesome deed, having lived for the extent of his lifespan, at the end of his life, he was reborn in the deva world. There, he experienced the prosperities of the six sense-sphere heavens. And among humans, he experienced human prosperity. In this Buddha's dispensation, he was reborn in a family, came of age, developed faith, went forth, and not long after, became an arahant.

1. So aparabhāge attano pubbakammaṃ anussaritvā somanassajāto pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇaṃ sambuddhantiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayameva. Pavarā abhinikkhantanti pakārena varitabbaṃ patthetabbanti pavaraṃ, rammabhūtato vivekabhūtato sakavihārato abhi visesena nikkhantanti attho. Vānā nibbānamāgatanti vānaṃ vuccati taṇhā, tato nikkhantattā nibbānaṃ, vānanāmaṃ taṇhaṃ padhānaṃ katvā sabbakilese pahāya nibbānaṃ pattanti attho.

1. Later, recalling his past deeds and filled with joy, he revealed his former virtuous conduct, declaring, “Golden-hued, the Fully Enlightened One,” and so forth. All of this is in accordance with the method stated earlier. “The excellent one had gone forth”—‘pavara’ means that which should be chosen and wished for; the meaning is: “Having gone forth with special distinction from his own dwelling, which was delightful and secluded.” “Having come to Nibbāna from Vāna”—‘vāna’ is called craving. Nibbāna is so called because of having gone forth from that. The meaning is: having striven against the craving called vāna, and having abandoned all defilements, he attained Nibbāna.

2. Kaṭacchubhikkhaṃ datvānāti karatalena gahetabbā dabbi kaṭacchu, bhikkhīyati āyācīyatīti bhikkhā, abhi visesena khāditabbā bhakkhitabbāti vā bhikkhā, kaṭacchunā gahetabbā bhikkhā kaṭacchubhikkhā, dabbiyā bhattaṃ datvāti attho. Sesaṃ sabbattha uttānatthamevāti.

2. "Having given alms with a ladle"—'Kaṭacchu' means a ladle to be held in the palm of the hand. 'Bhikkhā' means what is begged or requested, or what should be especially eaten or consumed. 'Kaṭacchubhikkhā' means alms taken with a ladle; the meaning is: "Having given food with a ladle." The rest is clear in meaning throughout.

Bhikkhādāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Bhikkhādāyaka is concluded.

2. Ñāṇasaññikattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Ñāṇasaññika

Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato ñāṇasaññikattherassa apadānaṃ. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbatto vuddhimanvāya saddhājāto saddhammassavane sādaro sālayo bhagavato dhammadesanānusārena ñāṇaṃ pesetvā ghosapamāṇattā bhagavato ñāṇe pasanno pañcaṅgaaṭṭhaṅganamakkāravasena paṇāmaṃ katvā pakkāmi. So tato cuto devalokesu uppanno tattha cha kāmāvacare dibbasampattimanubhavanto tato cavitvā manussaloke jāto tatthaggabhūtā cakkavattisampadādayo anubhavitvā imasmiṃ [Pg.122] buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Ñāṇasaññika Thera, beginning with "Golden-hued, the Fully Enlightened One..." What is his origin? This one too, having performed meritorious deeds in the presence of previous Buddhas, accumulated virtues here and there as a foundation for liberation in various existences. In the time of the Blessed One Siddhattha, he was born into a respectable family. Growing up, he developed faith and, being eager and devoted to listening to the true Dhamma, according to the Blessed One’s teaching, he directed his wisdom. Being pleased with the Buddha's knowledge because of its renowned extent, he paid homage with prostrations of five and eight points of contact before departing. Passing away from there, he was reborn in the heavenly realms, where he experienced divine pleasures in the six sense-sphere heavens. Then, passing away from there, he was born in the human world, experiencing pre-eminent fortunes such as the wealth of a wheel-turning monarch. In the dispensation of this Buddha, he was born into a prosperous family. Growing up, he gained confidence in the Teacher, went forth, and before long became an arahant.

7. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇaṃ sambuddhantiādimāha. Taṃ vuttatthameva. Nisabhājāniyaṃ yathāti gavasatasahassajeṭṭho nisabho, nisabho ca so ājāniyo seṭṭho uttamo ceti nisabhājāniyo. Yathā nisabhājāniyo, tatheva bhagavāti attho. Lokavisayasaññātaṃ paññattivasena evaṃ vuttaṃ. Anupameyyo hi bhagavā. Sesaṃ sabbattha uttānatthamevāti.

7. Then, in later times, recalling his own past deeds and filled with joy, he revealed the story of his former virtuous conduct, saying, "Golden-hued, the Fully Enlightened One," and so on. That meaning is as stated. "Like the noble thoroughbred bull" — a nisabha bull is the foremost among a hundred thousand cows, and that nisabha bull is a thoroughbred, the best and supreme; just as a nisabha thoroughbred, so too is the Blessed One. This is the meaning. This is said by way of conventional designation, being known in the realm of the world. Indeed, the Blessed One is incomparable. The rest is clear in meaning throughout.

Ñāṇasaññikattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ñāṇasaññika is concluded.

3. Uppalahatthiyattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Uppalahatthaka

Tivarāyaṃ nivāsīhantiādikaṃ āyasmato uppalahatthakattherassa apadānaṃ. Ayampi purimajinavaresu katakusalo tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle mālākārakule nibbatto vuddhimanvāya mālākārakammena anekāni pupphāni vikkiṇanto jīvati. Athekadivasaṃ pupphāni gahetvā caranto bhagavantaṃ ratanagghikamiva caramānaṃ disvā rattuppalakalāpena pūjesi. So tato cuto teneva puññena sugatīsu puññamanubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya saddhājāto pabbajitvā nacirasseva arahā ahosi.

This is the Apadāna of the Venerable Uppalahatthaka Thera, beginning with "Dwelling in Tivarā..." He too, having performed wholesome deeds under previous foremost Conquerors, accumulating merits as the foundation for liberation in various existences, during the time of the Blessed One Siddhattha, was reborn in a family of garland-makers. Having come of age, he made a living by selling many flowers through the garland-making profession. Then one day, while carrying flowers, he saw the Blessed One walking like a priceless gem and offered him a cluster of red lotuses. After passing away from that life, he enjoyed the fruits of that merit in fortunate realms. In this Buddha's dispensation, he was reborn in a family, came of age, developed faith, went forth, and not long after, became an arahant.

13. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento tivarāyaṃ nivāsīhantiādimāha. Tattha tivarāti tīhi vārehi kāritaṃ sañcaritaṃ paṭicchannaṃ nagaraṃ, tassaṃ tivarāyaṃ nivāsī, vasanasīlo nivāsanaṭṭhānagehe vā vasanto ahanti attho. Ahosiṃ māliko tadāti tadā nibbānatthāya puññasambhārakaraṇasamaye māliko mālākārova pupphāni kayavikkayaṃ katvā jīvanto ahosinti attho.

13. Then, in later times, recollecting his past deeds and filled with joy, he revealed the story of his former virtuous conduct, saying, "Dwelling in Tivarā..." Herein, 'Tivarā' means a city constructed with three circuits, traversed, and concealed. The meaning is: "I was a dweller in that Tivarā," that is, he was accustomed to living there, or living in a dwelling place. "I was a florist at that time" means that at that time, during the period of accumulating merit for the sake of Nibbāna, he lived as a florist, making and selling flowers.

14. Pupphahatthamadāsahanti [Pg.123] siddhatthaṃ bhagavantaṃ disvā uppalakalāpaṃ adāsiṃ pūjesinti attho. Sesaṃ sabbattha uttānatthamevāti.

14. "I offered a handful of flowers"—meaning, seeing the Blessed One Siddhattha, he offered a cluster of lotuses as worship. The rest is clear in meaning throughout.

Uppalahatthakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Uppalahatthaka is concluded.

4. Padapūjakattheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Padapūjaka

Siddhatthassa bhagavatotiādikaṃ āyasmato padapūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro siddhatthassa bhagavato kāle kulagehe nibbatto vuddhimanvāya satthari pasanno sumanapupphena pādamūle pūjesi. So tena puññena devamanussesu saṃsaranto sakkasampattiṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajito vipassanaṃ vaḍḍhetvā arahattaphale patiṭṭhāsi.

The Apadāna of the Venerable Elder Padapūjaka begins with 'Siddhatthassa bhagavato.' This one, too, having made his aspiration under former Buddhas, was reborn in a family in the time of the Blessed One Siddhattha. Having grown up, he became pleased with the Teacher and worshipped at his feet with sumana flowers. By that merit, wandering on among devas and humans, he experienced the prosperity of Sakka. In this Buddha-dispensation, he was reborn in a family; having grown up and gained faith in the Teacher, he went forth, developed insight, and became established in the fruit of arahantship.

19. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento siddhatthassa bhagavatotiādimāha. Jātipupphamadāsahanti jātisumanapupphaṃ adāsiṃ ahanti vattabbe gāthābandhasukhatthaṃ sumanasaddassa lopaṃ katvā vuttaṃ. Tattha jātiyā nibbatto vikasamānoyeva sumanaṃ janānaṃ somanassaṃ karotīti sumanaṃ, pupphanaṭṭhena vikasanaṭṭhena pupphaṃ, sumanañca taṃ pupphañcāti sumanapupphaṃ, tāni sumanapupphāni siddhatthassa bhagavato ahaṃ pūjesinti attho. Sesaṃ sabbattha uttānamevāti.

19. Later, recollecting his past deeds and filled with joy, he declared his former conduct, beginning with 'Siddhatthassa bhagavato.' The phrase 'Jātipupphamadāsahaṃ' (I offered a jāti flower) is stated by omitting the word 'sumana' for the sake of metrical ease, though it should be 'jātisumanapupphaṃ adāsiṃ ahaṃ' (I offered a jāti-sumana flower). Herein, 'jāti' refers to its species. It is called 'sumana' because as it blossoms it brings joy to the minds of people. 'Puppha' means 'flower' in the sense of blooming or blossoming; and 'sumanapuppha' is a 'sumana' and also a 'flower.' The meaning is: 'I worshipped the Blessed One Siddhattha with those sumana flowers.' The rest is clear throughout.

Padapūjakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Padapūjaka is concluded.

5. Muṭṭhipupphiyattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Muṭṭhipupphiya

Sudassano nāma nāmenātiādikaṃ āyasmato muṭṭhipupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle mālākārakule nibbatto vuddhimanvāya sakasippe nipphattiṃ patto ekadivasaṃ [Pg.124] bhagavantaṃ disvā pasannamānaso jātisumanapupphāni ubhohi hatthehi bhagavato pādamūle okiritvā pūjesi. So tena kusalasambhārena devamanussesu saṃsaranto ubho sampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto pubbavāsanāvasena satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Muṭṭhipupphiya begins with 'Sudassano nāma nāmenāti.' This one too, having made his aspiration under former Buddhas, accumulating merits that are the basis for turning away from existence in various lives, was reborn in a garland-maker's family in the time of the Blessed One Padumuttara. Having grown up and attained proficiency in his own craft, one day, having seen the Blessed One, with a serene mind, he scattered jāti-sumana flowers with both hands at the feet of the Blessed One and worshipped him. By that accumulation of wholesome deeds, wandering on among devas and humans, experiencing both kinds of prosperity, in this Buddha-dispensation, he was reborn in a family; having attained maturity, due to the power of former inclinations, having gained faith in the Teacher, he went forth and soon became an Arahant.

14-25. So aparabhāge attano pubbakammaṃ anussaritvā somanassajāto pubbacaritāpadānaṃ pakāsento sudassano nāma nāmenātiādimāha. Tattha sudassanoti ārohapariṇāharūpasaṇṭhānayobbaññasobhanena sundaro dassanoti sudassano, nāmena sudassano nāma mālākāro hutvā jātisumanapupphehi padumuttaraṃ bhagavantaṃ pūjesinti attho. Sesaṃ sabbattha uttānamevāti.

14-25. Later, recollecting his former deeds, filled with joy, he declared his former conduct, beginning with 'Sudassano nāma nāmenāti.' Here, 'Sudassano' means 'beautiful to see' because of the beauty of his stature, proportions, bodily form, and youthfulness. The meaning is: 'Being a garland-maker named Sudassano, I worshipped the Blessed One Padumuttara with jāti-sumana flowers.' The rest is clear throughout.

Muṭṭhipupphiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Muṭṭhipupphiya is concluded.

6. Udakapūjakattheraapadānavaṇṇanā

6. Commentary on the Apadāna of the Elder Udakapūjaka

Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato udakapūjakattherassa apadānaṃ. Ayampi purimajinavaresu pūritakusalasañcayo tattha tattha bhave vivaṭṭūpanissayāni puññāni paripūriyamāno pudumuttarassa bhagavato kāle ekasmiṃ kulagehe nibbatto vuddhimanvāya kusalākusalaṃ jānanto padumuttarassa bhagavato ākāse gacchato nikkhantachabbaṇṇabuddharaṃsīsu pasanno ubhohi hatthehi udakaṃ gahetvā pūjesi. Tena pūjitaṃ udakaṃ rajatabubbulaṃ viya ākāse aṭṭhāsi. So abhippasanno teneva somanassena tusitādīsu nibbatto dibbasampattiyo anubhavitvā aparabhāge manussasampattiyo ca anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Udakapūjaka begins with 'Suvaṇṇavaṇṇaṃ sambuddhaṃ.' This one too, having fulfilled the accumulation of wholesome deeds in the presence of previous Conquerors, completing merits that are the basis for turning away from existence in various lives, was reborn in a certain family in the time of the Blessed One Padumuttara. Having grown up and knowing what is wholesome and unwholesome, having seen the Blessed One Padumuttara going through the sky, being pleased by the six-colored Buddha-rays emanating forth, he took water in both hands and worshipped with it. The water offered by him remained in the sky like silver bubbles. Greatly pleased, reborn by that same joy in Tusita and other realms, he experienced divine prosperity; and later, having experienced human prosperity as well, in this Buddha-dispensation, he was reborn in a family; having attained understanding, having gained faith in the Teacher, he went forth and soon became an Arahant.

29. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇaṃ sambuddhantiādimāha. Taṃ heṭṭhā vuttameva. Ghatāsanaṃva jalitanti ghataṃ vuccati sappi, ghatassa āsanaṃ ādhāranti ghatāsanaṃ, aggi, atha vā taṃ asati bhuñjatīti ghatāsanaṃ[Pg.125], aggiyeva. Yathā ghate āsitte aggimhi aggisikhā atīva jalati, evaṃ aggikkhandhaṃ iva jalamānaṃ bhagavantanti attho. Ādittaṃva hutāsananti hutaṃ vuccati pūjāsakkāre, hutassa pūjāsakkārassa āsananti hutāsanaṃ, jalamānaṃ sūriyaṃ iva dvattiṃsamahāpurisalakkhaṇehi byāmappabhāmaṇḍalehi vijjotamānaṃ suvaṇṇavaṇṇaṃ sambuddhaṃ anilañjase ākāse gacchantaṃ addasanti sambandho. Sesaṃ sabbattha uttānamevāti.

29. Later, recollecting his past deeds, filled with joy, he declared his former conduct, beginning with 'Suvaṇṇavaṇṇaṃ sambuddhaṃ.' That has been stated previously. Regarding 'Ghatāsanaṃva jalitaṃ' (blazing like a fire): 'Ghata' means ghee; 'āsana' means 'seat' or 'basis' of ghee, hence 'ghatāsana' is fire. Alternatively, it is called 'ghatāsana' because it consumes what is put into it, meaning fire. The meaning is: 'Just as a flame blazes intensely when ghee is poured into the fire, so the Blessed One was blazing like a mass of fire.' Regarding 'Ādittaṃva hutāsanaṃ' (blazing like a sacrificial fire): 'Huta' means offerings and honors; 'hutāsana' means the seat of offerings and honors. The connection is: 'I saw the golden-colored Perfectly Enlightened One, shining with the thirty-two marks of a great man and a halo of a fathom's length, like the blazing sun, going through the sky.' The rest is clear throughout.

Udakapūjakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Udakapūjaka is concluded.

7. Naḷamāliyattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Naḷamāliya

Padumuttarabuddhassātiādikaṃ āyasmato naḷamāliyattherassa apadānaṃ. Esopi purimajinavaresu katādhikāro anekāsu jātīsu vivaṭṭūpanissayāni kusalakammāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto vuddhimanvāya gharāvāsaṃ saṇṭhapetvā kāme ādīnavaṃ disvā gehaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavante vasanto tatthāgataṃ bhagavantaṃ disvā pasanno vanditvā tiṇasantharaṃ santharitvā tattha nisinnassa bhagavato naḷamālehi bījaniṃ katvā bījetvā adāsi. Paṭiggahesi bhagavā tassānukampāya, anumodanañca akāsi. So tena puññena devamanussesu saṃsaranto uppannuppannabhave pariḷāhasantāpavivajjito kāyacittacetasikasukhappatto anekasukhamanubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya pubbavāsanābalena satthari pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Elder Naḷamāliya begins with [the words] 'Of the Buddha Padumuttara...' This elder, too, having performed meritorious deeds in the presence of previous supreme Buddhas, accumulated wholesome kamma conducive to liberation over many births. In the time of the Blessed One Padumuttara, he was born into a respectable family and, having grown up, established a household life. Seeing the danger in sensual pleasures, he abandoned the household life and went forth into the ascetic life. Dwelling in the Himalayas, he saw the Blessed One, the Tathāgata, who had arrived there, felt faith, paid homage, and spread a grass mat. Then, making a fan from reeds, he fanned the Blessed One seated there and offered it. The Blessed One accepted it out of compassion for him and expressed his appreciation. Through that merit, he wandered on among devas and humans, free from burning and torment in every existence he was reborn in, experiencing bodily, mental, and volitional happiness. Having experienced much happiness, he was reborn in this Buddha-dispensation into a respectable family. Having grown up, by the power of his past wholesome tendencies, he developed faith in the Teacher, went forth, and not long after became an arahant.

36. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Taṃ heṭṭhā vuttameva.

36. Later, recollecting his past kamma and becoming joyful, he revealed the apadāna of his past conduct, speaking beginning with [the words] 'Of the Buddha Padumuttara...' That has been stated below.

37. Naḷamālaṃ gahetvānāti naḷati asāro nissāro hutvā veḷuvaṃsatopi tanuko sallahuko jātoti naḷo, naḷassa mālā [Pg.126] pupphaṃ naḷamālaṃ, tena naḷamālena bījaniṃ kāresinti sambandho. Bījissati janissati vāto anenāti bījanī, taṃ bījaniṃ buddhassa upanāmesiṃ, paṭiggahesinti attho. Sesaṃ sabbattha uttānamevāti.

37. Regarding 'Naḷamālaṃ gahetvāna' (Having taken a reed-garland): `naḷa` is so called because it grows to be hollow, pithless, thinner, and lighter even than bamboo. A `naḷamāla` is a garland or flower of reeds. The connection is that a fan was made with that reed-garland. `Bījanī` is that by which wind is fanned or generated. The meaning is: 'I presented that fan to the Buddha, and he accepted it.' The rest is clear everywhere.

Naḷamāliyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Naḷamāliya is concluded.

Sattamabhāṇavāravaṇṇanā samattā.

The Commentary on the Seventh Recitation Section is concluded.

8. Āsanupaṭṭhāhakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Āsanupaṭṭhāhaka

Kānanaṃ vanamoggayhātiādikaṃ āyasmato āsanupaṭṭhāhakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle kulagehe nibbatto gharāvāsaṃ vasanto tattha dosaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavante vasanto tattha sampattaṃ bhagavantaṃ disvā pasanno sīhāsanaṃ adāsi, tattha nisinnaṃ bhagavantaṃ mālākalāpaṃ gahetvā pūjetvā taṃ padakkhiṇaṃ katvā pakkāmi. So tena puññena devamanussesu saṃsaranto nibbattanibbattabhave uccakuliko vibhavasampanno ahosi. So kālantarena imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Elder Āsanupaṭṭhāhaka begins with [the words] 'Having entered the forest, the wilderness...' This one, too, having performed meritorious deeds in the presence of previous Buddhas, accumulated wholesome deeds conducive to liberation in various existences. In the time of the Blessed One Atthadassī, he was born into a respectable family. While living the household life, seeing the danger there, he abandoned the household life and went forth into the ascetic life. Dwelling in the Himalayas, he saw the Blessed One who had arrived there. Filled with faith, he offered a lion-throne. Having taken a garland, he honored the Blessed One seated upon it. Having circumambulated him, he departed. Through that merit, he wandered on among devas and humans, being of high birth and endowed with wealth in every existence he was reborn in. In time, in this Buddha-dispensation, he was born into a respectable family. Having grown up, having faith in the Teacher, he went forth and not long after became an arahant.

47. So arahā samāno attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento kānanaṃ vanamoggayhātiādimāha. Taṃ sabbaṃ heṭṭhā vuttatthamevāti.

47. Being an Arahant, he recollected his past kamma and, becoming joyful, revealed the apadāna of his past conduct, speaking beginning with [the words] 'Having entered the forest, the wilderness...' All of that has the same meaning as stated below.

Āsanupaṭṭhāhakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Āsanupaṭṭhāhaka is concluded.

9. Biḷālidāyakattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Biḷālidāyaka

Himavantassāvidūretiādikaṃ āyasmato biḷālidāyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe [Pg.127] nibbatto viññutaṃ patto gharāvāsaṃ vasanto tatthādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavante vasanto atīva appicchasantuṭṭho āluvādīhi yāpento vasati. Tadā padumuttaro bhagavā tassa anukampāya taṃ himavantaṃ agamāsi. Taṃ disvā pasanno vanditvā biḷāliyo gahetvā patte okiri. Taṃ tathāgato tassānukampāya somanassuppādayanto paribhuñji. So tena kammena tato cuto devamanussesu ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbattitvā vuddhimanvāya satthari pasanno sāsane pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Elder Biḷālidāyaka begins with [the words] 'Not far from the Himalayas...' This one, too, having performed meritorious deeds in the presence of previous supreme Buddhas, accumulated wholesome deeds conducive to liberation in various existences. In the time of the Blessed One Padumuttara, he was born into a respectable family, and having attained understanding, while living the household life, seeing the danger there, he abandoned the household life and went forth into the ascetic life. Dwelling in the Himalayas, he lived being very content with little, sustaining himself on aluva roots and so forth. Then the Blessed One Padumuttara, out of compassion for him, went to that Himalayas. Seeing him, he felt faith, paid homage, and taking biḷāli fruits, he poured them into his bowl. The Tathāgata, out of compassion for him, partook of them, generating joy in him. By that kamma, having passed away from there, he experienced both kinds of prosperity among devas and humans. In this Buddha-dispensation, having been reborn into a respectable family, having grown up, having faith in the Teacher, he went forth in the Dispensation and not long after became an arahant.

53. So aparabhāge attano kusalakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthameva. Āluvakarambhādayo tesaṃ tesaṃ kandajātīnaṃ nāmānevāti.

53. Later, recollecting his own wholesome kamma, he became joyful and, revealing the apadāna of his past conduct, spoke beginning with [the words] 'Not far from the Himalayas...' All of that has a clear meaning, being stated below in the same manner. 'Āluvakarambha' and so forth are simply the names of various kinds of tubers.

Biḷālidāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Biḷālidāyaka is concluded.

10. Reṇupūjakattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Reṇupūjaka

Suvaṇṇavaṇṇaṃ sambuddhantiādikaṃ āyasmato reṇupūjakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbatto vuddhimanvāya satthari pasanno viññutaṃ patto aggikkhandhaṃ viya vijjotamānaṃ bhagavantaṃ disvā pasannamānaso nāgapupphakesaraṃ gahetvā pūjesi. Atha bhagavā anumodanamakāsi.

The Apadāna of the Venerable Elder Reṇupūjaka begins with [the words] 'Suvaṇṇavaṇṇaṃ sambuddhaṃ.' This one too, having performed deeds of merit in the presence of previous supreme Conquerors, accumulating merits in various existences as a supporting condition for emancipation, was reborn in a family during the time of the Blessed One Vipassī. Having grown up, he developed faith in the Teacher and attained understanding. Seeing the Blessed One shining like a mass of fire, with a serene mind he took nāga flower filaments and offered them in worship. Then the Blessed One expressed his appreciation.

62-3. So tena puññena tato cuto devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā uppannuppannabhave sabbattha pūjito imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto pubbavāsanābalena satthari pasanno sāsane pabbajito nacirasseva arahā hutvā dibbacakkhunā attano pubbakammaṃ disvā somanassajāto pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇaṃ sambuddhantiādimāha. Taṃ heṭṭhā vuttatthameva. Sataraṃsiṃva bhāṇumanti satamattā satappamāṇā raṃsi pabhā yassa sūriyassa [Pg.128] so sataraṃsi, gāthābandhasukhatthaṃ sataraṃsīti vuttaṃ, anekasatassa anekasatasahassaraṃsīti attho. Bhāṇu vuccati pabhā, bhāṇu pabhā yassa so bhāṇumā, bhāṇumasaṅkhātaṃ sūriyaṃ iva vipassiṃ bhagavantaṃ disvā sakesaraṃ nāgapupphaṃ gahetvā abhiropayiṃ pūjesinti attho. Sesaṃ uttānamevāti.

62-3. Through that merit, after passing away from there, he wandered among devas and humans, experiencing both kinds of prosperity, and in every existence wherein he arose, he was honored. In this Buddha-dispensation, he was reborn in a family, attained understanding, and through the power of his past habituations, developed faith in the Teacher. He went forth into the Dispensation and soon became an Arahant. With the divine eye, he saw his past deeds and, filled with joy, he declared his former life story in the Apadāna, beginning with 'Suvaṇṇavaṇṇaṃ sambuddhaṃ.' Its meaning is as stated below. 'Like the sun with a hundred rays' (Sataraṃsiṃva bhāṇumaṃ): The sun which has a hundred rays or has a hundred as its measure of rays is called 'hundred-rayed' (sataraṃsi). For the sake of metrical ease, it is said 'sataraṃsi,' meaning it has many hundreds and thousands of rays. 'Bhāṇu' is said to mean radiance; 'Bhāṇumā' is one who has radiance. The meaning is: 'Seeing the Blessed One Vipassī, who was like the sun called 'Bhāṇumā,' I took a nāga flower with its filaments and offered it up in worship.' The rest is self-evident.

Reṇupūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Reṇupūjaka is concluded.

Ekādasamavaggavaṇṇanā samattā.

The Commentary on the Eleventh Chapter is concluded.

12. Mahāparivāravaggo

12. The Chapter on the Great Retinue

1. Mahāparivārakattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Mahāparivāraka

Vipassī nāma bhagavātiādikaṃ āyasmato mahāparivārakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato uppannasamaye yakkhayoniyaṃ nibbatto anekayakkhasatasahassaparivāro ekasmiṃ khuddakadīpe dibbasukhamanubhavanto viharati. Tasmiñca dīpe cetiyābhisobhito vihāro atthi, tattha bhagavā agamāsi. Atha so yakkhasenādhipati taṃ bhagavantaṃ tattha gatabhāvaṃ disvā dibbavatthāni gahetvā gantvā bhagavantaṃ vanditvā dibbavatthehi pūjesi, saparivāro saraṇamagamāsi. So tena puññakammena tato cuto devaloke nibbattitvā tattha cha kāmāvacarasukhamanubhavitvā tato cuto manussesu aggacakkavattiādisukhamanubhavitvā aparabhāge imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Mahāparivāraka begins with 'Vipassī by name, the Blessed One.' He also, having performed meritorious deeds in the presence of previous Conquerors and having accumulated merits in various existences that serve as a supporting condition for liberation, was reborn in a yaksha existence at the time of the Blessed One Vipassī's arising. Surrounded by many hundreds of thousands of yakshas, he dwelt on a small island, experiencing divine happiness. On that island there was a monastery adorned with a cetiya, and the Blessed One went there. Then that commander of the yaksha army, seeing that the Blessed One had arrived, took divine garments, went to the Blessed One, paid homage, and honored him with the divine garments. Together with his retinue, he went for refuge. Through that meritorious kamma, after passing away from there, he was reborn in the deva world, where he experienced the happiness of the six sensual spheres. After passing away from there, he was reborn among humans, experiencing the happiness of a paramount wheel-turning monarch and so on. In a later period, during this Buddha-dispensation, he was born into a family home, attained understanding, and having gained faith in the Teacher, he went forth and not long after became an Arahant.

1-2. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vipassī nāma bhagavātiādimāha. Tattha visesaṃ paramatthaṃ nibbānaṃ passatīti vipassī, vividhe satipaṭṭhānādayo sattatiṃsabodhipakkhiyadhamme passatīti vā vipassī, vividhe [Pg.129] anekappakāre bodhaneyyasatte visuṃ visuṃ passatīti vā vipassī, so vipassī bhagavā dīpacetiyaṃ dīpe pūjanīyaṭṭhānaṃ vihāramagamāsīti attho. Sesaṃ sabbattha uttānamevāti.

1-2. In a later period, recollecting his own past kamma, he became joyful and, declaring his former life story, spoke the Apadāna, beginning with 'Vipassī by name, the Blessed One.' Therein, 'Vipassī' is one who sees distinctly the ultimate reality, Nibbāna. Or, 'Vipassī' is one who sees in various ways the thirty-seven factors of awakening, such as the foundations of mindfulness. Or, 'Vipassī' is one who sees separately and distinctly beings capable of being awakened in many different ways. The meaning is that the Blessed One Vipassī went to the monastery, the Dīpa Cetiya, a place worthy of veneration on the island. The rest is self-evident everywhere.

Mahāparivārakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Mahāparivāraka is concluded.

2. Sumaṅgalattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Sumaṅgala

Atthadassī jinavarotiādikaṃ āyasmato sumaṅgalattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle ekasmiṃ taḷākasamīpe rukkhadevatā hutvā nibbatti. Tasmiṃ samaye bhagavā vihārato nikkhamitvā nahāyitukāmo tassa taḷākassa tīraṃ gantvā tattha nhatvā ekacīvaro jalamāno brahmā viya sūriyo viya suvaṇṇabimbaṃ viya aṭṭhāsi. Atha so devaputto somanassajāto pañjaliko thomanamakāsi, attano dibbagītatūriyehi upahārañca akāsi. So tena puññakammena devamanussesu sampattiyo anubhavitvā aparabhāge imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto satthari pasīditvā pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Sumaṅgala begins with 'Atthadassī, the Chief Conqueror.' He also, having performed meritorious deeds in the presence of previous Buddhas and having accumulated merits in various existences that serve as a supporting condition for liberation, was reborn as a tree deity near a pond at the time of the Blessed One Atthadassī. At that time, the Blessed One, having left the monastery and wishing to bathe, went to the shore of that pond. After bathing there, he stood with a single robe, glowing like Brahmā, like the sun, like a golden image. Then that son of the devas, becoming joyful, with hands joined in reverence, offered praise and made an offering with divine song and musical instruments. Through that meritorious kamma, he experienced prosperity among devas and humans. In a later period, during this Buddha-dispensation, he was born into a family home, attained understanding, and having gained faith in the Teacher, he went forth and not long after became an Arahant.

11. So pacchā pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento atthadassī jinavarotiādimāha. Tattha paramatthaṃ nibbānaṃ dakkhati passatīti atthadassī, atha vā sabbasattānaṃ caturāriyasaccasaṅkhātaṃ atthapayojanaṃ dassanasīloti atthadassī, kilese ajini jināti jinissatīti jino. Varitabbo patthetabbo sabbasattehīti varo, atthadassī jino ca so varo cāti atthadassī jinavaro. Lokajeṭṭhoti lujjati palujjatīti loko, lokīyati passīyati buddhādīhi pārappattoti vā loko, loko ca loko ca loko cāti loko. Ekasesasamāsavasena ‘‘lokā’’ti vattabbe ‘‘loko’’ti vutto. Lokassa jeṭṭho lokajeṭṭho, so lokajeṭṭho narāsabhoti attho. Sesaṃ sabbattha uttānamevāti.

11. Afterwards, recollecting his past kamma and becoming joyful, he declared his former life story, speaking the Apadāna, beginning with 'Atthadassī, the Chief Conqueror.' Therein, 'Atthadassī' is one who sees or will see the ultimate reality, Nibbāna. Alternatively, 'Atthadassī' is one whose nature it is to show the goal and purpose for all beings, designated as the Four Noble Truths. 'Jina' is one who has conquered, conquers, or will conquer the defilements. 'Vara' is one who is to be chosen or aspired to by all beings. Thus, 'Atthadassī Jinavara' is 'Atthadassī' who is a 'Jina' and is 'Vara.' 'Lokajeṭṭha' (Foremost of the World): 'Loka' is so-called because it crumbles and disintegrates; or it is that which is seen and perceived by Buddhas and others who have reached the further shore. The world, and the world, and the world, is 'the worlds' (loko). By way of an ekaśeṣa compound, 'loko' is said when 'lokā' should be stated. The foremost of the world is 'Lokajeṭṭha.' The meaning is 'the Foremost of the World, the Bull Among Men.' The rest is self-evident everywhere.

Sumaṅgalattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sumaṅgala is concluded.

3. Saraṇagamaniyattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Saraṇagamaniya

Ubhinnaṃ [Pg.130] devarājūnantyādikaṃ āyasmato saraṇagamaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro uppannuppannabhave vivaṭṭūpanissayāni puññāni upacinanto padumuttare bhagavati uppanne ayaṃ himavante devarājā hutvā nibbatti, tasmiṃ aparena yakkhadevaraññā saddhiṃ saṅgāmatthāya upaṭṭhite dve anekayakkhasahassaparivārā phalakāvudhādihatthā saṅgāmatthāya samupabyūḷhā ahesuṃ. Tadā padumuttaro bhagavā tesu sattesu kāruññaṃ uppādetvā ākāsena tattha gantvā saparivārānaṃ dvinnaṃ devarājūnaṃ dhammaṃ desesi. Tadā te sabbe phalakāvudhāni chaḍḍetvā bhagavantaṃ gāravabahumānena vanditvā saraṇamagamaṃsu. Tesaṃ ayaṃ paṭhamaṃ saraṇamagamāsi. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhimanvāya satthari pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Saraṇagamaniya, beginning with 'the two deva kings,' is as follows: He too, having performed meritorious deeds under previous Buddhas, accumulated merits in successive existences that served as a basis for liberation. When the Blessed One Padumuttara arose, he was reborn as a deva king in the Himalayas. At that time, when he and another yaksha deva king, each accompanied by many thousands of yaksha followers armed with shields and other weapons, were arrayed for battle, the Blessed One Padumuttara, generating compassion for those beings, went there through the air and taught the Dhamma to the two deva kings and their retinues. Then all of them discarded their shields and weapons, paid homage to the Blessed One with reverence and respect, and went for refuge. Among them, he was the first to go for refuge. By the merit of that deed, he wandered through the realms of devas and humans, experiencing both kinds of prosperity. In this Buddha’s dispensation, he was reborn into a good family, grew up, developed faith in the Teacher, went forth, and soon became an arahant.

20. So aparabhāge pubbakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento ubhinnaṃ devarājūnantiādimāha. Tattha sucilomakharalomaāḷavakakumbhīrakuverādayo viya nāmagottena apākaṭā dve yakkharājāno aññāpadesena dassento ‘‘ubhinnaṃ devarājūna’’ntiādimāha. Saṅgāmo samupaṭṭhitoti saṃ suṭṭhu gāmo kalahatthāya upagamananti saṅgāmo, so saṅgāmo saṃ suṭṭhu upaṭṭhito, ekaṭṭhāne upagantvā ṭhitoti attho. Ahosi samupabyūḷhoti saṃ suṭṭhu upasamīpe rāsibhūtoti attho.

20. Later, recollecting his past wholesome deeds, he became joyful and, revealing the Apadāna of his former conduct, he spoke beginning with 'the two deva kings.' Herein, indicating two yakkha kings who, like Suciloma, Kharaloma, Āḷavaka, Kumbhīra, and Kuvera, were not well-known by name and clan, he alluded to them with the words 'the two deva kings.' The phrase 'a battle was imminent' (saṅgāmo samupaṭṭhito) means that saṅgāma, a thorough coming together for the purpose of conflict, had arisen; that battle was well prepared, meaning they had come together and stood in one place. The phrase 'ahosi samupabyūḷho' means they had thoroughly assembled in close proximity, forming a mass.

21. Saṃvejesi mahājananti tesaṃ rāsibhūtānaṃ yakkhānaṃ ākāse nisinno bhagavā catusaccadhammadesanāya saṃ suṭṭhu vejesi, ādīnavadassanena gaṇhāpesi viññāpesi bodhesīti attho. Sesaṃ sabbattha uttānamevāti.

21. The phrase 'he stirred the multitude' (saṃvejesi mahājanaṃ) means the Blessed One, seated in the sky, thoroughly stirred the massed yakkhas with the teaching of the Four Noble Truths, meaning he made them grasp, understand, and awaken through the perception of danger. The rest is clear throughout.

Saraṇagamaniyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Saraṇagamaniya is concluded.

4. Ekāsaniyattheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Ekāsaniya

Varuṇo [Pg.131] nāma nāmenātiādikaṃ āyasmato ekāsaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle varuṇo nāma devarājā hutvā nibbatti. So bhagavantaṃ disvā pasannamānaso gandhamālādīhi gītavāditehi ca upaṭṭhayamāno saparivāro pūjesi. Tato aparabhāge bhagavati parinibbute tassa mahābodhirukkhaṃ buddhadassanaṃ viya sabbatūriyatāḷāvacarehi saparivāro upahāramakāsi. So tena puññena tato kālaṅkatvā nimmānaratidevaloke uppajji. Evaṃ devasampattimanubhavitvā manussesu ca manussabhūto cakkavattisampattiṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patvā satthu sāsane pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Ekāsaniya, beginning with 'Varuṇa by name,' is as follows: He too, having performed meritorious deeds under previous Buddhas, accumulated merits in various existences that served as a basis for liberation. During the time of the Blessed One Atthadassī, he was reborn as a deva king named Varuṇa. Seeing the Blessed One, with his mind filled with faith, he honored him with perfumes, garlands, and music, along with his retinue, and venerated him. Later, after the Blessed One’s parinibbāna, he made offerings to his great Bodhi tree with all kinds of musical instruments and his retinue, as if seeing the Buddha himself. By that merit, after passing away from there, he was reborn in the Nimmānarati deva-world. Having experienced such divine prosperity, and the fortune of a universal monarch when born among humans, he was reborn in a good family during this Buddha’s dispensation. Gaining understanding, he went forth in the Teacher’s dispensation and soon became an arahant.

31. So pacchā sakakammaṃ saritvā taṃ tathato ñatvā somanassajāto pubbacaritāpadānaṃ pakāsento varuṇo nāma nāmenātiādimāha. Tattha yadā ahaṃ sambodhanatthāya buddhaṃ bodhiñca pūjesiṃ, tadā varuṇo nāma devarājā ahosinti sambandho.

31. Later, recollecting his own deeds and truly knowing them, he became joyful and, revealing the Apadāna of his former conduct, he spoke beginning with 'Varuṇa by name.' Here, the connection is: 'When I honored the Buddha and the Bodhi tree for the sake of enlightenment, at that time I was the deva king named Varuṇa.'

34. Dharaṇīruhapādapanti ettha rukkhalatāpabbatasattharatanādayo dhāretīti dharaṇī, tasmiṃ ruhati patiṭṭhahatīti dharaṇīruho. Pādena pivatīti pādapo, siñcitasiñcitodakaṃ pādena mūlena pivati rukkhakkhandhasākhāviṭapehi āporasaṃ patthariyatīti attho, taṃ dharaṇīruhapādapaṃ bodhirukkhanti sambandho.

34. Regarding the term 'Dharaṇīruhapādapa,' here, that which sustains trees, creepers, mountains, bedding, jewels, and so forth is 'dharaṇī' (earth); that which grows and is established in it is 'dharaṇīruha' (earth-rooted). That which drinks with its foot is 'pādapa,' meaning it drinks the sprinkled water with its foot, its root, and spreads moisture through its trunk, branches, and foliage. The connection is with that 'dharaṇīruhapādapa,' the Bodhi tree.

35. Sakakammābhiraddhoti attano kusalakammena abhiraddho pasanno uttame bodhimhi pasannoti sambandho. Sesaṃ sabbattha uttānamevāti.

35. The phrase 'pleased by one's own kamma' (sakakammābhiraddho) means pleased by one's own wholesome kamma, confident; the connection is 'confident in the supreme enlightenment.' The rest is clear throughout.

Ekāsaniyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Ekāsaniya is concluded.

5. Suvaṇṇapupphiyattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Suvaṇṇapupphiya

Vipassī [Pg.132] nāma bhagavātiādikaṃ āyasmato suvaṇṇapupphiyattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ ṭhāne bhūmaṭṭhakadevaputto hutvā nibbatto tassa bhagavato dhammaṃ sutvā pasannamānaso catūhi suvaṇṇapupphehi pūjesi. Tāni pupphāni ākāse suvaṇṇavitānaṃ hutvā chādesuṃ, suvaṇṇapabhā ca buddhassa sarīrapabhā ca ekato hutvā mahāobhāso ahosi. So atirekataraṃ pasanno sakabhavanaṃ gatopi saratiyeva. So tena puññakammena tusitabhavanādisugatīsuyeva saṃsaranto dibbasampattiṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto satthu dhammadesanaṃ sutvā sāsane uraṃ datvā pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Suvaṇṇapupphiya, beginning with 'There was a Blessed One named Vipassī,' is as follows: He too had performed meritorious deeds under previous Jinas, accumulating merits that served as a basis for liberation in various existences. During the time of the Blessed One Vipassī, he was reborn as an earth-dwelling deity in a certain place. Hearing the Dhamma from that Blessed One, his mind became serene, and he worshipped with four golden flowers. Those flowers became a golden canopy in the sky and provided shade, and their golden radiance, merging with the Buddha’s bodily aura, created a great brilliance. Exceedingly pleased, even after returning to his own abode, he kept remembering. Through the merit of that deed, he wandered through happy destinies such as the Tusita heaven, enjoying divine prosperity. In this Buddha’s dispensation, he was reborn into a good family. Having attained maturity, he listened to the Teacher’s discourse, devoted himself to the Dispensation, went forth, and soon became an Arahant.

40. So aparabhāge pubbakammaṃ saritvā somanassajāto attano pubbacaritāpadānaṃ pakāsento vipassī nāma bhagavātiādimāha. Taṃ heṭṭhā vuttatthameva.

40. Later, recalling his past deeds, he was filled with joy and, declaring the Apadāna of his former conduct, began with 'There was a Blessed One named Vipassī...' The meaning of that is as stated in the text that follows.

44. Pāmojjaṃ janayitvānāti balavapītiṃ uppādetvā ‘‘pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassā’’tiādīsu (dha. sa. 9, 86; mahāni. 1) viya attamanatā sakabhāvaṃ uppādetvāti attho. Sesaṃ sabbattha uttānamevāti.

44. 'Generating joy' means producing strong delight, generating a state of mental contentment—as in passages like 'joy, rejoicing, delight, laughter, mirth, satisfaction, elation, and happiness of mind' (Dhs. 9, 86; Mahāni. 1)—that is its own nature. The rest is clear everywhere.

Suvaṇṇapupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Suvaṇṇapupphiya is concluded.

6. Citakapūjakattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Citakapūjaka

Vasāmi rājāyatanetiādikaṃ āyasmato citakapūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tato paraṃ uppannuppannabhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle rājāyatanarukkhadevatā hutvā nibbatto antarantarā devatāhi saddhiṃ dhammaṃ [Pg.133] sutvā pasanno bhagavati parinibbute saparivāro gandhadīpadhūpapupphabheriādīni gāhāpetvā bhagavato āḷahanaṭṭhānaṃ gantvā dīpādīni pūjetvā anekehi tūriyehi anekehi vāditehi taṃ pūjesi. Tato paṭṭhāya sakabhavanaṃ upaviṭṭhopi bhagavantameva saritvā sammukhā viya vandati. So teneva puññena tena cittappasādena rājāyatanato kālaṃ kato tusitādīsu nibbatto dibbasampattiṃ anubhavitvā tato manussesu manussasampattiṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto bhagavati uppannacittappasādo bhagavato sāsane pabbajitvā nacirasseva arahā ahosi.

This is the Apadāna of the Venerable Elder Citakapūjaka, beginning with 'I dwelt at Rājāyatana...' He too had performed meritorious deeds under previous Buddhas, thereafter, in successive rebirths, he accumulated merits that served as a basis for liberation. During the time of the Blessed One Sikhī, he was reborn as a tree deity of the Rājāyatana tree. From time to time, hearing the Dhamma together with other deities, he became serene. When the Blessed One had attained final Nibbāna, he, together with his retinue, had offerings such as perfumes, lamps, incense, flowers, and drums brought. He went to the Blessed One’s cremation site, worshipped with lamps and other items, and honored him with various musical instruments and music. From then on, even while residing in his own abode, he would recollect the Blessed One and pay homage as if in his presence. By that merit and purity of mind, when he passed away from the Rājāyatana, he was reborn in the Tusita heaven and other divine realms, enjoying divine prosperity; thereafter, among humans, he experienced human prosperity. In this Buddha’s dispensation, he was reborn into a noble family. Having attained maturity, he developed faith in the Blessed One, went forth into the Blessed One’s Dispensation, and soon became an Arahant.

49. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vasāmi rājāyatanetiādimāha. Rājāyataneti devarājūnaṃ āyatanaṃ rājāyatanaṃ, tassa rukkhassa nāmadheyyo vā. Parinibbute bhagavatīti parisamantato kiñci anavasesetvā khandhaparinibbānakāle parinibbānasamaye parinibbānappattassa sikhino lokabandhunoti sambandho.

49. Then, later, recalling his past deeds and filled with joy, he revealed the Apadāna of his former conduct, beginning with 'I dwelt at Rājāyatana...' 'Rājāyatana' is the abode of the kings of gods, or it is the name of that tree. 'When the Blessed One had attained final Nibbāna' refers to the connection with Sikhī, the Kinsman of the World, who had attained Nibbāna at the time of the Nibbāna of the aggregates, leaving nothing whatsoever remaining around him, at the moment of final Nibbāna.

50. Citakaṃ agamāsahanti candanāgarudevadārukappūratakkolādisugandhadārūhi citaṃ rāsigatanti citaṃ, citameva citakaṃ, buddhagāravena citakaṃ pūjanatthāya citakassa samīpaṃ ahaṃ agamāsinti attho. Tattha gantvā katakiccaṃ dassento tūriyaṃ tattha vādetvātiādimāha. Taṃ sabbaṃ suviññeyyamevāti.

50. 'I approached the pyre' means that the pyre was piled up with fragrant woods such as sandalwood, aloe, divine cedar, camphor, and takkola, arranged in a heap; the pyre is indeed a pyre. Out of reverence for the Buddha, I approached the pyre for the purpose of honoring it. Describing the deed he performed after going there, he said, 'having played musical instruments there,' and so on. All of that is easily understood.

Citakapūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Citakapūjaka is concluded.

7. Buddhasaññakattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Buddhasaññaka

Yadā vipassī lokaggotiādikaṃ āyasmato buddhasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ bhūmaṭṭhakavimāne devaputto hutvā nibbatti. Tadā vipassī bhagavā āyusaṅkhāraṃ vossajji. Atha sakaladasasahassilokadhātu sasāgarapabbatā pakampittha. Tadā tassa devaputtassa bhavanampi kampittha. Tasmiṃ khaṇe so devaputto [Pg.134] saṃsayajāto – ‘‘kiṃ nu kho pathavīkampāya nibbattī’’ti cintetvā buddhassa āyusaṅkhāravossajjabhāvaṃ ñatvā mahāsokaṃ domanassaṃ uppādesi. Tadā vessavaṇo mahārājā āgantvā ‘‘mā cintayitthā’’ti assāsesi. So devaputto tato cuto tena puññena devamanussesu saṃsaranto imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto gharāvāsaṃ pahāya pabbajitvā nacirasseva arahā ahosi.

This is the Apadāna of the Venerable Elder Buddhasaññaka, beginning with 'When Vipassī, the World-Leader...' He too had performed meritorious deeds under previous Buddhas, accumulating merits that served as a basis for liberation in various existences. During the time of the Blessed One Vipassī, he was reborn as a deity in an earth-dwelling celestial mansion. Then the Blessed One Vipassī relinquished his life-span. At that moment, the entire ten-thousandfold world-system, with its oceans and mountains, trembled. Then that deity’s mansion also trembled. At that moment, that deity, filled with doubt, thought, 'What could be the cause of this earthquake?' and upon realizing that the Buddha had relinquished his life-span, he was overcome with great sorrow and distress. Then the Great King Vessavaṇa came and consoled him, saying, 'Do not be concerned.' That deity, having passed away from there, wandered through the realms of devas and humans due to that merit. In this Buddha’s dispensation, he was reborn into a noble family. Having attained maturity, he renounced household life, went forth, and soon became an Arahant.

57. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento yadā vipassī lokaggotiādimāha. Āyusaṅkhāramossajjīti ā samantato yunoti pāleti satteti āyu, āyussa saṅkhāro rāsibhāvo āyusaṅkhāro, taṃ āyusaṅkhāraṃ ossajji pariccaji jahāsīti attho. Tasmiṃ āyusaṅkhāravossajjane. Jalamekhalāsāgarodakamekhalāsahitā sakaladasasahassacakkavāḷapathavī kampitthāti sambandho.

57. Later, recalling his past deeds, he was filled with joy and proclaimed the Apadāna of his former conduct, beginning with 'When Vipassī, the World-Leader...' 'Relinquished his life-span' means: 'āyu' is that which unites, maintains, and attaches beings all around; 'āyusaṅkhāro' is the formation or aggregation of 'āyu'; he relinquished, abandoned, and discarded that life-span. At the moment of relinquishing the life-span, the entire ten-thousandfold world-system, together with the earth girt by the ocean, trembled—this is the connection.

58. Otataṃ vitthataṃ mayhanti mayhaṃ bhavanaṃ otataṃ vitthataṃ cittaṃ vicittaṃ suci suparisuddhaṃ cittaṃ anekehi sattahi ratanehi vicittaṃ sobhamānaṃ pakampittha pakārena kampitthāti attho. Sesaṃ sabbattha uttānamevāti.

58. 'My (mansion), spread out and extensive' means my dwelling was spread out and extensive, variegated and decorated, pure and very pure, adorned and made beautiful with many of the seven kinds of jewels, and radiant; and it trembled in a special way. The rest is clear everywhere.

Buddhasaññakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Buddhasaññaka is concluded.

8. Maggasaññakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Maggasaññaka.

Padumuttarabuddhassātiādikaṃ āyasmato maggasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tato oraṃ tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle himavante devaputto hutvā nibbatto araññaṃ gantvā maggamūḷhānaṃ maggaṃ gavesantānaṃ tassa sāvakānaṃ bhojetvā maggaṃ ācikkhi. So tena puññena devamanussasampattimanubhavitvā uppannuppannabhave sabbattha amūḷho saññavā ahosi. Atha imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto gharāvāse anallīno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Maggasaññaka begins with 'Of the Buddha Padumuttara...' This venerable one, too, having performed meritorious deeds in the presence of previous Buddhas, accumulated merits in various existences conducive to liberation. During the time of the Blessed One Padumuttara, he was reborn as a devaputta in the Himalayas. Going into a forest, he fed the disciples of that Buddha who were lost and seeking the way, and showed them the path. By that merit, he experienced divine and human prosperity, and in each successive rebirth, he was never confused and was mindful. Then, in this Buddha’s dispensation, he was reborn into a respectable family, reached maturity, and without being attached to household life, he went forth and soon became an arahant.

66. So [Pg.135] aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarabuddhassātiādimāha. Sāvakā vanacārinoti bhagavato vuttavacanaṃ sammā ādarena suṇantīti sāvakā, atha vā bhagavato desanānusārena ñāṇaṃ pesetvā saddhammaṃ suṇantīti sāvakā. Vanacārino vane vicaraṇakā sāvakā vippanaṭṭhā maggamūḷhā mahāaraññe andhāva cakkhuvirahitāva anusuyyare vicarantīti sambandho. Sesaṃ sabbattha uttānamevāti.

66. Later, recalling his past deeds, he was filled with joy and, beginning with “Padumuttarabuddhassa,” declared his former conduct in the Apadāna. Regarding the phrase “Sāvakā vanacārino” (Disciples who wander in the forest): “Sāvakā” (disciples) refers to those who listen to the Blessed One’s spoken words with proper reverence, or alternatively, those who, following the Blessed One’s teaching, direct their wisdom and listen to the true Dhamma. “Vanacārino” (forest-wanderers) refers to disciples who wander in the forest, lost and bewildered as to the path in the great forest, like the blind without eyes, wandering about aimlessly—this is the connection. The rest is clear throughout.

Maggasaññakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Maggasaññaka is concluded.

9. Paccupaṭṭhānasaññakattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Paccupaṭṭhānasaññaka

Atthadassimhi sugatetiādikaṃ āyasmato paccupaṭṭhānasaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle yakkhayoniyaṃ nibbatto bhagavati dharamāne dassanassa aladdhattā pacchā parinibbute mahāsokappatto vihāsi. Tadā hissa bhagavato sāgato nāma aggasāvako anusāsanto bhagavato sārīrikadhātupūjā bhagavati dharamāne katapūjā viya cittappasādavasā mahapphalaṃ bhavatī’’ti vatvā ‘‘thūpaṃ karohī’’ti niyojito thūpaṃ kāresi, taṃ pūjetvā tato cuto devamanussesu sakkacakkavattisampattimanubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ ekasmiṃ kulagehe nibbatto viññutaṃ patto satthari pasīditvā pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Paccupaṭṭhānasaññaka begins with “Atthadassimhi sugate,” etc. This venerable one, too, having made his resolution in the presence of previous Buddhas, accumulated merits in various existences as a basis for liberation. During the time of the Blessed One Atthadassī, he was reborn in the yaksha realm. Unable to see the Blessed One while he was alive, he was overcome with great sorrow after the Blessed One’s Parinibbāna. At that time, the Blessed One's chief disciple named Sāgata, instructing him, said, “The worship of the Blessed One’s bodily relics, through the power of a serene mind, brings great fruit, just as worship done while the Blessed One was alive.” Urged to “Build a stupa,” he had a stupa built and worshipped it. After passing away from there, he experienced the prosperity of Sakka and of a universal monarch among gods and humans. In this Buddha’s dispensation, he was born into a certain family in Sāvatthī, attained understanding, gained faith in the Teacher, went forth, and soon became an arahant.

72. So aparabhāge attano puññakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento atthadassimhi sugatetiādimāha. Taṃ heṭṭhā vuttameva. Yakkhayoniṃ upapajjinti ettha pana attano sakāsaṃ sampattasampatte khādantā yanti gacchantīti yakkhā, yakkhānaṃ yoni jātīti yakkhayoni, yakkhayoniyaṃ nibbattoti attho.

72. Then, later on, recollecting his own meritorious deeds, filled with joy, he declared his former conduct in the Apadāna, beginning with “Atthadassimhi sugate,” etc. That has already been explained below. But regarding the phrase “Yakkhayoniṃ upapajjiṃ” (I was reborn in the yaksha realm): here, “yakkhā” means those who go about eating whoever comes into their presence; “yakkhayoni” means the birth-origin of yakshas; the meaning is: being reborn in the yaksha realm.

73. Dulladdhaṃ vata me āsīti me mayā laddhayasaṃ dulladdhaṃ, buddhabhūtassa satthuno sakkāraṃ akatattā virādhetvā laddhanti attho. Duppabhātanti duṭṭhu [Pg.136] pabhātaṃ rattiyā pabhātakaraṇaṃ, mayhaṃ na suṭṭhuṃ pabhātanti attho. Duruṭṭhitanti duuṭṭhitaṃ, sūriyassa uggamanaṃ mayhaṃ duuggamananti attho. Sesaṃ sabbattha uttānamevāti.

73. Regarding “Dulladdhaṃ vata me āsi” (Ill-obtained indeed was it for me): this means that the honor I obtained was ill-obtained because, having failed to pay respect to the Teacher who had become the Buddha, I obtained it by having missed that opportunity. Regarding “Duppabhātaṃ” (ill-dawned): this means the night’s breaking was an ill dawning; that is, the dawn was not good for me. Regarding “Duruṭṭhitaṃ” (ill-risen): this means an ill rising; the sun’s rising was an ill rising for me. The rest is clear throughout.

Paccupaṭṭhānasaññakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Paccupaṭṭhānasaññaka is concluded.

10. Jātipūjakattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Jātipūjaka

Jāyaṃ tassa vipassissātiādikaṃ āyasmato jātipūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbatto viññutaṃ patto nakkhattapāṭhakehi vipassibodhisattassa vuttalakkhaṇanimittaṃ sutvā ‘‘ayaṃ kira kumāro buddho hutvā sakalalokassa aggo seṭṭho sutvā sabbasatte saṃsārato uddharissatī’’ti sutvā taṃ bhagavantaṃ kumārakāleyeva buddhassa viya mahāpūjamakāsi. Pacchā kamena kumārakālaṃ rājakumārakālaṃ rajjakālanti kālattayamatikkamma buddhe jātepi mahāpūjaṃ katvā tato cuto tusitādīsu nibbatto dibbasukhamanubhavitvā pacchā manussesu cakkavattādimanussasukhamanubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto sattaṭṭhavassakāleyeva bhagavati pasanno pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Jātipūjaka begins with “Jāyaṃ tassa vipassissa,” etc. This venerable one, too, having made his resolution in the presence of previous Buddhas, accumulated merits in various existences as a basis for liberation. During the time of the Blessed One Vipassī, he was reborn into a certain family. Having attained understanding, he heard the marks and characteristics spoken of by the astrologers for the Bodhisatta Vipassī. Having heard, “This prince, it is said, will become the Buddha, and having become the supreme and foremost of all the world, he will liberate all beings from saṃsāra,” he paid great homage to that Blessed One even in his childhood, as if he were the Buddha. Later, having passed through the three stages of time—childhood, princehood, and kingship—even after the Buddha arose, he made great offerings. After passing away from there, he was reborn in Tusita and other divine realms, experiencing divine bliss. Later, among humans, he experienced the happiness of a universal monarch and other human happiness. In this Buddha’s dispensation, he was born into a certain family, and at the age of seven or eight, having gained faith in the Blessed One, he went forth. Developing insight, he soon became an arahant.

82. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento jāyaṃ tassa vipassissātiādimāha. Taṃ heṭṭhā vuttatthameva.

82. Then, later on, recollecting his past deeds, filled with joy, he declared his former conduct in the Apadāna, beginning with “Jāyaṃ tassa vipassissa,” etc. That has the meaning already stated below.

84. Nemittānaṃ suṇitvānāti ettha nimittaṃ kāraṇaṃ sukhadukkhappattihetuṃ jānantīti nemittā, tesaṃ nemittānaṃ nakkhattapāṭhakānaṃ vacanaṃ suṇitvāti attho. Sesaṃ sabbattha uttānamevāti.

84. Regarding “Nemittānaṃ suṇitvāna” (Having heard the omen-readers): here, “nemittā” (omen-readers) are those who know the sign, the cause, the reason for the attainment of happiness and suffering. The meaning is: having heard the words of those omen-readers, the reciters of constellations. The rest is clear throughout.

Jātipūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Jātipūjaka is concluded.

Dvādasamavaggavaṇṇanā samattā.

The Commentary on the Twelfth Chapter is concluded.

13. Sereyyavaggo

13. The Sereyya Chapter

1. Sereyyakattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Sereyyaka

Ajjhāyako [Pg.137] mantadharotiādikaṃ āyasmato sereyyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tato paresu attabhāvasahassesu vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patvā tiṇṇaṃ vedānaṃ pāraṃ gantvā itihāsādisakalabrāhmaṇadhammesu koṭippatto ekasmiṃ divase abbhokāse saparivāro ṭhito bhagavantaṃ disvā pasannamānaso sereyyapupphaṃ gahetvā ākāse khipanto pūjesi. Tāni pupphāni ākāse vitānaṃ hutvā sattāhaṃ ṭhatvā pacchā antaradhāyiṃsu. So taṃ acchariyaṃ disvā atīva pasannamānaso teneva pītisomanassena kālaṃ katvā tusitādīsu nibbatto tattha dibbasukhamanubhavitvā tato manussasukhamanubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ pāpuṇitvā pubbavāsanābalena satthari pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Sereyyaka begins with “Ajjhāyako mantadharo,” etc. He too, having made his resolution in the presence of former supreme Jinas, accumulated merits conducive to liberation in thousands of subsequent existences. In the time of Vipassī, the Blessed One, he was born into a brahmin family. Having attained maturity, he mastered the three Vedas and reached the pinnacle in all brahminical traditions, including history and so on. One day, while standing in the open air with his entourage, he saw the Blessed One and, with a serene mind, took a sereyyaka flower and offered it by throwing it into the sky. Those flowers formed a canopy in the sky and remained for seven days, after which they disappeared. Seeing this marvel, his mind became exceedingly serene, and with that same joy and happiness, he passed away and was reborn in the Tusita heaven and other such realms, experiencing divine happiness. Then, experiencing human happiness, in this Buddha-dispensation, he was born into a certain family. Having attained maturity, through the power of his past tendencies, he developed faith in the Teacher, went forth, and not long after became an arahant.

1. So aparabhāge purākatakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento ajjhāyako mantadharotiādimāha. Taṃ heṭṭhā vuttatthameva.

1. Later, recalling his past wholesome kamma, he was filled with happiness and, revealing the Apadāna of his former conduct, spoke, beginning with 'The reciter of sacred texts, the bearer of mantras,' and so on. That meaning is as stated previously.

3. Sereyyakaṃ gahetvānāti sirise bhavaṃ jātipupphaṃ sereyyaṃ, sereyyameva sereyyakaṃ, taṃ sereyyakaṃ gahetvānāti sambandho. Bhagavati pasanno jātisumanamakuḷacampakādīni pupphāni patiṭṭhapetvā pūjetuṃ kālaṃ natthitāya tattha sampattaṃ taṃ sereyyakaṃ pupphaṃ gahetvā pūjesinti attho. Sesaṃ sabbattha uttānamevāti.

3. Regarding 'taking the sereyyaka flower': sereyya is a jāti flower born in the sirisa tree; sereyya itself is sereyyaka. The connection is 'taking that sereyyaka flower.' Being devoted to the Blessed One, he wished to establish and honor with jasmine buds, campaka, and other flowers, but since there was no time for that, he took that sereyyaka flower which was present there and offered it. This is the meaning. The rest is clear everywhere.

Sereyyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sereyyaka is concluded.

2. Pupphathūpiyattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Pupphathūpiya

Himavantassāvidūretiādikaṃ [Pg.138] āyasmato pupphathūpiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassibuddhassa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patvā sakasippe nipphattiṃ patto tattha sāraṃ apassanto gehaṃ pahāya himavantaṃ pavisitvā attanā sahagatehi pañcasissasahassehi saddhiṃ pañcābhiññā aṭṭha samāpattiyo nibbattetvā kukkuranāmapabbatasamīpe paṇṇasālaṃ kāretvā paṭivasati. Tadā buddhuppādabhāvaṃ sutvā sissehi saha buddhassa santikaṃ gantukāmo kenaci byādhinā pīḷito paṇṇasālaṃ pavisitvā sissasantikā buddhassānubhāvaṃ lakkhaṇañca sutvā pasannamānaso himavantato campakāsokatilakakeṭakādyaneke pupphe āharāpetvā thūpaṃ katvā buddhaṃ viya pūjetvā kālaṃ katvā brahmalokūpago ahosi. Atha te sissā tassa āḷahanaṃ katvā buddhasantikaṃ gantvā taṃ pavattiṃ ārocesuṃ. Atha bhagavā buddhacakkhunā oloketvā anāgataṃsañāṇena pākaṭīkaraṇamakāsi. So aparabhāge imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto viññutaṃ patto pubbavāsanābalena satthari pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Pupphathūpiya begins with 'Not far from the Himālaya,' and so on. He too, having made a resolution in the presence of former Buddhas, accumulated merits conducive to liberation in various existences. During the time of Vipassī, the Blessed One, he was born into a brahmin family. Having attained maturity and reached proficiency in his own craft, yet seeing no essence there, he left home and entered the Himālaya. There, together with five thousand disciples who accompanied him, he produced the five supernormal knowledges and the eight meditative attainments. He had a leaf hut built near the mountain named Kukkura and resided there. Hearing of the arising of the Buddha, he wished to go with his disciples to the presence of the Buddha, but afflicted by some illness, he entered the leaf hut. Hearing from his disciples about the Buddha’s power and characteristics, his mind became serene. He had many flowers—campaka, asoka, tilaka, ketaka, and others—brought from the Himālaya, made a stupa, and worshipped it as if it were the Buddha. Having passed away, he went to the Brahma world. Then those disciples performed his cremation and, going to the Buddha, reported that event. Then the Blessed One, surveying with the Buddha-eye, made it manifest with his knowledge of the future. He later, in this Buddha-dispensation, was born into a family in Sāvatthī. Having attained maturity, through the power of his past tendencies, he developed faith in the Teacher, went forth, and not long after became an arahant.

10. Atha so attano pubbakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Taṃ heṭṭhā vuttatthameva. Kukkuro nāma pabbatoti pabbatassa sikharaṃ kukkurākārena sunakhākārena saṇṭhitattā ‘‘kukkurapabbato’’ti saṅkhyaṃ gato, tassa samīpe paṇṇasālaṃ katvā pañcatāpasasahassehi saha vasamānoti attho. Nayānusārena sesaṃ sabbaṃ uttānatthamevāti.

10. Then, recalling his past wholesome kamma, he was filled with happiness and, revealing the Apadāna of his former conduct, spoke, beginning with 'Not far from the Himālaya,' and so on. That meaning is as stated previously. Regarding 'the mountain called Kukkura': the peak of the mountain, being shaped like a dog, was designated 'Kukkura Mountain.' The meaning is that he built a leaf-hut near it and lived together with five thousand ascetics. According to the method of interpretation, the rest is all clear in meaning.

Pupphathūpiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Pupphathūpiya is concluded.

3. Pāyasadāyakattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Pāyasadāyaka

Suvaṇṇavaṇṇo sambuddhotiādikaṃ āyasmato pāyasadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle ekasmiṃ [Pg.139] vibhavasampanne kulagehe nibbatto viññutaṃ patvā gharāvāsaṃ vasanto hatthiassadhanadhaññasattaratanādivibhavasampanno saddhāsampanno kammaphalaṃ saddahitvā sahassamattā suvaṇṇapātiyo kāretvā tasmiṃ khīrapāyasasahassassa pūretvā tā sabbā gāhāpetvā simbalivanaṃ agamāsi. Tasmiṃ samaye vipassī bhagavā chabbaṇṇaraṃsiyo vissajjetvā ākāse caṅkamaṃ māpetvā caṅkamati. So pana seṭṭhi taṃ acchariyaṃ disvā atīva pasanno pātiyo ṭhapetvā vanditvā ārocesi paṭiggahaṇāya. Atha bhagavā anukampaṃ upādāya paṭiggahesi, paṭiggahetvā ca pana tassa somanussuppādanatthaṃ sahassamattehi bhikkhusaṅghehi saddhiṃ paribhuñji, tadavasesaṃ anekasahassabhikkhū paribhuñjiṃsu. So tena puññena sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto saddhājāto pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Pāyasadāyaka begins with 'The Perfectly Self-Enlightened One of golden hue,' and so on. He too, having made a resolution in the presence of former Buddhas, accumulated merits conducive to liberation in various existences. During the time of Vipassī, the Blessed One, he was born into a prosperous family home. Having attained maturity, while living the household life, he became endowed with prosperity consisting of elephants, horses, wealth, grain, and the seven treasures, and was endowed with faith. Having faith in the fruits of kamma, he had a thousand golden bowls made, filled them with a thousand portions of milk-rice, had them all taken, and went to the Simbalī forest. At that time, Vipassī, the Blessed One, was emitting six-colored rays and, having created a walkway in the sky, was walking back and forth. Seeing this marvel, that wealthy man was exceedingly serene. He set down the bowls, paid homage, and announced his wish for them to be accepted. Then the Blessed One, out of compassion, accepted them. Having accepted them, to bring about his happiness, he partook of the meal together with a thousand monks. The remainder was partaken of by many thousands of monks. Through that merit, he wandered only in happy destinations. In this Buddha-dispensation, he was reborn into a family home. Having attained maturity, faith arose in him, he went forth, and not long after became an arahant.

26. So aparabhāge attano kusalaṃ paccavekkhamāno taṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇo sambuddhotiādimāha. Taṃ heṭṭhā vuttameva.

26. Later, reflecting on his own wholesome kamma and recalling it, he was filled with happiness and, revealing the Apadāna of his former conduct, spoke, beginning with 'The Perfectly Self-Enlightened One of golden hue,' and so on. That has been stated previously.

28. Caṅkamaṃ susamārūḷhoti cadinanto padavikkhepaṃ karonto kamati gacchatīti caṅkamaṃ, caṅkamassa padavikkhepassa ādhārabhūtapathavipadeso caṅkamaṃ nāmāti attho, etaṃ caṅkamaṃsu visesena ārūḷhoti sambandho. Ambare anilāyaneti varīyati chādiyati anenāti varaṃ, na baranti ambaraṃ, setavatthasadisaṃ ākāsanti attho. Natthi nilīyanaṃ gopanaṃ etthāti anilaṃ, ā samantato yanti gacchanti anena iddhimantoti āyanaṃ, anilañca taṃ āyanañceti anilāyanaṃ, tasmiṃ ambare anilāyane caṅkamaṃ māpayinti attho. Sesaṃ sabbattha uttānamevāti.

28. Regarding 'well-ascended upon the walkway': 'caṅkama' means 'one walks, making movements of the feet, going back and forth.' The meaning is that the part of the path that serves as the basis for the movement of the feet of one walking back and forth is called 'caṅkama.' The connection is 'especially ascended upon this walkway.' Regarding 'in the sky, without a hiding place': 'vara' means that by which something is covered or hidden. 'Ambara' means that which does not cover, meaning the sky, like a white cloth. 'Anila' means there is no concealment or hiding there. 'Āyana' means that by which the powerful go everywhere. 'Anila' and that 'āyana' is 'anilāyana.' The meaning is that he had a walkway constructed in that sky, which is without a hiding place. The rest is clear everywhere.

Pāyasadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Pāyasadāyaka is concluded.

4. Gandhodakiyattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Gandhodakiya

Nisajja pāsādavaretiādikaṃ āyasmato gandhodakiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave nibbānūpanissayāni puññāni upacinanto vipassībhagavato kāle seṭṭhikule nibbatto [Pg.140] viññutaṃ patvā mahaddhano mahābhogo dibbasukhamanubhavanto viya manussasukhamanubhavanto ekasmiṃ divase pāsādavare nisinno hoti. Tadā bhagavā suvaṇṇamahāmeru viya vīthiyā vicarati, taṃ vicaramānaṃ bhagavantaṃ disvā pasannamānaso gantvā vanditvā sugandhodakena bhagavantaṃ osiñcamāno pūjesi. So tena puññena devamanussesu saṃsaranto imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patto gharāvāsena anallīno satthu santike pabbajitvā kammaṭṭhānaṃ gahetvā vipassanaṃ vaḍḍhetvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Gandhodakiya Thera, beginning with 'Seated on a splendid terrace,' etc. This elder, too, having made his resolve under former Buddhas and accumulating merits in various existences as a support for Nibbāna, was born during the time of the Blessed One Vipassī in a banker's family. Having come of age, he was of great wealth and property, experiencing human happiness as if it were divine bliss. One day, while seated on a splendid terrace, he saw the Blessed One walking along the street like a golden Mount Meru. With a confident mind, he approached, paid homage, and honored the Blessed One by sprinkling him with fragrant water. As a result of that merit, he wandered through saṃsāra among devas and humans. In this Buddha-dispensation, he was reborn in a certain family household. Having come of age and being unattached to the household life, he went forth in the Teacher’s presence, took up a meditation subject, developed insight, and before long became an arahant.

35. So aparabhāge attano pubbakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nisajja pāsādavaretiādimāha. Tattha pāsādoti pasādaṃ somanassaṃ janeti uppādetīti pāsādo, mālākammacittakammasuvaṇṇakammādyanekavicittaṃ disvā tattha paviṭṭhānaṃ janānaṃ pasādaṃ janayatīti attho. Pāsādo ca so patthetabbaṭṭhena varo cāti pāsādavaro, tasmiṃ pāsādavare nisajja nisīditvā vipassiṃ jinavaraṃ addasanti sambandho. Sesaṃ sabbattha uttānamevāti.

35. Later, recalling his past wholesome deeds, he became joyful and, revealing the apadāna of his former conduct, spoke the verses beginning with 'Seated on a splendid terrace.' Here, 'pāsāda' means it generates confidence and joy. Seeing the various decorations such as garlands, paintings, and gold work, it generates confidence in those who enter—that is the meaning. And 'pāsādavaro' means a splendid palace, in that it is to be desired. 'Seated on that splendid terrace, I saw Vipassī, the excellent Victor'—this is the connection. The rest is clear everywhere.

Gandhodakiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Gandhodakiya is complete.

5. Sammukhāthavikattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Sammukhāthavika

Jāyamāne vipassimhītiādikaṃ āyasmato sammukhāthavikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle brāhmaṇakule nibbatto sattavassikakāleyeva sakasippe nipphattiṃ patto gharāvāsaṃ saṇṭhapetvā vasanto vipassimhi bodhisatte uppanne sabbabuddhānaṃ lakkhaṇāni vedattaye dissamānāni tāni rājappamukhassa janakāyassa vipassībodhisattassa lakkhaṇañca buddhabhāvañca byākaritvā janānaṃ mānasaṃ nibbāpesi, anekāni ca thutivacanāni nivedesi. So tena kusalakammena cha kāmāvacarasampattiyo anubhavitvā manussesu ca cakkavattisampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto saddhājāto pabbajitvā nacirasseva arahā ahosi. Katakusalanāmena sammukhāthavikattheroti pākaṭo.

The Apadāna of the Venerable Sammukhāthavika Thera, beginning with 'When Vipassī was being born.' He, too, having made his resolve under former Buddhas and accumulating merits here and there in existence as a support for liberation, was reborn in a brahmin family at the time of the Blessed One Vipassī. At the age of seven, having mastered his craft, he settled into household life. When the Bodhisatta Vipassī was born, he explained the marks of all Buddhas found in the three Vedas, and specifically the marks and future Buddhahood of the Bodhisatta Vipassī, to the assembly of people led by the king. He thereby pacified their minds and proclaimed many words of praise. Through that wholesome deed, he experienced the six kinds of sensual-sphere prosperity and, among humans, the prosperity of a wheel-turning monarch. In this Buddha-dispensation, he was reborn in a family household, came of age, and, having gained faith, went forth and before long became an arahant. He became renowned as the Elder Sammukhāthavika, named for the wholesome deed he had performed.

41. So [Pg.141] attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento jāyamāne vipassimhītiādimāha. Vipassimhi sammāsambuddhe jāyamāne uppajjamāne mātukucchito nikkhante ahaṃ pātubhūtaṃ nimittaṃ kāraṇaṃ buddhabhāvassa hetuṃ byākariṃ kathesiṃ, anekāni acchariyāni pākaṭāni akāsinti attho. Sesaṃ vuttanayānusārena suviññeyyamevāti.

41. Recollecting his past kamma and becoming joyful, he proclaimed the apadāna of his former conduct by uttering the verses beginning with 'When Vipassī was being born.' The meaning is: 'When the Perfectly Self-Enlightened One, Vipassī, was being born, arising, emerging from his mother’s womb, I explained the manifested sign, the cause, and the reason for his Buddhahood, and I made manifest many wonders.' The rest is easily understood in accordance with the method already stated.

Sammukhāthavikattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sammukhāthavika is complete.

6. Kusumāsaniyattheraapadānavaṇṇanā

6. Commentary on the Apadāna of the Elder Kusumāsaniya

Nagare dhaññavatiyātiādikaṃ āyasmato kusumāsaniyattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patto mahaddhano mahābhogo tiṇṇaṃ vedānaṃ pāraṃ gato brāhmaṇasippesu koṭippatto sakaparasamayakusalo mātāpitaro pūjetukāmo pañca uppalakalāpe attano samīpe ṭhapetvā nisinno bhikkhusaṅghaparivutaṃ vipassiṃ bhagavantaṃ āgacchantaṃ disvā nīlapītādighanabuddharasmiyo ca disvā pasannamānaso āsanaṃ paññāpetvā tattha tāni pupphāni santharitvā bhagavantaṃ tattha nisīdāpetvā sakaghare mātu atthāya paṭiyattāni sabbāni khādanīyabhojanīyāni gahetvā saparivāraṃ bhagavantaṃ sahatthena santappento bhojesi. Bhojanāvasāne ekaṃ uppalahatthaṃ adāsi. Tena somanassajāto patthanaṃ akāsi. Bhagavāpi anumodanaṃ katvā pakāmi. So tena puññena devamanussesu dve sampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampanne ekasmiṃ kule nibbatto viññutaṃ patto bhogayasehi vaḍḍhito kāmesu ādīnavaṃ disvā gharāvāsaṃ pahāya pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Kusumāsaniya Thera, beginning with 'In the city of Dhaññavatī.' He, too, having made his resolve under former excellent Jinas and accumulating merits in various existences as a support for liberation, was born in a brahmin family during the time of the Blessed One Vipassī. Having come of age, he was very wealthy and prosperous, had mastered the three Vedas, had reached the pinnacle of the brahminical arts, and was an expert in his own and others' tenets. Desiring to honor his parents, he sat down after placing five clusters of water lilies beside himself. Seeing the Blessed One Vipassī approaching surrounded by the Sangha of bhikkhus, and also seeing the dense, blue, yellow, and other-colored rays of the Buddha, with a confident mind he prepared a seat, spread those flowers on it, and had the Blessed One sit there. Then, taking all the hard and soft food that had been prepared in his house for his mother, he served and satisfied the Blessed One and his retinue with his own hands. At the end of the meal, he gave him a handful of water lilies. Filled with joy by this, he made an aspiration. The Blessed One, after expressing his appreciation, departed. Through that merit, he experienced the two kinds of prosperity among devas and humans. In this Buddha-dispensation, he was born in Sāvatthī into a family endowed with wealth. Having come of age and grown in wealth and fame, he saw the danger in sensual pleasures, abandoned the household life, went forth, and before long became an arahant.

65. So aparabhāge pubbe katakusalaṃ pubbenivāsañāṇena saritvā somanassappatto pubbacaritāpadānaṃ pakāsento nagare dhaññavatiyātiādimāha. Dhaññānaṃ puññavantānaṃ khattiyabrāhmaṇagahapatimahāsālānaṃ anekesaṃ kulānaṃ ākarattā dhaññavatī, atha vā muttāmaṇiādisattaratanānaṃ [Pg.142] sattavidhadhaññānaṃ upabhogaparibhogānaṃ ākarattā dhaññavatī, atha vā dhaññānaṃ buddhapaccekabuddhakhīṇāsavānaṃ vasanaṭṭhānaṃ ārāmavihārādīnaṃ ākarattā dhaññavatī, tassā dhaññavatiyā. Nagaranti patthenti ettha upabhogaparibhogatthikā janāti nagaraṃ, na gacchatīti vā nagaṃ, rājayuvarājamahāmattādīnaṃ vasanaṭṭhānaṃ. Nagaṃ rāti ādadāti gaṇhātīti nagaraṃ, rājādīnaṃ vasanaṭṭhānasamūhabhūtaṃ pākāraparikhādīhi parikkhittaṃ paricchinnaṭṭhānaṃ nagaraṃ nāmāti attho. Nagare yadā ahaṃ vipassissa bhagavato santike byākaraṇaṃ alabhiṃ, tadā tasmiṃ dhaññavatiyā nagare brāhmaṇo ahosinti sambandho. Sesaṃ sabbattha uttānamevāti.

65. Later, recalling with the knowledge of past lives the wholesome deeds he had done previously, he attained joy and proclaimed the apadāna of his former conduct, beginning with 'In the city of Dhaññavatī.' Dhaññavatī is so called because it was a source for many families of fortunate and meritorious khattiyas, brahmins, and eminent householders; or because it was a source for the enjoyment and use of the seven kinds of gems, such as pearls and jewels, and of the seven kinds of grain; or because it was a source of dwelling places—parks, monasteries, etc.—for the fortunate ones: Buddhas, Paccekabuddhas, and arahants. Of Dhaññavatī. A 'nagara' (city) is so called because people who desire enjoyment and use seek ('patthenti') it. Or 'naga' means 'it does not go' ('na gacchati'), the dwelling place of kings, crown princes, and chief ministers. It is called 'nagara' because it takes ('rāti, ādadāti') the 'naga'; the meaning is that a place that is a collection of dwellings for kings and others, enclosed by walls, moats, etc., is called a 'nagara.' The connection is: 'When I received the prediction in the presence of the Blessed One Vipassī, at that time I was a brahmin in that city of Dhaññavatī.' The rest is clear everywhere.

Kusumāsaniyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kusumāsaniya is complete.

7. Phaladāyakattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Phaladāyaka

Ajjhāyako mantadharotiādikaṃ āyasmato phaladāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patvā vedattayādisakasippesu pārappatto anekesaṃ brāhmaṇasahassāniṃ pāmokkho ācariyo sakasippānaṃ pariyosānaṃ adisvā tattha ca sāraṃ apassanto gharāvāsaṃ pahāya isipabbajjaṃ pabbajitvā himavantassa avidūre assamaṃ kāretvā saha sissehi vāsaṃ kappesi, tasmiṃ samaye padumuttaro bhagavā bhikkhāya caramāno tassānukampāya taṃ padesaṃ sampāpuṇi. Tāpaso bhagavantaṃ disvā pasannamānaso attano atthāya puṭake nikkhipitvā rukkhagge laggitāni madhurāni padumaphalāni madhunā saha adāsi. Bhagavā tassa somanassuppādanatthaṃ passantasseva paribhuñjitvā ākāse ṭhito phaladānānisaṃsaṃ kathetvā pakkāmi.

The Apadāna of the Venerable Elder Phaladāyaka begins, 'A reciter, a bearer of mantras…' He too, having made his aspiration under previous Buddhas, accumulated merits over many existences as a basis for liberation. During the time of the Blessed One Padumuttara, he was born into a brahmin family, attained understanding, and became proficient in the three Vedas and other arts. As the foremost teacher, the ācariya, of many thousands of brahmins, not seeing the culmination of his own arts and failing to perceive their essence, he renounced the household life and went forth into the ascetic life. Having established a hermitage not far from the Himālaya, he lived there with his disciples. At that time, the Blessed One Padumuttara, while wandering for alms, arrived in that area out of compassion for him. The ascetic, seeing the Blessed One, with a confident mind, took sweet lotus fruits that were in a container hanging on a tree and gave them together with honey. To arouse joy in him, the Blessed One partook of the offering in his presence and, standing in the air, expounded the benefits of the gift of fruit before departing.

75. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto sattavassikoyeva arahattaṃ patvā pubbe katakusalakammaṃ [Pg.143] saritvā somanassajāto pubbacaritāpadānaṃ pakāsento ajjhāyako mantadharotiādimāha. Tattha ajjheti cintetīti ajjhāyi, ajjhāyiyeva ajjhāyako. Ettha hi akāro ‘‘paṭisedhe vuddhitabbhāve…pe… akāro virahappake’’ti evaṃ vuttesu dasasu atthesu tabbhāve vattati. Sissānaṃ savanadhāraṇādivasena hitaṃ ajjheti cinteti sajjhāyaṃ karotīti ajjhāyako, cintakoti attho. Ācariyassa santike uggahitaṃ sabbaṃ mantaṃ manena dhāreti pavattetīti mantadharo. Tiṇṇaṃ vedāna pāragūti vedaṃ vuccati ñāṇaṃ, vedena veditabbā bujjhitabbāti vedā, iruvedayajuvedasāmavedasaṅkhātā tayo ganthā, tesaṃ vedānaṃ pāraṃ pariyosānaṃ koṭiṃ gato pattoti pāragū. Sesaṃ pākaṭamevāti

75. Through that merit, wandering among devas and humans and experiencing both kinds of good fortune, in this Buddha-dispensation he was born into a wealthy family. At the age of only seven, he attained arahantship. Remembering his past wholesome kamma, he became filled with joy and revealed the Apadāna of his former conduct, declaring, 'A reciter, a bearer of mantras,' and so forth. Herein, 'ajjhāyī' means one who reflects or contemplates; 'ajjhāyaka' is simply 'ajjhāyī.' The suffix '-ka' here is used in the sense of 'possessing that quality,' which is one of ten meanings given for it. He reflects on and recites what is for the welfare of his disciples by way of listening and memorizing—thus, he is a 'reciter,' meaning one who contemplates. 'Mantadharo' means one who retains in mind and transmits all the mantras learned from his teacher. 'Tiṇṇaṃ vedānaṃ pāragū' means one who has gone to the far shore of the three Vedas. 'Veda' means knowledge; those things that are to be known or understood through knowledge are the Vedas, namely the three collections known as the Ṛgveda, Yajurveda, and Sāmaveda. One who has gone to their far shore, their culmination, their limit, is a 'pāragū.' The rest is evident.

Phaladāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Phaladāyaka is concluded.

8. Ñāṇasaññikattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Ñāṇasaññika

Pabbate himavantamhītiādikaṃ āyasmato ñāṇasaññikattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tasmiṃ tasmiṃ uppannuppanne bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbatto vuddhippatto gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantassa avidūre pabbatantare paṇṇasālaṃ kāretvā pañcābhiññāaṭṭhasamāpattiyo nibbattetvā vasanto ekadivasaṃ parisuddhaṃ paṇḍaraṃ pulinatalaṃ disvā ‘‘īdisā parisuddhā buddhā, īdisaṃva parisuddhaṃ buddhañāṇa’’nti buddhañca tassa ñāṇañca anussari thomesi ca.

The Apadāna of the Venerable Elder Ñāṇasaññika begins, 'On the Himavant mountain…' He too, having made his aspiration under previous Buddhas and accumulating merits that are a basis for liberation in his various existences, was born into a family home during the time of the Blessed One Vipassī. Having reached maturity, he renounced the household life and went forth into the ascetic life. Dwelling in a leaf-hut he had built in a mountain cleft not far from the Himālaya, he developed the five direct knowledges and the eight meditative attainments. One day, seeing a pure white sandbank, he reflected, 'So pure are the Buddhas, and just so pure is the Buddha-knowledge!' Thus he recollected and praised the Buddha and his knowledge.

84. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patvā sāsane pabbajitvā nacirasseva arahattaṃ patto pubbe katapuññaṃ anussaritvā somanassajāto pubbacaritāpadānaṃ pakāsento ‘‘pabbate himavantamhī’’tiādimāha. Pulinaṃ sobhanaṃ disvāti paripuṇṇakataṃ viya pulākārena parisodhitākārena pavattaṃ ṭhitanti pulinaṃ, sobhanaṃ [Pg.144] vālukaṃ disvā seṭṭhaṃ buddhaṃ anussarinti attho. Sesaṃ suviññeyyamevāti.

84. Through that merit, wandering among devas and humans and experiencing both kinds of good fortune, in this Buddha-dispensation he was born into a family. Having attained understanding, he went forth into the Teaching and before long attained arahantship. Recollecting the merit he had made in the past, he became joyful and declared the Apadāna of his past conduct, beginning with, 'On the Himavant mountain…' Regarding the verse phrase 'seeing the beautiful sandbank,' this means seeing the beautiful sand—'pulinaṃ' being so called because it appears as if perfectly made and purified by winnowing—and thereby recollecting the supreme Buddha. The rest is easily understood.

Ñāṇasaññikattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Ñāṇasaññika is concluded.

9. Gaṇṭhipupphiyattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Gaṇṭhipupphiya

Suvaṇṇavaṇṇo sambuddhotiādikaṃ āyasmato gaṇṭhipupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekāsu jātīsu katapuññasañcayo vipassissa bhagavato kāle ekasmiṃ kulagehe nibbatto upabhogaparibhogehi anūno ekadivasaṃ vipassiṃ bhagavantaṃ sagaṇaṃ disvā pasannamānaso lājāpañcamehi pupphehi pūjesi. So teneva cittappasādena yāvatāyukaṃ ṭhatvā tato devaloke nibbatto dibbasampattiṃ anubhavitvā aparabhāge manussesu manussasampattiṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto saddhājāto pabbajitvā nacirasseva arahattaṃ pāpuṇi.

The Apadāna of the Venerable Elder Gaṇṭhipupphiya begins, 'Golden-hued is the Perfectly Enlightened One…' He too, having made his aspiration under previous Buddhas, had accumulated a store of merit in many lives. In the time of the Blessed One Vipassī, he was born in a certain family, not lacking in possessions for use and enjoyment. One day, seeing the Blessed One Vipassī with his retinue, his mind became confident, and he honored him with flowers, with parched grain as the fifth. Through that very confidence of mind, having lived out his lifespan, he was reborn in the deva world. After experiencing divine good fortune, and later human good fortune among humans, in this Buddha-dispensation he was born into a certain family. When faith arose in him, he went forth, and before long attained arahantship.

91. So ekadivasaṃ pubbe katapuññaṃ saritvā somanassajāto ‘‘iminā kusalenāhaṃ nibbānaṃ patto’’ti pubbacaritāpadānaṃ pakāsento suvaṇṇavaṇṇo sambuddhotiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthamevāti.

91. One day, recollecting the merit he had made in the past, he became joyful and declared the Apadāna of his former conduct, beginning with 'Golden-hued is the Perfectly Enlightened One,' and proclaiming, 'Through this wholesome deed, I have attained Nibbāna.' All this is clear in meaning for the reason already stated.

Gaṇṭhipupphiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Gaṇṭhipupphiya is concluded.

10. Padumapūjakattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of Padumapūjaka Thera

Himavantassāvidūretiādikaṃ āyasmato padumapūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patvā sakasippe nipphattiṃ patvā tattha sāraṃ apassanto buddhuppattito puretaraṃ uppannattā ovādānusāsanaṃ alabhitvā gharāvāsaṃ pahāya isipabbajjaṃ pabbajitvā himavantassa avidūre gotamakaṃ [Pg.145] nāma pabbataṃ nissāya assamaṃ kāretvā pañcābhiññā aṭṭha samāpattiyo nibbattetvā jhānasukheneva vihāsi. Tadā padumuttaro bhagavā buddho hutvā satte saṃsārato uddharanto tassānukampāya himavantaṃ agamāsi. Tāpaso bhagavantaṃ disvā pasannamānaso sakasisse samānetvā tehi padumapupphāni āharāpetvā pūjesi. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto saddho pasanno pabbajitvā nacirasseva arahā ahosi.

Beginning with 'Not far from the Himālaya,' this is the Apadāna of the Venerable Padumapūjaka Thera. He too, having made his aspiration under previous Buddhas, accumulated merits in various existences that are a supporting condition for liberation. In the time of the Blessed One Padumuttara, he was reborn in a brahmin family. Having attained maturity and achieved mastery in his own craft, yet not seeing the essence in it, and because he was born before the arising of a Buddha, he did not receive guidance and instruction. Abandoning the household life, he went forth into the ascetic life of a sage. Not far from the Himālaya, he settled near a mountain called Gotamaka, built a hermitage, and developed the five direct knowledges and the eight attainments. He dwelt in the bliss of jhāna. At that time, the Blessed One Padumuttara, having become a Buddha and while liberating beings from saṃsāra, approached the Himālaya out of compassion for him. The ascetic, seeing the Blessed One, with a confident mind, gathered his disciples, had them bring lotus flowers, and made an offering. Through that merit, he wandered among devas and humans, experiencing both kinds of good fortune. In this Buddha’s dispensation, he was reborn in a family in Sāvatthī. With faith and confidence, he went forth and before long became an arahant.

97. So attano puññakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Gotamo nāma pabbatoti anekesaṃ yakkhadevatānaṃ āvāsabhāvena adhiṭṭhānavasena gotamassa bhavanattā gotamoti pākaṭo ahosi. Pavattati tiṭṭhatīti pabbato. Nāgarukkhehi sañchannoti ruhati tiṭṭhatīti rukkho. Atha vā pathaviṃ khananto uddhaṃ ruhatīti rukkho, nānā anekappakārā campakakappūranāgaagarucandanādayo rukkhāti nānārukkhā, tehi nānārukkhehi sañchanno parikiṇṇo gotamo pabbatoti sambandho. Mahābhūtagaṇālayoti bhavanti jāyanti uppajjanti vaḍḍhanti cāti bhūtā, mahantā ca te bhūtā cāti mahābhūtā, mahābhūtānaṃ gaṇo samūhoti mahābhūtagaṇo, mahābhūtagaṇassa ālayo patiṭṭhāti mahābhūtagaṇālayo.

97. Recollecting his own meritorious deed, he became joyful and, proclaiming the Apadāna of his past conduct, spoke beginning with 'Not far from the Himālaya.' Herein, 'a mountain named Gotama': because it was the dwelling place and residence of many yakkhas and devatās, and because it was the abode of Gotama, it became known as 'Gotama.' 'It proceeds and stands, thus it is a mountain.' Regarding 'covered with various trees': 'It grows and stands, thus it is a tree.' Or, 'digging into the earth, it grows upwards, thus it is a tree.' 'Various trees' are trees of many kinds, such as campaka, kappūra, nāga, agaru, candana, and so on. The connection is: the Gotama mountain is covered and surrounded by these various trees. Regarding 'the abode of the host of great beings': 'They are, are born, arise, and grow, thus they are beings.' And those beings are great, thus they are 'great beings.' A group or collection of great beings is a 'host of great beings.' The abode or establishment for the host of great beings is 'the abode of the host of great beings.'

98. Vemajjhamhi ca tassāsīti tassa gotamassa pabbatassa vemajjhe abbhantare assamo abhinimmito nipphādito katoti attho. Sesaṃ uttānamevāti.

98. Regarding 'And in the middle of that there was': the meaning is that in the middle, in the interior, of that Gotama mountain, a hermitage was created, produced, and made. The rest is clear in meaning.

Padumapūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of Padumapūjaka Thera is finished.

Terasamavaggavaṇṇanā samattā.

The Commentary on the Thirteenth Chapter is finished.

14. Sobhitavaggo

14. The Sobhita Chapter

1. Sobhitattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of Sobhita Thera

Padumuttaro [Pg.146] nāma jinotiādikaṃ āyasmato sobhitattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ kulagehe nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā ekadivasaṃ satthārā dhamme desiyamāne somanassena pasannamānaso nānappakārehi thomesi. So teneva somanassena kālaṃ katvā devesu nibbatto tattha dibbasukhaṃ anubhavitvā manussesu ca manussasukhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto sattavassikova pabbajitvā nacirasseva chaḷabhiñño arahā ahosi.

Beginning with 'Padumuttara named the Conqueror,' this is the Apadāna of the Venerable Sobhita Thera. He too, having made his aspiration under previous Buddhas, accumulated merits in various existences that are a supporting condition for liberation. In the time of the Blessed One Padumuttara, he was reborn in a certain family. Having reached maturity and established a household, one day, while the Teacher was teaching the Dhamma, with a joyful and confident mind he praised him with various kinds of praises. Having passed away with that very joy, he was reborn among the devas. Having experienced divine happiness there and human happiness among humans, in this Buddha’s dispensation he was reborn in a family in Sāvatthī. He went forth at the age of seven and before long became an arahant with the six direct knowledges.

1. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā suviññeyyamevāti.

1. In a later time, recalling his own past deed, he became joyful and, proclaiming the Apadāna of his past conduct, spoke beginning with 'Padumuttara named the Conqueror.' All of that is easily understood as it follows the method stated above.

Sobhitattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of Sobhita Thera is finished.

2. Sudassanattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of Sudassana Thera

Vitthatāya nadītīretiādikaṃ āyasmato sudassanattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave katapuññūpacayo sikhissa bhagavato kāle kulagehe nibbatto vuddhippatto gharāvāsaṃ saṇṭhapetvā vasanto vitthatāya nāma gaṅgāya samīpe pilakkhuphalitaṃ pariyesanto tassā tīre nisinnaṃ jalamānaaggisikhaṃ iva sikhiṃ sammāsambuddhaṃ disvā pasannamānaso ketakīpupphaṃ vaṇṭeneva chinditvā pūjento evamāha – ‘‘bhante, yena ñāṇena tvaṃ evaṃ mahānubhāvo sabbaññubuddho jāto, taṃ ñāṇaṃ ahaṃ pūjemī’’ti. Atha bhagavā anumodanamakāsi. So tena puññena devamanussesu jāto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto satthari pasanno pabbajitvā nacirasseva arahā ahosi.

Beginning with 'On the bank of the broad river,' this is the Apadāna of the Venerable Sudassana Thera. He too, having made his aspiration under previous excellent Conquerors and having accumulated merit in various existences, was reborn in a good family in the time of the Blessed One Sikhī. Having reached maturity and established a household, while living there and searching for pilakkhu fruit near the river Ganges named Vitthatā, he saw the Perfectly Self-Enlightened One Sikhī seated on its bank, blazing like a mass of fire. With a confident mind, he plucked a ketakī flower together with its stalk and, making an offering, said: 'Venerable Sir, I worship that knowledge by which you, of such great power, have become an All-Knowing Buddha.' Then the Blessed One expressed his appreciation. Through that merit, having been born among devas and humans and having experienced both kinds of good fortune, in this Buddha’s dispensation he was reborn in a good family. Having gained confidence in the Teacher, he went forth and before long became an arahant.

10. [Pg.147] So attano katakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vitthatāya nadītīretiādimāha. Tattha vitthatāyāti vittharati pattharati vitthiṇṇā hotīti vitthatā, nadanti saddaṃ karonti itā gatā pavattāti nadī, nadiṃ tarantā etaṃ patvā tiṇṇā nāma hontīti tīraṃ, tassā vitthatāya nadiyā tīre tīrasamīpeti attho. Ketakiṃ pupphitaṃ disvāti kucchitākārena gaṇhantānaṃ hatthaṃ kaṇḍako chindati vijjhatīti ketaṃ, ketassa esā ketakīpupphaṃ, taṃ disvā vaṇṭaṃ chinditvāti sambandho.

10. Recollecting his own wholesome deed, he became joyful and, proclaiming the Apadāna of his past conduct, spoke beginning with 'On the bank of the broad river.' Therein, regarding 'broad': it spreads out, it extends, it becomes wide, thus it is 'broad.' Regarding 'river': they roar, make a sound, go, move, proceed, thus it is a 'river.' Regarding 'bank': those crossing a river, having reached this, are said to be 'crossed over,' thus it is the 'bank.' The meaning is 'on the bank of that broad river,' that is, near the bank. Regarding 'seeing a ketakī flower in bloom': because for those who grasp it in a contemptible way, a thorn cuts or pierces the hand, it is 'ketaṃ.' This flower is of the keta, thus it is a 'ketakī flower.' The phrase 'having seen it' is connected with 'plucked the stalk.'

11. Sikhino lokabandhunoti sikhī vuccati aggi, sikhīsadisā nīlapītādibhedā jalamānā chabbaṇṇaghanaraṃsiyo yassa so sikhī, lokassa sakalalokattayassa bandhu ñātakoti lokabandhu, tassa sikhino lokabandhuno ketakīpupphaṃ vaṇṭe chinditvā pūjesinti sambandho. Sesaṃ uttānatthamevāti.

11. Regarding 'of Sikhī, the kinsman of the world': 'Sikhī' is said to be fire. He whose solid six-hued rays, blazing with distinctions of blue, yellow, and so on, are like a fire-crest, he is 'Sikhī.' 'Kinsman of the world' means a kinsman, a relative, of the world, of the entire triple world. The connection is: 'I worshipped that Sikhī, the kinsman of the world, by plucking a ketakī flower at the stalk.' The rest is clear in meaning.

Sudassanattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of Sudassana Thera is finished.

3. Candanapūjanakattheraapadānavaṇṇanā

3. Commentary on the Apadāna of the Elder Candanapūjanaka

Candabhāgānadītīretiādikaṃ āyasmato candanapūjanakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle himavante candabhāgānadiyā samīpe kinnarayoniyaṃ nibbatto pupphabhakkho pupphanivasano candanaagaruādīsu gandhavibhūsito himavante bhummadevatā viya uyyānakīḷajalakīḷādianekasukhaṃ anubhavanto vāsaṃ kappesi. Tadā atthadassī bhagavā tassānukampāya himavantaṃ gantvā ākāsato oruyha saṅghāṭiṃ paññāpetvā nisīdi. So kinnaro taṃ bhagavantaṃ vijjotamānaṃ tattha nisinnaṃ disvā pasannamānaso sugandhacandanena pūjesi. Tassa bhagavā anumodanaṃ akāsi.

The Apadāna of the Venerable Elder Candanapūjanaka begins with the words: 'On the bank of the river Candabhāgā…' This one too, having made his aspiration under previous Buddhas and accumulating merits in various existences that serve as a basis for liberation from the round, was reborn in the time of the Blessed One Atthadassī in the womb of a kinnara near the Candabhāgā river in the Himālaya. Eating flowers, clothed in flowers, and adorned with the fragrance of sandalwood, aloeswood, and so on, he dwelt in the Himālaya enjoying many pleasures such as garden sports and water sports, like a terrestrial deity. Then the Blessed One Atthadassī, out of compassion for him, went to the Himālaya, descended from the sky, spread out his outer robe, and sat down. That kinnara, seeing the Blessed One seated there, shining brightly, with a confident mind worshipped him with fragrant sandalwood. The Blessed One expressed his appreciation.

17. So tena puññena tena somanassena yāvatāyukaṃ ṭhatvā tato cuto devaloke nibbatto aparāparaṃ cha kāmāvacarasampattiyo anubhavitvā manussesu cakkavattirajjapadesarajjasampattiyo anubhavitvā [Pg.148] imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto pabbajitvā nacirasseva arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento candabhāgānadītīretiādimāha. Tattha candaṃ manaṃ ruciṃ ajjhāsayaṃ ñatvā viya jātoti cando. Candamaṇḍalena pasannanimmalodakena ubhosu passesu muttādalasadisasantharadhavalapulinatalena ca samannāgatattā candena bhāgā sadisāti candabhāgā, tassā candabhāgāya nadiyā tīre samīpeti attho. Sesaṃ sabbaṃ heṭṭhā vuttanayattā suviññeyyamevāti.

17. By that merit and that joy, having lived out his full lifespan, he passed away and was reborn in a deva world. After successively experiencing the six kinds of sensual-sphere fortune, he enjoyed among humans the fortunes of a wheel-turning monarch and of regional kings. In this Buddha’s dispensation, he was reborn in a good family, attained understanding, went forth, and soon reached arahantship. Recalling his past deeds and filled with joy, he declared his past life story, beginning with: 'On the bank of the river Candabhāgā…' Herein, `cando` (moon) is so called because it is born as if knowing the mind's delight and disposition. The river is called `Candabhāgā` because it is similar (`sadisā`) in part (`bhāgā`) to the moon (`candena`), being endowed with clear, pure water and, on both banks, with white sandy expanses spread out like strings of pearls. The meaning is 'on the bank of that river Candabhāgā,' that is, near the bank. The rest is all easy to understand in the way already stated.

Candanapūjanakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Candanapūjanaka is complete.

Aṭṭhamabhāṇavāravaṇṇanā samattā.

The Commentary on the Eighth Recitation Section is complete.

4. Pupphacchadaniyattheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Pupphacchadaniya

Sunando nāma nāmenātiādikaṃ āyasmato pupphacchadaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patvā sakasippesu nipphattiṃ patto mahābhogo mahāyaso dānābhirato ahosi. Ekadivasaṃ so ‘‘sakalajambudīpe ime yācakā nāma ‘ahaṃ dānaṃ na laddhosmī’ti vattuṃ mā labhantū’’ti mahādānaṃ sajjesi. Tadā padumuttaro bhagavā saparivāro ākāsena gacchati. Brāhmaṇo taṃ disvā pasannacitto sakasisse pakkosāpetvā pupphāni āharāpetvā ākāse ukkhipitvā pūjesi. Tāni sakalanagaraṃ chādetvā satta divasāni aṭṭhaṃsu.

The Apadāna of the Venerable Elder Pupphacchadaniya begins with the words: 'Sunanda was my name...' This one too, having made his aspiration under previous Buddhas and accumulating over many existences merits that serve as a basis for liberation from the round, was reborn in the time of the Blessed One Padumuttara in a brahmin family. Having attained understanding and reached perfection in his own crafts, he was of great wealth and fame, and delighted in giving. One day, resolving, 'Let no beggar in all of Jambudīpa have occasion to say, "I did not receive a gift,"' he arranged a great giving. At that time, the Blessed One Padumuttara was traveling through the sky with his assembly. Seeing him, the brahmin, with a confident mind, had his pupils summoned, had flowers brought, and tossing them into the sky, he paid homage. Those flowers covered the entire city and remained for seven days.

26. So tena puññakammena devamanussesu sukhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ ekasmiṃ kulagehe nibbatto saddhājāto pabbajitvā khuraggeyeva arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sunando nāma nāmenātiādimāha. Taṃ heṭṭhā vuttanayattā suviññeyyamevāti.

26. Through that meritorious deed, having experienced happiness among devas and humans, during this Buddha-dispensation he was reborn in a family in Sāvatthī. When faith arose in him, he went forth and attained arahantship at the very razor's edge. Recalling his own past kamma, with gladness arisen, he declared his past life story, beginning with the words: 'Sunanda was my name...' That is easy to understand in the way already stated.

Pupphacchadaniyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Pupphacchadaniya is complete.

5. Rahosaññakattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Rahosaññaka

Himavantassāvidūretiādikaṃ [Pg.149] āyasmato rahosaññakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto ekasmiṃ buddhasuññakāle majjhimadese brāhmaṇakule nibbatto vuddhimanvāya sakasippesu nipphattiṃ patvā tattha sāraṃ apassanto kevalaṃ udaraṃ pūretvā kodhamadamānādayo akusaleyeva disvā gharāvāsaṃ pahāya himavantaṃ pavisitvā isipabbajjaṃ pabbajitvā anekatāpasasataparivāro vasabhapabbatasamīpe assamaṃ māpetvā tīṇi vassasahassāni himavanteyeva vasamāno ‘‘ahaṃ ettakānaṃ sissānaṃ ācariyoti sammato garuṭṭhāniyo garukātabbo vandanīyo, ācariyo me natthī’’ti domanassappatto te sabbe sisse sannipātetvā buddhānaṃ abhāve nibbānādhigamābhāvaṃ pakāsetvā sayaṃ ekako raho vivekaṭṭhāneva nisinno buddhassa sammukhā nisinno viya buddhasaññaṃ manasi karitvā buddhārammaṇaṃ pītiṃ uppādetvā sālāyaṃ pallaṅkaṃ ābhujitvā nisinno kālaṃ katvā brahmaloke nibbatti.

The Apadāna of the Venerable Elder Rahosaññaka begins with the words: 'Not far from the Himālaya…' This one too, having made his aspiration under previous Buddhas and accumulating merits in various existences that serve as a basis for liberation from the round, was reborn in a brahmin family in the Middle Country during an interval when there was no Buddha. Having grown up and reached perfection in his own crafts, but seeing no essence in them—seeing only the filling of the belly and unwholesome states such as anger, intoxication, and conceit—he abandoned the household life, entered the Himālaya, and went forth into the ascetic life. With a retinue of many hundreds of ascetics, he had a hermitage built near Mount Vasabha. Dwelling in the Himālaya for three thousand years, he became afflicted with grief, thinking: 'I am regarded as the teacher of so many disciples, esteemed, to be respected, to be venerated, yet I myself have no teacher.' Gathering all his disciples, he explained that in the absence of Buddhas, there is no attainment of Nibbāna. Then, sitting alone by himself in a secluded place, as if sitting in the presence of a Buddha, he brought to mind the perception of a Buddha and generated rapture with the Buddha as its object. Sitting cross-legged in his hall, he passed away and was reborn in the Brahma-world.

34. So tattha jhānasukhena ciraṃ vasitvā imasmiṃ buddhuppāde kulagehe nibbatto kāmesu anallīno sattavassiko pabbajitvā khuraggeyeva arahattaṃ patvā chaḷabhiñño hutvā pubbenivāsañāṇena attano pubbakammaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Vasabho nāma pabbatoti himavantapabbataṃ vinā sesapabbatānaṃ uccatarabhāvena seṭṭhatarabhāvena vasabhoti saṅkhaṃ gato pabbatoti attho. Sesaṃ sabbattha uttānatthamevāti.

34. Having dwelt there for a long time with the bliss of jhāna, during this Buddha-dispensation he was reborn in a good family. Unattached to sensual pleasures, he went forth at the age of seven and attained arahantship at the very razor's edge. Having become one with the six direct knowledges, he recalled his own past kamma with the knowledge of recollection of past lives. With gladness arisen, he declared his past life story, beginning with the words: 'Not far from the Himālaya…' The phrase 'the mountain named Vasabha' means a mountain known as 'Vasabha' (Chief) because, apart from the Himālaya mountain, it is higher and more excellent than the other mountains. The rest has a plain meaning everywhere.

Rahosaññakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Rahosaññaka is complete.

6. Campakapupphiyattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Campakapupphiya

Kaṇikāraṃva jotantantiādikaṃ āyasmato campakapupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vessabhussa bhagavato kāle brāhmaṇakule [Pg.150] nibbatto vuddhippatto sakasippesu nipphattiṃ patvā tattha sāraṃ apassanto gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā vanantare vasanto vessabhuṃ bhagavantaṃ uddissa sissehi ānītehi campakapupphehi pūjesi. Bhagavā anumodanaṃ akāsi. So teneva kusalena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ pāpuṇitvā pubbavāsanābalena gharāvāse anallīno pabbajitvā nacirasseva arahā ahosi.

The apadāna of the Venerable Elder Campakapupphiya begins with the words: 'Shining like a kaṇikāra tree…' He too, having laid a foundation of merit under previous Buddhas and accumulating in his various existences wholesome deeds that serve as a basis for liberation, was reborn in a brahmin family during the time of the Blessed One Vessabhū. Having come of age and attained proficiency in his own crafts, he saw no essence therein and renounced the household life. He went forth into the ascetic life and, while dwelling in the forest, he paid homage to the Blessed One Vessabhū with campaka flowers brought by his disciples. The Blessed One expressed his appreciation. Through that wholesome deed, wandering on through saṃsāra among devas and humans, he experienced both kinds of good fortune. During this Buddha’s dispensation, he was reborn in a good family. Having reached maturity, by the power of his past dispositions he was unattached to the household life. He went forth, and not long afterwards he became an arahant.

41. So aparabhāge attano pubbapuññakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento kaṇikāraṃva jotantantiādimāha. Tattha kaṇikāranti sakalapattapalāsāni paribhajja pātetvā pupphagahaṇasamaye kaṇṇikābaddho hutvā pupphamakuḷānaṃ gahaṇato kaṇṇikākārena pakatoti kaṇikāro, ‘‘kaṇṇikāro’’ti vattabbe niruttinayena ekassa pubba ṇa-kārassa lopaṃ katvā ‘‘kaṇikāra’’nti vuttanti daṭṭhabbaṃ. Taṃ pupphitaṃ kaṇikārarukkhaṃ iva jotantaṃ buddhaṃ addasanti attho. Sesaṃ uttānatthamevāti.

41. Subsequently, recalling his past meritorious action, he was filled with mental gladness and, disclosing the apadāna of his past conduct, he spoke the verses beginning with: 'Shining like a kaṇikāra tree…' Herein, kaṇikāra: it is called a kaṇikāra because, having shed and dropped all its leaves and foliage, at the time of flowering it becomes bound with ear-ornaments, so to speak, and is known for its ear-ornament shape due to the taking up of its flower buds. It should be understood that although one should say kaṇṇikāra, by etymological rule, kaṇikāra is said after eliding the preceding letter 'ṇ'. The meaning is: 'I saw the Buddha shining like that flowering kaṇikāra tree.' The rest has a plain meaning.

Campakapupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Campakapupphiya is concluded.

7. Atthasandassakattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Atthasandassaka

Visālamāḷe āsīnotiādikaṃ āyasmato atthasandassakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu attabhāvesu katapuññūpacayo padumuttarassa bhagavato kāle brāhmaṇakule nibbatto vuddhimanvāya sakasippesu nipphattiṃ patto tattha sāraṃ apassanto gehaṃ pahāya himavantaṃ gantvā ramaṇīye ṭhāne paṇṇasālaṃ katvā paṭivasati, tadā sattānukampāya himavantamāgataṃ padumuttarabhagavantaṃ disvā pasannamānaso pañcaṅgasamannāgato vanditvā thutivacanehi thomesi. So tena puññena yāvatāyukaṃ katvā kālaṅkatvā brahmalokūpago ahosi. So aparabhāge imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā arahattaṃ pāpuṇi.

The apadāna of the Venerable Elder Atthasandassaka begins with the words: 'Seated in a great hall…' He too, having laid a foundation of merit under previous Buddhas and having an accumulation of merit from many existences, was reborn in a brahmin family during the time of the Blessed One Padumuttara. Having come of age and attained proficiency in his own crafts, he saw no essence therein, renounced his home, and went to the Himālaya. There, in a delightful place, he built a leaf-hut and resided. Then, when the Blessed One Padumuttara came to the Himālaya out of compassion for beings, he saw him and, with a confident mind, paid homage with the five-limbed prostration and extolled him with words of praise. Through that merit, having lived for the full extent of his lifespan, he passed away and arose in the Brahma-world. Subsequently, during this Buddha’s dispensation, he was reborn in a good family. Having reached maturity, he heard the Teacher’s Dhamma discourse, gained faith, went forth, and attained arahantship.

47. So [Pg.151] attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento visālamāḷe āsīnotiādimāha. Tattha visālamāḷeti visālaṃ patthaṭaṃ vitthiṇṇaṃ mahantaṃ māḷaṃ visālamāḷaṃ, tasmiṃ visālamāḷe āsīno nisinno ahaṃ lokanāyakaṃ addasanti sambandho. Tesaṃ suviññeyyamevāti.

47. Recalling his past deeds and filled with mental gladness, disclosing the apadāna of his past conduct, he spoke the verses beginning with: 'Seated in a great hall…' Herein, in a great hall: a great hall is a hall that is great because it is wide, spread out, and extensive. The connection is: 'Seated, sitting in that great hall, I saw the Leader of the World.' The meaning of these verses is easily understood.

Atthasandassakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Atthasandassaka is concluded.

8. Ekapasādaniyattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Ekapasādaniya

Nārado iti me nāmantiādikaṃ āyasmato ekapasādaniyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekāsu jātīsu katakusalo atthadassissa bhagavato kāle brāhmaṇakule nibbatto kesavoti pākaṭo hutvā viññutaṃ patvā gharāvāsaṃ pahāya pabbajitvā vasanto ekadivasaṃ satthu dhammadesanaṃ sutvā pasannamānaso añjaliṃ paggayha ativiya pītisomanassajāto pakkāmi. So yāvatāyukaṃ ṭhatvā teneva somanassena kālaṃ katvā devesu nibbatto tattha dibbasampattiṃ anubhavitvā manussesu uppanno tattha sampattiyo anubhavitvā imasmiṃ buddhuppāde aññatarasmiṃ kulagehe nibbatto vuddhippatto satthari pasīditvā pabbajito nacirasseva arahā ahosi.

The apadāna of the Venerable Elder Ekapasādaniya begins with the words: 'My name was Nārada…' He too, having laid a foundation of merit under previous Buddhas and having done wholesome deeds in many births, was reborn in a brahmin family during the time of the Blessed One Atthadassī. He became known as Kesava. Having reached maturity, he renounced the household life and went forth. While dwelling as a recluse, one day he heard the Teacher’s Dhamma discourse and, with a confident mind, he raised his hands in reverential salutation and departed, filled with extreme joy and mental gladness. Having remained for the full extent of his lifespan, he passed away with that same mental gladness and was reborn among the devas. There he experienced divine good fortune. Then, being reborn among humans, he experienced worldly good fortune. During this Buddha’s dispensation, he was reborn into a certain good family. Having come of age, he gained confidence in the Teacher, went forth, and not long afterwards he became an arahant.

55. So aparabhāge attano katakusalakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nārado iti me nāmantiādimāha. Tattha nāradoti jātivasena suddhasarīrattā natthi rajo dhūli malaṃ etassāti nārado, ja-kārassa da-kāraṃ katvā nāradoti kuladattikaṃ nāmaṃ. Kesavoti kisavacchagotte jātattā kesavo nāradakesavo iti maṃ janā vidū jānantīti attho. Sesaṃ pākaṭamevāti.

55. Subsequently, recalling the wholesome action he had done, he was filled with mental gladness and, disclosing the apadāna of his past conduct, he spoke the verses beginning with: 'My name was Nārada…' Herein, Nārada: because of the purity of his body by birth, 'there is no dust (rajo), dirt (dhūli), or stain (malaṃ) in him,' thus he is Nārada. By making the letter 'da' for the letter 'ja', Nārada is the family-given name. As to Kesava: because he was born in the Kisavaccha clan, he was Kesava. The meaning is: 'People knew me as Nārada-Kesava.' The rest is evident.

Ekapasādaniyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ekapasādaniya is concluded.

9. Sālapupphadāyakattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Sālapupphadāyaka

Migarājā [Pg.152] tadā āsintiādikaṃ āyasmato sālapupphadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave katakusalasañcayo kenaci kammacchiddena himavante sīhayoniyaṃ nibbatto anekasīhaparivāro vihāsi. Tadā sikhī bhagavā tassānukampāya himavantaṃ agamāsi. Sīho taṃ upagataṃ disvā pasannamānaso sākhābhaṅgena sakaṇṇikasālapupphaṃ gahetvā pūjesi. Bhagavā tassa anumodanaṃ akāsi.

The verses beginning 'Migarājā tadā āsiṃ' are the Apadāna of the Venerable Sālapupphadāyaka. He too, having made his aspiration under former Buddhas and accumulated a store of merit in various existences, due to some flaw in his kamma was reborn in the womb of a lion in the Himālaya and dwelt there surrounded by a retinue of many lions. Then the Blessed One Sikhī, out of compassion for him, went to the Himālaya. Seeing him approach, the lion, with a confident mind, took a sāla flower with its stalk by breaking off a branch and paid homage to him. The Blessed One expressed his appreciation.

60. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto viññutaṃ patvā satthari pasanno pabbajitvā arahattaṃ patto attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento migarājā tadā āsintiādimāha. Tattha maraṇaṃ gacchantīti migā, atha vā ghāsaṃ magganti gavesantīti migā, migānaṃ rājā migarājā. Sakalacatuppadānaṃ rājabhāve satipi gāthābandhasukhatthaṃ mige ādiṃ katvā migarājāti vuttaṃ. Yadā bhagavantaṃ disvā sapupphaṃ sālasākhaṃ bhañjitvā pūjesiṃ, tadā ahaṃ migarājā ahosinti attho.

60. As a result of that merit, wandering among devas and humans and experiencing both kinds of success, during the advent of this Buddha he was reborn in a certain family. Having reached maturity, he gained confidence in the Teacher, went forth, and attained arahantship. Remembering his own past kamma, filled with joy, he declared the apadāna of his former conduct, saying: 'I was then the king of beasts,' and so on. Herein, 'miga' means 'they go to their death,' or 'they seek or search for fodder.' The king of beasts is 'migarājā.' Although he was king of all quadrupeds, for the sake of metrical convenience, he is called 'migarājā,' taking 'miga' as the primary term. The meaning is: 'When, having seen the Blessed One, I broke off a flowering sāla branch and paid homage, at that time I was the king of beasts.'

62. Sakosaṃ pupphamāharinti sakaṇṇikaṃ sālapupphaṃ āhariṃ pūjesinti attho. Sesaṃ uttānatthamevāti.

62. 'I brought a flower with its sheath' means: I brought a sāla flower with its stalk and paid homage. The rest has an obvious meaning.

Sālapupphadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sālapupphadāyaka is finished.

10. Piyālaphaladāyakattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Piyālaphaladāyaka

Parodhako tadā āsintiādikaṃ āyasmato piyālaphaladāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle nesādakule nibbatto himavante ekasmiṃ pabbhāre mige vadhitvā jīvikaṃ kappetvā vasati. Tasmiṃ kāle tattha gataṃ sikhiṃ bhagavantaṃ disvā pasannamānaso sāyaṃ pātaṃ namassamāno kañci deyyadhammaṃ apassanto madhurāni [Pg.153] piyālaphalāni uccinitvā adāsi. Bhagavā tāni paribhuñji. So nesādo buddhārammaṇāya pītiyā nirantaraṃ phuṭṭhasarīro pāpakamme virattacitto mūlaphalāhāro nacirasseva kālaṃ katvā devaloke nibbatti.

'I was then a hunter,' and so on, is the Apadāna of the Venerable Piyālaphaladāyaka. He too, having made his aspiration under former Buddhas and accumulated merits in various existences that are a support for liberation, was reborn in a hunter's family in the time of the Blessed One Sikhī. He lived on a mountain slope in the Himālaya, making his living by killing beasts. At that time, seeing the Blessed One Sikhī who had gone there, with a confident mind he paid homage in the morning and evening. Not seeing any other gift to offer, he picked sweet piyāla fruits and gave them. The Blessed One consumed them. That hunter, his body constantly pervaded by joy with the Buddha as its object, his mind detached from evil deeds, subsisting on roots and fruits, soon passed away and was reborn in the deva world.

66. So tattha dibbasampattiyo anubhavitvā manussesu ca anekavidhasampattiyo anubhavitvā imasmiṃ buddhuppāde gahapatikule nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā tattha anabhirato gehaṃ pahāya satthu santike pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ patto attano kataphaladānakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento parodhako tadā āsintiādimāha. Tattha yadā ahaṃ piyālaphalaṃ datvā cittaṃ pasādesiṃ, tadā ahaṃ parodhako āsinti sambandho. Parodhakoti parasattarodhako vihesako. ‘‘Pararodhako’’ti vattabbe pubbassa ra-kārassa lopaṃ katvā ‘‘parodhako’’ti vuttaṃ.

66. Having enjoyed divine felicities there and various kinds of success among humans, during the advent of this Buddha he was reborn in a householder's family. Having reached maturity, he established a household, but not delighting in it, he abandoned the home life and went forth in the Teacher's presence. Developing insight, he soon attained arahantship. Remembering his own kamma of giving the fruit, filled with joy, he declared the apadāna of his former conduct, saying: 'I was then a hunter,' and so on. Herein, the connection is: 'When I gave the piyāla fruit and made my mind confident, at that time I was a hunter.' 'Parodhako' means one who obstructs and harasses other beings. When 'pararodhako' should be said, the initial 'ra' is elided and it is said as 'parodhako.'

69. Paricāriṃ vināyakanti taṃ nibbānapāpakaṃ satthāraṃ, ‘‘bhante, imaṃ phalaṃ paribhuñjathā’’ti pavāriṃ nimantesiṃ ārādhesinti attho. Sesaṃ suviññeyyamevāti.

69. 'I served the leader' refers to that Teacher who leads to Nibbāna. The meaning is: I invited him, saying, 'Venerable sir, please consume this fruit,' and thus I gratified him. The rest is easy to understand.

Piyālaphaladāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Piyālaphaladāyaka is finished.

Cuddasamavaggavaṇṇanā samattā.

The Commentary on the Fourteenth Chapter is finished.

15. Chattavaggo

15. The Umbrella Chapter

1. Atichattiyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Atichattiya

Parinibbute bhagavatītiādikaṃ āyasmato atichattiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle ekasmiṃ kulagehe nibbatto dharamānassa bhagavato adiṭṭhattā parinibbutakāle ‘‘aho mama parihānī’’ti cintetvā ‘‘mama jātiṃ saphalaṃ karissāmī’’ti katasanniṭṭhāno chattādhichattaṃ kāretvā tassa bhagavato sarīradhātuṃ nihitadhātugabbhaṃ pūjesi. Aparabhāge pupphacchattaṃ kāretvā tameva dhātugabbhaṃ [Pg.154] pūjesi. So teneva puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde gahapatikule nibbatto viññutaṃ patto satthari pasanno pabbajitvā kammaṭṭhānaṃ gahetvā vāyamanto nacirasseva arahattaṃ pāpuṇi.

'When the Blessed One had passed into Parinibbāna,' and so on, is the Apadāna of the Venerable Atichattiya. He too, having made his aspiration under former Buddhas and accumulating merits in various existences as a support for liberation, was reborn in a certain family in the time of the Blessed One Atthadassī. Since he had not seen the Blessed One while he was still living, at the time of the Parinibbāna he thought, 'Alas, my loss!' and having made the resolution, 'I will make my birth fruitful,' he had a tiered umbrella made and paid homage to the relic chamber in which the bodily relics of that Blessed One were deposited. Later, having had a flower-umbrella made, he paid homage to that same relic chamber. By that same merit, wandering among devas and humans and experiencing both kinds of success, during the advent of this Buddha he was reborn in a householder's family. Having reached maturity, he gained confidence in the Teacher, went forth, took up a meditation subject, and by striving, soon attained arahantship.

1. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento parinibbute bhagavatītiādimāha. Tattha chattātichattanti chādiyati saṃvariyati ātapādinti chattaṃ, chattassa atichattaṃ chattassa upari katachattaṃ chattātichattaṃ, chattassa uparūpari chattanti attho. Thūpamhi abhiropayinti thūpiyati rāsikarīyatīti thūpo, atha vā thūpati thirabhāvena vuddhiṃ virūḷhiṃ vepullaṃ āpajjamāno patiṭṭhātīti thūpo, tasmiṃ thūpamhi mayā kāritaṃ chattaṃ uparūpari ṭhapanavasena abhi visesena āropayiṃ pūjesinti attho.

1. Remembering his own past kamma, filled with joy, he declared the apadāna of his former conduct, saying: 'When the Blessed One had passed into Parinibbāna,' and so on. Herein, 'chattātichattaṃ': a 'chatta' (umbrella) is so called because it shades and covers from the sun. 'Atichattaṃ' is an umbrella placed over an umbrella; 'chattātichattaṃ' means an umbrella over an umbrella, that is, umbrellas one above the other. 'I placed upon the stūpa': a 'thūpa' (stūpa) is so called because it is heaped up, made into a pile; or, it stands firmly, attaining growth, increase, and expansion. The meaning is: 'By way of placing it on top, I especially placed the umbrella I had made upon that stūpa and thus paid homage.'

2. Pupphacchadanaṃ katvānāti vikasitehi sugandhehi anekehi phupphehi chadanaṃ chattupari vitānaṃ katvā pūjesinti attho. Sesaṃ sabbattha uttānatthamevāti.

2. 'Having made a flower-covering' means: having made a covering—a canopy—over the umbrella with many fragrant, blossomed flowers, I paid homage. The rest has an obvious meaning everywhere.

Atichattiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Atichattiya is finished.

2. Thambhāropakattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Thambhāropaka

Nibbute lokanāthamhītiādikaṃ āyasmato thambhāropakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto dhammadassissa bhagavato kāle kulagehe nibbatto saddho pasanno parinibbute bhagavati tassa bhagavato dhātugabbhamāḷake thambhaṃ nikhanitvā dhajaṃ āropesi. Bahūni jātisumanapupphāni ganthitvā nisseṇiyā ārohitvā pūjesi.

The apadāna of the Venerable Elder Thambhāropaka begins with the words, 'When the Lord of the World had attained Nibbāna…' This one, too, having made his aspiration under previous Buddhas and accumulating merits in various existences that serve as a basis for liberation, was reborn in a family household during the time of the Blessed One Dhammadassī. Being faithful and confident, after the Blessed One had attained Parinibbāna, he planted a pillar in the enclosure of that Blessed One's relic chamber and raised a banner. Stringing many jasmine flowers, he climbed a ladder and paid homage.

5. So yāvatāyukaṃ ṭhatvā kālaṃ katvā devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā sabbattha pūjito imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto daharakālato pabhuti pūjanīyo sāsane baddhasaddho pabbajitvā saha paṭisambhidāhi arahattaṃ patto [Pg.155] attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha nibbute lokanāthamhīti sakalalokassa nāthe padhānabhūte paṭisaraṇe ca satthari khandhaparinibbānena nibbute nibbutadīpasikhā viya adassanaṃ gateti attho. Dhammadassīnarāsabheti catusaccadhammaṃ passatīti dhammadassī, atha vā satipaṭṭhānādike sattatiṃsabodhipakkhiyadhamme dassanasīlo passanasīloti dhammadassī, narānaṃ āsabho pavaro uttamoti narāsabho, dhammadassī ca so narāsabho ceti dhammadassīnarāsabho, tasmiṃ dhammadassīnarāsabhe. Āropesiṃ dhajaṃ thambhanti cetiyamāḷake thambhaṃ nikhanitvā tattha dhajaṃ āropesiṃ bandhitvā ṭhapesinti attho.

5. Having lived for the full extent of his lifespan, he passed away. Wandering among gods and humans, experiencing both kinds of good fortune and being honored everywhere, during this Buddha-dispensation he was reborn in a certain family household. From his youth, being worthy of honor and having firm faith in the Teaching, he went forth and attained Arahantship together with the analytical knowledges. Remembering his past kamma, he became joyful and declared the apadāna of his past conduct, beginning with 'When the Lord of the World had attained Nibbāna…' Herein, 'When the Lord of the World had attained Nibbāna' means that when the Teacher—the chief and refuge of the entire world—had attained Parinibbāna through the Nibbāna of the aggregates, he passed from sight like an extinguished lamp. 'Dhammadassī, the bull among men': he is called Dhammadassī because he sees the Four Noble Truths, or because he is accustomed to seeing and observing the thirty-seven aids to enlightenment, such as the establishments of mindfulness. 'A bull among men' means the foremost and supreme among men. Thus, he is Dhammadassī and a bull among men, hence 'Dhammadassī, the bull among men.' 'I raised a banner on the pillar' means: having planted a pillar in the cetiya enclosure, I raised and fastened a banner there.

6. Nisseṇiṃ māpayitvānāti nissāya taṃ iṇanti gacchanti ārohanti uparīti nisseṇi, taṃ nisseṇiṃ māpayitvā kāretvā bandhitvā thūpaseṭṭhaṃ samāruhinti sambandho. Jātipupphaṃ gahetvānāti jāyamānameva janānaṃ sundaraṃ manaṃ karotīti jātisumanaṃ, jātisumanameva pupphaṃ ‘‘jātisumanapuppha’’nti vattabbe gāthābandhasukhatthaṃ sumanasaddassa lopaṃ katvā ‘‘jātipuppha’’nti vuttaṃ, taṃ jātisumanapupphaṃ gahetvā ganthitvā thūpamhi āropayiṃ, āropetvā pūjesinti attho. Sesaṃ suviññeyyamevāti.

6. Regarding 'Having had a ladder made': a ladder (nisseṇi) is so called because, relying on it, one goes or ascends upwards. The connection is: 'having had that ladder made, constructed, and fastened, I climbed the excellent stupa.' Regarding 'Taking jasmine flowers': jasmine (jātisumana) is so called because as soon as it is born it makes people's minds beautiful. Although it should be said 'jātisumanapuppha' (jasmine flower), for the sake of metrical convenience the word 'sumana' is elided and it is said 'jātipuppha.' The meaning is: 'Taking those jasmine flowers and stringing them, I placed them on the stupa; having placed them, I paid homage.' The rest is easy to understand.

Thambhāropakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Thambhāropaka is complete.

3. Vedikārakattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Vedikāraka

Nibbute lokanāthamhītiādikaṃ āyasmato vedikārakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto piyadassissa bhagavato kāle vibhavasampanne ekasmiṃ kule nibbatto viññutaṃ patvā gharāvāsaṃ saṇṭhapetvā nibbute satthari pasanno tassa cetiye valayaṃ kāresi, sattahi ratanehi paripūretvā mahāpūjaṃ kāresi. So tena puññena devamanussesu saṃsaranto anekesu jātisatasahassesu pūjanīyo mahaddhano mahābhogo ubhayasukhaṃ anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vibhavasampanno pabbajitvā vāyamanto nacirasseva arahā ahosi.

The apadāna of the Venerable Elder Vedikāraka begins with the words, 'When the Lord of the World had attained Nibbāna…' This one, too, having made his aspiration under the former supreme Jinas and accumulating merits in various existences that serve as a basis for liberation, was reborn into a prosperous family during the time of the Blessed One Piyadassī. Having reached maturity and established a household, with a confident mind when the Teacher had attained Nibbāna, he had a railing made for his cetiya. Filling it with the seven kinds of gems, he made a great offering. By that merit, wandering among gods and humans for many hundreds of thousands of births, he was worthy of honor, possessed great wealth and great property, and experienced both kinds of happiness. During this Buddha-dispensation, he was reborn in a family household, became prosperous, went forth, and by striving, soon became an Arahant.

10. So [Pg.156] ekadivasaṃ attano pubbe katakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Taṃ heṭṭhā vuttatthameva. Piyadassīnaruttameti piyaṃ somanassākāraṃ dassanaṃ yassa so piyadassī, ārohapariṇāhadvattiṃsamahāpurisalakkhaṇaasītānubyañjanabyāmappabhāmaṇḍalehi sādhu mahājanappasādaṃ janayanākāradassanoti attho. Narānaṃ uttamoti naruttamo, piyadassī ca so naruttamo ceti piyadassīnaruttamo, tasmiṃ piyadassīnaruttame nibbute dhātugabbhamhi muttavediṃ ahaṃ akāsinti sambandho. Pupphādhāratthāya pariyosāne vedikāvalayaṃ akāsinti attho.

10. One day, remembering the wholesome deeds he had done in the past, he became joyful and, in order to reveal the apadāna of his past conduct, he spoke the verses beginning, 'When the Lord of the World had attained Nibbāna…' Its meaning is as stated above. Regarding 'Piyadassī, the supreme among men': he is Piyadassī because his appearance is pleasing, generating gladness in the great populace, being well-endowed with height and girth, the thirty-two marks of a great man, the eighty minor characteristics, and the fathom-wide aura. He is the supreme among men (naruttamo) because he is the best of men. He is Piyadassī and he is the supreme among men, thus 'Piyadassī, the supreme among men.' The connection is: 'When that Piyadassī, the supreme among men, had attained Nibbāna, I made a pearl railing at the relic chamber.' The meaning is that he made a circular railing at the end for the purpose of holding flowers.

11. Maṇīhi parivāretvāti maṇati jotati pabhāsatīti maṇi, atha vā janānaṃ manaṃ pūrento somanassaṃ karonto ito gato pavattoti maṇi, jātiraṅgamaṇiveḷuriyamaṇiādīhi anekehi maṇīhi katavedikāvalayaṃ parivāretvā uttamaṃ mahāpūjaṃ akāsinti attho. Sesaṃ uttānatthamevāti.

11. Regarding 'Having surrounded it with gems': a gem (maṇi) is so called because it shines, glows, and illuminates; or, it is so called because it fills people's minds, creating joy. The meaning is: 'Having surrounded the circular railing made of many gems—such as jāti-gems, raṅga-gems, veḷuriya-gems, and so on—he made a supreme, great offering.' The rest has a plain meaning.

Vedikārakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Vedikāraka is complete.

4. Saparivāriyattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Saparivāriya

Padumuttaro nāma jinotiādikaṃ āyasmato saparivāriyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekāsu jātīsu vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto viññutaṃ patto mahaddhano mahābhogo ahosi. Atha padumuttare bhagavati parinibbute mahājano tassa dhātuṃ nidahitvā mahantaṃ cetiyaṃ kāretvā pūjesi. Tasmiṃ kāle ayaṃ upāsako tassupari candanasārena cetiyagharaṃ karitvā mahāpūjaṃ akāsi. So teneva puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kulagehe nibbatto vuddhimanvāya kusalaṃ katvā saddhāya sāsane pabbajitvā nacirasseva arahā ahosi.

The apadāna of the Venerable Saparivāriya Thera begins with the words, 'Padumuttara, the Victor…' He too had made his aspiration under previous Buddhas, and in numerous births accumulated merits that serve as a basis for liberation. In the time of the Blessed One Padumuttara, he was reborn in a good family and, having reached maturity, became very wealthy and prosperous. Then, when the Blessed One Padumuttara attained final Nibbāna, the great populace enshrined his relics, had a great cetiya built, and paid homage to it. At that time, this lay follower had a shrine-house of sandalwood built over it and made a great offering. By that very merit, transmigrating among devas and humans and experiencing both kinds of good fortune, in this Buddha-dispensation he was reborn in a certain family. Having come of age and done what is wholesome, he went forth in the Dispensation out of faith and before long became an arahant.

15-8. So [Pg.157] aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tattha omattanti lāmakabhāvaṃ nīcabhāvaṃ dukkhitabhāvaṃ vā na passāmi na jānāmi, na diṭṭhapubbo mayā nīcabhāvoti attho. Sesaṃ pākaṭamevāti.

15-8. Later, recollecting his own past kamma and becoming joyful, he proclaimed the apadāna of his past conduct, speaking the verses beginning, 'Padumuttara, the Victor…' Herein, omattaṃ means a wretched, low, or miserable state. The meaning is: 'I do not see, I do not know; a lowly state has never been seen by me.' The rest is clear.

Saparivāriyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Saparivāriya is finished.

5. Umāpupphiyattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Umāpupphiya

Nibbute lokamahitetiādikaṃ āyasmato umāpupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle kulagehe nibbatto vuddhippatto gharāvāsaṃ saṇṭhapetvā vasanto nibbutassa bhagavato cetiyamahe vattamāne indanīlamaṇivaṇṇaṃ umāpupphaṃ gahetvā pūjesi. So tena puññena sugatīsuyeva saṃsaranto dibbamānusasampattiyo anubhavitvā uppannuppannabhave bahulaṃ nīlavaṇṇo jātisampanno vibhavasampanno ahosi. So imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kulagehe nibbatto viññutaṃ patvā saddhājāto pabbajito nacirasseva arahattaṃ pāpuṇi.

The apadāna of the Venerable Umāpupphiya Thera begins with the words, 'When the one revered by the world had attained Nibbāna…' He too had made his aspiration under previous Buddhas and in various existences accumulated merits that serve as a basis for liberation. During the time of the Blessed One Siddhattha, he was born into a good family. Having come of age, he established a household and was living there. While a great festival for the cetiya of the Blessed One who had attained Parinibbāna was taking place, he took an umā flower the color of sapphire and offered it in worship. By that merit, transmigrating only in happy destinations, he experienced divine and human good fortune. In each successive existence he was often of a dark-blue complexion, endowed with high birth and great wealth. In this Buddha-dispensation, he was born into a wealthy family, and having reached maturity, he was inspired by faith and went forth. Before long he attained arahantship.

21. So pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nibbute lokamahitetiādi vuttaṃ. Tattha lokamahiteti lokehi mahito pūjitoti lokamahito, tasmiṃ lokamahite siddhatthamhi bhagavati parinibbuteti sambandho. Āhutīnaṃpaṭiggaheti āhutino vuccanti pūjāsakkārā, tesaṃ āhutīnaṃ paṭiggahetuṃ arahatīti āhutīnaṃpaṭiggaho, aluttakitantasamāso, tasmiṃ āhutīnaṃpaṭiggahe bhagavati parinibbuteti attho.

21. Recollecting his past kamma, he became joyful and, proclaiming the apadāna of his past conduct, spoke the verses beginning, 'When the one revered by the world had attained Nibbāna…' Herein, lokamahite means revered and worshipped by the worlds; thus lokamahito. The connection is: 'when the Blessed One Siddhattha, revered by the world, had attained Parinibbāna.' Āhutīnaṃpaṭiggahe: āhutiyo are said to be offerings and honors. He is worthy to receive those offerings, thus he is āhutīnaṃpaṭiggaho, a recipient of offerings. This is an unelided compound ending in a kṛt suffix. The meaning is: 'when the Blessed One, the recipient of offerings, had attained Parinibbāna.'

22. Umāpupphanti uddhamuddhaṃ nīlapabhaṃ muñcamānaṃ pupphati vikasatīti umāpupphaṃ, taṃ umāpupphaṃ gahetvā cetiye pūjaṃ akāsinti attho. Sesaṃ uttānatthamevāti.

22. Umāpupphaṃ: it blooms, emitting a blue radiance upwards; thus it is an umāpupphaṃ. The meaning is: 'Taking that umā flower, he made an offering at the cetiya.' The rest has a clear meaning.

Umāpupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Umāpupphiya is finished.

6. Anulepadāyakattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Anulepadāyaka

Anomadassīmuninotiādikaṃ [Pg.158] āyasmato anulepadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāle kulagehe nibbatto mahaddhano mahābhogo tassa bhagavato bodhirukkhassa vedikāvalayaṃ kāretvā sudhākammañca kāretvā vālukasantharaṇaṃ daddaḷhamānaṃ rajatavimānamiva kāresi. So tena puññena sukhappatto uppannuppannabhave rajatavimānarajatageharajatapāsādesu sukhamanubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patvā satthari pasanno pabbajitvā vipassanamanuyutto nacirasseva arahā ahosi.

The apadāna of the Venerable Anulepadāyaka Thera begins with the words, 'The sage Anomadassī…' He too had made his aspiration under previous Buddhas and in various existences accumulated merits that serve as a basis for liberation. During the time of the Blessed One Anomadassī, he was reborn in a good family and was very wealthy and prosperous. He had a railing built around that Blessed One's Bodhi tree, had plasterwork done, and had sand spread so that it shone like a silver celestial mansion. By that merit, having attained happiness, in successive existences he experienced bliss in silver celestial mansions, silver houses, and silver palaces. In this Buddha-dispensation, he was reborn in a good family, and having reached maturity, he gained faith in the Teacher, went forth, applied himself to insight meditation, and before long became an arahant.

26. So aparabhāge ‘‘kiṃ nu kho kusalaṃ katvā mayā ayaṃ viseso adhigato’’ti pubbenivāsānussatiñāṇena paṭipāṭiyā anussaritvā pubbe katakusalaṃ jānitvā somanassajāto pubbacaritāpadānaṃ pakāsento anomadassīmuninotiādimāha. Tattha anomaṃ alāmakaṃ dassanaṃ dassanīyaṃ sarīraṃ yassa so anomadassī, dvattiṃsamahāpurisalakkhaṇaasītānubyañjanabyāmappabhāsamujjalavirājitasarīrattā sundaradassanoti attho. Sudhāya piṇḍaṃ datvānāti bodhighare vedikāvalayaṃ kāretvā sakale bodhighare sudhālepanaṃ katvāti attho. Pāṇikammaṃ akāsahanti sārakaṭṭhena phalakapāṇiyo katvā tāhi pāṇīhi maṭṭhakammaṃ akāsinti attho. Sesaṃ suviññeyyamevāti.

26. Later, reflecting, 'By doing what wholesome kamma have I attained this distinction?' he recollected his past abodes in sequence with the knowledge of recollection of past abodes. Knowing the wholesome kamma he had done in the past, he became joyful and, revealing the apadāna of his past conduct, spoke the verses beginning, 'The sage Anomadassī…' Herein, Anomadassī means one whose sight is faultless, whose body is lovely to see, because his body shines and is resplendent with the thirty-two marks of a great man, the eighty minor characteristics, and the fathom-long halo; the meaning is 'beautiful to see.' 'Sudhāya piṇḍaṃ datvāna' means: having had a railing built at the Bodhi-tree shrine and having had the entire Bodhi-tree shrine coated with plaster. This is the meaning. 'Pāṇikammaṃ akāsaṃ' means: having made polishing boards from heartwood, with those boards I did the burnishing work. This is the meaning. The rest is easy to understand.

Anulepadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Anulepadāyaka is concluded.

7. Maggadāyakattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Maggadāyaka

Uttaritvāna nadikantiādikaṃ āyasmato maggadāyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro anekesu bhavesu nibbānādhigamatthāya puññāni upacinanto siddhatthassa bhagavato kāle lokasammate kule nibbatto vuddhimanvāya gharāvāsaṃ vasanto ekadivasaṃ bhagavantaṃ ekaṃ nadiṃ uttaritvā vanantaraṃ gacchantaṃ disvā pasannamānaso ‘‘idāni mayā bhagavato maggaṃ samaṃ kātuṃ vaṭṭatī’’ti cintetvā kudālañca piṭakañca [Pg.159] ādāya bhagavato gamanamaggaṃ samaṃ katvā vālukaṃ okiritvā bhagavato pāde vanditvā, ‘‘bhante, iminā maggālaṅkārakaraṇena nibbattanibbattaṭṭhāne pūjanīyo bhaveyyaṃ, nibbānañca pāpuṇeyya’’nti patthanaṃ akāsi. Bhagavā ‘‘yathādhippāyaṃ samijjhatū’’ti anumodanaṃ vatvā pakkāmi.

The story beginning 'Having crossed the river' is the Apadāna of the Venerable Elder Maggadāyaka. He too, having made a foundation of merit under former Jinas, accumulating merits for the attainment of Nibbāna through many existences, was reborn in a family esteemed in the world during the time of the Blessed One Siddhattha. Having come of age and living the household life, one day he saw the Blessed One crossing a river and going into a forest, and with a serene mind he thought: 'Now it is fitting for me to make the path for the Blessed One smooth.' Taking a hoe and a basket, he leveled the path for the Blessed One, scattered sand on it, and worshipped at the Blessed One’s feet. He then made an aspiration: 'Venerable sir, by this act of adorning the path, may I be worthy of honor wherever I am reborn, and may I attain Nibbāna.' The Blessed One said, 'May your wish be fulfilled,' and after expressing his appreciation, he departed.

32-3. So tena puññena devamanussesu saṃsaranto sabbattha pūjito ahosi. Imasmiṃ pana buddhuppāde pākaṭe ekasmiṃ kule nibbatto satthari pasanno pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahattaṃ patvā attano pubbakammaṃ paccakkhato ñatvā somanassajāto pubbacaritāpadānaṃ pakāsento uttaritvāna nadikantiādimāha. Tattha nadati saddaṃ karoti gacchatīti nadī, nadīyeva nadikā, taṃ nadikaṃ uttaritvā atikkamitvāti attho. Kudālapiṭakamādāyāti ku vuccati pathavī, taṃ vidālane padālane chindane alanti kudālaṃ, piṭakaṃ vuccati paṃsuvālikādivāhakaṃ, tālapaṇṇavettalatādīhi katabhājanaṃ, kudālañca piṭakañca kudālapiṭakaṃ, taṃ ādāya gahetvāti attho. Sesaṃ uttānatthamevāti.

Through that merit, as he wandered through saṃsāra among devas and humans, he was honored everywhere. When this Buddha-dispensation appeared, he was reborn in a certain family, and having gained confidence in the Teacher, he went forth. Having developed insight, he soon attained arahantship. Having known his own past kamma directly, he became joyful, and to reveal the story of his past conduct, he recited the verses beginning 'Having crossed the river.' Here, nadī is so called because it makes a sound (nadati) or because it flows (gacchati); nadikā is simply a river. 'Uttaritvā' means having crossed over it. As to 'kudālapiṭakamādāya': 'ku' means earth; that which is able (alaṃ) to break up (vidālane), break apart (padālane), or cut (chindane) it is a 'kudāla', a hoe. A 'piṭaka' is a carrier for things like soil and sand, a container made from palm leaves, reeds, vines, and so on. 'Kudālapiṭakaṃ' is both the hoe and the basket. 'Ādāya' means having taken it. The rest has an obvious meaning.

Maggadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Maggadāyaka is concluded.

8. Phalakadāyakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Phalakadāyaka

Yānakāro pure āsintiādikaṃ āyasmato phalakadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu attabhāvesu katapuññasambhāro siddhatthassa bhagavato kāle vaḍḍhakikule nibbatto ratanattaye pasanno candanena ālambanaphalakaṃ katvā bhagavato adāsi. Bhagavā tassānumodanaṃ akāsi.

The story beginning 'Formerly I was a cart-maker' is the Apadāna of the Venerable Elder Phalakadāyaka. He too, having made a foundation of merit under former Buddhas and having accumulated a store of merit in many existences, was reborn into a carpenter's family during the time of the Blessed One Siddhattha. With confidence in the Triple Gem, he made a support-plank of sandalwood and gave it to the Blessed One. The Blessed One expressed his appreciation.

37. So tena puññena devamanussesu saṃsaranto sabbattha kāle cittasukhapīṇito ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patvā satthu dhammadesanaṃ sutvā sañjātappasādo pabbajitvā vāyamanto nacirasseva saha paṭisambhidāhi arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento [Pg.160] yānakāro pure āsintiādimāha. Tattha yānakāroti yanti etena icchiticchitaṭṭhānanti yānaṃ, taṃ karotīti yānakāro, pure buddhadassanasamaye ahaṃ yānakāro āsiṃ ahosinti attho. Candanaṃ phalakaṃ katvāti candati pariḷāhaṃ vūpasametīti candanaṃ. Atha vā candanti sugandhavāsanatthaṃ sarīraṃ vilimpanti etenāti candanaṃ, taṃ ālambanaphalakaṃ katvā. Lokabandhunoti sakalalokassa bandhu ñātibhūtoti lokabandhu, tassa lokabandhuno satthussa adāsinti attho. Sesaṃ suviññeyyamevāti.

37. By that merit, as he wandered through saṃsāra among devas and humans, he was always suffused with mental happiness and experienced both kinds of good fortune. In this Buddha-dispensation, he was reborn in a good family, and having attained discernment, he heard the Teacher's discourse on the Dhamma. When confidence arose in him, he went forth, and by striving, he soon attained arahantship together with the analytical knowledges. Remembering his own past kamma, he became joyful, and to reveal the story of his past conduct, he recited the verses beginning 'Formerly I was a cart-maker.' Here, as to 'yānakāro': a 'yāna' is that by which one goes (yanti) to whatever place one wishes; one who makes (karoti) that is a 'yānakāro', a cart-maker. The meaning is: 'Formerly, at the time I saw the Buddha, I was a cart-maker.' As to 'having made a sandalwood plank': 'candana' is so called because it soothes (candati) burning heat (pariḷāhaṃ). Or, because people anoint (vilimpanti) their bodies with it for its fragrance, it is called 'candana'. This he made into a support-plank. As to 'of the Kinsman of the World': he is the kinsman (bandhu), the relative, of the entire world, thus he is the Kinsman of the World. The meaning is that he gave it to that Kinsman of the World, the Teacher. The rest is easy to understand.

Phalakadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Phalakadāyaka is concluded.

9. Vaṭaṃsakiyattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Vaṭaṃsakiya

Sumedho nāma nāmenātiādikaṃ āyasmato vaṭaṃsakiyattherassa apadānaṃ. Ayampi purimamunindesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle kulagehe nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā tattha ādīnavaṃ disvā gehaṃ pahāya tāpasapabbajjaṃ pabbajitvā mahāvane vihāsi. Tasmiṃ samaye sumedho bhagavā vivekakāmatāya taṃ vanaṃ sampāpuṇi. Atha so tāpaso bhagavantaṃ disvā pasannamānaso vikasitaṃ saḷalapupphaṃ gahetvā vaṭaṃsakākārena ganthetvā bhagavato pādamūle ṭhapetvā pūjesi. Bhagavā tassa cittappasādatthāya anumodanamakāsi. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne kule jāto vuddhimanvāya saddho pasanno pabbajitvā nacirasseva arahā ahosi.

The story beginning 'By name he was Sumedha' is the Apadāna of the Venerable Elder Vaṭaṃsakiya. He too, having made a foundation of merit under former Sages, accumulating in various existences merits that serve as a basis for liberation, was reborn in a good family during the time of the Blessed One Sumedha. Having attained discernment and established a household, he saw the danger in it, and abandoning his home, he went forth into the ascetic life and dwelt in a great forest. At that time, the Blessed One Sumedha, desiring seclusion, came to that forest. Then that ascetic, seeing the Blessed One, with a confident mind took a blossoming salala flower, wove it into the shape of a diadem, placed it at the Blessed One's feet, and worshipped. To inspire confidence in his mind, the Blessed One expressed his appreciation. By that merit, as he wandered through saṃsāra among devas and humans, he experienced both kinds of good fortune. In this Buddha-dispensation, he was born into a prosperous family, and upon coming of age, full of faith and confidence, he went forth and soon became an Arahant.

43. So aparabhāge pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sumedho nāma nāmenātiādi vuttaṃ. Vivekamanubrūhantoti janākiṇṇataṃ pahāya janavivekaṃ cittavivekañca anubrūhanto vaḍḍhento bahulīkaronto mahāvanaṃ ajjhogāhi pāvisīti attho. Sesaṃ uttānatthamevāti.

43. Later, remembering his past kamma, he became joyful, and to illuminate the story of his past conduct, he recited the verses beginning 'By name he was Sumedha.' As for 'developing seclusion': the meaning is that, having abandoned places crowded with people, he was developing, augmenting, and cultivating both physical seclusion and mental seclusion when he plunged into, that is, entered, the great forest. The rest has an obvious meaning.

Vaṭaṃsakiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Vaṭaṃsakiya is concluded.

10. Pallaṅkadāyakattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Pallaṅkadāyaka

Sumedhassa [Pg.161] bhagavatotiādikaṃ āyasmato pallaṅkadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu bhavesu nibbānādhigamatthāya katapuññūpacayo sumedhassa bhagavato kāle gahapatikule nibbatto vuddhimanvāya mahābhogasampanno satthari pasīditvā dhammaṃ sutvā tassa satthuno sattaratanamayaṃ pallaṅkaṃ kāretvā mahantaṃ pūjaṃ akāsi. So tena puññena devamanussesu saṃsaranto sabbattha pūjito ahosi. So anukkamena imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kule nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā satthu dhammadesanaṃ sutvā pasanno pabbajitvā nacirasseva arahattaṃ patvā pubbe katapuññanāmena pallaṅkadāyakattheroti pākaṭo ahosi. Heṭṭhā viya uparipi pubbe katapuññanāmena therānaṃ nāmāni evameva veditabbāni.

The Apadāna of the venerable Elder Pallaṅkadāyaka begins with the words 'Of the Blessed One Sumedha.' This one, too, having made his aspiration under former Buddhas and having accumulated a store of merit in many existences for the sake of attaining Nibbāna, was reborn in a householder family in the time of the Blessed One Sumedha. Having reached maturity and become possessed of great wealth, he gained faith in the Teacher. After hearing the Dhamma, he had a couch made of the seven kinds of gems for that Teacher and made a great offering. Through that merit, while wandering on among devas and humans, he was honored everywhere. Gradually, during this Buddha-dispensation, he was reborn in a prosperous family. Having reached maturity and established a household, he heard the Teacher's Dhamma discourse, gained faith, went forth, and not long afterwards attained arahantship. He became renowned under the name Pallaṅkadāyaka, derived from his past meritorious deed. The names of the elders, both in the preceding and subsequent sections, should be understood in this same way, as being derived from their past meritorious deeds.

47. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sumedhassa bhagavatotiādimāha. Pallaṅko hi mayā dinnoti pallaṅkaṃ ūrubaddhāsanaṃ katvā yattha upavīsanti nisīdanti, so pallaṅkoti vuccati, so pallaṅko sattaratanamayo mayā dinno pūjitoti attho. Sauttarasapacchadoti saha uttaracchadena saha pacchadena sauttarasapacchado, uparivitānaṃ bandhitvā āsanaṃ uttamavatthehi acchādetvāti attho. Sesaṃ pākaṭamevāti.

47. One day, recalling his past kamma, he became filled with joy and, proclaiming the apadāna of his past conduct, he spoke the verses beginning: 'Of the Blessed One Sumedha…' 'For a couch was given by me': a couch (pallaṅka) is a seat for sitting cross-legged; that is what is called a couch. The meaning is: that couch, made of the seven kinds of gems, was given by me and honored. 'With a canopy and a coverlet': this means with an upper cover and with a coverlet. The meaning is: having fastened a canopy above and having covered the seat with excellent cloths. The rest is clear.

Pallaṅkadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Pallaṅkadāyaka is completed.

Pannarasamavaggavaṇṇanā samattā.

The Commentary on the Fifteenth Chapter is completed.

16. Bandhujīvakavaggo

16. The Bandhujīvaka Chapter

1. Bandhujīvakattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Bandhujīvaka

Candaṃva vimalaṃ suddhantiādikaṃ āyasmato bandhujīvakattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle kulagehe nibbatto [Pg.162] viññutaṃ patto gharāvāsaṃ saṇṭhapetvā vasanto sikhissa bhagavato rūpakāyasampattiṃ disvā pasannamānaso bandhujīvakapupphāni gahetvā bhagavato pādamūle pūjesi. Bhagavā tassa cittappasādavaḍḍhanatthāya anumodanamakāsi. So yāvatāyutaṃ ṭhatvā teneva puññena devaloke nibbatto cha kāmāvacarasampattiyo anubhavitvā manussesu ca cakkavattiādisampattiyo anubhavitvā imassa amhākaṃ sammāsambuddhassa uppannakāle gahapatikule nibbatto rūpaggayasaggappatto satthu dhammadesanaṃ sutvā saddhājāto gehaṃ pahāya pabbajito arahattaṃ pāpuṇi.

The Apadāna of the venerable Elder Bandhujīvaka begins with the words 'Like the moon, immaculate and pure…' This venerable one, too, having made his aspiration under former Buddhas, accumulated in various existences merits that serve as a basis for turning away from the round. In the time of the Blessed One Sikhī, he was born into a good family. Having reached maturity and established a household, while living there he saw the perfection of the Blessed One Sikhī's physical form and, with a confident mind, he took bandhujīvaka flowers and offered them at the Blessed One's feet. The Blessed One gave a blessing in order to increase his mental confidence. He lived for the full lifespan and by that merit was reborn in the deva world. Having experienced the felicities of the six sense-sphere heavens, and among humans the felicities of a universal monarch and so on, at the time of the arising of our Perfectly Self-Enlightened One, he was reborn in a householder's family. Having attained the pinnacle of beauty and fame, he heard the Teacher's Dhamma discourse, and faith arose in him. He went forth from the household life and attained arahantship.

1. So pubbenivāsañāṇena pubbe katakusalakammaṃ anussaritvā somanassajāto pubbacaritāpadānaṃ pakāsento candaṃva vimalaṃ suddhantiādimāha. Tattha candaṃva vimalaṃ suddhanti abbhā, mahikā, dhumo, rajo, rāhūti imehi upakkilesamalehi vimuttaṃ candaṃ iva diyaḍḍhasahassupakkilesamalānaṃ pahīnattā vimalaṃ nikkilesattā suddhaṃ pasannaṃ sikhiṃ sambuddhanti sambandho. Kilesakaddamānaṃ abhāvena anāvilaṃ. Nandībhavasaṅkhātāya balavasnehāya parisamantato khīṇattā nandībhavaparikkhīṇaṃ. Tiṇṇaṃ loketi lokattayato tiṇṇaṃ uttiṇṇaṃ atikkantaṃ. Visattikanti visattikaṃ vuccati taṇhā, nittaṇhanti attho.

1. Recollecting his past wholesome kamma by means of the knowledge of recollection of past lives, he became filled with joy and, proclaiming the apadāna of his past conduct, he spoke the verses beginning: 'Like the moon, immaculate and pure…' Herein, 'like the moon, immaculate and pure': just as the moon is free from such blemishes of defilement as clouds, mist, smoke, dust, and Rāhu, so the Buddha is immaculate (vimala) because he has abandoned the fifteen hundred blemishes of defilement, and pure (suddha) and clear (pasanna) because he is without defilements. The connection is with Sikhī the Sambuddha. Because of the absence of the mud of defilements, he is 'untroubled' (anāvila). Because the strong attachment called 'delight in existence' has been completely destroyed, he is 'one whose delight in existence is exhausted' (nandībhavaparikkhīṇa). 'Having crossed the three worlds' means he has crossed over, gone beyond the triple world. 'Unattached' (visattika): 'attachment' is a term for craving (taṇhā); the meaning is 'without craving'.

2. Nibbāpayantaṃ janatanti dhammavassaṃ vassanto janataṃ janasamūhaṃ kilesapariḷāhābhāvena nibbāpayantaṃ vūpasamentaṃ. Sayaṃ saṃsārato tiṇṇaṃ, sabbasatte saṃsārato tārayantaṃ atikkamentaṃ catunnaṃ saccānaṃ munanato jānanato muniṃ sikhiṃ sambuddhanti sambandho. Vanasmiṃ jhāyamānanti ārammaṇūpanijjhānalakkhaṇūpanijjhānehi jhāyantaṃ cintentaṃ cittena bhāventaṃ vanamajjheti attho. Ekaggaṃ ekaggacittaṃ susamāhitaṃ suṭṭhu ārammaṇe āhitaṃ ṭhapitacittaṃ sikhiṃ muniṃ disvāti sambandho.

2. “Extinguishing the populace” means: raining down the rain of the Dhamma, he extinguishes, he pacifies the populace, the multitude of people, by the absence of the fever of defilements. “Himself crossed over from saṃsāra, he ferries all beings across saṃsāra,” leading them beyond it. Because he comprehends, because he knows the four truths, he is a “sage” (muni). The connection is with Sikhī the Sambuddha. “Meditating in the forest” means: meditating by means of absorption upon the object and absorption upon the characteristics, thinking, developing with the mind in the midst of the forest, is the meaning. “One-pointed” (ekaggaṃ) means with a one-pointed mind. “Well-concentrated” (susamāhitaṃ) means with the mind well-placed, established on its object. The connection is: “having seen the sage Sikhī.”

3. Bandhujīvakapupphānīti bandhūnaṃ ñātīnaṃ jīvakaṃ jīvitanissayaṃ hadayamaṃsalohitaṃ bandhujīvakaṃ hadayamaṃsalohitasamānavaṇṇaṃ pupphaṃ bandhujīvakapupphaṃ gahetvā sikhino lokabandhuno pūjesinti attho. Sesaṃ uttānatthamevāti.

3. “Bandhujīvaka flowers”: a bandhujīvaka is that which is life-giving (jīvaka) to relatives (bandhu), a support for life, the heart, flesh, and blood; a bandhujīvaka flower is a flower of the same color as heart, flesh, and blood. The meaning is: “Taking the bandhujīvaka flower, I worshipped Sikhī, the kinsman of the world.” The rest has an obvious meaning.

Bandhujīvakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Bandhujīvaka is completed.

2. Tambapupphiyattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Tambapupphiya

Parakammāyane [Pg.163] yuttotiādikaṃ āyasmato tambapupphiyattherassa apadānaṃ. Ayampi āyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto piyadassissa bhagavato kāle kenaci pure katena akusalakammena duggatakule nibbatto vuddhippatto paresaṃ kammaṃ katvā bhatiyā jīvikaṃ kappesi. So evaṃ dukkhena vasanto paresaṃ aparādhaṃ katvā maraṇabhayena palāyitvā vanaṃ pāvisi. Tattha gataṭṭhāne pāṭalibodhiṃ disvā vanditvā sammajjitvā ekasmiṃ rukkhe tambavaṇṇaṃ pupphaṃ disvā taṃ sabbaṃ kaṇṇike ocinitvā bodhipūjaṃ akāsi. Tattha cittaṃ pasādetvā vanditvā pallaṅkamābhujitvā nisīdi. Tasmiṃ khaṇe te manussā padānupadikaṃ anubandhitvā tattha agamaṃsu. So te disvā bodhiṃ āvajjentova palāyitvā bhayānake gīriduggapapāte patitvā mari.

“Engaged in the work of others,” and so on, is the Apadāna of the Venerable Tambapupphiya. This venerable one, too, having made his aspiration under previous Buddhas and accumulating in various existences merits that serve as a basis for liberation, was reborn in a destitute family during the time of the Blessed One Piyadassī due to some unwholesome kamma he had done previously. Having come of age, he earned his living by working for others for wages. Living thus in hardship, having committed an offense against others, he fled in fear of death and entered the forest. There, at the place he had gone, seeing a Pāṭali Bodhi tree, he paid homage to it and swept the area. Seeing a copper-colored flower on a tree, he gathered all its blossoms from the stalks and made an offering to the Bodhi tree. Having clarified his mind there, he paid homage and sat down with his legs crossed. At that moment, those people, following his tracks, arrived there. Seeing them, while still reflecting on the Bodhi tree, he fled and, falling into a frightening, impassable mountain precipice, he died.

7. So bodhipūjāya anussaritattā teneva pītisomanassena tāvatiṃsādīsu upapanno cha kāmāvacarasampattiṃ anubhavitvā manussesu ca cakkavattiādisampattiṃ anubhavitvā imasmiṃ buddhuppāde vibhavasampanne kule nibbatto vuddhippatto satthu dhammadesanaṃ sutvā pasannamānaso pabbajitvā nacirasseva arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento parakammāyane yuttotiādimāha. Tattha paresaṃ kammāni parakammāni, parakammānaṃ āyane karaṇe vāhane dhāraṇe yutto yojito ahosinti attho. Sesaṃ pākaṭamevāti.

7. Because he recollected his offering to the Bodhi tree, with that very rapture and mental joy he was reborn in the Tāvatiṃsa heaven and other such realms. After experiencing the good fortune of the six sense-sphere heavens and, among humans, the good fortune of a wheel-turning monarch and so on, during this Buddha-dispensation he was reborn in a family endowed with wealth. Having come of age, he heard the Teacher’s Dhamma discourse, and with a confident mind, he went forth. Not long afterwards he became an arahant. Remembering his own past kamma, he became filled with mental joy and, in order to reveal the story of his past deeds, he spoke the verses beginning with, “Engaged in the work of others.” Herein, ‘parakammāni’ means the work of others. ‘Parakammāyane yutto’ means: he was engaged in the undertaking, doing, carrying on, and maintaining of the work of others. This is the meaning. The rest is evident.

Tambapupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tambapupphiya is completed.

3. Vīthisammajjakattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Vīthisammajjaka

Udentaṃ sataraṃsiṃ vātiādikaṃ āyasmato vīthisammajjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu jātisatesu katapuññasañcayo sikhissa bhagavato kāle kulagehe nibbatto gharāvāsaṃ vasanto nagaravāsīhi saddhiṃ vīthiṃ sajjetvā nīyamānaṃ bhagavantaṃ disvā pasannamānaso vīthiṃ samaṃ katvā dhajaṃ tattha ussāpesi.

“Like the rising hundred-rayed one,” and so on, is the Apadāna of the Venerable Vīthisammajjaka. This venerable one, too, having made his aspiration under previous Buddhas and having accumulated a store of merit over many hundreds of births, was born in a good family during the time of the Blessed One Sikhī. While living the household life, together with the townspeople, he prepared a street, and seeing the Blessed One being led along it, with a confident mind he leveled the street and raised a banner there.

15. So [Pg.164] teneva puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto viññutaṃ patvā satthu dhammadesanaṃ sutvā paṭiladdhasaddho bahumānahadayo pabbajitvā laddhūpasampado nacirasseva arahā hutvā attano pubbakammaṃ anussaranto paccakkhato jānitvā pubbacaritāpadānaṃ pakāsento udentaṃ sataraṃsiṃ vātiādimāha. Tattha udentaṃ uggacchantaṃ sataraṃsiṃ satapabhaṃ. Sataraṃsīti desanāsīsamattaṃ, anekasatasahassapabhaṃ sūriyaṃ ivāti attho. Pītaraṃsiṃva bhāṇumanti pītaraṃsiṃ saṃkucitapabhaṃ bhāṇumaṃ pabhāvantaṃ candamaṇḍalaṃ iva sambuddhaṃ disvāti attho. Sesaṃ suviññeyyamevāti.

15. Through that same merit, wandering through the round of rebirths among devas and humans and experiencing both kinds of good fortune, during this Buddha-dispensation he was reborn in a certain family. Having reached the age of discretion, he heard the Teacher's Dhamma discourse, gained faith, and with a heart full of respect, went forth. Having received the higher ordination, not long afterwards he became an arahant. Remembering his own past kamma and knowing it directly, in order to reveal the story of his past deeds, he spoke the verses beginning with, “Like the rising hundred-rayed one.” Herein, ‘udentaṃ’ means rising; ‘sataraṃsiṃ’ means hundred-rayed, having a hundred splendors. “Hundred-rayed” is just the heading of the discourse; the meaning is “like the sun with its many hundreds of thousands of rays.” The phrase ‘pītaraṃsiṃva bhāṇumaṃ’ means: having seen the Perfectly Enlightened One who was like the radiant moon-disk, with its yellow rays and soft splendor. The rest is easy to understand.

Vīthisammajjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Vīthisammajjaka is completed.

4. Kakkārupupphapūjakattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Kakkārupupphapūjaka

Devaputto ahaṃ santotiādikaṃ āyasmato kakkārupupphapūjakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave katapuññasañcayo sikhissa bhagavato kāle bhummaṭṭhakadevaputto hutvā nibbatto sikhiṃ sammāsambuddhaṃ disvā dibbakakkārupupphaṃ gahetvā pūjesi.

“I, being a devaputta,” and so on, is the Apadāna of the Venerable Kakkārupupphapūjaka. This venerable one, too, having made his aspiration under previous Buddhas and having accumulated a store of merit in various existences, was reborn as a terrestrial devaputta during the time of the Blessed One Sikhī. Seeing the Perfectly Enlightened One Sikhī, he took a divine kakkāru flower and made an offering.

21. So tena puññena devamanussesu saṃsaranto ekatiṃsakappabbhantare ubhayasukhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto vuddhimanvāya satthari pasanno pabbajitvā nacirasseva arahā hutvā attano pubbakammaṃ paccakkhato ñatvā somanassajāto pubbacaritāpadānaṃ pakāsento devaputto ahaṃ santotiādimāha. Tattha dibbanti kīḷanti pañcahi dibbehi kāmaguṇehīti devā, devānaṃ putto, devo eva vā putto devaputto, ahaṃ devaputto santo vijjamāno dibbaṃ kakkārupupphaṃ paggayha pakārena, gahetvā sikhissa bhagavato abhiropayiṃ pūjesinti attho. Sesaṃ uttānatthamevāti.

21. Through that merit, wandering through the round of rebirths among devas and humans for an interval of thirty-one aeons and experiencing both kinds of happiness, during this Buddha-dispensation he was reborn in a good family in Sāvatthī. Having come of age and gained confidence in the Teacher, he went forth, and not long afterwards he became an arahant. Directly knowing his own past kamma, he became filled with mental joy and, in order to reveal the story of his past deeds, he spoke the verses beginning with, “I, being a devaputta.” Herein, devas are so called because they sport and play with the five divine cords of sensual pleasure. A ‘devaputta’ is a son of the devas, or a son who is himself a deva. The meaning is: “I, being a devaputta, took a divine kakkāru flower and, holding it up in a special way, placed it upon the Blessed One Sikhī as an offering.” The rest has a plain meaning.

Kakkārupupphapūjakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kakkārupupphapūjaka is concluded.

5. Mandāravapupphapūjakattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Mandāravapupphapūjaka

Devaputto [Pg.165] ahaṃ santotiādikaṃ āyasmato mandāravapupphapūjakattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sikhissa bhagavato kāle bhummaṭṭhakadevaputto hutvā nibbatto sikhiṃ bhagavantaṃ disvā pasannamānaso dibbamandāravapupphehi pūjesi.

"Being a son of a deva," and so on—this is the Apadāna of the Venerable Mandāravapupphapūjaka Thera. This elder too, having performed meritorious deeds under previous Buddhas, accumulated merits in various existences as conditions conducive to liberation. In the time of the Blessed One Sikhī, he was reborn as a deva of the earth realm. Seeing the Blessed One Sikhī, with a mind full of faith, he worshipped Him with divine mandārava flowers.

25. So tena puññenātiādikaṃ sabbaṃ anantarattherassa apadānavaṇṇanāya vuttanayeneva veditabbanti.

25. "So tena puññenāti," and so forth—everything should be understood in the same way as described in the commentary on the Apadāna of the immediately preceding elder.

Mandāravapupphapūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Mandāravapupphapūjaka is complete.

6. Kadambapupphiyattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Kadambapupphiya

Himavantassāvidūretiādikaṃ āyasmato kadambapupphiyattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sammāsambuddhasuññe loke ekasmiṃ kule nibbatto vuddhimanvāya gharāvāsaṃ vasanto tattha ādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantasamīpe kukkuṭe nāma pabbate assamaṃ katvā vihāsi. So tattha satta paccekabuddhe disvā pasannamānaso pupphitaṃ kadambapupphaṃ ocinitvā te paccekabuddhe pūjesi. Tepi ‘‘icchitaṃ patthita’’ntiādinā anumodanaṃ akaṃsu.

"Not far from the Himalayas," and so on—this is the Apadāna of the Venerable Kadambapupphiya Thera. This venerable one too, having performed meritorious deeds in the presence of previous Conquerors, accumulated merits in various existences conducive to emancipation. In a world devoid of a Sammāsambuddha, he was born into a certain family. Growing up and seeing the drawbacks of household life, he abandoned it and took up the ascetic life. Dwelling near the Himalayas on a mountain named Kukkuṭa, he made a hermitage and lived there. There, seeing seven Paccekabuddhas, with a mind full of faith, he gathered blooming kadamba flowers and offered them to those Paccekabuddhas. They, in turn, gave their approval, saying, "May your wishes be fulfilled."

30. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto vuddhimanvāya satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā hutvā pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Taṃ vuttatthameva. Kukkuṭo nāma pabbatoti tassa ubhosu passesu kukkuṭacūḷākārena pabbatakūṭānaṃ vijjamānattā kukkuṭoti saṅkhaṃ gato. Pakārena tiro hutvā patiṭṭhahatīti pabbato. Tamhi pabbatapādamhīti tasmiṃ pabbatasamīpe. Satta buddhā vasantīti satta paccekabuddhā tasmiṃ kukkuṭapabbatapāde paṇṇasālāyaṃ vasantīti attho.

30. By that merit, wandering among devas and humans and experiencing both kinds of prosperity, in this Buddha's dispensation, he was born in a respectable family in Sāvatthī. Growing up, he heard the Teacher's Dhamma discourse, acquired faith, and went forth. Before long, he became an arahant. Recalling his past deeds and filled with joy, he revealed his former conduct in this Apadāna, beginning with "Not far from the Himalayas." The meaning is as stated. It is called Kukkuṭa Mountain because peaks resembling a rooster's crest exist on both sides of it. It is called a mountain (pabbato) because it stands firmly, as if hidden from view. "At the foot of that mountain" means near that mountain. "Seven Buddhas dwelled there" means seven Paccekabuddhas lived in a leaf-hut at the foot of Kukkuṭa Mountain.

31. Dīparājaṃva [Pg.166] uggatanti dīpānaṃ rājā dīparājā, sabbesaṃ dīpānaṃ jalamānānaṃ tārakānaṃ rājā candoti attho. Atha vā sabbesu jambudīpapubbavidehaaparagoyānauttarakurusaṅkhātesu catūsu dīpesu dvisahassaparittadīpesu ca rājā ālokapharaṇato cando dīparājāti vuccati, taṃ nabhe uggataṃ candaṃ iva pupphitaṃ phullitaṃ kadambarukkhaṃ disvā tato pupphaṃ ocinitvā ubhohi hatthehi paggayha pakārena gahetvā satta paccekabuddhe samokiriṃ suṭṭhu okiriṃ, ādarena pūjesinti attho. Sesaṃ uttānatthamevāti.

31. "Like the rising of the king of lights"—the moon is the king of lights, meaning the king of all shining stars. Alternatively, the moon is called the king of continents (dīpa) because it spreads light over all four continents—Jambudīpa, Pubbavideha, Aparagoyāna, and Uttarakuru—and the two thousand minor islands. Seeing the kadamba tree in full bloom like the moon risen in the sky, he plucked its flowers, raised them with both hands, took them with care, and scattered them over the seven Paccekabuddhas, scattering them well, meaning he worshipped them with reverence. The rest is of clear meaning.

Kadambapupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kadambapupphiya is complete.

7. Tiṇasūlakattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Tiṇasūlaka

Himavantassāvidūretiādikaṃ āyasmato tiṇasūlakattherassa apadānaṃ. Ayampi thero purimajinavaresu katapuññasambhāro uppannuppannabhave kusalāni upacinanto sikhissa bhagavato kāle kulagehe nibbatto gharāvāsaṃ saṇṭhapetvā tattha dosaṃ disvā taṃ pahāya tāpasapabbajjaṃ pabbajitvā vasanto himavantasamīpe bhūtagaṇe nāma pabbate vasantaṃ ekataṃ vivekamanubrūhantaṃ sikhiṃ sambuddhaṃ disvā pasannamānaso tiṇasūlapupphaṃ gahetvā pādamūle pūjesi. Buddhopi tassa anumodanaṃ akāsi.

"Not far from the Himalayas," and so on—this is the Apadāna of the Venerable Tiṇasūlaka Thera. This elder, having accumulated a wealth of merit under former Conquerors, accumulating skillful deeds in each and every existence, was born in a family home during the time of the Blessed Sikhī. Establishing a household, seeing the faults in it, and abandoning it, he went forth into the ascetic life. While dwelling near the Himalayas, on a mountain named Bhūtagaṇa, he saw the Fully Enlightened One Sikhī cultivating solitude and, with a mind full of faith, took a tiṇasūla flower and honored him at his feet. The Buddha also approved of his offering.

35. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampanne ekasmiṃ kule nibbatto vuddhimanvāya sāsane pasanno pabbajitvā upanissayasampannattā nacirasseva arahattaṃ pāpuṇitvā pubbakammaṃ saritvā somanassappatto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Bhūtagaṇo nāma pabbatoti bhūtagaṇānaṃ devayakkhasamūhānaṃ āvāsabhūtattā bhavanasadisattā avirūḷhabhāvena pavattattā ca bhūtagaṇo nāma pabbato, tasmiṃ eko adutiyo jino jitamāro buddho vasate dibbabrahmaariyairiyāpathavihārehi viharatīti attho.

35. Through that merit, wandering among gods and humans, experiencing both kinds of prosperity, in this Buddha-era, he was born in Sāvatthī, in a family endowed with wealth. Growing up and becoming devoted to the Teaching, he went forth, and due to his well-established support, soon attained Arahantship. Recollecting his former deeds and filled with joy, he declared the story of his former conduct, beginning with "Not far from the Himalayas..." The mountain called Bhūtagaṇa is so named due to its being a dwelling place for hosts of spirits and yakkhas, its resemblance to a dwelling, and its undisturbed nature due to lack of overgrowth. Therein dwells the Jina, the Buddha, the One without a second, the conqueror of Māra, living in divine, brahmā-like, and noble deportment.

36. Ekūnasatasahassaṃ[Pg.167], kappaṃ na vinipātikoti tena tiṇasūlapupphapūjākaraṇaphalena nirantaraṃ ekūnasatasahassakappānaṃ avinipātako caturāpāyavinimutto saggasampattibhavameva upapannoti attho. Sesaṃ suviññeyyamevāti.

36. "For ninety-nine thousand aeons, I did not fall away." Due to the merit of offering the tiṇasūla flower, he was continuously free from the four woeful states for ninety-nine thousand aeons, and was only reborn in states of heavenly attainment. The rest is easily understood.

Tiṇasūlakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tiṇasūlaka is complete.

8. Nāgapupphiyattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Nāgapupphiya

Suvaccho nāma nāmenātiādikaṃ āyasmato nāgapupphiyattherassa apadānaṃ. Ayampi thero purimajinanisabhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarabhagavato kāle brāhmaṇakule nibbatto vuddhippatto vedattayādīsu sakasippesu nipphattiṃ patvā tattha sāraṃ adisvā himavantaṃ pavisitvā tāpasapabbajjaṃ pabbajitvā jhānasamāpattisukhena vītināmesi. Tasmiṃ samaye padumuttaro bhagavā tassānukampāya tattha agamāsi. So tāpaso taṃ bhagavantaṃ disvā lakkhaṇasatthesu chekattā bhagavato lakkhaṇarūpasampattiyā pasanno vanditvā añjaliṃ paggayha aṭṭhāsi. Ākāsato anotiṇṇattā pūjāsakkāre akateyeva ākāseneva pakkāmi. Atha so tāpaso sasisso nāgapupphaṃ ocinitvā tena pupphena bhagavato gatadisābhāgamaggaṃ pūjesi.

The apadāna of the Venerable Nāgapupphiya Thera, beginning with “Suvaccho nāma nāmena,” is as follows. This elder, too, having established his aspiration in the presence of previous chief Jinas, accumulating in various existences merits that would serve as a basis for liberation, was reborn in a brahmin family in the time of the Blessed One Padumuttara. Having come of age and attained proficiency in his own crafts, including the three Vedas, but not seeing any essence in them, he entered the Himālaya. Having gone forth into the ascetic life, he passed his time in the bliss of the jhānas and attainments. At that time, the Blessed One Padumuttara, out of compassion for him, went there. Seeing the Blessed One, the ascetic, being an expert in the science of marks, was inspired by the perfection of the Blessed One's marks and form. He paid homage and stood with his hands raised in reverence. As the Blessed One had not descended from the sky, he departed by way of the sky itself before any offerings or honors were made. Then that ascetic, together with his disciple, gathered nāga flowers and with those flowers honored the path in the direction the Blessed One had gone.

39. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavanto sabbattha pūjito imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto vuddhimanvāya saddhāsampanno pabbajitvā vattapaṭipattiyā sāsanaṃ sobhayamāno nacirasseva arahā hutvā ‘‘kena nu kho kusalakammena mayā ayaṃ lokuttarasampatti laddhā’’ti atītakammaṃ saranto pubbakammaṃ paccakkhato ñatvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento suvaccho nāma nāmenātiādimāha. Tattha vacchagotte jātattā vaccho, sundaro ca so vaccho ceti suvaccho. Nāmena suvaccho nāma brāhmaṇo mantapāragū vedattayādisakalamantasatthe koṭippattoti attho. Sesaṃ heṭṭhā vuttanayattā uttānatthamevāti.

39. As a result of that merit, he wandered among gods and humans, experiencing both kinds of success and being honored everywhere. In this Buddha-era, he was reborn in a family home in Sāvatthī. Having come of age, endowed with faith, he went forth. Adorning the Dispensation by his practice of the duties, he soon became an arahant. Reflecting, “By what wholesome kamma have I obtained this supramundane attainment?” he recollected his past kamma. Having known his former deed directly, he became glad at heart and, to reveal the apadāna of his past conduct, he uttered the verses beginning: “By name I was Suvaccha.” Herein, because he was born in the Vaccha clan, he was Vaccha; and since that Vaccha was handsome, he was Suvaccha. “By name I was Suvaccha, a brahmin, a master of mantras” means he had reached the pinnacle in the entire science of mantras, including the three Vedas. The rest has a plain meaning in accordance with the method stated below.

Nāgapupphiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Nāgapupphiya Thera is concluded.

9. Punnāgapupphiyattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of Punnāgapupphiya Thera

Kānanaṃ [Pg.168] vanamogayhātiādikaṃ āyasmato punnāgapupphiyattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto phussassa bhagavato kāle nesādakule nibbatto mahāvanaṃ paviṭṭho tattha supupphitapunnāgapupphaṃ disvā hetusampannattā buddhārammaṇapītivasena bhagavantaṃ saritvā taṃ pupphaṃ saha kaṇṇikāhi ocinitvā vālukāhi cetiyaṃ katvā pūjesi.

The apadāna of the Venerable Punnāgapupphiya Thera, beginning with “Kānanaṃ vanamogayha,” is as follows. This elder, too, having established his aspiration in the presence of previous excellent Jinas, accumulating in various existences merits that would serve as a basis for liberation, was reborn in a hunter's family in the time of the Blessed One Phussa. Having entered a great forest, he saw a fully blossomed punnāga flower. Being endowed with the right conditions, with rapture that had the Buddha as its object, he recollected the Blessed One. He picked that flower together with its pericarp, made a cetiya out of sand, and made an offering.

46. So tena puññena dvenavutikappe nirantaraṃ devamanussasampattiyoyeva anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampanne kule nibbatto vuddhimanvāya pubbavāsanābalena sāsane pasanno pabbajitvā vāyamanto nacirasseva arahā hutvā pubbe katakusalaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento kānanaṃ vanamogayhātiādimāha. Taṃ sabbaṃ heṭṭhā vuttattā uttānatthamevāti.

46. As a result of that merit, for ninety-two aeons he continuously experienced only the good fortune of gods and humans. In this Buddha-era, he was reborn in a wealthy family in Sāvatthī. Having come of age, inspired by the power of his past dispositions, he gained faith in the Dispensation and went forth. Striving, he soon became an arahant. Recollecting his past wholesome kamma, he became glad at heart and, to reveal the apadāna of his past conduct, he uttered the verses beginning: “Having plunged into the grove, the wood…” All of this has a plain meaning in accordance with what has been stated below.

Punnāgapupphiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Punnāgapupphiya Thera is concluded.

10. Kumudadāyakattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of Kumudadāyaka Thera

Himavantassāvidūretiādikaṃ āyasmato kumudadāyakattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle himavantassa āsanne mahante jātassare kukuttho nāma pakkhī hutvā nibbatto kenaci akusalena pakkhī samānopi pubbe katasambhārena buddhisampanno puññāpuññesu cheko sīlavā pāṇagocarato paṭivirato ahosi. Tasmiṃ samaye padumuttaro bhagavā ākāsenāgantvā tassa samīpe caṅkamati. Atha so sakuṇo bhagavantaṃ disvā pasannacitto kumudapupphaṃ ḍaṃsitvā bhagavato pādamūle pūjesi. Bhagavā tassa somanassuppādanatthaṃ paṭiggahetvā anumodanamakāsi.

The apadāna of the Venerable Kumudadāyaka Thera, beginning with “Not far from the Himālaya,” is as follows. This elder, too, having established his aspiration in the presence of previous Buddhas, accumulating in many existences merits that would serve as a basis for liberation, was reborn in the time of the Blessed One Padumuttara as a bird named Kukuttha in a large natural lake near the Himālaya. Although he was a bird because of some unwholesome kamma, due to provisions made in the past he was endowed with intelligence, skilled in distinguishing merit from demerit, virtuous, and abstained from preying on living beings. At that time, the Blessed One Padumuttara came through the sky and was practicing walking meditation near him. Then that bird, seeing the Blessed One, with a confident mind, took a kumuda flower in its beak and offered it at the Blessed One's feet. In order to give rise to gladness in him, the Blessed One accepted it and expressed his appreciation.

51. So [Pg.169] tena puññena devamanussesu ubhayasampattisukhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ aññatarasmiṃ kule nibbatto vuddhimanvāya mahaddhano mahābhogo ratanattaye pasanno satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā hutvā attano pubbakammaṃ paccakkhato ñatvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Padumuppalasañchannoti ettha satapattehi sampuṇṇo setapadumo ca tīṇi nīlarattasetuppalāni ca padumuppalāni tehi sañchanno gahanībhūto sampuṇṇo mahājātassaro ahūti sambandho. Puṇḍarīkasamotthaṭoti puṇḍarīkehi rattapadumehi otthaṭo sampuṇṇoti attho. Sesaṃ suviññeyyamevāti.

51. As a result of that merit, having experienced the happiness of both divine and human success, in this Buddha-era he was reborn in a certain family in Sāvatthī. Having come of age, he was very wealthy and affluent. Having gained confidence in the Three Jewels and heard the Teacher's Dhamma discourse, he acquired faith, went forth, and soon became an arahant. Having known his past kamma directly, he became glad at heart and, to reveal the apadāna of his past conduct, he uttered the verses beginning: “Not far from the Himālaya…” Herein, regarding “covered with lotuses and water lilies”: the connection is that the great natural lake was covered, dense, and filled with these—hundred-petaled white lotuses and the three kinds of water lilies: blue, red, and white. Regarding “strewn with puṇḍarīka lotuses”: this means it was strewn and filled with red lotuses, which are puṇḍarīkas. The rest is easily understood.

Kumudadāyakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Kumudadāyaka Thera is concluded.

Soḷasamavaggavaṇṇanā samattā.

The commentary on the Sixteenth Chapter is concluded.

17. Supāricariyavaggo

17. The Supāricariya Chapter

1. Supāricariyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of Supāricariya Thera

Padumo nāma nāmenātiādikaṃ āyasmato supāricariyattherassa apadānaṃ. Ayampi purimamunipuṅgavesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle yakkhayoniyaṃ nibbatto himavati yakkhasamāgamaṃ gato bhagavato devayakkhagandhabbanāgānaṃ dhammadesanaṃ sutvā pasannamānaso ubho hatthe ābhujitvā apphoṭesi namassi ca. So tena puññena tato cuto upari devaloke uppanno tattha dibbasukhaṃ anubhavitvā manussesu ca cakkavatiādisampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ gahapatikule nibbatto aḍḍho mahaddhano mahābhogo ratanattaye pasanno satthu dhammadesanaṃ sutvā saddhājāto pabbajitvā nacirasseva arahattaṃ pāpuṇi.

The apadāna of the Venerable Supāricariyatthera begins with the words, 'My name was Paduma…' This one, too, having made his aspiration under previous foremost sages and accumulating in various existences merits that serve as a basis for liberation, was reborn as a yakkha in the Himalayas during the time of the Blessed One Padumuttara. Having gone to an assembly of yakkhas, he heard the Blessed One's discourse on the Dhamma to devas, yakkhas, gandhabbas, and nāgas. With a mind full of faith, he clapped his hands and paid homage. By that merit, after passing away from there, he was reborn in a higher deva world, where he experienced divine bliss. Then, among humans, he experienced the fortune of a wheel-turning monarch and other kinds of prosperity. In this Buddha-dispensation, he was reborn in a householder family in Sāvatthī, prosperous, wealthy, and affluent. With confidence in the Three Jewels, he heard the Teacher's Dhamma discourse, and with faith arisen, he went forth. Not long afterwards, he attained arahantship.

1. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumo nāma nāmenātiādimāha. Tattha [Pg.170] padumoti yassa pādanikkhepasamaye pathaviṃ bhinditvā padumaṃ uggantvā pādatalaṃ sampaṭicchati, tena saññāṇena so bhagavā padumoti saṅkhaṃ gato, idha padumuttaro bhagavā adhippeto. So bhagavā pavanā vasanavihārā abhinikkhamma vanamajjhaṃ pavisitvā dhammaṃ desetīti sambandho.

1. One day, recalling his past kamma and becoming joyful, he declared the apadāna of his past conduct, beginning with the words, 'My name was Paduma…' Herein, 'Paduma' is so called because when he took a step, a lotus, having split the earth, would rise up and receive the sole of his foot. By that sign, that Blessed One came to be known as 'Paduma.' Here, the Blessed One Padumuttara is intended. The connection is this: 'That Blessed One, having gone forth from his dwelling in the forest, entered the middle of the forest and taught the Dhamma.'

Yakkhānaṃ samayoti devānaṃ samāgamo āsi ahosīti attho. Ajjhāpekkhiṃsu tāvadeti tasmiṃ desanākāle adhiapekkhiṃsu, visesena passanasīlā ahesunti attho. Sesaṃ pākaṭamevāti.

'An assembly of yakkhas' means there was a gathering of devas. 'They were watching attentively' means that at the time of the discourse they were looking on; the meaning is that they were especially disposed to seeing. The rest is clear.

Supāricariyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Supāricariya is complete.

2. Kaṇaverapupphiyattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Kaṇaverapupphiya

Siddhattho nāma bhagavātiādikaṃ āyasmato kaṇaverapupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro siddhatthassa bhagavato kāle suddakule nibbatto vuddhimanvāya rañño antepurapālako ahosi. Tasmiṃ samaye siddhattho bhagavā bhikkhusaṅghaparivuto rājavīthiṃ paṭipajji. Atha so antepurapālako caramānaṃ bhagavantaṃ disvā pasannamānaso hutvā kaṇaverapupphena bhagavantaṃ pūjetvā namassamāno aṭṭhāsi. So tena puññena sugatisampattiyoyeva anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbattitvā vuddhippatto satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā ahosi.

The apadāna of the Venerable Kaṇaverapupphiyatthera begins with the words, 'The Blessed One named Siddhattha…' This one, too, having made his aspiration under previous Buddhas, was reborn in a śūdra family during the time of the Blessed One Siddhattha. Having reached maturity, he became a guard of the king's inner quarters. At that time, the Blessed One Siddhattha, surrounded by the Saṅgha of bhikkhus, was walking along the royal road. Then that palace guard, seeing the Blessed One walking by, with a mind full of faith honored the Blessed One with a kaṇavera flower and stood paying homage. By that merit, he experienced only fortunate rebirths. In this Buddha-dispensation, he was reborn in a certain family, and having reached maturity, he heard the Teacher's Dhamma discourse, gained faith, went forth, and not long afterwards became an arahant.

7. So pattaaggaphalo pubbe katakusalaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento siddhattho nāma bhagavātiādimāha. Taṃ sabbaṃ heṭṭhā vuttattā uttānatthamevāti.

7. He, having reached the ultimate fruit, recalled the wholesome deeds he had done in the past, and becoming joyful, declared the apadāna of his past conduct, beginning with the words, 'The Blessed One named Siddhattha…' Since all this has been explained before, its meaning is plain.

Kaṇaverapupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kaṇaverapupphiya is complete.

3. Khajjakadāyakattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Khajjakadāyaka

Tissassa kho bhagavatotiādikaṃ āyasmato khajjakadāyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle [Pg.171] suddakule nibbatto bhagavantaṃ disvā pasannamānaso ambajambuādimanekaṃ madhuraphalāphalaṃ nāḷikeraṃ pūvakhajjakañca adāsi. Bhagavā tassa pasādavaḍḍhanatthāya passantasseva paribhuñji. So tena puññena sugatisampattiyoyeva anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto viññutaṃ patvā satthu dhammadesanaṃ sutvā sañjātasaddho pasādabahumāno pabbajitvā vattapaṭipattiyā sāsanaṃ sobhento sīlālaṅkārapaṭimaṇḍito nacirasseva arahattaṃ pāpuṇi.

The apadāna of the Venerable Khajjakadāyakatthera begins with the words, 'Of the Blessed One Tissa…' This one, too, having made his aspiration under previous Jinas and accumulating in various existences merits that serve as a basis for liberation, was reborn in a śūdra family during the time of the Blessed One Tissa. Seeing the Blessed One, with a mind full of faith, he gave many kinds of sweet fruits such as mangoes and rose-apples, as well as coconuts and sweetmeats. In order to increase his faith, the Blessed One partook of them while he was looking on. By that merit, having experienced only the good fortune of happy destinations, in this Buddha-dispensation he was reborn in a good family home in Sāvatthī. Having reached discernment, he heard the Teacher's Dhamma discourse, and with faith and great reverence arisen, he went forth. Adorning the Dispensation by his practice of the observances, embellished with the ornament of virtue, he not long afterwards attained arahantship.

13. So pubbakammaṃ saranto ‘‘pubbe mayā sukhette kusalaṃ kataṃ sundara’’nti somanassajāto pubbacaritāpadānaṃ pakāsento tissassa kho bhagavatotiādimāha. Tattha tissopi bhavasampattiyo dadamāno jātoti mātāpitūhi katanāmavasena tisso. Atha vā tīhi saraṇagamanehi assāsento ovadanto hetusampannapuggale saggamokkhadvaye patiṭṭhāpento buddho jātoti tisso. Samāpattiguṇādīhi bhagehi yuttoti bhagavā, tassa tissassa bhagavato pubbe ahaṃ phalaṃ adāsinti sambandho. Nāḷikerañca pādāsinti nāḷikākārena pavattaṃ phalaṃ nāḷikeraṃ, tañca phalaṃ adāsinti attho. Khajjakaṃ abhisammatanti khāditabbaṃ khajjakaṃ abhi visesena madhusakkarādīhi sammissaṃ katvā nipphāditaṃ sundaraṃ madhuranti sammataṃ ñātaṃ abhisammataṃ khajjakañca adāsinti attho. Sesaṃ suviññeyyamevāti.

13. Recalling his past kamma and becoming joyful, thinking, 'In the past I did a beautiful wholesome deed in a good field,' he declared the apadāna of his past conduct, beginning with the words, 'Of the Blessed One Tissa…' Herein, he was named Tissa by his parents because he was born granting the blessings of existence. Or, he is Tissa because as a Buddha he was born to console and instruct by means of the three refuges, establishing in the twofold way of heaven and liberation those persons who are endowed with the right conditions. 'Bhagavā' is one who is endowed with the shares (bhāga) of the qualities of the attainments and so on. The connection is: 'Formerly I gave a fruit to that Blessed One, Tissa.' 'And I gave a coconut' means: a coconut (nāḷikera) is a fruit that has the shape of a tube (nāḷikā); the meaning is that he gave that fruit. 'An approved sweetmeat' means: a sweetmeat (khajjaka) is something to be eaten; 'approved' (abhisammata) means it is considered and known to be excellent and sweet, having been specially prepared by mixing it with honey, sugar, and so on; the meaning is that he also gave this sweetmeat. The rest is easy to understand.

Khajjakadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Khajjakadāyaka is complete.

4. Desapūjakattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Desapūjaka

Atthadassī tu bhagavātiādikaṃ āyasmato desapūjakattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle kulagehe nibbatto vuddhimanvāya saddho pasanno buddhamāmako dhammamāmako saṅghamāmako ahosi. Tadā atthadassī bhagavā bhikkhusaṅghaparivuto cando viya sūriyo viya ca ākāsena gacchati. So upāsako bhagavato gatadisābhāgaṃ gandhamālādīhi pūjento añjaliṃ paggayha namassamāno aṭṭhāsi.

The Apadāna of the Venerable Desapūjaka begins with the words, 'The Blessed One Atthadassī…' This elder, too, having made his aspiration under previous Buddhas, accumulated in various existences merits that serve as a basis for liberation. During the time of the Blessed One Atthadassī, he was born into a good family; having come of age, he was faithful and confident, devoted to the Buddha, the Dhamma, and the Saṅgha. At that time, the Blessed One Atthadassī, surrounded by the community of bhikkhus, traveled through the sky like the moon and the sun. That lay follower, worshipping with perfumes and garlands the direction in which the Blessed One had gone, stood paying homage with his hands raised in reverential salutation.

18. So [Pg.172] tena puññena devaloke nibbatto saggasampattiṃ anubhavitvā manussesu ca manussasampattiṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto vuddhippatto upabhogaparibhogasampanno satthu dhammadesanaṃ sutvā pasannamānaso gharāvāse anallīno pabbajitvā vattasampanno nacirasseva arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento atthadassī tu bhagavātiādimāha. Taṃ heṭṭhā vuttatthameva. Anilañjaseti ‘‘maggo pantho patho pajjo, añjasaṃ vaṭumāyana’’nti (cūḷani. pārāyanatthutigāthāniddesa 101) pariyāyassa vuttattā anilassa vātassa añjasaṃ gamanamaggoti anilañjasaṃ, tasmiṃ anilañjase, ākāseti attho. Sesaṃ uttānatthamevāti.

18. Through that merit, he was reborn in the deva world and experienced celestial bliss, and among humans he experienced human prosperity. In this Buddha-era, he was reborn in a certain family, attained maturity, and was endowed with wealth for use and enjoyment. Hearing the Teacher's discourse on the Dhamma, with a confident mind, and not clinging to the household life, he went forth. Accomplished in his duties, he soon attained arahantship. Recollecting his past deeds and filled with joy, he revealed his former conduct in the Apadāna, beginning with 'The Blessed One Atthadassī…' The meaning of that is as has been stated. Anilañjase: since it is said in the Cūḷaniddesa (Pārāyanatthutigāthāniddesa 101) that 'magga, pantha, patho, pajjo, añjasaṃ, vaṭumāyana' are synonyms for path, anilañjasa means the direct path of the wind; thus anilañjase means 'in the path of the wind,' that is, 'in space.' The rest is clear in meaning.

Desapūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Desapūjaka is complete.

5. Kaṇikārachattiyattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Kaṇikārachattiya

Vessabhū nāma sambuddhotiādikaṃ āyasmato kaṇikārachattiyattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vessabhussa bhagavato kāle kulagehe nibbatto viññutaṃ patto saddhāsampanno ahosi. Tasmiṃ samaye vessabhū bhagavā vivekakāmo mahāvanaṃ pavisitvā nisīdi. Atha sopi upāsako kenacideva karaṇīyena tattha gantvā bhagavantaṃ aggikkhandhaṃ viya jalamānaṃ nisinnaṃ disvā pasannamānaso kaṇikārapupphaṃ ocinitvā chattaṃ katvā bhagavato nisinnaṭṭhāne vitānaṃ katvā pūjesi, taṃ bhagavato ānubhāvena sattāhaṃ amilātaṃ hutvā tatheva aṭṭhāsi. Bhagavāpi phalasamāpattiṃ nirodhasamāpattiñca samāpajjitvā vihāsi, so taṃ acchariyaṃ disvā somanassajāto bhagavantaṃ vanditvā añjaliṃ paggayha aṭṭhāsi. Bhagavā samāpattito vuṭṭhahitvā vihārameva agamāsi.

The Apadāna of the Venerable Kaṇikārachattiya begins with the words, 'A Sambuddha named Vessabhū…' This elder, too, having made his aspiration under previous Buddhas, accumulated in various existences merits that serve as a basis for liberation. During the time of the Blessed One Vessabhū, he was born into a good family, reached maturity, and became endowed with faith. At that time, the Blessed One Vessabhū, desiring seclusion, entered a great forest and sat down. Then this lay follower, having gone there for some reason, saw the Blessed One seated, blazing like a mass of fire. With a confident mind, he gathered kaṇikāra flowers, made a canopy of them, and paid homage by placing it as a covering above the Blessed One's seat. By the spiritual power of the Blessed One, it remained unfaded for seven days, just as it was. The Blessed One entered and abided in the attainment of fruition and the attainment of cessation. Seeing this marvel, the lay follower was filled with joy, paid homage to the Blessed One, and stood with his hands raised in reverential salutation. The Blessed One, emerging from the attainment, went to the monastery.

23. So tena puññena devamanussesu sampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto vuddhimanvāya saddhāsampanno satthu [Pg.173] dhammadesanaṃ sutvā gharāvāse anallīno pabbajitvā vattapaṭipattiyā jinasāsanaṃ sobhento nacirasseva arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vessabhū nāma sambuddhotiādimāha. Tattha vessabhūti vesse vessajane bhunāti abhibhavatīti vessabhū. Atha vā vesse pañcavidhamāre abhibhunāti ajjhottharatīti vessabhū. Sāmaṃyeva bujjhitā saccānīti sambuddho, nāmena vessabhū nāma sambuddhoti attho. Divāvihārāya munīti dibbati pakāseti taṃ taṃ vatthuṃ pākaṭaṃ karotīti divā. Sūriyuggamanato paṭṭhāya yāva atthaṅgamo, tāva paricchinnakālo, viharaṇaṃ catūhi iriyāpathehi pavattanaṃ vihāro, divāya vihāro divāvihāro, tassa divāvihārāya lokajeṭṭho narāsabho buddhamuni mahāvanaṃ ogāhitvā pavisitvāti attho. Sesaṃ uttānatthamevāti.

23. Through that merit, having experienced prosperity among gods and humans, in this Buddha-era he was born into a good family in Sāvatthī. Growing up and becoming endowed with faith, having heard the Teacher’s discourse on the Dhamma, and being unattached to the household life, he went forth. Adorning the Victor’s Dispensation with his practice and conduct, he soon became an arahant. Recollecting his past deeds and filled with joy, he declared the account of his past conduct, beginning with 'A Sambuddha named Vessabhū…' Herein, Vessabhū means 'he who overcomes the Vessa people' or 'he who completely overcomes the fivefold Māra.' Sambuddho means 'one who has awakened to the truths by himself.' Thus the meaning is 'the Sambuddha named Vessabhū.' As for 'divāvihārāya munī': 'divā' is so called because it shines and illuminates, making things manifest; it is the period of time from sunrise until sunset. 'Vihāra' is abiding, the carrying on in the four postures. The abiding of the day is 'divāvihāra'. The meaning of the full phrase is: 'for the daytime abiding, the world's chief, the bull among men, the Buddha-sage, plunged into and entered the great forest.' The rest is clear in meaning.

Kaṇikārachattiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kaṇikārachattiya is complete.

6. Sappidāyakattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Sappidāyaka

Phusso nāmātha bhagavātiādikaṃ āyasmato sappidāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto phussassa bhagavato kāle kulagehe nibbatto ahosi. Tadā bhagavā bhikkhusaṅghaparivuto vīthiyaṃ caramāno tassa upāsakassa gehadvāraṃ sampāpuṇi. Atha so upāsako bhagavantaṃ disvā pasannamānaso vanditvā pattapūraṃ sappitelaṃ adāsi, bhagavā anumodanaṃ katvā pakkāmi. So teneva somanassena yāvatāyukaṃ ṭhatvā tato cuto tena puññena devaloke uppanno tattha dibbasukhaṃ anubhavitvā manussesu ca nibbatto uppannuppannabhave sappitelamadhuphāṇitādimadhurāhārasamaṅgī sukhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ ekasmiṃ kule nibbatto vuddhippatto saddho buddhisampanno satthu dhammadesanaṃ sutvā pasannamānaso pabbajitvā vattasampanno nacirasseva arahā ahosi.

The Apadāna of the Elder Sappidāyaka, which begins, 'The Blessed One named Phussa…' He too, having made his aspiration under previous Buddhas and accumulating merits that serve as a basis for liberation over many existences, was reborn in a good family in the time of the Blessed One Phussa. Then the Blessed One, surrounded by the Saṅgha of bhikkhus, while walking along the street, arrived at the door of that lay follower’s house. Seeing the Blessed One, the lay follower, with a confident mind, paid homage and gave a bowlful of ghee and oil. The Blessed One gave his blessing and departed. With that very gladness, he lived for the rest of his life and, after passing away from there, was reborn in the deva world on account of that merit. There he experienced divine happiness. And being reborn among humans, in existence after existence he experienced happiness, endowed with sweet foods such as ghee, oil, honey, and molasses. During the advent of this Buddha, he was reborn in a family in Sāvatthī. Having come of age, he was faithful and endowed with wisdom. Having heard the Teacher’s discourse on the Dhamma, with a confident mind he went forth. Accomplished in the observances, before long he became an arahant.

28. So attano pubbakammaṃ saritvā jātasomanasso pubbacaritāpadānaṃ pakāsento phusso nāmātha bhagavātiādimāha. Tattha phussoti [Pg.174] phussanakkhattayogena jātattā mātāpitūhi katanāmadheyyena phusso. Atha vā nibbānaṃ phusi passi sacchi akāsīti phusso. Atha vā samatiṃsapāramitāsattatiṃsabodhipakkhiyadhamme sakale ca tepiṭake pariyattidhamme phusi passi aññāsīti phusso. Bhaggavā bhagyavā yuttotiādipuññakoṭṭhāsasamaṅgitāya bhagavā. Āhutīnaṃ paṭiggahoti āhutino vuccanti pūjāsakkārā, tesaṃ āhutīnaṃ paṭiggahetuṃ arahatīti āhutīnaṃ paṭiggaho. Mahājanaṃ nibbāpento vīro phusso nāma bhagavā vīthiyaṃ atha tadā gacchateti sambandho. Sesaṃ pākaṭamevāti.

28. Then, recollecting his own past deeds, with gladness arisen, he declared the apadāna of his past conduct, beginning with, 'The Blessed One named Phussa…' Herein, 'Phussa' means that because he was born in conjunction with the Phussa constellation, his parents gave him the name Phussa. Alternatively, because he touched, saw, and directly realized Nibbāna, he was called Phussa. Or else, because he touched, saw, and understood the thirty perfections, the thirty-seven aids to enlightenment, and all the scriptural teachings of the Tipiṭaka, he was called Phussa. 'Bhagavā' (Blessed One) means he was endowed with a store of merit, being fortunate, accomplished, and so on. 'Receiver of offerings' (āhutīnaṃ paṭiggaho) means that 'offerings' (āhutino) are honors and venerations, and he was worthy to receive such offerings; thus he is called the 'receiver of offerings.' The connection is: 'The hero Phussa, the Blessed One, calming the great populace, was then walking along the street.' The rest is evident.

Sappidāyakattheraapadānavaṇṇanā samattā.

The commentary on the apadāna of the Elder Sappidāyaka is complete.

7. Yūthikāpupphiyattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Yūthikāpupphiya

Candabhāgānadītīretiādikaṃ āyasmato yūthikāpupphiyattherassa apadānaṃ. Ayampi āyasmā purimamunindesu katādhikāro anekesu ca jātisatesu vivaṭṭūpanissayāni puññāni upacinanto phussasseva bhagavato kāle suddakule nibbatto vuddhippatto candabhāgāya nadiyā tīre kenacideva karaṇīyena anusotaṃ caramāno phussaṃ bhagavantaṃ nhāyitukāmaṃ aggikkhandhaṃ viya jalamānaṃ disvā somanassajāto tattha jātaṃ yūthikāpupphaṃ ocinitvā bhagavantaṃ pūjesi. Bhagavā tassa anumodanamakāsi.

The apadāna of the Elder Yūthikāpupphiya, which begins, 'On the bank of the river Candabhāgā…' This venerable one, too, having made his aspiration under previous Chief Sages and having accumulated merits that serve as a basis for liberation over many hundreds of births, was reborn in a commoner's family in the time of the Blessed One Phussa. Having come of age, while traveling downstream along the bank of the Candabhāgā river on some business, he saw the Blessed One Phussa, who wished to bathe, blazing like a mass of fire. With gladness arisen, he plucked a yūthikā flower that was growing there and honored the Blessed One with it. The Blessed One gave his approval.

33. So tattha tena puññakoṭṭhāsena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto bhagavato dhammadesanaṃ sutvā pasannamānaso pabbajitvā vattapaṭipattiyā sāsanaṃ sobhento nacirasseva arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento candabhāgānadītīretiādimāha. Taṃ sabbaṃ uttānatthamevāti.

33. On account of that share of merit, wandering in saṃsāra among devas and humans and experiencing both kinds of good fortune, during this Buddha's advent he was reborn in a good family. Having come of age and heard the Blessed One's discourse on the Dhamma, with a confident mind he went forth. Adorning the Dispensation with the practice of the observances, he became an arahant before long. Then, recalling his past kamma, with gladness arisen, he declared the apadāna of his past conduct, speaking the verses that begin, 'On the bank of the river Candabhāgā…' All of that has a plain meaning.

Yūthikāpupphiyattheraapadānavaṇṇanā samattā.

The commentary on the apadāna of the Elder Yūthikāpupphiya is complete.

8. Dussadāyakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Dussadāyaka

Tivarāyaṃ [Pg.175] pure rammetiādikaṃ āyasmato dussadāyakattherassa apadānaṃ. Ayampāyasmā purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto siddhatthassa bhagavato kāle rājakule nibbatto vuddhippattakāle yuvarājabhāvaṃ patvā pākaṭo ekaṃ janapadaṃ labhitvā tatrādhipatibhūto sakalajanapadavāsino dānapiyavacanaatthacariyāsamānatthatāsaṅkhātehi catūhi saṅgahavatthūhi saṅgaṇhāti. Tasmiṃ samaye siddhattho bhagavā taṃ janapadaṃ sampāpuṇi. Atha so yuvarājā paṇṇākāraṃ labhitvā tattha sukhumavatthena bhagavantaṃ pūjesi. Bhagavā taṃ vatthaṃ hatthena parāmasitvā ākāsaṃ pakkhandi. Tampi vatthaṃ bhagavantameva anubandhi. Atha so yuvarājā taṃ acchariyaṃ disvā atīva pasanno añjaliṃ paggayha aṭṭhāsi. Bhagavato sampattasampattaṭṭhāne sabbe janā taṃ acchariyaṃ disvā acchariyabbhutacittā añjaliṃ paggayha aṭṭhaṃsu. Bhagavā vihārameva agamāsi. Yuvarājā teneva kusalakammena tato cuto devaloke uppanno tattha dibbasampattiṃ anubhavitvā manussesu cakkavattiādisampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kule nibbatto viññutaṃ patto gharāvāsaṃ saṇṭhapetvā ratanattaye pasanno bhagavato dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā vāyamanto nacirasseva arahā ahosi.

The apadāna of the Elder Dussadāyaka begins, 'In the delightful city of Tivarā…' This venerable one, having made his aspiration under previous supreme Jinas, accumulated merits that serve as a basis for liberation in various existences. During the time of the Blessed One Siddhattha, he was born into a royal family. When he came of age, he attained the position of crown prince and became renowned. Having obtained a certain country and become its ruler, he supported all its inhabitants with the four bases of sympathy: generosity, kind speech, beneficial conduct, and impartiality. At that time, the Blessed One Siddhattha arrived in that country. The crown prince, having received a tribute, honored the Blessed One with a fine cloth. The Blessed One touched the cloth with his hand and ascended into the sky. That cloth followed the Blessed One. Seeing this marvel, the crown prince was exceedingly pleased and stood with his hands raised in reverence. In every place the Blessed One went, all the people, witnessing this wonder, were amazed and astonished and stood with their hands raised in reverence. The Blessed One then went to the monastery. On account of that wholesome kamma, the crown prince passed away from there and was reborn in the deva world, where he enjoyed divine fortune. After experiencing the fortunes of a wheel-turning monarch and other such fortunes in the human world, he was reborn in a wealthy family during this Buddha's advent. Having attained discernment, he established a household life and developed confidence in the Three Jewels. After hearing the Blessed One’s discourse on the Dhamma and gaining faith, he went forth. Striving diligently, before long he became an arahant.

38. So ekadivasaṃ attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento tivarāyaṃ pure rammetiādimāha. Tattha tivaranāmake nagare ramaṇīye ahaṃ rājaputto hutvā siddhatthaṃ bhagavantaṃ vatthena pūjesinti attho. Sesaṃ suviññeyyamevāti.

38. One day, recalling his own past kamma, with gladness arisen, he declared the apadāna of his past conduct, speaking the verses that begin, 'In the delightful city of Tivarā…' The meaning here is: 'In the delightful city named Tivarā, I, being a prince, honored the Blessed One Siddhattha with a cloth.' The rest is easily understood.

Dussadāyakattheraapadānavaṇṇanā samattā.

The commentary on the apadāna of the Elder Dussadāyaka is complete.

9. Samādapakattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Samādapaka

Nagare bandhumatiyātiādikaṃ āyasmato samādapakattherassa apadānaṃ. Ayampi thero purimabuddhānaṃ santike katakusalasambhāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato [Pg.176] kāle kulagehe nibbatto vuddhimanvāya gharāvāsaṃ saṇṭhapetvā puññāni karonto vasamāno saddho pasanno bahū upāsake sannipātetvā gaṇajeṭṭhako hutvā ‘‘māḷakaṃ karissāmā’’ti te sabbe samādapetvā ekaṃ māḷakaṃ samaṃ kāretvā paṇḍarapulinaṃ okiritvā bhagavato niyyādesi. So tena puññena devaloke uppanno cha kāmāvacarasampattiyo anubhavitvā manussesu ca cakkavattiādisampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto bhagavati pasanno dhammaṃ sutvā pasannamānaso saddhājāto pabbajitvā sīlasampanno vattasampanno nacirasseva arahattaṃ pāpuṇi.

“In the city of Bandhumatī,” etc., is the Apadāna of the Venerable Elder Samādapaka. This elder, having accumulated a wealth of merit in the presence of past Buddhas, and accumulating meritorious deeds that were a basis for liberation through many existences, was reborn in a good family during the time of the Blessed One Vipassī. Having reached maturity and established a household, he lived performing meritorious deeds, full of faith and confidence. Having gathered many lay followers and becoming their leader, he incited them all, saying, “Let us make a māḷaka.” He had a level māḷaka built, spread white sand over it, and dedicated it to the Blessed One. Through that merit, he was reborn in the deva world, enjoyed the good fortune of the six heavens of the sensual sphere, and in the human world, experienced the good fortune of a wheel-turning monarch and so on. In this Buddha's dispensation, he was reborn in a good family, attained discernment, and gained confidence in the Blessed One. Having heard the Dhamma, his mind became confident and faith arose in him. He went forth, became accomplished in virtue and the observances, and before long attained arahantship.

44. So aparabhāge attano katakusalaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento nagare bandhumatiyātiādimāha. Tattha bandhanti ñātigottādivasena ekasambandhā honti sakalanagaravāsinoti bandhū, bandhū etasmiṃ vijjantīti bandhumatī, tassā bandhumatiyā nāma nagare mahāpūgagaṇo upāsakasamūho ahosīti attho. Māḷaṃ kassāma saṅghassāti ettha māti gaṇhāti sampattasampattajanānaṃ cittanti māḷaṃ, atha vā sampattayatigaṇānaṃ cittassa vivekakaraṇe alanti māḷaṃ, māḷameva māḷakaṃ, bhikkhusaṅghassa phāsuvihāratthāya māḷakaṃ karissāmāti attho. Sesaṃ pākaṭamevāti.

44. Later, reflecting on his own meritorious deeds, he became joyful and, revealing the apadāna of his past conduct, began with “In the city of Bandhumatī.” Herein, `bandhū` are those who are bound together, being interconnected by way of kinship, clan, and so on; thus all the city-dwellers are relatives. `Bandhumatī` is so called because it possesses relatives. The meaning is that in that city named Bandhumatī, there was a great multitude, a group of lay followers. Regarding “Let us make a pavilion (`māḷaṃ`) for the Saṅgha”: `māḷaṃ` is so called because it captivates (`gaṇhāti`) the minds of the people who have arrived; or, it is sufficient (`alaṃ`) for bringing seclusion to the minds of the group of ascetics who have arrived. `Māḷaka` is the same as `māḷaṃ`. The meaning is: “We will make a pavilion for the comfortable abiding of the Saṅgha of bhikkhus.” The rest is evident.

Samādapakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Samādapaka is finished.

10. Pañcaṅguliyattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Pañcaṅguliya

Tisso nāmāsi bhagavātiādikaṃ āyasmato pañcaṅguliyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāre tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto tissassa bhagavato kāle ekasmiṃ kule nibbatto vuddhimanvāya gharāvāsaṃ saṇṭhapetvā vibhavasampanno saddho pasanno vīthito vihāraṃ paṭipannaṃ bhagavantaṃ disvā jātisumanādianekāni sugandhapupphāni candanādīni ca vilepanāni gāhāpetvā vihāraṃ gato pupphehi bhagavantaṃ pūjetvā vilepanehi bhagavato sarīre pañcaṅgulikaṃ katvā vanditvā pakkāmi.

“The Blessed One was named Tissa,” etc., is the Apadāna of the Venerable Elder Pañcaṅguliya. This one too, having made his resolve under past Buddhas and accumulating in various existences merits that served as a basis for liberation, was born into a certain family in the time of the Blessed One Tissa. Having reached maturity and established a household, he became prosperous, faithful, and confident. Seeing the Blessed One proceeding from the street to the monastery, he had various fragrant flowers such as jasmine and sumana, and anointing substances such as sandalwood paste brought. He went to the monastery, honored the Blessed One with the flowers, made a five-fingered mark on the Blessed One's body with the anointing paste, paid homage, and departed.

50. So [Pg.177] tena puññena devamanussesu ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde vibhavasampanne ekasmiṃ kule nibbattitvā vuddhimanvāya satthu dhammadesanaṃ sutvā pasannamānaso pabbajitvā vipassanaṃ vaḍḍhetvā nacirasseva arahā hutvā pubbakammaṃ saranto paccakkhato ñatvā ‘‘imaṃ nāma kusalakammaṃ katvā īdisaṃ lokuttarasampattiṃ pattomhī’’ti pubbacaritāpadānaṃ pakāsento tisso nāmāsi bhagavātiādimāha. Taṃ sabbaṃ uttānatthamevāti.

50. Through that merit, having experienced good fortune among both devas and humans, he was reborn in this Buddha-dispensation into a prosperous family. Having reached maturity, he heard the Teacher’s Dhamma teaching and, with a confident mind, went forth. He cultivated insight and soon became an arahant. Recalling his past deeds and knowing them directly—“Having done such a skillful deed, I have attained such supramundane fortune”—he declared the apadāna of his former conduct, beginning with “The Blessed One's name was Tissa.” All this has a plain meaning.

Pañcaṅguliyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Pañcaṅguliya is finished.

Sattarasamavaggavaṇṇanā samattā.

The Commentary on the Seventeenth Chapter is finished.

18. Kumudavaggo

18. The Kumuda Chapter

1. Kumudamāliyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Kumudamāliya

Pabbate himavantamhītiādikaṃ āyasmato kumudamāliyattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto atthadassissa bhagavato kāle himavantapabbatasamīpe jātassarassa āsanne rakkhaso hutvā nibbatto atthadassiṃ bhagavantaṃ tattha upagataṃ disvā pasannamānaso kumudapupphāni ocinitvā bhagavantaṃ pūjesi. Bhagavā anumodanaṃ katvā pakkāmi.

“On the Himālaya mountain,” etc., is the apadāna of the venerable Elder Kumudamāliya. This elder too, having made his resolve under former Buddhas and accumulating in various existences merits that served as a basis for liberation, was reborn as a rakshasa near Lake Jātasara in the vicinity of the Himālaya mountain during the time of the Blessed One Atthadassī. Seeing the Blessed One Atthadassī arrive there, with a confident mind he plucked kumuda flowers and honored the Blessed One. The Blessed One expressed his appreciation and departed.

1. So tena puññena tato cavitvā devalokaṃ upapanno cha kāmāvacarasampattiyo anubhavitvā manussesu ca cakkavattiādisampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto vuddhippatto ratanattaye pasanno pabbajitvā vāyamanto brahmacariyapariyosānaṃ arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento pabbate himavantamhītiādimāha. Tattha tatthajo rakkhaso āsinti tasmiṃ jātassarasamīpe jāto nibbatto rakkhaso pararudhiramaṃsakhādako niddayo ghorarūpo bhayānakasabhāvo mahābalo mahāthāmo kakkhaḷo yakkho āsiṃ ahosinti attho.

1. Through that merit, he passed away from there and was reborn in the deva world. After experiencing the good fortune of the six heavens of the sensual sphere and, among humans, the good fortune of a wheel-turning monarch and so on, he was reborn in a good family during this Buddha's dispensation. Having reached maturity, he gained confidence in the Three Jewels, went forth, and while striving, attained arahantship, the culmination of the holy life. Recalling his past deeds and with joy arisen, he declared the apadāna of his former conduct, beginning, “On the Himālaya mountain,” etc. Therein, “I was a rakshasa born there” means: I was born, I arose near Lake Jātasara as a rakshasa—one who eats the blood and flesh of others, merciless, of dreadful appearance, of terrifying nature, of great strength, of great power, a harsh yakkha.

Kumudaṃ [Pg.178] pupphate tatthāti tasmiṃ mahāsare sūriyaraṃsiyā abhāve sati sāyanhe makuḷitaṃ kuñcitākārena nippabhaṃ avaṇṇaṃ hotīti ‘‘kumuda’’nti laddhanāmaṃ pupphaṃ pupphate vikasatīti attho. Cakkamattāni jāyareti tāni pupphāni rathacakkapamāṇāni hutvā jāyantīti attho. Sesaṃ suviññeyyamevāti.

Regarding “The kumuda blooms there”: the meaning is that in that great lake, the flower named 'kumuda' blooms, that is, it opens up. It is so named because in the evening, in the absence of the sun's rays, what was formerly budded, contracted, lustreless, and colorless, now blooms. Regarding “They are the size of wheels”: the meaning is that those flowers grow to the size of chariot wheels. The rest is easily understood.

Kumudamāliyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kumudamāliya is finished.

2. Nisseṇidāyakattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Nisseṇidāyaka

Koṇḍaññassa bhagavatotiādikaṃ āyasmato nisseṇidāyakattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro anekāsu jātīsu vivaṭṭūpanissayāni puññāni upacinanto koṇḍaññassa bhagavato kāle vaḍḍhakikule nibbatto saddho pasanno bhagavato dhammadesanaṃ sutvā pasannamānaso bhagavato vasanapāsādassārohanatthāya sārakaṭṭhamayaṃ nisseṇiṃ katvā ussāpetvā ṭhapesi. Bhagavā tassa pasādasaṃvaḍḍhanatthāya passantasseva uparipāsādaṃ āruhi. So atīva pasanno teneva pītisomanassena kālaṃ katvā devaloke nibbatto tattha dibbasampattiṃ anubhavitvā manussesu jāyamāno nisseṇidānanissandena uccakule nibbatto manussasukhaṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto satthu dhammadesanaṃ sutvā saddhājāto pabbajito nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Nisseṇidāyaka begins: 'Of the Blessed One Koṇḍañña…' This one too, having made his aspiration under former supreme Jinas and accumulating in many births merits that serve as a basis for liberation, was born into a carpenter’s family at the time of the Blessed One Koṇḍañña. Faithful and confident, having heard the Blessed One’s Dhamma discourse, with a confident mind, he made a ladder of heartwood for the Blessed One’s ascent to his dwelling mansion and set it up. To increase his confidence, the Blessed One ascended to the upper mansion while he was watching. Exceedingly confident, with that joy and happiness he passed away and was reborn in the deva world. Having enjoyed divine fortune there, when born among humans, as a result of his gift of the ladder he was reborn into a high family and experienced human happiness. During this Buddha-arising, he was born into a certain family, and having heard the Teacher’s Dhamma discourse, faith arose in him and he went forth. Not long after, he became an arahant.

9. So attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento koṇḍaññassa bhagavatotiādimāha. Tattha koṇḍaññassāti kucchito hutvā ḍeti pavattatīti koṇḍo, lāmakasatto, koṇḍato aññoti koṇḍañño, alāmako uttamapurisoti attho. Atha vā brāhmaṇagottesu koṇḍaññagotte uppannattā ‘‘koṇḍañño’’ti gottavasena tassa nāmaṃ, tassa koṇḍaññassa. Sesaṃ pākaṭamevāti.

9. Recollecting his past deeds, with joy arisen, he disclosed the apadāna of his former conduct, beginning with: 'Of the Blessed One Koṇḍañña…' Therein, regarding 'of Koṇḍañña': one who, being contemptible, struts about is a 'koṇḍa,' a base being. One who is other than a 'koṇḍa' is a 'koṇḍañña,' meaning one who is not base, a supreme person. Alternatively, since he was born in the Koṇḍañña clan among the brahmin clans, 'Koṇḍañña' was his name by way of his clan; thus 'of that Koṇḍañña.' The rest is self-evident.

Nisseṇidāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Nisseṇidāyaka is concluded.

3. Rattipupphiyattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Rattipupphiya

Migaluddo [Pg.179] pure āsintiādikaṃ āyasmato rattipupphiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle nesādakule uppanno migavadhāya araññe vicaramāno tassa kāruññena araññe caramānaṃ vipassiṃ bhagavantaṃ disvā pasannamānaso pupphitaṃ rattikaṃ nāma pupphaṃ kuṭajapupphañca saha vaṇṭena ocinitvā somanassacittena pūjesi. Bhagavā anumodanaṃ katvā pakkāmi.

The Apadāna of the Venerable Elder Rattipupphiya begins: 'I was formerly a deer-hunter…' This one too, having made his aspiration under former Buddhas and accumulating in various existences merits that serve as a basis for liberation, was born into a hunter’s family at the time of the Blessed One Vipassī. While wandering in the forest to hunt deer, he saw the Blessed One Vipassī wandering in the forest out of compassion. With a confident mind, he plucked a blooming rattika flower and a kuṭaja flower, together with their stalks, and offered them with a joyful mind. The Blessed One gave his approval and departed.

13. So teneva puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde kulagehe nibbatto viññutaṃ patto ratanattaye pasanno satthu dhammadesanaṃ sutvā kāmesu ādīnavaṃ disvā pabbajitvā nacirasseva arahattaṃ patto attano pubbakammaṃ saritvā ‘‘nesādabhūtena mayā katakusalaṃ sundara’’nti somanassajāto pubbacaritāpadānaṃ pakāsento migaluddo pure āsintiādimāha. Tattha migānaṃ luddo sāhasiko mārakoti migaluddo, migesu vā luddo lobhīti migaluddo, nesādo āsiṃ pureti attho.

13. By that very merit, wandering in saṃsāra among devas and humans and experiencing both kinds of fortune, during this Buddha-arising he was reborn in a good family. Having reached maturity, he became confident in the Triple Gem. After hearing the Teacher’s Dhamma discourse and seeing the danger in sensual pleasures, he went forth and not long after attained arahantship. Recalling his past deeds, with joy arisen, he declared: 'The wholesome deed I did as a hunter was beautiful!' Thus, disclosing the apadāna of his former conduct, he spoke, beginning with: 'I was formerly a deer-hunter…' Therein, 'deer-hunter' (migaluddo) means one who is cruel, violent, and a killer of deer, or one who is cruel and greedy for deer. The meaning is: 'I was formerly a hunter.'

14. Rattikaṃ pupphitaṃ disvāti padumapupphādīni anekāni pupphāni sūriyaraṃsisamphassena divā pupphanti rattiyaṃ makuḷitāni honti. Jātisumanamallikādīni anekāni pupphāni pana rattiyaṃ pupphanti no divā. Tasmā rattiyaṃ pupphanato rattipupphanāmakāni anekāni sugandhapupphāni ca kuṭajapupphāni ca gahetvā pūjesinti attho. Sesaṃ uttānatthamevāti.

14. Regarding 'Having seen a rattika flower blooming': Many flowers, such as lotuses, bloom by day through contact with the sun’s rays and are closed at night. But many flowers, such as jasmine, sumana, and mallikā, bloom at night, not by day. Therefore, the meaning is that he took many fragrant flowers that are called night-bloomers because they bloom at night, as well as kuṭaja flowers, and offered them in worship. The rest is self-evident.

Rattipupphiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Rattipupphiya is concluded.

4. Udapānadāyakattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Udapānadāyaka

Vipassino bhagavatotiādikaṃ āyasmato udapānadāyakattherassa apadānaṃ. Ayampi thero purimamunivaresu katādhikāro anekesu bhavesu katapuññasañcayo vipassissa bhagavato kāle kulagehe [Pg.180] nibbatto vuddhippatto ‘‘pānīyadānaṃ mayā dātabbaṃ, tañca nirantaraṃ katvā pavattetuṃ vaṭṭatī’’ti cintetvā ekaṃ kūpaṃ khanāpetvā udakasampattakāle iṭṭhakāhi cināpetvā thiraṃ katvā tattha uṭṭhitena udakena puṇṇaṃ taṃ udapānaṃ vipassissa bhagavato niyyādesi. Bhagavā pānīyadānānisaṃsadīpakaṃ anumodanaṃ akāsi. So tena puññena devamanussesu saṃsaranto nibbattanibbattaṭṭhāne pokkharaṇīudapānapānīyādisampanno sukhamanubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto vuddhimanvāya saddho pasanno pabbajitvā nacirasseva arahā ahosi.

The Apadāna of the Venerable Elder Udapānadāyaka begins: 'Of the Blessed One Vipassī…' This elder too, having made his aspiration under former supreme sages and accumulated a store of merit over many existences, was born into a good family at the time of the Blessed One Vipassī. Having reached maturity, he thought: 'I should give the gift of drinking water, and it is proper to do so continuously.' He had a well dug, and when water was reached, he had it lined with bricks to make it firm. Having filled that well with the water that arose there, he dedicated it to the Blessed One Vipassī. The Blessed One gave a blessing that illuminated the benefits of giving drinking water. By that merit, wandering in saṃsāra among devas and humans, in every place he was reborn he was endowed with lotus ponds, wells, and drinking water, and experienced happiness. During this Buddha-arising, he was reborn in a certain family. Having reached maturity, faithful and confident, he went forth and not long after became an arahant.

18. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vipassino bhagavatotiādimāha. Tattha udapāno kato mayāti udakaṃ pivanti etthāti udapāno, kūpapokkharaṇītaḷākānametaṃ adhivacanaṃ. So udapāno kūpo vipassissa bhagavato atthāya kato khanitoti attho. Sesaṃ uttānatthamevāti.

18. In a later time, recalling his past deeds, with joy arisen, he disclosed the apadāna of his former conduct, beginning with: 'Of the Blessed One Vipassī…' Therein, regarding 'A well was made by me': a place where they drink water (udakaṃ pivanti) is a 'well' (udapāna); this is a term for wells, lotus ponds, and tanks. The meaning is that this well, this pit, was made and dug for the sake of the Blessed One Vipassī. The rest has a plain meaning.

Udapānadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Udapānadāyaka is concluded.

5. Sīhāsanadāyakattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Sīhāsanadāyaka

Nibbute lokanāthamhītiādikaṃ āyasmato sīhāsanadāyakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave nibbānādhigamatthāya katapuññūpacayo padumuttarassa bhagavato kāle gahapatikule nibbatto viññutaṃ patto satthu dhammadesanaṃ sutvā ratanattaye pasanno tasmiṃ bhagavati parinibbute sattahi ratanehi khacitaṃ sīhāsanaṃ kārāpetvā bodhirukkhaṃ pūjesi, bahūhi mālāgandhadhūpehi ca pūjesi.

The apadāna of the Venerable Elder Sīhāsanadāyaka begins with the words, 'When the Protector of the World had attained Nibbāna…' This elder, too, had made his aspiration under previous Buddhas and had accumulated a store of merit in various existences for the sake of attaining Nibbāna. During the time of the Blessed One Padumuttara, he was reborn in a householder’s family. Having reached maturity and heard the Teacher’s discourse on the Dhamma, he gained faith in the Triple Gem. When that Blessed One attained Parinibbāna, he had a lion seat inlaid with the seven kinds of gems made and venerated the Bodhi tree. He also venerated it with many garlands, perfumes, and incense.

21. So tena puññena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā sabbattha pūjito imasmiṃ buddhuppāde sāvatthiyaṃ kulagehe nibbatto vuddhippatto gharāvāsaṃ vasanto satthu dhammadesanaṃ sutvā pasannamānaso ñātivaggaṃ pahāya pabbajito nacirasseva arahā hutvā [Pg.181] pubbūpacitakusalasambhāraṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Tattha sīhāsanamadāsahanti sīharūpahiraññasuvaṇṇaratanehi khacitaṃ āsanaṃ sīhāsanaṃ, sīhassa vā abhītassa bhagavato nisinnārahaṃ, sīhaṃ vā seṭṭhaṃ uttamaṃ āsananti sīhāsanaṃ, taṃ ahaṃ adāsiṃ, bodhirukkhaṃ pūjesinti attho. Sesaṃ suviññeyyamevāti.

21. Through that merit, wandering among devas and humans, he experienced both kinds of good fortune and was honored everywhere. In this Buddha-arising, he was reborn in a family of good standing in Sāvatthī. Having grown up and while living the household life, he heard the Teacher’s Dhamma discourse. With a confident mind, he abandoned his circle of relatives, went forth, and before long became an arahant. Recalling his store of wholesome karma accumulated in the past, and with gladness arisen, he disclosed the apadāna of his former deeds, speaking the verses beginning with, 'When the Protector of the World was extinguished…' Herein, 'I gave a lion seat' means a seat inlaid with figures of lions, silver, gold, and gems; or a seat worthy for the Blessed One, who is fearless like a lion, to sit upon; or a 'lion' seat, that is, a best and supreme seat. 'That I gave' means 'I venerated the Bodhi tree.' The rest is easy to understand.

Sīhāsanadāyakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sīhāsanadāyaka is concluded.

6. Maggadattikattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Maggadattika

Anomadassī bhagavātiādikaṃ āyasmato maggadattikattherassa apadānaṃ. Ayampāyasmā purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto anomadassissa bhagavato kāle kulagehe nibbatto vuddhimanvāya gharāvāsaṃ saṇṭhapetvā vasanto anomadassiṃ bhagavantaṃ ākāse caṅkamantaṃ pāduddhāre pāduddhāracaṅkamanaṭṭhāne pupphānaṃ vikiraṇaṃ acchariyañca disvā pasannamānaso pupphāni ākāse ukkhipi, tāni vitānaṃ hutvā aṭṭhaṃsu.

The apadāna of the Venerable Elder Maggadattika begins with the words, 'The Blessed One Anomadassī…' This venerable one, too, had made his aspiration under previous Buddhas and had accumulated in various existences meritorious deeds that are a basis for liberation. During the time of the Blessed One Anomadassī, he was reborn in a family of good standing. Having grown up and established a household, while living there he saw the Blessed One Anomadassī practicing walking meditation in the sky. Seeing the amazing scattering of flowers at the place of his walking meditation with each lifting of his feet, with a confident mind he tossed flowers into the air. They formed a canopy and remained there.

26. So tena puññena sugatīsuyeva saṃsaranto sabbattha pūjito sukhaṃ anubhavitvā imasmiṃ buddhuppāde ekasmiṃ kule nibbatto kamena yobbaññaṃ pāpuṇitvā saddhājāto pabbajitvā vattasampanno nacirasseva arahattaṃ patto caṅkamanassa pūjitattā maggadattikattheroti pākaṭo. So pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento anomadassī bhagavātiādimāha. Diṭṭhadhammasukhatthāyāti imasmiṃ attabhāve caṅkamanena sarīrasallahukādisukhaṃ paṭiccāti attho. Abbhokāsamhi caṅkamīti abbhokāse aṅgaṇaṭṭhāne caṅkami, padavikkhepaṃ padasañcāraṃ akāsīti attho.

26. By that merit, wandering only in happy destinations, he was honored everywhere and experienced happiness. In this Buddha-dispensation, he was reborn in a certain family and, having gradually reached youth, faith arose in him and he went forth. Accomplished in the observances, he soon attained arahantship. Because he had honored the walking meditation, he became known as the Elder Maggadattika. Remembering his past kamma, with gladness arisen, he disclosed the apadāna of his former deeds by speaking the verses beginning, 'The Blessed One Anomadassī…' 'For the sake of happiness in this very life' means: on account of the happiness of bodily lightness and so on from walking meditation in this very life. 'He walked in the open' means he practiced walking meditation in an open space, a courtyard; that is, he took steps, he moved his feet.

Uddhate pāde pupphānīti caṅkamantena pāde uddhate padumuppalādīni pupphāni pathavito uggantvā caṅkame vikiriṃsūti attho. Sobhaṃ muddhani tiṭṭhareti buddhassa [Pg.182] muddhani sīse sobhayamānā tāni tiṭṭhantīti attho. Sesaṃ suviññeyyamevāti.

'When the foot was lifted, flowers' means that when he was practicing walking meditation and lifted his foot, lotuses, blue water lilies, and other flowers rose up from the earth and scattered on the walking path. 'They stood adorning his head' means that they remained there, beautifying the Buddha's head, his crown. The rest is easy to understand.

Maggadattikattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Maggadattika is completed.

7. Ekadīpiyattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Ekadīpiya

Padumuttarassa muninotiādikaṃ āyasmato ekadīpiyattherassa apadānaṃ. Ayampāyasmā purimajinaseṭṭhesu katakusalasambhāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle gahapatikule nibbatto vuddhippatto saddho pasanno bhagavato salalamahābodhimhi ekapadīpaṃ pūjesi, thāvaraṃ katvā niccamekapadīpapūjanatthāya telavaṭṭaṃ paṭṭhapesi. So tena puññena devamanussesu saṃsaranto sabbattha jalamāno pasannacakkhuko ubhayasukhamanubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampanne ekasmiṃ kule nibbatto viññutaṃ patto ratanattaye pasanno pabbajitvā nacirasseva arahattaṃ patto dīpapūjāya laddhavisesādhigamattā ekadīpiyattheroti pākaṭo.

The apadāna of the Venerable Elder Ekadīpiya begins with the words, 'Of the sage Padumuttara…' This venerable one, too, had accumulated a store of wholesome kamma under the foremost Conquerors of the past and had accumulated in various existences meritorious deeds that are a basis for liberation. During the time of the Blessed One Padumuttara, he was reborn in a householder’s family. Having grown up, faithful and confident, he offered a single lamp at the Blessed One’s great Salala Bodhi tree. Making it a permanent offering, he established a supply of oil and wicks for the constant veneration with a single lamp. Through that merit, wandering among devas and humans, he was radiant everywhere, had clear vision, and experienced happiness in both spheres. In this Buddha-dispensation, he was reborn in a prosperous family in Sāvatthī. Having reached maturity, he gained faith in the Triple Gem, went forth, and soon attained arahantship. Because he had gained a special attainment through his lamp offering, he became known as the Elder Ekadīpiya.

30. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarassa muninotiādimāha. Taṃ sabbaṃ uttānatthamevāti.

30. Later, remembering his own past kamma, with gladness arisen, he disclosed the apadāna of his former deeds by speaking the verses beginning, 'Of the sage Padumuttara…' All of that has a plain meaning.

Ekadīpiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Ekadīpiya is completed.

8. Maṇipūjakattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Maṇipūjaka

Orena himavantassātiādikaṃ āyasmato maṇipūjakattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle ekasmiṃ kule nibbatto gharāvāsaṃ saṇṭhapetvā tatthādīnavaṃ disvā gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā himavantaorabhāge ekissā nadiyā samīpe paṇṇasālaṃ kāretvā vasanto vivekakāmatāya tassānukampāya ca tattha upagataṃ padumuttaraṃ bhagavantaṃ disvā pasannamānaso maṇipallaṅkaṃ [Pg.183] bhagavato pūjesi. Bhagavā tassa pasādavaḍḍhanatthāya tattha nisīdi. So bhiyyosomattāya pasanno nibbānādhigamatthāya patthanaṃ akāsi. Bhagavā anumodanaṃ vatvā pakkāmi. So tena puññena devamanussesu saṃsaranto sabbattha pūjito sukhaṃ anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ vibhavasampanne kule nibbatto gharāvāsaṃ vasanto ekadivasaṃ satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā ahosi.

The apadāna of the Venerable Elder Maṇipūjaka, beginning with the words, 'On this side of the Himālaya…' This elder, having laid his foundation under previous Buddhas and accumulated merits in various existences that serve as a basis for liberation, was born into a certain family during the time of the Blessed One Padumuttara. Having established a household, he saw the danger in it, and abandoning the household life, he went forth into the ascetic life. While dwelling in a leaf-hut he had made near a river on this side of the Himālaya, out of a desire for seclusion, he saw the Blessed One Padumuttara who had approached there out of compassion for him. With a confident mind, he offered a jeweled seat to the Blessed One. The Blessed One sat on it in order to increase his confidence. Being even more joyful and confident, he made an aspiration for the attainment of Nibbāna. The Blessed One expressed his appreciation and departed. Through that merit, he wandered among devas and humans, being honored everywhere and experiencing happiness. In this Buddha-dispensation, he was born into a prosperous family in Sāvatthī. While living the household life, one day he heard the Teacher’s discourse on the Dhamma, gained faith, and went forth. Not long afterwards, he became an arahant.

34. So ekadivasaṃ attanā katakusalaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento orena himavantassātiādimāha. Tattha orenāti himavantassa aparaṃ bhāgaṃ vihāya orena, bhummatthe karaṇavacanaṃ, orasmiṃ disābhāgeti attho. Nadikā sampavattathāti apākaṭanāmadheyyā ekā nadī saṃsuṭṭhu pavattānī vahānī sandamānā ahosīti attho. Tassā cānupakhettamhīti tassā nadiyā anupakhettamhi tīrasamīpeti attho. Sayambhū vasate tadāti yadā ahaṃ maṇipallaṅkaṃ pūjesiṃ, tadā anācariyako hutvā sayameva buddhabhūto bhagavā vasate viharatīti attho.

34. One day, recalling the wholesome deed he himself had done, with joy arisen in him, he disclosed the apadāna of his former conduct, speaking the verses beginning: 'On this side of the Himālaya…' Herein, orena means on this side, leaving aside the further part of the Himālaya; the instrumental case is used in the sense of the locative, meaning 'in the region on this side.' Nadikā sampavattathā means a river of an obscure name flowed, that is, it was streaming and flowing along very well. Tassā cānupakhettamhīti means in the area along that river, that is, near its bank. Sayambhū vasate tadā means that when I worshipped the jeweled seat, the Blessed One, the Self-become One, who had become a Buddha by himself without a teacher, was dwelling, was abiding there.

35. Maṇiṃ paggayha pallaṅkanti maṇinti cittaṃ ārādheti somanassaṃ karotīti maṇi, atha vā māti pamāṇaṃ karoti ābharaṇanti maṇi, atha vā marantāpi rājayuvarājādayo taṃ na pariccajanti tadatthāya saṅgāmaṃ karontīti maṇi, taṃ maṇiṃ maṇimayaṃ pallaṅkaṃ manoramaṃ sādhu cittaṃ suṭṭhu vicittaṃ paggayha gahetvā buddhaseṭṭhassa abhiropayiṃ pūjesinti attho. Sesaṃ sabbaṃ uttānatthamevāti.

35. Regarding Maṇiṃ paggayha pallaṅkaṃ (Having raised up a jeweled seat): A maṇi (jewel) is so called because it pleases the mind (cittaṃ ārādheti) and brings joy (somanassaṃ karoti); or because it sets the standard (māti) for ornaments; or because kings, crown princes, and others do not relinquish it even when dying but wage war for its sake. The meaning is: 'Having taken up and raised that jewel—that is, a jeweled seat that was delightful, fine, beautiful, and well-adorned—I presented it to the Chief of Buddhas; that is, I worshipped him.' The rest is all of plain meaning.

Maṇipūjakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Maṇipūjaka is finished.

9. Tikicchakattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Tikicchaka

Nagare bandhumatiyātiādikaṃ āyasmato tikicchakattherassa apadānaṃ. Ayampāyasmā purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle bandhumatīnagare vejjakule nibbatto bahussuto susikkhito vejjakamme cheko [Pg.184] bahū rogino tikicchanto vipassissa bhagavato upaṭṭhākassa asokanāmattherassa rogaṃ tikicchi. So tena puññena devamanussesu aparāparaṃ sukhaṃ anubhavanto nibbattanibbattabhave arogo dīghāyuko suvaṇṇavaṇṇasarīro ahosi.

The apadāna of the Venerable Tikicchaka, beginning with the words, 'In the city of Bandhumatī…' This venerable one, having laid his foundation under former supreme Conquerors and accumulated merits in various existences that serve as a basis for liberation, was born into a physician’s family in the city of Bandhumatī during the time of the Blessed One Vipassī. Being very learned, well-trained, and expert in the medical art, he treated many sick people and cured a disease of the elder named Asoka, the attendant of the Blessed One Vipassī. Through that merit, experiencing successive happiness among devas and humans, in whatever existence he was reborn he was free from disease, long-lived, and had a body the color of gold.

39. So imasmiṃ buddhuppāde sāvatthiyaṃ gahapatikule nibbatto vuddhimanvāya sabbasippesu nipphattiṃ patto arogo sukhito vibhavasampanno ratanattaye pasanno satthu dhammadesanaṃ sutvā paṭiladdhasaddho gharāvāsaṃ pahāya pabbajitvā nacirasseva arahā hutvā pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento nagare bandhumatiyātiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthamevāti.

39. In this Buddha-dispensation, he was born into a householder’s family in Sāvatthī. Having reached maturity, he attained proficiency in all crafts; he was healthy, happy, and prosperous. Confident in the Triple Gem, he listened to the Teacher’s discourse on the Dhamma, gained faith, renounced the household life, and went forth. Not long afterwards, he became an arahant. Recalling his past deeds, with joy arisen in him, he disclosed the apadāna of his former conduct, speaking the verses beginning: 'In the city of Bandhumatī…' All of this is of plain meaning, in the way stated previously.

Tikicchakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Tikicchaka is finished.

10. Saṅghupaṭṭhākattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Saṅghupaṭṭhāka

Vessabhumhi bhagavatītiādikaṃ āyasmato saṅghupaṭṭhākattherassa apadānaṃ. Ayampi thero purimabuddhesu katakusalasambhāro anekesu bhavesu vivaṭṭūpanissayāni puññāni upacinanto vessabhussa bhagavato kāle tassārāmikassa putto hutvā nibbatto viññutaṃ patvā saddho pasanno vihāresu ārāmikakammaṃ karonto sakkaccaṃ saṅghaṃ upaṭṭhāsi. So teneva kusalakammena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ gahapatikule nibbatto vuddhippatto vibhavasampanno sukhappatto pākaṭo satthu dhammadesanaṃ sutvā sāsane pasanno pabbajitvā vattasampanno sāsanaṃ sobhayamāno vipassanaṃ vaḍḍhento nacirasseva saha paṭisambhidāhi arahattaṃ patto chaḷabhiñño pubbe katakusalakammavasena saṅghupaṭṭhākattheroti pākaṭo ahosi.

The apadāna of the Venerable Saṅghupaṭṭhāka, beginning with the words, 'When Vessabhū was the Blessed One…' This elder, too, having amassed a store of wholesome merit under past Buddhas and accumulated merits in many existences that serve as a basis for liberation, was born as the son of a monastery attendant during the time of the Blessed One Vessabhū. Having reached discernment, being faithful and confident, he respectfully attended on the Saṅgha while performing the duties of a monastery attendant. By that wholesome deed, while wandering among devas and humans and experiencing both kinds of success, in this Buddha-dispensation he was born into a householder’s family in Sāvatthī. Having reached maturity, he was prosperous, happy, and renowned. Hearing the Teacher’s discourse on the Dhamma and becoming confident in the Teaching, he went forth. Accomplished in the observances and illuminating the Teaching, he developed insight and not long afterwards attained arahantship together with the analytical knowledges. He became a possessor of the six supernormal knowledges. By the power of the wholesome kamma he had done in the past, he became renowned as the Elder Saṅghupaṭṭhāka (the Saṅgha-Attendant).

45. So ekadivasaṃ ‘‘pubbe mayā kiṃ nāma kammaṃ katvā ayaṃ lokuttarasampatti laddhā’’ti attano pubbakammaṃ saritvā paccakkhato jānitvā somanassajāto pubbacaritāpadānaṃ pākaṭaṃ karonto vessabhumhi bhagavatītiādimāha. Tattha ahosārāmiko ahanti ahaṃ [Pg.185] vessabhussa bhagavato sāsane ārāmiko ahosinti attho. Sesaṃ heṭṭhā vuttanayattā uttānatthattā ca suviññeyyamevāti.

45. One day, reflecting on his past kamma, thinking, 'By doing what kamma in the past have I gained this supramundane attainment?' and having known it directly for himself, with joy arisen in him, he made the apadāna of his former conduct manifest, speaking the verses beginning: 'When Vessabhū was the Blessed One…' Herein, `ahosiṃ ārāmiko ahaṃ` means: 'I was a monastery attendant in the teaching of the Blessed One Vessabhū.' The rest is easily knowable because the method has been stated previously and because its meaning is plain.

Saṅghupaṭṭhākattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Saṅghupaṭṭhāka is finished.

Aṭṭhārasamavaggavaṇṇanā samattā.

The Commentary on the Eighteenth Chapter is finished.

19. Kuṭajapupphiyavaggo

19. The Kuṭajapupphiya Chapter

1-10. Kuṭajapupphiyattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadānas of the Elder Kuṭajapupphiya and others.

Ito parampi ekūnavīsatimavagge āgatānaṃ imesaṃ kuṭajapupphiyattherādīnaṃ dasannaṃ therānaṃ apubbaṃ natthi. Tesañhi therānaṃ purimabuddhānaṃ santike katapuññasambhārānaṃ vasena pākaṭanāmāni ceva nivāsanagarādīni ca heṭṭhā vuttanayeneva veditabbānīti taṃ sabbaṃ apadānaṃ suviññeyyamevāti.

From here onward, in the nineteenth chapter, there is nothing new regarding the Apadānas of these ten elders, beginning with the Elder Kuṭajapupphiya. For these elders, due to the accumulation of merit made in the presence of previous Buddhas, both their well-known names and their places of residence, cities, and so on, should be understood in the same way as previously stated. Thus, the entire Apadāna is easily understood.

Ekūnavīsatimavaggavaṇṇanā samattā.

The Commentary on the Nineteenth Chapter is finished.

20. Tamālapupphiyavaggo

20. The Tamālapupphiya Chapter

1-10. Tamālapupphiyattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadānas of the Elder Tamālapupphiya and others.

Vīsatime vagge paṭhamattherāpadānaṃ uttānameva.

In the twentieth chapter, the Apadāna of the first elder is clear in meaning.

6. Dutiyattherāpadāne yaṃ dāyavāsiko isīti isipabbajjaṃ pabbajitvā vane vasanabhāvena dāyavāsiko isīti saṅkhaṃ gato, attano anukampāya taṃ vanaṃ upagatassa siddhatthassa satthuno vasanamaṇḍapacchādanatthāya yaṃ tiṇaṃ, taṃ lāyati chindatīti attho. Dabbachadanaṃ katvā anekehi khuddakadaṇḍakehi maṇḍapaṃ katvā taṃ tiṇena chādetvā siddhatthassa bhagavato ahaṃ adāsiṃ pūjesinti attho.

6. In the Apadāna of the second elder, regarding 'a sage dwelling in the grove': having gone forth as a sage and living in the forest, he came to be known as 'a sage dwelling in the grove.' For the Teacher Siddhattha who had approached that forest out of compassion for him, for the purpose of covering a dwelling pavilion, `lāyati` means `chindati`, 'he cuts' the grass. The meaning is: 'Having made a pavilion with many small sticks and covered it with grass, I gave it to the Blessed One Siddhattha, honoring him.'

8. Sattāhaṃ dhārayuṃ tatthāti taṃ maṇḍapaṃ tattha ṭhitā devamanussā sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinnassa satthuno dhārayuṃ dhāresunti attho. Sesaṃ uttānatthamevāti.

8. Regarding 'For seven days they held it there': the meaning is that the gods and humans who were present there sustained the pavilion for seven days for the Teacher who was seated, having entered the attainment of cessation. The rest is clear in meaning.

Tatiyattherassa [Pg.186] apadāne khaṇḍaphulliyattheroti ettha khaṇḍanti kaṭṭhānaṃ jiṇṇattā chinnabhinnaṭṭhānaṃ, phullanti kaṭṭhānaṃ jiṇṇaṭṭhāne kaṇṇakitamahicchattakādipupphanaṃ, khaṇḍañca phullañca khaṇḍaphullāni, khaṇḍaphullānaṃ paṭisaṅkharaṇaṃ punappunaṃ thirakaraṇanti khaṇḍaphullapaṭisaṅkharaṇaṃ. Imassa pana therassa sambhārapūraṇakāle phussassa bhagavato cetiye chinnabhinnaṭṭhāne sudhāpiṇḍaṃ makkhetvā thirakaraṇaṃ khaṇḍaphullapaṭisaṅkharaṇaṃ nāma. Tasmā so khaṇḍaphulliyo theroti pākaṭo ahosi. Tatiyaṃ.

In the Apadāna of the third elder, the Elder Khaṇḍaphulliya: here, 'khaṇḍa' refers to the broken and split parts of wood due to its age; 'phulla' refers to the blooming of flowers such as kaṇṇikā and mahicchattaka on the aged parts of the wood; 'khaṇḍaphulla' are the broken parts and the flowers; and 'khaṇḍaphullapaṭisaṅkharaṇa' means repeatedly repairing and reinforcing them. At the time of fulfilling his accumulations, this elder applied plaster to the broken parts of the shrine of the Blessed One Phussa, reinforcing them—this was called 'khaṇḍaphullapaṭisaṅkharaṇa.' Therefore, he became known as the Elder Khaṇḍaphulliya. Third.

17. Catutthattherassāpadāne rañño baddhacaro ahanti rañño paricārako kammakārako ahosinti attho.

17. In the Apadāna of the fourth elder, 'I was a bound follower of the king' means 'I was an attendant and worker for the king.'

19. Jalajuttamanāminoti jale udake jātaṃ jalajaṃ, kiṃ taṃ padumaṃ, padumena samānanāmattā padumuttarassa bhagavatoti attho. Uttamapadumanāmassa bhagavatoti vā attho. Catutthaṃ.

19. Regarding 'one named after the best of the water-born': `jalaja` means born in water. What is that? The lotus (`paduma`). Because his name was the same as the lotus, the meaning refers to the Blessed One Padumuttara. Or, the meaning is 'the Blessed One named the Supreme Lotus.' Fourth.

Pañcamaṃ uttānatthameva.

The fifth is clear in meaning.

28. Chaṭṭhe nagare dvāravatiyāti mahādvāravātapānakavāṭaphalakāhi vatipākāraṭṭālagopurakaddamodakaparikhāhi ca sampannaṃ nagaranti dvāravatīnagaraṃ, dvāraṃ vatiñca padhānaṃ katvā nagarassa upalakkhitattā ‘‘dvāravatī nagara’’nti voharantīti nagare dvāravatiyāti vuttaṃ. Mālāvaccho pupphārāmo mama ahosīti attho.

28. In the sixth, regarding 'in the city of Dvāravatī': the city called Dvāravatī was a city well-equipped with large gates, windows, door panels, walls, ramparts, watchtowers, gate towers, and moats of mud and water. Because it was characterized by its prominent gate (dvāra) and wall (vati), it was called 'Dvāravatī Nagara.' Thus it is said, 'in the city of Dvāravatī.' The meaning is: 'The flower park Mālāvaccha was mine.'

31. Te kisalayāti te asokapallavā. Chaṭṭhaṃ.

31. Regarding 'those shoots': this means shoots of the asoka tree. Sixth.

Sattamaṭṭhamanavamāni uttānatthāneva. Dasamepi apubbaṃ natthīti.

The seventh, eighth, and ninth are clear in meaning. In the tenth, too, there is nothing new.

Vīsatimavaṇṇanā samattā.

The commentary on the twentieth chapter is concluded.

21-23. Kaṇikārapupphiyādivaggo

21-23. The Chapter on Kaṇikārapupphiya and Others

1-30. Kaṇikārapupphiyattheraapadānādivaṇṇanā

1-30. The Commentary on the Apadānas of the Elder Kaṇikārapupphiya and others.

Ito paraṃ sabbattha anuttānapadavaṇṇanaṃ karissāma. Ekavīsatime bāvīsatime tevīsatime ca vagge sabbesaṃ therānaṃ sayaṃkatena puññena laddhanāmāni, katapuññānañca nānattaṃ tesaṃ byākaraṇadāyakānaṃ buddhānaṃ nāmāni [Pg.187] vasitanagarāni ca heṭṭhā vuttanayattā sabbānipi uttānāneva. Apadānagāthānamattho ca nayānuyogena suviññeyyoyevāti.

From here onward, we will provide a commentary on all terms that are not clear. In the twenty-first, twenty-second, and twenty-third chapters, the names of all the elders were acquired through merit they themselves made; the diversity of their merit, the names of the Buddhas who gave the prediction, and the cities where they resided are all clear, according to the method explained previously. The meaning of the Apadāna verses is also easily understood by applying the proper method.

24. Udakāsanavaggo

24. The Udakāsana Chapter

1-10.Udakāsanadāyakattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadānas of the Elder Udakāsanadāyaka and others.

Catuvīsatime vagge paṭhamadutiyāpadānāni uttānāneva.

In the twenty-fourth chapter, the first and second Apadānas are clear in meaning.

9. Tatiyāpadāne aruṇavatiyā nagareti ā samantato ālokaṃ karonto uṇati uggacchatīti aruṇo, so tasmiṃ vijjatīti aruṇavatī, tasmiṃ nagare ālokaṃ karonto sūriyo uggacchatīti attho. Sesanagaresupi sūriyuggamane vijjamānepi visesavacanaṃ sabbacatuppadānaṃ mahiyaṃ sayanepi sati mahiyaṃ sayatīti mahiṃsoti vacanaṃ viya rūḷhivasena vuttanti veditabbaṃ. Atha vā pākārapāsādahammiyādīsu suvaṇṇarajatamaṇimuttādisattaratanapabhāhi aruṇuggamanaṃ viya pabhāvatī aruṇavatī nāma, tasmiṃ aruṇavatiyā nagare, pūpiko pūpavikkayena jīvikaṃ kappento ahosinti attho.

9. In the third Apadāna, regarding 'in the city of Aruṇavatī': `aruṇa` (dawn) is so called because it rises (`uṇati uggacchati`), spreading light all around; a place where this exists is `aruṇavatī`. The meaning is that in that city, the sun rises spreading light. Although the sun rises in other cities too, this specific term is used conventionally, just as the word `mahiṃsa` (buffalo) is used, even though all four-footed creatures lie on the earth (`mahiyaṃ sayati`). Or else, Aruṇavatī is so named because its walls, palaces, mansions, and so on, shine with the radiance of the seven kinds of gems—gold, silver, jewels, pearls, etc.—like the rising of the dawn. The meaning is: 'In that city of Aruṇavatī, I was a cake-seller, making a living by selling cakes.'

14. Catutthāpadāne tivarāyaṃ pure rammeti tīhi pākārehi parivāritā parikkhittāti tivarā, khajjabhojjādiupabhogavatthābharaṇādinaccagītādīhi ramaṇīyanti rammaṃ, tasmiṃ tivarāyaṃ pure nagare ramme naḷakāro ahaṃ ahosinti sambandho.

14. In the fourth Apadāna, regarding 'in the delightful city of Tivarā': `tivarā` means surrounded and enclosed by three ramparts; `rammaṃ` means delightful with enjoyments such as hard and soft foods, consumer goods, ornaments, dancing, and singing. The connection is: 'In that delightful city of Tivarā, I was a reed-worker.'

Pañcamāpadānaṃ uttānatthameva.

The fifth Apadāna is clear in meaning.

23. Chaṭṭhāpadāne vaṇṇakāro ahaṃ tadāti nīlapītarattādivaṇṇavasena vatthāni karoti rañjetīti vaṇṇakāro. Vattharajako hutvā cetiye vatthehi acchādanasamaye nānāvaṇṇehi dussāni rañjesinti attho.

23. In the sixth Apadāna, regarding 'I was a dyer then': a `vaṇṇakāro` is one who works on cloths with colors such as blue, yellow, and red, that is, he dyes them. The meaning is: 'Having been a cloth-dyer, at the time of covering the shrine with cloths, I dyed fabrics with various colors.'

27. Sattamāpadāne piyālaṃ pupphitaṃ disvāti supupphitaṃ piyālarukkhaṃ disvā. Gatamagge khipiṃ ahanti ahaṃ migaluddo nesādo hutvā piyālapupphaṃ ocinitvā buddhassa gatamagge khipiṃ pūjesinti attho.

27. In the seventh Apadāna, regarding 'Having seen the piyāla in bloom': this means having seen a piyāla tree in full bloom. Regarding 'I scattered them on the path he had gone': the meaning is, 'I, having been a deer-hunter and trapper, plucked piyāla flowers and scattered them on the path the Buddha had gone, as an offering.'

30. Aṭṭhamāpadāne [Pg.188] sake sippe apatthaddhoti attano takkabyākaraṇādisippasmiṃ apatthaddho patiṭṭhito cheko ahaṃ kānanaṃ agamaṃ gato sambuddhaṃ yantaṃ disvānāti vanantare gacchantaṃ vipassiṃ sambuddhaṃ passitvā. Ambayāgaṃ adāsahanti ahaṃ ambadānaṃ adāsinti attho.

30. In the eighth Apadāna, regarding 'unwavering in my own craft': this means I was unwavering, established, and skilled in my own craft of logic, grammar, and so on. 'I went to the forest.' Regarding 'having seen the Self-Enlightened One going': this means having seen the Self-Enlightened One Vipassī going in the forest. Regarding 'I gave a mango offering': the meaning is, 'I gave a gift of mangoes.'

33. Navamāpadāne jagatī kāritā mayhanti atthadassissa bhagavato sarīradhātunidhāpitacetiye jagati chinnabhinnaālindapupphādhānasaṅkhātā jagati mayā kāritā kārāpitāti attho.

33. In the ninth Apadāna, regarding 'A terrace was caused to be made by me': the meaning is, 'A terrace—that is, what had been a broken and ruined veranda and flower-receptacle—was caused to be made by me at the shrine where the bodily relics of the Blessed One Atthadassī were enshrined.'

Dasamāpadānaṃ uttānatthamevāti.

The tenth Apadāna is clear in meaning.

Catuvīsatimavaggavaṇṇanā samattā.

The commentary on the twenty-fourth chapter is concluded.

25. Tuvaradāyakavaggo

25. The Tuvaradāyaka Chapter

1-10. Tuvaradāyakattheraapadānādivaṇṇanā

1-10. Commentary on the Apadānas beginning with that of the Elder Tuvaradāyaka.

1. Pañcavīsatime vagge paṭhamāpadāne bharitvā tuvaramādāyāti tuvaraaṭṭhiṃ muggakalayasadisaṃ tuvaraṭṭhiṃ bhajjitvā pupphetvā bhājanena ādāya saṅghassa vanamajjhogāhakassa adadiṃ adāsinti attho.

1. In the twenty-fifth chapter, in the first Apadāna, regarding the phrase 'having filled and taken tuvara': this means having roasted tuvara seeds—seeds similar to mung beans and kalāya beans—and caused them to pop, I took them in a vessel and gave them to the Sangha, which had entered into the middle of the forest. This is the meaning of 'I gave'.

4-5. Dutiyāpadāne dhanuṃ advejjhaṃ katvānāti migādīnaṃ māraṇatthāya dhanuṃ sannayhitvā caramāno kesaraṃ ogataṃ disvāti supupphitaṃ khuddakasaraṃ disvā buddhassa abhiropesinti ahaṃ cittaṃ pasādetvā vanaṃ sampattassa tissassa bhagavato abhiropayiṃ pūjesinti attho.

4-5. In the second Apadāna, 'having made the bow unerring' means wandering about with a bow strung for the purpose of killing deer and other animals. 'Having seen a kesara that had gone down' means having seen a small, well-flowered lake. 'I will offer it to the Buddha' means: having gladdened my mind, I offered it to the Blessed One Tissa, who had arrived in the forest; that is, I paid homage. This is the meaning.

9-10. Tatiyāpadāne jalakukkuṭoti jātassare caramānakukkuṭo. Tuṇḍena kesariṃ gayhāti padumapupphaṃ mukhatuṇḍena ḍaṃsitvā ākāsena gacchantassa tissassa bhagavato abhiropesiṃ pūjesinti attho.

9-10. In the third Apadāna, 'a water-cock' means a cock moving about on a natural lake. 'Having taken a kesara with its beak' means having grasped a lotus flower with its beak-tip, I offered it to the Blessed One Tissa, who was traveling through the sky; that is, I paid homage. This is the meaning.

14. Catutthāpadāne viravapupphamādāyāti vividhaṃ ravati saddaṃ karotīti viravaṃ, saddakaraṇavelāyaṃ vikasanato ‘‘virava’’nti laddhanāmaṃ pupphasamūhaṃ ādāya gahetvā siddhatthassa buddhassa abhiropayiṃ pūjesinti attho.

14. In the fourth Apadāna, regarding 'having taken virava flowers': 'virava' is so called because it makes various sounds. Having taken a collection of flowers that obtained the name 'virava' because they blossom at the time of making sound, I offered them to the Buddha Siddhattha; that is, I paid homage. This is the meaning.

17. Pañcamāpadāne kuṭigopakoti senāsanapālako. Kālena kālaṃ dhūpesinti sampattasampattakālānukāle dhūpesiṃ, dhūpena sugandhaṃ akāsinti [Pg.189] attho. Siddhatthassa bhagavato gandhakuṭikālānusāridhūpena dhūpesiṃ vāsesinti attho.

17. In the fifth Apadāna, 'a hut-guardian' means a guardian of the lodging. 'I fumigated from time to time' means I fumigated at each appropriate time as it arrived, making it fragrant with incense. The meaning is that I fumigated, that is, perfumed, the fragrant chamber of the Blessed One Siddhattha with incense appropriate to the time.

Chaṭṭhasattamāpadānāni uttānatthāneva.

The sixth and seventh Apadānas are clear in meaning.

27. Aṭṭhamāpadāne satta sattalipupphānīti sattalisaṅkhātāni, satta pupphāni sīsenādāya vessabhussa bhagavato abhiropesiṃ pūjesinti attho.

27. In the eighth Apadāna, 'seven sattali flowers' means: having taken on my head seven flowers called sattali, I offered them to the Blessed One Vessabhū; that is, I paid homage. This is the meaning.

31. Navamāpadāne bimbijālakapupphānīti rattaṅkuravakapupphāni siddhatthassa bhagavato pūjesinti attho.

31. In the ninth Apadāna, 'bimbijālaka flowers' means red kuravaka flowers. The meaning is that I paid homage to the Blessed One Siddhattha with them.

35. Dasamāpadāne uddālakaṃ gahetvānāti jātassare vihaṅgasobbhe jātaṃ uddālakapupphaṃ ocinitvā kakusandhassa bhagavato pūjesinti attho. Sesaṃ suviññeyyamevāti.

35. In the tenth Apadāna, 'having taken the uddālaka' means: having picked an uddālaka flower that grew in a natural lake, in a pool frequented by birds, I paid homage to the Blessed One Kakusandha. This is the meaning. The rest is indeed easy to understand.

Pañcavīsatimavaggavaṇṇanā samattā.

The commentary on the twenty-fifth chapter is completed.

26. Thomakavaggo

26. The Thomaka Chapter

1-10. Thomakattheraapadānādivaṇṇanā

1-10. Commentary on the Apadānas beginning with that of the Elder Thomaka.

Chabbīsatime vagge paṭhamāpadānaṃ uttānameva.

In the twenty-sixth chapter, the first Apadāna is straightforward in meaning.

5-6. Dutiyāpadāne vijahitvā devavaṇṇanti devatā sarīraṃ vijahitvā chaḍḍetvā, manussasarīraṃ nimminitvāti attho. Adhikāraṃ kattukāmoti adhikakiriyaṃ puññasambhāraṃ kattukāmo devaro nāma ahaṃ devarājā bhariyāya saha buddhaseṭṭhassa sāsane sādaratāya idha imasmiṃ manussaloke āgamiṃ āgatoti attho. Tassa bhikkhā mayā dinnāti padumuttarassa bhagavato yo nāmena devalo nāma sāvako ahosi, tassa sāvakassa mayā vippasannena cetasā bhikkhā dinnā piṇḍapāto dinnoti attho.

5-6. In the second Apadāna, 'having abandoned the divine form' means having abandoned, having discarded the divine body, and having created a human body. This is the meaning. 'Desiring to make a foundation' means desiring to perform a superior action, an accumulation of merit. The meaning is: I, a deva king named Devaro, came here to this human world together with my wife out of respect for the teaching of the best of Buddhas. 'Alms were given by me to him' means: with a confident mind, I gave alms, that is, almsfood, to that disciple named Devala, who was a disciple of the Blessed One Padumuttara. This is the meaning.

9-10. Tatiyāpadāne ānando nāma sambuddhoti ānandaṃ tuṭṭhiṃ jananato ānando nāma paccekabuddhoti attho. Amanussamhi kānaneti amanussapariggahe kānane mahāaraññe parinibbāyi anupādisesanibbānadhātuyā [Pg.190] antaradhāyi, adassanaṃ agamāsīti attho. Sarīraṃ tattha jhāpesinti ahaṃ devalokā idhāgantvā tassa bhagavato sarīraṃ tattha araññe jhāpesiṃ dahanaṃ akāsinti attho.

9-10. In the third Apadāna, 'the Sambuddha named Ānanda' means he was a Paccekabuddha named Ānanda because he generated bliss and contentment. This is the meaning. 'In a non-human forest' means in a great wilderness possessed by non-humans. The meaning is: he attained final Nibbāna with the Nibbāna-element without residue remaining; he vanished, he went to invisibility. 'I had his body cremated there' means: having come here from the deva world, I had the body of that Blessed One cremated in that forest; I performed the cremation. This is the meaning.

Catutthapañcamāpadānāni uttānāneva.

The fourth and fifth Apadānas are straightforward in meaning.

20. Chaṭṭhāpadāne ahosiṃ candano nāmāti nāmena paṇṇattivasena candano nāma. Sambuddhassatrajoti paccekasambuddhabhūtato pubbe tassa atrajo putto ahaṃ. Ekopāhano mayā dinnoti ekaṃ upāhanayugaṃ mayā dinnaṃ. Bodhiṃ sampajja me tuvanti tena upāhanayugena me mayhaṃ sāvakabodhiṃ tuvaṃ sampajja nipphādehīti attho.

20. In the sixth Apadāna, 'I was named Candana' means I was known by the name Candana by way of designation. 'Son of the Sambuddha' means I was his son before he became a Paccekasambuddha. 'One sandal was given by me' means a single pair of sandals was given by me. 'Attain enlightenment for me' means: by means of that pair of sandals, may you accomplish, may you bring to fulfillment, the enlightenment of a disciple for me. This is the meaning.

23-24. Sattamāpadāne mañjarikaṃ karitvānāti mañjeṭṭhipupphaṃ haritacaṅkoṭakaṃ gahetvā rathiyaṃ vīthiyā paṭipajjiṃ ahaṃ tathā paṭipannova bhikkhusaṅghapurakkhataṃ bhikkhusaṅghena parivutaṃ samaṇānaggaṃ samaṇānaṃ bhikkhūnaṃ aggaṃ seṭṭhaṃ sammāsambuddhaṃ addasanti sambandho. Buddhassa abhiropayinti disvā ca pana taṃ pupphaṃ ubhohi hatthehi paggayha ukkhipitvā buddhassa phussassa bhagavato abhiropayiṃ pūjesinti attho.

23-24. In the seventh Apadāna, 'having made a cluster' means having taken a mañjeṭṭhi flower in a green basket. The connection is as follows: 'I entered the street, the road.' As I was proceeding thus, I saw the Fully Enlightened One—the chief of ascetics, the best among monks, placed at the head of the Sangha of bhikkhus and surrounded by them. 'I offered it to the Buddha' means: having seen him, I raised that flower with both hands and offered it to the Buddha, the Blessed One Phussa; that is, I paid homage. This is the meaning.

28-29. Aṭṭhamāpadāne aloṇapaṇṇabhakkhomhīti khīrapaṇṇādīni uñchācariyāya āharitvā loṇavirahitāni paṇṇāni pacitvā bhakkhāmi, aloṇapaṇṇabhakkho amhi bhavāmīti attho. Niyamesu ca saṃvutoti niyamasaññitesu pāṇātipātāveramaṇiādīsu niccapañcasīlesu saṃvuto pihitoti attho. Pātarāse anuppatteti purebhattakāle anuppatte. Siddhattho upagacchi manti mama samīpaṃ siddhattho bhagavā upagañchi sampāpuṇi. Tāhaṃ buddhassa pādāsinti ahaṃ taṃ aloṇapaṇṇaṃ tassa buddhassa adāsinti attho.

28-29. In the eighth Apadāna, 'I am one who eats unsalted leaves' means: having gathered milk-leaves and so on by gleaning, I cook the leaves without salt and eat them; I am one who eats unsalted leaves. This is the meaning. 'And restrained in the observances' means restrained in the permanent five precepts, such as abstention from destroying living beings, which are called 'observances.' This is the meaning. 'When the morning meal arrived' means when the forenoon mealtime arrived. 'Siddhattha approached me' means the Blessed One Siddhattha approached, drew near to me. 'I gave that to the Buddha' means I gave those unsalted leaves to that Buddha. This is the meaning.

Navamāpadānaṃ uttānameva.

The ninth Apadāna is straightforward in meaning.

37-38. Dasamāpadāne sikhinaṃ sikhinaṃ yathāti sarīrato nikkhantachabbaṇṇaraṃsīhi obhāsayantaṃ jalantaṃ sikhīnaṃ sikhībhagavantaṃ sikhīnaṃ yathā jalamānaaggikkhandhaṃ viya. Aggajaṃ pupphamādāyāti aggajanāmakaṃ pupphaṃ gahetvā buddhassa sikhissa bhagavato abhiropayiṃ pūjesinti attho.

37-38. In the tenth Apadāna, 'like the crested one' means the Blessed One Sikhī, who is crested, illuminating and blazing with the six-colored rays issuing from his body, like a blazing mass of fire. 'Having taken the Aggaja flower' means: having taken the flower named Aggaja, I offered it to the Buddha, the Blessed One Sikhī; that is, I paid homage. This is the meaning.

Chabbīsatimavaggavaṇṇanā samattā.

The commentary on the twenty-sixth chapter is completed.

27. Padumukkhipavaggo

27. The Padumukkhipa Chapter

1-10. Ākāsukkhipiyattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadānas beginning with that of the Elder Ākāsukkhipiya.

1-2. Sattavīsatime [Pg.191] vagge paṭhamāpadāne jalajagge duve gayhāti jale udake jāte agge uppalādayo dve pupphe gahetvā buddhassa samīpaṃ gantvā ekaṃ pupphaṃ pādesu nikkhipiṃ pūjesiṃ, ekaṃ pupphaṃ ākāse khipinti attho.

1-2. In the first Apadāna of the twenty-seventh chapter, 'Having taken two excellent water-born ones' means: having taken two excellent flowers born in the water, such as water lilies, I went near the Buddha, placed one flower at his feet and paid homage, and threw one flower into the sky. This is the meaning.

Dutiyāpadānaṃ pākaṭameva.

The second Apadāna is indeed clear.

10. Tatiyāpadāne bodhiyā pādaputtameti uttame bodhipādape. Aḍḍhacandaṃ mayā dinnanti tasmiṃ bodhimūle aḍḍhacandākārena mayā anekapupphāni pūjitānīti attho. Dharaṇīruhapādapeti rukkhapabbataratanādayo dhāretīti dharaṇī, pathavī, dharaṇiyā ruhati patiṭṭhahatīti dharaṇīruho, pādasaṅkhātena mūlena udakaṃ pivati khandhaviṭapādīsu patthariyatīti pādapo, dharaṇīruho ca so pādapo ceti dharaṇīruhapādapo, tasmiṃ dharaṇīruhapādape pupphaṃ mayā pūjitanti attho.

10. In the third Apadāna, 'the supreme tree of awakening' refers to the excellent Bodhi tree. 'A half-moon was given by me' means: at the root of that Bodhi tree, I paid homage with many flowers in the shape of a half-moon. This is the meaning. 'At the earth-growing tree': The earth (`pathavī`) is called `dharaṇī` because it holds (`dhāreti`) things like trees, mountains, and jewels. A `dharaṇīruha` is so called because it grows (`ruhati`) established on the earth. A `pādapa` is so called because it drinks (`pivati`) water with its root, which is called a 'foot' (`pāda`), and spreads it through its trunk, branches, and so on. It is an earth-grower and a tree, thus it is a `dharaṇīruhapādapo`, an 'earth-growing tree.' The meaning is: I paid homage with a flower at that earth-growing tree.

Catutthāpadānaṃ uttānatthameva.

The fourth Apadāna is self-explanatory.

18-19. Pañcamāpadāne himavantassāvidūreti himavantassa āsanne. Romaso nāma pabbatoti rukkhalatāgumbābhāvā kevalaṃ dabbatiṇādisañchannattā romaso nāma pabbato ahosi. Tamhi pabbatapādamhīti tasmiṃ pabbatapariyante. Samaṇo bhāvitindriyoti samitapāpo vūpasantakileso samaṇo vaḍḍhitaindriyo, rakkhitacakkhundriyādiindriyoti attho. Atha vā vaḍḍhitaindriyo vaḍḍhitasaddhindriyādiindriyoti attho. Tassa samaṇassa ahaṃ biḷāliāluve gahetvā adāsinti attho.

18-19. In the fifth Apadāna, 'not far from the Himālaya' means near the Himālaya. 'A mountain named Romasa': there was a mountain named Romasa because, being devoid of trees, creepers, and bushes, it was covered only with dabba grass and the like. 'At the foot of that mountain' means at the edge of that mountain. 'A recluse with developed faculties' means a recluse (`samaṇa`) who has quelled evil and whose defilements are appeased, one with developed faculties; that is, one whose faculties, such as the eye-faculty, are guarded. Or else, 'with developed faculties' means one whose faculties, such as the faculty of faith, are developed. The meaning is: having taken cat-tail rushes, I gave them to that recluse.

Chaṭṭhasattamaṭṭhamanavamadasamāpadānāni uttānatthānevāti.

The sixth, seventh, eighth, ninth, and tenth Apadānas have straightforward meanings.

Sattavīsatimavaggavaṇṇanā samattā.

The commentary on the twenty-seventh chapter is complete.

28. Suvaṇṇabibbohanavaggo

28. The Suvaṇṇabibbohana Chapter

1-10. Suvaṇṇabibbohaniyattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadānas beginning with that of the Elder Suvaṇṇabibbohaniya.

Aṭṭhavīsatime vagge paṭhamāpadānaṃ uttānameva.

The first Apadāna in the twenty-eighth chapter is straightforward.

5. Dutiyāpadāne manomayena kāyenāti yathā cittavasena pavattakāyenāti attho.

5. In the second Apadāna, 'with a mind-made body' means with a body that operates in accordance with the mind. This is the meaning.

10. Tatiyāpadāne [Pg.192] mahāsamuddaṃ nissāyāti mahāsāgarāsanne ṭhitassa pabbatassa antare pabbataleṇeti attho. Siddhattho bhagavā vivekakāmatāya vasati paṭivasatīti attho. Paccuggantvānakāsahanti ahaṃ tassa bhagavato paṭiuggantvā samīpaṃ gantvā vandanādipuññaṃ akāsinti attho. Caṅkoṭakamadāsahanti siddhatthassa bhagavato ahaṃ pupphabharitaṃ caṅkoṭakaṃ kadambaṃ adāsiṃ pūjesinti attho.

10. In the third Apadāna, 'relying on the great ocean' means in a mountain cave within a mountain situated near the great ocean. This is the meaning. 'The Blessed One Siddhattha dwells' means he dwelt and resided there out of a desire for seclusion. This is the meaning. 'Having gone out to meet him, I did' means: having gone out to meet that Blessed One and having approached him, I performed meritorious deeds such as paying homage. This is the meaning. 'I gave a caṅkoṭaka' means: I gave a caṅkoṭaka, a kadamba branch full of flowers, to the Blessed One Siddhattha and paid homage. This is the meaning.

14. Catutthāpadāne akakkasacittassāthāti apharusacittassa, atha-saddo padapūraṇe.

14. In the fourth Apadāna, 'of one with a non-harsh mind' (akakkasacittassa) means of one with a non-rough mind (apharusacittassa); the word 'atha' is a metrical expletive.

19. Pañcamāpadāne udumbare vasantassāti udumbararukkhamūle rukkhacchāyāya vasantassa tissassa bhagavato. Niyate paṇṇasanthareti niyāmite paṭibaddhe paṇṇasanthare sākhābhaṅgāsane nisinnassa. Vutthokāso mayā dinnoti vivittokāse maṇḍapadvārādīhi pihitokāso mayā dinno sampāditoti attho.

19. In the fifth Apadāna, 'of one dwelling at the udumbara' means of the Blessed One Tissa, who was dwelling at the root of an udumbara tree in its shade. 'On a fixed leaf-bed' means of one sitting on a seat of broken branches, on a fixed and prepared leaf-bed. 'A secluded space was given by me' means: a secluded space, one enclosed by the door of a pavilion and so on, was given, was provided by me. This is the meaning.

24. Chaṭṭhāpadāne potthadānaṃ mayā dinnanti potthavaṭṭiṃ potthachalliṃ tāḷetvā kataṃ sāṭakaṃ visamaṃ gophāsukena ghaṃsitvā nimmitaṃ suttaṃ gahetvā kantitvā tena suttena nisīdanatthāya vā bhūmattharaṇatthāya vā sāṭakaṃ vāyāpetvā taṃ sāṭakaṃ mayā ratanattayassa dinnanti attho.

24. In the sixth Apadāna, 'A gift of pottha was given by me' means: having taken thread that was produced by beating a roll of bark or bark-rind and rubbing the uneven material with a cow's rib, and having spun it, and then having had a cloth woven with that thread for use either as a sitting-cloth or as a ground-covering—that cloth was given by me to the Triple Gem. This is the meaning.

27. Sattamāpadāne candabhāgānadītīreti candabhāgāya nāma nadiyā tīrato, nissakke bhummavacanaṃ. Anusotanti sotassa anu heṭṭhāgaṅgaṃ vajāmi gacchāmi ahanti attho. Satta māluvapupphāni, citamāropayiṃ ahanti ahaṃ māluvapupphāni satta pattāni gahetvā citake vālukarāsimhi vālukāhi thūpaṃ katvā pūjesinti attho.

27. In the seventh Apadāna, 'on the bank of the river Candabhāgā' means from the bank of the river named Candabhāgā; this is the locative case used in an ablative sense. 'Downstream' means: 'I go along the stream, downstream.' This is the meaning. 'Seven māluvā flowers, I placed on the pyre' means: 'Having taken seven māluvā flowers, I paid homage by making a stūpa with sand on a heap of sand, a sand-pyre.' This is the meaning.

31-32. Aṭṭhamāpadāne mahāsindhu sudassanāti sundaradassanasundarodakadhavalapulinopasobhitattā suṭṭhu manoharā mahāsindhu nāma vārinadī ahosi. Tattha tissaṃ sindhuvārinadiyaṃ sappabhāsaṃ pabhāya sahitaṃ sudassanaṃ sundararūpaṃ paramopasame yuttaṃ uttame upasame yuttaṃ samaṅgībhūtaṃ vītarāgaṃ ahaṃ addasanti attho. Disvāhaṃ vimhitāsayoti [Pg.193] ‘‘evarūpaṃ bhayānakaṃ himavantaṃ kathaṃ sampatto’’ti vimhitaajjhāsayo acchariyabbhutacittoti attho. Āluvaṃ tassa pādāsinti tassa arahato ahaṃ pasannamānaso āluvakandaṃ pādāsiṃ ādarena adāsinti attho.

31-32. In the eighth Apadāna, 'the great Sindhu, fair to see': the great river named Sindhu was exceedingly charming because it was adorned with beautiful sights, lovely water, and white sandbanks. The meaning is: 'There, in that river Sindhu, I saw Tissa, radiant and endowed with splendor, fair to see and of beautiful form, yoked to supreme peace, endowed with the highest tranquility, accomplished, and free from lust.' 'Having seen him, I was astonished' means my mind was amazed and filled with wonder, thinking: 'How did he reach such a fearsome Himālaya?' This is the meaning. 'I gave him an edible root' means: 'With a confident mind, I respectfully gave an edible root (āluvakanda) to that Arahant.' This is the meaning.

Navamadasamāpadānāni uttānānevāti.

The ninth and tenth Apadānas are simple.

Aṭṭhavīsatimavaggavaṇṇanā samattā.

The commentary on the twenty-eighth chapter is complete.

29. Paṇṇadāyakavaggo

29. The Chapter of the Leaf-Giver

1-10. Paṇṇadāyakattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadānas beginning with that of the Elder Paṇṇadāyaka.

1-2. Ekūnatiṃsatime vagge paṭhamāpadāne paṇṇabhojanabhojanoti khīrapaṇṇādibhojanassa bhuñjanatthāya paṇṇasālāya nisinno amhi bhavāmīti attho. Upaviṭṭhañca maṃ santanti paṇṇasālāyaṃ upaviṭṭhaṃ santaṃ vijjamānaṃ maṃ. Upāgacchi mahāisīti mahante sīlādikhandhe esanato mahāisi. Lokapajjoto lokapadīpo siddhattho bhagavā upagacchi, mama samīpaṃ agamāsīti attho. Nisinnassa paṇṇasanthareti upagantvā paṇṇasanthare nisinnassa khādanatthāya seditaṃ paṇṇaṃ mayā dinnanti sambandho.

1-2. In the first Apadāna of the twenty-ninth chapter, 'paṇṇabhojanabhojano' means: 'I was seated in a leaf-hut for the purpose of eating food such as milk-leaves.' 'Upaviṭṭhañca maṃ santaṃ' means: 'I, being present, was seated in the leaf-hut.' 'Upāgacchi mahāisi' means 'the great sage approached'. A great sage (mahāisi) is one who seeks the great aggregates of virtue and so on. The Light of the World, the Lamp of the World, the Blessed One Siddhattha, approached, meaning he came near me. 'Nisinnassa paṇṇasanthare' is connected thus: having approached, I gave cooked leaves for eating to him who was seated on a spread of leaves.

5-7. Dutiyāpadāne sinerusamasantoso dharaṇīsamasādiso siddhattho bhagavāti sambandho. Vuṭṭhahitvā samādhimhāti nirodhasamāpattito vuṭṭhahitvā visuṃ hutvāti attho. Bhikkhāya mamupaṭṭhitoti bhikkhācāravelāya ‘‘ajja mama yo koci kiñci dānaṃ dadāti, tassa mahapphala’’nti cintetvā nisinnassa mama santikaṃ samīpaṃ upaṭṭhito samīpamāgatoti attho. Harītakaṃ…pe… phārusakaphalāni cāti evaṃ sabbaṃ taṃ phalaṃ sabbalokānukampino tassa siddhatthassa mahesissa mayā vippasannena cetasā dinnanti attho.

5-7. In the second Apadāna, the connection is: 'The Blessed One Siddhattha, as tranquil as Sineru, similar to the earth.' 'Vuṭṭhahitvā samādhimhā' means having arisen from the attainment of cessation, that is, having stood apart. 'Bhikkhāya mamupaṭṭhito' means that at the time of the alms-round, thinking, 'Today, whoever gives me any gift will receive great fruit,' he approached me where I was seated; that is, he came near to me. 'Harītakaṃ…pe… phārusakaphalāni ca' means that all those fruits were given by me with a confident mind to that great sage Siddhattha, the one compassionate to all the world; this is the meaning.

11-12. Tatiyāpadāne sīhaṃ yathā vanacaranti vane caramānaṃ sīharājaṃ iva caramānaṃ siddhatthaṃ bhagavantanti sambandho. Nisabhājāniyaṃ yathāti vasabho, nisabho, visabho, āsabhoti cattāro gavajeṭṭhakā. Tesu gavasatassa jeṭṭhako vasabho, gavasahassassa jeṭṭhako nisabho, gavasatasahassassa jeṭṭhako visabho, gavakoṭisatasahassassa [Pg.194] jeṭṭhako āsabho. Idha pana āsabho ‘‘nisabho’’ti vutto, ājānīyaṃ abhītaṃ niccalaṃ usabharājaṃ ivāti attho. Kakudhaṃ vilasantaṃvāti pupphapallavehi sobhamānaṃ kakudharukkhaṃ iva narāsabhaṃ narānaṃ āsabhaṃ uttamaṃ āgacchantaṃ siddhatthaṃ bhagavantaṃ disvā saddhāya sampayuttattā vippasannena cetasā paccuggamanaṃ akāsinti attho.

11-12. In the third Apadāna, 'sīhaṃ yathā vanacaraṃ' is connected thus: the Blessed One Siddhattha wandered like a lion-king roaming in the forest. 'Nisabhājāniyaṃ yathā' refers to four types of foremost bulls: vasabha, nisabha, visabha, and āsabha. Among them, vasabha is the foremost of a hundred cattle, nisabha of a thousand, visabha of a hundred thousand, and āsabha of a hundred thousand crores. Here, however, āsabha is referred to as 'nisabha.' This means 'like a fearless, unwavering bull-king of noble breed.' 'Kakudhaṃ vilasantaṃva' means: 'Seeing the Blessed One Siddhattha, the bull among men, approaching like a kakudha tree resplendent with flowers and shoots, and being filled with faith, I went forth to meet him with a confident mind'; this is the meaning.

Catutthāpadānādīni dasamāvasānāni suviññeyyānevāti.

The Apadānas from the fourth to the tenth are indeed easy to understand.

Ekūnatiṃsatimavaggavaṇṇanā samattā.

The Commentary on the Twenty-ninth Chapter is complete.

30. Citakapūjakavaggo

30. The Chapter of the Pyre-Worshipper

1-10. Citakapūjakattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadāna of the Elder who Worshipped a Pyre and others.

1-2. Tiṃsatime vagge paṭhamāpadāne āhutiṃ yiṭṭhukāmohanti pūjāsakkāraṃ kāretukāmo ahaṃ. Nānāpupphaṃ samānayinti nānā anekavidhaṃ campakasalalādipupphaṃ saṃ suṭṭhu ānayiṃ, rāsiṃ akāsinti attho. Sikhino lokabandhunoti sakalalokattayabandhussa ñātakassa sikhissa bhagavato parinibbutassa citakaṃ āḷāhanacitakaṃ dārurāsiṃ jalantaṃ ādittaṃ disvā tañca mayā rāsīkataṃ pupphaṃ okiriṃ pūjesinti attho.

1-2. In the first apadāna of the thirtieth chapter, 'āhutiṃ yiṭṭhukāmohaṃ' means: 'I was desirous of making an offering and paying homage.' 'Nānāpupphaṃ samānayiṃ' means: 'I brought various kinds of flowers—such as campaka and salala—and made a heap.' 'Sikhino lokabandhuno' means: 'Seeing the blazing cremation pyre—a pile of wood—of the Blessed One Sikhi, the Kinsman of the World, who had attained final Nibbāna, I scattered the heap of flowers I had gathered; that is, I worshipped.'

6-7. Dutiyāpadāne ajinuttaravāsanoti ajinamigacammaṃ uttarāsaṅgaṃ katvā nivāsino acchādanoti attho. Abhiññā pañca nibbattāti iddhividhādayo pañca abhiññāyo pañca ñāṇāni nibbattā uppāditā nipphāditā. Candassa parimajjakoti candamaṇḍalassa samantato majjako, phuṭṭho ahosinti attho. Vipassiṃ lokapajjotanti sakalalokattaye padīpasadisaṃ vipassiṃ bhagavantaṃ mama santikaṃ abhigataṃ visesena sampattaṃ āgataṃ. Disvā pāricchattakapupphānīti devalokato pāricchattakapupphāni āharitvā vipassissa satthuno matthake chattākārena ahaṃ dhāresinti attho.

6-7. In the second apadāna, 'ajinuttaravāsano' means one who wears a deer-hide as an upper robe; that is, a covering. 'Abhiññā pañca nibbattā' means the five higher knowledges—the five knowledges beginning with the kinds of psychic power—were produced and accomplished. 'Candassa parimajjako' means a polisher all around the lunar orb; that is, I touched it. 'Vipassiṃ lokapajjotaṃ' means the Blessed One Vipassi, like a lamp in the entire triple world, had come near me, had specially arrived. 'Disvā pāricchattakapupphāni' means: 'Having brought coral-tree flowers from the world of the devas, I held them like a parasol over the head of the Teacher Vipassi.'

11-13. Tatiyāpadāne putto mama pabbajitoti mayhaṃ putto saddhāya pabbajito. Kāsāyavasano tadāti tasmiṃ pabbajitakāle kāsāyanivattho, na bāhirakapabbajjāya pabbajitoti attho. So [Pg.195] ca buddhattaṃ sampattoti so mayhaṃ putto catūsu buddhesu sāvakabuddhabhāvaṃ saṃ suṭṭhu patto, arahattaṃ pattoti attho. Nibbuto lokapūjitoti sakalalokehi katasakkāro khandhaparinibbānena parinibbutoti attho. Vicinanto sakaṃ puttanti ahaṃ tassa gatadesaṃ pucchitvā sakaṃ puttaṃ vicinanto pacchato agamaṃ, anugato asmīti attho. Nibbutassa mahantassāti mahantehi sīlakkhandhādīhi yuttattā mahantassa tassa mama puttassa arahato ādahanaṭṭhāne citakaṃ citakaṭṭhānaṃ ahaṃ agamāsinti attho. Paggayha añjaliṃ tatthāti tasmiṃ ādahanaṭṭhāne añjaliṃ dasaṅgulisamodhānaṃ paggahetvā sirasi katvā ahaṃ citakaṃ dahanadārurāsiṃ vanditvā paṇāmaṃ katvā setacchattañca paggayhāti na kevalameva vanditvā dhavalacchattañca paggayha ukkhipitvā ahaṃ āropesiṃ patiṭṭhapesinti attho.

11-13. In the third apadāna, 'putto mama pabbajito' means my son went forth out of faith. 'Kāsāyavasano tadā' means at that time he was robed in saffron; that is, he did not go forth into an external sect. 'So ca buddhattaṃ sampatto' means my son fully attained the state of a disciple-buddha; that is, he attained arahantship. 'Nibbuto lokapūjito' means he was revered by the entire world and attained final Nibbāna through the extinguishing of the aggregates. 'Vicinanto sakaṃ puttaṃ' means I inquired about his destination and followed behind, searching for my own son. 'Nibbutassa mahantassa' means I went to the cremation site, the place of the pyre, for that great one, my son, the arahant endowed with great qualities like the aggregate of virtue. 'Paggayha añjaliṃ tattha' means at that cremation site, I raised my joined palms to my head, paid homage to the pyre of burning wood, and not only that, but also lifted up and erected a white parasol.

17-18. Catutthāpadāne anuggatamhi ādicceti sūriye anuggate anuṭṭhite paccūsakāleti attho. Pasādo vipulo ahūti rogapīḷitassa mayhaṃ cittappasādo vipulo atireko buddhānussaraṇena ahu ahosi. Mahesino buddhaseṭṭhassa lokamhi pātubhāvo pākaṭabhāvo ahosīti sambandho. Ghosamassosahaṃ tatthāti tasmiṃ pātubhāve sati ‘‘ahaṃ gilāno buddho uppanno’’ti ghosaṃ assosiṃ. Na ca passāmi taṃ jinanti taṃ jitapañcamāraṃ sammāsambuddhaṃ na passāmi, bāḷhagilānattā gantvā passituṃ na sakkomīti attho. Maraṇañca anuppattoti maraṇāsannakālaṃ anuppatto, āsannamaraṇo hutvāti attho. Buddhasaññamanussarinti buddhotināmaṃ anussariṃ, buddhārammaṇaṃ manasi akāsinti attho.

17-18. In the fourth apadāna, 'anuggatamhi ādicce' means before sunrise, at the time of dawn, when the sun has not yet risen. 'Pasādo vipulo ahū' means that for me, afflicted by illness, a great and extraordinary confidence of mind arose due to the recollection of the Buddha. The connection is with 'mahesino...': 'The manifestation, the appearance in the world of the Great Sage, the Supreme Buddha, took place.' 'Ghosamassosahaṃ tattha' means: 'At the time of that manifestation, I heard the announcement, "A Buddha has arisen." I myself was sick.' 'Na ca passāmi taṃ jinaṃ' means: 'I do not see that Victor, the Perfectly Enlightened One who has conquered the five Māras; because of my severe illness, I am unable to go and see him.' 'Maraṇañca anuppatto' means: 'I have approached the time of death; that is, having become near death.' 'Buddhasaññamanussariṃ' means: 'I recollected the perception of the Buddha, making the Buddha the object of my mind.'

21-23. Pañcamāpadāne ārāmadvārā nikkhammāti ārāmadvārato saṅghassa nikkhamanadvāramaggehi attho. Gosīsaṃ santhataṃ mayāti tasmiṃ nikkhamanadvāramagge ‘‘bhagavato bhikkhusaṅghassa ca pādā mā kaddamaṃ akkamantū’’ti akkamanatthāya gosīsaṭṭhiṃ mayā santharitanti attho. Anubhomi sakaṃ kammanti attano gosīsaattharaṇakammassa balena ājānīyā vātajavā sindhavā sīghavāhanādīni vipākaphalāni anubhomīti attho. Aho [Pg.196] kāraṃ paramakāranti sukhette saṅghe mayā suṭṭhu kataṃ kāraṃ appakampi kiccaṃ mahapphaladānato paramakāraṃ uttamakiccaṃ aho vimhayanti attho. Yathā tiṇadosādivirahitesu khettesu vappitaṃ sālibījaṃ mahapphalaṃ deti, evameva rāgadosādidosarahite parisuddhakāyavacīsamācāre saṅghakhette gosīsaattharaṇakammaṃ mayā kataṃ, idaṃ mahapphalaṃ detīti vuttaṃ hoti. Na aññaṃ kalamagghatīti aññaṃ bāhirasāsane kataṃ kammaṃ saṅghe katassa kārassa pūjāsakkārassa kalaṃ soḷasiṃ kalaṃ koṭṭhāsaṃ na agghatīti sambandho.

21-23. In the fifth apadāna, 'ārāmadvārā nikkhammā' means by the path at the monastery gate from which the Sangha exits. 'Gosīsaṃ santhataṃ mayā' means that on that exit path, I spread sandalwood powder, thinking, 'May the feet of the Blessed One and the Saṅgha of bhikkhus not tread on mud.' 'Anubhomi sakaṃ kammaṃ' means: 'By the power of my own kamma of spreading sandalwood powder, I experience its results, such as thoroughbred horses, Sindh horses, and other fast vehicles.' 'Aho kāraṃ paramakāraṃ' means: 'Ah, what a supreme deed is the deed I did so well in the fertile field of the Sangha! Even if a small act, it is a supreme act because it yields a great fruit.' This expresses wonder. Just as rice seeds sown in fields free from weeds and other faults yield a great harvest, so too the kamma of spreading sandalwood powder done by me in the field of the Sangha—which is pure in bodily, verbal, and mental conduct, and free from the faults of greed, hatred, and delusion—yields a great fruit. 'Na aññaṃ kalamagghati' is connected thus: 'No other deed done in an external teaching is worth a sixteenth part of the deed of offering and homage done to the Sangha.'

Chaṭṭhasattamaṭṭhamanavamadasamāpadānāni uttānānevāti.

The sixth, seventh, eighth, ninth, and tenth apadānas are indeed clear.

Tiṃsatimavaggavaṇṇanā samattā.

The Commentary on the Thirtieth Chapter is complete.

31. Padumakesaravaggo

31. The Lotus Stamen Chapter

1-10. Padumakesariyattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadāna of the Elder Padumakesariya and others

1-2. Ekatiṃsatime vagge paṭhamāpadāne isisaṅghe ahaṃ pubbeti ahaṃ pubbe bodhisambhārapūraṇakāle isisaṅghe paccekabuddhaisisamūhe tesaṃ samīpe himavantapabbate mātaṅgahatthikule vāraṇo caṇḍahatthī ahosinti sambandho. Manussādayo vāretīti vāraṇo, atha vā vācāya ravati koñcanādaṃ nadatīti vāraṇo. Mahesīnaṃ pasādenāti paccekabuddhamahesīnaṃ pasādena. Paccekajinaseṭṭhesu, dhutarāgesu tādisūti lokadhammehi niccalesu paccekabuddhesu padmakesaraṃ padumareṇuṃ okiriṃ avasiñcinti sambandho.

1-2. In the thirty-first chapter, the first apadāna, concerning 'in the community of seers, I in the past': In the past, during the time of fulfilling the accumulations for enlightenment, I was in a community of seers, a group of Paccekabuddha seers. Near them, on the Himālaya mountain, I was a fierce elephant, a vāraṇa, in the Mātaṅga elephant family—this is the connection. 'Vāraṇa' is one who wards off humans and others; or, alternatively, one who roars with his voice, making a sound like a crane's cry. 'Through the grace of the great seers' refers to the grace of the great Paccekabuddha seers. 'Among the foremost Paccekajinas, those who have shaken off passion, such ones' means among the Paccekabuddhas who are unshaken by worldly conditions, I scattered lotus filaments and sprinkled lotus pollen—this is the connection.

Dutiyatatiyāpadānāni uttānāni.

The second and third apadānas are straightforward.

13-16. Catutthāpadāne mahābodhimaho ahūti vipassissa bhagavato catumaggañāṇādhārabhāvato ‘‘bodhī’’ti laddhanāmassa rukkhassa pūjā ahosīti attho. Rukkhaṭṭhasseva sambuddhoti assa bodhipūjāsamaye sannipatitassa mahājanassa sambuddho lokajeṭṭho narāsabho rukkhaṭṭho iva rukkhe ṭhito viya paññāyatīti attho. Bhagavā tamhi samayeti tasmiṃ bodhipūjākaraṇakāle bhagavā bhikkhusaṅghapurakkhato bhikkhusaṅghena parivuto. Vācāsabhimudīrayanti mudusiliṭṭhamadhurauttamaghosaṃ udīrayaṃ kathayanto nicchārento catusaccaṃ pakāsesi, desesīti attho. Saṃkhittena [Pg.197] ca desentoti veneyyapuggalajjhāsayānurūpena desento saṃkhittena ca vitthārena ca desayīti attho. Vivaṭṭacchadoti rāgo chadanaṃ, doso chadanaṃ, moho chadanaṃ, sabbakilesā chadanā’’ti evaṃ vuttā chadanā vivaṭā ugghāṭitā viddhaṃsitā anenāti vivaṭṭacchado, sambuddho. Taṃ mahājanaṃ desanāvasena nibbāpesi pariḷāhaṃ vūpasamesīti attho. Tassāhaṃ dhammaṃ sutvānāti tassa bhagavato desentassa dhammaṃ sutvā.

13-16. In the fourth apadāna, 'a great festival for the great Bodhi occurred' means that a festival was held for the tree that had received the name 'Bodhi' because it was the basis for the knowledge of the four paths of the Blessed One Vipassī. 'The Enlightened One as if at the tree' means that at the time of the Bodhi festival, to the great crowd that had gathered, the Enlightened One, the foremost in the world, the bull among men, appeared as if standing at the tree, as if stationed in the tree. 'The Blessed One at that time' means that during the occasion of performing the Bodhi festival, the Blessed One was attended by the Saṅgha of monks and surrounded by the Saṅgha of monks. 'Uttering a sublime voice' means uttering, speaking, emitting a soft, smooth, sweet, supreme sound, he proclaimed the four truths, he taught them. 'Teaching concisely' means that teaching in accordance with the dispositions of the individuals to be trained, he taught both concisely and in detail. 'With covering unveiled' means: lust is a covering, hatred is a covering, delusion is a covering, all defilements are coverings—the coverings thus spoken of have been unveiled, opened up, and destroyed by him; thus he is the Enlightened One 'with covering unveiled.' By means of his teaching, he extinguished that great crowd, meaning he pacified their fever. 'Having heard his Dhamma' means having heard the Dhamma from that Blessed One as he was teaching.

20. Pañcamāpadāne phalahattho apekkhavāti vipassiṃ bhagavantaṃ disvā madhurāni phalāni gahetvā apekkhavā aturito saṇikaṃ assamaṃ gañchinti attho.

20. In the fifth apadāna, 'holding fruits, expectant'—having seen the Blessed One Vipassī, he took sweet fruits and, with anticipation, unhurriedly went to the hermitage; this is the meaning.

Chaṭṭhasattamāpadānāni uttānāneva.

The sixth and seventh apadānas are straightforward.

40. Aṭṭhamāpadāne niṭṭhite navakamme cāti sīmāya navakamme niṭṭhaṃ gate sati. Anulepamadāsahanti anupacchā sudhālepaṃ adāsiṃ, sudhāya lepāpesinti attho.

40. In the eighth apadāna, 'and when the new work was completed' means when the new construction on the boundary was finished. 'I gave a coating of plaster' means: I afterwards gave a coating of lime plaster, that is, I had it plastered with lime.

Navamadasamāpadānāni uttānāniyevāti.

The ninth and tenth apadānas are indeed clear.

Ekatiṃsamavaggavaṇṇanā samattā.

The commentary on the thirty-first chapter is complete.

32. Ārakkhadāyakavaggo

32. The Chapter of the Giver of Protection

1-10. Ārakkhadāyakattheraapadānādivaṇṇanā

1-10. The Commentary on the Apadāna of the Elder Ārakkhadāyaka and others

Bāttiṃsatimavagge paṭhamadutiyatatiyāpadānāni suviññeyyāneva.

In the thirty-second chapter, the first, second, and third apadānas are indeed easy to understand.

16. Catutthāpadāne jalajaggehi okirinti jalajehi uttamehi uppalapadumādīhi pupphehi okiriṃ pūjesinti attho.

16. In the fourth apadāna, 'I scattered with the best of water-born flowers' means: I scattered and worshipped with the best water-born flowers, such as blue water lilies, lotuses, and so on; this is the meaning.

Pañcamāpadānaṃ uttānameva.

The fifth apadāna is self-explanatory.

26-27. Chaṭṭhāpadāne cetiyaṃ uttamaṃ nāma, sikhino lokabandhunoti sakalalokattayassa bandhuno ñātakassa sikhissa bhagavato uttamaṃ cetiyaṃ. Irīṇe janasañcaravirahite vane manussānaṃ kolāhalavirahite mahāaraññe ahosīti sambandho. Andhāhiṇḍāmahaṃ tadāti tasmiṃ kāle vane maggamūḷhabhāvena andho, na cakkhunā [Pg.198] andho, ahaṃ āhiṇḍāmi maggaṃ pariyesāmīti attho. Pavanā nikkhamantenāti mahāvanato nikkhamantena mayā sīhāsanaṃ uttamāsanaṃ, sīhassa vā bhagavato āsanaṃ diṭṭhanti attho. Ekaṃsaṃ añjaliṃ katvāti ekaṃsaṃ uttarāsaṅgaṃ katvā sirasi añjaliṃ ṭhapetvāti attho. Santhaviṃ lokanāyakanti sakalalokattayanayaṃ taṃ nibbānaṃ pāpentaṃ thomitaṃ thutiṃ akāsinti attho.

26-27. In the sixth apadāna, 'a supreme shrine by name, of Sikhi, the Kinsman of the World' means the supreme shrine of the Blessed One Sikhi, the kinsman and relative of the entire triple world. The connection is: 'In a desolate place... it was' means in a forest devoid of human traffic, in a great wilderness free from the clamor of people. 'Blind, I wandered then' means: at that time, in the forest, being blind from having lost my way, not blind in the eyes, I wandered seeking the path. 'Emerging from the wood' means: as I was emerging from the great forest, the lion-seat was seen by me—the supreme seat, or the seat of the lion, the Blessed One. 'Having made the añjali with one shoulder bare' means: having arranged my upper robe over one shoulder and placed my hands in reverence on my head. 'I praised the Leader of the World' means: I praised, I offered a eulogy, to him who leads the entire triple world to Nibbāna.

34. Sattamāpadāne sudassano mahāvīroti sundaradassano dvattiṃsamahāpurisalakkhaṇasampannasarīrattā manoharadassano mahāvīriyo siddhattho bhagavāti sambandho. Vasatigharamuttameti uttame vihāre vasatīti attho.

34. In the seventh apadāna, the phrase 'of good appearance, the great hero' is connected thus: the Blessed One Siddhattha was beautiful to see, delightful to behold, because his body was endowed with the thirty-two marks of a great man, and he was of great energy. 'The supreme dwelling house' means he dwells in the most excellent monastery; this is the meaning.

Aṭṭhamanavamadasamāpadānāni uttānānevāti.

The eighth, ninth, and tenth apadānas are indeed clear.

Bāttiṃsatimavaggavaṇṇanā samattā.

The commentary on the thirty-second chapter is complete.

33. Umāpupphiyavaggo

33. The Umāpupphiya Chapter

1-10. Umāpupphiyattheraapadānādivaṇṇanā

1-10. Commentary on the Apadānas beginning with that of the Elder Umāpupphiya

Tettiṃsatime vagge paṭhamadutiyatatiyacatutthapañcamachaṭṭhāpadānāni uttānāniyeva.

In the thirty-third chapter, the first, second, third, fourth, fifth, and sixth apadānas are straightforward.

55. Sattamāpadāne samayaṃ agamāsahanti samūhaṃ samāgamaṭṭhānaṃ ahaṃ agamāsinti attho.

55. In the seventh apadāna, the phrase 'samayaṃ agamāsaṃ' means: 'I went to the assembly,' that is, 'I went to the place of gathering.'

62. Abbudanirabbudānīti ‘‘pakoṭisatasahassānaṃ sataṃ abbudaṃ, abbudasatasahassānaṃ sataṃ nirabbuda’’nti vuttattā āyunā abbudanirabbudāni gatamahāāyuvantā manujādhipā cakkavattino khattiyā aṭṭha aṭṭha hutvā kappānaṃ pañcavīsasahassamhi āsiṃsu ahesunti attho. Aṭṭhamanavamadasamāpadānāni pākaṭānevāti.

62. Regarding 'abbudanirabbudāni': Because it is said, 'A hundred hundred-thousands of pakoṭis is an abbuda; a hundred hundred-thousands of abbudas is a nirabbuda,' the meaning is: because of their lifespan, those long-lived human lords, wheel-turning khattiyas, having lived for abbudas and nirabbudas, existed—there were eight of them—during twenty-five thousand kappas. The eighth, ninth, and tenth apadānas are indeed clear.

Tettiṃsatimavaggavaṇṇanā samattā.

The commentary on the thirty-third chapter is finished.

34-38. Gandhodakādivaggo

34-38. The Chapter on Gandhodaka and Others

1-50. Gandhadhūpiyattheraapadānādivaṇṇanā

1-50. Commentary on the Apadānas beginning with that of the Elder Gandhadhūpiya

Catutiṃsatimavaggapañcatiṃsatimavaggachattiṃsatimavaggasattatiṃsatimavaggaaṭṭhatiṃsatimavaggā [Pg.199] uttānatthāyeva.

The thirty-fourth, thirty-fifth, thirty-sixth, thirty-seventh, and thirty-eighth chapters are all clear in meaning.

Ekūnacattālīsamavaggepi paṭhamāpadānādīni aṭṭhamāpadānantāni uttānānevāti.

In the thirty-ninth chapter, too, the apadānas from the first up to the eighth are indeed straightforward.

39. Avaṭaphalavaggo

39. The Avaṭaphala Chapter

9. Soṇakoṭivīsattheraapadānavaṇṇanā

9. Commentary on the Apadāna of the Elder Soṇa Koṭivīsa

Navamāpadāne pana vipassino pāvacanetiādikaṃ āyasmato soṇassa koṭivīsattherassa apadānaṃ. Ayampi thero purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle mahāvibhave seṭṭhikule nibbatto vuddhippatto seṭṭhi hutvā upāsakehi saddhiṃ vihāraṃ gantvā satthu dhammadesanaṃ sutvā pasannamānaso bhagavato caṅkamanaṭṭhāne sudhāya parikammaṃ kāretvā ekañca leṇaṃ kāretvā nānāvirāgavatthehi leṇabhūmiyā santharitvā upari vitānañca katvā cātuddisassa saṅghassa niyyādetvā sattāhaṃ mahādānaṃ datvā paṇidhānaṃ akāsi. Satthā anumodanaṃ akāsi. So tena kusalakammena devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā imasmiṃ kappe parinibbute kassapadasabale anuppanne amhākaṃ bhagavati bārāṇasiyaṃ kulagehe nibbattitvā viññutaṃ patto gaṅgātīre paṇṇasālaṃ karitvā vasantaṃ ekaṃ paccekabuddhaṃ temāsaṃ catūhi paccayehi sakkaccaṃ upaṭṭhahi. Paccekabuddho vuṭṭhavasso paripuṇṇaparikkhāro gandhamādanameva agamāsi. Sopi kulaputto yāvajīvaṃ tattha puññāni katvā tato cavitvā devamanussesu saṃsaranto amhākaṃ bhagavato kāle campānagare aggaseṭṭhissa gehe paṭisandhiṃ gaṇhi. Tassa paṭisandhiggahaṇakālato paṭṭhāya seṭṭhissa mahābhogakkhandho abhivaḍḍhi. Tassa mātukucchito nikkhamanadivase sakalanagare mahālābhasakkārasammāno ahosi, tassa pubbe paccekabuddhassa satasahassagghanikarattakambalapariccāgena suvaṇṇavaṇṇo sukhumālataro ca attabhāvo ahosi, tenassa soṇoti nāmaṃ akaṃsu. So [Pg.200] mahatā parivārena abhivaḍḍhi. Tassa hatthapādatalāni bandhujīvakapupphavaṇṇāni ahesuṃ, tesaṃ satavāraṃ vihatakappāsaṃ viya mudusamphasso ahosi. Pādatalesu maṇikuṇḍalāvaṭṭavaṇṇalomāni jāyiṃsu. Vayappattassa tassa tiṇṇaṃ utūnaṃ anucchavike tayo pāsāde kārāpetvā nāṭakitthiyo upaṭṭhāpesuṃ. So tattha mahatiṃ sampattiṃ anubhavanto devakumāro viya paṭivasati.

Now, in the ninth apadāna, the one beginning 'In Vipassī's dispensation...' is the apadāna of the Venerable Elder Soṇa Koṭivīsa. This elder, too, having made his aspiration under former Buddhas and accumulating in various existences merits that are a supporting condition for liberation, was reborn in the time of the Blessed One Vipassī in a treasurer's family of great wealth. Having come of age and become a treasurer, he went to the monastery with other lay followers, heard the Teacher's discourse on the Dhamma, and with a confident mind, had the surface of the Blessed One's walking path prepared with plaster. He also had a cave dwelling built, had its floor strewn with cloths of various colors, and had a canopy set up overhead. Having dedicated it to the Sangha of the four directions, he gave a great offering for seven days and made an aspiration. The Teacher gave his approval. By that wholesome kamma, wandering through transmigrations among devas and humans and experiencing the twofold success, in this kappa, after the Parinibbāna of Kassapa of the Ten Powers but before our Blessed One arose, he was reborn in a clansman's house in Bārāṇasī. Having reached maturity, he built a leaf-hut on the bank of the Ganges and for three months respectfully attended with the four requisites upon a certain paccekabuddha who was dwelling there. Having completed the rains-residence, his requisites complete, the paccekabuddha went to Gandhamādana mountain. That clansman, having made merit there for as long as he lived, passed away from there and wandered through transmigrations among devas and humans. In the time of our Blessed One, he took conception in the house of the chief treasurer in Campā. From the time he took conception, the treasurer's great mass of wealth increased. On the day he emerged from his mother's womb, there was great gain, honor, and respect in the entire city. Because of his previous gift of a red blanket worth a hundred thousand to the paccekabuddha, his physical frame was gold-colored and extremely delicate. For that reason, they gave him the name Soṇa. He grew up with a great retinue. The palms of his hands and the soles of his feet were the color of the bandhujīvaka flower, and their touch was as soft as cotton carded a hundred times. On the soles of his feet, hairs grew in whorls the color of jeweled earrings. When he came of age, they had three mansions built for him suitable for the three seasons and provided him with dancing women. Dwelling there, enjoying great prosperity, he lived like a young deva.

Atha amhākaṃ bhagavati sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya viharante bimbisāraraññā pakkosāpito tehi asītiyā gāmikasahassehi saddhiṃ rājagahaṃ āgato satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho mātāpitaro anujānāpetvā bhagavato santike pabbajitvā laddhūpasampado satthu santike kammaṭṭhānaṃ gahetvā janasaṃsaggapariharaṇatthaṃ sītavane vihāsi. So tattha vasanto ‘‘mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kāyaṃ kilametvāpi samaṇadhammaṃ kātuṃ vaṭṭatī’’ti cintetvā ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhaṃ vīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ asakkonto ‘‘evaṃ ahaṃ vāyamantopi maggaphalāni nibbattetuṃ na sakkomi, kiṃ me pabbajjāya, hīnāyāvattitvā bhoge ca bhuñjāmi, puññāni ca karissāmī’’ti cintesi. Atha satthā tassa cittācāraṃ ñatvā tattha gantvā vīṇopamovādena (mahāva. 243) ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ sodhetvā gijjhakūṭaṃ gato. Soṇopi kho satthu santikā ovādaṃ labhitvā vīriyasamataṃ yojetvā vipassanaṃ ussukkāpetvā arahatte patiṭṭhāsi.

Then, when our Blessed One had attained perfect enlightenment and set in motion the excellent Wheel of the Dhamma, while he was dwelling near Rājagaha, Soṇa was summoned by King Bimbisāra. He went to Rājagaha with eighty thousand village headmen, approached the Teacher, heard the Dhamma, and gained faith. Having obtained his parents' permission, he went forth in the presence of the Blessed One and received the higher ordination. Taking a meditation subject from the Teacher, he dwelled in the Cool Wood to avoid contact with people. While dwelling there, he thought: 'My body is delicate, and happiness cannot be attained through happiness. It is proper to practice the ascetic's duties even by wearying the body.' Having undertaken only standing and walking meditation, he strove diligently. Though blisters arose on the soles of his feet, he looked on at the feeling with equanimity and made a firm effort. But because his energy was overly strenuous, he was unable to produce a special attainment. He thought: 'Though I am striving in this way, I cannot produce the paths and fruits. What is the use of this going forth for me? I will return to the lower life, enjoy my wealth, and make merit.' Then the Teacher, knowing the trend of his thought, went there and exhorted him with the simile of the lute (Mv 243), showing him the method of applying balanced energy. Having clarified his meditation subject, the Teacher went to the Vulture Peak. Having received the Teacher's exhortation, Soṇa applied balanced energy, roused insight, and became established in arahantship.

49. So arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento vipassino pāvacanetiādimāha. Tattha vipassīti visesena, vividhaṃ vā passatīti vipassī. Pāvacaneti pakārena vuccatīti pāvacanaṃ, piṭakattayaṃ. Tassa vipassino tasmiṃ pāvacaneti attho. Leṇanti linante nilīyante etthāti leṇaṃ vihāraṃ. Bandhumārājadhāniyāti bandhanti kulaparamparāya vasena aññamaññaṃ sambajjhantīti bandhū, ñātakā. Te ettha paṭivasantīti bandhumā, bandhu assa atthīti [Pg.201] vā bandhumā. Rājūnaṃ vasanaṭṭhānanti rājadhānī, bandhumā ca sā rājadhānī ceti bandhumārājadhānī, tassā bandhumārājadhāniyā, leṇaṃ mayā katanti sambandho. Sesamettha uttānatthamevāti.

49. Having become an Arahant, recollecting his own past kamma and filled with joy, he declared the apadāna of his former life, beginning with the words, 'In Vipassī's dispensation…' Herein, `vipassī` means 'one who sees distinctly' or 'one who sees in various ways.' `Pāvacana` (dispensation) means that which is spoken in a special way, that is, the Tipiṭaka. The meaning is: 'in the dispensation of that Vipassī.' `Leṇa` (shelter) is a place where one hides or takes refuge, that is, a monastery. Regarding 'the royal capital of Bandhumā': `Bandhū` are relatives, so called because they are mutually connected by family lineage. Because they dwell there, it is called `Bandhumā`, or because it has relatives, it is `Bandhumā`. A `rājadhānī` is the dwelling place of kings. `Bandhumā` and that `rājadhānī` together is `Bandhumārājadhānī`. The connection is: 'a shelter was made by me in the royal capital of Bandhumā.' The rest here is straightforward in meaning.

Soṇakoṭivīsattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Soṇa Koṭivīsa is complete.

10. Pubbakammapilotikabuddhaapadānavaṇṇanā

10. Commentary on the Apadāna of the Elder Pubbakammapilotika.

64. Dasamāpadāne anotattasarāsanneti pabbatakūṭehi paṭicchannattā candimasūriyānaṃ santāpehi otattaṃ uṇhaṃ udakaṃ ettha natthīti anotatto. Saranti gacchanti pabhavanti sandanti etasmā mahānadiyoti saro. Sīhamukhādīhi nikkhantā mahānadiyo tikkhattuṃ tikkhattuṃ padakkhiṇaṃ katvā nikkhantanikkhantadisābhāgena saranti gacchantīti attho. Anotatto ca so saro cāti anotattasaro. Tassa āsannaṃ samīpaṭṭhānanti anotattasarāsannaṃ, tasmiṃ anotattasarāsanne, samīpeti attho. Ramaṇīyeti devadānavagandhabbakinnaroragabuddhapaccekabuddhādīhi ramitabbaṃ allīyitabbanti ramaṇīyaṃ, tasmiṃ ramaṇīye. Silātaleti ekagghanapabbatasilātaleti attho. Nānāratanapajjoteti padumarāgaveḷuriyādinānāanekehi ratanehi pajjote pakārena jotamāne. Nānāgandhavanantareti nānappakārehi candanāgarukappūratamālatilakāsokanāgapunnāgaketakādīhi anekehi sugandhapupphehi gahanībhūtavanantare silātaleti sambandho.

64. In the tenth Apadāna, 'near Anotattasara': because it is covered by mountain peaks, the water there is not heated by the heat of the sun and moon, hence it is called Anotatta. Because great rivers flow, go forth, originate, and stream from it, it is called a lake (sara). The meaning is that the great rivers, emerging from sources such as the mouths of lions, having circumambulated it three times, flow forth in the direction of their emergence. Anotatta and that lake together form Anotattasara. Its proximity means a nearby place—thus, 'near Anotattasara,' meaning nearby. 'Delightful' means it is a place to be delighted in and resorted to by devas, dānavas, gandhabbas, kinnaras, uragas, Buddhas, and Paccekabuddhas. 'On the rocky plateau' means on a single, solid mountain plateau. 'Illuminated by various jewels' means shining brightly with many diverse gems such as ruby, beryl, and others. 'Among fragrant groves of diverse scents'—the connection is to 'on the rocky plateau'—means amidst dense forests filled with various kinds of fragrant flowers such as sandalwood, agarwood, camphor, tamāla, tilaka, aśoka, nāga, punnāga, and ketaka.

65. Guṇamahantatāya saṅkhyāmahantatāya ca mahatā bhikkhusaṅghena, pareto parivuto lokanāyako lokattayasāmisammāsambuddho tattha silāsane nisinno attano pubbāni kammāni byākarī visesena pākaṭamakāsīti attho. Sesamettha heṭṭhā buddhāpadāne (apa. thera 1.1.1 ādayo) vuttattā uttānatthattā ca suviññeyyameva. Buddhāpadāne antogadhampi idhāpadāne kusalākusalaṃ kammasaṃsūcakattā vaggasaṅgahavasena dhammasaṅgāhakattherā saṅgāyiṃsūti.

65. Due to the greatness of virtues and the vastness of numbers, surrounded by a great assembly of bhikkhus, the Leader of the World, the Master of the Three Worlds, the Perfectly Enlightened One, seated there on the stone seat, declared his past deeds, making them especially manifest—this is the meaning. The rest here, as stated before in the Buddhāpadāna (Ap. Thera 1.1.1, etc.), is easily understood because its meaning is plain. Even what is included within the Buddhāpadāna, the elder compilers of the Dhamma recited here in this Apadāna by way of chapter collection because it is indicative of wholesome and unwholesome kamma.

Pubbakammapilotikabuddhaapadānavaṇṇanā samattā.

The commentary on the Pubbakammapilotika Apadāna of the Buddha is complete.

Ekūnacattālīsamavaggavaṇṇanā samattā.

The commentary on the thirty-ninth chapter is complete.

40. Pilindavacchavaggo

40. The Pilindavaccha Chapter

1. Pilindavacchattheraapadānavaṇṇanā

1. Commentary on the Apadāna of the Elder Pilindavaccha

Cattālīsamavagge [Pg.202] apadāne nagare haṃsavatiyātiādikaṃ āyasmato pilindavacchattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare dovārikakule nibbatto mahaddhano mahābhogo ahosi. So koṭisannicitadhanarāsiṃ oloketvā raho nisinno ‘‘imaṃ sabbadhanaṃ mayā sammā gahetvā gantuṃ vaṭṭatī’’ti cintetvā ‘‘buddhappamukhassa bhikkhusaṅghassa sabbaparikkhāradānaṃ dātuṃ vaṭṭatī’’ti sanniṭṭhānaṃ katvā chattasatasahassaṃ ādiṃ katvā sabbaparibhogaparikkhārānipi satasahassavasena kāretvā padumuttaraṃ bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Evaṃ sattāhaṃ dānaṃ datvā pariyosānadivase nibbānādhigamaṃ patthetvā yāvajīvaṃ puññāni katvā jīvitapariyosāne devaloke nibbatto cha kāmāvacare dibbasampattiyo anubhavitvā manussesu ca cakkavattiādisampattiyo anubhavitvā imasmiṃ buddhuppāde brāhmaṇakule nibbatto sabbasippesu nipphattiṃ patto gottavasena pilindavacchoti pākaṭo ahosi.

In the fortieth chapter of the Apadāna, the Apadāna of the venerable Elder Pilindavaccha begins with 'In the city of Haṃsavatī,' and so forth. He too, having performed meritorious service under previous Buddhas, accumulating merits here and there as a supporting condition for liberation, was, during the time of the Blessed One Padumuttara, born into a gatekeeper's family in the city of Haṃsavatī and was very wealthy and prosperous. Observing his vast heap of wealth, he sat in seclusion and thought, 'It is fitting for me to make good use of this entire wealth before I go.' Resolving, 'It is fitting to give a gift of all requisites to the Sangha of bhikkhus headed by the Buddha,' he had one hundred thousand parasols made as the first item, and all other requisites for use also by the hundred thousand. He then invited the Blessed One Padumuttara and gave a great gift to the Sangha of bhikkhus headed by the Buddha. Having given gifts thus for seven days, on the final day he aspired for the attainment of Nibbāna. Having performed meritorious deeds throughout his life, at the end of his life, he was reborn in a deva world. There, he enjoyed divine bliss in the six desire-sphere heavens. Later, among humans, he experienced the fortunes of a wheel-turning monarch and so forth. In this Buddha-era, he was reborn into a brahmin family and attained proficiency in all skills. By his clan name, he became known as Pilindavaccha.

1. So ekadivasaṃ satthu santike dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā nacirasseva arahā hutvā attano pubbakammaṃ saritvā somanassajāto udānavasena taṃ pakāsento nagare haṃsavatiyātiādimāha. Tassattho heṭṭhā vuttova. Āsiṃ dovāriko ahanti ahaṃ haṃsavatīnagare rañño gehadvāre dvārapālako āsiṃ ahosinti attho. Akkhobhaṃ amitaṃ bhoganti rañño vallabhattā aññehi khobhetuṃ cāletuṃ asakkuṇeyyaṃ amitaṃ aparimāṇabhogaṃ dhanaṃ mama ghare sannicitaṃ rāsīkataṃ ahosīti attho.

1. One day, after hearing a Dhamma discourse from the Teacher, having gained faith, he went forth, and soon became an arahant. Recalling his past deeds, he was filled with joy and proclaimed this in an inspired utterance, beginning with 'In the city of Haṃsavatī,' and so forth. Its meaning has been stated before. 'I was a gatekeeper' means I was a gatekeeper at the king’s palace in the city of Haṃsavatī. 'Unshakeable, immeasurable wealth' means that due to being a favorite of the king, my immeasurable, boundless wealth, which could not be disturbed or shaken by others, was heaped up and accumulated in my house.

3. Bahū medhigatā bhogāti anekā bhogā me mayā adhigatā pattā paṭiladdhāti attho. Satthavāsiādīnaṃ parikkhārānaṃ nāmāni nayānuyogena suviññeyyāni. Parikkhāradānānisaṃsāni ca suviññeyyānevāti.

3. 'Many riches were acquired by me' means that numerous riches were acquired, attained, and obtained by me. The names of the requisites of a caravan-dweller and others should be well understood by applying the proper method. And the benefits of giving requisites should also be well understood.

Pilindavacchattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Pilindavaccha is complete.

Dutiyatatiyacatutthapañcamāpadānāni uttānānevāti.

The second, third, fourth, and fifth Apadānas are indeed straightforward.

6. Bākulattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Bākula

Chaṭṭhāpadāne [Pg.203] himavantassāvidūretiādikaṃ bākulattherassa apadānaṃ. Ayaṃ kira thero atīte ito kappasatasahassādhikassa asaṅkhyeyyassa matthake anomadassissa bhagavato uppattito puretarameva brāhmaṇakule nibbattitvā vayappatto tayo vede uggaṇhitvā tattha sāraṃ apassanto ‘‘samparāyikatthaṃ gavesissāmī’’ti isipabbajjaṃ pabbajitvā pabbatapāde viharanto pañcābhiññāaṭṭhasamāpattīnaṃ lābhī hutvā viharanto buddhuppādaṃ sutvā satthu santikaṃ gantvā dhammaṃ sutvā saraṇesu patiṭṭhito satthu vātābādhe uppanne araññato bhesajjāni ānetvā taṃ vūpasametvā taṃ puññaṃ ārogyatthāya pariṇāmetvā tato cuto brahmaloke nibbatto ekaṃ asaṅkhyeyyaṃ devamanussesu saṃsaranto padumuttarabuddhakāle haṃsavatīnagare ekasmiṃ kule nibbatto viññutaṃ patvā satthu dhammadesanaṃ sutvā satthāraṃ ekaṃ bhikkhuṃ appābādhānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayaṃ taṃ ṭhānantaraṃ ākaṅkhanto paṇidhānaṃ katvā yāvajīvaṃ kusalakammaṃ upacinitvā sugatīsuyeva saṃsaranto vipassissa bhagavato uppattito puretarameva bandhumatīnagare brāhmaṇakule nibbatto sabbasippesu nipphattiṃ patto tattha sāraṃ apassanto isipabbajjaṃ pabbajitvā jhānābhiññālābhī hutvā pabbatapāde vasanto buddhuppādaṃ sutvā satthu santikaṃ gantvā saraṇesu patiṭṭhāya bhikkhūnaṃ tiṇapupphakaroge uppanne taṃ vūpasametvā tattha yāvatāyukaṃ ṭhatvā tato cuto brahmaloke nibbattitvā tato ekanavutikappe devamanussesu saṃsaranto kassapassa bhagavato kāle bārāṇasiyaṃ kulagehe nibbattitvā gharāvāsaṃ vasanto ekaṃ jiṇṇaṃ vinassamānaṃ mahāvihāraṃ disvā tattha uposathāgārādikaṃ sabbaṃ āvasathaṃ kārāpetvā tattha bhikkhusaṅghassa sabbaṃ bhesajjaṃ paṭiyādetvā yāvajīvaṃ kusalaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaranto amhākaṃ bhagavato uppattito puretarameva kosambiyaṃ seṭṭhikule nibbatti.

The sixth apadāna is that of the Elder Bākula, which begins: 'Not far from the Himālaya…' It seems that in the past, at the head of an incalculable aeon more than one hundred thousand aeons ago from the present, even before the arising of the Blessed One Anomadassī, this elder was reborn in a brahmin family. Having come of age, he mastered the three Vedas, but seeing no essence in them, he thought, 'I will seek what pertains to the future life,' and went forth into the ascetic life of a seer. Dwelling at the foot of a mountain, he became a possessor of the five direct knowledges and the eight attainments. Hearing of the arising of a Buddha, he went to the Teacher, listened to the Dhamma, and became established in the refuges. When a wind-illness arose in the Teacher, he brought medicines from the forest and pacified it, dedicating that merit for the sake of health. Passing away from there, he was reborn in the Brahma-world. For one incalculable aeon he wandered among devas and humans. During the time of the Buddha Padumuttara, he was reborn in a certain family in the city of Haṃsavatī. Having reached understanding, he listened to the Teacher's Dhamma discourse. Seeing the Teacher establish a certain bhikkhu in the foremost position among those with few illnesses, he himself aspired to that position and made a resolution. For the rest of his life he accumulated wholesome kamma and wandered only in good destinations. Even before the arising of the Blessed One Vipassī, he was reborn in a brahmin family in the city of Bandhumatī. Having achieved perfection in all crafts, but seeing no essence in them, he went forth into the ascetic life of a seer and became a possessor of the jhānas and direct knowledges. Dwelling at the foot of a mountain, he heard of the arising of a Buddha, went to the Teacher, and became established in the refuges. When an illness from grass and flowers arose among the bhikkhus, he pacified it. Having remained there for the extent of his lifespan, he passed away from there and was reborn in the Brahma-world. Then, for ninety-one aeons, he wandered among devas and humans. During the time of the Blessed One Kassapa, he was reborn in a family household in Bārāṇasī. While living the household life, he saw a great monastery that was old and decaying. He had the entire residence built there, including the Uposatha hall, and provided all kinds of medicine for the Saṅgha of bhikkhus. Having done wholesome deeds for the rest of his life, he wandered among devas and humans for one Buddha-interval. Even before the arising of our Blessed One, he was reborn in a treasurer's family in Kosambī.

So mātukucchito nikkhamitvā dhātīhi arogabhāvāya yamunāyaṃ nhāpiyamāno tāsaṃ hatthato muccitvā macchena gilito ahosi. Kevaṭṭā taṃ macchaṃ jālāya gahetvā bārāṇasiyaṃ seṭṭhibhariyāya vikkiṇiṃsu. Sā taṃ gahetvā phālayamānā pubbe katapuññaphalena arogaṃ [Pg.204] dārakaṃ disvā ‘‘putto me laddho’’ti gahetvā posesi. So janakehi mātāpitūhi taṃ pavattiṃ sutvā āgantvā ‘‘ayaṃ amhākaṃ putto, detha no putta’’nti anuyoge kate raññā ‘‘ubhayesampi sādhāraṇo hotū’’ti dvinnaṃ kulānaṃ dāyādabhāvena vinicchayaṃ katvā ṭhapitattā bākuloti laddhanāmo vayappatto mahāsampattiṃ anubhavanto dvīsu seṭṭhikulesu ekekasmiṃ chamāsaṃ chamāsaṃ vasati. Te attano vāre sampatte nāvāsaṅghāṭaṃ bandhitvā tatrūpari ratanamaṇḍapaṃ kāretvā pañcaṅgikatūriye nipphādetvā kumāraṃ tattha nisīdāpetvā ubhayanagaramajjhaṭṭhānaṃ gaṅgāya āgacchanti, aparaseṭṭhimanussāpi evameva sajjetvā taṃ ṭhānaṃ gantvā kumāraṃ tattha āropetvā gacchanti. So evaṃ vaḍḍhamāno āsītiko hutvā ubhayaseṭṭhiputtoti pākaṭo. Satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā sattāhaṃ vāyamanto aṭṭhame divase saha paṭisambhidāya arahattaṃ pāpuṇi.

Having come out from his mother’s womb, while he was being bathed in the Yamunā river by his nurses for the sake of his health, he slipped from their hands and was swallowed by a fish. Fishermen caught that fish with a net and sold it to the treasurer’s wife in Bārāṇasī. When she cut it open, as a result of his previously done merit, she saw the unharmed boy and, thinking, 'I have gotten a son,' she took him and raised him. When his birth parents heard about this event, they came and made a claim: 'This is our son. Give us our son!' The king made a decision: 'Let him be common to both.' Since he was established as the heir of two families, he received the name Bākula. Having come of age and enjoying great fortune, he lived for six months in each of the two treasurer’s families. When their turn came, they would lash boats together into a raft, have a jeweled pavilion made on top of it, have the five kinds of musical instruments played, and, having seated the boy there, they would come along the Ganges to a place midway between the two cities. The people of the other treasurer would also prepare in the same way, go to that place, take the boy on board, and depart. Growing up in this way, he became eighty years old and was famous as 'the son of both treasurers.' He went to the Teacher, listened to the Dhamma, and, having gained faith, went forth. Striving for seven days, on the eighth day he attained arahantship together with the analytical knowledges.

386. So arahā hutvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento himavantassāvidūretiādimāha. Tassattho heṭṭhā vuttova. Apadānapāḷiatthopi suviññeyyova. So arahattaṃ patvā vimuttisukhena viharanto saṭṭhivassasatāyuko hutvā parinibbāyīti.

386. Having become an Arahant, he recalled his own past kamma and, filled with joy, he declared the apadāna of his previous conduct, beginning with: 'Not far from the Himālaya…' Its meaning is as stated above. The meaning of the Apadāna Pāli is also very easy to understand. Having attained arahantship, he dwelled in the bliss of liberation, and after living for one hundred and sixty years, he attained final Nibbāna.

Bākulattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Bākula is finished.

7. Girimānandattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Girimānanda.

Sattamāpadāne bhariyā me kālaṅkatātiādikaṃ āyasmato girimānandattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle kulagehe nibbatto vayappatto gharāvāsaṃ saṇṭhapetvā vasanto attano bhariyāya ca putte ca kālaṅkate sokasallasamappito araññaṃ pavisitvā pavattaphalabhojano rukkhamūle vihāsi. Tadā sumedho bhagavā tassānukampāya tattha gantvā dhammaṃ desetvā sokasallaṃ abbūḷhesi. So dhammaṃ sutvā pasannamānaso sugandhapupphehi bhagavantaṃ pūjetvā pañcapatiṭṭhitena vanditvā sirasi añjaliṃ katvā abhitthavi.

In the seventh Apadāna, beginning with 'My wife has died,' is the Apadāna of the Venerable Elder Girimānanda. He too, having performed meritorious deeds under former Buddhas, accumulating merits in various existences as a condition for liberation, was reborn in a respectable family during the time of the Blessed One Sumedha. Having reached maturity, he established a household and lived there. When his wife and children died, afflicted by the dart of sorrow, he entered the forest, eating fallen fruit, and lived at the foot of a tree. Then, the Blessed One Sumedha, out of compassion for him, went there, taught the Dhamma, and extracted the dart of sorrow. Hearing the Dhamma, his mind became serene. He honored the Blessed One with fragrant flowers, venerated him with the five-point prostration, placed his joined hands on his head, and praised him.

So [Pg.205] tena puññena devamanussesu saṃsaranto ubhayattha sukhaṃ anubhavitvā imasmiṃ buddhuppāde rājagahe bimbisārarañño purohitassa putto hutvā nibbatti, girimānandotissa nāmaṃ ahosi. So viññutaṃ patvā satthu rājagahāgamane buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā samaṇadhammaṃ karonto katipayaṃ divasaṃ gāmakāvāse vasitvā satthāraṃ vandituṃ rājagahaṃ agamāsi. Bimbisāramahārājā tassa āgamanaṃ sutvā taṃ upasaṅkamitvā ‘‘idheva, bhante, vasatha, ahaṃ catūhi paccayehi upaṭṭhahāmī’’ti sampavāretvā gatopi bahukiccattā taṃ na sari. ‘‘Thero abbhokāseyeva vasatī’’ti. Devatā therassa temanabhayena vassadhāraṃ vāresuṃ. Rājā avassanakāraṇaṃ upadhāretvā ñatvā therassa kuṭikaṃ kārāpesi. Thero kuṭikāyaṃ vasanto senāsanasappāyalābhena cittasamādhānaṃ labhitvā vīriyasamataṃ yojetvā vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi.

Through that merit, wandering among gods and humans, he experienced happiness in both realms. In this arising of a Buddha, he was reborn in Rājagaha as the son of King Bimbisāra’s chaplain, and his name was Girimānanda. Upon reaching maturity, when the Teacher came to Rājagaha, he witnessed the Buddha’s power, gained faith, and went forth. Practicing the duties of a recluse, he stayed in a village dwelling for a few days before going to Rājagaha to pay homage to the Teacher. King Bimbisāra, hearing of his arrival, approached him and invited him, saying, 'Venerable sir, dwell right here; I shall provide the four requisites.' But, having departed, due to his many duties, the king did not remember him. The Elder was dwelling in the open air. The deities, fearing the Elder would get wet, held back the rain. The king, investigating the reason for the lack of rain, understood and had a hut built for the Elder. Dwelling in the hut, the Elder gained mental concentration through obtaining suitable lodging, applied balanced effort, diligently developed insight, and attained arahantship.

419. So arahattaṃ patvā attano pubbakammaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento bhariyā me kālaṅkatātiādimāha. Taṃ bhagavato nivedanañca bhagavatā katānusāsanañca maggaṃ phalādhigamāpadānañca pāṭhānusārena suviññeyyamevāti.

419. Having attained arahantship, recollecting his past deeds and becoming joyful, he declared the account of his former conduct, beginning with 'My wife has died'. That report to the Blessed One, the instruction given by the Blessed One, and the account of the attainment of the path and fruit are easily understood according to the text.

Girimānandattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Girimānanda is concluded.

Aṭṭhamanavamadasamāpadānāni uttānatthānevāti.

The eighth, ninth, and tenth Apadānas are clear in meaning.

Cattālīsamavaggavaṇṇanā samattā.

The Commentary on the Chapter of the Forties is concluded.

41. Metteyyavaggo

41. The Metteyya Chapter

1. Tissametteyyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Tissametteyya

1. Ekacattālīsame vagge paṭhamāpadāne pabbhārakūṭaṃ nissāyātiādikaṃ tissametteyyattherassa apadānaṃ. Tattha tāpasapabbajjaṃ pabbajitvā padumuttarassa bhagavato ajinacammaṃ nisīdanatthāya dinnameva nānaṃ. Sesaṃ apadānapāḷiyā suviññeyyamevāti.

1. In the first Apadāna of the forty-first chapter, beginning with 'relying on Pabbhārakūṭa', is the Apadāna of the Elder Tissametteyya. There, having gone forth into the ascetic life, the distinction is that he gave a deer hide to the Blessed One Padumuttara for the purpose of a seat. The rest is easily understood from the Apadāna text itself.

2. Puṇṇakattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Puṇṇaka

29. Dutiyāpadāne [Pg.206] pabbhārakūṭaṃ nissāyātiādikaṃ āyasmato puṇṇakattherassa apadānaṃ. Tattha himavante yakkhasenāpati hutvā parinibbutassa paccekabuddhassa āḷahanakaraṇameva nānattaṃ. Sesaṃ pāṭhānusārena suviññeyyameva.

29. In the second Apadāna, beginning with 'relying on Pabbhārakūṭa', is the Apadāna of the Venerable Elder Puṇṇaka. There, having been a yaksha commander in the Himalayas, the distinction is only the performing of the cremation for a Paccekabuddha who had attained final Nibbāna. The rest is easily understood according to the text.

45. Tatiyāpadāne himavantassāvidūretiādikaṃ āyasmato mettaguttherassa apadānaṃ. Tattha himavantasamīpe asokapabbate so tāpaso hutvā paṇṇasālāyaṃ vasanto sumedhasambuddhaṃ disvā pattaṃ gahetvā sappipūraṇaṃ viseso. Sesaṃ puññaphalāni ca suviññeyyāneva. Apadānagāthānaṃ attho ca pākaṭoyeva.

45. In the third Apadāna, beginning with 'not far from the Himalayas', is the Apadāna of the Venerable Elder Mettagū. There, having become an ascetic on Mount Asoka near the Himalayas and dwelling in a leaf-hut, the distinction was that, having seen the Perfectly Enlightened Buddha Sumedha, he took a bowl and filled it with ghee. The rest and the fruits of merit are easily understood. The meaning of the Apadāna verses is also clear.

72. Catutthāpadāne gaṅgā bhāgīrathī nāmātiādikaṃ āyasmato dhotakattherassa apadānaṃ. Tatrāpi brāhmaṇo hutvā bhāgīrathīgaṅgāya taramāne bhikkhū disvā pasannamānaso setuṃ kārāpetvā buddhappamukhassa bhikkhusaṅghassa niyyāditabhāvoyeva viseso. Puññaphalaparidīpanagāthānaṃ attho nayānusārena suviññeyyova.

72. In the fourth Apadāna, beginning with 'the river Gaṅgā, named Bhāgīrathī', is the Apadāna of the Venerable Elder Dhotaka. There too, having been a brahmin, he saw monks crossing the Bhāgīrathī Gaṅgā and, with a pleased mind, had a bridge built and dedicated it to the community of monks headed by the Buddha—this is the distinction. The meaning of the verses that illuminate the fruits of merit is easily understood according to the method.

100. Pañcamāpadāne himavantassāvidūretiādikaṃ āyasmato upasivattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto viññutaṃ patto gharāvāsaṃ pahāya isipabbajjaṃ pabbajitvā himavante padumuttaraṃ bhagavantaṃ disvā tiṇasantharaṃ santharitvā tattha nisinnassa bhagavato sālapupphapūjaṃ akāsīti ayaṃ viseso, sesamuttānameva.

100. In the fifth Apadāna, beginning with 'not far from the Himalayas', is the Apadāna of the Venerable Elder Upasiva. He too, having made his aspiration under former Buddhas and accumulating merits in various existences as a supporting condition for liberation, was born in a good family during the time of the Blessed One Padumuttara. Having reached maturity, he renounced the household life and went forth into the ascetic life. Seeing the Blessed One Padumuttara in the Himalayas, he spread a grass mat and made an offering of sāla flowers to the Blessed One seated there—this is the distinction. The rest is clear.

161. Chaṭṭhāpadāne migaluddo pure āsintiādikaṃ āyasmato nandakattherassa apadānaṃ. Ayaṃ kira padumuttarassa bhagavato kāle karavikasakuṇo hutvā madhurakūjitaṃ karonto satthāraṃ padakkhiṇaṃ akāsi. Aparabhāge mayūro hutvā aññatarassa paccekabuddhassa vasanaguhādvāre pasannamānaso divasassa tikkhattuṃ madhurena vassitaṃ vassi. Evaṃ tattha tattha bhave puññāni katvā amhākaṃ bhagavato kāle sāvatthiyaṃ kulagehe nibbatto nandakoti laddhanāmo satthu santike dhammaṃ [Pg.207] sutvā pabbajitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. So aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento migaluddo pure āsintiādimāha. Tattha paccekabuddhassa maṇḍapaṃ katvā padumapupphehi chadanameva viseso.

161. In the sixth Apadāna, beginning with 'I was a hunter in the past', is the Apadāna of the Venerable Elder Nandaka. It is said that in the time of the Blessed One Padumuttara, he was a karavika bird and, singing sweetly, circumambulated the Teacher. Later, he became a peacock and, with a pleased mind, called out sweetly three times a day at the entrance to the dwelling cave of a certain Paccekabuddha. Having thus performed meritorious deeds in various existences, he was reborn in a good family in Sāvatthī during the time of our Blessed One, was given the name Nandaka, and having heard the Dhamma in the Teacher's presence, went forth, developed insight, and attained arahantship. Later, recalling his past deeds and becoming joyful, he declared the account of his former conduct, beginning with 'I was a hunter in the past'. The distinction here was making a pavilion for the Paccekabuddha and covering it with lotus flowers.

183. Sattamāpadāne pabbhārakūṭaṃ nissāyātiādikaṃ āyasmato hemakattherassa apadānaṃ. Tatthāpi isipabbajjaṃ pabbajitvā himavante vasanto piyadassiṃ bhagavantaṃ upagataṃ disvā ratanamayaṃ pīṭhaṃ attharitvā aṭṭhāsi. Tattha nisinnassa kumbhamattaṃ jambuphalaṃ āharitvā adāsi. Bhagavā tassa cittappasādatthāya taṃ phalaṃ paribhuñji. Ettakameva viseso.

183. In the seventh Apadāna, beginning with 'relying on Pabbhāra Peak', is the Apadāna of the Venerable Elder Hemaka. Here too, having gone forth into the ascetic life and dwelling in the Himalayas, seeing the Blessed One Piyadassī approaching, he prepared a jeweled seat and stood by. To him, seated there, he brought a jambu fruit the size of a pot and gave it. The Blessed One, for the sake of the confidence in his mind, partook of that fruit. This much alone was the distinction.

224. Aṭṭhamāpadāne rājāsi vijayo nāmātiādikaṃ āyasmato todeyyattherassa apadānaṃ. Tattha rājāsi vijayo nāmāti daharakālato paṭṭhāya sabbasaṅgāmesu jinato, catūhi saṅgahavatthūhi janaṃ rañjanato allīyanato vijayo nāma rājā ahosīti attho. Ketumatīpuruttameti ketu vuccanti dhajapaṭākā. Atha vā nagarasobhanatthāya nagaramajjhe ussāpitaratanatoraṇāni, te ketū niccaṃ ussāpitā sobhayamānā assā atthīti ketumatī. Pūreti dhanadhaññehi sabbajanānaṃ mananti puraṃ. Ketumatī ca sā purañca seṭṭhaṭṭhena uttamañceti ketumatīpuruttamaṃ, tasmiṃ ketumatīpuruttame. Sūro vikkamasampannoti abhīto vīriyasampanno vijayo nāma rājā ajjhāvasīti sambandho. Itthaṃ bhūtaṃ purañca sabbavatthuvāhanañca chaḍḍetvā himavantaṃ pavisitvā isipabbajjaṃ pabbajitvā vasanto sumedhabhagavantaṃ disvā somanassaṃ uppādetvā candanena pūjākaraṇameva viseso.

224. In the eighth Apadāna, beginning with 'King Vijaya by name,' is the Apadāna of the Venerable Elder Todeyya. Here, 'King Vijaya by name' means that from his youth, being victorious in all battles, and delighting the people with the four bases of sympathy, thus winning them over, he was called King Vijaya. 'The excellent city of Ketumatī'—'ketu' means banners or flags. Alternatively, for the city’s splendor, jeweled arches were erected in the city center; because these banners were always raised and adorned, it was called Ketumatī. It fills the minds of all people with wealth and grain, hence 'puraṃ' (city). And because it is Ketumatī and also excellent in being the foremost city, it is 'Ketumatīpuruttama'; in that excellent city of Ketumatī. 'A hero endowed with vigor'—the connection is that King Vijaya, fearless and full of energy, dwelt there. Thus, having abandoned such a city and all possessions and vehicles, he entered the Himalayas, went forth into the ascetic life, and while dwelling there, seeing the Blessed Sumedha, he generated joy and made an offering of sandalwood—this was the distinction.

276. Navamāpadāne nagare haṃsavatiyātiādikaṃ āyasmato jatukaṇṇittherassa apadānaṃ. Tattha seṭṭhiputto hutvā suvaṇṇapāsāde vasanabhāvo ca pañcahi kāmaguṇehi samaṅgī hutvā vasanabhāvo ca sabbadesavāsīnaṃ sabbasippaviññūnañca āgantvā sevanabhāvo ca viseso.

276. In the ninth Apadāna, beginning with 'In the city of Haṃsavatī,' is the Apadāna of the Venerable Elder Jatukaṇṇi. Therein, the distinction is that he was the son of a wealthy merchant, living in a golden palace, endowed with the five strands of sensual pleasures, and that people from all countries, skilled in all arts, came and attended upon him.

330. Dasamāpadāne himavantassāvidūretiādikaṃ āyasmato udenattherassa apadānaṃ. Tattha himavantasamīpe padumapabbataṃ nissāya tāpasapabbajjaṃ [Pg.208] pabbajitvā vasantena padumuttarassa bhagavato padumapupphaṃ gahetvā pūjitabhāvova viseso. Sesaṃ sabbattha uttānamevāti.

330. In the tenth Apadāna, beginning with 'not far from the Himalayas,' is the Apadāna of the Venerable Elder Udena. There, near the Himalayas, relying on Paduma Mountain, he went forth into the ascetic life and lived. The distinction was that he took a lotus flower and offered it to the Blessed One Padumuttara. The rest is clear everywhere.

Ekacattālīsamavaggavaṇṇanā samattā.

The Commentary on the Forty-first Chapter is concluded.

42. Bhaddālivaggo

42. The Bhaddāli Chapter

1-10. Bhaddālittheraapadānādivaṇṇanā

1–10. The Commentary on the Apadāna of Elder Bhaddāli and Others

Bācattālīsamavagge paṭhamāpadānañca dutiyāpadānañca tatiyāpadānañca nayānusārena suviññeyyameva.

In the forty-second chapter, the first, second, and third Apadānas are easily understood according to the method.

106. Catutthāpadāne nagare bandhumatiyātiādikaṃ āyasmato madhumaṃsadāyakattherassa apadānaṃ. Tattha sūkarikoti sūkaramaṃsaṃ vikkiṇitvā jīvikaṃ kappento. Ukkoṭakaṃ randhayitvāti pihakapapphāsamaṃsaṃ pacitvā madhumaṃsamhi okiriṃ pakkhipiṃ. Tena maṃsena pattaṃ pūretvā bhikkhusaṅghassa datvā tena puññakammena imasmiṃ buddhuppāde arahattaṃ pāpuṇinti attho.

106. In the fourth Apadāna, beginning with 'In the city of Bandhumatī,' is the Apadāna of the Venerable Madhumaṃsadāyaka Thera. Here, 'sūkariko' means one who makes a living by selling pork. 'Having cooked ukkoṭakaṃ' means having cooked the flesh of the spleen and lungs and mixed it into honey-meat. The meaning is that by filling a bowl with that meat and giving it to the Saṅgha of monks, through that meritorious act, he attained arahantship in this Buddha's dispensation.

Nāgapallavattherassa pañcamāpadānampi ekadīpiyattherassa chaṭṭhāpadānampi ucchaṅgapupphiyattherassa sattamāpadānampi yāgudāyakattherassa aṭṭhamāpadānampi patthodanadāyakattherassa navamāpadānampi mañcadāyakattherassa dasamāpadānampi sabbaṃ suviññeyyamevāti.

The fifth Apadāna of the Elder Nāgapallava, the sixth Apadāna of the Elder Ekadīpiya, the seventh Apadāna of the Elder Ucchaṅgapupphiya, the eighth Apadāna of the Elder Yāgudāyaka, the ninth Apadāna of the Elder Patthodanadāyaka, and the tenth Apadāna of the Elder Mañcadāyaka—all these are easily understood.

Bācattālīsamavaggavaṇṇanā samattā.

The Commentary on the Forty-second Chapter is concluded.

43-48. Sakiṃsammajjakādivaggo

43–48. The Chapter on Sakiṃsammajjaka and Others

1-60. Sakiṃsammajjakattheraapadānādivaṇṇanā

1–60. The Commentary on the Apadāna of Elder Sakiṃsammajjaka and Others

Tecattālīsamavagge sabbatherāpadānāni uttānāneva. Kevalaṃ therānaṃ nāmanānattaṃ puññanānattañca viseso.

In the forty-third chapter, all the Apadānas of the Elders are straightforward. The only distinction is the variety of the Elders' names and the variety of their meritorious deeds.

Catucattālīsame vaggepi sabbāni apadānāni pākaṭāneva. Kevalaṃ puññanānattaṃ phalanānattañca viseso.

In the forty-fourth chapter, all the Apadānas are also clearly evident. The only distinction is the variety of merit and the variety of its fruits.

1. Pañcacattālīsamavagge paṭhamāpadāne kakusandho mahāvīrotiādikaṃ āyasmato vibhīṭakamiñjiyattherassa apadānaṃ.

1. In the forty-fifth chapter, the first Apadāna, beginning with 'Kakusandha, the great hero,' is the Apadāna of the Venerable Vibhīṭakamiñjiya Thera.

2. Tattha [Pg.209] bījamiñjamadāsahanti vibhīṭakaphalāni phāletvā bījāni miñjāni gahetvā madhusakkarāhi yojetvā kakusandhassa bhagavato adāsinti attho. Dutiyāpadānādīni sabbāni suviññeyyāneva, therānaṃ nāmanānattādīnipi pāṭhānusārena veditabbāni.

2. Here, 'I gave the seeds and pith' means having split the vibhīṭaka fruits, taken the seeds and pith, mixed them with honey and sugar, and offered them to the Blessed One Kakusandha. The second Apadāna and others are all easily understood, and the various names of the Elders and so forth should be known according to the text.

1. Chacattālīsame vagge paṭhamāpadāne jagatiṃ kārayiṃ ahanti uttamabodhirukkhassa samantato āḷindaṃ ahaṃ kārayinti attho. Sesāni dutiyāpadānādīni sabbānipi uttānāneva.

1. In the forty-sixth chapter, in the first Apadāna, 'I caused a platform to be made' means 'I caused a terrace to be made all around the supreme Bodhi tree.' The remaining Apadānas, from the second onwards, are all straightforward.

Sattacattālīsame vagge paṭhamāpadānādīni pāḷianusārena suviññeyyāneva.

In the forty-seventh chapter, the first Apadāna and others are easily understood according to the Pāli text.

Aṭṭhacattālīsame vagge paṭhamadutiyāpadānāni uttānāneva.

In the forty-eighth chapter, the first and second Apadānas are straightforward.

30. Tatiyāpadāne kosiyo nāma bhagavāti kosiyagotte jātattā kosiyo nāma paccekabuddhoti attho. Cittakūṭeti cittakūṭakelāsakūṭasānukūṭādīsu anotattadahaṃ paṭicchādetvā ṭhitapabbatakūṭesu nānāratanaosadhādīhi vicitte cittakūṭapabbate so paccekabuddho vasīti attho.

30. In the third Apadāna, 'Kosiya by name, the Blessed One' means the Paccekabuddha was named Kosiya because he was born in the Kosiya clan. 'Cittakūṭa' means that Paccekabuddha dwelt on Mount Cittakūṭa, which is variegated with various gems, medicinal herbs, and so forth, among the mountain peaks such as Cittakūṭa, Kelāsa, and Sānukūṭa, which stand concealing Lake Anotatta.

Catutthapañcamāpadānāni uttānāneva.

The fourth and fifth Apadānas are straightforward.

56. Chaṭṭhāpadāne kusaṭṭhakamadāsahanti pakkhikabhattauposathikabhattadhurabhattasalākabhattādīsu kusapaṇṇavasena dātabbaṃ aṭṭhasalākabhattaṃ ahaṃ adāsinti attho.

56. In the sixth Apadāna, 'I gave the kusaṭṭhaka' means 'I gave eight ticket-meals (such as the fortnightly meal, observance day meal, regular meal, ticket meal, and so forth) to be distributed by means of kusa grass stalks.'

61. Sattamāpadāne sobhito nāma sambuddhoti ārohapariṇāhadvattiṃsamahāpurisalakkhaṇabyāmappabhādīhi sobhamānasarīrattā sobhito nāma sammāsambuddhoti attho.

61. In the seventh Apadāna, 'Sobhita by name, the Fully Enlightened One' means the Sammāsambuddha was named Sobhita because his body was resplendent with height, breadth, the thirty-two marks of a great man, a fathom-wide radiance, and so forth.

66. Aṭṭhamāpadāne takkarāyaṃ vasī tadāti taṃ dasapuññakiriyavatthuṃ karontā janā paṭivasanti etthāti takkarā, rājadhānī. Tissaṃ takkarāyaṃ, tadā vasīti attho.

66. In the eighth Apadāna, 'At that time, I dwelt in Takkarā' means Takkarā was a royal capital where people lived performing the ten bases of meritorious deeds. The meaning is, 'I dwelt in that Takkarā at that time.'

72. Navamāpadāne [Pg.210] pānadhiṃ sukataṃ gayhāti upāhanayugaṃ sundarākārena nipphāditaṃ gahetvāti attho. Dasamāpadānaṃ suviññeyyamevāti.

72. In the ninth Apadāna, 'Taking well-made footwear' means taking a pair of sandals beautifully crafted. The tenth Apadāna is easily understood.

Aṭṭhacattālīsamavaggavaṇṇanā niṭṭhitā.

The Commentary on the Forty-eighth Chapter is concluded.

49. Paṃsukūlavaggo

49. The Rag-Robe Chapter

1-10. Paṃsukūlasaññakattheraapadānādivaṇṇanā

1–10. The Commentary on the Apadāna of the Elder Paṃsukūlasaññaka and Others.

Ekūnapaññāsamavagge paṭhamāpadānaṃ suviññeyyameva.

In the forty-ninth chapter, the first Apadāna is easily understood.

14. Dutiyāpadāne adhiccuppattikā buddhāti adhiccena akāraṇena uppattikā sayambhūtā, aññehi devabrahmamārādīhi upadesadāyakehi rahitā sayambhūñāṇena uppannā jātā pātubhūtāti attho.

14. In the second Apadāna, 'Buddhas who arise spontaneously' means they arise without a cause, self-arisen, without teachers such as devas, Brahmās, Māra, and so forth, born, arisen, and manifested through their self-originating knowledge. This is the meaning.

16. Odumbarikapupphaṃ vāti udumbararukkhe pupphaṃ dullabhaṃ dullabhuppattikaṃ iva. Candamhi sasakaṃ yathāti candamaṇḍale sasalekhāya rūpaṃ dullabhaṃ yathā. Vāyasānaṃ yathā khīranti kākānaṃ niccaṃ rattindivaṃ khuddāpīḷitabhāvena khīraṃ dullabhaṃ yathā, evaṃ dullabhaṃ lokanāyakaṃ caturāsaṅkhyeyyaṃ vā aṭṭhāsaṅkhyeyyaṃ vā soḷasāsaṅkhyeyyaṃ vā kappasatasahassaṃ pāramiyo pūretvā buddhabhāvato dullabho lokanāyakoti attho.

16. 'Like an Udumbara flower' means that a flower on an Udumbara tree is rare, like a rare occurrence. 'Like a hare on the moon' means that just as the image of a hare in the disc of the moon is rare. 'Like milk for crows' means that just as milk is rare for crows, who are constantly afflicted by hunger day and night. Similarly, a leader of the world is rare. The meaning is that a leader of the world is difficult to attain on account of Buddhahood, having fulfilled the perfections for four incalculable aeons and a hundred thousand kalpas, or eight incalculable aeons and a hundred thousand kalpas, or sixteen incalculable aeons and a hundred thousand kalpas.

30. Tatiyāpadāne madhuṃ bhisehi savatīti pokkharamadhupadumakesarehi savati paggharati. Khīraṃ sappiṃ muḷālibhīti khīrañca sappirasañca padumamuḷālehi savati paggharati. Tasmā tadubhayaṃ mama santakaṃ buddho paṭiggaṇhatūti attho.

30. In the third Apadāna, 'Honey flows from the lotus stalks' means it flows and drips from the honey of the lotuses and the lotus filaments. 'Milk and ghee from the lotus roots' means milk and the essence of ghee flow and drip from the lotus roots. Therefore, the meaning is, 'May the Buddha accept both of these, which are my property.'

Catutthapañcamachaṭṭhāpadānāni uttānāneva.

The fourth, fifth, and sixth Apadānas are straightforward.

119. Sattamāpadāne cattālīsadijāpi cāti dvikkhattuṃ jātāti dijā. Kumāravaye uṭṭhitadantānaṃ patitattā puna uṭṭhitadantā dijā, te ca dantā. Byākaraṇañca heṭṭhā nidānakathāyaṃ vuttameva.

119. In the seventh Apadāna, regarding 'and forty teeth also': 'twice-born' (dijā) means born twice. Because the teeth that erupt in childhood fall out, the teeth that erupt again are 'twice-born' (dijā), and these are the teeth. The explanation has already been given below in the introductory story.

Aṭṭhamāpadānaṃ uttānamevāti.

The eighth Apadāna is straightforward.

171. Navamāpadāne tadāhaṃ māṇavo āsinti yadā sumedhapaṇḍito dīpaṅkarabhagavato santikā byākaraṇaṃ labhi, tadā ahaṃ megho nāma brāhmaṇamāṇavo [Pg.211] hutvā sumedhatāpasena saha isipabbajjaṃ pabbajitvā sikkhāpadesu sikkhito kenaci pāpasahāyena saṃsaṭṭho saṃsaggadosena pāpavitakkādivasaṃ gato mātughātakammavasena narake aggijālādidukkhamanubhavitvā tato cuto samudde timiṅgalamahāmaccho hutvā nibbatto, samuddamajjhe gacchantaṃ mahānāvaṃ gilitukāmo gato. Disvā maṃ vāṇijā bhītā ‘‘aho gotamo bhagavā’’ti saddamakaṃsu. Atha mahāmaccho pubbavāsanāvasena buddhagāravaṃ uppādetvā tato cuto sāvatthiyaṃ vibhavasampanne brāhmaṇakule nibbatto saddho pasanno satthu dhammadesanaṃ sutvā pabbajitvā saha paṭisambhidāhi arahattaṃ pāpuṇitvā divasassa tikkhattuṃ upaṭṭhānaṃ gantvā saramāno vandati. Tadā bhagavā ‘‘ciraṃ dhammarucī’’ti maṃ āha.

171. In the ninth Apadāna, 'At that time, I was a young man' means that when the wise Sumedha received the prediction from the Blessed One Dīpaṅkara, I, a young brahmin named Megha, having gone forth into the ascetic life with the ascetic Sumedha, was trained in the training rules. But, having associated with an evil companion, through the fault of that association I came under the sway of evil thoughts and so forth, and on account of the kamma of killing my mother, I experienced the suffering of hellfire and other pains in hell. After passing away from there, I was reborn as a great Timiṅgala fish in the ocean. While moving through the middle of the ocean, I went with the desire to swallow a large ship. Seeing me, the terrified merchants cried out, 'Ah, Gotama, the Blessed One!' Then, due to the influence of past habitations, the great fish developed reverence for the Buddha. After passing away from that state, I was reborn in a prosperous brahmin family in Sāvatthī. With faith and confidence, having heard the Teacher’s discourse on the Dhamma, I went forth and attained arahantship together with the analytical knowledges. Remembering this, I would go to attend upon him three times a day and pay homage. Then the Blessed One said to me, 'For a long time you have had delight in the Dhamma, Dhammaruci.'

184. Atha so thero ‘‘suciraṃ satapuññalakkhaṇa’’ntiādīhi gāthāhi thomesi. Bhante, satapuññalakkhaṇadhara gotama. Patipubbena visuddhapaccayanti pubbe dīpaṅkarapādamūle paripuṇṇapāramīpaccayasambhāro suṭṭhu ciraṃ kālaṃ mayā na diṭṭho asīti attho. Ahamajjasupekkhananti ajja imasmiṃ divase ahaṃ supekkhanaṃ sundaradassanaṃ, sundaradiṭṭhaṃ vā nirupamaṃ viggahaṃ upamārahitasarīraṃ gotamaṃ vata ekantena passāmi dakkhāmīti attho.

184. Then that elder praised him with verses beginning, 'For a long time, the mark of a hundred merits.' 'Venerable sir, Gotama, bearer of the mark of a hundred merits.' 'Through the gradual purification of conditions' means that the accumulation of conditions for the complete perfections was not seen by me for a very long time previously at the feet of Dīpaṅkara. This is the meaning. 'Today I have a good sight' means that today, on this very day, I certainly see, I will behold Gotama, of beautiful appearance or of beautiful sight, the incomparable form, the body without comparison. This is the meaning.

185-186. Suciraṃ vihatatamo mayāti visesena hatatamo viddhaṃsitamoho tvaṃ mayāpi suṭṭhu ciraṃ thomitoti attho. Sucirakkhena nadī visositāti esā taṇhānadī sundararakkhena gopanena visesena sositā, abhabbuppattikatā tayāti attho. Suciraṃ amalaṃ visodhitanti suṭṭhu ciraṃ dīghena addhunā amalaṃ nibbānaṃ visesena sodhitaṃ, suṭṭhu kataṃ adhigataṃ tayāti attho. Nayanaṃ ñāṇamayaṃ mahāmune. Cirakālasamaṅgitoti mahāmune mahāsamaṇa ñāṇamayaṃ nayanaṃ dibbacakkhuṃ cirakālaṃ samadhigato sampatto tvanti attho. Avinaṭṭho punarantaranti ahaṃ puna antaraṃ antarābhave majjhe parinaṭṭho parihīno ahosinti attho. Punarajjasamāgato tayāti ajja imasmiṃ kāle tayā saddhiṃ punapi samāgato ekībhūto saha vasāmīti attho. Na hi nassanti katāni gotamāti gotama sabbaññubuddha, tayā saddhiṃ katāni samāgamādīni [Pg.212] na hi nassanti yāva khandhaparinibbānā na vinā bhavissantīti attho. Sesaṃ uttānamevāti.

185–186. 'For a long time, darkness has been dispelled by me' means: the meaning is that you, whose darkness has been especially struck, whose delusion has been shattered, have also been praised by me for a very long time. 'The river has been dried up by long protection' means: the meaning is that this river of craving has been especially dried up by you through excellent protection and guarding, made incapable of arising again. 'For a long time, the stainless has been purified' means: the meaning is that for a very long time, over a long path, the stainless Nibbāna has been especially purified, well-accomplished, and attained by you. 'O great sage, the eye of wisdom, possessed for a long time' means: the meaning is, O great sage, great ascetic, you have for a long time fully attained and reached the eye made of knowledge, the divine eye. 'Not lost again in between' means: the meaning is that I was again lost and diminished in the middle, in an intermediate existence. 'Reunited with you today' means: the meaning is that today, at this time, I have come together with you again, become one, and dwell together with you. 'Indeed, the deeds done are not lost, O Gotama' means: the meaning is, O Gotama, All-Knowing Buddha, the deeds done with you, such as meeting, do not perish; they will not be destroyed until the final passing away of the aggregates. The rest is straightforward.

Dhammaruciyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Dhammaruci is concluded.

Dasamāpadānaṃ suviññeyyamevāti.

The tenth Apadāna is easily understood.

Ekūnapaññāsamavaggavaṇṇanā samattā.

The commentary on the forty-ninth chapter is concluded.

50-53. Kiṅkaṇipupphādivaggo

50–53. The Chapter on the Kiṅkaṇi Flower and So Forth

1-40. Kiṅkaṇipupphiyattheraapadānādivaṇṇanā

1–40. The Commentary on the Apadāna of the Elder Kiṅkaṇipupphiya and So Forth

Paññāsamavagge ca ekapaññāsamavagge ca dvepaññāsamavagge ca tepaññāsamavagge ca sabbāni apadānāni uttānānevāti.

In the fiftieth chapter, the fifty-first chapter, the fifty-second chapter, and the fifty-third chapter, all the Apadānas are straightforward.

54. Kaccāyanavaggo

54. The Kaccāyana Chapter

1. Mahākaccāyanattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Mahākaccāyana

Catupaññāsamavagge paṭhamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato mahākaccāyanattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle gahapatimahāsālakule nibbattitvā vuddhippatto ekadivasaṃ satthu santike dhammaṃ suṇanto satthārā saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ aggaṭṭhāne ṭhapiyamānaṃ ekaṃ bhikkhuṃ disvā sayampi taṃ ṭhānantaraṃ patthento paṇidhānaṃ katvā dānādīni puññāni katvā devamanussesu saṃsaranto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena gacchanto ekasmiṃ vanasaṇḍe nisinnaṃ bhagavantaṃ disvā pasannamānaso kaṇikārapupphehi pūjaṃ akāsi.

In the first Apadāna of the fifty-fourth chapter, the Apadāna of the Venerable Mahākaccāyana begins with "Padumuttara, the Victorious One," and so forth. This one, having performed meritorious deeds in the presence of previous Buddhas, accumulated merits in various existences as supportive conditions for the rolling back of saṃsāra. During the time of the Blessed One Padumuttara, he was reborn into a great family of wealthy householders and, having grown up, one day listened to the Dhamma in the presence of the Teacher. Seeing a monk being placed by the Teacher in the foremost position among those who explain in detail the meaning of what was stated in brief, he himself aspired for that same position. Making a resolution, he performed meritorious deeds such as giving, and wandered among gods and humans. During the time of the Blessed One Sumedha, he became a knowledge-holder and, while traveling through the sky, saw the Blessed One seated in a forest grove. With a joyful mind, he offered worship with kaṇikāra flowers.

So tena puññena aparāparaṃ sugatīsuyeva parivattento kassapadasabalassa kāle bārāṇasiyaṃ kulagehe nibbattitvā parinibbute bhagavati suvaṇṇacetiyakammaṭṭhāne satasahassagghanikāya suvaṇṇiṭṭhakāya pūjaṃ katvā ‘‘imassa nissandena nibbattanibbattaṭṭhāne sarīraṃ me suvaṇṇavaṇṇaṃ hotū’’ti [Pg.213] patthanaṃ akāsi. Tato yāvajīvaṃ kusalakammaṃ katvā ekaṃ buddhantaraṃ devamanussesu saṃsaritvā imasmiṃ buddhuppāde ujjeniyaṃ rañño caṇḍapajjotassa purohitagehe nibbatti, tassa nāmaggahaṇadivase mātā ‘‘mayhaṃ putto suvaṇṇavaṇṇo, attano nāmaṃ gahetvā āgato’’ti kañcanamāṇavotveva nāmaṃ akāsi. So vuddhimanvāya tayo vede uggaṇhitvā pitu accayena purohitaṭṭhānaṃ labhi. So gottavasena kaccāyanoti paññāyittha. Atha rājā caṇḍapajjoto buddhuppādaṃ sutvā, ‘‘ācariya, tumhe tattha gantvā satthāraṃ idhānethā’’ti pesesi. So attaṭṭhamo satthu santikaṃ upagato tassa satthā dhammaṃ desesi, desanāpariyosāne sattahi janehi saddhiṃ saha paṭisambhidāhi arahatte patiṭṭhāsi.

By that merit, he was reborn again and again in happy destinies. At the time of Kassapa, the One of Ten Powers, he was born in a family home in Bārāṇasī. After the Blessed One had attained final Nibbāna, he made an offering of a golden brick worth a hundred thousand at the site of the golden stupa's construction, aspiring: "By the result of this, may my body be golden-colored wherever I am reborn." Then, having performed wholesome deeds throughout his life, he wandered among devas and humans for one Buddha-interval. In this Buddha’s time, he was born in the household of King Caṇḍapajjota’s chaplain in Ujjenī. On his naming day, his mother said, "My son is golden-colored; he has come bearing his own name," and thus named him Kañcanamāṇava. Growing up, he mastered the three Vedas and, upon his father’s death, attained the position of chaplain. By lineage, he became known as Kaccāyana. Then, King Caṇḍapajjota, hearing of the Buddha’s appearance, sent him, saying, "Teacher, go there and bring the Teacher here." He, with seven others, went to the Teacher. The Teacher taught him the Dhamma. At the end of the teaching, together with seven others, he was established in arahantship along with the analytical knowledges.

1. So evaṃ pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Taṃ heṭṭhā vuttatthameva. Atha satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te tāvadeva dvaṅgulamattakesamassuiddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Evaṃ thero sadatthaṃ nipphādetvā, ‘‘bhante, rājā pajjoto tumhākaṃ pāde vandituṃ dhammañca sotuṃ icchatī’’ti ārocesi. Satthā ‘‘tvaṃyeva, kaccāna, tattha gaccha, tayi gate rājā pasīdissatī’’ti āha. Thero satthu āṇāya attaṭṭhamo tattha gantvā rājānaṃ pasādetvā avantīsu sāsanaṃ patiṭṭhāpetvā puna satthu santikameva āgato. Attano pubbapatthanāvasena kaccāyanappakaraṇaṃ mahāniruttippakaraṇaṃ nettippakaraṇanti pakaraṇattayaṃ saṅghamajjhe byākāsi. Atha santuṭṭhena bhagavatā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 1.188, 197) etadaggaṭṭhāne ṭhapito aggaphalasukhena vihāsīti.

1. Thus, having attained the fruit of arahantship and recalling his past deeds, filled with joy, he proclaimed his Apadāna of past deeds, saying, "The Victor named Padumuttara," and so forth. The meaning of this is as stated before. Then the Teacher extended his hand, saying, "Come, monks." Instantly, they became like elders of sixty years' standing, with hair and beards two fingers in length, wearing robes and carrying bowls created by psychic power. Having thus accomplished his own welfare, the elder reported, "Venerable sir, King Pajjota wishes to pay homage at your feet and to hear the Dhamma." The Teacher replied, "You go there yourself, Kaccāna. When you go, the king will be pleased." The elder, following the Teacher's instruction, went there with seven others, pleased the king, established the Dispensation in Avanti, and then returned to the Teacher's presence. In accordance with his former aspiration, he expounded three treatises—the Kaccāyana Treatise, the Mahānirutti Treatise, and the Netti Treatise—in the midst of the Sangha. Then, the satisfied Blessed One declared, "Monks, among my disciples who explain in detail the meaning of what has been stated briefly, Mahākaccāna is the foremost." (A. Ni. 1.188, 197) Thus, he was established in the foremost position and dwelt in the bliss of the highest fruit.

Mahākaccāyanattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Mahākaccāyana is complete.

2. Vakkalittheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Vakkali

Dutiyāpadāne [Pg.214] ito satasahassamhītiādikaṃ āyasmato vakkalittherassa apadānaṃ. Ayampi thero purimajinavaresu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto viññutaṃ patto satthu santikaṃ gacchantehi upāsakehi saddhiṃ vihāraṃ gantvā parisapariyante ṭhito dhammaṃ suṇanto satthārā ekaṃ bhikkhuṃ saddhādhimuttānaṃ aggaṭṭhāne ṭhapitaṃ disvā sayampi taṃ ṭhānantaraṃ patthento sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā paṇidhānaṃ akāsi. Satthā tassa anantarāyaṃ disvā byākari.

In the second Apadāna, beginning with "a hundred thousand aeons hence," is the Apadāna of the Venerable Vakkali. This elder, having performed meritorious deeds in the presence of previous Supreme Conquerors, accumulated merits in various existences as supportive conditions for the rolling back of saṃsāra. During the time of the Blessed One Padumuttara, he was born into a family home in the city of Haṃsavatī. Having reached discernment, he went to the monastery with lay devotees who were visiting the Teacher. Standing at the edge of the assembly, he listened to the Dhamma. Seeing the Teacher place one monk in the foremost position among those liberated by faith, he himself aspired for that same position. After offering a great alms-giving to the Sangha of monks headed by the Buddha for seven days, he made his aspiration. The Teacher, seeing no obstruction for him, made a declaration.

So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bhagavato kāle sāvatthiyaṃ brāhmaṇakule nibbatti, tassa vakkalīti nāmaṃ kariṃsu. Tattha kalīti aparādhatilakāḷakādidosassa adhivacanaṃ. Niddhantasuvaṇṇapiṇḍasadisatāya apagato byapagato kali doso assāti va-kārāgamaṃ katvā vakkalīti vuccati. So vuddhippatto tayo vede uggaṇhitvā brāhmaṇasippesu nipphattiṃ gato, satthāraṃ disvā rūpakāyasampattidassanena atitto satthārā saddhiṃyeva vicarati. ‘‘Agāramajjhe vasanto niccakālaṃ satthu dassanaṃ na labhissāmī’’ti satthu santike pabbajitvā ṭhapetvā bhojanakālaṃ sarīrakiccakālañca sesakāle yattha ṭhitena sakkā dasabalaṃ passituṃ, tattha ṭhito aññaṃ kiccaṃ pahāya bhagavantaṃ olokentoyeva viharati. Satthā tassa ñāṇaparipākaṃ āgamento bahukālaṃ tasmiṃ rūpadassaneneva vicarante kiñci avatvā punekadivasaṃ – ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passati; yo maṃ passati, so dhammaṃ passati. Dhammañhi, vakkali, passanto maṃ passatī’’ti (saṃ. ni. 3.87) āha. Satthari evaṃ vadantepi thero satthu dassanaṃ pahāya aññattha gantuṃ na sakkoti. Tato satthā, ‘‘nāyaṃ bhikkhu saṃvegaṃ alabhitvā bujjhissatī’’ti vassūpanāyikadivase – ‘‘apehi, vakkalī’’ti theraṃ paṇāmesi. So satthārā paṇāmito satthu sammukhe ṭhātuṃ asakkonto – ‘‘kiṃ mayhaṃ jīvitena, yohaṃ satthāraṃ daṭṭhuṃ na labhāmī’’ti gijjhakūṭe pabbate papātaṭṭhānaṃ [Pg.215] abhiruhi? Satthā tassa taṃ pavattiṃ ñatvā – ‘‘ayaṃ bhikkhu mama santikā assāsaṃ alabhanto maggaphalānaṃ upanissayaṃ nāseyyā’’ti attānaṃ dassetvā obhāsaṃ vissajjento –

Having done good deeds throughout his life, wandering among gods and humans, he was born in a brahmin family in Sāvatthī during the time of our Blessed One. They named him Vakkali. Here, "kali" is a term for a fault, such as a blemish or a dark spot of an offense. Because his fault was removed and gone, like a lump of refined gold, they added the prefix "va-" and called him Vakkali. Having grown up, he mastered the three Vedas and became accomplished in the brahminical arts. Upon seeing the Teacher, he was insatiate with the sight of the Teacher’s beautiful physical form and followed him constantly. Thinking, "Living in a household, I will not always get to see the Teacher," he went forth in the Teacher’s presence. Except during meal times and times for bodily needs, he spent all his time standing wherever he could see the Ten-Powered One, abandoning other duties and simply gazing at the Blessed One. The Teacher, waiting for the maturing of his knowledge, for a long time said nothing while he spent his time merely beholding his form. Then one day he said: "What good is it to you, Vakkali, to see this foul body? Whoever sees the Dhamma, Vakkali, sees me; whoever sees me, sees the Dhamma. For in seeing the Dhamma, Vakkali, one sees me" (SN 3.87). Even when the Teacher spoke thus, the elder could not bring himself to abandon the sight of the Teacher and go elsewhere. Then the Teacher, thinking, "This monk will not awaken without gaining a sense of urgency," dismissed the elder on the day of the commencement of the rains-residence, saying, "Go away, Vakkali." Dismissed by the Teacher and unable to stand in his presence, he thought, "What use is life to me if I cannot see the Teacher?" and climbed to a precipice on Vulture Peak. Knowing what had occurred, the Teacher thought, "This monk, not finding solace from me, might destroy the supporting condition for the path and fruits," and so revealed himself, emitting a radiance—

‘‘Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha’’nti. (dha. pa. 381) –

"A monk full of joy, serene in the Buddha's teaching, may attain the peaceful state, the bliss of the stilling of formations."

Gāthaṃ vatvā ‘‘ehi, vakkalī’’ti (dha. pa. aṭṭha. 2.381) hatthaṃ pasāresi. Thero ‘‘dasabalo me diṭṭho, ‘ehī’ti avhāyanampi laddha’’nti balavapītisomanassaṃ uppādetvā ‘‘kuto gacchāmī’’ti attano gamanabhāvaṃ ajānitvāva satthu sammukhe ākāse pakkhanditvā paṭhamena pādena pabbate ṭhitoyeva satthārā vuttagāthāyo āvajjento ākāseyeva pītiṃ vikkhambhetvā saha paṭisambhidāhi arahattaṃ pāpuṇīti aṅguttaraṭṭhakathāyaṃ (a. ni. aṭṭha. 1.1.208) dhammapadavaṇṇanāyañca (dha. pa. aṭṭha. 2.381 vakkalittheravatthu) āgataṃ.

Having spoken the verse, he extended his hand, saying, "Come, Vakkali." The elder, thinking, "I have seen the Ten-Powered One, and I have even received the call 'Come,'" gave rise to strong rapture and joy. Without even knowing where he was going, he leapt into the air in the presence of the Teacher. While his first foot was still on the mountain, he reflected on the verses spoken by the Teacher. Then, overcoming his rapture in mid-air, he attained arahantship along with the analytical knowledges. This is told in the Aṅguttara Commentary (A. Ni. Aṭṭha. 1.1.208) and the Dhammapada Commentary (Dhp. Aṭṭha. 2.381, the story of Venerable Vakkali).

Idha pana evaṃ veditabbaṃ – ‘‘kiṃ te, vakkalī’’tiādinā satthārā ovadito gijjhakūṭe viharanto vipassanaṃ paṭṭhapesi, tassa saddhāya balavabhāvato eva vipassanā vīthiṃ na otarati? Bhagavā taṃ ñatvā kammaṭṭhānaṃ sodhetvā adāsi. So puna vipassanaṃ matthakaṃ pāpetuṃ nāsakkhiyeva. Athassa āhāravekallena vātābādho uppajji, taṃ vātābādhena pīḷiyamānaṃ ñatvā bhagavā tattha gantvā pucchanto –

Here, however, it should be understood thus: When admonished by the Teacher with the words, "What is it to you, Vakkali?" and so on, while dwelling on Vulture Peak, he established insight meditation. But due to the strength of his faith, his insight did not enter the path. The Blessed One, knowing this, purified the meditation subject and gave it to him. Yet again, he was unable to bring his insight to its culmination. Then, due to a lack of food, a wind ailment arose in him. Knowing he was afflicted by this wind ailment, the Blessed One went there and asked:

‘‘Vātarogābhinīto tvaṃ, viharaṃ kānane vane;

Paviddhagocare lūkhe, kathaṃ bhikkhu karissasī’’ti. (theragā. 350) –

“Afflicted by a wind disease, dwelling in the forest, in a remote and rough alms-resort, how will you manage, bhikkhu?”

Āha. Taṃ sutvā thero –

He said this. Hearing it, the Elder replied:

‘‘Pītisukhena vipulena, pharamāno samussayaṃ;

Lūkhampi abhisambhonto, viharissāmi kānane.

“Pervading my whole body with abundant rapture and bliss, I will dwell in the forest, enduring even the rough conditions.

‘‘Bhāvento satipaṭṭhāne, indriyāni balāni ca;

Bojjhaṅgāni ca bhāvento, viharissāmi kānane.

“Developing the establishments of mindfulness, the faculties and the powers, and developing the factors of enlightenment, I will dwell in the forest.

‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;

Samagge sahite disvā, viharissāmi kānane.

“With energy aroused and mind directed, always of firm exertion, seeing myself united and harmonious, I will dwell in the forest.

‘‘Anussaranto [Pg.216] sambuddhaṃ, aggaṃ dantaṃ samāhitaṃ;

Atandito rattindivaṃ, viharissāmi kānane’’ti. (theragā. 351-354) –

“Recollecting the Perfectly Enlightened One—supreme, tamed, and composed—unwearied day and night, I will dwell in the forest.”

Catasso gāthāyo abhāsi. Tāsaṃ attho theragāthāvaṇṇanāyaṃ (theragā. aṭṭha. 2.351-354) vuttoyeva. Evaṃ thero vipassanaṃ ussukkāpetvā arahattaṃ pāpuṇi.

He spoke these four verses. Their meaning is explained in the Theragāthā Commentary (Theragā. Aṭṭha. 2.351-354). Thus, the Elder, having diligently applied himself to insight, attained arahantship.

28. So arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento ito satasahassamhītiādimāha. Tattha itoti kakusandhādīnaṃ uppannabhaddakappato heṭṭhā kappasatasahassamatthaketi attho.

28. Having attained arahantship, recollecting his past deeds, and filled with joy, he revealed his former conduct, saying, “A hundred thousand eons from now…” and so on. Here, “from now” means a hundred thousand eons prior to this auspicious eon in which Kakusandha and others arose.

29. Padumākāravadanoti supupphitapadumasassirīkamukho. Padumapattakkhoti setapadumapupphapaṇṇasadisaakkhīti attho.

29. “With a face like a lotus” means a face with the beauty of a fully blossomed lotus. “With eyes like lotus petals” means eyes resembling the petals of a white lotus flower.

30. Padumuttaragandhovāti padumagandhamukhoti attho.

30. “With the supreme fragrance of a lotus” means his mouth was fragrant with the scent of a lotus.

31. Andhānaṃ nayanūpamoti cakkhuvirahitānaṃ sattānaṃ nayanasadiso, dhammadesanāya sabbasattānaṃ paññācakkhādicakkhudāyakoti attho. Santavesoti santasabhāvo santairiyāpatho. Guṇanidhīti guṇānaṃ nidhi, sabbaguṇagaṇānaṃ nidhānaṭṭhānabhūtoti attho. Karuṇāmatiākaroti sādhūnaṃ cittakampanasaṅkhātāya karuṇāya ca atthānatthaminanaparicchinnamatiyā ca ākaro ādhārabhūto.

31. “An eye for the blind” means he is like an eye for beings deprived of sight; that is, through his teaching of the Dhamma, he is a giver of eyes, such as the eye of wisdom, to all beings. “Of peaceful demeanor” means having a peaceful nature and peaceful deportment. “A treasury of virtues” means a treasury of virtues, being the repository for all collections of virtues. “A source of compassion and wisdom” means he is a foundation for compassion—described as the trembling of the hearts of the good—and for wisdom, which discerns benefit and harm.

32. Brahmāsurasuraccitoti brahmehi ca asurehi ca devehi ca accito pūjitoti attho.

32. “Revered by Brahmās, Asuras, and Devas” means he is worshipped by Brahmās, Asuras, and devas.

33. Madhurena rutena cāti karavīkarutamadhurena saddena sakalaṃ janaṃ rañjayantīti sambandho. Santhavī sāvakaṃ sakanti attano sāvakaṃ madhuradhammadesanāya santhavī, thutiṃ akāsīti attho.

33. “With a sweet voice” refers to delighting all people with a sound as sweet as the call of the karavīka bird. “He praised his disciple” means he praised his own disciple with a sweet Dhamma teaching; that is, he offered praise.

34. Saddhādhimuttoti saddahanasaddhāya sāsane adhimutto patiṭṭhitoti attho. Mama dassanalālasoti mayhaṃ dassane byāvaṭo tapparo.

34. “Devoted through faith” means firmly established in the Dispensation through trusting faith. “Eager to see me” means he was occupied and devoted to seeing me.

35. Taṃ [Pg.217] ṭhānamabhirocayinti taṃ saddhādhimuttaṭṭhānantaraṃ abhirocayiṃ, icchiṃ patthesinti attho.

35. “I delighted in that position” means I delighted in, desired, and aspired to that state of devotion through faith.

40. Pītamaṭṭhanivāsananti siliṭṭhasuvaṇṇavaṇṇavatthe nivatthanti attho. Hemayaññopacitaṅganti suvaṇṇapāmaṅgalaggitagattanti attho.

40. “Clothed in yellow undergarments” means dressed in garments the color of burnished gold. “With a body built up with gold” means his body was covered with golden auspicious marks.

47-48. Nonītasukhumālaṃ manti navanītamiva mudutaluṇahatthapādaṃ. Jātapallavakomalanti asokapallavapattakomalamiva mudukanti attho. Pisācībhayatajjitāti tadā evaṃbhūtaṃ kumāraṃ maṃ aññā pisācī ekā rakkhasī bhayena tajjesi bhiṃsāpesīti attho. Tadā mahesissa sammāsambuddhassa pādamūle maṃ sāyesuṃ nipajjāpesuṃ. Dīnamānasā bhītacittā mama mātāpitaro imaṃ dārakaṃ te dadāma, imassa saraṇaṃ patiṭṭhā hotu nātha nāyakāti sambandho.

47-48. “Soft as fresh butter” means having hands and feet as tender as freshly churned butter. “Delicate as a young leaf” means as soft as the tender leaf of an ashoka tree. “Terrified by the fear of a goblin” means at that time, another goblin, a certain ogress, frightened and terrified me, such a child, with fear. Then, at the feet of the Great Sage, the Perfectly Enlightened One, they laid me down. With distressed minds and frightened hearts, my parents said, “We give this child to you; O Protector, O Leader, be a refuge and a foundation for this child!”

49. Tadā paṭiggahi so manti so bhagavā tadā tasmiṃ mama mātuyā dinnakāle jālinā jālayuttena saṅkhālakena cakkalakkhaṇādīhi lakkhitena mudukomalapāṇinā mudukena visuddhena hatthatalena maṃ aggahesīti attho.

49. “Then he accepted me” means that at that time, when my mother offered me, the Blessed One received me with his hand—webbed, marked with the wheel and other signs, soft and delicate—and with his soft, pure palm he took hold of me.

52. Sabbapāramisambhūtanti sabbehi dānapāramitādīhi sambhūtaṃ jātaṃ. Nīlakkhinayanaṃ varaṃ puññasambhārajaṃ uttamanīlaakkhivantaṃ. Sabbasubhākiṇṇaṃ sabbena subhena vaṇṇena saṇṭhānena ākiṇṇaṃ gahanībhūtaṃ rūpaṃ bhagavato hatthapādasīsādirūpaṃ disvāti attho, tittiṃ apatto viharāmi ahanti sambandho.

52. “Born from all perfections” means produced, born from all the perfections, such as the perfection of generosity. “With excellent dark eyes” means having supreme dark eyes, born from the accumulation of merit. “Adorned with all beauties” means the Blessed One’s form—his hands, feet, head, and other features—was filled and dense with every beautiful color and shape. The connection is: ‘Seeing this, I dwell without attaining satisfaction.’

61. Tadā maṃ caraṇantagoti tasmiṃ mayhaṃ arahattaṃ pattakāle sīlādipannarasannaṃ caraṇadhammānaṃ antago, pariyosānappatto paripūrakārīti attho. ‘‘Maraṇantago’’tipi pāṭho. Tassa maraṇassa antaṃ nibbānaṃ pattoti attho. Saddhādhimuttānaṃ aggaṃ paññapesīti sambandho. Atha satthā bhikkhusaṅghamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ saddhādhimuttānaṃ yadidaṃ, vakkalī’’ti (a. ni. 1.198, 208) maṃ etadaggaṭṭhāne ṭhapesīti vuttaṃ hoti. Sesaṃ suviññeyyamevāti.

61. At that time, I was called “Caraṇantago,” because when I attained arahantship, I had reached the end of the fifteen qualities of conduct, such as virtue—meaning I had reached the limit, attained the culmination, and was their fulfiller. There is also a variant reading, “Maraṇantago,” meaning that one has reached the end of death, which is Nibbāna. The connection is: ‘He declared me foremost among those devoted through faith.’ Then, the Teacher, seated amidst the community of bhikkhus, declared, “Monks, among my disciples devoted to faith, Vakkali is the foremost” (A. Ni. 1.198, 208), thus establishing me in that foremost position. The rest is easily understood.

Vakkalittheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Vakkali is complete.

3. Mahākappinattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Mahākappina

Padumuttaro [Pg.218] nāma jinotiādikaṃ āyasmato kappinattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto viññutaṃ patvā satthu santike dhammadesanaṃ suṇanto satthārā ekaṃ bhikkhuṃ ovādakānaṃ aggaṭṭhāne ṭhapitaṃ disvā adhikārakammaṃ katvā taṃ ṭhānantaraṃ patthesi.

The Apadāna of the Venerable Elder Kappina begins with 'Padumuttara, the Victorious.' He too, having made a resolve in the presence of previous Buddhas, accumulating merits conducive to the cessation of rebirth in various existences, was born in a noble family in the city of Haṃsavatī during the time of the Blessed One Padumuttara. Having attained maturity and listening to the Dhamma discourse in the presence of the Teacher, he saw the Teacher place one monk in the foremost position among those who give exhortation. Having made an act of aspiration, he aspired to that same position.

So tattha yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto bārāṇasito avidūre ekasmiṃ pesakāragāme jeṭṭhapesakāragehe nibbatto tadā sahassamattā paccekabuddhā himavante aṭṭha māse vasitvā vassike cattāro māse janapade vasanti. Te ekavāraṃ bārāṇasiyā avidūre otaritvā ‘‘senāsanaṃ karaṇatthāya hatthakammaṃ yācathā’’ti rañño santikaṃ aṭṭha paccekabuddhe pahiṇiṃsu. Tadā pana rañño vappamaṅgalaṃ ahosi. So ‘‘paccekabuddhā kira āgatā’’ti sutvā nikkhamitvā āgatakāraṇaṃ pucchitvā ‘‘ajja, bhante, okāso natthi sve amhākaṃ vappamaṅgalaṃ, tatiyadivase karissāmā’’ti vatvā paccekabuddhe animantetvāva pāvisi. Paccekabuddhā ‘‘aññaṃ gāmaṃ pavisissāmā’’ti pakkamiṃsu.

So, having performed wholesome deeds throughout his life and wandering among gods and humans, he was reborn in the house of the chief weaver in a weaver's village not far from Bārāṇasī. At that time, about a thousand Paccekabuddhas, having spent eight months in the Himalayas, dwelled in the countryside for the four months of the rainy season. They descended once near Bārāṇasī and sent eight Paccekabuddhas to the king, saying, 'Seek manual labor for the purpose of preparing a dwelling.' At that time, the king was holding a ploughing festival. Hearing that the Paccekabuddhas had arrived, he went out, inquired about their purpose, and said, 'Today, Venerables, there is no opportunity. Tomorrow is our ploughing festival; we will attend to it on the third day.' Having spoken thus, he entered without inviting the Paccekabuddhas. The Paccekabuddhas thought, 'We shall enter another village,' and departed.

Tasmiṃ samaye jeṭṭhapesakārassa bhariyā kenacideva karaṇīyena bārāṇasiṃ gacchantī te paccekabuddhe disvā vanditvā, ‘‘kiṃ, bhante, avelāya ayyā āgatā’’ti pucchi. Te ādito paṭṭhāya kathesuṃ. Taṃ sutvā saddhāsampannā buddhisampannā itthī ‘‘sve, bhante, amhākaṃ bhikkhaṃ gaṇhathā’’ti nimantesi. ‘‘Bahukā mayaṃ, bhaginī’’ti. ‘‘Kittakā, bhante’’ti? ‘‘Sahassamattā, bhaginī’’ti. ‘‘Bhante, imasmiṃ no gāme sahassamattā vasimhā, ekeko ekekassa bhikkhaṃ dassati, bhikkhaṃ adhivāsetha, ahameva vo vasanaṭṭhānaṃ kārāpessāmī’’ti āha. Paccekabuddhā adhivāsesuṃ.

At that time, the wife of the chief weaver, while going to Bārāṇasī for some business, saw the Paccekabuddhas. She paid homage to them and asked, 'Venerables, why have you come at this untimely hour?' They explained everything from the beginning. Hearing this, the woman, endowed with faith and wisdom, invited them, saying, 'Venerables, please accept alms from us tomorrow.' They replied, 'We are many, sister.' 'How many, Venerables?' 'About a thousand, sister.' She said, 'Venerables, in this village of ours there are about a thousand inhabitants. Each one will give alms to one. Please accept the alms. I myself will arrange a dwelling place for you.' The Paccekabuddhas consented.

Sā gāmaṃ pavisitvā ugghosesi – ‘‘ammatātā, ahaṃ sahassamatte paccekabuddhe disvā nimantesiṃ, ayyānaṃ nisīdanaṭṭhānaṃ saṃvidahatha, yāgubhattādīni sampādethā’’ti gāmamajjhe maṇḍapaṃ kārāpetvā āsanāni paññāpetvā punadivase paccekabuddhe nisīdāpetvā paṇītena khādanīyena bhojanīyena parivisitvā bhattakiccapariyosāne tasmiṃ gāme sabbā itthiyo [Pg.219] ādāya tāhi saddhiṃ paccekabuddhe vanditvā temāsaṃ vasanatthāya paṭiññaṃ gaṇhitvā puna gāme ugghosesi – ‘‘ammatātā, ekekakulato ekekapuriso vāsipharasuādīni gahetvā araññaṃ pavisitvā dabbasambhāre āharitvā ayyānaṃ vasanaṭṭhānaṃ karotū’’ti. Gāmavāsino tassāyeva vacanaṃ sutvā ekeko ekekaṃ katvā saddhiṃ rattidivāṭṭhānehi paṇṇasālasahassaṃ niṭṭhāpetvā attano attano paṇṇasālāyaṃ upagataṃ paccekabuddhaṃ ‘‘ahaṃ sakkaccaṃ upaṭṭhahissāmi, ahaṃ sakkaccaṃ upaṭṭhahissāmī’’ti vatvā upaṭṭhahiṃsu. Sā vassaṃvuṭṭhakāle ‘‘attano attano paṇṇasālāya vassaṃvuṭṭhānaṃ paccekabuddhānaṃ cīvarasāṭake sajjethā’’ti samādapetvā ekekassa sahassa sahassamūlaṃ cīvaraṃ dāpesi. Paccekabuddhā vuṭṭhavassā anumodanaṃ katvā pakkamiṃsu. Gāmavāsinopi idaṃ puññakammaṃ katvā tato cuto tāvatiṃsadevaloke nibbattitvā gaṇadevatā nāma ahesuṃ.

She entered the village and announced: 'Dear mothers and fathers, I have seen about a thousand Paccekabuddhas and invited them. Prepare seats for the noble ones and arrange for rice porridge and other food.' In the middle of the village, she had a pavilion built and seats arranged. The next day, she seated the Paccekabuddhas and served them with exquisite hard and soft food. When the meal was finished, she gathered all the women of the village and, after paying respects to the Paccekabuddhas with them, made a pledge to provide them with a dwelling for the three months. Then she announced again in the village: 'Dear mothers and fathers, let one man from each household, taking axes, adzes, and other tools, enter the forest, gather materials, and build a dwelling place for the noble ones.' The villagers, hearing her words, each one building one, completed a thousand leaf-huts with day and night quarters. They then attended to the Paccekabuddha who had come to their respective leaf-hut, saying, 'I will attend to you respectfully,' and served them devotedly. At the end of the rains-retreat, she instructed them, saying, 'Prepare robes and garments for the Paccekabuddhas who have completed the rains-retreat in your respective leaf-huts.' She arranged for each to be given a robe worth a thousand. The Paccekabuddhas, having completed their rains-retreat, gave their blessings and departed. The villagers, having performed this meritorious deed, passed away from there and were reborn in the Tāvatiṃsa heaven, becoming deities known as the Gaṇadevatā.

Te tattha dibbasampattiṃ anubhavitvā kassapasammāsambuddhakāle kuṭumbikagehesu nibbattiṃsu. Pubbe jeṭṭhakapesakāro jeṭṭhakakuṭumbikassa putto ahosi. Bhariyāpissa ekassa jeṭṭhakakuṭumbikassa dhītā ahosi. Sesānaṃ bhariyāyo sesakuṭumbikānaṃ dhītaro ahesuṃ, tā sabbāpi vayappattā parakulaṃ gacchantiyo tesaṃ tesaṃyeva gehāni agamaṃsu. Athekadivasaṃ vihāre dhammassavane saṅghuṭṭhe ‘‘satthā dhammaṃ desessatī’’ti sutvā te sabbepi kuṭumbikā ‘‘dhammaṃ sossāmā’’ti bhariyāhi saddhiṃ vihāraṃ agamaṃsu. Tesaṃ vihāramajjhaṃ paviṭṭhakkhaṇe vassaṃ vassi. Yesaṃ kulūpakā vā ñātisāmaṇerādayo vā atthi, te tesaṃ pariveṇādīni pavisiṃsu. Te pana tathārūpānaṃ natthitāya katthaci pavisituṃ avisahantā vihāramajjheyeva aṭṭhaṃsu. Atha ne jeṭṭhakakuṭumbiko āha – ‘‘passatha, bho, amhākaṃ vippakāraṃ, kulaputtehi nāma ettakena lajjituṃ yutta’’nti. ‘‘Ayya, kiṃ karomā’’ti? ‘‘Mayaṃ vissāsikaṭṭhānassa abhāvena imaṃ vippakāraṃ pattā, sabbe dhanaṃ saṃharitvā pariveṇaṃ karissāmā’’ti. ‘‘Sādhu, ayyā’’ti jeṭṭhako sahassaṃ adāsi. Sesā pañca pañca satāni. Itthiyo aḍḍhateyyāni aḍḍhateyyāni satāni. Te taṃ dhanaṃ āharitvā sahassakūṭāgāraparivāraṃ satthu vasanatthāya mahāpariveṇaṃ nāma [Pg.220] kārāpesuṃ. Navakammassa mahantatāya dhane appahonte pubbe dinnadhanato puna upaḍḍhūpaḍḍhaṃ adaṃsu. Niṭṭhite pariveṇe vihāramahaṃ karontā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ datvā vīsatiyā bhikkhusahassānaṃ cīvarāni sajjayiṃsu.

Having enjoyed divine bliss there, they were reborn in the households of householders during the time of Kassapa the Perfectly Self-Enlightened One. The one who was formerly the chief weaver was reborn as the son of the chief householder. His wife was the daughter of a certain chief householder. The wives of the others were the daughters of the other householders, and when they all came of age and went to their husbands' families, they went to those very homes. Then one day, when a Dhamma talk was announced at the monastery, 'The Teacher will teach the Dhamma,' all those householders, thinking, 'We will listen to the Dhamma,' went to the monastery with their wives. At the moment they entered the monastery, it began to rain. Those who had family attendants or novice relatives entered their residences. But the others, having no such connections and being unable to enter anywhere, remained standing in the middle of the monastery. Then the chief householder said to them, 'Behold, friends, our predicament! It is not fitting for sons of good families to be shamed in this way.' 'What shall we do, sir?' they asked. 'Because we lack a familiar place, we have met with this predicament; let us all collect wealth and build a residence.' 'Very well, sir,' they agreed. The eldest gave a thousand; the others, five hundred each; and the women, two hundred and fifty each. Bringing that wealth together, they had a great residence built called Mahāpariveṇa, surrounded by a thousand pinnacled buildings, for the Teacher to reside in. Because the construction project was so great, when the funds proved insufficient, they again gave half of what they had previously given. When the residence was completed, holding a great monastery festival, they gave great alms for seven days to the Saṅgha of monks with the Buddha at its head, and prepared robes for twenty thousand monks.

Jeṭṭhakakuṭumbikassa pana bhariyā attano paññāya ṭhitā ahaṃ tehi samakaṃ akatvā atirekataraṃ katvā ‘‘satthāraṃ pūjessāmī’’ti anojapupphavaṇṇena sahassamūlena sāṭakena saddhiṃ anojapupphacaṅkoṭakaṃ gahetvā satthāraṃ anojapupphehi pūjetvā taṃ sāṭakaṃ satthu pādamūle ṭhapetvā, ‘‘bhante, nibbattanibbattaṭṭhāne anojapupphavaṇṇaṃyeva me sarīraṃ hotu, anojātveva ca nāmaṃ hotū’’ti patthanaṃ akāsi. Satthā ‘‘evaṃ hotū’’ti anumodanaṃ akāsi. Te sabbepi yāvatāyukaṃ ṭhatvā tato cutā devaloke nibbattiṃsu. Te imasmiṃ buddhuppāde devalokā cavitvā jeṭṭhako kukkuṭavatīnagare rājakule nibbattitvā viññutaṃ patto mahākappinarājā nāma ahosi. Sesā amaccakulesu nibbattiṃsu. Jeṭṭhakassa bhariyā maddaraṭṭhe sākalanagare rājakule nibbatti anojapupphavaṇṇamevassā sarīraṃ ahosi, tena anojātvevassā nāmaṃ akaṃsu, sā vayappattā mahākappinarañño gehaṃ gantvā anojādevīti pākaṭā ahosi.

The wife of the chief householder, however, acting on her own wisdom, thought, 'I will not act equally with them, but will do something more to honor the Teacher.' Taking an Anojā flower basket along with a cloth of Anojā flower color worth a thousand, she honored the Teacher with Anojā flowers and placed that cloth at the Teacher’s feet. She made this aspiration: 'Venerable sir, wherever I am reborn, may my body always be the color of Anojā flowers, and may my name always be Anojā.' The Teacher gave his blessing, saying, 'So be it.' All of them lived out their full lifespans and, after passing away from there, were reborn in the heavenly realm. In this Buddha-era, they passed away from the heavenly world. The chief was reborn in the royal family of Kukkuṭavatī city and, upon reaching maturity, became the great King Kappina. The others were reborn in the families of ministers. The chief’s wife was reborn in the royal family of Sākala city in the Madda country. Her body was indeed the color of Anojā flowers, for which reason they named her Anojā. When she came of age, she went to the household of King Mahākappina and became known as Queen Anojā.

Sesitthiyopi amaccakulesu nibbattitvā vayappattā tesaṃyeva amaccaputtānaṃ gehāni agamaṃsu. Te sabbepi rañño sampattisadisaṃ sampattiṃ anubhaviṃsu. Yadā hi rājā alaṅkārapaṭimaṇḍito hatthiṃ abhiruhitvā vicarati, tadāpi te tatheva vicaranti. Tasmiṃ assena vā rathena vā vicarante tepi tatheva vicaranti. Evaṃ te ekato hutvā katānaṃ puññānaṃ balena ekatova sampattiṃ anubhaviṃsu. Rañño pana vālo, vālavāhano, puppho, pupphavāhano, supattoti pañceva assā honti. Tesu rājā supattaṃ assaṃ sayaṃ ārohati, itare cattāro asse assārohānaṃ sāsanāharaṇatthāya adāsi. Rājā te pātova bhojetvā ‘‘gacchatha, bhaṇe, dve vā tīṇi vā yojanāni āhiṇḍitvā buddhassa vā dhammassa vā saṅghassa vā uppannabhāvaṃ sutvā mayhaṃ sukhasāsanaṃ [Pg.221] ārocethā’’ti pesesi. Te catūhi dvārehi nikkhamitvā dve tīṇi yojanāni āhiṇḍitvā kiñci sāsanaṃ alabhitvāva paccāgamiṃsu.

The remaining women also, having been reborn in the families of ministers and having come of age, went to the houses of those very sons of ministers. They all enjoyed a prosperity similar to that of the king. For when the king, adorned with ornaments, mounted an elephant and traveled about, they too traveled in the same way. When he traveled by horse or by chariot, they did likewise. Thus, by the power of the merit they had made together, they enjoyed prosperity together. Now, the king had five horses: Vāla, Vālavāhana, Puppha, Pupphavāhana, and Supatta. Among them, the king himself rode the horse Supatta, while he gave the other four horses to his horsemen for carrying messages. The king fed them early in the morning and sent them off, saying, 'Go, sirs, wander two or three yojanas, and if you hear of the arising of the Buddha, the Dhamma, or the Saṅgha, report the good news to me.' They went out through the four gates, wandered two or three yojanas, but having obtained no message, they returned.

Athekadivasaṃ rājā supattaṃ āruhitvā amaccasahassaparivuto uyyānaṃ gacchanto kilantarūpe pañcasatamatte vāṇijake nagaraṃ pavisante disvā ‘‘ime addhānakilantā, addho imesaṃ santikā ekaṃ bhaddakaṃ sāsanaṃ sossāmī’’ti te pakkosāpetvā ‘‘kuto āgatatthā’’ti pucchi. ‘‘Atthi, deva, ito vīsatiyojanasatamatthake sāvatthi nāma nagaraṃ, tato āgatamhā’’ti. ‘‘Atthi pana vo dese kiñci sāsanaṃ uppanna’’nti. ‘‘Deva, aññaṃ kiñci natthi, sammāsambuddho uppanno’’ti. Rājā tāvadeva balavapītiyā phuṭṭhasarīro kiñci sallakkhetuṃ asakkonto muhuttaṃ vītināmetvā pana, ‘‘tātā, kiṃ vadethā’’ti pucchi. ‘‘Buddho, deva, uppanno’’ti. Rājā dutiyampi tatiyampi tatheva vītināmetvā catutthavāre ‘‘kiṃ vadetha, tātā’’ti pucchitvā ‘‘buddho uppanno’’ti vutte, ‘‘tātā, sukhasāsanasavanāya satasahassaṃ vo dammī’’ti vatvā ‘‘aparampi kiñci sāsanaṃ atthi, tātā’’ti pucchi. ‘‘Atthi, deva, dhammo uppanno’’ti. Rājā tampi sutvā purimanayeneva tayo vāre vītināmetvā catutthavāre ‘‘dhammo uppanno’’ti vutte – ‘‘idhāpi vo satasahassaṃ dammī’’ti vatvā ‘‘aparampi kiñci sāsanaṃ atthi, tātā’’ti pucchi. ‘‘Atthi, deva, saṅgho uppanno’’ti. Rājā tampi sutvā tatheva tayo vāre vītināmetvā catutthavāre ‘‘saṅgho uppanno’’ti vutte – ‘‘idhāpi vo satasahassaṃ dammī’’ti vatvā amaccasahassaṃ oloketvā, ‘‘tātā, kiṃ karissāmā’’ti pucchi. ‘‘Deva, tumhe kiṃ karissathā’’ti? ‘‘Ahaṃ, tātā, ‘buddho uppanno dhammo uppanno saṅgho uppanno’ti sutvā na puna nivattissāmi, bhagavantaṃ uddissa gantvā tassa santike pabbajissāmī’’ti. ‘‘Mayampi, deva, tumhehi saddhiṃ pabbajissāmā’’ti. Rājā suvaṇṇapaṭṭe akkharāni likhāpetvā vāṇijakānaṃ datvā ‘‘imaṃ anojāya nāma deviyā detha, sā tumhākaṃ tīṇi satasahassāni dassati, evañca pana naṃ vadeyyātha ‘raññā kira te issariyaṃ vissaṭṭhaṃ, yathāsukhaṃ sampattiṃ paribhuñjāhī’ti, sace pana ‘vo rājā kaha’nti pucchati, ‘satthāraṃ uddissa pabbajissāmī’ti vatvā gatoti āroceyyāthā’’ti āha. Amaccāpi attano attano bhariyānaṃ tatheva [Pg.222] sāsanaṃ pahiṇiṃsu. Rājā vāṇijake uyyojetvā assaṃ abhiruyha amaccasahassaparivuto taṃkhaṇaññeva nikkhami.

Then one day, the king, having mounted Supatta and surrounded by a thousand ministers, was going to the park when he saw about five hundred merchants with weary forms entering the city. Thinking, 'These men are tired from their journey; surely I will hear some good news from them,' he had them summoned and asked: 'Whence have you come?' 'Your Majesty, there is a city named Sāvatthī one hundred and twenty yojanas from here. We have come from there.' 'Has any news arisen in your country?' 'Your Majesty, there is nothing else, but a Perfectly Enlightened One has arisen.' The king’s body was immediately suffused with powerful joy, and being unable to comprehend anything, he let a moment pass, and then asked: 'My dears, what did you say?' 'A Buddha has arisen, Your Majesty.' The king let a second and a third time pass in the same way, and on the fourth occasion he asked, 'What did you say, my dears?' When they said, 'A Buddha has arisen,' he said, 'My dears, for hearing this happy news I give you a hundred thousand.' Then he asked, 'Is there any other news, my dears?' 'There is, Your Majesty, the Dhamma has arisen.' Hearing this too, the king let three times pass in the same way as before, and on the fourth occasion, when they said, 'The Dhamma has arisen,' he said, 'For this too I give you a hundred thousand.' And he asked, 'Is there any other news, my dears?' 'There is, Your Majesty, the Saṅgha has arisen.' Hearing this too, he let three times pass in the same way, and on the fourth occasion, when they said, 'The Saṅgha has arisen,' he said, 'For this too I give you a hundred thousand.' Then, looking at his thousand ministers, he asked, 'My dears, what shall we do?' 'Your Majesty, what will you do?' 'My dears, having heard, "A Buddha has arisen, the Dhamma has arisen, the Saṅgha has arisen," I will not turn back. I will go with the Blessed One as my destination and go forth in his presence.' 'We too, Your Majesty, will go forth with you.' The king had letters inscribed on a golden plate and gave it to the merchants, saying: 'Give this to the queen named Anojā. She will give you three hundred thousand. And you should tell her this: "The king has relinquished his sovereignty to you. Enjoy your fortune as you please." But if she asks, "Where is your king?" you should report: "He has gone, saying, ‘I will go forth with the Teacher as my destination.’"' The ministers also sent the same message to their own wives. The king sent the merchants on their way, mounted his horse, and, surrounded by his thousand ministers, he departed at that very moment.

Satthāpi taṃdivasaṃ paccūsakāle lokaṃ volokento mahākappinarājānaṃ saparivāraṃ disvā ‘‘ayaṃ mahākappino vāṇijakānaṃ santikā tiṇṇaṃ ratanānaṃ uppannabhāvaṃ sutvā tesaṃ vacanaṃ tīhi satasahassehi pūjetvā rajjaṃ pahāya amaccasahassaparivuto maṃ uddissa pabbajitukāmo sve nikkhamissati, so saparivāro saha paṭisambhidāhi arahattaṃ pāpuṇissati, paccuggamanaṃ karissāmī’’ti punadivase cakkavattī viya khuddakagāmabhojakaṃ rājānaṃ paccuggacchanto sayameva pattacīvaramādāya vīsayojanasataṃ maggaṃ paccuggantvā candabhāgāya nadiyā tīre nigrodharukkhamūle chabbaṇṇabuddharasmiyo vissajjetvā nisīdi. Rājāpi āgacchanto ekaṃ nadiṃ patvā ‘‘kā nāmāya’’nti pucchi. ‘‘Aparacchā nāma, devā’’ti. ‘‘Kimassā parimāṇaṃ, tātā’’ti? ‘‘Gambhīrato gāvutaṃ, puthulato dve gāvutāni, devā’’ti. ‘‘Atthi panettha nāvā vā uḷumpo vā’’ti? ‘‘Natthi, devā’’ti. ‘‘Nāvādīni olokente amhe jāti jaraṃ upaneti, jarā maraṇaṃ. Ahaṃ nibbematiko hutvā tīṇi ratanāni uddissa nikkhanto, tesaṃ me ānubhāvena ‘idaṃ udakaṃ udakaṃ viya mā hotū’ti ratanattayassa guṇaṃ āvajjetvā ‘itipi so bhagavā arahaṃ sammāsambuddho’’’ti buddhaguṇaṃ anussaranto saparivāro assasahassena udakapiṭṭhe pakkhandi. Sindhavā piṭṭhipāsāṇe viya pakkhandiṃsu. Khurānaṃ aggaṭṭhāneva temiṃsu.

On that day, the Teacher, surveying the world at dawn, saw the great King Kappina with his retinue and thought: "This King Kappina, having heard from merchants about the arising of the Three Jewels and having honored their words with three hundred thousand, will renounce his kingdom and, surrounded by a thousand ministers, set out tomorrow to go forth for my sake. He and his retinue will attain arahantship together with the analytical knowledges. I will go to meet him." The next day, like a universal monarch going to meet a petty king, the Teacher himself took his bowl and robe, went one hundred and twenty yojanas to meet him, and sat down at the foot of a banyan tree on the bank of the Candabhāgā River, emitting the six-colored Buddha-rays. As the king was approaching, he came to a river and asked, "What is the name of this river?" "It is called Aparacchā, lord." "What are its dimensions, sirs?" "In depth, one gāvuta; in width, two gāvutas, lord." "Is there a boat or a raft here?" "There is not, lord." "While we look for a boat and such, birth brings on old age, and old age brings on death. I have set out without hesitation for the sake of the Three Jewels. By their power, may this water not be as water." Reflecting on the qualities of the Triple Gem, he recollected the qualities of the Buddha, thinking: "Thus indeed is the Blessed One: an Arahant, a Perfectly Self-Enlightened One," and with his retinue and a thousand horses, he plunged onto the surface of the water. The Sindhu horses moved on it as if on a stone slab. Only the tips of their hooves got wet.

So taṃ uttaritvā purato gacchanto aparampi nadiṃ disvā ‘‘ayaṃ kā nāmā’’ti pucchi. ‘‘Nīlavāhā nāma, devā’’ti. ‘‘Kimassā parimāṇa’’nti? ‘‘Gambhīratopi puthulatopi aḍḍhayojanaṃ, devā’’ti. Sesaṃ purimasadisameva. Taṃ pana nadiṃ disvā ‘‘svākkhāto bhagavatā dhammo’’ti dhammānussatiṃ anussaranto pakkhandi. Tampi atikkamitvā gacchanto aparampi nadiṃ disvā ‘‘ayaṃ kā nāmā’’ti pucchi. ‘‘Candabhāgā nāma, devā’’ti. ‘‘Kimassā parimāṇa’’nti? ‘‘Gambhīratopi puthulatopi yojanaṃ, devā’’ti. Sesaṃ purimasadisameva. Taṃ pana nadiṃ disvā ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’ti saṅghānussatiṃ anussaranto [Pg.223] pakkhandi. Tampi nadiṃ atikkamitvā gacchanto satthu sarīrato nikkhantā chabbaṇṇabuddharasmiyo nigrodharukkhassa sākhāviṭapapalāsāni obhāsayamānā disvā cintesi – ‘‘ayaṃ obhāso neva candassa, na sūriyassa, na devamārabrāhmaṇasupaṇṇanāgānaṃ aññatarassa, addhā ahaṃ satthāraṃ uddissa āgacchanto sammāsambuddhena diṭṭho bhavissāmī’’ti. So tāvadeva assapiṭṭhito otaritvā onatasarīro rasmiyānusārena satthāraṃ upasaṅkamitvā manosilārase nimujjanto viya buddharasmīnaṃ anto pāvisi. So satthāraṃ vanditvā ekamantaṃ nisīdi saddhiṃ amaccasahassena. Satthā tesaṃ anupubbiṃ kathaṃ kathesi. Desanāpariyosāne saparivāro rājā sotāpattiphale patiṭṭhahi.

Having crossed it, as he proceeded forward, he saw another river and asked, "What is this river called?" "It is called the Nīlavāhā, lord." "What are its dimensions?" "It is half a yojana in both depth and width, lord." The rest was as before. Upon seeing that river, he plunged in while recollecting the Dhamma: "Well expounded is the Dhamma by the Blessed One." Having crossed that too and proceeding further, he saw another river and asked, "What is this river called?" "It is called the Candabhāgā, lord." "What are its dimensions?" "It is a yojana in both depth and width, lord." The rest was as before. Upon seeing that river, he plunged in while recollecting the Saṅgha: "Well-practiced is the Saṅgha of the Blessed One’s disciples." Having crossed that river too and proceeding, he saw the six-colored Buddha-rays emanating from the Teacher's body, illuminating the branches, twigs, and leaves of the banyan tree. He thought: "This radiance is not that of the moon, nor the sun, nor of any deva, Māra, Brahmā, garuḍa, or nāga. Surely, as I come for the sake of the Teacher, I must have been seen by the Perfectly Self-Enlightened One." He immediately dismounted from his horse, bowed his body, and, following the rays, approached the Teacher and entered into the midst of the Buddha-rays as if plunging into a pool of red arsenic paste. Having paid homage to the Teacher, he sat down to one side along with his thousand ministers. The Teacher gave them a graduated discourse. At the end of the discourse, the king together with his retinue was established in the fruit of stream-entry.

Atha sabbe uṭṭhahitvā pabbajjaṃ yāciṃsu. Satthā ‘‘āgamissati nu kho imesaṃ kulaputtānaṃ iddhimayapattacīvara’’nti upadhārento ‘‘ime kulaputtā paccekabuddhasahassānaṃ cīvarasahassaṃ adaṃsu, kassapabuddhakāle vīsatiyā bhikkhusahassānaṃ vīsaticīvarasahassānipi adaṃsu, anacchariyaṃ imesaṃ kulaputtānaṃ iddhimayapattacīvarāgamana’’nti ñatvā dakkhiṇahatthaṃ pasāretvā ‘‘etha, bhikkhavo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti āha. Te tāvadeva aṭṭhaparikkhāradharā vassasaṭṭhikattherā viya hutvā vehāsaṃ abbhuggantvā paccorohitvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu.

Then they all rose up and requested the going forth. The Teacher, considering, "Will a bowl and robes created by psychic power come to these clansmen?" and knowing, "These clansmen gave a thousand robes to a thousand paccekabuddhas, and in the time of the Buddha Kassapa they also gave twenty thousand robes to twenty thousand bhikkhus—it is no wonder that a bowl and robes created by psychic power will come to these clansmen," extended his right hand and said, "Come, bhikkhus, lead the holy life for the complete ending of suffering." Instantly, they became bearers of the eight requisites, appearing like elders of sixty years' standing. They rose up into the air, descended, paid homage to the Teacher, and sat down to one side.

Te pana vāṇijakā rājagehaṃ gantvā deviyā raññā pahitasāsanaṃ ārocetvā deviyā ‘‘āgacchantū’’ti vutte pavisitvā ekamantaṃ aṭṭhaṃsu. Atha ne devī pucchi – ‘‘tātā, kiṃkāraṇā āgatatthā’’ti? ‘‘Mayaṃ raññā tumhākaṃ santikaṃ pesitā, tīṇi kira no satasahassāni dethā’’ti. ‘‘Bahuṃ, bhaṇe, bhaṇatha, kiṃ tumhehi rañño santike kataṃ, kismiṃ vo rājā pasanno ettakaṃ dhanaṃ dāpetī’’ti? ‘‘Devi, na aññaṃ kiñci kataṃ, ekaṃ pana sāsanaṃ ārocayimhā’’ti. ‘‘Sakkā pana, tātā, mayhampi taṃ ārocetu’’nti. ‘‘Sakkā, devī’’ti suvaṇṇabhiṅgārena mukhaṃ vikkhāletvā ‘‘devi, buddho loke uppanno’’ti. Sāpi taṃ sutvā pītiyā phuṭṭhasarīrā tikkhattuṃ kiñci asallakkhetvā catutthavāre ‘‘buddho uppanno’’ti sutvā ‘‘kiṃ, tātā, imasmiṃ pade raññā dinna’’nti? ‘‘Satasahassaṃ, devī’’ti. ‘‘Tātā, ananucchavikaṃ raññā kataṃ evarūpaṃ sāsanaṃ [Pg.224] sutvā tumhākaṃ satasahassadadamānena, ahaṃ vo mama duggatapaṇṇākāre tīṇi satasahassāni dammi. Aparaṃ kiñci tumhehi ārocita’’nti? Te idañca idañcāti itarānipi dve sāsanāni ārocesuṃ. Devī purimanayeneva tayo tayo vāre asallakkhetvā catutthacatutthavāre tīṇi tīṇi satasahassāni adāsi. Evaṃ te sabbāni dvādasasatasahassāni labhiṃsu.

Then the merchants went to the royal palace and announced to the queen the message sent by the king. When the queen said, “Come in,” they entered and stood to one side. Then the queen asked them, “Sirs, for what reason have you come?” “We have been sent to you by the king with the message: ‘Give us three hundred thousand.’” “Sirs, you speak of a great amount. What have you done for the king? Why is the king so pleased with you that he is having so much wealth given to you?” “Your Majesty, we have done nothing else, but we announced one piece of news.” “Sirs, can you announce that news to me as well?” “Certainly, Your Majesty.” They rinsed their mouths with a golden pitcher and said, “Your Majesty, a Buddha has arisen in the world.” Upon hearing this, her body was suffused with rapture. Three times she did not register it, but on the fourth time, hearing “a Buddha has arisen,” she asked, “Sirs, what did the king give for this phrase?” “A hundred thousand, Your Majesty.” “Sirs, it was unbecoming of the king, having heard such news, to give you a hundred thousand. I shall give you three hundred thousand as a humble gift from me. Have you announced anything else?” They then announced the other two pieces of news as well. In the same way as before, the queen did not register it three times for each, but on the fourth time for each, she gave them three hundred thousand. Thus, they received a total of twelve hundred thousand.

Atha ne devī pucchi – ‘‘rājā kahaṃ, tātā’’ti? ‘‘Devi, rājā ‘satthāraṃ uddissa pabbajissāmī’ti vatvā gato’’ti. ‘‘Mayhaṃ tena kiṃ sāsanaṃ dinna’’nti? ‘‘Sabbaṃ kira issariyaṃ tumhākaṃ vissaṭṭhaṃ, ‘tumhe kira yathāsukhaṃ sampattiṃ anubhavathā’’’ti. ‘‘Amaccā pana kuhiṃ, tātā’’ti? ‘‘Tepi raññā saddhiṃ ‘pabbajissāmā’ti gatā, devī’’ti. Sā tesaṃ bhariyāyo pakkosāpetvā, ‘‘ammā, tumhākaṃ sāmikā raññā saddhiṃ ‘pabbajissāmā’ti gatā, tumhe kiṃ karissathā’’ti? ‘‘Kiṃ pana tehi amhākaṃ sāsanaṃ pahitaṃ, devī’’ti? ‘‘Tehi kira attano sampatti tumhākaṃ vissaṭṭhā ‘tumhe kira sampattiṃ yathāsukhaṃ paribhuñjathā’’’ti. ‘‘Tumhe pana, devi, kiṃ karissathā’’ti? ‘‘Amhākaṃ so tāva rājā magge ṭhito tīhi satasahassehi tīṇi ratanāni pūjetvā kheḷapiṇḍaṃ viya sampattiṃ pahāya ‘pabbajissāmī’ti nikkhanto, mayāpi tiṇṇaṃ ratanānaṃ sāsanaṃ sutvā tāni navahi satasahassehi pūjitāni, na kho panesā sampatti nāma raññoyeva dukkhā, mayhampi dukkhā eva. Ko raññā chaḍḍitakheḷapiṇḍaṃ jaṇṇukehi bhūmiyaṃ patiṭṭhahitvā mukhena gaṇhissati, na mayhaṃ sampattiyā attho, satthāraṃ uddissa pabbajissāmī’’ti. ‘‘Devi, mayampi tumhehi saddhiṃ pabbajissāmā’’ti. ‘‘Sace sakkotha, sādhū’’ti. ‘‘Sakkoma, devī’’ti. Tena hi ‘‘ethā’’ti rathasahassaṃ yojāpetvā rathaṃ āruyha tāhi saddhiṃ nikkhamitvā antarāmagge paṭhamaṃ nadiṃ disvā yathā raññā paṭhamaṃ pucchitā, tatheva pucchitvā sabbaṃ pavattiṃ sutvā ‘‘raññā gatamaggaṃ olokethā’’ti vatvā ‘‘sindhavānaṃ padavalañjaṃ na passāmā’’ti vutte rājā ‘‘tīṇi ratanāni uddissa nikkhantosmī’’ti saccakiriyaṃ karitvā tiṇṇaṃ ratanānaṃ guṇe anussaritvā gato bhavissati, ahampi tīṇi ratanāni uddissa nikkhantā, tesaṃ me ānubhāvena ‘‘idaṃ udakaṃ udakaṃ viya mā hotū’’ti tiṇṇaṃ ratanānaṃ guṇe anussarantī rathasahassaṃ [Pg.225] pesesi. Udakaṃ piṭṭhipāsāṇasadisaṃ ahosi, cakkānaṃ aggaṭṭhāneva temiṃsu. Eteneva upāyena itarā dvepi nadiyo uttariṃsu.

Then the queen asked them, "Sirs, where is the king?" "Your Majesty, the king has gone, saying, ‘I will go forth for the sake of the Teacher.’" "What message did he give for me?" "He has relinquished all sovereignty to you, saying, ‘You may enjoy your fortune as you please.’" "And where are the ministers, sirs?" "They too have gone with the king, saying, ‘We will go forth,’ Your Majesty." She then had their wives summoned and asked, "Ladies, your husbands have gone with the king, saying, ‘We will go forth.’ What will you do?" "What message did they send for us, Your Majesty?" "They have relinquished their own fortune to you, saying, ‘You may enjoy your fortune as you please.’" "And what will you do, Your Majesty?" "Our king, while still on the road, honored the Three Jewels with three hundred thousand, and then, abandoning his fortune like a lump of spittle, he set out, saying, ‘I will go forth.’ Having heard the news of the Three Jewels, I too honored them with nine hundred thousand. This so-called fortune is not suffering only for the king; it is suffering for me as well. Who would get down on their knees and pick up with their mouth a lump of spittle spat out by the king? I have no use for this fortune. I will go forth for the sake of the Teacher." "Your Majesty, we too will go forth with you." "If you are able, that is good." "We are able, Your Majesty." "Then come." She had a thousand chariots yoked, mounted a chariot, and set out with them. On the way, she saw the first river and asked about it just as the king had done. Having heard the whole story, she said, "Look for the path the king took." When they said, "We do not see the tracks of the Sindhu horses," she thought, "The king must have gone by making an asseveration of truth, saying, ‘I have set out for the sake of the Three Jewels,’ and by recollecting their qualities. I too have set out for the sake of the Three Jewels. By their power, may this water not be like water." Recollecting the qualities of the Three Jewels, she sent the thousand chariots forward. The water became like a stone slab, and only the rims of the wheels got wet. By this same method, they crossed the other two rivers as well.

Satthā tāsaṃ āgatabhāvaṃ ñatvā yathā tā attano santike nisinne sāmike bhikkhū na passanti, tathā adhiṭṭhāsi. Devīpi āgacchantī satthu sarīrato nikkhantā rasmiyo disvā tatheva cintetvā satthāraṃ upasaṅkamitvā, vanditvā ekamantaṃ ṭhitā pucchi – ‘‘bhante, mahākappino rājā tumhe uddissa nikkhamitvā gato, kahaṃ nu kho so, amhākaṃ taṃ dassethā’’ti. ‘‘Nisīdatha tāva, idheva naṃ passissathā’’ti. Tā sabbāpi haṭṭhatuṭṭhā ‘‘idheva kira nisinnā sāmike no passissāmā’’ti nisīdiṃsu. Satthā anupubbiṃ kathaṃ kathesi. Anojādevī desanāpariyosāne tāhi saddhiṃ sotāpattiphalaṃ pāpuṇi. Mahākappino thero tāsaṃ desiyamānaṃ dhammadesanaṃ sutvā saparivāro saha paṭisambhidāhi arahattaṃ pāpuṇi. Tasmiṃ khaṇe satthā tāsaṃ te bhikkhū dassesi. Tāsañhi āgatakkhaṇeyeva attano sāmike kāsāvadhare muṇḍasīse disvā cittaṃ ekaggaṃ na bhaveyya, maggaphalaṃ nibbattetuṃ sakkā na bhaveyya. Tasmā acalasaddhāya patiṭṭhitakālato paṭṭhāya tāsaṃ te bhikkhū arahattappatte dassesi. Tāpi te disvā pañcapatiṭṭhitena vanditvā, ‘‘bhante, tumhākaṃ pabbajitakiccaṃ matthakappatta’’nti vatvā satthāraṃ vanditvā ekamantaṃ ṭhatvā pabbajjaṃ yāciṃsu.

The Teacher, knowing of their arrival, made a determination so that they would not see their husbands, the bhikkhus, who were seated near him. The queen, upon arriving and seeing the rays emanating from the Teacher's body, thought in the same way, approached the Teacher, paid homage, and, standing to one side, asked: “Venerable Sir, King Mahākappina has gone forth on account of you. Where might he be? Please show him to us.” “First sit down; you will see him right here.” Delighted, they all sat down, thinking: “It seems we will see our husbands while seated right here.” The Teacher then gave a graduated discourse. At the conclusion of the discourse, Queen Anojā, together with the other women, attained the fruit of stream-entry. Hearing the Dhamma discourse being delivered to them, the Elder Mahākappina, along with his retinue, attained arahantship together with the analytical knowledges. At that moment, the Teacher showed them those bhikkhus. For if, at the very moment of their arrival, they had seen their husbands wearing ochre robes and with shaven heads, their minds would not have become concentrated, and they would not have been able to realize the path and fruit. Therefore, it was only after their faith had become unshakable and well established that he showed them those bhikkhus who had attained arahantship. Seeing them, they too paid homage with the five-point prostration and said: “Venerable Sirs, the task of your going forth has reached its consummation.” Then, having paid homage to the Teacher, they stood to one side and requested to go forth.

Evaṃ vutte satthā uppalavaṇṇāya theriyā āgamanaṃ cintesi. Sā satthu cintitakkhaṇeyeva ākāsenāgantvā tā sabbā itthiyo gahetvā ākāsena bhikkhunupassayaṃ netvā pabbājesi. Tā sabbā nacirasseva arahattaṃ pāpuṇiṃsu. Satthā bhikkhusahassaṃ ādāya ākāsena jetavanaṃ agamāsi. Tatra sudaṃ āyasmā mahākappino rattiṭṭhānādīsu ‘‘aho sukhaṃ, aho sukha’’nti udānaṃ udānento vicarati. Bhikkhū bhagavato ārocesuṃ – ‘‘bhante, mahākappino ‘aho sukhaṃ, aho sukha’nti udānaṃ udānento vicarati, attano rajjasukhaṃ ārabbha udāneti maññe’’ti. Satthā taṃ pakkosāpetvā – ‘‘saccaṃ kira tvaṃ, kappina, kāmasukhaṃ ārabbha udānaṃ udānesī’’ti? ‘‘Bhagavā me, bhante, taṃ ārabbha udānabhāvaṃ vā aññaṃ ārabbha udānabhāvaṃ vā jānātī’’ti. Atha satthā – ‘‘na, bhikkhave, mama putto kāmasukhaṃ rajjasukhaṃ ārabbha udānaṃ udāneti, puttassa [Pg.226] pana me dhammaṃ carato dhammapīti nāma uppajjati, so amatamahānibbānaṃ ārabbha evaṃ udānaṃ udānesī’’ti anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

When this was said, the Teacher thought of the arrival of the Therī Uppalavaṇṇā. At the very moment the Teacher thought of her, she came through the air, took all those women, and led them through the air to the bhikkhunīs’ quarters, where she gave them the going forth. Before long, they all attained arahantship. The Teacher, taking the thousand bhikkhus, went through the air to Jetavana. There, the Venerable Mahākappina was wandering about in his day and night quarters uttering the inspired utterance: “Oh, what happiness! Oh, what happiness!” The bhikkhus reported this to the Blessed One: “Venerable Sir, Mahākappina is wandering about uttering the inspired utterance, ‘Oh, what happiness! Oh, what happiness!’ We think he utters it with reference to his own royal happiness.” The Teacher had him summoned and asked: “Is it true, Kappina, that you utter this inspired utterance with reference to sensual happiness?” “Venerable Sir, the Blessed One knows whether I utter it with reference to that or with reference to something else.” Then the Teacher said: “Bhikkhus, my son does not utter this inspired utterance with reference to sensual happiness or royal happiness. But for my son who is practicing the Dhamma, a rapture in the Dhamma arises. It is with reference to the deathless, great Nibbāna that he utters this inspired utterance.” Connecting the story, while teaching the Dhamma he spoke this verse:

‘‘Dhammapīti sukhaṃ seti, vippasannena cetasā;

Ariyappavedite dhamme, sadā ramati paṇḍito’’ti. (dha. pa. 79);

He who drinks the Dhamma lives happily with a tranquil mind. The wise one ever delights in the Dhamma proclaimed by the Noble Ones.

Athekadivasaṃ satthā bhikkhū āmantesi – ‘‘kacci, bhikkhave, kappino bhikkhūnaṃ dhammaṃ desetī’’ti? ‘‘Appossukko, bhante, diṭṭhadhammasukhavihāraṃ anuyutto viharati, ovādamattampi na detī’’ti. Satthā theraṃ pakkosāpetvā – ‘‘saccaṃ kira tvaṃ, kappina, antevāsikānaṃ ovādamattampi na desī’’ti? ‘‘Saccaṃ, bhagavā’’ti. ‘‘Brāhmaṇa, mā evaṃ akāsi, ajja paṭṭhāya upagatānaṃ bhikkhūnaṃ dhammaṃ desehī’’ti. ‘‘Sādhu, bhante’’ti thero bhagavato vacanaṃ sirasā sampaṭicchitvā ekovādeneva samaṇasahassaṃ arahatte patiṭṭhāpesi. Tena naṃ satthā paṭipāṭiyā attano sāvake ṭhānantare ṭhapento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhuovādakānaṃ yadidaṃ mahākappino’’ti (a. ni. 1.219, 231) etadagge ṭhapesi.

Then one day the Teacher addressed the bhikkhus: “Bhikkhus, does Kappina teach the Dhamma to the bhikkhus?” “Venerable Sir, he is not zealous. He dwells committed to the blissful abiding in the here and now; he does not give even a word of instruction.” The Teacher had the elder summoned and asked: “Is it true, Kappina, that you do not give even a word of instruction to your resident pupils?” “It is true, Blessed One.” “Brahmin, do not act like that. From today onwards, teach the Dhamma to the bhikkhus who approach you.” “Very well, Venerable Sir,” the elder replied, and he accepted the Blessed One’s word by bowing his head. With a single exhortation, he established a thousand samaṇas in arahantship. For this reason, the Teacher, when placing his disciples in their respective foremost positions, declared: ‘Bhikkhus, the foremost among my bhikkhu disciples who are exhorters of bhikkhus is Mahākappina’ (AN 1.24), and placed him in that foremost position.

66. Evaṃ thero pattaarahattaphalo attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Udito ajaṭākāseti sakalākāse udito uṭṭhito pākaṭabhūto. Saradambare saradakāle ākāse ravīva sūriyo ivāti attho.

66. Thus the elder, having attained the fruit of arahantship, recollecting his former deeds, with gladdened mind, and disclosing the story of his former conduct, spoke the verses beginning: ‘The Victor named Padumuttara….’ The phrase ‘udito ajaṭākāse’ (arisen in the clear sky) means: arisen, risen, become manifest in the entire sky. The phrase ‘saradambare ravīva’ (like the sun in the autumn sky) means: like the sun in the sky in the autumn season. This is the meaning.

70. Akkhadasso tadā āsinti tasmiṃ padumuttarassa bhagavato kāle sāradassī hitadassī ācariyo pākaṭo ahosinti attho.

70. The phrase ‘akkhadasso tadā āsiṃ’ (I was then a teacher) means: at the time of the Blessed One Padumuttara, I was a well-known teacher, a seer of the essential, a seer of what is beneficial. This is the meaning.

71. Sāvakassa katāvinoti tassa bhagavato me manaṃ mama cittaṃ, tappayantassa tosayantassa sāvakassa ovādakassa guṇaṃ pakāsayato aggaṭṭhāne ṭhapentassa katāvino sātaccakiccayuttassa vacanaṃ sutvāti sambandho.

71. Regarding the phrase ‘sāvakassa katāvino’ (of the disciple who has done his duty): the connection is with ‘having heard the words.’ That is, having heard the words of that Blessed One who, by proclaiming the virtue of the disciple—the exhorter who had done his duty and was dedicated to the task of perseverance—and by placing him in the foremost position, was satisfying and pleasing my mind.

73. Haṃsasamabhāgoti [Pg.227] haṃsasadisagāmi. Haṃsadundubhinissanoti haṃsaravo dundubhibherisaddasadisavacano ‘‘etaṃ mahāmattaṃ passatha, bhikkhavo’’ti āhāti sambandho.

73. The phrase ‘haṃsasamabhāgo’ (with the gait of a swan) means: one who walks like a swan. The phrase ‘haṃsadundubhinissano’ (with the voice of a swan and a drum) means: one whose voice is like the cry of a swan and the sound of a kettledrum or war-drum. The connection is with the words: ‘Bhikkhus, look at this great minister!’

74. Samuggatatanūruhanti suṭṭhu uggatalomaṃ uddhaggalomaṃ, udagyamanaṃ vā. Jīmūtavaṇṇanti muttaphalasamānavaṇṇaṃ sundarasarīrapabhanti attho. Pīṇaṃsanti paripuṇṇaṃ aṃsaṃ. Pasannanayanānananti pasannaakkhipasannamukhanti attho.

74. The phrase ‘samuggatatanūruhaṃ’ (with body hair growing upwards) means: with well-grown hair, with hair standing on end, or rising up. The phrase ‘jīmūtavaṇṇaṃ’ (with the color of a cloud) means: having a color like a pearl, with a beautiful bodily radiance. This is the meaning. The phrase ‘pīṇaṃsaṃ’ (with full shoulders) means: with perfectly full shoulders. The phrase ‘pasannanayanānanaṃ’ (with clear eyes and face) means: with clear eyes and a clear face. This is the meaning.

75. Katāvinoti katādhikārassa etadagge ṭhitassa bhikkhuno ṭhānaṃ so eso muditāya pahaṭṭhacittatāya patthetīti sambandho.

75. Regarding ‘katāvino’ (of one who has done his duty): the connection is that he aspires, with joy and a gladdened mind, to the position of that bhikkhu who has made the requisite conditions and stands in that foremost position.

81. Sataso anusāsiyāti dhammena samena vacanena kāraṇavasena anusāsitvāti attho. Bārāṇasiyamāsanneti bārāṇasiyā samīpe pesakāragāme. Jāto keniyajātiyanti tantavāyajātiyā pesakārakule jātoti attho. Sesaṃ suviññeyyamevāti.

81. The phrase ‘sataso anusāsiya’ (having instructed hundreds) means: having instructed by means of the Dhamma, with balanced speech, and by way of reason. This is the meaning. The phrase ‘bārāṇasiyamāsanne’ (near Bārāṇasī) means: in a weavers’ village near Bārāṇasī. The phrase ‘jāto keniyajātiyaṃ’ (born into the Keniya clan) means: born into a weaver clan, in a weaver’s family. This is the meaning. The rest is easy to understand.

Mahākappinattheraapadānavaṇṇanā samattā.

The Commentary on the Chronicle of the Elder Mahākappina is concluded.

4. Dabbamallaputtattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of Elder Dabbamallaputta

Catutthāpadāne padumuttaro nāma jinotiādikaṃ āyasmato dabbamallaputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare seṭṭhiputto hutvā jāto vibhavasampanno ahosi, satthari pasanno satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ senāsanapaññāpakānaṃ aggaṭṭhāne ṭhapentaṃ disvā pasannamānaso buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sattāhaṃ mahādānaṃ datvā sattāhaccayena bhagavato pādamūle nipatitvā taṃ ṭhānaṃ patthesi. Bhagavāpissa samijjhanabhāvaṃ ñatvā byākāsi. So yāvajīvaṃ kusalaṃ katvā tato cuto tusitādīsu devesu dibbasampattiṃ anubhavitvā tato cuto vipassissa bhagavato kāle ekasmiṃ kule nibbatto asappurisasaṃsaggena tassa sāvakaṃ bhikkhuṃ arahāti jānantopi abbhūtena abbhācikkhi. Tasseva sāvakānaṃ khīrasalākabhattaṃ adāsi. So yāvatāyukaṃ [Pg.228] puññāni katvā devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā kassapadasabalassa kāle kulagehe nibbatto osānakāle sāsane pabbajito parinibbute bhagavati sakalaloke kolāhale jāte satta bhikkhavo pabbajito paccantajanapade vanamajjhe ekaṃ pabbataṃ abhiruhitvā ‘‘jīvitāsā orohantu nirālayā nisīdantū’’ti nisseṇiṃ pātesuṃ. Tesaṃ ovādadāyako jeṭṭhakatthero satthāhabbhantare arahā ahosi. Tadanantaratthero anāgāmī, itare pañca parisuddhasīlā tato cutā devaloke nibbattā. Tattha ekaṃ buddhantaraṃ dibbasukhaṃ anubhavitvā imasmiṃ buddhuppāde pukkusāti (ma. ni. 3.342), sabhiyo (su. ni. sabhiyasutta), bāhiyo (udā. 10), kumārakassapoti (ma. ni. 1.249) ime cattāro tattha tattha nibbattiṃsu. Ayaṃ pana mallaraṭṭhe anupiyanagare nibbatti. Tasmiṃ mātukucchito anikkhanteyeva mātā kālamakāsi, atheko tassā sarīraṃ jhāpanatthāya citakasmiṃ āropetvā kumāraṃ dabbantare patitaṃ gahetvā jaggāpesi. Dabbe patitattā dabbo mallaputtoti pākaṭo ahosi. Aparabhāge pubbasambhāravasena pabbaji, so kammaṭṭhānamanuyutto nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi.

In the fourth Apadāna, the story of the Venerable Elder Dabbamallaputta, beginning with “the Victor Padumuttara,” is told. This one too, having performed wholesome deeds in the presence of former Buddhas, accumulating merits here and there as a basis for the turning away from existence, was born in the time of the Blessed One Padumuttara in the city of Haṃsavatī as the son of a wealthy merchant, endowed with prosperity. Having faith in the Teacher, he listened to the Teacher’s Dhamma discourse. Seeing the Teacher appointing a certain bhikkhu as the foremost in assigning lodgings, his mind filled with faith, he invited the bhikkhu Saṅgha headed by the Buddha and offered a great almsgiving for seven days. After seven days, he prostrated at the feet of the Blessed One and aspired for that position. The Blessed One, knowing that his wish would be fulfilled, prophesied it. Having done wholesome deeds throughout his life, after passing away, he experienced divine bliss among the devas in Tusita and other realms. Then, passing from there, he was reborn in a certain family in the time of the Blessed One Vipassī. Due to association with unwholesome people, even though he knew that monk, a disciple of his, was an arahant, he made a false accusation against him. He also gave milk-ticket meals to the disciples of that arahant. Having performed wholesome deeds for his entire lifespan, wandering among devas and humans, experiencing both kinds of prosperity, he was reborn in a noble family during the time of Kassapa, the possessor of ten powers. In his later years, he went forth in the dispensation. After the Blessed One had attained final Nibbāna, when there was an uproar throughout the world, seven bhikkhus who had gone forth, dwelling in a remote region, climbed a mountain in the midst of a forest. They cast down a ladder, saying, “Let those who desire to live descend; let those without attachment sit.” Their advisor, the senior elder, became an arahant within seven days. The next elder was a non-returner, and the other five were of purified virtue. After passing away from there, they were reborn in the deva realm. There, having experienced divine happiness for one Buddha-interval, in this Buddha’s dispensation, they were reborn as Pukkusāti (MN 3.342), Sabhiya (SN, Sabhiyasutta), Bāhiya (Udāna 10), and Kumāra Kassapa (MN 1.249)—these four in various places. This one, however, was born in the city of Anupiya in the Malla country. While he was still in his mother’s womb, his mother died. Someone, after placing her body on the pyre for cremation, rescued the boy who had fallen among the wood and raised him. Because he fell among the wood (dabba), he became known as Dabba the Mallian’s son. Later, due to past preparations, he went forth. Devoted to his meditation subject, he soon attained arahantship together with the discriminations.

Atha naṃ satthā majjhattabhāvena ānubhāvasampannabhāvena ca bhikkhūnaṃ senāsanaṃ paññāpane bhattuddesane ca niyojesi. Sabbo ca bhikkhusaṅgho taṃ samannesi. Taṃ vinayakhandhake (cūḷava. 189-190) āgatameva. Aparabhāge thero ekassa varasalākadāyakassa salākabhattaṃ mettiyabhūmajakānaṃ bhikkhūnaṃ uddisi. Te haṭṭhatuṭṭhā ‘‘sve mayhaṃ muggaghatamadhumissakabhattaṃ bhuñjissāmā’’ti ussāhajātā ahesuṃ. So pana upāsako tesaṃ vārappattabhāvaṃ sutvā dāsiṃ āṇāpesi – ‘‘ye, je, bhikkhū sve idha āgamissanti, te kaṇājakena bilaṅgadutiyena parivisāhī’’ti. Sāpi tatheva te bhikkhū āgate koṭṭhakapamukhe nisīdāpetvā bhojesi. Te bhikkhū anattamanā kopena taṭataṭāyantā there āghātaṃ bandhitvā ‘‘madhurabhattadāyakaṃ amhākaṃ amadhurabhattaṃ dāpetuṃ esova niyojesī’’ti dukkhī dummanā nisīdiṃsu. Atha te mettiyā nāma bhikkhunī ‘‘kiṃ, bhante, dummanā’’ti pucchi. Te, ‘‘bhagini, kiṃ amhe dabbena [Pg.229] mallaputtena viheṭhiyamāne ajjhupekkhasī’’ti āhaṃsu. ‘‘Kiṃ, bhante, mayā sakkā kātu’’nti? ‘‘Tassa dosaṃ āropehī’’ti. Sā tattha tattha therassa abhūtāropanaṃ akāsi. Taṃ sutvā bhikkhū bhagavato ārocesuṃ. Atha bhagavā dabbaṃ mallaputtaṃ pakkosāpetvā – ‘‘saccaṃ kira tvaṃ, dabba, mettiyāya bhikkhuniyā vippakāramakāsī’’ti pucchi. ‘‘Yathā maṃ, bhante, bhagavā jānātī’’ti. ‘‘Na kho, dabba, dabbā evaṃ nibbeṭhenti, kārakabhāvaṃ vā akārakabhāvaṃ vā vadehī’’ti. ‘‘Akārako ahaṃ, bhante’’ti. Bhagavā – ‘‘mettiyaṃ bhikkhuniṃ nāsetvā te bhikkhū anuyuñjathā’’ti āha. Upālittherappamukhā bhikkhū taṃ bhikkhuniṃ uppabbājetvā mettiyabhūmajake bhikkhū anuyuñjitvā tehi ‘‘amhehi niyojitā sā bhikkhunī’’ti vutte bhagavato ekamatthaṃ ārocesuṃ. Bhagavā mettiyabhūmajakānaṃ bhikkhūnaṃ amūlakasaṅghādisesaṃ paññapesi.

Then the Teacher, by his impartiality and powerful influence, appointed him to assign lodgings and allocate meals among the bhikkhus. The entire bhikkhu Saṅgha approved of this. This is recorded in the Vinaya, Cūḷavagga 189-190. Later, the Elder designated the meal-ticket from a certain excellent ticket-giver to the Mettiya and Bhūmajaka bhikkhus. Delighted and excited, they thought, “Tomorrow we will enjoy a meal of mung beans, ghee, and honey.” However, when that lay follower heard of their turn, he instructed his female servant, “Those bhikkhus who come here tomorrow, serve them with broken rice accompanied by sour gruel.” Accordingly, when those bhikkhus arrived, she made them sit at the entrance of the storeroom and fed them. Displeased and seething with anger, the bhikkhus harbored resentment toward the Elder, thinking, “It was he who arranged for the donor of sweet food to have us given unsweet food.” They sat there miserable and dejected. Then a nun named Mettiya asked, “Venerable sirs, why are you dejected?” They replied, “Sister, why do you remain indifferent while we are being harmed by Dabba the Mallian’s son?” “What can I do, venerable sirs?” she asked. “Accuse him of wrongdoing,” they said. So she made unfounded accusations against the Elder here and there. Hearing this, the bhikkhus reported it to the Blessed One. Then the Blessed One had Dabba the Mallian’s son summoned and asked, “Dabba, is it true that you harmed the nun Mettiya?” “As the Blessed One knows me,” he replied. “Dabba, the innocent do not equivocate like that; declare whether you did it or not,” the Blessed One said. “I did not do it, Lord,” he replied. The Blessed One said, “After expelling the nun Mettiya, you should question those bhikkhus.” The bhikkhus, headed by the Elder Upāli, expelled that nun and questioned the Mettiya-Bhūmajaka bhikkhus. When they said, “We instructed that nun,” they reported the matter to the Blessed One. The Blessed One then promulgated the groundless Saṅghādisesa offense for the Mettiya-Bhūmajaka bhikkhus.

Tena ca samayena dabbatthero bhikkhūnaṃ senāsanaṃ paññāpento veḷuvanavihārassa sāmantā aṭṭhārasamahāvihāre sabhāge bhikkhū pesento rattibhāge andhakāre aṅguliyā padīpaṃ jāletvā tenevālokena aniddhimante bhikkhū pesesi. Evaṃ therassa senāsanapaññāpanabhattuddesanakicce pākaṭe jāte satthā ariyagaṇamajjhe dabbattheraṃ ṭhānantare ṭhapento ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ senāsanapaññāpakānaṃ yadidaṃ dabbo mallaputto’’ti (a. ni. 1.209, 214) etadagge ṭhapesi.

At that time, Elder Dabba was assigning lodgings to the bhikkhus. Around the Bamboo Grove Monastery, he sent bhikkhus to their respective quarters in eighteen great monasteries. During the night, in the darkness, he lit a lamp with his finger and by that light sent bhikkhus who lacked psychic power. When this duty of assigning lodgings and allocating meals became well-known, the Teacher, placing Elder Dabba in a special position among the assembly of noble ones, declared, “Bhikkhus, among my bhikkhu disciples who are assigners of lodgings, Dabba the Mallian’s son is foremost.” Thus, he established him in that foremost position.

108. Thero attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Taṃ sabbaṃ heṭṭhā vuttatthameva. Ito ekanavute kappe vipassī nāma nāyako loke uppajjīti sambandho.

108. The Elder, recalling his past deeds, became joyful and, revealing his past conduct, uttered the verse beginning “There was a Victor named Padumuttara.” All of that has the same meaning as previously stated. The connection is: “Ninety-one eons ago, a leader named Vipassī arose in the world.”

125. Duṭṭhacittoti dūsitacitto asādhusaṅgamena apasannacittoti attho. Upavadiṃ sāvakaṃ tassāti tassa bhagavato khīṇāsavaṃ sāvakaṃ upavadiṃ, upari abhūtaṃ vacanaṃ āropesiṃ, abbhakkhānaṃ akāsinti attho.

125. “With a corrupted mind” means having a mind defiled by association with unwholesome people, meaning a mind lacking faith. “I falsely accused his disciple” means I falsely accused that disciple of the Blessed One, a perfected one, meaning I imputed untrue speech, I slandered him. That is the meaning.

132. Dundubhiyoti [Pg.230] dunduṃ iti saddāyanato dundubhisaṅkhātā bheriyo. Nādayiṃsūti saddaṃ kariṃsu. Samantato asaniyoti sabbadisābhāgato asane vināsane niyuttoti asaniyo, devadaṇḍā bhayāvahā phaliṃsūti sambandho.

132. `Dundubhiyo` means drums, so called because they make the sound 'dunduṃ.' `Nādayiṃsu` means they made a sound. `Samantato asaniyo` means: from all directions, terrifying divine rods, which are thunderbolts (`asaniyo`) appointed for destruction, fell. This is the connection.

133. Ukkā patiṃsu nabhasāti ākāsato aggikkhandhā ca patiṃsūti attho. Dhūmaketu ca dissatīti dhūmarājisahito aggikkhandho ca dissati paññāyatīti attho. Sesaṃ suviññeyyamevāti.

133. `Ukkā patiṃsu nabhasā` means that masses of fire fell from the sky. `Dhūmaketu ca dissati` means that a mass of fire accompanied by a trail of smoke was seen, became apparent. The rest is easily understood.

Dabbamallaputtattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Dabba Mallaputta is completed.

5. Kumārakassapattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Kumārakassapa

Pañcamāpadāne ito satasahassamhītiādikaṃ āyasmato kumārakassapattherassa apadānaṃ. Ayaṃ kira padumuttarassa bhagavato kāle brāhmaṇakule nibbatto viññutaṃ patvā ekadivasaṃ satthu santike dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ cittakathikānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento paṇidhānaṃ katvā tadanurūpāni puññāni karonto yāvatāyukaṃ ṭhatvā tato cuto devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā kassapassa bhagavato kāle kulagehe nibbatto tassa bhagavato sāsane pabbajitvā samaṇadhammaṃ katvā sugatīsuyeva saṃsaranto dibbasukhaṃ mānusasukhañca anubhavitvā imasmiṃ buddhuppāde rājagahe ekissā seṭṭhidhītāya kucchimhi nibbatto. Sā kira kumārikākāleyeva pabbajitukāmā mātāpitaro yācitvā pabbajjaṃ alabhamānā patikulaṃ gantvā gabbhaṃ gaṇhitvā taṃ ajānitvā ‘‘sāmikaṃ ārādhetvā pabbajjaṃ anujānāpessāmī’’ti cintesi. Sā sāmikaṃ ārādhentī, ayyaputta –

In the fifth Apadāna is the Apadāna of the Venerable Kumārakassapa, which begins: “A hundred thousand eons ago….” It is said that in the time of the Blessed One Padumuttara, he was born into a brahmin family. Having attained understanding, one day while listening to the Dhamma in the presence of the Teacher, he saw the Teacher establishing a certain bhikkhu in the foremost position among those who give variegated discourses. Aspiring to that same position himself, he made a resolution and performed meritorious deeds in accordance with it. After living out his lifespan, he passed away from there and wandered among gods and humans, experiencing the good fortune of both realms. In the time of the Blessed One Kassapa, he was reborn into a good family. Having gone forth in that Blessed One’s Dispensation and practiced the duties of a recluse, he continued wandering only in happy destinations, enjoying divine and human happiness. During this Buddha-era, he was conceived in the womb of a certain banker's daughter in Rājagaha. It is said that this girl, while still a maiden, desired to go forth. Having asked her parents for permission but not receiving it, she went to her husband’s family and became pregnant. Unaware of this, she thought: “I will please my husband and then get his permission to go forth.” While pleasing her husband, she said: “My lord…”

‘‘Sace imassa kāyassa, anto bāhirako siyā;

Daṇḍaṃ nūna gahetvāna, kāke soṇe nivāraye’’ti. (visuddhi. 1.122) –

“If the inside of this body were on the outside, one would surely have to take a stick to ward off the crows and dogs.” (Visuddhimagga 1.122)

Ādinā sarīrassa dosaṃ dassentī taṃ ārādhesi.

By showing the faultiness of the body with such verses as the preceding one, she won him over.

Sā [Pg.231] sāmikena anuññātā gabbhinibhāvaṃ ajānantī devadattapakkhiyāsu bhikkhunīsu pabbaji. Tassā gabbhinibhāvaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu. So ‘‘assamaṇī’’ti āha. Sā ‘‘nāhaṃ devadattaṃ uddissa pabbajitā, bhagavantaṃ uddissa pabbajitā’’ti bhagavato santikaṃ gantvā dasabalaṃ pucchi. Satthā upālittheraṃ paṭicchāpesi. Thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sarājikāya parisāya taṃ vinicchinanto ‘‘pure laddho gabbho, arogā pabbajjā’’ti āha. Taṃ sutvā satthā ‘‘sādhu suvinicchitaṃ upālinā adhikaraṇa’’nti therassa sādhukāraṃ adāsi.

Having been permitted by her husband, and not knowing she was pregnant, she went forth among the bhikkhunīs of Devadatta’s faction. When her pregnancy became apparent, the bhikkhunīs asked Devadatta. He said: “She is no recluse.” She said: “I did not go forth on account of Devadatta; I went forth on account of the Blessed One,” and she went to the Blessed One and asked the One of Ten Powers. The Teacher had the Elder Upāli investigate the matter. The elder had the families residing in Sāvatthi and the female lay follower Visākhā summoned, and while judging the case in an assembly that included the king, he declared: “The conception occurred before she went forth; the going forth is valid.” Hearing this, the Teacher said: “Good! The legal case has been well decided by Upāli,” and he gave his approval to the elder.

Sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi. Taṃ rājā pasenadi kosalo ‘‘dārakapariharaṇaṃ bhikkhunīnaṃ palibodho’’ti dhātīnaṃ dāpetvā posāpesi, kassapotissa nāmaṃ kariṃsu. Aparabhāge alaṅkaritvā satthu santikaṃ netvā pabbājesi. Kumārakāle pabbajitattā pana bhagavatā ‘‘kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā’’ti vutte ‘‘katarakassapassā’’ti ‘‘kumārakassapassā’’ti evaṃ gahitanāmattā raññā posāvanīyaputtattā ca vuddhakālepi kumārakassapotveva paññāyittha.

That bhikkhunī gave birth to a son who resembled a golden image. King Pasenadi of Kosala, thinking, “Caring for a child is an obstruction for bhikkhunīs,” had him given to wet nurses to be raised. They named him Kassapa. Later, after adorning him, they brought him to the Teacher and had him go forth. Since he had gone forth as a boy, whenever the Blessed One said, “Summon Kassapa; give this fruit or food to Kassapa,” and someone asked, “To which Kassapa?” the reply would be, “To Kumārakassapa (the boy Kassapa).” Thus, because he acquired this name and because he was the king’s foster son, even in his old age he was known as Kumārakassapa.

So pabbajitakālato paṭṭhāya vipassanāya kammaṃ karoti, buddhavacanañca uggaṇhāti. Atha tena saddhiṃ pabbatamatthake samaṇadhammaṃ katvā anāgāmī hutvā suddhāvāse nibbattamahābrahmā ‘‘vipassanāya mukhaṃ dassetvā maggaphaluppattiyā upāyaṃ karissāmī’’ti pañcadasapañhe abhisaṅkharitvā andhavane vasantassa therassa ‘‘ime pañhe satthāraṃ puccheyyāsī’’ti ācikkhi. Tato so te pañhe bhagavantaṃ pucchi. Bhagavāpissa vissajjesi. Thero bhagavatā kathitaniyāmeneva te uggaṇhitvā vipassanaṃ gabbhaṃ gāhāpetvā arahattaṃ pāpuṇi.

From the time he went forth, he undertook the practice of insight and learned the word of the Buddha. Now, a certain Great Brahmā, who in a past life had practiced the recluse’s duties with him on a mountain peak, become a non-returner, and been reborn in the Pure Abodes, thought: “I will show him the entrance to insight and create a means for him to attain the path and fruit.” He formulated fifteen questions and instructed the elder, who was dwelling in Andhavana, to ask the Teacher these questions. Then the elder asked the Blessed One these questions, and the Blessed One answered them for him. The elder, having learned them according to the method explained by the Blessed One, made insight take hold and attained arahantship.

150. So arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento ito satasahassamhītiādimāha. Tattha yaṃ heṭṭhā vuttanayañca uttānatthañca, taṃ sabbaṃ na vaṇṇayissāma. Anuttānapadameva vaṇṇayissāma.

150. Having attained arahantship, he recalled his past deeds and, filled with joy, he declared the apadāna of his past conduct, beginning with: “A hundred thousand aeons from now….” Here, we will not comment on what has been explained below and is of clear meaning. We will comment only on the passages that are not obvious.

169. Āpannasattā me mātāti mayhaṃ mātā garugabbhā gabbhinī pasutāsannagabbhāti attho.

169. `Āpannasattā me mātā` means: my mother was pregnant, that is, heavy with child, with a womb close to giving birth. That is the meaning.

173. Vammikasadisaṃ [Pg.232] kāyanti sarīraṃ nāma vammikasadisaṃ yathā vammiko ito cito ca chiddāvachiddo gharagoḷikaupacikādīnaṃ āsayo, evameva ayaṃ kāyo navachiddo dhuvassavoti buddhena bhagavatā desitaṃ pakāsitaṃ taṃ sutvā me cittaṃ āsave aggahetvā asesetvā kilesato vimucci, arahatte patiṭṭhāsīti attho. Aparabhāge tattha tattha bhikkhūnaṃ vicittadhammakathikabhāvaṃ sutvā satthā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ cittakathikānaṃ yadidaṃ kumārakassapo’’ti (a. ni. 1.209, 217) etadagge ṭhapesīti.

173. `Vammikasadisaṃ kāyaṃ`: the body is like an anthill. Just as an anthill is pierced through and through, a resort for house lizards, termites, and other creatures, so too this body has nine openings and is constantly oozing. This was taught and explained by the Buddha, the Blessed One. Hearing this, my mind, without grasping the taints, was utterly liberated from the defilements and became established in arahantship. This is the meaning. Later, hearing that bhikkhus in various places were speakers of variegated Dhamma talks, the Teacher declared: “Bhikkhus, foremost among my bhikkhu disciples who are speakers of variegated talks is Kumārakassapa” (AN 1.209, 217), and he placed him in that foremost position.

Kumārakassapattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kumārakassapa is completed.

6. Bāhiyattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Bāhiya

Chaṭṭhāpadāne ito satasahassamhītiādikaṃ āyasmato bāhiyassa dārucīriyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbatto brāhmaṇasippesu nipphattiṃ gantvā vedaṅgesu anavayo ekadivasaṃ satthu santikaṃ gantvā dhammaṃ suṇanto pasannamānaso satthāraṃ ekaṃ bhikkhuṃ khippābhiññānaṃ aggaṭṭhāne ṭhapentaṃ disvā taṃ ṭhānaṃ pattukāmo sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā sattāhassa accayena bhagavato pādamūle nipanno ‘‘bhagavā, bhante, ito sattame divase yaṃ bhikkhuṃ khippābhiññānaṃ aggaṭṭhāne ṭhapesi, so viya ahampi anāgate ekassa buddhassa sāsane khippābhiññānaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Bhagavā anāgataṃsañāṇena oloketvā samijjhanabhāvaṃ ñatvā ‘‘anāgate gotamassa bhagavato sāsane pabbajitvā khippābhiññānaṃ aggo bhavissatī’’ti byākāsi. So yāvatāyukaṃ puññāni katvā tato cuto devaloke nibbatto tattha cha kāmāvacarasampattiyo anubhavitvā puna manussesu cakkavattiādisampattiyo anekakappakoṭisatesu anubhavitvā kassapassa bhagavato kāle ekasmiṃ kule nibbatto, bhagavati parinibbute pabbajito yadā sāsane osakkamāne satta bhikkhū catunnaṃ parisānaṃ ajjhācāraṃ [Pg.233] disvā saṃvegappattā araññaṃ pavisitvā ‘‘yāva sāsanassa antaradhānaṃ na hoti, tāva attano patiṭṭhaṃ karissāmā’’ti suvaṇṇacetiyaṃ vanditvā tattha araññe ekaṃ pabbataṃ disvā ‘‘jīvitasālayā nivattantu, nirālayā imaṃ pabbataṃ abhiruhantū’’ti nisseṇiṃ bandhitvā sabbe taṃ pabbataṃ abhiruyha nisseṇiṃ pātetvā samaṇadhammaṃ kariṃsu. Tesu saṅghatthero ekarattātikkamena arahattaṃ pāpuṇi. So anotattadahe nāgalatādantakaṭṭhaṃ khāditvā mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ āharitvā te bhikkhū āha – ‘‘āvuso, imaṃ piṇḍapātaṃ bhuñjathā’’ti. Te āhaṃsu – ‘‘kiṃ, bhante, amhehi evaṃ katikā katā ‘yo paṭhamaṃ arahattaṃ pāpuṇāti, tenābhataṃ piṇḍapātaṃ avasesā paribhuñjantū’’’ti? ‘‘No hetaṃ, āvuso’’ti. ‘‘Tena hi sace mayampi tumhe viya visesaṃ nibbattessāma, sayaṃ āharitvā bhuñjissāmā’’ti na icchiṃsu.

In the sixth Apadāna, beginning 'A hundred thousand kappas ago,' is the Apadāna of the Venerable Bāhiya Dārucīriya Thera. He too, having made his aspiration under previous Buddhas and accumulating meritorious deeds that served as a basis for liberation in various existences, was reborn in a brahmin family during the time of the Blessed One Padumuttara. Having mastered the brahminical arts and become proficient in the Vedāṅgas, one day he went to the Teacher, listened to the Dhamma, and with a gladdened mind, saw the Teacher appoint a certain bhikkhu as foremost in quick direct knowledge. Desiring that position, for seven days he gave a great offering to the Bhikkhu Saṅgha headed by the Buddha. After seven days, he prostrated himself at the Blessed One’s feet and made this aspiration: 'Venerable sir, just as the Blessed One seven days ago appointed a bhikkhu as foremost in quick direct knowledge, so too may I, in the dispensation of a future Buddha, become foremost in quick direct knowledge.' The Blessed One, looking into the future with his knowledge of the future and seeing that his aspiration would be fulfilled, made this prediction: 'In the future, in the dispensation of the Blessed One Gotama, having gone forth, you will become foremost in quick direct knowledge.' Having performed meritorious deeds for the rest of his life, he passed away and was reborn in a deva world. There he enjoyed the six kinds of sense-sphere fortune, and then for many hundreds of thousands of crores of kappas he experienced the fortunes of a wheel-turning monarch and so on among humans. During the time of the Blessed One Kassapa, he was reborn in a certain family. After the Blessed One’s parinibbāna, he went forth. When the dispensation was declining, seven bhikkhus, seeing the misconduct of the four assemblies, were filled with a sense of spiritual urgency and entered the forest, thinking: 'Before the dispensation disappears, we will establish ourselves.' After paying homage to the golden cetiya, they saw a mountain in the forest and resolved: 'Let those who cling to life turn back; let those free from attachment ascend this mountain.' Having made a ladder, they all climbed the mountain, cast down the ladder, and practiced the ascetic’s duties. Among them, the Saṅghatthera attained arahantship after one night. Having chewed a tooth-stick of nāga creeper from Lake Anotatta and rinsed his mouth, he brought almsfood from Uttarakuru and said to those bhikkhus: 'Friends, eat this almsfood.' They replied: 'What, venerable sir? Did we make an agreement that, "Whoever attains arahantship first shall bring almsfood, and the rest shall partake of it"?' 'No, friends.' 'Then, if we too attain a special attainment like you, we shall bring our own almsfood and eat it.' Thus, they declined.

Dutiyadivase dutiyatthero anāgāmī hutvā tatheva piṇḍapātaṃ āharitvā itare nimantesi. Te evamāhaṃsu – ‘‘kiṃ panāvuso, katikā katā, ‘mahātherena ābhataṃ piṇḍapātaṃ abhuñjitvā anutherena ābhataṃ bhuñjissāmā’’’ti? ‘‘No hetaṃ, āvuso’’ti. ‘‘Evaṃ sante tumhe viya mayampi visesaṃ nibbattetvā attano attano purisakārena bhuñjituṃ sakkontā bhuñjissāmā’’ti na icchiṃsu. Tesu arahattappattatthero parinibbāyi, dutiyo anāgāmī brahmaloke nibbatti, itare pañca visesaṃ nibbattetuṃ asakkontā sussitvā sattame divase kālaṃ katvā devaloke nibbattiṃsu. Tattha dibbasukhaṃ anubhavitvā imasmiṃ buddhuppāde tato cavitvā manussesu nibbattiṃsu. Tesu eko pukkusāti rājā ahosi, eko gandhāraraṭṭhe takkasilāyaṃ kumārakassapo, eko bāhiyo dārucīriyo, eko dabbo mallaputto, eko sabhiyo paribbājakoti. Tesu ayaṃ bāhiyo dārucīriyo suppārakapaṭṭane vāṇijakule nibbatto vāṇijakamme nipphattiṃ gato mahaddhano mahābhogo, so suvaṇṇabhūmiṃ gacchantehi vāṇijehi saddhiṃ nāvamāruyha videsaṃ gacchanto katipāhaṃ gantvā bhinnāya nāvāya sesesu macchakacchapabhakkhesu jātesu ekoyeva avasiṭṭho ekaṃ phalakaṃ gahetvā vāyamanto sattame divase suppārakapaṭṭanatīraṃ okkami. Tassa nivāsanapārupanaṃ natthi, so aññaṃ kiñci apassanto sukkhakaṭṭhadaṇḍake vākehi [Pg.234] paliveṭhetvā nivāsetvā pārupitvā ca devakulato kapālaṃ gahetvā suppārakapaṭṭanaṃ agamāsi. Manussā taṃ disvā yāgubhattādīni datvā ‘‘ayaṃ eko arahā’’ti sambhāvesuṃ. So vatthesu upanītesu ‘‘sacāhaṃ nivāsemi, pārupāmi vā, lābhasakkāro me parihāyissatī’’ti tāni paṭikkhipitvā dārucīrāneva parihari.

On the second day, the second elder, having become a non-returner, similarly brought almsfood and invited the others. They said: 'But, friend, was an agreement made that "having not eaten the almsfood brought by the chief elder, we will eat that brought by the next elder"?' 'No, friend.' 'In that case, if we too, like you, can produce a special attainment, we will eat by our own personal effort.' Thus they refused. Among them, the elder who had attained arahantship attained parinibbāna; the second, the non-returner, was reborn in the Brahmā world; the other five, unable to produce a special attainment, wasted away and died on the seventh day, and were reborn in a deva world. There they experienced divine bliss, and at the time of this Buddha-arising, they passed away from there and were reborn among humans. Among them, one became King Pukkusāti; one, Kumārakassapa in the country of Gandhāra at Takkasilā; one, Bāhiya Dārucīriya; one, Dabba Mallaputta; and one, the wanderer Sabhiya. Of these, this Bāhiya Dārucīriya was born into a merchant family in the port of Suppāraka. Having become accomplished in the business of a merchant, he was very wealthy, with great possessions. He boarded a ship with merchants going to Suvaṇṇabhūmi to travel abroad. After they had traveled for some days, the ship broke apart. While the rest became food for fish and turtles, he alone was left. Grasping a plank and striving, on the seventh day he came ashore at the port of Suppāraka. He had nothing for a lower or upper garment. Seeing nothing else, he wrapped dry sticks and bark around himself as a lower and upper garment. Taking a bowl from a devas' shrine, he went to Suppāraka. People saw him and, thinking, 'This is an arahant,' gave him rice-gruel, cooked rice, and other things. When clothes were brought to him, he thought, 'If I wear these, my gain and honor will decline,' so he rejected them and continued to wear only the bark-cloth.

Athassa ‘‘arahā, arahā’’ti bahūhi sambhāviyamānassa evaṃ cetaso parivitakko udapādi ‘‘ye keci loke arahanto vā arahattamaggaṃ vā samāpannā, ahaṃ tesaṃ aññataro’’ti so tena niyāmena kuhanakammena jīvikaṃ kappeti.

Then, as he was being honored by many with the words, 'An arahant, an arahant!' a reflection arose in his mind thus: 'Of those in the world who are arahants or have entered upon the path to arahantship, I am one.' In this way, he made his living by deceitful practice.

Kassapadasabalassa sāsane sattasu janesu pabbataṃ āruyha samaṇadhammaṃ karontesu eko anāgāmī hutvā suddhāvāsabrahmaloke nibbattitvā attano brahmasampattiṃ olokento āgataṭṭhānaṃ āvajjento pabbatamāruyha samaṇadhammaṃ karaṇaṭṭhānaṃ disvā sesānaṃ nibbattanaṭṭhānaṃ āvajjento ekassa parinibbutabhāvaṃ itaresañca pañcannaṃ kāmāvacaradevaloke nibbattabhāvaṃ ñatvā te kālānukālaṃ āvajjesi ‘‘imasmiṃ pana kāle kahaṃ nu kho te’’ti āvajjento dārucīriyaṃ suppārakapaṭṭanaṃ nissāya kuhanakammena jīvitaṃ kappentaṃ disvā ‘‘naṭṭho vatāyaṃ bālo, pubbe samaṇadhammaṃ karonto atiukkaṭṭhabhāvena arahatāpi ābhataṃ piṇḍapātaṃ aparibhuñjitvā idāni udarahetu anārahāva samāno arahattaṃ paṭijānitvā lokaṃ vañcento vicarati, dasabalassa uppannabhāvaṃ na jānāti, gacchāmi naṃ saṃvejetvā buddhuppādaṃ jānāpessāmī’’ti khaṇeneva brahmalokato otaritvā suppārakapaṭṭane rattibhāgasamanantare dārucīriyassa sammukhe pāturahosi. So attano vasanaṭṭhāne obhāsaṃ disvā bahi nikkhamitvā mahābrahmānaṃ disvā añjaliṃ paggayha ‘‘ke tumhe’’ti pucchi. ‘‘Ahaṃ tumhākaṃ porāṇakasahāyo anāgāmiphalaṃ patvā brahmaloke nibbatto, amhākaṃ sabbajeṭṭhako arahā hutvā parinibbuto, tumhe pana pañcajanā devaloke nibbattā. Svāhaṃ dāni taṃ imasmiṃ ṭhāne kuhanakammena jīvikaṃ kappentaṃ disvā damituṃ āgato’’ti vatvā idaṃ kāraṇaṃ āha – ‘‘neva kho tvaṃ, bāhiya, arahā nāpi arahattamaggaṃ vā samāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assa arahattamaggaṃ vā samāpanno’’ti. Athassa satthu uppannabhāvaṃ sāvatthiyaṃ vasanabhāvañca [Pg.235] ācikkhitvā ‘‘satthu santikaṃ gacchā’’ti taṃ uyyojetvā brahmalokameva agamāsi.

In the dispensation of Kassapa of the Ten Powers, while seven persons were practicing the ascetic’s duties after climbing a mountain, one became a non-returner and was reborn in a Suddhāvāsa Brahmā world. Surveying his own Brahmā-attainment, he reflected on the place he had come from. Seeing the mountain where they had practiced the ascetic’s duties, he then reflected on the rebirth-destinations of the others. Knowing that one had attained parinibbāna and the other five had been reborn in a sense-sphere devaloka, from time to time he would reflect on them. Reflecting, 'Where might they be at this time?' he saw Dārucīriya living near the port of Suppāraka, making his living by deceitful practice. 'Alas, this fool is lost! Formerly, when practicing the ascetic’s duties with extreme austerity, he would not even partake of almsfood brought by an arahant, but now, for his belly’s sake, though not an arahant, he claims to be an arahant and goes about deceiving the world. He does not know that one with the Ten Powers has arisen. I will go and stir a sense of urgency in him and let him know of the Buddha's appearance.' Instantly descending from the Brahmā world, he appeared before Dārucīriya in the port of Suppāraka just after the night had passed. Seeing a light in his dwelling, Dārucīriya came out, and upon seeing the great Brahmā, he raised his joined palms in homage and asked, 'Who are you?' 'I am your former companion who attained the fruit of non-returning and was reborn in the Brahmā world. Our eldest became an arahant and attained parinibbāna, while you five were reborn in a deva world. Now, seeing you making a living by deceitful practice in this place, I have come to tame you.' Then he stated the reason: 'You are not an arahant, Bāhiya, nor have you entered upon the path to arahantship. You do not even have the practice by which you could be an arahant or could enter upon the path to arahantship.' Then, informing him of the Teacher's arising and of his residence in Sāvatthī, he urged him, 'Go to the Teacher,' and returned to the Brahmā world.

Bāhiyo pana ākāse ṭhatvā kathentaṃ mahābrahmānaṃ oloketvā cintesi – ‘‘aho bhāriyaṃ kammaṃ mayā kataṃ, anarahaṃ arahā ahanti cintesiṃ, ayañca maṃ ‘na tvaṃ arahā, nāpi arahattamaggaṃ vā samāpannāsī’ti vadati, atthi nu kho loke añño arahā’’ti. Atha naṃ pucchi – ‘‘atha ke carahi sadevake loke arahanto vā arahattamaggaṃ vā samāpannā’’ti. Athassa devatā ācikkhi – ‘‘atthi, bāhiya, uttaresu janapadesu sāvatthi nāma nagaraṃ, tattha so bhagavā etarahi viharati arahaṃ sammāsambuddho. So hi, bāhiya, bhagavā arahā ceva arahattāya ca dhammaṃ desesī’’ti. Bāhiyo rattibhāge devatāya kathaṃ sutvā saṃviggamānaso taṃkhaṇaṃyeva suppārakā nikkhamitvā ekarattivāsena sāvatthiṃ agamāsi, gacchanto ca pana devatānubhāvena buddhānubhāvena ca vīsayojanasatikaṃ maggaṃ atikkamitvā sāvatthiṃ anuppatto, tasmiṃ khaṇe satthā sāvatthiyaṃ piṇḍāya paviṭṭho hoti. So jetavanaṃ pavisitvā abbhokāse caṅkamante sambahule bhikkhū pucchi – ‘‘kuhiṃ etarahi satthā’’ti? Bhikkhū ‘‘sāvatthiyaṃ piṇḍāya paviṭṭho’’ti vatvā ‘‘tvaṃ pana kuto āgatosī’’ti pucchiṃsu. ‘‘Suppārakā āgatomhī’’ti. ‘‘Kadā nikkhantosī’’ti? ‘‘Hiyyo sāyanhasamaye nikkhantomhī’’ti. ‘‘Dūratopi āgato, nisīda tāva pāde dhovitvā telena makkhetvā thokaṃ vissamāhi, āgatakāle satthāraṃ dakkhissatī’’ti āhaṃsu. ‘‘Ahaṃ, bhante, satthu vā attano vā jīvitantarāyaṃ na jānāmi, katthaci aṭṭhatvā anisīditvā ekaratteneva vīsayojanasatikaṃ maggaṃ āgato, satthāraṃ passitvāva vissamissāmī’’ti āha. So evaṃ vatvā taramānarūpo sāvatthiṃ pavisitvā bhagavantaṃ anopamāya buddhasiriyā carantaṃ disvā ‘‘cirassaṃ vata me gotamo sammāsambuddho diṭṭho’’ti diṭṭhaṭṭhānato paṭṭhāya onatasarīro gantvā antaravīthiyaṃ pañcapatiṭṭhitena vanditvā gopphakesu daḷhaṃ gahetvā evamāha – ‘‘desetu, bhante bhagavā, dhammaṃ, desetu sugato dhammaṃ, yaṃ mamassa dīgharattaṃ hitāya sukhāyā’’ti. Atha naṃ satthā ‘‘akālo kho tāva, bāhiya, antaragharaṃ paviṭṭhamhā piṇḍāyā’’ti paṭikkhipi.

Then Bāhiya, looking at the great Brahmā who was speaking while standing in the sky, thought: 'Oh, what a grave deed I have done! Though not an Arahant, I considered myself an Arahant. And this one tells me, "You are not an Arahant, nor have you even entered upon the path to Arahantship." Is there, then, another Arahant in the world?' Then he asked him: 'Who, then, in this world with its devas are Arahants or have entered upon the path to Arahantship?' Then the deity told him: 'There is, Bāhiya, in the northern districts a city named Sāvatthī. The Blessed One is now dwelling there, the Arahant, the Perfectly Self-Enlightened One. For he, Bāhiya, the Blessed One, is an Arahant and he teaches the Dhamma for the attainment of Arahantship.' Hearing the deity's words in the night, Bāhiya, his mind stirred with a sense of urgency, departed from Suppāraka at that very moment and reached Sāvatthī in a single night's journey. As he went, by the power of the deity and the power of the Buddha, he traversed a path of one hundred and twenty yojanas and arrived at Sāvatthī. At that moment, the Teacher had entered Sāvatthī for alms-food. Bāhiya entered the Jeta Grove and, seeing many bhikkhus walking in the open, asked: 'Where is the Teacher now?' The bhikkhus replied: 'He has entered Sāvatthī for alms-food.' Then they asked him: 'But where have you come from?' 'I have come from Suppāraka.' 'When did you depart?' 'I departed yesterday evening.' They said: 'You have come from afar. First sit down, wash your feet, anoint them with oil, and rest for a while. You will see the Teacher when he returns.' He replied: 'Venerable sirs, I do not know what dangers to life there may be for the Teacher or for myself. Having come a distance of one hundred and twenty yojanas in a single night without stopping or sitting anywhere, I will rest only after I have seen the Teacher.' Having said this, he hurriedly entered Sāvatthī and saw the Blessed One walking with incomparable Buddha-splendor. He thought: 'After a long time, I have finally seen Gotama, the Perfectly Self-Enlightened One!' From the place where he first saw him, he approached with his body bowed. In the middle of the street, he prostrated himself with the five-point prostration, firmly grasped the Blessed One's ankles, and said: 'Teach the Dhamma, Blessed One! Teach the Dhamma, Sublime One! It will be for my long-term welfare and happiness.' Then the Teacher refused him, saying: 'This is not the time, Bāhiya. We have entered among the houses for alms-food.'

Taṃ [Pg.236] sutvā bāhiyo, ‘‘bhante, saṃsāre saṃsarantena kabaḷīkārāhāro na aladdhapubbo, tumhākaṃ vā mayhaṃ vā jīvitantarāyaṃ na jānāmi, desetu me, bhante bhagavā, dhammaṃ, desetu sugato dhamma’’nti puna yāci. Satthā dutiyampi tatheva paṭikkhipi. Evaṃ kirassa ahosi – ‘‘imassa diṭṭhakālato paṭṭhāya sakalasarīraṃ pītiyā nirantaraṃ ajjhotthaṭaṃ hoti, balavapītivego dhammaṃ sutvāpi na sakkhissati paṭivijjhituṃ, majjhattupekkhāya tāva tiṭṭhatu, ekaratteneva vīsayojanasatikaṃ maggaṃ āgatassapi cassa daratho balavā sopi tāva paṭippassambhatū’’ti. Tasmā dvikkhattuṃ paṭikkhipitvā tatiyaṃ yācito antaravīthiyaṃ ṭhitova ‘‘tasmātiha te, bāhiya, evaṃ sikkhitabbaṃ, diṭṭhe diṭṭhamattaṃ bhavissatī’’tiādinā (udā. 10) nayena anekapariyāyena dhammaṃ desesi. So satthu dhammaṃ suṇantoyeva sabbāsave khepetvā saha paṭisambhidāhi arahattaṃ pāpuṇi.

Hearing this, Bāhiya pleaded again: 'Venerable sir, while wandering in saṃsāra, physical food has not been unobtainable, but I do not know what dangers to life there may be for you or for me. Teach me the Dhamma, Blessed One! Teach me the Dhamma, Sublime One!' The Teacher refused him a second time in the same way. For it occurred to him: 'From the moment this man saw me, his entire body has been pervaded by rapture without interruption. With such a powerful surge of rapture, he will not be able to penetrate the Dhamma even if he hears it. Let him first become established in equanimity. Moreover, having come one hundred and twenty yojanas in a single night, his fatigue is strong; let that, too, be calmed.' Therefore, having refused him twice, when he was asked a third time, the Teacher stood right there in the street and taught him the Dhamma in various ways, beginning with the words (Ud. 1.10): 'Therefore, Bāhiya, you should train yourself thus: In the seen, there will be only what is seen…' While listening to the Teacher's Dhamma, he eradicated all the taints and attained Arahantship together with the analytical knowledges.

178. So arahattaṃ pattakkhaṇeyeva pubbakammaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento ito satasahassamhītiādimāha. Taṃ heṭṭhā vuttanayattā uttānatthameva. Anuttānapadavaṇṇanameva karissāma.

178. At the very moment of attaining Arahantship, he recalled his past kamma and, with joy arisen, he declared the story of his past conduct, beginning with the words: 'A hundred thousand aeons ago…' Since its method has been stated above, the meaning is plain. We will provide a commentary only on the terms that are not plain.

181. Hasanaṃ paccavekkhaṇanti paripuṇṇasomanassajātaṃ paccavekkhaṇaṃ, komāravaṇṇaṃ atikomalanti attho.

181. `Hasanaṃ paccavekkhaṇaṃ` means reflection born of complete mental gladness. `Komāravaṇṇaṃ` means extremely delicate, like the complexion of a youth; this is the meaning.

182. Hemayaññopacitaṅganti suvaṇṇasuttayaññopacitasuttaavayavaṃ sarīraṃ dehanti attho. Palambabimbatamboṭṭhanti olambitabimbaphalasadisaṃ rattavaṇṇaṃ oṭṭhadvayasamannāgatanti attho. Setatiṇhasamaṃ dijanti sunisitatikhiṇaayalohaghaṃsanena ghaṃsitvā samaṃ kataṃ viya samadantanti attho.

182. 'With limbs built up by gold and sacrifice' means a body, a frame, whose limbs are adorned with golden threads and sacrificial threads. 'With red lips like a dangling bimba fruit' means endowed with a pair of red-colored lips resembling a dangling bimba fruit. 'With white, sharp, and even teeth' means with even teeth, as if made even by being polished with a well-sharpened, keen iron file.

183. Pītisamphullitānananti pītiyā suṭṭhu phullitaṃ vikasitaṃ ānanaṃ mukhaṃ ādāsatalasadisamukhavantanti attho.

183. 'A face blossomed with rapture' means a face, a countenance, fully blossomed and opened up by rapture, possessing a face like the surface of a mirror; this is the meaning.

184. Khippābhiññassa bhikkhunoti khippaṃ desanāya samugghāṭitakkhaṇeyeva abhivisesena ñātuṃ samatthassa bhikkhunoti attho.

184. 'Of the bhikkhu of quick direct knowledge' means: of the bhikkhu who is capable of knowing with special distinction at the very moment the teaching is expounded; this is the meaning.

186. Saggaṃ agaṃ sabhavanaṃ yathāti attano gehaṃ viya saggaṃ lokaṃ agamāsinti attho.

186. 'I went to heaven as to my own home' means: I went to the heavenly world as if to my own house; this is the meaning.

196. Na [Pg.237] tvaṃ upāyamaggaññūti tvaṃ nibbānādhigamūpāyabhūtamaggaññū na ahosīti attho.

196. 'You do not know the path of the means' means: you were not one who knew the path that is the means for attaining Nibbāna; this is the meaning.

200. Satthuno sadā jinanti sadā sabbakālaṃ jinaṃ jinanto parājitakopo satthuno sammāsambuddhassa vimalānanaṃ ādāsatalasadisamukhaṃ passissāmi passituṃ nikkhamāmīti yojanā. Dije apucchiṃ kuhiṃ lokanandanoti kuhiṃ ṭhāne lokapasādakaro satthāti dije brāhmaṇe ahaṃ bhikkhū apucchinti attho.

200. The construction for 'Always the Teacher's... the Conqueror's' is: 'Always, at all times, I, who am conquering and have defeated anger, will see the stainless face of the Teacher, the Perfectly Self-Enlightened One, a face like the surface of a mirror. I am setting out to see it.' 'I asked the twice-born, "Where is the delighter of the world?"' means: I asked the twice-born—that is, the brahmins, meaning the bhikkhus—'In what place is the Teacher, who inspires faith in the world?'; this is the meaning.

201. Sasova khippaṃ munidassanussukoti munidassane tathāgatadassane ussuko ussāhajāto saso iva khippaṃ pāpuṇātīti attho.

201. “Like a hare, swift and eager to see the Sage” means: eager and zealous to see the Sage, that is, to see the Tathāgata, one arrives swiftly like a hare; this is the meaning.

202. Tuvaṭaṃ gantvāti sīghaṃ gantvā. Piṇḍatthaṃ apihāgidhanti piṇḍapātaṃ paṭicca apihaṃ apagatapihaṃ agidhaṃ nittaṇhaṃ.

202. “Having gone quickly” means having gone swiftly. “For alms, without longing or greed” means, in regard to alms-food, being without longing, with longing departed, without greed, and without craving.

203. Alolakkhanti ito cito ca anolokayamānaṃ uttame sāvatthinagare piṇḍāya vicarantaṃ adakkhinti sambandho. Sirīnilayasaṅkāsanti siriyā lakkhaṇānubyañjanasobhāya nilayaṃ saṅkāsaṃ jalamānatoraṇasadisaṃ. Ravidittiharānananti vijjotamānasūriyamaṇḍalaṃ viya vijjotamānamukhamaṇḍalaṃ.

203. “Not looking about”: the connection is “I saw him, not looking here and there, wandering for alms-food in the excellent city of Sāvatthī.” “Like an abode of splendor” means an abode of splendor, that is, of the beauty of the major and minor marks, resembling a blazing archway. “With a face captivating like the radiant sun” means with a radiant facial orb like the radiant solar orb.

204. Kupathe vippanaṭṭhassāti kucchitapathe sopaddavamagge mūḷhassa micchāpaṭipannassa me saraṇaṃ hohi patiṭṭhā hohi. Gotamāti bhagavantaṃ gottena ālapati.

204. “For one lost on a wrong path”: for me, who am lost on a contemptible path, a perilous road, who am deluded and practicing wrongly, be my refuge, be my support. “O Gotama”: he addresses the Blessed One by his clan name.

218. Na tattha sukkā jotantīti sukkapabhāsampannā jotamānaosadhitārakādayo na jotanti nappabhāsanti. Sesaṃ uttānatthameva. So evaṃ pubbacaritāpadānaṃ pakāsetvā tāvadeva ca bhagavantaṃ pabbajjaṃ yāci. ‘‘Paripuṇṇaṃ te pattacīvara’’nti ca puṭṭho ‘‘na paripuṇṇa’’nti āha. Atha naṃ satthā ‘‘tena hi pattacīvaraṃ pariyesāhī’’ti vatvā pakkāmi. So kira vīsativassasahassāni samaṇadhammaṃ karonto ‘‘bhikkhunā nāma attanā paccaye labhitvā aññaṃ anoloketvā sayameva paribhuñjituṃ vaṭṭatī’’ti vatvā ekabhikkhussāpi pattena vā cīvarena vā saṅgahaṃ nākāsi, ‘‘na tenassa [Pg.238] iddhimayaṃ pattacīvaraṃ uppajjissatī’’ti ñatvā bhagavā ehibhikkhubhāvena pabbajjaṃ nādāsi. Tampi pattacīvaraṃ pariyesamānameva saṅkāraṭṭhānato coḷakkhaṇḍāni saṃkaḍḍhentaṃ pubbaveriko amanusso ekissā taruṇavacchāya gāviyā sarīre adhimuccitvā vāmaūrumhi paharitvā jīvitakkhayaṃ pāpesi. Satthā piṇḍāya caritvā katabhattakicco sambahulehi bhikkhūhi saddhiṃ nikkhamanto bāhiyassa sarīraṃ saṅkāraṭṭhāne patitaṃ disvā ‘‘gaṇhatha, bhikkhave, etaṃ bāhiyaṃ dārucīriyanti ekasmiṃ gehadvāre ṭhatvā mañcakaṃ āharāpetvā imaṃ sarīraṃ nagaradvārato nīharitvā jhāpetvā dhātuyo gahetvā thūpaṃ karothā’’ti bhikkhū āṇāpesi.

218. “The bright ones do not shine there” means that the shining medicinal herbs, stars, and so on, endowed with white radiance, do not shine or give light there. The rest has a plain meaning. Having thus declared the story of his past conduct, he immediately asked the Blessed One for the going forth. When asked, “Are your bowl and robes complete?” he replied, “They are not complete.” Then the Teacher said, “In that case, search for a bowl and robes,” and departed. It is said that while practicing the ascetic's duties for twenty thousand years, he had declared, “A bhikkhu should obtain his own requisites and use them by himself without looking to another,” and thus he had never helped even a single bhikkhu with a bowl or robes. Knowing that for this reason a bowl and robes created by psychic power would not arise for him, the Blessed One did not grant him the going forth with the “Come, bhikkhu” formula. While that same Bāhiya was searching for a bowl and robes, pulling scraps of cloth from a rubbish heap, a non-human being who was a former enemy took possession of the body of a young heifer, struck him on the left thigh, and brought him to the end of his life. The Teacher, having returned from his alms round and finished his meal, was departing with many bhikkhus when he saw Bāhiya's body lying on a rubbish heap. He instructed the bhikkhus: “Bhikkhus, take up Bāhiya Dārucīriya. Having a bier brought from a certain house, carry this body out of the city gate, cremate it, collect the relics, and build a stūpa for them.”

Te bhikkhū dhātuṃ mahāpathe thūpaṃ kāretvā satthāraṃ upasaṅkamitvā attano katakammaṃ ārocesuṃ. Tato saṅghamajjhe kathā udapādi – ‘‘tathāgato bhikkhusaṅghena sarīrajhāpanakiccaṃ kāresi, dhātuyo ca gāhāpetvā cetiyaṃ kārāpesi, kataramaggo nu kho tena samadhigato, sāmaṇero nu kho so, bhikkhu nu kho’’ti. Satthā taṃ aṭṭhuppattiṃ katvā ‘‘patiṭṭhito, bhikkhave, bāhiyo dārucīriyo arahatto’’ti upari dhammadesanaṃ vaḍḍheti. Tassa parinibbutabhāvañca ācikkhitvā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ khippābhiññānaṃ yadidaṃ bāhiyo dārucīriyo’’ti (a. ni. 1.209, 216) etadagge ṭhapesi.

Those bhikkhus, having had a stūpa for the relics built on the main road, approached the Teacher and reported what they had done. Then a discussion arose in the midst of the Saṅgha: “The Tathāgata had the Saṅgha of bhikkhus perform the cremation rites for the body, and after having the relics collected, he had a shrine built. What path did he attain? Was he a novice, or a full bhikkhu?” The Teacher, making that the occasion for an utterance, said: “Bhikkhus, Bāhiya Dārucīriya is established in arahantship,” and he elaborated on this Dhamma teaching. And having explained that he had attained final Nibbāna, he placed him in the foremost position, saying: “Bhikkhus, the foremost among my bhikkhu disciples in regard to quick direct knowledge is Bāhiya Dārucīriya.”

Atha naṃ bhikkhū pucchiṃsu – ‘‘tumhe, bhante, ‘bāhiyo dārucīriyo arahattaṃ patto’ti vadetha, kadā so arahattaṃ patto’’ti? ‘‘Mama dhammaṃ sutakāle, bhikkhave’’ti. ‘‘Kadā panassa, bhante, tumhehi dhammo kathito’’ti? ‘‘Bhikkhāya carantena antaravīthiyaṃ ṭhitenā’’ti. ‘‘Appamattako, bhante, tumhehi antaravīthiyaṃ ṭhatvā kathitadhammo; kathaṃ so tāvattakena visesaṃ nibbattesī’’ti? Atha ne satthā, ‘‘bhikkhave, mama dhammaṃ ‘appaṃ’ vā ‘bahuṃ vā’ti mā cintayittha. Anekānipi hi anatthapadasaṃhitāni gāthāsahassāni na seyyo, atthanissitaṃ pana ekampi gāthāpadaṃ seyyo’’ti vatvā anusandhiṃ ghaṭetvā dhammaṃ desento imaṃ gāthamāha –

Then the bhikkhus asked him: “Venerable sir, you say that Bāhiya Dārucīriya attained arahantship. When did he attain it?” “At the time he heard my Dhamma, bhikkhus.” “But when, venerable sir, was the Dhamma taught to him by you?” “While I was on my alms-round, standing in the middle of the street.” “Venerable sir, the Dhamma taught by you while standing in the middle of the street was so very brief. How did he bring about a special attainment with just that much?” Then the Teacher said to them: “Bhikkhus, do not think of my Dhamma as ‘little’ or ‘much.’ For even a thousand verses composed of meaningless words are not as good as a single meaningful line of a verse.” Having said this, he connected the story to the teaching and, while teaching the Dhamma, spoke this verse:

‘‘Sahassamapi ce gāthā, anatthapadasaṃhitā;

Ekaṃ gāthāpadaṃ seyyo, yaṃ sutvā upasammatī’’ti. (dha. pa. 101) –

“Though a thousand verses are composed of meaningless words, better is one line of a verse, hearing which one becomes pacified.”

Desanāpariyosāne [Pg.239] caturāsītiyā pāṇasahassānaṃ dhammābhisamayo ahosīti.

At the conclusion of the discourse, the penetration of the Dhamma occurred to eighty-four thousand beings.

Bāhiyattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Bāhiya is complete.

7. Mahākoṭṭhikattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Mahākoṭṭhika

Sattamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato mahākoṭṭhikattherassa apadānaṃ. Kā uppatti? Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbattitvā viññutaṃ patto mātāpitūnaṃ accayena kuṭumbaṃ saṇṭhapetvā gharāvāsaṃ vasanto ekadivasaṃ padumuttarassa bhagavato dhammadesanākāle haṃsavatīnagaravāsino gandhamālādihatthe yena buddho yena dhammo yena saṅgho, tanninne tappoṇe tappabbhāre gacchante disvā tehi saddhiṃ bhagavantaṃ upasaṅkamitvā, satthāraṃ ekaṃ bhikkhuṃ paṭisambhidāppattānaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘ayaṃ imasmiṃ sāsane paṭisambhidāppattānaṃ aggo, yaṃnūnāhampi ekassa buddhassa sāsane ayaṃ viya paṭisambhidāppattānaṃ aggo bhaveyya’’nti cintetvā satthu desanāpariyosāne vuṭṭhitāya parisāya bhagavantaṃ upasaṅkamitvā, ‘‘bhante, sve mayhaṃ gehe bhikkhaṃ gaṇhathā’’ti nimantesi. Satthā adhivāsesi. So bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā sakanivesanaṃ gantvā sabbarattiṃ buddhassa ca bhikkhusaṅghassa ca nisajjaṭṭhānaṃ gandhamālādīhi alaṅkaritvā khādanīyabhojanīyaṃ paṭiyādāpetvā tassā rattiyā accayena sakanivesane bhikkhusatasahassaparivāraṃ satthāraṃ vividhayāgukhajjakaparivāraṃ sasūpabyañjanaṃ gandhasālibhojanaṃ bhojāpetvā bhattakiccapariyosāne cintesi – ‘‘mahantaṃ kho ahaṃ ṭhānantaraṃ patthemi, na pana yuttaṃ mayā ekadivasameva dānaṃ datvā taṃ ṭhānantaraṃ patthetuṃ, anupaṭipāṭiyā sattāhaṃ dānaṃ datvā patthessāmī’’ti. So teneva niyāmena sattāhaṃ mahādānaṃ datvā bhattakiccapariyosāne dussakoṭṭhāgāraṃ vivarāpetvā uttamaṃ ticīvarappahonakaṃ sukhumavatthaṃ buddhassa pādamūle ṭhapetvā bhikkhusatasahassassa ca ticīvaraṃ datvā tathāgataṃ upasaṅkamitvā, ‘‘bhante, yo so bhikkhu tumhehi ito sattame divasamatthake [Pg.240] paṭisambhidāppattānaṃ aggaṭṭhāne ṭhapito, ahampi so bhikkhu viya anāgate uppajjanakassa buddhassa sāsane pabbajitvā paṭisambhidāppattānaṃ aggo bhaveyya’’nti satthu pādamūle nipajjitvā patthanaṃ akāsi. Satthā tassa samijjhanabhāvaṃ ñatvā ‘‘anāgate ito kappasatasahassamatthake gotamo nāma buddho loke uppajjissati, tassa sāsane tava patthanā samijjhissatī’’ti byākāsi. So tattha yāvatāyukaṃ puññāni katvā tato cuto devasampattiṃ anubhavitvā aparāparaṃ devamanussesu paribbhami.

In the seventh Apadāna is the Apadāna of the Elder Mahākoṭṭhika, beginning with 'The Victor named Padumuttara.' What is its origin? This one too, having made his resolve under previous Buddhas and accumulating in successive existences merits that are a supporting condition for liberation, was reborn in the time of the Blessed One Padumuttara in a family of great wealth in the city of Haṃsavatī. Having reached maturity, after his parents passed away, he took over the family and lived as a householder. One day, during a Dhamma discourse by the Blessed One Padumuttara, he saw the citizens of Haṃsavatī with perfumes and garlands in their hands, heading toward the Buddha, the Dhamma, and the Saṅgha, inclined, sloping, and bending toward them. He approached the Blessed One along with them. Seeing the Teacher establish a certain bhikkhu in the foremost position among those who had attained the analytical knowledges, he thought: 'This one is the foremost in this Dispensation among those who have attained the analytical knowledges. Surely I too, in the dispensation of a future Buddha, should become the foremost among those who attain the analytical knowledges, just like him!' At the conclusion of the Teacher's discourse, when the assembly had risen, he approached the Blessed One and invited him: 'Venerable Sir, tomorrow please accept a meal at my house.' The Teacher consented. Having paid homage to the Blessed One and circumambulated him, he went to his own residence. All night long he had the seating for the Buddha and the Saṅgha of bhikkhus adorned with perfumes, garlands, and so on, and had staple and non-staple foods prepared. At the end of that night, in his own residence, he served the Teacher and his retinue of one hundred thousand bhikkhus with food made of fragrant rice, accompanied by various kinds of gruel and hard foods, with curries and condiments. At the end of the meal, he thought: 'I aspire for a great position. It is not proper for me to aspire for that position after giving alms for only a single day. I will give alms for seven days in succession and then make my aspiration.' So, in that same way, he gave a great offering for seven days. At the end of the meal, he had his cloth storeroom opened, placed the finest delicate cloth sufficient for a triple robe at the Buddha’s feet, and also gave a triple robe to each of the one hundred thousand bhikkhus. Then he approached the Tathāgata, prostrated himself at the Teacher’s feet, and made his aspiration: 'Venerable Sir, just as that bhikkhu was established by you seven days ago in the foremost position among those who have attained the analytical knowledges, so may I too, in the dispensation of a Buddha who will arise in the future, go forth and become the foremost among those who attain the analytical knowledges.' The Teacher, knowing that his aspiration would succeed, made a prediction: 'In the future, one hundred thousand eons from now, a Buddha named Gotama will arise in the world. In his dispensation your aspiration will be fulfilled.' Having performed meritorious deeds there for the rest of his life, he passed away from that existence, experienced divine fortune, and wandered on among gods and humans.

Evaṃ so devamanussesu saṃsaranto tattha tattha bhave puññañāṇasambhāre sambharanto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇamahāsālakule nibbatti, koṭṭhikotissa nāmaṃ akaṃsu. Kasmā mātuyā vā ayyakapayyakādīnaṃ vā nāmaṃ aggahetvā evaṃ nāmaṃ kariṃsūti ce? Attano paññavantatāya vedaṅgesu satakkaparatakkesu sanighaṇḍukeṭubhesu sākkharappabhedesu sakalabyākaraṇesu ca chekabhāvena ca diṭṭhadiṭṭhe jane mukhasattīhi koṭṭhento pakkoṭṭhento vitudanto vicaratīti anvatthanāmaṃ kariṃsūti veditabbaṃ. So vayappatto tayo vede uggahetvā brāhmaṇasippe nipphattiṃ patto ekadivasaṃ satthu santikaṃ gantvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā upasampannakālato paṭṭhāya vipassanāya kammaṃ karonto saha paṭisambhidāhi arahattaṃ patvā paṭisambhidāsu ciṇṇavasī hutvā abhīto mahāthere upasaṅkamitvā pañhaṃ pucchantopi dasabalaṃ upasaṅkamitvā paṭisambhidāsuyeva pañhaṃ pucchi. Evamayaṃ thero tattha katādhikāratāya tattha ciṇṇavasībhāvena ca paṭisambhidāppattānaṃ aggo jāto. Atha naṃ satthā mahāvedallasuttaṃ aṭṭhuppattiṃ katvā paṭisambhidāppattānaṃ aggaṭṭhāne ṭhapesi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ paṭisambhidāppattānaṃ yadidaṃ mahākoṭṭhiko’’ti (a. ni. 1.209, 218).

Thus, wandering on in saṃsāra among gods and humans, accumulating stores of merit and knowledge in successive existences, in this Buddha-era he was reborn in Sāvatthī in a brahmin family of great wealth. They gave him the name Koṭṭhika. If it is asked why they gave him such a name, not taking one from his mother or from his grandparents and other ancestors, it should be understood that they gave him a name that fit his character because, being very intelligent and skilled in the Vedāṅgas, in logic and counter-logic, in etymology and lexicography, in phonology and all the grammars, he would go about striking, pecking, and piercing the people he met with the spears of his mouth. Having come of age, he mastered the three Vedas and achieved perfection in the brahminical arts. One day he went to the Teacher, heard the Dhamma, and gained faith. Having gone forth and from the time of his higher ordination, he worked at insight meditation and attained arahantship together with the analytical knowledges. Having become a master of the analytical knowledges, he would fearlessly approach the great elders and ask them questions, and he would also approach the Possessor of the Ten Powers and ask questions specifically on the analytical knowledges. Thus this elder, on account of the resolve he had made and his mastery in this area, became the foremost of those who had attained the analytical knowledges. Then the Teacher, making the Mahāvedalla Sutta the occasion, placed him in the foremost position among those who had attained the analytical knowledges, declaring: 'Bhikkhus, the foremost among my bhikkhu disciples who have attained the analytical knowledges is Mahākoṭṭhika.'

221. So aparena samayena vimuttisukhaṃ paṭisaṃvedento somanassajāto attano pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthameva.

221. At a later time, while experiencing the bliss of liberation, he became filled with joy, and in order to make known the story of his past life, he spoke the verses beginning, 'The Victor named Padumuttara…' The meaning of all this is plain in the way explained above.

Itthaṃ [Pg.241] sudamāyasmā mahākoṭṭhikoti ettha sudanti nidassane nipāto. Āyasmāti gāravādhivacanaṃ, yathā taṃ āyasmā mahāmoggallānoti.

In the phrase 'Itthaṃ sudamāyasmā mahākoṭṭhiko' ('Thus indeed the venerable Mahākoṭṭhika'), the word 'sudaṃ' is a particle of illustration. 'Āyasmā' is an expression of respect, as in 'the venerable Mahāmoggallāna'.

Mahākoṭṭhikattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Mahākoṭṭhika is complete.

8. Uruvelakassapattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Uruvelakassapa

Aṭṭhamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato uruvelakassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto vayappatto satthu santike dhammaṃ sutvā satthāraṃ ekaṃ bhikkhuṃ mahāparivārānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento mahādānaṃ datvā paṇidhānaṃ akāsi. Bhagavā cassa anantarāyataṃ disvā ‘‘anāgate gotamabuddhassa sāsane mahāparivārānaṃ aggo bhavissatī’’ti byākāsi. So tattha yāvatāyukaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto ito dvenavutikappamatthake phussassa bhagavato vemātikakaniṭṭhabhātā hutvā nibbatto, aññepissa dve kaniṭṭhabhātaro ahesuṃ. Te tayo buddhappamukhabhikkhusaṅghaṃ nimantetvā paramāya pūjāya pūjetvā yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bhagavato uppattito puretarameva bārāṇasiyaṃ brāhmaṇakule tayo bhātaro hutvā nibbattā gottavasena tayopi kassapāti evaṃ nāmakā ahesuṃ. Te tayo vayappattā tayo vede uggaṇhiṃsu. Tesaṃ jeṭṭhabhātikassa pañcamāṇavakasatāni parivārā, majjhimassa tīṇi, kaniṭṭhassa dve, te attano ganthesu sāraṃ olokentā diṭṭhadhammikameva atthaṃ disvā pabbajjaṃ rocesuṃ. Tesu jeṭṭhabhātā attano parivārena saddhiṃ uruvelaṃ gantvā isipabbajjaṃ pabbajitvā uruvelakassapo nāma jāto, majjhimo gaṅgānadīvaṅke pabbajito nadīkassapo nāma jāto, kaniṭṭho gayāsīse pabbajito gayākassapo nāma jāto. Evaṃ tesu isipabbajjaṃ pabbajitvā tattha tattha vasantesu bahūnaṃ divasānaṃ accayena amhākaṃ bodhisatto mahābhinikkhamanaṃ nikkhamitvā [Pg.242] paṭividdhasabbaññutaññāṇo anukkamena dhammacakkaṃ pavattetvā pañcavaggiyatthere arahatte patiṭṭhāpetvā yasakulaputtappamukhe pañcapaññāsajane sahāyake vinetvā saṭṭhi arahante ‘‘caratha, bhikkhave, cārika’’nti (mahāva. 32) vissajjetvā tiṃsabhaddavaggiye vinetvā uruvelakassapassa vasanaṭṭhānaṃ gantvā vasanatthāya agyāgāraṃ pavisitvā tattha gatanāgadamanādīhi aḍḍhuḍḍhasahassehi pāṭihāriyehi uruvelakassapaṃ saparivāraṃ vinetvā pabbājesi. Tassa pabbajjāvidhānañca iddhipāṭihāriyakaraṇañca sabbaṃ nadīkassapassa apadānaṭṭhakathāyaṃ āvi bhavissati. Tassa pabbajitabhāvaṃ sutvā itarepi dve bhātaro saparisā āgantvā satthu santike pabbajiṃsu. Sabbeva te iddhimayapattacīvaradharā ehibhikkhukā ahesuṃ. Satthā taṃ samaṇasahassaṃ ādāya gayāsīsaṃ gantvā piṭṭhipāsāṇe nisinno ādittapariyāyadesanāya (mahāva. 54) te sabbe arahatte patiṭṭhāpesi.

The eighth apadāna, beginning with 'The Victor named Padumuttara,' is the apadāna of the Venerable Elder Uruvelakassapa. He too, having performed deeds of merit under previous Buddhas, accumulating wholesome kamma in various existences as a foundation for liberation, was born into a family during the time of the Blessed One Padumuttara. Having come of age, he heard the Dhamma from the Teacher. Seeing the Teacher place a certain bhikkhu in the foremost position among those with a great retinue, he himself aspired to that same position. He made a great offering and formed a resolution. The Blessed One, foreseeing his future without obstruction, declared: 'In the future, during the dispensation of the Buddha Gotama, he will become the foremost among those with a great retinue.' Having performed wholesome deeds throughout his life there, he passed away and wandered through the realms of devas and humans. Ninety-two eons ago from now, he was reborn as the youngest step-brother of the Blessed One Phussa. He had two other younger brothers as well. The three of them invited the Sangha of bhikkhus headed by the Buddha and honored them with the highest offerings. Having performed wholesome deeds throughout their lives, they wandered among devas and humans. Even before the arising of our Blessed One, they were reborn in a brahmin family in Bārāṇasī as three brothers, all bearing the name Kassapa by clan. When they came of age, the three studied the three Vedas. The eldest brother had a retinue of five hundred young men, the middle brother three hundred, and the youngest two hundred. Reflecting on the essence of their studies and seeing only worldly benefit in them, they all desired to go forth. Among them, the eldest brother, along with his retinue, went to Uruvela, took up the ascetic life, and became known as Uruvelakassapa. The middle brother went forth on the banks of the Ganges River and became known as Nadīkassapa. The youngest took up the ascetic life at Gayāsīsa and became known as Gayākassapa. Thus, while they were dwelling here and there, having gone forth as ascetics, after many days had passed, our Bodhisatta undertook the Great Renunciation, penetrated omniscient knowledge, gradually set the Wheel of Dhamma in motion, established the group of five elders in Arahantship, and trained the fifty-five companions led by the noble son Yasa. Sending out sixty Arahants with the words, 'Go forth, bhikkhus, on your journey,' he then trained the thirty Bhaddavaggiya monks. He went to the dwelling place of Uruvelakassapa and entered the fire-temple to stay. There, through various miracles such as taming the fierce Nāga and other miracles numbering one and a half thousand, he converted Uruvelakassapa and his retinue and ordained them. The details of his ordination and the display of miraculous powers will be fully explained in the Apadāna Commentary of Nadīkassapa. Hearing of his ordination, the other two brothers arrived with their followers and went forth in the presence of the Teacher. All of them, possessing robes and bowls created by psychic power, became bhikkhus through the 'Come, bhikkhu' invitation. The Teacher, taking that assembly of a thousand ascetics, went to Gayāsīsa. Seated on the slope of a rock, he delivered the 'Fire Sermon' and established them all in Arahantship.

251. So evaṃ arahattaṃ patvā somanassajāto attano pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Anuttānapadameva vaṇṇayissāma.

251. Having thus attained Arahantship, filled with joy, revealing the apadāna of his past conduct, he spoke the verses beginning with 'The Victor named Padumuttara.' We shall explain only the verses that are not clear.

268. So ca sabbaṃ tamaṃ hantvāti so phusso bhagavā rāgadosamohādikilesandhakāraṃ viddhaṃsetvā. Vijaṭetvā mahājaṭanti taṇhāmānādīhi diyaḍḍhasahassehi kilesagaṇehi mahābyākulaṃ jaṭaṃ vijaṭetvā padāletvā phāletvāti attho. Sadevakaṃ devalokasahitaṃ sakalaṃ lokasannivāsaṃtappayanto santappayanto pīṇento amataṃ vuṭṭhiṃ mahānibbānavuṭṭhidhāraṃ vassate paggharāpetīti yojanā.

268. So ca sabbaṃ tamaṃ hantvāti: 'Having destroyed all that darkness' means that the Blessed One Phussa dispelled the darkness of defilements such as greed, hatred, and delusion. Vijaṭetvā mahājaṭanti: 'Having unraveled the great tangle' means having unraveled, split, and shattered the great tangle, which was exceedingly confused by the multitude of one and a half thousand defilements such as craving and conceit. Sadevakaṃ devalokasahitaṃ sakalaṃ lokasannivāsaṃtappayanto santappayanto pīṇento amataṃ vuṭṭhiṃ mahānibbānavuṭṭhidhāraṃ vassate paggharāpetīti yojanā: 'Bringing contentment to the world with its devas' means delighting and satisfying the entire world, including the deva-world, showering and causing to flow the rain of immortality, the stream of the great rain of Nibbāna. This is the connection.

269. Tadā hi bārāṇasiyanti ‘‘bārasa manussā’’tiādīsu viya bārasa dvādasarāsī hutvā purā, himavantato isayo ca paccekamunisaṅkhātā isayo ca gandhamādanato ākāsenāgantvā ettha gacchanti otaranti pavisantīti bārāṇasī, atha vā sammāsambuddhasaṅkhātānaṃ anekasatasahassānaṃ dhammacakkapavattanatthāya otaraṭṭhānaṃ nagaraṃ liṅgavipallāsaṃ katvā itthiliṅgavasena bārāṇasīti vuccati, tissaṃ bārāṇasiyaṃ.

269. Tadā hi bārāṇasiyanti: 'At that time, in Bārāṇasī'—just as in phrases like 'twelve people,' [it is so called because] in the past there were twelve groups, and sages from the Himalayas and sages known as Paccekamunis from Gandhamādana, having come through the sky, would go, descend, and enter here—hence Bārāṇasī. Alternatively, it is the city, the place of descent for the turning of the Wheel of Dhamma by countless hundreds of thousands of those reckoned as Perfectly Self-Enlightened Ones. Having made a gender reversal, it is called Bārāṇasī in the feminine form. Tissaṃ bārāṇasiyaṃ: 'in that Bārāṇasī'.

273. Nikkhittasatthaṃ [Pg.243] paccantanti chaḍḍitasatthaṃ pātitaāvudhaṃ paccantajanapadaṃ nibbisevanaṃ katvā punarupaccatanti punarapi taṃ nagaraṃ upecca upagamma sampattāti attho. Sesaṃ suviññeyyamevāti.

273. Nikkhittasatthaṃ paccantanti: 'Having laid down arms in the borderlands' means having abandoned weapons, having discarded arms, and having made the borderlands free from oppression. Punarupaccatanti: 'he returned again' means having approached, gone to, and arrived back at that city. Sesaṃ suviññeyyamevāti: The rest is easily understood.

Uruvelakassapattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Uruvelakassapa is concluded.

9. Rādhattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Rādha

296. Navamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato rādhattherassa apadānaṃ. Taṃ sabbaṃ pāṭhānusārena nayānucintanena viññūhi suviññeyyameva. Kevalaṃ puññanānattamevāti.

296. In the ninth Apadāna is the Apadāna of the Venerable Elder Rādha, beginning with 'The Victor named Padumuttara.' All of that should be easily understood by the wise in accordance with the text and by means of reflective contemplation. It is simply a diversity of merit.

Rādhattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Rādha is concluded.

Dasamaṃ mogharājattheraapadānaṃ suviññeyyamevāti.

The tenth Apadāna, that of the Elder Mogharāja, is indeed easy to understand.

Catupaññāsamavaggavaṇṇanā samattā.

The Commentary on the Fifty-fourth Chapter is concluded.

55. Bhaddiyavaggo

55. The Bhaddiya Chapter

1. Lakuṇḍakabhaddiyattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of the Elder Lakuṇḍaka Bhaddiya

Pañcapaññāsamavagge paṭhamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato lakuṇḍakabhaddiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbattitvā viññutaṃ patto satthu dhammaṃ suṇanto nisinno satthāraṃ ekaṃ bhikkhuṃ mañjussarānaṃ aggaṭṭhāne ṭhapentaṃ disvā sayampi taṃ ṭhānantaraṃ patthento buddhappamukhassa bhikkhusaṅghassa sappisakkharādimadhurarasasammissaṃ mahādānaṃ datvā ‘‘ahampi, bhante, anāgate ayaṃ bhikkhu viya ekassa buddhassa sāsane mañjussarānaṃ aggo bhaveyya’’nti paṇidhānaṃ akāsi. Bhagavā tassa anantarāyaṃ disvā byākaritvā pakkāmi.

In the first Apadāna of the Fifty-fifth Chapter is the Apadāna of the Venerable Elder Lakuṇḍaka Bhaddiya, beginning with 'The Victor named Padumuttara.' He too, having made his aspiration under previous Buddhas and accumulating in various existences merit that serves as a basis for turning away from the round, was reborn in a family of great wealth in the city of Haṃsavatī during the time of the Blessed One Padumuttara. Having reached maturity, while sitting and listening to the Teacher's Dhamma, he saw the Teacher establishing a certain bhikkhu in the foremost position among those with a melodious voice. Desiring that high position for himself, he gave a great gift, mixed with sweet flavors such as ghee and sugar, to the Saṅgha of bhikkhus with the Buddha at its head. He then made the aspiration: 'Venerable sir, in the future, in the dispensation of a certain Buddha, may I too, like this bhikkhu, become the foremost among those with a melodious voice.' The Blessed One, seeing that there was no obstacle for him, made a prediction and departed.

So [Pg.244] yāvatāyukaṃ puññāni katvā devamanussesu saṃsaranto ubhayasampattiyo anubhavitvā phussabhagavato kāle citrakokilo hutvā nibbatto rājuyyānato madhuraṃ ambaphalaṃ tuṇḍenādāya gacchanto satthāraṃ disvā pasannamānaso ‘‘dassāmi buddhassā’’ti cittaṃ uppādesi. Satthā tassa cittācāraṃ ñatvā pattaṃ gahetvā nisīdi. Kokilo dasabalassa patte ambapakkaṃ ṭhapesi. Satthā tassa somanassuppādanatthaṃ tassa passantasseva taṃ paribhuñji. Atha so kokilo pasannamānaso teneva pītisukhena sattāhaṃ vītināmesi. Teneva puññakammena uppannuppannabhave mañjussaro ahosi. Kassapasammāsambuddhakāle vaḍḍhakikule nibbattetvā jeṭṭhakavaḍḍhakī hutvā pākaṭo ahosi. Parinibbute bhagavati tassa sarīradhātuyo nidahituṃ sattayojanappamāṇe thūpe āraddhe so āha – ‘‘yojanāvaṭṭaṃ yojanubbedhaṃ karomā’’ti. Te sabbe tassa vacane aṭṭhaṃsu. Iti appamāṇassa buddhassa orappamāṇaṃ cetiyaṃ kāresi, tena kammena nibbattaṭṭhāne aññehi hīnappamāṇo ahosi. So amhākaṃ bhagavato kāle kulagehe nibbattitvā atirassatāya ca suvaṇṇapaṭimā viya sundarasarīratāya ca lakuṇḍakabhaddiyoti paññāyittha. So aparabhāge satthu dhammadesanaṃ sutvā paṭiladdhasaddho pabbajitvā bahussuto dhammakathiko hutvā madhurena sarena paresaṃ dhammaṃ kathesi.

Having performed meritorious deeds for the remainder of his life, he wandered among devas and humans, experiencing both kinds of good fortune. During the time of the Blessed One Phussa, he was reborn as a painted cuckoo. While taking a sweet mango from the king's park in his beak, he saw the Teacher and, with a confident mind, the thought arose: 'I will give this to the Buddha.' The Teacher, knowing the state of his mind, took his bowl and sat down. The cuckoo placed the ripe mango in the bowl of the One with Ten Powers. In order to arouse joy in him, the Teacher consumed it as he watched. Then that cuckoo, with a confident mind, passed seven days in that same rapture and happiness. Because of that meritorious kamma, in every future existence he had a melodious voice. During the time of the Perfectly Self-Enlightened One Kassapa, he was reborn in a carpenter's family and became famous as the chief carpenter. When the Blessed One had attained final Nibbāna, as they began to build a stūpa seven yojanas in size to enshrine his bodily relics, he said: 'Let us make it one yojana in circumference and one yojana in height.' They all abided by his word. Thus he had a cetiya of limited measure built for the immeasurable Buddha. By that kamma, in the places where he was reborn, he was of inferior stature to others. During the time of our Blessed One, he was reborn in a good family and became known as Lakuṇḍaka Bhaddiya on account of his very short stature and his beautiful body, which was like a golden image. Later, having heard the Teacher's Dhamma discourse, he gained faith and went forth. He became learned, a Dhamma speaker, and taught the Dhamma to others with a sweet voice.

Athekasmiṃ ussavadivase ekena brāhmaṇena saddhiṃ rathena gacchantī ekā gaṇikā theraṃ disvā dantavidaṃsakaṃ hasi. Thero tassā dantaṭṭhike nimittaṃ gahetvā jhānaṃ uppādetvā taṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā anāgāmī ahosi, so abhiṇhaṃ kāyagatāya satiyā viharanto ekadivasaṃ āyasmatā dhammasenāpatinā ovadiyamāno anusāsiyamāno arahatte patiṭṭhahi. Ekacce bhikkhū ca sāmaṇerā ca tassa arahattappattabhāvaṃ ajānanto kaṇṇesu gahetvā kaḍḍhanti, sīse bāhāya hatthapādādīsu vā gahetvā cāletvā kīḷantā viheṭhesuṃ. Atha bhagavā sutvā – ‘‘mā, bhikkhave, mama puttaṃ viheṭhethā’’ti āha. Tato paṭṭhāya taṃ ‘‘arahā’’ti jānitvā na viheṭhesuṃ.

Then on a certain festival day, a courtesan who was traveling in a chariot with a certain brahmin saw the elder and laughed, displaying her teeth. The elder, taking the bones of her teeth as his object, developed jhāna, and making that the basis, he cultivated insight and became a non-returner. He dwelt constantly with mindfulness directed to the body. One day, being advised and instructed by the Venerable General of the Dhamma, he became established in arahantship. Some bhikkhus and novices, not knowing that he had attained arahantship, would harass him playfully, grabbing and pulling his ears, or taking hold of his head, arms, hands, feet, and so on, and shaking him. Then the Blessed One heard of this and said: 'Bhikkhus, do not harass my son.' From then on, knowing he was an arahant, they did not harass him.

12. So [Pg.245] arahā hutvā sañjātasomanasso attano pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Mañjunābhinikūjahanti madhurena pemaniyena sarena abhinikūjiṃ saddaṃ nicchāresiṃ ahanti attho. Sesamettha suviññeyyamevāti.

12. Having become an arahant, with joy arisen in him, he declared the story of his own past deeds, beginning with: 'The Victor named Padumuttara.' The meaning of 'I warbled melodiously' is: I emitted a sound with a sweet and lovely voice. The rest here is indeed easy to understand.

Lakuṇḍakabhaddiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Lakuṇḍaka Bhaddiya is concluded.

2. Kaṅkhārevatattheraapadānavaṇṇanā

2. Commentary on the Apadāna of the Elder Kaṅkhārevata

34. Dutiyāpadāne padumuttaro nāma jinotiādikaṃ āyasmato kaṅkhārevatattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbatto, taṃ sabbaṃ pāṭhānusārena suviññeyyamevāti.

34. In the second Apadāna is the Apadāna of the Venerable Elder Kaṅkhārevata, beginning with “The Victor named Padumuttara.” He too, having made his aspiration under former Buddhas and accumulating merits in various existences as a supporting condition for liberation, was reborn in a brahmin family in the time of the Blessed One Padumuttara. All this is easily understood according to the text.

Kaṅkhārevatattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kaṅkhārevata is concluded.

3. Sīvalittheraapadānavaṇṇanā

3. Commentary on the Apadāna of the Elder Sīvali

Tatiyāpadāne padumuttaro nāma jinotiādikaṃ āyasmato sīvalittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbatto heṭṭhā vuttanayena vihāraṃ gantvā parisāya pariyante ṭhito dhammaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ lābhīnaṃ aggaṭṭhāne ṭhapentaṃ disvā ‘‘mayāpi anāgate evarūpena bhavituṃ vaṭṭatī’’ti dasabalaṃ nimantetvā sattāhaṃ buddhappamukhassa bhikkhasaṅghassa mahādānaṃ datvā, ‘‘bhante, iminā adhikārakammena na aññaṃ sampattiṃ patthemi, anāgate pana ekassa buddhassa sāsane ahampi tumhehi so etadagge ṭhapitabhikkhu viya lābhīnaṃ aggo bhaveyya’’nti patthanaṃ akāsi. Satthā tassa anantarāyataṃ disvā ‘‘ayaṃ te patthanā anāgate gotamassa buddhassa santike samijjhissatī’’ti byākaritvā pakkāmi. So kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu ubhayasampattiyo anubhavitvā vipassissa [Pg.246] bhagavato kāle bandhumatīnagarato avidūre ekasmiṃ gāmake nibbatti, tasmiṃ samaye bandhumatīnagaravāsino raññā saddhiṃ sākacchitvā dasabalassa dānaṃ adaṃsu.

In the third Apadāna is the Apadāna of the Venerable Elder Sīvali, beginning with “The Victor named Padumuttara.” He too, having made his aspiration under former Buddhas and accumulating merits here and there in various existences as a supporting condition for liberation, was born in a good family during the time of the Blessed One Padumuttara. As previously described, he went to the monastery, stood at the edge of the assembly, and listened to the Dhamma. Seeing the Teacher appointing a certain bhikkhu to the foremost position among recipients of requisites, he thought: “In the future, may I too become like this.” He invited the Ten-Powered One and for seven days gave a great offering of alms to the Sangha of bhikkhus with the Buddha at its head. He made an aspiration: “Venerable Sir, by this foundational act of merit, I do not aspire for any other attainment. But in the future, in the dispensation of a Buddha, may I too, like that bhikkhu appointed by you to this pre-eminent position, become the foremost among recipients of requisites.” The Teacher, seeing that he was without obstacles, declared: “This aspiration of yours will be fulfilled in the future in the presence of the Buddha Gotama,” and then departed. That clansman, having performed wholesome deeds throughout his life, experienced both divine and human prosperity. In the time of the Blessed One Vipassī, he was reborn in a village not far from the city of Bandhumatī. At that time, the inhabitants of Bandhumatī, after consulting with the king, were giving alms to the Ten-Powered One.

Ekadivasaṃ sabbe ekato hutvā dānaṃ dentā ‘‘kiṃ nu kho amhākaṃ dānagge natthī’’ti (a. ni. aṭṭha. 1.1.207; theragā. aṭṭha. 1.59 sīvalittheragāthāvaṇṇanā) olokentā madhuñca guḷadadhiñca nāddasaṃsu. Te ‘‘yato kutoci āharissāmā’’ti janapadato nagarapavisanamaggesu purise ṭhapesuṃ. Tadā esa kulaputto attano gāmato guḷadadhivārakaṃ gahetvā ‘‘kiñcideva āharissāmī’’ti nagaraṃ gacchanto ‘‘mukhaṃ dhovitvā dhotahatthapādo pavisissāmī’’ti phāsukaṭṭhānaṃ olokento naṅgalasīsappamāṇaṃ nimmakkhikadaṇḍakamadhuṃ disvā ‘‘puññena me idaṃ uppanna’’nti gahetvā nagaraṃ pāvisi. Nāgarehi ṭhapitapuriso taṃ disvā, ‘‘mārisa, kassa imaṃ harasī’’ti pucchi. ‘‘Na kassaci, sāmi, vikkāyikaṃ me ida’’nti. ‘‘Tena hi imaṃ kahāpaṇaṃ gahetvā etaṃ madhuñca guḷadadhiñca dehī’’ti.

One day, when all had gathered to give alms, they looked around and wondered, “What is lacking among our offerings?” They did not see honey and curd with molasses. They thought, “We shall bring these from wherever we can,” and stationed men on the roads leading into the city from the countryside. At that time, this clansman, taking a pot of curd with molasses from his village and thinking, “I will bring something,” was going to the city. He thought, “I will wash my face and enter with clean hands and feet.” While looking for a suitable spot, he saw a piece of stick-honey the size of a ploughshare, free of flies. Thinking, “This has arisen for me through merit,” he took it and entered the city. The man stationed by the city-dwellers saw him and asked, “Friend, for whom are you carrying this?” “For no one, sir, it is for sale,” he replied. “Then take this kahāpaṇa and give me this honey and the curd with molasses.”

So cintesi – ‘‘idaṃ me na bahuṃ agghati, ayañca ekappahāreneva bahuṃ deti, vīmaṃsissāmī’’ti. Tato naṃ āha – ‘‘nāhaṃ ekakahāpaṇena demī’’ti. ‘‘Yadi evaṃ dve kahāpaṇe gahetvā dehī’’ti. ‘‘Dvīhipi na demī’’ti. Etenupāyena vaḍḍhetvā yāva sahassaṃ pāpuṇi, so cintesi – ‘‘atiañchituṃ na vaṭṭati, hotu tāva iminā kattabbakammaṃ pucchissāmī’’ti. Atha naṃ āha – ‘‘na idaṃ bahuagghanakaṃ, tvaṃ pana bahuṃ desi, kena kammena idaṃ gaṇhasī’’ti. ‘‘Idha, bho, nagaravāsino raññā saddhiṃ paṭivirujjhitvā vipassisammāsambuddhassa dānaṃ dentā idaṃ dvayaṃ dānagge apassantā maṃ pariyesāpenti. Sace idaṃ dvayaṃ na labhissanti, nāgarānaṃ parājayo bhavissati. Tasmā sahassaṃ datvā gaṇhāmī’’ti. ‘‘Kiṃ panetaṃ nāgarānaṃ eva vaṭṭati, udāhu aññesampi dātuṃ vaṭṭatī’’ti? ‘‘Yassa kassaci dātuṃ avāritameta’’nti. ‘‘Atthi pana koci nāgarānaṃ dāne ekadivasaṃ sahassaṃ dātā’’ti? ‘‘Natthi, sammā’’ti. ‘‘Imesaṃ me dvinnaṃ sahassagghanakabhāvaṃ jānāsī’’ti? ‘‘Āma, jānāmī’’ti. ‘‘Tena hi gaccha, nāgarānaṃ ārocehi – ‘eko puriso imāni dve mūlena na deti, tumhehi saddhiṃ sahattheneva dātukāmo, tumhe imesaṃ dvinnaṃ kāraṇā nibbitakkā hothā’’ti. ‘‘Tvaṃ imasmiṃ dāne jeṭṭhakabhāgassa [Pg.247] kāyasakkhī hohī’’ti vatvā gato. So pana kulaputto gāmato paribbayatthaṃ gahitakahāpaṇena pañcakaṭukaṃ gahetvā cuṇṇaṃ katvā dadhito kañciyaṃ vāhetvā tattha madhupaṭalaṃ pīḷetvā pañcakaṭukacuṇṇena yojetvā paduminipatte pakkhipitvā taṃ saṃvidahitvā ādāya dasabalassa avidūre nisīdi. Mahājanehi āhariyamānassa sakkārassa antare attano pattavāraṃ olokento okāsaṃ ñatvā satthu santikaṃ gantvā, ‘‘bhante, ayaṃ me duggatasakkāro, imaṃ me anukampaṃ paṭicca paṭiggaṇhathā’’ti. Satthā tassānukampaṃ paṭicca catumahārājehi dattiyena selamayapattena taṃ paṭiggahetvā yathā aṭṭhasaṭṭhiyā bhikkhusatasahassassa diyyamānaṃ na khīyati, evaṃ adhiṭṭhāsi.

He thought: “This is not worth much, but this man offers a lot at once. I will test him.” Then he said to him: “I will not give it for one kahāpaṇa.” “If so, take two kahāpaṇas and give it.” “I will not give it for two either.” In this way, the price was increased until it reached a thousand. He thought: “It is not right to be too grasping. For now, I will ask what this is for.” Then he said to him: “This is not very valuable, yet you offer a lot. For what purpose are you acquiring it?” “Here, friend, the city-dwellers are competing with the king in giving alms to the Perfectly Self-Enlightened One Vipassī. Not seeing this pair of items for the offering, they have sent me to search. If they do not obtain this pair, the city-dwellers will be defeated. Therefore, I am acquiring it by offering a thousand.” “Is this only for the city-dwellers, or is it permissible to give to others as well?” “It is not restricted; anyone may give.” “Is there anyone among the city-dwellers who gives a thousand for a single day's alms?” “No, friend.” “Do you realize that these two items of mine are worth a thousand?” “Yes, I realize it.” “Then go and inform the city-dwellers: ‘A certain man will not give these two for a price; he wants to give them himself in partnership with you. You need not worry about these two items.’ You shall be a personal witness to my receiving the principal share in this offering.” Having said this, the man left. That clansman, however, with a kahāpaṇa he had brought from his village for expenses, bought the five pungent spices and ground them to a powder. He then strained the whey from the curd, squeezed the honeycomb into it, mixed in the spice powder, placed the mixture on a lotus leaf, and having prepared it thus, he took it and sat down not far from the Ten-Powered One. Watching for his turn among the offerings being brought by the great crowd, he saw his opportunity and went to the Teacher, saying: “Venerable sir, this is my humble offering. Please accept it out of compassion for me.” The Teacher, out of compassion for him, accepted it in the stone bowl given by the Four Great Kings and made a determination that it would not be exhausted even when served to sixty-eight hundred thousand bhikkhus.

So kulaputto niṭṭhitabhattakiccaṃ bhagavantaṃ vanditvā ekamantaṃ nisinno āha – ‘‘diṭṭho me, bhante bhagavā, ajja bandhumatīnagaravāsīhi tumhākaṃ sakkāro āhariyamāno, ahampi imassa nissandena nibbattanibbattabhave lābhaggayasaggappatto bhaveyya’’nti. Satthā ‘‘evaṃ hotu kulaputtā’’ti vatvā tassa ca nagaravāsīnañca bhattānumodanaṃ katvā pakkāmi. So kulaputto yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto imasmiṃ buddhuppāde suppavāsāya rājadhītuyā kucchimhi paṭisandhiṃ gaṇhi. Tassa paṭisandhiggahaṇakālato paṭṭhāya sāyaṃ pātañca pañcapaṇṇākārasatāni suppavāsāya upanīyanti. Athassa sā puññavīmaṃsanatthaṃ hatthena bījapacchiṃ phusāpentī aṭṭhāsi. Ekekabījato salākasataṃ salākasahassampi niggacchati, ekekakarīsakhettato paṇṇāsampi saṭṭhipi sakaṭapamāṇāni uppajjanti. Koṭṭhapūraṇakālepissā koṭṭhadvāraṃ hatthena phusantiyā rājadhītāya puññena gaṇhantānaṃ gahitagahitaṃ puna pūrati. Paripuṇṇabhattakumbhitopi ‘‘rājadhītāya puñña’’nti vatvā yassa kassaci dentā naṃ yāva na ukkaḍḍhanti, na tāva bhattaṃ khīyati. Dārake kucchigateyeva satta vassāni atikkamiṃsu.

When the Blessed One had finished his meal, that clansman paid homage to him and, sitting to one side, said: “Venerable sir, today I have seen the honor being paid to you by the inhabitants of the city of Bandhumatī. Through the fruit of this deed, in whatever existence I am reborn, may I attain the pinnacle of gain and the summit of honor!” The Teacher replied, “So be it, clansman,” and after giving the blessing for the meal, he departed. That clansman performed wholesome deeds for the rest of his life and, wandering through saṃsāra among gods and humans, at the time of this Buddha's appearance, he took conception in the womb of the princess Suppavāsā. From the time he was conceived, five hundred portions of tribute were brought to Suppavāsā every morning and evening. Then, to test his merit, she stood touching a seed basket with her hand. From each single seed, a hundred or even a thousand stalks would sprout. From each karīsa of field, fifty or sixty cartloads of produce would arise. Even at the time of filling the granary, when the princess touched the granary door with her hand, through the princess's merit, whatever was taken out was instantly replenished. Even from a full pot of rice, if anyone, when giving some out, said, “This is by the princess's merit,” the rice would not be exhausted so long as they did not move the pot. Seven years passed while the boy was in the womb.

Gabbhe pana paripakke sattāhaṃ mahādukkhaṃ anubhosi. Sā sāmikaṃ āmantetvā – ‘‘pure maraṇā jīvamānā dānaṃ dassāmī’’ti satthu santikaṃ [Pg.248] pesesi – ‘‘gaccha, sāmi, imaṃ pavattiṃ satthu ārocetvā satthāraṃ nimantehi, yañca satthā vadati, taṃ sādhukaṃ upalakkhetvā āgantvā mayhaṃ kathehī’’ti. So gantvā tassā sāsanaṃ satthu ārocesi – ‘‘satthu bhante, koḷiyadhītā pāde vandatī’’ti. Satthā tassā anukampaṃ paṭicca – ‘‘sukhinī hotu suppavāsā koḷiyadhītā arogā, arogaṃ puttaṃ vijāyatū’’ti āha. So taṃ sutvā bhagavantaṃ vanditvā attano gāmābhimukho pāyāsi. Tassa pure āgamanāyeva suppavāsāya kucchito dhammakaraṇato udakaṃ viya gabbho nikkhami, parivāretvā nisinnajano assumukho rodituṃ āraddho haṭṭhatuṭṭhova tassā sāmikassa tuṭṭhisāsanaṃ ārocetuṃ agamāsi. So tesaṃ iṅgitaṃ disvā – ‘‘dasabalena kathitakathā nipphannā bhavissati maññe’’ti cintesi. So āgantvā satthu kathaṃ rājadhītāya kathesi. Rājadhītā tayā nimantitaṃ jīvabhattameva maṅgalabhattaṃ bhavissati, gaccha sattāhaṃ dasabalaṃ nimantehīti. So tathā akāsi. Sattāhaṃ buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattayiṃsu. So dārako ñātīnaṃ santattacittaṃ nibbāpento sītalabhāvaṃ kurumāno jātoti, sīvalitveva nāmaṃ kariṃsu. So satta vassāni gabbhe vasitattā jātakālato paṭṭhāya sabbakammakkhamo ahosi. Dhammasenāpati sāriputtatthero sattame divase tena saddhiṃ kathāsallāpamakāsi. Satthāpi imaṃ gāthaṃ abhāsi –

When the fetus was fully matured, she endured great suffering for seven days. She addressed her husband: “My lord, before I die, while I am still alive, I wish to give alms.” She sent him to the Teacher with this message: “Go, my lord, inform the Teacher of this matter and invite him. Whatever the Teacher says, take careful note of it, and come back and tell me.” He went and conveyed her message to the Teacher, saying: “Venerable sir, the Koliyan daughter pays homage at the Teacher’s feet.” Out of compassion for her, the Teacher said: “May Suppavāsā the Koliyan daughter be happy and healthy; may she, being healthy, give birth to a healthy son.” Hearing this, the husband paid homage to the Blessed One and set off toward his village. Even before he arrived, the child came forth from Suppavāsā’s womb as easily as water from a water pot. The people sitting around her, who had been weeping with tearful faces, were now filled with joy and delight and went to give the joyful news to her husband. Seeing their gestures, he thought: “I suppose the words spoken by the Possessor of the Ten Powers have come to pass.” He returned and told the Teacher’s words to the princess. The princess said: “The meal for the living for which you invited him will itself be an auspicious meal. Go and invite the Possessor of the Ten Powers for seven days.” He did so. For seven days, they gave a great offering of alms to the Saṅgha of bhikkhus headed by the Buddha. Because the boy was born extinguishing the burning hearts of his relatives and making them cool, they gave him the name Sīvali. Having remained in the womb for seven years, from the time of his birth he was capable of all tasks. On the seventh day, the General of the Dhamma, the Elder Sāriputta, engaged in conversation with him. The Teacher then recited this verse:

‘‘Yomaṃ palipathaṃ duggaṃ, saṃsāraṃ mohamaccagā;

Tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī;

Anupādāya nibbuto, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 414;

su. ni. 643);

“One who has overcome this quagmire, this difficult path, the round of existence, and delusion; who has crossed over and gone to the far shore; who is meditative, desireless, and free from doubt; who is extinguished through non-clinging—him I call a brahmin.”

Atha naṃ thero evamāha – ‘‘kiṃ pana tayā evarūpaṃ dukkhaṃ anubhavitvā pabbajituṃ na vaṭṭatī’’ti? ‘‘Labhanto pabbajeyyaṃ, bhante’’ti. Suppavāsā taṃ therena saddhiṃ kathentaṃ disvā – ‘‘kiṃ nu kho me putto dhammasenāpatinā kathetī’’ti theraṃ upasaṅkamitvā pucchi – ‘‘mayhaṃ putto tumhehi saddhiṃ kiṃ katheti, bhante’’ti? Attanā anubhuttagabbhavāsadukkhaṃ kathetvā – ‘‘tumhehi anuññāto pabbajissāmī’’ti vadatīti. ‘‘Sādhu bhante, pabbājetha na’’nti. Thero taṃ vihāraṃ netvā tacapañcakakammaṭṭhānaṃ datvā pabbājento, ‘‘sīvali[Pg.249], tuyhaṃ aññena ovādena kammaṃ natthi, tayā satta vassāni anubhuttadukkhameva paccavekkhāhī’’ti. ‘‘Bhante, pabbajjāyeva tumhākaṃ bhāro, yaṃ pana mayā sakkā kātuṃ, tamahaṃ jānissāmī’’ti. So pana paṭhamakesavaṭṭiyā oropitakkhaṇeyeva sotāpattiphale patiṭṭhāsi, dutiyāya oropitakkhaṇe sakadāgāmiphale, tatiyāya anāgāmiphale patiṭṭhāsi. Sabbesaṃyeva kesānaṃ oropanañca arahattaphalasacchikiriyā ca apure apacchā ahosi.

Then the elder said to him: “Having endured such suffering, is it not proper for you to go forth?” “If I get the opportunity, venerable sir, I would go forth.” Seeing her son conversing with the elder, Suppavāsā thought, “What is my son discussing with the General of the Dhamma?” She approached the elder and asked: “Venerable sir, what is my son discussing with you?” The elder replied: “He recounted the suffering he endured in the womb and says, ‘If permitted by you, I will go forth.’” “Very well, venerable sir, please ordain him.” The elder took him to the monastery, gave him the meditation subject on the five parts of the body, and while ordaining him, said: “Sīvali, you have no need for any other instruction. Simply reflect on the suffering you have endured for seven years.” “Venerable sir, the ordination is your responsibility. As for what I am able to do, I myself will know.” At the very moment the first lock of his hair was being shaved off, he was established in the fruit of stream-entry. At the moment the second was being shaved, he was established in the fruit of once-returning. At the moment the third was being shaved, he was established in the fruit of non-returning. The completion of the shaving of all his hair and the realization of the fruit of arahantship occurred simultaneously.

Atha bhikkhusaṅghe kathā udapādi – ‘‘aho evaṃ puññavāpi thero sattamāsādhikāni satta saṃvaccharāni mātugabbhe vasitvā satta divasāni mūḷhagabbhe vasī’’ti. Satthā āgantvā – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti pucchitvā – ‘‘imāya nāmā’’ti vutte – ‘‘na, bhikkhave, iminā kulaputtena imāya jātiyā katakamma’’nti vatvā atītaṃ āharitvā atīte, bhikkhave, buddhuppādato puretarameva esa kulaputto bārāṇasiyaṃ rājakule nibbatto, pitu accayena rajje patiṭṭhāya vibhavasampanno pākaṭo ahosi. Tadā eko paccantarājā ‘‘rajjaṃ gaṇhissāmī’’ti āgantvā nagaraṃ uparundhitvā khandhāvāraṃ kāretvā vihāsi. Atha rājā mātuyā saddhiṃ samānacchando hutvā sattāhaṃ khandhāvāranagare catūsu disāsu dvāraṃ pidhāpesi, nikkhamantānaṃ pavisantānañca dvāramūḷhaṃ ahosi. Atha migadāyavihāre paccekabuddhā ugghosesuṃ. Rājā sutvā dvāraṃ vivarāpesīti. Paccantarājāpi palāyi. So tena kammavipākena narakādīsu dukkhamanubhavitvā imasmiṃ buddhuppāde rājakule nibbattopi mātuyā saddhiṃ imaṃ evarūpaṃ dukkhamanubhavi. Tassa pana pabbajitakālato paṭṭhāya bhikkhusaṅghassa cattāro paccayā yadicchakaṃ uppajjanti. Evaṃ ettha vatthu samuṭṭhitaṃ.

Then a discussion arose in the Saṅgha of bhikkhus: “Alas, though so meritorious, the elder dwelt in his mother’s womb for seven years and seven months, and for seven days he was in an obstructed womb.” The Teacher came and asked: “For what discussion are you now assembled, bhikkhus?” When they told him, “For this one,” he said: “Bhikkhus, the kamma for this was not done by this clansman in this life.” He then related a story of the past. “In the past, bhikkhus, long before the arising of a Buddha, this clansman was born into the royal family of Bārāṇasī. After his father’s death, he was established in the kingship and became famous and prosperous. At that time, a border king came to seize the kingdom, besieged the city, and set up an encampment. Then the king, in agreement with his mother, had the gates of the fortified city closed on all four sides for seven days. Those trying to leave and enter found the gates blocked. Then, in the Migadāya monastery, Paccekabuddhas made a proclamation. Hearing it, the king had the gates opened. The border king fled. As a result of that kamma, after experiencing suffering in hell and other woeful states, even though born into a royal family in this Buddha-era, he experienced such suffering along with his mother. However, from the time of his going forth, the four requisites have arisen for the Saṅgha of bhikkhus whenever wished. Thus this story arose.”

Aparabhāge satthā sāvatthiṃ agamāsi. Thero bhagavantaṃ abhivādetvā, ‘‘bhante, mayhaṃ puññabalaṃ vīmaṃsissāmi, pañcabhikkhusatāni dethā’’ti. ‘‘Gaṇha, sīvalī’’ti. So pañcasate bhikkhū gahetvā himavantābhimukhaṃ gacchanto aṭavimaggaṃ gacchati. Tassa paṭhamaṃ diṭṭhanigrodhe adhivatthā devatā satta divasāni dānaṃ adāsi. Iti so –

Later, the Teacher went to Sāvatthī. The elder paid homage to the Blessed One and said: “Venerable sir, I wish to test the power of my merit. Please give me five hundred bhikkhus.” “Take them, Sīvalī.” Taking the five hundred bhikkhus, he set out towards the Himālaya, traveling along a forest path. A devatā dwelling in the first banyan tree he saw gave them alms for seven days. Thus he—

‘‘Nigrodhaṃ paṭhamaṃ passi, dutiyaṃ paṇḍavapabbataṃ;

Tatiyaṃ aciravatiyaṃ, catutthaṃ varasāgaraṃ.

“First he saw the banyan tree, second the Paṇḍava Mountain; third the Aciravatī River, fourth the excellent ocean.

‘‘Pañcamaṃ [Pg.250] himavantaṃ so, chaṭṭhaṃ chaddantupāgami;

Sattamaṃ gandhamādanaṃ, aṭṭhamaṃ atha revata’’nti. (a. ni. aṭṭha. 1.1.207;

theragā. aṭṭha. 1.59 sīvalittheragāthāvaṇṇanā) –

Fifth, he went to the Himālaya; sixth, he approached Chaddanta; seventh, to Gandhamādana; and eighth, then, to Revata.”

Sabbaṭṭhānesu satta satta divasāneva dānaṃ adaṃsu. Gandhamādanapabbate pana nāgadattadevarājā sattasu divasesu ekadivasaṃ khīrapiṇḍapātaṃ adāsi, ekadivasaṃ sappipiṇḍapātaṃ adāsi. Atha naṃ bhikkhusaṅgho āha – ‘‘āvuso, imassa devarañño neva dhenuyo duyhamānā paññāyanti, na dadhinimmathanaṃ, kuto te, devarāja, idaṃ uppajjatī’’ti? ‘‘Bhante, kassapadasabalassa kāle khīrasalākabhattadānassetaṃ phala’’nti devarājā āha.

In all these places, they were given alms for seven days each. On Gandhamādana Mountain, however, the deva-king Nāgadatta gave an alms-meal of milk-rice on one of the seven days, and an alms-meal of ghee on another. Then the Saṅgha of bhikkhus asked him: “Friend, for this deva-king, we see no cows being milked nor any churning of curds. From where, O deva-king, does this arise for you?” The deva-king replied: “Venerable sirs, this is the fruit of an offering of ticket-food with milk made in the time of the Blessed One Kassapa, the Possessor of the Ten Powers.”

Aparabhāge satthā khadiravaniyarevatattherassa paccuggamanaṃ akāsi. Kathaṃ? Athāyasmā sāriputto satthāraṃ āha – ‘‘bhante, mayhaṃ kira kaniṭṭhabhātā revato pabbajito, so abhirameyya vā na vā, gantvā naṃ passissāmī’’ti. Bhagavā revatassa āraddhavipassakabhāvaṃ ñatvā dve vāre paṭikkhipitvā tatiyavāre yācito arahattappattabhāvaṃ ñatvā – sāriputta, ahampi gamissāmi bhikkhūnaṃ ārocehīti. Thero bhikkhū sannipātāpetvā – ‘‘āvuso, satthā cārikaṃ caritukāmo, gantukāmā āgacchantū’’ti sabbesaṃyeva ārocesi. Dasabalassa cārikatthāya gamanakāle ohiyyamānakabhikkhū nāma appakā honti, ‘‘satthu suvaṇṇavaṇṇaṃ sarīraṃ passissāma, madhuradhammakathaṃ vā suṇissāmā’’ti yebhuyyena gantukāmā bahutarāva honti. Iti satthā mahābhikkhusaṅghaparivāro ‘‘revataṃ passissāmā’’ti nikkhanto.

Later, the Teacher went out to meet the Elder Revata of the Acacia Wood. How so? The Venerable Sāriputta said to the Teacher: “Venerable sir, my younger brother Revata, it seems, has gone forth. I will go and see him, whether he is delighting in the holy life or not.” The Blessed One, knowing that Revata had undertaken the development of insight, refused him twice. But when asked a third time, knowing that he had attained arahantship, he said: “Sāriputta, I too will go. Inform the bhikkhus.” The elder had the bhikkhus assembled and announced: “Friends, the Teacher wishes to go on a wandering. Let those who wish to go, come.” When the Possessor of the Ten Powers sets out on a wandering, there are few bhikkhus who stay behind; for the most part, the majority wish to go, thinking: “We will see the Teacher’s golden-hued body and hear his sweet Dhamma talk.” Thus the Teacher, surrounded by a great Saṅgha of bhikkhus, set out, thinking: “We will see Revata.”

Athekasmiṃ padese ānandatthero dvedhāpathaṃ patvā bhagavantaṃ pucchi – ‘‘bhante, imasmiṃ ṭhāne dvedhāpatho, kataramaggena bhikkhusaṅgho gacchatū’’ti? ‘‘Kataramaggo, ānanda, ujuko’’ti? ‘‘Bhante, ujumaggo tiṃsayojaniko amanussapatho. Parihāramaggo pana saṭṭhiyojaniko khemo subhikkho’’ti. ‘‘Ānanda, sīvali, amhehi saddhiṃ āgato’’ti? ‘‘Āma, bhante, āgato’’ti. ‘‘Tena hi saṅgho ujumaggameva gacchatu, sīvalissa puññaṃ vīmaṃsissāmā’’ti. Satthā bhikkhusaṅghaparivāro sīvalittherassa puññavīmaṃsanatthaṃ tiṃsayojanamaggaṃ abhiruhi (a. ni. aṭṭha. 1.1.203).

Then, at a certain place, the Venerable Ānanda came to a fork in the road and asked the Blessed One: “Venerable sir, at this place the road divides. By which path should the Saṅgha of bhikkhus go?” “Ānanda, which is the direct path?” “Venerable sir, the direct path is thirty yojanas long and is a path of non-humans. The roundabout path, however, is sixty yojanas long, safe, and with abundant almsfood.” “Ānanda, has Sīvali come with us?” “Yes, venerable sir, he has come.” “In that case, let the Saṅgha take the direct path. We shall test Sīvali’s merit.” The Teacher, surrounded by the Saṅgha of bhikkhus, took the thirty-yojana path in order to test the Elder Sīvali’s merit.

Maggaṃ [Pg.251] abhiruhanaṭṭhānato paṭṭhāya devasaṅgho yojane yojane ṭhāne nagaraṃ māpetvā buddhappamukhassa bhikkhusaṅghassa vasanatthāya vihāre paṭiyādesi. Devaputtā raññā pesitakammakārā viya hutvā yāgukhajjakādīni gahetvā – ‘‘kahaṃ, ayyo sīvalī’’ti pucchantā gacchanti. Thero sakkārasammānaṃ gāhāpetvā satthu santikaṃ gacchati. Satthā bhikkhusaṅghena saddhiṃ paribhuñji. Imināva niyāmena satthā sakkāraṃ anubhavanto devasikaṃ yojanaparamaṃ gantvā tiṃsayojanikaṃ kantāraṃ atikkamma khadiravaniyarevatattherassa vasanaṭṭhānaṃ patto, thero satthu āgamanaṃ ñatvā attano vasanaṭṭhāne buddhappamukhassa bhikkhusaṅghassa pahonakavihāre dasabalassa gandhakuṭiṃ rattiṭṭhānadivāṭṭhānāni ca iddhiyā māpetvā tathāgatassa paccuggamanaṃ gato. Satthā alaṅkatapaṭiyattena maggena vihāraṃ pāvisi. Atha tathāgate gandhakuṭiṃ paviṭṭhe bhikkhū vassaggena pattasenāsanāni pavisiṃsu. Devatā ‘‘akālo āhārassā’’ti aṭṭhavidhaṃ pānakaṃ āhariṃsu. Satthā saṅghena saddhiṃ pānakaṃ pivi. Iminā niyāmeneva tathāgatassa sakkārasammānaṃ anubhavantasseva addhamāso atikkanto.

Starting from the place where the path ascended, the assembly of devas, at every yojana, created a city and prepared monasteries for the residence of the Bhikkhu Sangha headed by the Buddha. The devas, like workers dispatched by a king, took rice gruel and other edibles and went about asking, “Where is the Venerable Sīvalī?” The Elder, having been presented with the offerings and honors, went to the Teacher. The Teacher partook of the meal together with the Bhikkhu Sangha. In this very manner, while the Teacher enjoyed the honors, traveling at most a yojana each day, he crossed the thirty-yojana wilderness and reached the dwelling place of the Elder Revata of Khadiravaniya. The Elder, aware of the Teacher’s arrival, by his psychic power created in his own dwelling place a monastery sufficient for the Bhikkhu Sangha headed by the Buddha, a fragrant chamber for the Ten-Powered One, and places for abiding by day and by night, and he went forth to welcome the Tathāgata. The Teacher entered the monastery along the adorned and prepared path. Then, when the Tathāgata had entered the fragrant chamber, the monks entered the lodgings assigned to them according to seniority. The deities, thinking, “It is not the time for a meal,” brought eight kinds of beverages. The Teacher drank the beverage together with the Sangha. In this very manner, while the Tathāgata was enjoying the offerings and honors, half a month passed.

Athekacce ukkaṇṭhitabhikkhū ekasmiṃ ṭhāne nisīditvā kathaṃ uppādayiṃsu – ‘‘dasabalo ‘mayhaṃ aggasāvakassa kaniṭṭhabhātā’ti vatvā evarūpaṃ navakammikaṃ bhikkhuṃ passituṃ āgato, imassa vihārassa santike jetavanavihāro vā veḷuvanavihārādayo vā kiṃ karissanti? Ayampi bhikkhu evarūpassa navakammassa kārako, kiṃ nāma samaṇadhammaṃ karissatī’’ti? Atha satthā cintesi – ‘‘mayi idha ciraṃ vasante idaṃ ṭhānaṃ ākiṇṇaṃ bhavissati, āraññakā nāma bhikkhū pavivekatthikā honti, revatassa phāsuvihāro na bhavissatī’’ti. Tato therassa divāṭṭhānaṃ gato. Theropi ekakova caṅkamanakoṭiyaṃ ālambanaphalakaṃ nissāya pāsāṇaphalake nisinno satthāraṃ dūratova āgacchantaṃ disvā paccuggantvā vandi.

Then some discontented monks, sitting in one place, started a conversation: “The Ten-Powered One, saying, ‘He is my chief disciple’s younger brother,’ has come to see a monk undertaking such construction work. What can the Jetavana Monastery or the Veḷuvana Monastery and others do in comparison to this monastery? This monk, too, is a doer of such new work—what duties of a recluse will he perform?” Then the Teacher thought: “If I stay here long, this place will become crowded. Forest-dwelling monks seek solitude; Revata’s comfortable abiding will be disturbed.” So he went to the elder’s daytime quarters. The elder was sitting alone on a stone slab, leaning against a support panel at the end of the walking path. Seeing the Teacher approaching from afar, he went to meet him and paid homage.

Atha naṃ satthā pucchi – ‘‘revata, idaṃ vāḷamigaṭṭhānaṃ, caṇḍānaṃ hatthiassādīnaṃ saddaṃ sutvā kiṃ karosī’’ti? ‘‘Tesaṃ me, bhante, saddaṃ suṇato araññapīti nāma uppannā’’ti. Satthā imasmiṃ ṭhāne revatattherassa pañcahi gāthāsatehi araññānisaṃsaṃ nāma kathetvā punadivase avidūraṭṭhāne piṇḍāya [Pg.252] caritvā revatattheraṃ āmantetvā yehi bhikkhūhi therassa avaṇṇo kathito, tesaṃ kattarayaṭṭhiupāhanatelanāḷichattānaṃ pamussanabhāvamakāsi. Te attano parikkhāratthāya nivattā āgatamaggeneva gacchantāpi taṃ ṭhānaṃ sallakkhetuṃ na sakkonti. Paṭhamañhi te alaṅkatapaṭiyattena maggena gantvā, taṃdivasaṃ pana visamamaggena gacchantā tasmiṃ tasmiṃ ṭhāne ukkuṭikaṃ nisīdantā jaṇṇukehi gacchanti. Te gumbe ca gacche ca kaṇḍake ca maddantā attanā vasitasabhāgaṭṭhānaṃ gantvā tasmiṃ tasmiṃ khadirakhāṇuke laggitaṃ attano chattaṃ sañjānanti, upāhanaṃ kattarayaṭṭhiṃ telanāḷiñca sañjānanti. Te tasmiṃ samaye ‘‘iddhimā ayaṃ bhikkhū’’ti ñatvā attano parikkhāramādāya ‘‘dasabalassa paṭiyattasakkāro nāma evarūpo hotī’’ti vadantā agamaṃsu.

Then the Teacher asked him: “Revata, this is a haunt of wild beasts. Hearing the sounds of fierce elephants, horses, and other animals, what do you do?” “When I hear their sounds, venerable sir, a delight in the forest arises in me,” he replied. On this occasion, the Teacher spoke to the Elder Revata on the benefits of the forest in five hundred verses. The next day, after going for alms in a nearby area, he addressed the Elder Revata and caused the monks who had spoken disparagingly of the elder to forget their staffs, sandals, oil flasks, and umbrellas. Though they returned to retrieve their requisites, walking back along the very path they had come, they could not recognize the place. For earlier they had traveled on a decorated and prepared path, but on that day they went by a rough path, squatting down here and there and proceeding on their knees. Crushing thickets, bushes, and thorns, they reached the area where they had stayed, and there they recognized their umbrellas stuck on acacia stakes, and their sandals, staffs, and oil flasks. At that moment, realizing, “This monk possesses psychic power,” they took their requisites and departed, saying, “So this is the kind of honor prepared for the Ten-Powered One!”

Purato āgate bhikkhū, visākhā upāsikā, attano gehe nisinnakāle pucchi – ‘‘manāpaṃ nu kho, bhante, revatassa vasanaṭṭhāna’’nti? ‘‘Manāpaṃ, upāsike, nandavanacittalatāvanapaṭibhāgaṃ taṃ senāsana’’nti. Atha tesaṃ pacchato āgate bhikkhū pucchi – ‘‘manāpaṃ, ayyā, revatassa vasanaṭṭhāna’’nti? ‘‘Mā puccha, upāsike, kathetuṃ ayuttaṭṭhānaṃ, etaṃ ujjaṅgalasakkharapāsāṇavisamakhadiravanaṃ eva, tattha so bhikkhu vasatī’’ti.

When the monks who had arrived ahead came, the female lay follower Visākhā, while seated in her house, asked them: “Venerable sirs, is the dwelling place of Revata agreeable?” “It is agreeable, lay follower, a counterpart to the Nandana and Cittalatā groves.” Then she asked the monks who arrived later: “Sirs, is the dwelling place of Revata agreeable?” “Do not ask, lay follower. It is a place unfit to describe—it is just a rough acacia forest with gravel, stones, and uneven ground. That is where that monk lives.”

Visākhā purimānaṃ pacchimānañca bhikkhūnaṃ kathaṃ sutvā, ‘‘kesaṃ nu kho kathā saccā’’ti pacchābhattaṃ gandhamālaṃ ādāya dasabalassa upaṭṭhānaṃ gantvā vanditvā ekamantaṃ nisinnā satthāraṃ pucchi – ‘‘bhante, revatattherassa vasanaṭṭhānaṃ ekacce ayyā vaṇṇenti, ekacce nindanti, kimetaṃ, bhante’’ti? ‘‘Visākhe, ramaṇiyaṃ vā hotu mā vā, yasmiṃ ṭhāne ariyānaṃ cittaṃ ramati, tadeva ṭhānaṃ ramaṇiyaṃ nāmā’’ti vatvā imaṃ gāthamāha –

Hearing the accounts of both the earlier and the later monks, Visākhā wondered, “Whose account is true?” After her meal, she took perfumes and garlands, went to attend upon the Ten-Powered One, paid homage, and sat to one side. She asked the Teacher: “Venerable sir, some venerables praise the Elder Revata’s dwelling place, while others disparage it. What is the meaning of this, venerable sir?” “Visākhā, whether it is delightful or not, whatever place the minds of the noble ones delight in, that place is itself delightful.” Then he spoke this verse:

‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;

Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98;

theragā. 991;

saṃ. ni. 1.261);

“Whether in a village or in the forest, in a valley or on high ground, wherever the arahants dwell, that ground is a delightful place.”

Aparabhāge bhagavā ariyagaṇamajjhe nisinno theraṃ ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ lābhīnaṃ yadidaṃ, sīvalī’’ti (a. ni. 1.198, 207) etadagge ṭhapesi.

On a later occasion, the Blessed One, seated in the midst of the assembly of noble ones, placed the elder in the foremost position, saying: “Bhikkhus, foremost among my bhikkhu disciples who are recipients of requisites is Sīvalī.”

54. Athāyasmā sīvalitthero arahattaṃ patvā pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento [Pg.253] padumuttaro nāma jinotiādimāha. Anuttānatthapadavaṇṇanameva karissāma.

54. Then the Venerable Sīvali, having attained arahantship and reached the foremost position, recollected his past kamma and, filled with gladness, he declared this apadāna of his past conduct, beginning with the words: “The Victor’s name was Padumuttara.” We shall provide a commentary only on the words with non-obvious meaning.

55. Sīlaṃ tassa asaṅkheyyanti tassa padumuttarassa bhagavato sīlaṃ asaṅkheyyaṃ.

55. His virtue is immeasurable: The virtue of that Blessed One, Padumuttara, is immeasurable.

‘‘Nava koṭisahassāni, asītisatakoṭiyo;

Paññāsasatasahassāni, chattiṃsā ca punāpare.

“Nine thousand crores, eighty hundred crores, fifty hundred-thousands, and thirty-six more.”

‘‘Ete saṃvaravinayā, sambuddhena pakāsitā;

Peyyālamukhena niddiṭṭhā, sikkhāvinayasaṃvare’’ti. (visuddhi. 1.20;

paṭi. ma. aṭṭha. 1.1.37) –

“These rules of restraint were proclaimed by the Self-Enlightened One; they are indicated by way of abbreviation in the training, discipline, and restraint.”

Evaṃ vuttasikkhāpadāni bhikkhūnaṃ sāvakapaññattivasena vuttāni. Bhagavato pana sīlaṃ asaṅkheyyameva saṃkhātuṃ gaṇetuṃ asakkuṇeyyanti attho. Samādhivajirūpamo yathā vajiraṃ indanīlamaṇiveḷuriyamaṇiphalikamasāragallādīni ratanāni vijjhati chiddāvachiddaṃ karoti, evameva padumuttarassa bhagavato lokuttaramaggasamādhi paṭipakkhapaccanīkadhamme vijjhati bhindati samucchindatīti attho. Asaṅkheyyaṃ ñāṇavaraṃ tassa buddhassa cattāri saccāni sattatiṃsabodhipakkhiyadhamme saṅkhatāsaṅkhatadhamme ca jānituṃ paṭivijjhituṃ samatthaṃ sayambhūñāṇasabbaññutaññāṇādiñāṇasamūhaṃ asaṅkheyyaṃ, atītānāgatapaccuppannādibhedena saṃkhāvirahitanti attho. Vimutti ca anopamāti saṃkilesehi vimuttattā sotāpattiphalādikā catasso vimuttiyo anupamā upamārahitā ‘‘imā viya bhūtā’’ti upametuṃ na sakkāti attho. Sesaṃ uttānatthamevāti.

The training rules thus stated were spoken as regulations for the disciples. The Blessed One’s virtue, however, is truly incalculable; the meaning is that it is impossible to count or reckon. His concentration is like a diamond: just as a diamond pierces and shatters gems such as sapphires, beryl, crystal, and cat’s-eye, riddling them with holes, so too the supramundane path concentration of the Blessed One Padumuttara pierces, breaks, and eradicates opposing and hostile states. His supreme knowledge is immeasurable: the meaning is that his collection of knowledges—the self-arisen knowledge, the knowledge of omniscience, and so on, which is capable of knowing and penetrating the Four Noble Truths, the thirty-seven aids to enlightenment, and conditioned and unconditioned phenomena—is incalculable, being without numerical distinction into past, future, and present. And his liberation is incomparable: the meaning is that because he is liberated from the defilements, the four kinds of liberation, beginning with the fruit of stream-entry, are incomparable, without peer; it is not possible to make a comparison such as “they are like this.” The rest has a plain meaning.

Sīvalittheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Sīvali is complete.

4. Vaṅgīsattheraapadānavaṇṇanā

4. The Commentary on the Apadāna of the Elder Vaṅgīsa

Catutthāpadāne padumuttaro nāma jinotiādikaṃ āyasmato vaṅgīsattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare mahābhogakule nibbatto vuddhippatto dhammaṃ sotuṃ [Pg.254] gacchantehi nagaravāsīhi saddhiṃ vihāraṃ gantvā dhammaṃ suṇanto satthāraṃ ekabhikkhuṃ paṭibhānavantānaṃ aggaṭṭhāne ṭhapentaṃ disvā satthu adhikārakammaṃ katvā – ‘‘ahampi anāgate paṭibhānavantānaṃ aggo bhaveyya’’nti patthanaṃ katvā satthārā byākato yāvajīvaṃ kusalaṃ katvā devamanussesu ubhayasampattiyo anubhavitvā imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā mātu paribbājikābhāvena aparabhāge paribbājakoti pākaṭo vaṅgīsoti ca laddhanāmo tayo vede uggaṇhitvā tato ācariyaṃ ārādhetvā chavasīsajānanamantaṃ nāma sikkhitvā chavasīsaṃ nakhena ākoṭetvā – ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti jānāti.

The fourth apadāna, beginning, “The Victor named Padumuttara,” is the apadāna of the Elder Vaṅgīsa. He too had made his aspiration under previous Buddhas, and in existence after existence he accumulated wholesome deeds that served as a basis for liberation. During the time of the Blessed One Padumuttara, he was reborn in the city of Haṃsavatī into a family of great wealth. Having come of age, he went to the monastery with the city dwellers to listen to the Dhamma. While listening, he saw the Teacher place a certain bhikkhu in the foremost position among those with ready wit. Having performed a foundational service for the Teacher, he made an aspiration: “In the future, may I too be the foremost among those with ready wit!” Having received a prophecy from the Teacher, he performed wholesome deeds for the rest of his life and experienced the dual felicities of the human and deva worlds. At the arising of this Buddha, he was reborn into a brahmin family in Sāvatthī. Because his mother was a female wanderer, in the latter part of his life he became known as the wanderer Vaṅgīsa. Having mastered the three Vedas, he then satisfied his teacher and learned a mantra for knowing the skulls of the dead. By tapping a skull with his fingernail, he knows: “This being has been reborn in such-and-such a destiny.”

Brāhmaṇā ‘‘ayaṃ amhākaṃ jivikāya maggo’’ti vaṅgīsaṃ gahetvā gāmanigamarājadhāniyo vicariṃsu. Vaṅgīso tivassamatthake matānampi sīsaṃ āharāpetvā nakhena ākoṭetvā – ‘‘ayaṃ satto asukayoniyaṃ nibbatto’’ti vatvā mahājanassa kaṅkhācchedanatthaṃ te te jane āvāhetvā attano attano gatiṃ kathāpeti. Tena tasmiṃ mahājano abhippasīdati. So taṃ nissāya mahājanassa hatthato satampi sahassampi labhati. Brāhmaṇā vaṅgīsaṃ ādāya yathāruci vicariṃsu. Vaṅgīso satthu guṇe sutvā satthāraṃ upasaṅkamitukāmo ahosi. Brāhmaṇā ‘‘samaṇo gotamo māyāya taṃ āvaṭṭessatī’’ti paṭikkhipiṃsu.

The brahmins, thinking, “This is the path to our livelihood,” took Vaṅgīsa and wandered through villages, towns, and royal cities. Vaṅgīsa would have the skulls of even those who had been dead for three years brought to him, and tapping them with his fingernail, he would say: “This being has been reborn in such-and-such a destiny.” To cut off the doubt of the great crowd, he would invoke those very persons and have them declare their respective destinies. Because of this, the great crowd gained confidence in him. Relying on this, he received hundreds and thousands from the hands of the great crowd. The brahmins took Vaṅgīsa and wandered about as they pleased. Having heard of the Teacher’s virtues, Vaṅgīsa wished to approach the Teacher. But the brahmins prevented him, saying, “The ascetic Gotama will win you over with his magic.”

Vaṅgīso tesaṃ vacanaṃ anādiyitvā, satthu santikaṃ gantvā, paṭisanthāraṃ katvā, ekamantaṃ nisīdi. Satthā taṃ pucchi – ‘‘vaṅgīsa, kiñci sippaṃ jānātī’’ti? ‘‘Āma, bho gotama, chavasīsamantaṃ nāmekaṃ jānāmi, tena tivassamatthake matānampi sīsaṃ nakhena ākoṭetvā nibbattaṭṭhānaṃ jānāmī’’ti. Atha satthā tassa ekaṃ niraye nibbattassa sīsaṃ, ekaṃ manussesu, ekaṃ devesu, ekaṃ parinibbutassa sīsaṃ āharāpetvā dassesi. So paṭhamasīsaṃ ākoṭetvā, ‘‘bho gotama, ayaṃ satto niraye nibbatto’’ti āha. Sādhu vaṅgīsa, suṭṭhu tayā diṭṭhaṃ, ‘‘ayaṃ satto kuhiṃ nibbatto’’ti pucchi. ‘‘Manussaloke’’ti. ‘‘Ayaṃ kuhi’’nti? ‘‘Devaloke’’ti. Tiṇṇannampi nibbattaṭṭhānaṃ kathesi. Parinibbutassa pana sīsaṃ nakhena ākoṭento neva [Pg.255] antaṃ na koṭiṃ passi. Atha naṃ satthā ‘‘na sakkosi, vaṅgīsā’’ti pucchi. ‘‘Passatha, bho gotama, upaparikkhāmi tāvāti punappunaṃ parivattetvāpi bāhirakamantena khīṇāsavassa sīsaṃ jānituṃ na sakkoti. Athassa matthakato sedo mucci. So lajjitvā tuṇhī ahosi’’. Atha naṃ satthā ‘‘kilamasi, vaṅgīsā’’ti āha. ‘‘Āma, bho gotama, imassa nibbattaṭṭhānaṃ jānituṃ na sakkomi. Sace tumhe jānātha, kathethā’’ti. ‘‘Vaṅgīsa, ahaṃ etampi jānāmi, ito uttaripi jānāmī’’ti vatvā –

Disregarding their words, Vaṅgīsa went to the Teacher, exchanged friendly greetings, and sat down to one side. The Teacher asked him: “Vaṅgīsa, do you know any skill?” “Yes, Venerable Gotama, I know a mantra for knowing the skulls of the dead. With it, I can tap the skull of even one who has been dead for three years with my fingernail and know their place of rebirth.” Then the Teacher had the skull of one reborn in hell, one reborn among humans, one reborn among the devas, and one who had attained final Nibbāna brought and shown to him. Tapping the first skull, he said, “Venerable Gotama, this being was reborn in hell.” “Good, Vaṅgīsa, you have seen it well.” The Teacher then asked about the next, “Where was this being reborn?” “In the human world.” “And this one?” “In the deva world.” He stated the place of rebirth for all three. But when he tapped the skull of the one who had attained final Nibbāna, he could see neither beginning nor end. Then the Teacher asked him: “Are you unable, Vaṅgīsa?” “Behold, Venerable Gotama, I am still examining it.” But even after turning it over and over, he was unable to know the skull of one whose taints are destroyed by means of an external mantra. Then sweat broke out on his forehead. Ashamed, he became silent. The Teacher then said to him: “Are you weary, Vaṅgīsa?” “Yes, Venerable Gotama, I am unable to know this one’s place of rebirth. If you know, please tell me.” “Vaṅgīsa, I know this, and I know what is even beyond this,” he said:

‘‘Cutiṃ yo vedi sattānaṃ, upapattiñca sabbaso;

Asattaṃ sugataṃ buddhaṃ, tamahaṃ brūmi brāhmaṇaṃ.

“One who knows in every way the passing away and rebirth of beings, unattached, a Well-Gone One, an Awakened One—that one I call a brahmin.”

‘‘Yassa gatiṃ na jānanti, devā gandhabbamānusā;

Khīṇāsavaṃ arahantaṃ, tamahaṃ brūmi brāhmaṇa’’nti. (dha. pa. 419-420;

su. ni. 648-649) –

“One whose destination is unknown to devas, gandhabbas, and human beings, an Arahant with taints destroyed—that one I call a brahmin.” (Dhp 419–420; Snp 648–649)

Imā dve gāthāyo abhāsi. So tena hi, bho gotama, taṃ vijjaṃ me dethāti apacitiṃ dassetvā satthu santike nisīdi. Satthā ‘‘amhehi samānaliṅgassa demā’’ti āha. Vaṅgīso ‘‘yaṃ kiñci katvā mayā imaṃ mantaṃ gahetuṃ vaṭṭatī’’ti brāhmaṇe upagantvā āha – ‘‘tumhe mayi pabbajante mā cintayittha, ahaṃ mantaṃ uggaṇhitvā sakalajambudīpe jeṭṭhako bhavissāmi, tumhākampi tena bhaddameva bhavissatī’’ti so mantatthāya satthu santikaṃ upasaṅkamitvā pabbajjaṃ yāci. Tadā ca thero nigrodhakappo bhagavato santike ṭhito hoti, taṃ bhagavā āṇāpesi – ‘‘nigrodhakappa, imaṃ pabbājehī’’ti. Thero satthu āṇāya taṃ pabbājetvā ‘‘mantaparivāraṃ tāva uggaṇhāhī’’ti dvattiṃsākārakammaṭṭhānaṃ vipassanākammaṭṭhānañca ācikkhi. So dvattiṃsākārakammaṭṭhānaṃ sajjhāyantova vipassanāya kammaṭṭhānaṃ paṭṭhapesi. Brāhmaṇā taṃ upasaṅkamitvā – ‘‘kiṃ, bho vaṅgīsa, samaṇassa gotamassa santike sippaṃ uggahita’’nti pucchiṃsu. ‘‘Āma sikkhitaṃ’’. ‘‘Tena hi ehi gamissāmā’’ti. ‘‘Kiṃ sippasikkhanena, gacchatha tumhe na mayhaṃ tumhehi kattabbakicca’’nti. Brāhmaṇā ‘‘tvampi dāni samaṇassa gotamassa vasaṃ āpanno, māyāya āvaṭṭito, kiṃ mayaṃ tava santike karissāmā’’ti āgatamaggeneva pakkamiṃsu. Vaṅgīso vipassanaṃ vaḍḍhetvā arahattaṃ sacchākāsi.

He spoke these two verses. Then Vaṅgīsa, showing respect, said, “Well then, Venerable Gotama, give me that knowledge,” and he sat near the Teacher. The Teacher said: “We give it to one of similar appearance.” Thinking, “By whatever means, I must obtain this mantra,” Vaṅgīsa approached the brahmins and said: “Do not be concerned about my going forth. Once I have learned the mantra, I will become the foremost in all of Jambudīpa, and it will be for your good as well.” For the sake of the mantra, he approached the Teacher and asked for the going forth. At that time, the Elder Nigrodhakappa was standing near the Blessed One. The Blessed One instructed him: “Nigrodhakappa, give this man the going forth.” In compliance with the Teacher’s command, the elder gave him the going forth and instructed him: “First, learn the mantra’s accessory practices,” and he explained the meditation subject on the thirty-two parts of the body and the meditation subject on insight. While reciting the meditation subject on the thirty-two parts of the body, he established the meditation subject of insight. The brahmins approached him and asked: “Well, Vaṅgīsa, have you learned a skill from the ascetic Gotama?” “Yes, I have learned it.” “Then come, let us go.” “What is the use of learning a skill? You go! I have no business with you.” The brahmins said: “Now you too have fallen under the sway of the ascetic Gotama, won over by his magic. What can we do in your presence?” And they departed by the way they had come. Vaṅgīsa developed insight and realized arahantship.

96. Evaṃ [Pg.256] thero arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Anuttānatthameva vaṇṇayissāma.

96. Thus, having attained arahantship, the elder recollected his past kamma and, with joy arisen, he declared the apadāna of his former conduct, beginning: “The Victor named Padumuttara….” We shall explain only the meaning that is not obvious.

99. Pabhāhi anurañjantoti so padumuttaro bhagavā nīlapītādichabbaṇṇapabhāhi raṃsīhi anurañjanto jalanto sobhayamāno vijjotamānoti attho. Veneyyapadumāni soti padumuttarasūriyo attano vacanasaṅkhātena sūriyaraṃsiyā veneyyajanasaṅkhātapadumāni visesena bodhento pabodhento arahattamaggādhigamena phullitāni karotīti attho.

99. Pabhāhi anurañjanto (coloring with radiances): that Blessed One Padumuttara, dyeing them with the rays of the six colors—blue, yellow, and so on—blazing, adorning, and illuminating: this is the meaning. Veneyyapadumāni so (he, the lotuses to be trained): the sun Padumuttara, with the sun-rays that are his speech, especially awakens and fully awakens the lotuses that are the persons to be trained, causing them to blossom with the attainment of the path to arahantship: this is the meaning.

100. Vesārajjehi sampannoti –

100. Vesārajjehi sampanno (endowed with the grounds of self-confidence)—

‘‘Antarāye ca niyyāne, buddhatte āsavakkhaye;

Etesu catuṭṭhānesu, buddho suṭṭhu visārado’’ti. –

“Regarding obstructive qualities and the path of deliverance, regarding Buddhahood and the destruction of the taints; in these four grounds, the Buddha is perfectly self-confident.”

Evaṃ vuttacatuvesārajjañāṇehi sampanno samaṅgībhūto samannāgatoti attho.

Endowed with the four knowledges of self-confidence thus stated, furnished with them, possessed of them: this is the meaning.

105. Vāgīso vādisūdanoti vādīnaṃ paṇḍitajanānaṃ īso padhāno ‘‘vādīso’’ti vattabbe da-kārassa ga-kāraṃ katvā evaṃ vuttanti daṭṭhabbaṃ. Sakatthaparatthavādaṃ sūdati paggharāpeti pākaṭaṃ karotīti vādisūdano.

105. Vāgīso vādisūdano: Vāgīsa means he is the lord (īso), the chief, of speakers (vādīnaṃ), that is, of wise people. It should be understood that this is said by changing the letter ‘d’ to ‘g’ when ‘vādīso’ should have been said. Vādisūdano: he makes flow (sūdati, paggharāpeti), makes manifest (pākaṭaṃ karoti), the teaching concerning one’s own welfare and the welfare of others; thus he is Vādisūdana.

110. Māramasanāti khandhamārādayo pañcamāre masati parāmasati viddhaṃsetīti māramasano. Diṭṭhisūdanāti vohāraparamatthasaṅkhātaṃ diṭṭhidassanaṃ sūdati paggharaṃ dīpetīti diṭṭhisūdano.

110. Māramasano: he touches (masati), crushes (parāmasati), and destroys (viddhaṃseti) the five Māras, beginning with the Māra of the aggregates; thus he is Māramasana. Diṭṭhisūdano: he illuminates (sūdati, dīpeti) the flowing forth (paggharaṃ) of the vision of views (diṭṭhidassanaṃ) designated as conventional and ultimate; thus he is Diṭṭhisūdana.

111. Vissāmabhūmi santānanti sakalasaṃsārasāgare santānaṃ kilamantānaṃ sotāpattimaggādiadhigamāpanena vissamabhūmi vissamaṭṭhānaṃ vūpasamanaṭṭhānanti attho.

111. Vissāmabhūmi santānaṃ (a land of rest for the continuity of beings): For the continuity of beings weary in the entire ocean of saṃsāra, he is a land of rest (vissāmabhūmi), a place of rest (vissamaṭṭhānaṃ), a place of appeasement (vūpasamanaṭṭhānaṃ), by leading them to attain the path of stream-entry and so on: this is the meaning.

132. Tatohaṃ vihatārambhoti tato paccekabuddhassa sarīradassanena ahaṃ vihatārambho vinaṭṭhasārambho, vinaṭṭhamāno nimmado hutvā pabbajjaṃ saṃ suṭṭhu yāciṃ saṃyāciṃ ārocesinti attho. Sesaṃ suviññeyyamevāti.

132. Tatohaṃ vihatārambho: ‘Then, on account of seeing the Paccekabuddha’s body, I was one whose effort was abandoned (vihatārambho), whose impetuosity was destroyed (vinaṭṭhasārambho), whose pride was destroyed, and having become free from conceit, I properly requested, earnestly beseeched, the going forth’: this is the meaning. The rest is easy to understand.

Vaṅgīsattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Vaṅgīsa is complete.

5. Nandakattheraapadānavaṇṇanā

5. The Commentary on the Apadāna of the Elder Nandaka

Pañcamāpadāne [Pg.257] padumuttaro nāma jinotiādikaṃ āyasmato nandakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikārotiādi sabbaṃ pāṭhānusārena suviññeyyamevāti.

The fifth Apadāna is the Apadāna of the Venerable Nandaka, beginning with 'Padumuttaro nāma jino.' That he too had made his aspiration under former Buddhas, and so on—all this is to be easily understood in accordance with the text.

Nandakattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Nandaka is concluded.

6. Kāḷudāyittheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Kāḷudāyi

Chaṭṭhāpadāne padumuttaro nāma jinotiādikaṃ āyasmato kāḷudāyittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare kulagehe nibbatto viññutaṃ patto satthu dhammadesanaṃ suṇanto satthāraṃ ekaṃ bhikkhuṃ kulappasādakānaṃ aggaṭṭhāne ṭhapentaṃ disvā tajjaṃ abhinīhārakammaṃ katvā taṃ ṭhānantaraṃ patthesi. Satthāpi byākāsi. So yāvajīvaṃ kusalaṃ katvā devamanussesu saṃsaranto amhākaṃ bodhisattassa mātukucchiyaṃ paṭisandhiggahaṇadivase devalokato cavitvā kapilavatthusmiṃyeva amaccakule paṭisandhiṃ gaṇhi. Bodhisattena saha ekadivaseyeva jāto, taṃdivasaṃyeva naṃ dukūlacumbaṭakena nipajjāpetvā bodhisattassa upaṭṭhānaṃ nayiṃsu. Bodhisattena hi saddhiṃ bodhirukkho, rāhulamātā, cattāro nidhī, ārohaniyahatthī, kaṇḍako, channo, kāḷudāyīti ime satta ekadivase jātattā sahajātā nāma ahesuṃ. Athassa nāmaggahaṇadivase sakalanagarassa udaggacittadivase jātattā udāyītveva nāmaṃ kariṃsu. Thokaṃ kāḷadhātukattā pana kāḷudāyīti paññāyittha. So bodhisattena saddhiṃ kumārakīḷaṃ kīḷanto vuddhiṃ agamāsi.

The sixth Apadāna is the Apadāna of the Venerable Kāḷudāyi, beginning with 'Padumuttaro nāma jino.' This one too, having made his aspiration under former Buddhas and accumulating in various existences merits that serve as a basis for liberation, was reborn in the time of the Blessed One Padumuttara in the city of Haṃsavatī in a good family. Having reached maturity and listened to the Teacher’s Dhamma discourse, he saw the Teacher appointing a certain bhikkhu to the foremost position among those who inspire faith in families. Having seen this, he made an aspiration for that very thing and longed for that same position. The Teacher too made a prediction for him. Having done good throughout his life and wandered among devas and humans, on the very day our Bodhisatta took conception, he passed away from the deva world and took rebirth in a minister’s family in Kapilavatthu itself. He was born on the very same day as the Bodhisatta. On that day, having laid him on a coil of fine cloth, they brought him to attend on the Bodhisatta. For along with the Bodhisatta, the Bodhi tree, Rāhula’s mother, the four great treasures, the state elephant, Kaṇṭhaka, Channa, and Kāḷudāyī—these seven were born on the same day and were thus called the 'co-natals.' Then, on his naming day, because he was born on a day of elation for the entire city, they gave him the name Udāyī. But because he was of a slightly dark complexion, he became known as Kāḷudāyī. He grew up playing childhood games with the Bodhisatta.

Aparabhāge lokanāthe mahābhinikkhamanaṃ nikkhamitvā anukkamena sabbaññutaṃ patvā pavattitavaradhammacakke rājagahaṃ upanissāya veḷuvane viharante suddhodanamahārājā taṃ pavattiṃ sutvā purisasahassaparivāraṃ ekaṃ amaccaṃ ‘‘puttaṃ me idhānehī’’ti pesesi. So satthu dhammadesanāvelāyaṃ satthu santikaṃ gantvā parisapariyante ṭhito dhammaṃ sutvā saparivāro [Pg.258] arahattaṃ pāpuṇi. Atha ne satthā ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Sabbe taṃkhaṇaṃyeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ahesuṃ. Arahattappattato paṭṭhāya ariyā nāma majjhattāva honti, tasmā raññā pesitasāsanaṃ dasabalassa nārocesi. Rājā neva gato āgacchati, na sāsanaṃ suyyatīti aparampi amaccaṃ purisasahassaparivāraṃ pesesi. Tasmimpi tathā paṭipanne aparampīti etena nayena navapurisasahassaparivāre nava amacce pesesi. Sabbe gantvā arahattaṃ patvā tuṇhībhūtā ahesuṃ.

Later, when the Protector of the World had gone forth in the Great Renunciation, had gradually attained omniscience, had set in motion the excellent Wheel of the Dhamma, and was dwelling near Rājagaha in the Bamboo Grove, the great king Suddhodana heard the news and sent a minister with a retinue of a thousand men, saying, 'Bring my son here.' That minister went to the Teacher during a Dhamma discourse, stood at the edge of the assembly, and after hearing the Dhamma, he and his retinue attained arahantship. Then the Teacher extended his hand, saying, 'Come, bhikkhus.' In that very moment, they all became like elders of sixty years’ standing, bearing bowls and robes created by psychic power. From the attainment of arahantship, noble ones are impartial; therefore, he did not deliver the king’s message to the One with Ten Powers. The king, thinking, 'The one who went does not return, nor is any message heard,' sent another minister with a retinue of a thousand men. When that one also acted in the same way, he sent another, and in this manner he sent nine ministers, each with a retinue of a thousand men. All of them went, attained arahantship, and remained silent.

Atha rājā cintesi – ‘‘ettakā janā mayi sinehābhāvena dasabalassa idhāgamanatthāya na kiñci kathayiṃsu, ayaṃ kho pana udāyī dasabalena samavayo sahapaṃsukīḷiko, mayi ca sinehavā, imaṃ pesessāmī’’ti. Atha taṃ pakkosāpetvā, ‘‘tāta, tvaṃ purisasahassaparivāro gantvā dasabalaṃ idhānehī’’ti vatvā pesesi. So pana gacchanto ‘‘sacāhaṃ, deva, pabbajituṃ labhissāmi, evāhaṃ bhagavantaṃ idhānessāmī’’ti vatvā raññā ‘‘pabbajitopi mama puttaṃ dassehī’’ti vutto rājagahaṃ gantvā satthu dhammadesanāvelāya parisapariyante ṭhito dhammaṃ sutvā saparivāro arahattaṃ patvā ehibhikkhubhāve patiṭṭhāsi. So arahattaṃ patvā – ‘‘na tāvāyaṃ dasabalassa kulanagaraṃ gantuṃ kālo, vassante pana upagate pabbatesu vanasaṇḍesu haritatiṇasañchannāya bhūmiyā gamanakālo bhavissatī’’ti gamanakālaṃ āgamento vassante sampatte satthu kulanagaraṃ gantuṃ gamanavaṇṇaṃ saṃvaṇṇesi. Vuttañcetaṃ theragāthāya (theragā. 527-530) –

Then the king thought: 'All those people, because they lack affection for me, said nothing about bringing the One with Ten Powers here. But this Udāyī is of the same age as the One with Ten Powers, a childhood playmate, and he is affectionate toward me. I will send him.' Then, having summoned him, he said, 'My dear, go with a retinue of a thousand men and bring the One with Ten Powers here,' and he sent him. But as he was leaving, he said, 'Your Majesty, if I am able to go forth, then I will bring the Blessed One here.' When the king told him, 'Even if you have gone forth, you must show my son to me,' he went to Rājagaha. Standing at the edge of the assembly during the Teacher's Dhamma discourse and hearing the Dhamma, he and his retinue attained arahantship and were established in the state of 'ehi-bhikkhu.' Having attained arahantship, he thought: 'This is not yet the time for the One with Ten Powers to go to his family’s city. But when the rainy season has arrived, when the ground in the mountains and forest groves is covered with green grass, that will be the time to go.' Awaiting the right time for the journey, when the rains arrived, he praised the beauty of the journey to the Teacher's family city. And this is stated in the Theragāthā (Thag 527–530):

‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;

Te accimantova pabhāsayanti, samayo mahāvīra bhāgī rasānaṃ.

“Now the trees are like glowing embers, venerable sir; seeking fruit, they have cast off their foliage. They shine as if aflame, great hero; it is the season for the partaking of saps.

‘‘Dumāni phullāni manoramāni, samantato sabbadisā pavanti;

Pattaṃ pahāya phalamāsasānā, kālo ito pakkamanāya vīra.

“The trees are in bloom, delightful, their fragrance wafts in every direction. Having shed their leaves, hoping for fruit, it is time, O hero, to set out from here.

‘‘Nevātisītaṃ [Pg.259] na panātiuṇhaṃ, sukhā utu addhaniyā bhadante;

Passantu taṃ sākiyā koḷiyā ca, pacchāmukhaṃ rohiniyaṃ tarantaṃ.

“It is not too cold, nor yet too hot; the season is pleasant for travel, venerable sir. Let the Sākyans and the Koliyans see you crossing the Rohiṇī, facing west.

‘‘Āsāya kasate khettaṃ, bījaṃ āsāya vappati;

Āsāya vāṇijā yanti, samuddaṃ dhanahārakā;

Yāya āsāya tiṭṭhāmi, sā me āsā samijjhatu.

“In hope the farmer ploughs his field, in hope the seed is sown; in hope the merchants, seeking wealth, travel to the sea. The hope on which I stand, may that hope of mine be fulfilled.

‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;

Saddalā haritā bhūmi, esa kālo mahāmuni. (a. ni. aṭṭha. 1.1.225);

“Not too cold, not too hot, not a time of famine or hunger; the earth is green with fresh grass. This is the time, O great sage.

‘‘Punappunañceva vapanti bījaṃ, punappunaṃ vassati devarājā;

Punappunaṃ khettaṃ kasanti kassakā, punappunaṃ dhaññamupeti raṭṭhaṃ.

“Again and again they sow the seed, again and again the king of devas sends rain; again and again the farmers plough the field, again and again grain comes to the country.

‘‘Punappunaṃ yācanakā caranti, punappunaṃ dānapatī dadanti;

Punappunaṃ dānapatī daditvā, punappunaṃ saggamupenti ṭhānaṃ.

“Again and again do beggars roam, again and again do patrons give; having given again and again, again and again they go to a heavenly state.

‘‘Vīro have sattayugaṃ puneti;

Yasmiṃ kule jāyati bhūripañño;

Maññāmahaṃ sakkati devadevo, tayā hi jāto muni saccanāmo.

“A hero, it is said, purifies seven generations in the family in which one of vast wisdom is born. I believe, O Sakyan, O god among gods, that from you has been born the sage, true to his name.

‘‘Suddhodano nāma pitā mahesino, buddhassa mātā pana māyanāmā;

Yā bodhisattaṃ parihariya kucchinā, kāyassa bhedā tidivamhi modati.

“The great seer’s father was named Suddhodana, and the Buddha’s mother was named Māyā. She who carried the Bodhisatta in her womb, at the breakup of the body, rejoices in heaven.

‘‘Sā gotamī kālakatā ito cutā, dibbehi kāmehi samaṅgibhūtā;

Sā modati kāmaguṇehi pañcahi, parivāritā devagaṇehi tehi.

That Gotamī, having passed away, has fallen from here, endowed with divine sensual pleasures. Surrounded by those hosts of devas, she rejoices in the five strands of sensual pleasure.

‘‘Buddhassa [Pg.260] puttomhi asayhasāhino, aṅgīrasassappaṭimassa tādino;

Pitupitā mayhaṃ tuvaṃsi sakka, dhammena me gotama ayyakosī’’ti. (theragā. 531-536);

I am a son of the Buddha, the unassailable victor, of the incomparable Aṅgirasa, the Suchlike One. You, Sakka, are my father’s father; by Dhamma, O Gotama, you are my grandfather, Kosiya.”

‘‘Ambā panasā kapiṭṭhā ca, pupphapallavalaṅkatā;

Dhuvapphalāni savanti, khuddāmadhukakūpamā;

Sevamāno ubho passe, gantukālo mahāyassa.

“Mango, jackfruit, and wood-apple trees, adorned with flowers and new leaves, drip with their constant fruits, like small honeycombs. Enjoying them on both sides of the path, it is time to go, O one of great fame.

‘‘Jambū sumadhurā nīpā, madhugaṇḍidivapphalā;

Tā ubhosu pajjotanti, gantukālo mahāyasa.

Sweet rose-apples and nīpa trees, with fruits like heavenly lumps of honey; they illuminate both sides of the path. It is time to go, O one of great fame.

‘‘Tiṇḍukāni piyālāni, soṇṇavaṇṇā manoramā;

Khuddakappaphalā niccaṃ, gantukālo mahāyasa.

Tinduka and piyāla trees, golden-hued and delightful, always have small, suitable fruits. It is time to go, O one of great fame.

‘‘Kadalī pañcamocci ca, supakkaphalabhūsitā;

Ubhopassesu lambanti, gantukālo mahāyasa.

Banana and pañcamocī trees, adorned with well-ripened fruit, hang down on both sides of the path. It is time to go, O one of great fame.

‘‘Madhupphaladharā niccaṃ, morarukkhā manoramā;

Khuddakappaphalā niccaṃ, gantukālo mahāyasa.

The delightful mora trees always bear honey-sweet fruit; they always have small, suitable fruits. It is time to go, O one of great fame.

‘‘Hintālatālapantī ca, rajatakkhandhova jotare;

Supakkaphalasañchannā, khuddakappā madhussavā;

Phalāni tāni khādante, gantukālo mahāyasa.

Rows of hintāla and tāla palms shine like silver trunks; covered with well-ripened fruit, they are small, suitable, and drip with honey. While eating those fruits, it is time to go, O one of great fame.

‘‘Udumbarāruṇāvaṇṇā, sadāsumadhurapphalā;

Ubhopassesu lambanti, gantukālo mahāyasa.

Udumbara trees, the color of dawn, always bearing very sweet fruit, hang down on both sides of the path. It is time to go, O one of great fame.

‘‘Itthambhūtā anekā te, nānāphaladharā dumā;

Ubhopassesu lambanti, gantukālo mahāyasa.

For you, there are many such trees bearing various fruits; they hang down on both sides of the path. It is time to go, O one of great fame.

‘‘Campakā salaḷā nāgā, sugandhā māluteritā;

Supupphitaggā jotanti, sugandhenābhipūjayuṃ;

Sādarā vinatāneva, gantukālo mahāyasa.

Campaka, salaḷa, and nāga trees, fragrant, stirred by the wind; their well-blossomed tops are radiant, as if honoring you with their fragrance. As if bowing respectfully, it is time to go, O one of great fame.

‘‘Punnāgā giripunnāgā, pupphitā dharaṇīruhā;

Supupphitaggā jotanti, sugandhenābhipūjayuṃ;

Sādarā vinatuggaggā, gantukālo mahāyasa.

Punnāga and mountain punnāga trees, flowering trees grown from the earth; their well-blossomed tops are radiant, as if honoring you with their fragrance. With their tips respectfully bent down, it is time to go, O one of great fame.

‘‘Asokā [Pg.261] koviḷārā ca, somanassakarā varā;

Sugandhā kaṇṇikā bandhā, rattavaṇṇehi bhūsitā;

Sādarā vinatuggaggā, samayo te mahāyasa.

Excellent asoka and koviḷāra trees, which bring delight; fragrant kaṇikāra trees in clusters, adorned with red hues. With their tips respectfully bent down, the time is yours, O one of great fame.

‘‘Kaṇṇikārā phullitā niccaṃ, sovaṇṇaraṃsijotakā;

Dibbagandhā pavāyanti, disā sabbāni sobhayaṃ;

Sādarā vinatāneva, samayo te mahāyasa.

Kaṇikāra trees are always in bloom, shining with golden rays; divine fragrances waft, beautifying all directions. As if bowing respectfully, the time is yours, O one of great fame.

‘‘Supattā gandhasampannā, ketakī dhanuketakī;

Sugandhā sampavāyanti, disā sabbābhigandhino;

Sādarā pūjayantāva, samayo te mahāyasa.

Ketakī and dhanuketakī trees, with beautiful leaves and rich in fragrance; their sweet scents waft forth, perfuming every direction. As if paying homage with respect, the time is yours, O one of great fame.

‘‘Mallikā jātisumanā, sugandhā khuddamallikā;

Disā sabbā pavāyanti, ubho magge pasobhayaṃ;

Sādarā te palambanti, samayo te mahāyasa.

Mallikā, jasmine, and small fragrant jasmine; their scents waft in all directions, beautifying both sides of the path. They hang down respectfully for you; the time is yours, O one of great fame.”

‘‘Sindhuvārā sītagandhā, sugandhā māluteritā;

Disā sabbābhipūjentā, ubho magge pasobhayaṃ;

Sādarā vinatuggaggā, samayo te mahāyasa.

“The sindhuvāra trees, cool-scented, fragrant, stirred by the wind, honoring all directions and beautifying both sides of the path, with their tops reverently bowed—it is your time, O one of great fame.”

‘‘Sīhā kesarasīhā ca, catuppadanisevitā;

Acchambhītā surāpāne, migarājā patāpino.

“Lions and maned lions, attended by other quadrupeds, fearless of strong drink, majestic kings of beasts.”

‘‘Sīhanādena pūjenti, sādarā te migābhibhū;

Maggamhi ubhato vūḷhā, samayo te mahāyasa.

“Those conquerors of beasts honor you reverently with a lion’s roar. Lined up on both sides of the path, they say: ‘It is your time, O one of great fame.’”

‘‘Byagghā sindhavā nakulā, sādhurūpā bhayānakā;

Ākāse sampatantāva, nibbhītā yena kenaci;

Tehi te sādarā natā, samayo te mahāyasa.

“Tigers, lions, and mongooses, of fine form yet fearsome, moving as if flying through the sky, unafraid of anyone at all; by them you are reverently honored with a bow. It is your time, O one of great fame.”

‘‘Tidhā pabhinnā chaddantā, surūpā sussarā subhā;

Sattappatiṭṭhitaṅgā te, ubho maggesu kūjino;

Sādarā hāsamānāva, samayo te mahāyasa.

“Six-tusked elephants in threefold rut, of beautiful form, sweet-voiced, and lovely, with their seven limbs firmly planted, trumpeting on both sides of the path; reverently, as if laughing, they say: ‘It is your time, O one of great fame.’”

‘‘Migā varāhā pasadā, citrāsāvayavā subhā;

Ārohapariṇāhena, surūpā aṅgasaṃyutā;

Ubho magge gāyamānāva, samayo te mahāyasa.

“Deer, boars, and spotted antelopes, well-proportioned in height and girth, of fine form and endowed with graceful limbs; as if singing on both sides of the path, they say: ‘It is your time, O one of great fame.’”

‘‘Gokaṇṇā [Pg.262] sarabhā rurū, ārohapariṇāhino;

Surūpā aṅgasampannā, sevamānāva accharuṃ;

Sevamānā tehi tadā, samayo te mahāyasa.

“Gokaṇṇa, Sarabha, and Ruru deer, well-proportioned in height and girth, of beautiful form and endowed with perfect limbs, attending you as if they were celestial nymphs; thus attended by them then, it was your time, O one of great fame.”

‘‘Dīpī acchā taracchā ca, tudarā varuṇā sadā;

Te dāni sikkhitā sabbe, mettāya tava tādino;

Te paccasevakā addhā, samayo te mahāyasa.

“Panthers, bears, and hyenas, always fierce and powerful; now they are all tamed by the loving-kindness of you, the Such-like One. They are indeed your attendants. It is your time, O one of great fame.”

‘‘Sasā siṅgālā nakulā, kalandakāḷakā bahū;

Kasturā sūrā gandhā te, kevalā gāyamānāva.

“Hares, jackals, mongooses, and many black squirrels; musk deer, brave and fragrant, all as if singing.”

Samayo te mahāyasa;

“It is your time, O one of great fame.”

‘‘Mayūrā nīlagīvā te, susikhā subhapakkhikā;

Supiñchā te sunādā ca, veḷuriyamaṇisannibhā;

Nādaṃ karontā pūjenti, kālo te pitudassane.

“They are peacocks with blue necks, with beautiful crests and lovely wings, with fine tails and sweet cries, resembling lapis lazuli gems. Crying out, they honor you, saying: ‘It is time for you to see your father.’”

‘‘Suvaṇṇacitrahaṃsā ca, javahaṃsā vihācarā;

Te sabbe āsayā chuddhā, jinadassanabyāvaṭā;

Madhurassarena kūjanti, kālo te pitudassane.

“Golden-hued, variegated swans and swift swans that roam the sky—all of them are pure in heart, intent on seeing the Victor. They cry with a sweet voice: ‘It is time for you to see your father.’”

‘‘Haṃsā koñcā sunadā te, cakkavākā nadīcarā;

Bakā balākā rucirā, jalakākā sarakukkuṭā;

Sādarābhinādino ete, kālo te pitudassane.

“Swans and sweet-sounding curlews, river-frequenting ruddy geese, beautiful cranes and egrets, cormorants and moorhens—these all cry out respectfully: ‘It is time for you to see your father.’”

‘‘Citrā surūpā sussarā, sāḷikā suvataṇḍikā;

Rukkhaggā sampatantā te, ubho maggesu kūjino;

Tesu tesu nikūjanti, kālo te pitudassane.

“Variegated, beautiful, and sweet-voiced mynah birds and woodpeckers fly from treetop to treetop, chirping on both sides of the path. In all those places they warble: ‘It is time for you to see your father.’”

‘‘Kokilā sakalā citrā, sadā mañjussarā varā;

Vimhāpitā te janataṃ, saddhimittādike surā;

Sarehi pūjayantāva, kālo te pitudassane.

“All the variegated cuckoos, ever sweet-voiced and excellent, astonishing the people, along with gods, friends, and others, as if honoring you with their songs, they cry: ‘It is time for you to see your father.’”

‘‘Bhiṅkā kurarā sārā, pūritā kānane sadā;

Ninnādayantā pavanaṃ, aññamaññasamaṅgino;

Gāyamānā sareneva, kālo te pitudassane.

“Drongos, ospreys, and mynahs always fill the forest; making the woods resound, in harmony with one another, singing with their voices, they cry: ‘It is time for you to see your father.’”

‘‘Tittirā [Pg.263] susarā sārā, susarā vanakukkuṭā;

Mañjussarā rāmaṇeyyā, kālo te pitudassane.

“Sweet-voiced and lovely partridges, sweet-voiced jungle fowl, charming and delightful, all cry: ‘It is time for you to see your father.’”

‘‘Setavālukasañchannā, supatitthā manoramā;

Madhurodakasampuṇṇā, sarā jotanti te sadā;

Tattha nhatvā pivitvā ca, samayo te ñātidassane.

“Lakes covered with white sand, with fine bathing spots, delightful, and filled with sweet water, always gleam for you. Having bathed and drunk there, it will be time for you to see your kinsmen.”

‘‘Kumbhīrāmakarākiṇṇā, valayā muñjarohitā;

Macchakacchapabyāviddhā, sarā sītodakā subhā;

“The cool and lovely lakes are crowded with crocodiles and makaras, encircled by muñja grass and red lotuses, and teeming with fish and turtles.”

Tattha nhatvā pivitvā ca, samayo te ñātidassane.

“Having bathed and drunk there, it will be time for you to see your kinsmen.”

‘‘Nīluppalasamākiṇṇā, tathā rattuppalehi ca;

Kumuduppalasaṃkiṇṇā, sarā sobhantinekadhā;

Tattha sītalakā toyā, samayo te ñātidassane.

“Strewn with blue water lilies, and likewise with red ones, mingled with white lotuses, the lakes shine in many ways. There the waters are cool. It is time for you to see your kinsmen.”

‘‘Puṇḍarīkehi sañchannā, padumehi samohatā;

Ubho maggesu sobhanti, pokkharañño tahiṃ tahiṃ;

Tatthodakāni nhāyanti, samayo te ñātidassane.

“Covered with white lotuses, overgrown with red lotuses, lotus ponds here and there beautify both sides of the path. There the waters are for bathing. It is time for you to see your kinsmen.”

‘‘Setapulinasaṃkiṇṇā, supatitthā manoramā;

Sītodakamahoghehi, sampuṇṇā tā nadī subhā;

Ubho maggehi sandanti, samayo te ñātidassane.

“Strewn with white sandbanks, with fine fords, delightful, those beautiful rivers are full with great torrents of cool water. They flow on both sides of the path. It is time for you to see your kinsmen.”

‘‘Maggassa ubhatopasse, gāmanigamasamākulā;

Saddhā pasannā janatā, ratanattayamāmakā;

Tesaṃ sampuṇṇasaṅkappo, samayo te ñātidassane.

“On both sides of the path are crowds of people from the villages and towns, faithful and confident, devoted to the Triple Gem. To fulfill their aspiration, it is time for you to see your kinsmen.”

‘‘Tesu tesu padesesu, devā mānussakā ubho;

Gandhamālābhipūjenti, samayo te ñātidassane’’ti.

“In those various regions, both gods and humans worship you with perfumes and garlands. It is time for you to see your kinsmen.”

Evaṃ thero saṭṭhimattāhi gāthāhi satthu gamanavaṇṇaṃ saṃvaṇṇesi. Atha kho bhagavā ‘‘kāḷudāyī mama gamanaṃ pattheti, pūressāmissa saṅkappa’’nti tattha gamane bahūnaṃ visesādhigamaṃ disvā vīsatisahassakhīṇāsavaparivuto rājagahato aturitacārikāvasena vuttappakāraphalāphale anubhavanto dvipadacatuppadādisamūhānaṃ sevanapūjāya pūjiyamāno vuttappakārasugandhapupphagandhehi gandhiyamāno gāmanigamavāsīnaṃ saṅgahaṃ kurumāno kapilavatthugāmimaggaṃ [Pg.264] paṭipajji. Thero iddhiyā kapilavatthuṃ gantvā rañño purato ākāse ṭhito adiṭṭhapubbaṃ vesaṃ disvā, raññā – ‘‘kosi tva’’nti pucchito ‘‘sace amaccaputtaṃ tayā bhagavato santike pesitaṃ na jānāsi, evaṃ jānāhī’’ti vadanto –

Thus the elder praised the Teacher’s journey with about sixty verses. Then the Blessed One, thinking, “Kāḷudāyī desires that I make this journey; I will fulfill his aspiration,” and seeing that many would attain distinction during that journey, set out from Rājagaha. Surrounded by twenty thousand arahants, he proceeded by way of an unhurried tour, experiencing the fruits and results as described, being honored with the service and worship of hosts of bipeds and quadrupeds, perfumed by the fragrances of flowers as described, and bestowing his favor upon the inhabitants of the villages and towns, he took the road leading to Kapilavatthu. The elder, having gone to Kapilavatthu by psychic power, stood in the air before the king. Seeing his unprecedented appearance, the king asked, “Who are you?” The elder replied, “If you do not recognize the minister’s son whom you sent to the Blessed One, then know this,” and he said:

‘‘Buddhassa puttomhi asayhasāhino, aṅgīrasassappaṭimassa tādino;

Pitupitā mayhaṃ tuvaṃsi sakka, dhammena me gotama ayyakosī’’ti. (theragā. 536) – gāthamāha;

He spoke this verse: ‘I am the son of the Buddha, the unendurable endurer, the Angirasa, the peerless Such-like One. You, O Sakyan, are the father of my Father; by the Dhamma, O Gotama, you are my grandfather.’”

Tattha buddhassa puttomhīti sabbaññubuddhassa ure vāyāmajanitāhi dhammadesanāhi jātatāya orasaputto amhi. Asayhasāhinoti abhisambodhito pubbe ṭhapetvā mahābodhisattaṃ aññehi sahituṃ asakkuṇeyyattā asayhassa sakalabodhisambhārassa, mahākaruṇākarassa ca sahanato tato parampi aññehi sahituṃ abhibhavituṃ asakkuṇeyyattā asayhānaṃ pañcannaṃ mārānaṃ sahanato abhibhavanato āsayānusayacaritādhimuttiādivibhāgāvabodhena yathārahaṃ veneyyānaṃ diṭṭhadhammikasamparāyikaparamatthehi anusāsanīsaṅkhātassa aññehi asayhassa buddhakiccassa sahanato tattha vā sādhukārībhāvato asayhasāhino. Aṅgīrasassāti aṅgīkatasīlādisampattikassa. ‘‘Aṅgamaṅgehi niccharaṇakaobhāsassā’’ti apare. Keci pana ‘‘aṅgīraso siddhatthoti imāni dve nāmāni pitarāyeva gahitānī’’ti vadanti. Appaṭimassāti anupamassa iṭṭhādīsu tādilakhaṇasampattiyā tādino. Pitupitā mayhaṃ tuvaṃsīti ariyajātivasena mayhaṃ pitu sammāsambuddhassa lokavohāravasena tvaṃ pitā asi. Sakkāti vaṃsena rājānaṃ ālapati. Dhammenāti sabhāvena ariyajātilokiyajātīhi dvinnaṃ jātīnaṃ sabhāvasamodhānena. Gotamāti gottena rājānaṃ ālapati. Ayyakosīti pitāmaho ahosi. Ettha ca ‘‘buddhassa puttomhī’’tiādiṃ vadanto thero aññaṃ byākāsi.

Herein, I am the son of the Buddha means: I am the legitimate son of the All-Knowing Buddha, born from the Dhamma teachings generated by the striving in his breast. Of the unendurable endurer: before his full enlightenment, he endured the entire store of requisites for enlightenment, which is unendurable for others apart from a great bodhisatta, and he endured great compassion; after his enlightenment, he endured and vanquished the five Māras, who are unendurable and cannot be vanquished by others; and he endured the Buddha’s duty of instructing trainees according to their dispositions, which is unendurable for others. Of the Angirasa: of one endowed with the attainment of virtue and so on, which he had taken upon himself. Others say it means ‘of one whose radiance issues from his every limb.’ Some, however, say: ‘Angirasa and Siddhattha—these two names were given by his father.’ Of the peerless: of the incomparable one. Such-like One: because he possesses the characteristic of steadfastness amidst desirable and undesirable things. You are the father of my Father: you are the father by worldly convention of my father, the Perfectly Enlightened One, who is my father by way of noble birth. O Sakyan: he addresses the king by his lineage. By the Dhamma: by nature, that is, by the combination of the natures of the two births, the noble birth and the worldly birth. O Gotama: he addresses the king by his clan. You are my grandfather: you were my grandfather. Herein, by saying, ‘I am the son of the Buddha,’ etc., the elder was making a special declaration.

Evaṃ [Pg.265] pana attānaṃ jānāpetvā haṭṭhatuṭṭhena raññā mahārahe pallaṅke nisīdāpetvā attano paṭiyāditassa nānaggarasabhojanassa pattaṃ pūretvā patte dinne gamanākāraṃ dassesi. ‘‘Kasmā gantukāmattha, bhuñjathā’’ti vutte, satthu santikaṃ gantvā bhuñjissāmīti. Kahaṃ pana satthāti? Vīsatisahassabhikkhuparivāro tumhākaṃ dassanatthāya maggaṃ paṭipannoti. Tumhe imaṃ piṇḍapātaṃ bhuñjatha, aññaṃ bhagavato haratha. Yāva ca mama putto imaṃ nagaraṃ pāpuṇāti, tāvassa itoyeva piṇḍapātaṃ harathāti. Thero bhattakiccaṃ katvā rañño ca parisāya ca dhammaṃ desetvā satthu āgamanato puretarameva rājanivesanaṃ ratanattayaguṇesu abhippasannaṃ karonto sabbesaṃ passantānaṃyeva satthu āharitabbabhattapuṇṇaṃ pattaṃ ākāse vissajjetvā sayampi vehāsaṃ abbhuggantvā piṇḍapātaṃ upanetvā satthu hatthe ṭhapesi. Satthāpi taṃ piṇḍapātaṃ paribhuñji. Evaṃ saṭṭhiyojanaṃ maggaṃ divase divase yojanaṃ gacchantassa bhagavato rājagehato bhattaṃ āharitvā adāsi. Bhagavā kamena kapilavatthunagaraṃ patvā punadivase rājavīthiyaṃ piṇḍāya carati. Taṃ sutvā suddhodanamahārājā tattha gantvā, ‘‘mā evaṃ kattabbaṃ maññi, nayidaṃ rājavaṃsappaveṇī’’ti. ‘‘Ayaṃ tumhākaṃ, mahārāja, vaṃso, īdiso amhākaṃ pana buddhavaṃso’’ti vatvā –

Having thus made himself known, the king, joyful and delighted, had him seated on a magnificent couch, filled a bowl with various choice foods he had prepared, and gave him the bowl. When it was given, the elder showed his intention to leave. When asked, “Why do you wish to go? Eat here,” he replied, “I will eat after I have gone to the Teacher.” “But where is the Teacher?” “Surrounded by twenty thousand monks, he has set out on the road to see you.” “You eat this almsfood, and take another for the Blessed One. And until my son reaches this city, bring him almsfood from here.” The elder, having finished his meal, taught the Dhamma to the king and his retinue. Even before the Teacher’s arrival, he made the royal palace confidently devoted to the qualities of the Triple Gem. Then, in full view of everyone, he tossed the bowl full of food for the Teacher into the air, rose up into the sky himself, brought the almsfood, and placed it in the Teacher’s hands. The Teacher then partook of that almsfood. In this way, he brought food from the king’s house and gave it to the Blessed One each day as he traveled one yojana per day along the sixty-yojana path. The Blessed One in due course reached the city of Kapilavatthu. The next day, he was walking for alms along the royal street. Hearing this, King Suddhodana went there and said, “Sir, you should not do this. This is not the custom of the royal lineage.” The Buddha replied, “This, great king, is your lineage. But this is our lineage, the lineage of the Buddhas,” and he said:

‘‘Uttiṭṭhe nappamajjeyya, dhammaṃ sucaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi ca.

“One should arise and not be negligent; one should practice the Dhamma well. One who practices the Dhamma dwells happily in this world and in the next.”

‘‘Dhammaṃ care sucaritaṃ, na naṃ duccaritaṃ care;

Dhammacārī sukhaṃ seti, asmiṃ loke paramhi cā’’ti. (dha. pa. 168-169) –

“One should practice the Dhamma well; one should not practice it badly. One who practices the Dhamma dwells happily in this world and in the next.”

Dhammaṃ desesi. Rājā sotāpattiphale patiṭṭhahi. Tato rājā buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā sakamandire bhojetvā sampavāretvā bhojanāvasāne dhammapālajātakaṃ (jā. 1.10.92 ādayo) sutvā sapariso anāgāmiphale patiṭṭhahi. Aparabhāge setacchattassa heṭṭhā nipannova arahattaṃ patvā parinibbāyi.

He taught the Dhamma. The king was established in the fruit of stream-entry. Then the king invited the community of bhikkhus headed by the Buddha, fed them in his own palace, and served them to their satisfaction. At the conclusion of the meal, after listening to the Dhammapāla Jātaka (Jā 1.10.92ff.), he and his retinue were established in the fruit of non-returning. Later, while lying beneath a white parasol, he attained arahantship and attained final Nibbāna.

Tato bhagavā rāhulamātuyā bimbādeviyā pāsādaṃ gantvā tassā dhammaṃ desetvā sokaṃ vinodetvā candakinnarījātakadesanāya (jā. 1.14.18 ādayo) pasādaṃ janetvā nigrodhārāmaṃ agamāsi. Atha bimbādevī puttaṃ rāhulakumāraṃ āha – ‘‘gaccha, tava pitu santakaṃ dhanaṃ yācāhī’’ti. Kumāro ‘‘dāyajjaṃ[Pg.266], me samaṇa, dehī’’ti vatvā bhagavantaṃ anubandhitvā, ‘‘sukhā, te samaṇa, chāyā’’ti vadanto gacchati. Taṃ bhagavā nigrodhārāmaṃ netvā ‘‘lokutaradāyajjaṃ gaṇhāhī’’ti vatvā pabbājesi. Atha bhagavā ariyagaṇamajjhe nisinno ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ kulappasādakānaṃ yadidaṃ kāḷudāyī’’ti (a. ni. 1.219, 225) theraṃ etadagge ṭhapesi.

Then the Blessed One went to the palace of Rāhula’s mother, Bimbādevī, taught her the Dhamma, dispelled her sorrow, and inspired confidence in her with a discourse on the Candakinnarī Jātaka (Jā 1.14.18ff.). He then returned to the Nigrodhārāma. Then Bimbādevī said to her son, Prince Rāhula: “Go, ask your father for your inheritance.” The prince followed the Blessed One, saying, “Give me my inheritance, ascetic,” and as he went, he said, “Pleasant is your shadow, ascetic.” The Blessed One led him to the Nigrodhārāma, said, “Take the supramundane inheritance,” and gave him the going forth. Then, seated amidst the assembly of noble ones, the Blessed One placed the elder in the foremost position, saying: “Bhikkhus, among my bhikkhu disciples who inspire confidence in families, the foremost is this one, that is, Kāḷudāyī” (AN 1.219, 225).

165. Thero pattaetadaggaṭṭhāno attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādigāthāyo abhāsi. Tattha anuttānapadameva vaṇṇayissāma.

165. The elder, having attained this foremost position, recollected his past kamma and, filled with joy, proclaimed the apadāna of his former conduct by reciting the verses beginning: “The Victor named Padumuttara….” Herein, we will comment only on the words that are not self-evident.

166. Guṇāguṇavidūti guṇañca aguṇañca guṇāguṇaṃ, vaṇṇāvaṇṇaṃ, kusalākusalaṃ vā taṃ jānātīti guṇāguṇavidū. Kataññūti aññehi kataguṇaṃ jānātīti kataññū, ekadivasampi bhattadānādinā katūpakārassa rajjampi dātuṃ samatthattā kataññū. Katavedīti kataṃ vindati anubhavati sampaṭicchatīti katavedī. Titthe yojeti pāṇineti sabbasatte nibbānapavesanupāye kusalapathe magge dhammadesanāya yojeti sampayojeti patiṭṭhāpetīti attho. Sesaṃ uttānatthameva. Gamanavaṇṇanagāthānamattho theragāthāyaṃ vuttoyevāti.

166. Guṇāguṇavidū (Knower of virtue and fault): this means one who knows virtue and fault (guṇa and aguṇa), that is, praise and blame (vaṇṇa and avaṇṇa), or the skillful and unskillful. Kataññū (Grateful): this means one who knows the good done by others. He is called kataññū because he is capable of giving even his kingdom to one who has done him a favor, such as by offering food for a single day. Katavedī (Responsive to kindness): this means one who finds, experiences, or acknowledges what has been done for him. Titthe yojeti pāṇine (He establishes beings at the ford): this means he directs, connects, and establishes all beings in the path, the skillful path, the means for entering Nibbāna, by teaching the Dhamma. The rest has an obvious meaning. The meaning of the verses describing the journey has already been explained in the Theragāthā.

Kāḷudāyittheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Kāḷudāyī is concluded.

7. Abhayattheraapadānavaṇṇanā

7. The Commentary on the Apadāna of the Elder Abhaya

Sattamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato abhayattherassa apadānaṃ. Ayampi purimajinavaresu katādhikāro tattha tattha bhave vipaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle haṃsavatīnagare brāhmaṇakule nibbatto. So vuddhimanvāya vedaṅgapārago sakaparasamayakusalo ekadivasaṃ satthu dhammadesanaṃ sutvā pasannamānaso bhagavantaṃ gāthāhi thomesi. So tattha yāvatāyukaṃ ṭhatvā puññāni katvā tato cuto devaloke nibbatto aparāparaṃ sugatīsuyevaṃ [Pg.267] saṃsaranto imasmiṃ buddhuppāde rājagahe bimbisārarañño putto hutvā nibbatti, abhayotvevassa nāmaṃ kariṃsu. So vayappatto nigaṇṭhehi saddhiṃ vissāsiko hutvā caranto ekadivasaṃ nigaṇṭhena nāṭaputtena satthu vādāropanatthāya pesito nipuṇapañhaṃ pucchitvā nipuṇabyākaraṇaṃ sutvā pasanno satthu santike pabbajitvā kammaṭṭhānānurūpaṃ ñāṇaṃ pesetvā nacirasseva arahattaṃ pāpuṇi.

The seventh apadāna is that of the Venerable Elder Abhaya, beginning: “The Victor named Padumuttara….” He too, having made his aspiration under previous Supreme Jinas and in subsequent existences accumulated meritorious deeds that serve as a basis for liberation, was reborn in a brahmin family in the city of Haṃsavatī at the time of the Blessed One Padumuttara. When he came of age, he mastered the Vedas and their auxiliary sciences and was skilled in his own and others’ philosophical systems. One day, after hearing the Teacher’s Dhamma discourse, with a confident mind he praised the Blessed One with verses. Having lived there for his full lifespan doing meritorious deeds, he passed away and was reborn in a deva world. Wandering thus through happy destinations, during the present Buddha-dispensation he was reborn in Rājagaha as a son of King Bimbisāra. They gave him the name Abhaya. When he came of age, he associated closely with the Nigaṇṭhas. One day, sent by Nigaṇṭha Nāṭaputta to challenge the Teacher to a debate, he asked a subtle question. Hearing the subtle explanation, he gained faith, went forth under the Teacher, and by directing his knowledge in accordance with his meditation subject, he soon attained arahantship.

195. So arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Taṃ sabbaṃ suviññeyyamevāti.

195. Having attained arahantship, he recollected his past kamma and, filled with joy, proclaimed the apadāna of his former conduct, beginning with the words: “The Victor named Padumuttara….” All of this is easily understood.

Abhayattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Abhaya is concluded.

8. Lomasakaṅgiyattheraapadānavaṇṇanā

8. The Commentary on the Apadāna of the Elder Lomasakaṅgiya

Aṭṭhamāpadāne imamhi bhaddake kappetiādikaṃ āyasmato lomasakaṅgiyattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto kassapassa bhagavato kāle brāhmaṇakule nibbatto saddho pasanno ahosi. Aparo candano nāma tassa sahāyo cāsi. Te dvepi satthu santike dhammaṃ sutvā pasannamānasā pabbajitvā yāvajīvaṃ sīlaṃ rakkhitvā suparisuddhasīlā tato cutā devaloke nibbattitvā ekaṃ buddhantaraṃ dibbasukhaṃ anubhaviṃsu. Tesu ayaṃ imasmiṃ buddhuppāde sākiyakule nibbattitvā aparo candano devaputto hutvā tāvatiṃsabhavane nibbatti. Atha so sakyakulappasādakena kāḷudāyinā ārādhitena bhagavatā sakyarājūnaṃ mānamaddanāya kataṃ vessantaradhammadesanāyaṃ (jā. 2.22.1655 ādayo) pokkharavassaiddhipāṭihāriyaṃ disvā pasannamānaso pabbajitvā majjhimanikāye vuttaṃ bhaddekarattasuttantadesanaṃ sutvā araññavāsaṃ vasanto bhaddekarattasuttantadesanānusāsanaṃ (ma. ni. 3.286 ādayo) saritvā tadanusārena ñāṇaṃ pesetvā kammaṭṭhānaṃ manasi karitvā arahattaṃ pāpuṇi.

The eighth apadāna is that of the Venerable Elder Lomasakaṅgiya, beginning: “In this fortunate eon….” He too, having made his aspiration under previous Buddhas and in subsequent existences accumulated meritorious deeds that serve as a basis for liberation, was reborn in a brahmin family at the time of the Blessed One Kassapa; he was faithful and confident. He had a companion named Candana. Both of them heard the Dhamma from the Teacher and, with confident minds, went forth. They guarded their virtue their entire lives and, being of perfectly pure virtue, they passed away and were reborn in a deva world, where they experienced divine bliss for one Buddha-interval. Of these two, this one was reborn in the Sākiyan clan during the present Buddha-dispensation; the other, Candana, became a devaputta and was reborn in the Tāvatiṃsa realm. Then, when the Blessed One—at the request of Kāḷudāyī, who inspired confidence in the Sākiyan clan—gave a discourse on the Vessantara Jātaka (Jā 2.22.1655ff.) to crush the pride of the Sākiyan kings, this one saw the psychic miracle of the lotus-rain. With a confident mind, he went forth. After hearing the discourse on the Bhaddekaratta Sutta as taught in the Majjhima Nikāya (MN 131), he went to dwell in the forest. Recollecting the instructions in the Bhaddekaratta Sutta (MN 131ff.), he directed his knowledge accordingly, brought the meditation subject to mind, and attained arahantship.

225. Arahattaṃ [Pg.268] patvā attano pubbakammaṃ saritvā sañjātasomanasso pubbacaritāpadānaṃ pakāsento imamhi bhaddake kappetiādimāha. Tattha kappo tāva catubbidho – sārakappo, varakappo, maṇḍakappo, bhaddakappoti. Tesu yasmiṃ kappe eko buddho uppajjati, ayaṃ sārakappo nāma. Yasmiṃ dve vā tayo vā buddhā uppajjanti, ayaṃ varakappo nāma. Yasmiṃ cattāro buddhā uppajjanti, ayaṃ maṇḍakappo nāma. Yasmiṃ pañca buddhā uppajjanti, ayaṃ bhaddakappo nāma. Aññattha pana –

225. Having attained arahantship, he recollected his past kamma and, filled with joy, proclaimed the apadāna of his former conduct, beginning with the words: “In this fortunate eon….” Herein, an eon is fourfold: an essence-eon (sārakappa), an excellent-eon (varakappa), a quintessential-eon (maṇḍakappa), and a fortunate-eon (bhaddakappa). Among these, an eon in which one Buddha arises is called an essence-eon. An eon in which two or three Buddhas arise is called an excellent-eon. An eon in which four Buddhas arise is called a quintessential-eon. An eon in which five Buddhas arise is called a fortunate-eon. But elsewhere—

‘‘Sārakappo maṇḍakappo, sāramaṇḍakappo tathā;

Varakappo bhaddakappo, kappā pañcavidhā siyuṃ.

“The essence-eon, the dregs-eon, and the essence-and-dregs-eon; the excellent-eon, the fortunate-eon—eons are of five kinds.

‘‘Eko dve tayo cattāro, pañca buddhā yathākkamaṃ;

Etesu pañcakappesu, uppajjanti vināyakā’’ti. –

“One, two, three, four, five Buddhas in due order; in these five eons, the Leaders arise.”

Evaṃ pañca kappā vuttā. Tesu ayaṃ kappo ‘‘kakusandho koṇāgamano kassapo gotamo metteyyo’’ti pañcabuddhapaṭimaṇḍitattā bhaddakappo nāma jāto.

Thus, five eons have been mentioned. Among them, this eon has come to be called the Fortunate Eon because it is adorned with five Buddhas: Kakusandha, Koṇāgamana, Kassapa, Gotama, and Metteyya.

Tasmā imasmiṃ bhaddakappamhi kassapo nāyako uppajjīti sambandho. Sesaṃ uttānatthamevāti.

Therefore, the connection is: ‘In this Fortunate Eon the leader Kassapa arose.’ The rest has an obvious meaning.

Lomasakaṅgiyattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Lomasakaṅgiya is concluded.

9. Vanavacchattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Vanavaccha

Navamāpadāne imamhi bhaddake kappetiādikaṃ āyasmato vanavacchattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto kassapassa bhagavato kāle kulagehe nibbatto viññutaṃ patvā satthu dhammadesanaṃ sutvā saddhājāto pabbajitvā parisuddhaṃ brahmacariyaṃ caritvā tato cuto devaloke nibbatto, tato cuto araññāyatane bhikkhūnaṃ samīpe kapotayoniyaṃ nibbatto. Tesu mettacitto dhammaṃ sutvā tato cuto devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthusmiṃ brāhmaṇakule nibbatti. Tassa mātukucchigatakāleyeva mātu dohaḷo udapādi vane vasituṃ vane vijāyituṃ[Pg.269]. Tato icchānurūpavasena vane vasantiyā gabbhavuṭṭhānaṃ ahosi. Gabbhato nikkhantañca naṃ kāsāvakhaṇḍena paṭiggahesuṃ. Tadā bodhisattassa uppannakālo, rājā taṃ kumāraṃ āharāpetvā saheva posesi. Atha bodhisatto mahābhinikkhamanaṃ nikkhamitvā pabbajitvā chabbasāni dukkarakārikaṃ katvā buddhe jāte so mahākassapassa santikaṃ gantvā tassovāde pasanno tassa santikā buddhuppādabhāvaṃ sutvā satthu santikaṃ gantvā dhammaṃ sutvā pabbajitvā nacirasseva chaḷabhiñño arahā ahosi.

In the ninth Apadāna, this is the Apadāna of the Venerable Vanavaccha, beginning with 'in this fortunate eon.' He too, having made an aspiration under previous Buddhas, accumulated merits in various existences that are a basis for liberation. During the time of the Blessed One Kassapa, he was born in a good family, and having reached maturity, he heard the Teacher’s Dhamma exposition. Inspired by faith, he went forth and lived the perfectly pure holy life. After passing away from there, he was reborn in a deva world. Passing away from there, he was reborn from a pigeon’s womb near some monks in a forest hermitage. With a mind of loving-kindness towards them, he listened to the Dhamma. After passing away from there, he wandered through the realms of devas and humans until, during this Buddha-era, he was born into a brahmin family in Kapilavatthu. While he was in his mother’s womb, a pregnancy-craving arose in her to dwell in the forest and to give birth in the forest. In accordance with her wish, while she was dwelling in the forest, her delivery from the womb occurred. When he emerged from the womb, they received him with a piece of saffron-colored cloth. At that time, the Bodhisatta had been born. The king had the boy brought and raised him together with the Bodhisatta. Then, after the Bodhisatta had gone forth in the great renunciation, practiced austerities for six years, and awakened as the Buddha, this one went to Mahākassapa. Pleased with his instruction, he heard from him about the Buddha’s appearance. He then went to the Teacher, listened to the Dhamma, went forth, and before long became an arahant endowed with the six higher knowledges.

251. So arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento imamhi bhaddake kappetiādimāha. Tattha brahmabandhu mahāyasoti ettha brāhmaṇānaṃ bandhu ñātakoti brāhmaṇabandhūti vattabbe gāthābandhasukhatthaṃ ‘‘brahmabandhū’’ti vuttanti veditabbaṃ. Lokattayabyāpakayasattā mahāyaso. Sesaṃ sabbaṃ suviññeyyamevāti.

251. Having attained arahantship, he recollected his own past deeds and, filled with joy, he declared his past life story, beginning with: 'In this fortunate eon…' Herein, regarding 'a kinsman of brahmins, of great fame': when it should have been said 'brāhmaṇabandhu,' meaning a kinsman or relative of brahmins, it should be understood that it was said as 'brahmabandhū' for the sake of metrical ease. 'Of great fame' means his fame pervaded the three worlds. The rest is all easily understood.

Vanavacchattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Vanavaccha is complete.

10. Cūḷasugandhattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Cūḷasugandha

Dasamāpadāne imamhi bhaddake kappetiādikaṃ āyasmato sugandhattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto kassapasammāsambuddhakāle bārāṇasiyaṃ vibhavasampanne kule nibbatto viññutaṃ patvā satthu santike dhammaṃ sutvā sabbadā namassamāno mahādānaṃ dadamāno māsassa sattakkhattuṃ bhagavato gandhakuṭiyā catujjātigandhena vilimpesi. ‘‘Mama nibbattanibbattaṭṭhāne sarīrato sugandhagandho nibbattatū’’ti patthanaṃ akāsi. Bhagavā taṃ byākāsi. So yāvatāyukaṃ ṭhatvā puññāni karonto tato cuto devaloke nibbatto kāmāvacaralokaṃ sarīragandhena sugandhaṃ kurumāno sugandhadevaputtoti pākaṭo ahosi. So devalokasampattiyo anubhavitvā tato cuto imasmiṃ buddhuppāde mahābhogakule [Pg.270] nibbatti, tassa mātukucchigatasseva mātuyā sarīragandhena sakalagehaṃ sakalanagarañca sugandhena ekagandhaṃ ahosi, jātakkhaṇe sakalaṃ sāvatthinagaraṃ sugandhakaraṇḍako viya ahosi, tenassa sugandhoti nāmaṃ kariṃsu. So vuddhiṃ agamāsi. Tadā satthā sāvatthiyaṃ patvā jetavanamahāvihāraṃ paṭiggahesi, taṃ disvā pasannamānaso bhagavato santike pabbajitvā nacirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Tassa uppannadivasato paṭṭhāya yāva parinibbānā etthantare nipannaṭṭhānādīsu sugandhameva vāyi. Devāpi dibbacuṇṇadibbagandhapupphāni okiranti.

In the tenth Apadāna, this is the Apadāna of the Venerable Sugandha, beginning with 'in this fortunate eon.' He too, having made an aspiration under previous Buddhas, accumulated merits in various existences that are a basis for liberation. During the time of Kassapa the Perfectly Self-Enlightened One, he was born into a wealthy family in Bārāṇasī. Having reached maturity, he listened to the Dhamma in the Teacher's presence, always paying homage and giving great gifts. Seven times a month, he anointed the Blessed One's fragrant chamber with the four kinds of scents. He made the aspiration: 'May a fragrant scent arise from my body wherever I am reborn.' The Blessed One made a prediction about this for him. He lived out his lifespan performing meritorious deeds, and after passing away, was reborn in a deva world. Making the sense-sphere world fragrant with his bodily scent, he became known as the deva-son Sugandha. After enjoying the felicities of the deva world, he passed away and was reborn during this Buddha-era into a family of great wealth. From the moment he was conceived in his mother’s womb, the whole house and the whole city became uniformly fragrant with the scent from his mother's body. At the moment of his birth, the whole city of Sāvatthī became like a perfume casket, so they named him Sugandha. He grew up. At that time, the Teacher arrived in Sāvatthī and accepted the Jetavana Mahāvihāra. Seeing him, Sugandha, with a confident mind, went forth in the Blessed One's presence and before long attained arahantship together with the analytical knowledges. From the day of his birth until his final Nibbāna, a fragrant scent wafted from the places where he lay down and so on. The devas, too, scattered divine powders, divine perfumes, and divine flowers.

272. Sopi thero arahattaṃ patvā attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento imamhi bhaddake kappetiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthattā ca suviññeyyameva, kevalaṃ puññanānattaṃ nāmanānattañca viseso.

272. That elder, too, having attained arahantship, recollected his own past deeds and, filled with joy, declared his past life story, beginning with: 'In this fortunate eon…' All of this is easily understood, as the method has been explained above and the meaning is plain. The only differences are the variety of the meritorious deeds and the variety of the names.

Cūḷasugandhattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Cūḷasugandha is complete.

Pañcapaññāsamavaggavaṇṇanā samattā.

The commentary on the Fifty-fifth Chapter is complete.

56. Yasavaggo

56. The Chapter on Yasa

1. Yasattheraapadānavaṇṇanā

1. The Commentary on the Apadāna of Venerable Yasa.

Chappaññāsame vagge paṭhamāpadāne mahāsamuddaṃ oggayhātiādikaṃ āyasmato yasattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle mahānubhāvo nāgarājā hutvā buddhappamukhaṃ bhikkhusaṅghaṃ attano bhavanaṃ netvā mahādānaṃ pavattesi, bhagavantaṃ mahagghena ticīvarena acchādesi, ekekañca bhikkhuṃ mahaggheneva paccekadussayugena sabbena ca samaṇaparikkhārena. So tena puññakammena devamanussesu saṃsaranto siddhatthassa bhagavato kāle seṭṭhiputto hutvā mahābodhimaṇḍalaṃ sattahi ratanehi pūjesi. Kassapassa bhagavato kāle sāsane pabbajitvā samaṇadhammaṃ akāsi. Evaṃ so sugatīsuyeva saṃsaranto amhākaṃ bhagavato kāle bārāṇasiyaṃ mahāvibhavassa seṭṭhino putto [Pg.271] hutvā sujātāya bhagavato khīrapāyāsaṃ dinnāya seṭṭhidhītāya kucchimhi nibbatti, yaso nāma nāmena paramasukhumālo. Tassa tayo pāsādā honti – eko hemantiko, eko gimhiko, eko vassikoti. So vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno vasati, heṭṭhāpāsādaṃ na otarati. Hemantike pāsāde cattāro māse suphusitavātapānakavāṭe tattheva paṭivasati. Gimhike pāsāde bahukavāṭavātapānajālāhi sampanne tattheva vasati. Hatthapādānaṃ sukhumālatāya bhūmiyaṃ nisajjādikiccaṃ natthi. Simbalitulādipuṇṇasabhāve attharitvā tattha upadhānāni kiccāni karoti. Evaṃ devaloke devakumāro viya pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa paṭikacceva niddā okkami, parijanassāpi niddā okkami, sabbarattiyo ca telapadīpo jhāyati. Atha kho yaso kulaputto paṭikacceva pabujjhitvā addasa sakaṃ parijanaṃ supantaṃ aññissā kacche vīṇaṃ, aññissā kaṇṭhe mudiṅgaṃ, aññissā kacche āḷambaraṃ, aññaṃ vikesikaṃ, vikkheḷikaṃ, aññā vippalapantiyo hatthapattaṃ susānaṃ maññe, disvānassa ādīnavo pāturahosi, nibbidāya cittaṃ saṇṭhāsi. Atha kho yaso kulaputto udānaṃ udānesi – ‘‘upaddutaṃ vata bho, upassaṭṭhaṃ vata bho’’ti.

In the first Apadāna of the fifty-sixth chapter, the Apadāna of the Venerable Yasa begins with 'Having entered the great ocean,' and so on. He too had made his aspiration under previous Buddhas, accumulating in various existences merits that are a supporting condition for liberation. During the time of the Blessed Sumedha, he became a mighty nāga king. He led the community of bhikkhus headed by the Buddha to his palace and made a great offering. He clothed the Blessed One with a magnificent triple robe and each bhikkhu with a very valuable pair of cloths, along with all other requisites for ascetics. Through that meritorious deed, he wandered among devas and humans until, during the time of the Blessed Siddhattha, he was born as the son of a wealthy merchant and honored the great Bodhi-terrace with seven kinds of jewels. During the dispensation of the Blessed Kassapa, he went forth into homelessness and practiced the ascetic life. Thus, wandering only in happy destinies, during the time of our Blessed One, he was born in Bārāṇasī as the son of a very wealthy merchant. He was conceived in the womb of Sujātā, the merchant’s daughter, who had offered milk-rice to the Blessed One. He was named Yasa and was exceedingly delicate. He had three mansions—one for winter, one for summer, and one for the rainy season. In the rainy-season mansion, he spent the four months being attended by musical instruments played by women, never descending to the lower floors. In the winter mansion, he stayed for four months in rooms with well-fitted window shutters. In the summer mansion, he resided in rooms fitted with many windows and lattices. Due to the extreme delicacy of his hands and feet, he had no need to sit or perform any tasks on the ground. Instead, soft cushions filled with silk-cotton were spread, and he performed his activities upon them. Thus, like a young deva in the heavenly realm, he was served and fully endowed with the five strands of sensual pleasures. As he was being attended to, sleep overcame him early, and his attendants also fell asleep. Throughout the night, oil lamps burned. Then, the young man Yasa awoke early and saw his attendants asleep—one with a lute in her lap, another with a drum at her throat, another with a kettle-drum in her lap, some with disheveled hair, some drooling, others muttering in their sleep. He thought it was like a charnel ground. Seeing this, a sense of danger arose in him, and his mind settled into disenchantment. Then, the young man Yasa uttered this inspired exclamation: 'Distressed indeed, afflicted indeed!'

Atha kho yaso kulaputto suvaṇṇapādukāyo ārohitvā yena nivesanadvāraṃ tenupasaṅkami, amanussā dvāraṃ vivariṃsu – ‘‘mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyā’’ti. Atha kho yaso kulaputto yena nagaradvāraṃ tenupasaṅkami, amanussā dvāraṃ vivariṃsu – ‘‘mā yasassa kulaputtassa koci antarāyamakāsi agārasmā anagāriyaṃ pabbajjāyā’’ti. Atha kho yaso kulaputto yena isipatanaṃ migadāyo tenupasaṅkami.

Then the young man Yasa, having put on his golden sandals, approached the door of his dwelling. Non-human beings opened the door, saying, 'Let no one cause an obstruction to the young man Yasa going forth from the household life into homelessness.' Then the young man Yasa approached the city gate. Non-human beings opened the gate, saying, 'Let no one cause an obstruction to the young man Yasa going forth from the household life into homelessness.' Then the young man Yasa approached the Deer Park at Isipatana.

Tena kho pana samayena bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya ajjhokāse caṅkamati, addasā kho bhagavā yasaṃ kulaputtaṃ dūratova āgacchantaṃ, disvāna caṅkamā orohitvā paññatte āsane nisīdi. Atha kho yaso kulaputto bhagavato avidūre udānaṃ udānesi – ‘‘upaddutaṃ vata bho, upassaṭṭhaṃ vata bho’’ti. Atha kho bhagavā yasaṃ kulaputtaṃ [Pg.272] etadavoca – ‘‘idaṃ kho, yasa, anupaddutaṃ, idaṃ anupassaṭṭhaṃ, ehi, yasa, nisīda, dhammaṃ te desessāmī’’ti. Atha kho yaso kulaputto, ‘‘idaṃ kira anupaddutaṃ, idaṃ anupassaṭṭha’’nti haṭṭho udaggo suvaṇṇapādukāhi orohitvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinnassa kho yasassa kulaputtassa bhagavā anupubbiṃ kathaṃ kathesi, seyyathidaṃ, dānakathaṃ sīlakathaṃ saggakathaṃ kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsaṃ pakāsesi. Yadā bhagavā aññāsi yasaṃ kulaputtaṃ kallacittaṃ muducittaṃ vinīvaraṇacittaṃ udaggacittaṃ pasannacittaṃ, atha yā buddhānaṃ sāmukkaṃsikā dhammadesanā, taṃ pakāsesi dukkhaṃ samudayaṃ nirodhaṃ maggaṃ. Seyyathāpi nāma suddhaṃ vatthaṃ apagatakāḷakaṃ sammadeva rajanaṃ paṭiggaṇheyya, evameva yasassa kulaputtassa tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – ‘‘yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma’’nti.

At that time, the Blessed One had risen at dawn and was walking in the open air. He saw the young man Yasa coming from afar. Seeing him, the Blessed One stepped down from his walking path and sat down on a prepared seat. Then the young man Yasa uttered this exclamation not far from the Blessed One: 'Distressed indeed, afflicted indeed!' Then the Blessed One said to the young man Yasa: 'This, Yasa, is not distressed. This is not afflicted. Come, Yasa, sit down. I will teach you the Dhamma.' Then the young man Yasa, thinking, 'This is indeed not distressed, this is not afflicted,' joyful and elated, took off his golden sandals and approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. To the young man Yasa sitting to one side, the Blessed One gave a progressive talk, that is to say, a talk on generosity, on virtue, on the heavens; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that the young man Yasa's mind was malleable, soft, free from hindrances, uplifted, and serene, he revealed the teaching unique to the Buddhas: suffering, its origin, its cessation, and the path. Just as a clean cloth free from stains would perfectly absorb dye, so too in the young man Yasa, while sitting right there, arose the dust-free, stainless vision of the Dhamma: 'Whatever is subject to arising is all subject to cessation.'

Atha kho yasassa kulaputtassa mātā pāsādaṃ abhiruhitvā yasaṃ kulaputtaṃ apassantī yena seṭṭhi gahapati tenupasaṅkami; upasaṅkamitvā seṭṭhiṃ gahapatiṃ etadavoca – ‘‘putto te gahapati yaso na dissatī’’ti. Atha kho, seṭṭhi gahapati, catuddisā assadūte uyyojetvā sāmaṃyeva yena isipatanaṃ migadāyo tenupasaṅkami. Addasā kho, seṭṭhi gahapati, suvaṇṇapādukānaṃ nikkhepaṃ, disvāna taṃyeva anugamāsi. Addasā kho bhagavā seṭṭhiṃ gahapatiṃ dūratova āgacchantaṃ, disvāna bhagavato etadahosi – ‘‘yaṃnūnāhaṃ tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhareyyaṃ, yathā seṭṭhi gahapati idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ na passeyyā’’ti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharesi. Atha kho seṭṭhi gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘api, bhante, bhagavā yasaṃ kulaputtaṃ passeyyā’’ti. Tena hi gahapati nisīda, appeva nāma idha nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passeyyāsīti. Atha kho seṭṭhi gahapati ‘‘idheva kirāhaṃ nisinno idha nisinnaṃ yasaṃ kulaputtaṃ passissāmī’’ti haṭṭho udaggo bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, ekamantaṃ nisinnassa kho seṭṭhissa gahapatissa bhagavā anupubbiṃ kathaṃ kathesi…pe… aparappaccayo atthu sāsane bhagavantaṃ etadavoca – ‘‘abhikkantaṃ bhante, abhikkantaṃ bhante, seyyathāpi[Pg.273], bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti, evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca, upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gata’’nti. Sova loke paṭhamaṃ upāsako ahosi tevāciko.

Then the mother of the clansman Yasa, having ascended the mansion and not seeing the clansman Yasa, approached the merchant householder. Having approached, she said to the merchant householder: 'Householder, your son Yasa is not to be seen.' Then the merchant householder dispatched messengers on horseback in the four directions and himself went to Isipatana, the deer park. The merchant householder saw the golden sandals that had been cast off, and having seen them, he followed that very path. The Blessed One saw the merchant householder coming from afar, and upon seeing him, this thought occurred to the Blessed One: 'What if I were to perform such a psychic feat that the merchant householder, sitting here, would not see the clansman Yasa sitting here?' Then the Blessed One performed such a psychic feat. Then the merchant householder approached the Blessed One. Having approached, he said to the Blessed One: 'Venerable sir, might the Blessed One have seen the clansman Yasa?' 'Well then, householder, sit down. Perhaps while sitting here, you might see the clansman Yasa sitting here.' Then the merchant householder, delighted and elated, thinking, 'Surely, while sitting here, I will see the clansman Yasa sitting here,' paid homage to the Blessed One and sat down to one side. As the merchant householder sat to one side, the Blessed One gave him a progressive talk... having become independent of others in the Teacher's teaching, he spoke thus to the Blessed One: 'Excellent, venerable sir! Excellent, venerable sir! Just as one might set upright what was overturned, reveal what was hidden, show the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms, so has the Blessed One made the Dhamma clear in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. May the Blessed One remember me as a lay follower who has gone for refuge from this day forward for as long as life lasts.' He was the first lay follower in the world with the threefold utterance.

Atha kho yasassa kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āyavehi cittaṃ vimucci. Atha kho bhagavato etadahosi – ‘‘yasassa kho kulaputtassa pituno dhamme desiyamāne yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ, abhabbo kho yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ, seyyathāpi pubbe agārikabhūto, yaṃnūnāhaṃ taṃ iddhābhisaṅkhāraṃ paṭippassambheyya’’nti. Atha kho bhagavā taṃ iddhābhisaṅkhāraṃ paṭippassambhesi. Addasā kho seṭṭhi gahapati yasaṃ kulaputtaṃ nisinnaṃ, disvāna yasaṃ kulaputtaṃ etadavoca – ‘‘mātā te tāta, yasa, paridevasokasamāpannā, dehi mātuyā jīvita’’nti. Atha kho yaso kulaputto bhagavantaṃ ullokesi. Atha kho bhagavā seṭṭhiṃ gahapatiṃ etadavoca – ‘‘taṃ kiṃ maññasi, gahapati, yassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ, bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto’’ti? ‘‘No hetaṃ, bhante’’. ‘‘Yasassa kho, gahapati, kulaputtassa sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho vidito seyyathāpi tayā, tassa yathādiṭṭhaṃ yathāviditaṃ bhūmiṃ paccavekkhantassa anupādāya āsavehi cittaṃ vimuttaṃ, abhabbo kho, gahapati, yaso kulaputto hīnāyāvattitvā kāme paribhuñjituṃ seyyathāpi pubbe agārikabhūto’’ti. ‘‘Lābhā, bhante, yasassa kulaputtassa, suladdhaṃ, bhante, yasassa kulaputtassa, yathā yasassa kulaputtassa anupādāya āsavehi cittaṃ vimuttaṃ, adhivāsetu me, bhante bhagavā, ajjatanāya bhattaṃ yasena kulaputtena pacchāsamaṇenā’’ti. ‘‘Adhivāsesi bhagavā tuṇhībhāvena’’. Atha kho seṭṭhi gahapati[Pg.274], bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Atha kho yaso kulaputto acirapakkante seṭṭhimhi gahapatimhi bhagavantaṃ etadavoca – ‘‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Ehi bhikkhū’’ti bhagavā avoca – ‘‘svākkhāto dhammo, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti, sāva tassa āyasmato upasampadā ahosi.

Then, while the Dhamma was being taught to the clansman Yasa’s father, the mind of the clansman Yasa, who was reflecting on the stage of truth as he had seen and known it, was liberated from the taints through non-clinging. Then this thought occurred to the Blessed One: 'While the Dhamma was being taught to his father, the mind of the clansman Yasa, who was reflecting on the stage of truth as he had seen and known it, has been liberated from the taints through non-clinging. It is impossible for the clansman Yasa to return to the lower life and enjoy sensual pleasures as he did before when he was a householder. Let me now withdraw that psychic feat.' Then the Blessed One withdrew that psychic feat. The merchant householder saw the clansman Yasa seated there, and upon seeing him, he said to the clansman Yasa: 'My dear Yasa, your mother is overcome with grief and lamentation. Give life back to your mother!' Then the clansman Yasa looked up at the Blessed One. The Blessed One then said to the merchant householder: 'What do you think, householder? If someone has seen and known the Dhamma with the knowledge and vision of a trainee, just as you have, and if, while reflecting on the stage of truth as he has seen and known it, his mind were liberated from the taints through non-clinging—would it be possible, householder, for him to return to the lower life and enjoy sensual pleasures as he did before when he was a householder?' 'No, venerable sir.' 'So it is, householder, with the clansman Yasa. He has seen and known the Dhamma with the knowledge and vision of a trainee, just as you have, and while reflecting on the stage of truth as he has seen and known it, his mind has been liberated from the taints through non-clinging. It is impossible, householder, for the clansman Yasa to return to the lower life and enjoy sensual pleasures as he did before when he was a householder.' 'It is a gain for the clansman Yasa, venerable sir! It is a great gain for the clansman Yasa, venerable sir, that his mind has been liberated from the taints through non-clinging. Venerable sir, may the Blessed One, with the clansman Yasa as his attendant monk, consent to a meal from me today.' The Blessed One consented by his silence. Then the merchant householder, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side towards him, and departed. Then, not long after the merchant householder had left, the clansman Yasa said to the Blessed One: 'Venerable sir, may I receive the going forth in the Blessed One’s presence? May I receive the higher ordination?' 'Come, bhikkhu,' the Blessed One said, 'the Dhamma is well proclaimed. Live the holy life for the complete ending of suffering.' That was the venerable one’s higher ordination.

1. Arahā pana hutvā somanassajāto attano pubbacaritāpadānaṃ pakāsento mahāsamuddaṃ oggayhātiādimāha. Tattha samuddanti aṅgulimuddāya saṃ suṭṭhu dassetabbato samuddo, atha vā saṃ suṭṭhu udiyati khobhiyati pasodhiyati ghosanaṃ karonto āluḷiyatīti samuddo, mahanto ca so samuddo cāti mahāsamuddo, taṃ mahāsamuddaṃ. Oggayhāti ajjhogāhetvā abbhantaraṃ pavisitvā tassa mahāsamuddassa anto pavisitvā, sāmyatthe cetaṃ upayogavacananti daṭṭhabbaṃ. Bhavanaṃ me sumāpitanti ettha bhavanti nibbattanti nivasanti catūhi iriyāpathehi vāsaṃ kappenti etthāti bhavanaṃ, mayhaṃ taṃ bhavanaṃ taṃ vimānaṃ taṃ pāsādaṃ pañcapākārakūṭāgārehi saṃ suṭṭhu māpitaṃ nagaraṃ, attano balena suṭṭhu nimmitanti attho. Sunimmitā pokkharaṇīti sumahantā hutvā bhūtā itā gatā pavattā khaṇitā katāti pokkharaṇī, macchakacchapapupphapulinatitthamadhurodakādīhi suṭṭhu nibbattā nimmitāti attho. Cakkavākūpakūjitāti cakkavākakukkuṭahaṃsādīhi kūjitā ghositā nāditā sā pokkharaṇīti sambandho. Ito paraṃ nadīvanadvipadacatuppadapādapapakkhīnaṃ vaṇṇañca sumedhassa bhagavato dassanañca nimantetvā sumedhassa bhagavato dānakkamañca suviññeyyameva.

1. Then, having become an Arahant and filled with joy, he revealed the account of his past conduct, speaking of the great ocean and so on. Herein, 'samudda' (ocean) is so called because it is to be clearly shown with a finger gesture, or because it rises well, is agitated, is purified, makes a sound, and is stirred up—thus it is 'samudda.' And because it is a great ocean, it is 'mahāsamudda,' the great ocean. 'Oggayha' means having plunged into, having entered within, having gone inside that great ocean; this should be understood as a usage in a relational sense. In 'Bhavanaṃ me sumāpitaṃ,' 'bhavana' is where beings come to be, are born, and dwell, where they pass their time in the four postures. My dwelling, that celestial mansion, that palace, that city with five ramparts and gabled chambers, was well-made, meaning it was excellently created by my own power. 'Sunimmitā pokkharaṇī' means a great lotus pond that has come into being, existed, gone, flowed, been dug, and made; meaning it was well-formed and fashioned with fish, turtles, flowers, sandy banks, fords, sweet water, and so on. 'Cakkavākūpakūjitā' means that lotus pond resounded with the calls of ruddy geese, cocks, swans, and other birds—this is the connection. From here onward, the description of rivers, forests, bipeds, quadrupeds, trees, and birds, as well as the sight of the Blessed Sumedha, the invitation, and the manner of giving to the Blessed Sumedha, are easily understood.

Lokāhutipaṭiggahanti ettha loke āhuti lokāhuti, kāmarūpārūpasaṅkhātassa lokassa āhutiṃ pūjāsakkāraṃ paṭiggaṇhātīti lokāhutipaṭiggahaṃ, sumedhaṃ bhagavantanti attho. Sesaṃ byākaraṇadānañca arahattappattaphalañca suviññeyyamevāti.

'Lokāhutipaṭiggahaṃ'—here, 'lokāhuti' is an offering in the world. Because he receives the offerings, honor, and reverence of the world—that is, the world consisting of the realms of desire, form, and formlessness—he is called 'lokāhutipaṭiggahaṃ,' meaning the Blessed One Sumedha. The rest—the giving of the prophecy and the fruit of attaining Arahantship—is easily understood.

Yasattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of Elder Yasa is concluded.

2. Nadīkassapattheraapadānavaṇṇanā

2. The Commentary on the Apadāna of the Elder Nadīkassapa.

Dutiyāpadāne [Pg.275] padumuttarassa bhagavatotiādikaṃ āyasmato nadīkassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ satthāraṃ piṇḍāya carantaṃ disvā pasannamānaso attanā ropitassa ambarukkhassa paṭhamuppannaṃ manosilāvaṇṇaṃ ekaṃ ambaphalaṃ adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde magadharaṭṭhe brāhmaṇakule uruvelakassapassa bhātā hutvā nibbatto vayappatto nissaraṇajjhāsayatāya gharāvāsaṃ anicchanto tāpasapabbajjaṃ pabbajitvā tīhi tāpasasatehi saddhiṃ nerañjarāya nadiyā tīre assamaṃ māpetvā viharati. Nadītīre vasanato kassapagottatāya ca nadīkassapoti samaññā ahosi. Tassa bhagavā saparisassa ehibhikkhubhāvena upasampadaṃ adāsi. So bhagavato gayāsīse ādittapariyāya desanāya (mahāva. 54; saṃ. ni. 4.28) arahatte patiṭṭhāsi.

The second Apadāna is that of the Venerable Elder Nadīkassapa, beginning with the Blessed One Padumuttara. He too, having performed meritorious deeds in the presence of previous Buddhas, accumulating merits that were a supporting condition for liberation in various existences, was born in a good family during the time of the Blessed One Padumuttara. Having reached maturity, one day he saw the Teacher walking for alms and, with a joyful mind, offered the first mango fruit from a mango tree he himself had planted, which was orpiment-colored. By the merit of that deed, he wandered on among devas and humans until, in this Buddha’s dispensation, he was born in a brahmin family in the Magadha country as the brother of Uruvelakassapa. Having reached maturity and not desiring household life due to his inclination for renunciation, he went forth into the ascetic’s life. With three hundred ascetics, he had a hermitage built on the bank of the Nerañjarā River and dwelt there. Because he lived by the river and belonged to the Kassapa clan, he became known as Nadīkassapa. The Blessed One gave him ordination with the “Come, bhikkhu” formula together with his retinue. At Gayāsīsa, during the Blessed One’s discourse on the Fire Sermon (Mahāvagga 54; Saṃyutta Nikāya 4.28), he was established in arahantship.

Tatrāyaṃ anupubbikathā – satthā yasaṃ kulaputtaṃ pabbājetvā uruvelāyaṃ tayo bhātikajaṭile dametuṃ yena uruvelā tadavasari. Tena kho pana samayena uruvelāyaṃ tayo jaṭilā paṭivasanti uruvelakassapo nadīkassapo gayākassapoti, tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho, nadīkassapo jaṭilo tiṇṇaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho, gayākassapo jaṭilo dvinnaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pāmokkho. Atha kho bhagavā yena uruvelakassapassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘sace te, kassapa, agaru, vaseyyāma ekarattaṃ agyāgāre’’ti. Na kho me, mahāsamaṇa, garu, caṇḍettha nāgarājā iddhimā āsiviso ghoraviso, so taṃ mā viheṭhesīti. Dutiyampi kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca…pe… tatiyampi…pe… so taṃ mā viheṭhesīti. Appeva maṃ na viheṭheyya, iṅgha tvaṃ, kassapa, anujānāhi agyāgāranti[Pg.276]. Vihara, mahāsamaṇa, yathāsukhanti. Atha kho bhagavā agyāgāraṃ pavisitvā tiṇasanthārakaṃ paññapetvā nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.

Here is the sequential account: After ordaining Yasa, the young man of good family, the Teacher set out for Uruvelā to tame the three matted-hair brothers, and arrived there. Now at that time, three matted-hair ascetics were dwelling in Uruvelā: Uruvelā Kassapa, Nadī Kassapa, and Gayā Kassapa. Of these, Uruvelā Kassapa was the leader, guide, chief, foremost, and principal of five hundred matted-hair ascetics. Nadī Kassapa was the leader, guide, chief, foremost, and principal of three hundred matted-hair ascetics. Gayā Kassapa was the leader, guide, chief, foremost, and principal of two hundred matted-hair ascetics. Then the Blessed One approached the hermitage of Uruvelā Kassapa. Having approached, he said to Uruvelā Kassapa: “Kassapa, if it is no trouble to you, I would like to spend one night in the fire-hall.” “It is no trouble to me, Great Ascetic, but there is a fierce nāga-king here, powerful, a venomous snake with deadly venom; he might harm you.” A second time, the Blessed One said to Uruvelā Kassapa…pe… a third time…pe… “He might harm you.” “Perhaps he will not harm me. Please, Kassapa, grant me the use of the fire-hall.” “Stay, Great Ascetic, as you please.” Then the Blessed One entered the fire-hall, spread out a grass mat, sat down cross-legged, set his body erect, and established mindfulness in front of him.

Addasā kho so nāgo bhagavantaṃ paviṭṭhaṃ, disvā dummano padhūpāyi. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ imassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyeyya’’nti. Atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkharitvā padhūpāyi. Atha kho so nāgo makkhaṃ asahamāno pajjali. Bhagavāpi tejodhātuṃ samāpajjitvā pajjali. Ubhinnaṃ sajotibhūtānaṃ agyāgāraṃ ādittaṃ viya hoti sampajjalitaṃ sajotibhūtaṃ. Atha kho te jaṭilā agyāgāraṃ parivāretvā evamāhaṃsu – ‘‘abhirūpo vata, bho, mahāsamaṇo nāgena viheṭhiyatī’’ti. Atha kho bhagavā tassā rattiyā accayena tassa nāgassa anupahacca chaviñca cammañca maṃsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca tejasā tejaṃ pariyādiyitvā patte pakkhipitvā uruvelakassapassa jaṭilassa dassesi – ‘‘ayaṃ te, kassapa, nāgo pariyādinno assa tejasā tejo’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma caṇḍassa nāgarājassa iddhimato āsivisassa ghoravisassa tejasā tejaṃ pariyādiyissati, na tveva kho arahā yathā aha’’nti.

The nāga saw the Blessed One entering and, upon seeing him, became distressed and emitted smoke. Then the Blessed One thought: “Why don’t I, without harming this nāga’s skin, hide, flesh, sinews, bones, or marrow, overpower his fire with my own fire?” Then the Blessed One generated such a psychic formation and emitted smoke. Unable to endure his anger, the nāga blazed forth. The Blessed One, too, entered the fire element and blazed forth. For the two, being radiant, the fire-hall was as if ablaze, fully blazing, radiant. Then the matted-hair ascetics surrounded the fire-hall and said: “Alas, the handsome great ascetic is being tormented by the nāga!” When the night had passed, the Blessed One, having overpowered the nāga’s fire with his own fire without harming his skin, hide, flesh, sinews, bones, or marrow, placed him in his almsbowl and showed him to Uruvelā Kassapa, the matted-hair ascetic, saying: “Here, Kassapa, is your nāga, his fire overpowered by my fire.” Then Uruvelā Kassapa thought: “The great ascetic is indeed of great psychic power and great might, in that he has overpowered the fire of this fierce, powerful nāga-king, a venomous snake of deadly poison. Yet he is not an arahant as I am.”

‘‘Nerañjarāyaṃ bhagavā, uruvelakassapaṃ jaṭilaṃ avoca;

Sace te kassapa agaru, viharemu ajjaṇho aggisālamhī’’ti.

At the Nerañjarā, the Blessed One said to the matted-hair ascetic Uruvelā Kassapa: “If it is no trouble to you, Kassapa, Let us dwell tonight in the fire-hall.”

‘‘Na kho me mahāsamaṇa garu, phāsukāmova taṃ nivāremi;

Caṇḍettha nāgarājā, iddhimā āsiviso ghoraviso;

So taṃ mā viheṭhesī’’ti.

“It is not a burden to me, great ascetic; desiring your comfort, I restrain you. A fierce nāga-king is here, powerful, a venomous snake of deadly poison; May he not harm you.”

‘‘Appeva [Pg.277] maṃ na viheṭheyya, iṅgha tvaṃ kassapa anujānāhi agyāgāranti;

Dinnanti naṃ viditvā, abhīto pāvisi bhayamatīto.

“Perhaps he will not harm me. Please, Kassapa, grant me the fire-hall.” Knowing it was given, fearless, he entered, having transcended fear.

‘‘Disvā isiṃ paviṭṭhaṃ, ahināgo dummano padhūpāyi;

Sumanamanaso adhimano, manussanāgopi tattha padhūpāyi.

Seeing the sage who had entered, the serpent-king, displeased, emitted smoke; With a joyful mind and elated heart, the human nāga also emitted smoke there.

‘‘Makkhañca asahamāno, ahināgo pāvakova pajjali;

Tejodhātusukusalo, manussanāgopi tattha pajjali.

Unable to endure his anger, the serpent-king blazed forth like a fire; Skilled in the fire element, the human nāga also blazed forth there.

‘‘Ubhinnaṃ sajotibhūtānaṃ,Agyāgāraṃ ādittaṃ hoti sampajjalitaṃ sajotibhūtaṃ;

Udicchare jaṭilā, abhirūpo vata bho mahāsamaṇo;

Nāgena viheṭhiyatīti bhaṇanti.

For the two, being radiant, The fire-hall was ablaze, fully blazing, radiant; The matted-hair ascetics exclaimed: “Alas, the handsome great ascetic! He is being tormented by the nāga!” they declared.

‘‘Atha tassā rattiyā accayena, hatā nāgassa acciyo honti;

Iddhimato pana ṭhitā, anekavaṇṇā acciyo honti.

Then, at the end of that night, the nāga’s flames were extinguished; But for the one endowed with psychic power, multicolored flames remained.

‘‘Nīlā atha lohitikā, mañjiṭṭhā pītakā phalikavaṇṇāyo;

Aṅgīrasassa kāye, anekavaṇṇā acciyo honti.

Blue, then red, madder, yellow, crystal-colored: On Aṅgīrasa’s body, flames of many colors were.

‘‘Pattamhi odahitvā, ahināgaṃ brāhmaṇassa dassesi;

Ayaṃ te kassapa nāgo, pariyādinno assa tejasā tejo’’ti.

Having placed the serpent in the bowl, he showed it to the brahmin, saying: “This, Kassapa, is your nāga, his fire overpowered by my fire.”

Atha [Pg.278] kho uruvelakassapo jaṭilo bhagavato iminā iddhipāṭihāriyena abhippasanno bhagavantaṃ etadavoca – ‘‘idheva, mahāsamaṇa, vihara, ahaṃ te dhuvabhattenā’’ti.

Then Uruvelā Kassapa, the matted-hair ascetic, being deeply impressed by this miracle of the Blessed One, said to him: “Stay here, Great Ascetic, I will provide you with regular food.”

Paṭhamaṃ pāṭihāriyaṃ.

The first miracle.

Atha kho bhagavā uruvelakassapassa jaṭilassa assamassa avidūre aññatarasmiṃ vanasaṇḍe vihāsi. Atha kho cattāro mahārājāno abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā catuddisā aṭṭhaṃsu seyyathāpi mahantā aggikkhandhā. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ, te nu kho te, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkamiṃsu; upasaṅkamitvā taṃ abhivādetvā catuddisā aṭṭhaṃsu seyyathāpi mahantā aggikkhandhā’’ti. Ete kho, kassapa, cattāro mahārājāno yenāhaṃ tenupasaṅkamiṃsu dhammassavanāyāti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cattāropi mahārājāno upasaṅkamissanti dhammassavanāya, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Then the Blessed One dwelt in a certain grove not far from the hermitage of Uruvelā Kassapa, the matted-hair ascetic. Then, when the night was far advanced, the Four Great Kings, with surpassing radiance, illuminating the entire grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood in the four directions, just as great masses of fire. Then, when the night had passed, Uruvelā Kassapa the matted-hair ascetic approached the Blessed One. Having approached, he said to the Blessed One: “It is time, great ascetic, the meal is ready. Who were those, great ascetic, who, when the night was far advanced, with surpassing radiance, illuminating the entire grove, approached you; having approached, they paid homage to you and stood in the four directions just as great masses of fire?” “Those, Kassapa, were the Four Great Kings who came to me to hear the Dhamma.” Then Uruvelā Kassapa the matted-hair ascetic thought: “The great ascetic is indeed of great psychic power and great might, in that even the Four Great Kings come to hear the Dhamma. Yet he is not an arahant as I am.” Then the Blessed One, having eaten the meal from Uruvelā Kassapa the matted-hair ascetic, stayed in that same grove.

Dutiyaṃ pāṭihāriyaṃ.

The second miracle.

Atha kho sakko devānamindo abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ, ko nu kho so, mahāsamaṇa, abhikkantāya [Pg.279] rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami; upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā’’ti. Eso kho, kassapa, sakko devānamindo yenāhaṃ tenupasaṅkami dhammassavanāyāti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Then, when the night was far advanced, Sakka, lord of the devas, with his surpassing radiance illuminating the entire grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side, like a great mass of fire, more brilliant and sublime than his previous radiances. Then, when the night had passed, Uruvela Kassapa the matted-hair ascetic approached the Blessed One and said: “It is time, great ascetic, the meal is ready. Who was it, great ascetic, who, when the night was far advanced, with his surpassing radiance illuminating the entire grove, approached you, paid homage to you, and stood to one side, like a great mass of fire, more brilliant and sublime than his previous radiances?” “That, Kassapa, was Sakka, lord of the devas, who approached me to hear the Dhamma.” Then this thought occurred to Uruvela Kassapa the matted-hair ascetic: “The great ascetic is truly of great psychic power and might, since even Sakka, lord of the devas, approaches him to hear the Dhamma. Yet he is not an arahant like me.” Then the Blessed One, having eaten the meal of Uruvela Kassapa the matted-hair ascetic, remained in that same grove.

Tatiyaṃ pāṭihāriyaṃ.

The third wonder.

Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro ca. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ, ko nu kho so, mahāsamaṇa, abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ vanasaṇḍaṃ obhāsetvā yena tvaṃ tenupasaṅkami; upasaṅkamitvā taṃ abhivādetvā ekamantaṃ aṭṭhāsi seyyathāpi mahāaggikkhandho purimāhi vaṇṇanibhāhi abhikkantataro ca paṇītataro cā’’ti. Eso kho, kassapa, brahmā sahampati yenāhaṃ tenupasaṅkami dhammassavanāyāti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma brahmāpi sahampati upasaṅkamissati dhammassavanāya, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Then, when the night was far advanced, Brahmā Sahampati, with his surpassing radiance illuminating the entire grove, approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side, like a great mass of fire, more brilliant and sublime than his previous radiances. Then, when the night had passed, Uruvela Kassapa the matted-hair ascetic approached the Blessed One and said: “It is time, great ascetic, the meal is ready. Who was it, great ascetic, who, when the night was far advanced, with his surpassing radiance illuminating the entire grove, approached you, paid homage to you, and stood to one side, like a great mass of fire, more brilliant and sublime than his previous radiances?” “That, Kassapa, was Brahmā Sahampati, who approached me to hear the Dhamma.” Then this thought occurred to Uruvela Kassapa the matted-hair ascetic: “The great ascetic is truly of great psychic power and might, since even Brahmā Sahampati approaches him to hear the Dhamma. Yet he is not an arahant like me.” Then the Blessed One, having eaten the meal of Uruvela Kassapa the matted-hair ascetic, remained in that same grove.

Catutthaṃ pāṭihāriyaṃ.

The fourth wonder.

Tena kho pana samayena uruvelakassapassa jaṭilassa mahāyañño paccupaṭṭhito hoti, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ [Pg.280] ādāya abhikkamitukāmā honti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘etarahi kho me mahāyañño paccupaṭṭhito, kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’’ti. Atha kho bhagavā uruvelakassapassa jaṭilassa cetasā cetoparivitakkamaññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsi. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ, kiṃ nu kho, mahāsamaṇa, hiyyo nāgamāsi, apica mayaṃ taṃ sarāma, ‘kiṃ nu kho mahāsamaṇo nāgacchatī’ti, khādanīyassa ca bhojanīyassa ca te paṭivīso ṭhapito’’ti. Nanu te, kassapa, etadahosi – ‘‘etarahi kho me mahāyañño paccupaṭṭhito kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya abhikkamissanti, sace mahāsamaṇo mahājanakāye iddhipāṭihāriyaṃ karissati, mahāsamaṇassa lābhasakkāro abhivaḍḍhissati, mama lābhasakkāro parihāyissati, aho nūna mahāsamaṇo svātanāya nāgaccheyyā’’ti, so kho ahaṃ, kassapa, tava cetasā cetoparivitakkamaññāya uttarakuruṃ gantvā tato piṇḍapātaṃ āharitvā anotattadahe paribhuñjitvā tattheva divāvihāraṃ akāsinti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma cetasāpi cittaṃ pajānissati, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

At that time, a great sacrifice had been prepared for Uruvela Kassapa the matted-hair ascetic, and the entire populace of Aṅga and Magadha wanted to come bringing abundant hard and soft food. Then this thought occurred to Uruvela Kassapa the matted-hair ascetic: ‘Now this great sacrifice has been prepared for me, and the entire populace of Aṅga and Magadha will come bringing abundant hard and soft food. If the great ascetic performs a wonder of psychic power in this great assembly, his gain and honor will increase, while my gain and honor will diminish. If only the great ascetic would not come tomorrow!’ Then the Blessed One, having known with his own mind the thought in the mind of Uruvela Kassapa, went to Uttarakuru, brought almsfood from there, ate it by the Anotatta Lake, and spent the day there. Then, when the night had passed, Uruvela Kassapa the matted-hair ascetic approached the Blessed One and said: “It is time, great ascetic, the meal is ready. Why did you not come yesterday, great ascetic? We were thinking of you: ‘Why has the great ascetic not come?’ A portion of the hard and soft food was set aside for you.” “Kassapa, did not this thought occur to you: ‘Now this great sacrifice has been prepared for me, and the entire populace of Aṅga and Magadha will come bringing abundant hard and soft food. If the great ascetic performs a wonder of psychic power in this great assembly, his gain and honor will increase, while my gain and honor will diminish. If only the great ascetic would not come tomorrow!’? That is why, Kassapa, having known with my own mind the thought in your mind, I went to Uttarakuru, brought almsfood from there, ate it by the Anotatta Lake, and spent the day there.” Then this thought occurred to Uruvela Kassapa the matted-hair ascetic: “The great ascetic is truly of great psychic power and might, in that he knows my mind with his own. Yet he is not an arahant like me.” Then the Blessed One, having eaten the meal of Uruvela Kassapa the matted-hair ascetic, remained in that same grove.

Pañcamaṃ pāṭihāriyaṃ.

The fifth wonder.

Tena kho pana samayena bhagavato paṃsukūlaṃ uppannaṃ hoti. Atha kho bhagavato etadahosi – ‘‘kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya’’nti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya [Pg.281] pāṇinā pokkharaṇiṃ khaṇitvā bhagavantaṃ etadavoca – ‘‘idha, bhante bhagavā, paṃsukūlaṃ dhovatū’’ti. Atha kho bhagavato etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya’’nti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – ‘‘idha, bhante bhagavā, paṃsukūlaṃ parimaddatū’’ti. Atha kho bhagavato etadahosi – ‘‘kimhi nu kho ahaṃ ālambitvā uttareyya’’nti? Atha kho kakudhe adhivatthā devatā bhagavato cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – ‘‘idha, bhante bhagavā, ālambitvā uttaratū’’ti. Atha kho bhagavato etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya’’nti? Atha kho sakko devānamindo bhagavato cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – ‘‘idha, bhante bhagavā, paṃsukūlaṃ vissajjetū’’ti. Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhattaṃ, kiṃ nu kho, mahāsamaṇa, nāyaṃ pubbe idha pokkharaṇī sāyaṃ idha pokkharaṇī, nayimā silā pubbe upanikkhittā, kenimā silā upanikkhittā, nayimassa kakudhassa pubbe sākhā onatā, sāyaṃ sākhā onatā’’ti? Idha me, kassapa, paṃsukūlaṃ uppannaṃ ahosi, tassa mayhaṃ, kassapa, etadahosi – ‘‘kattha nu kho ahaṃ paṃsukūlaṃ dhoveyya’’nti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya pāṇinā pokkharaṇiṃ khaṇitvā maṃ etadavoca – ‘‘idha, bhante bhagavā, paṃsukūlaṃ dhovatū’’ti. Sāyaṃ, kassapa, amanussena pāṇinā khaṇitā pokkharaṇī. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ parimaddeyya’’nti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya mahatiṃ silaṃ upanikkhipi – ‘‘idha, bhante bhagavā, paṃsukūlaṃ parimaddatū’’ti? Sāyaṃ, kassapa, amanussena upanikkhittā silā. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kimhi nu kho ahaṃ ālambitvā uttareyya’’nti? Atha kho, kassapa, kakudhe adhivatthā devatā mama cetasā cetoparivitakkamaññāya sākhaṃ onāmesi – ‘‘idha, bhante bhagavā, ālambitvā uttaratū’’ti? Svāyaṃ āharahattho kakudho. Tassa mayhaṃ, kassapa, etadahosi – ‘‘kimhi nu kho ahaṃ paṃsukūlaṃ vissajjeyya’’nti? Atha kho, kassapa, sakko devānamindo mama cetasā cetoparivitakkamaññāya [Pg.282] mahatiṃ silaṃ upanikkhipi – ‘‘idha, bhante bhagavā, paṃsukūlaṃ vissajjetū’’ti? Sāyaṃ, kassapa, amanussena upanikkhittā silāti. Atha kho uruvelakassapassa etadahosi – ‘‘mahiddhiko mahāsamaṇo mahānubhāvo, yatra hi nāma sakkopi devānamindo veyyāvaccaṃ karissati, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Now at that time, a rag-robe had been acquired by the Blessed One. Then the Blessed One thought: “Where can I wash this rag-robe?” Then Sakka, ruler of the devas, having known with his own mind the direction of the Blessed One’s thoughts, dug a pond with his hand and said to the Blessed One: “Here, Bhante, let the Blessed One wash the rag-robe.” Then the Blessed One thought: “On what can I scrub this rag-robe?” Then Sakka, ruler of the devas, having known with his own mind the direction of the Blessed One’s thoughts, set down a large stone slab and said: “Here, Bhante, let the Blessed One scrub the rag-robe.” Then the Blessed One thought: “Holding on to what can I get out?” Then the deity dwelling in a kakudha tree, having known with his own mind the direction of the Blessed One’s thoughts, bent down a branch and said: “Here, Bhante, holding on to this, let the Blessed One get out.” Then the Blessed One thought: “On what can I spread out this rag-robe?” Then Sakka, ruler of the devas, having known with his own mind the direction of the Blessed One’s thoughts, set down a large stone slab and said: “Here, Bhante, let the Blessed One spread out the rag-robe.” Then, when the night had passed, Uruvelā Kassapa the matted-hair ascetic went to the Blessed One and said to him: “It is time, great ascetic, the meal is ready. But, great ascetic, this pond was not here before; now it is here. These stone slabs were not placed here before; by whom have they been placed here? This branch of the kakudha tree was not bent down before; now it is bent down.” “Here, Kassapa, a rag-robe had been acquired by me. Then, Kassapa, this thought occurred to me: ‘Where can I wash this rag-robe?’ Then, Kassapa, Sakka, ruler of the devas, having known with his own mind the direction of my thoughts, dug a pond with his hand and said to me: ‘Here, Bhante, let the Blessed One wash the rag-robe.’ This pond, Kassapa, was dug by the hand of a non-human. Then, Kassapa, this thought occurred to me: ‘On what can I scrub this rag-robe?’ Then, Kassapa, Sakka, ruler of the devas, having known with his own mind the direction of my thoughts, set down a large stone slab and said: ‘Here, Bhante, let the Blessed One scrub the rag-robe.’ This stone slab, Kassapa, was set down by a non-human. Then, Kassapa, this thought occurred to me: ‘Holding on to what can I get out?’ Then, Kassapa, the deity dwelling in a kakudha tree, having known with his own mind the direction of my thoughts, bent down a branch and said: ‘Here, Bhante, holding on to this, let the Blessed One get out.’ This kakudha tree has its branch bent down. Then, Kassapa, this thought occurred to me: ‘On what can I spread out this rag-robe?’ Then, Kassapa, Sakka, ruler of the devas, having known with his own mind the direction of my thoughts, set down a large stone slab and said: ‘Here, Bhante, let the Blessed One spread out the rag-robe.’ This stone slab, Kassapa, was set down by a non-human.” Then this thought occurred to Uruvelā Kassapa: “The great ascetic is of great psychic power and great might, in that even Sakka, ruler of the devas, will attend upon him. Still, he is not an arahant as I am.” Then the Blessed One, having eaten the meal of Uruvelā Kassapa the matted-hair ascetic, dwelt in that same grove.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhatta’’nti. ‘‘Gaccha tvaṃ, kassapa, āyāmaha’’nti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā jambudīpo paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – ‘‘katamena tvaṃ, mahāsamaṇa, maggena āgato, ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno’’ti? ‘‘Idhāhaṃ, kassapa, taṃ uyyojetvā yāya jambuyā jambudīpo paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. Idaṃ kho, kassapa, jambuphalaṃ vaṇṇasampannaṃ gandhasampannaṃ rasasampannaṃ, sace ākaṅkhasi paribhuñjā’’ti. ‘‘Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ paribhuñjā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā yāya jambuyā jambudīpo paññāyati, tato phalaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha’’nti. Atha kho bhagavā uruvelakassapassa jaṭilassa bhattaṃ bhuñjitvā tasmiṃyeva vanasaṇḍe vihāsi.

Then, when the night had passed, Uruvelā Kassapa the matted-hair ascetic went to the Blessed One and announced the time: “It is time, great ascetic, the meal is ready.” “You go, Kassapa; I will come.” Having sent off Uruvelā Kassapa the matted-hair ascetic, the Blessed One went to the rose-apple tree from which Jambudīpa gets its name, took a fruit from there, and, arriving back first, sat down in the fire-hut. Uruvelā Kassapa the matted-hair ascetic saw the Blessed One sitting in the fire-hut and said to him: “By which path did you come, great ascetic? I departed before you, but you have arrived first and are sitting in the fire-hut.” “Having sent you off, Kassapa, I went to the rose-apple tree from which Jambudīpa gets its name, took a fruit from there, and, arriving back first, sat down in the fire-hut. This rose-apple fruit, Kassapa, is endowed with color, fragrance, and taste. If you wish, eat it.” “No, great ascetic, you are the one who deserves it. You eat it.” Then this thought occurred to Uruvelā Kassapa the matted-hair ascetic: “The great ascetic is of great psychic power and great might, in that he can send me off first, go to the rose-apple tree from which Jambudīpa gets its name, take a fruit from there, and, arriving back first, sit down in the fire-hut. Still, he is not an arahant as I am.” Then the Blessed One, having eaten the meal of Uruvelā Kassapa the matted-hair ascetic, dwelt in that same grove.

Atha kho uruvelakassapo jaṭilo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kālaṃ ārocesi – ‘‘kālo, mahāsamaṇa, niṭṭhitaṃ bhatta’’nti. ‘‘Gaccha tvaṃ, kassapa, āyāmaha’’nti uruvelakassapaṃ jaṭilaṃ uyyojetvā yāya jambuyā jambudīpo paññāyati, tassā avidūre ambo…pe… tassā avidūre āmalakī…pe… [Pg.283] tassā avidūre harītakī…pe… tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdi. Addasā kho uruvelakassapo jaṭilo bhagavantaṃ agyāgāre nisinnaṃ, disvāna bhagavantaṃ etadavoca – ‘‘katamena tvaṃ, mahāsamaṇa, maggena āgato, ahaṃ tayā paṭhamataraṃ pakkanto, so tvaṃ paṭhamataraṃ āgantvā agyāgāre nisinno’’ti? ‘‘Idhāhaṃ, kassapa, taṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisinno. Idaṃ kho, kassapa, pāricchattakapupphaṃ vaṇṇasampannaṃ gandhasampannaṃ, sace ākaṅkhasi gaṇhā’’ti. ‘‘Alaṃ, mahāsamaṇa, tvaṃyeva taṃ arahasi, tvaṃyeva taṃ gaṇhā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma maṃ paṭhamataraṃ uyyojetvā tāvatiṃsaṃ gantvā pāricchattakapupphaṃ gahetvā paṭhamataraṃ āgantvā agyāgāre nisīdissati, na tveva ca kho arahā yathā aha’’nti.

Then, when the night had passed, Uruvelā Kassapa the matted-hair ascetic went to the Blessed One and announced the time: “It is time, great ascetic, the meal is ready.” “You go, Kassapa; I am coming.” Having sent off Uruvelā Kassapa the matted-hair ascetic, the Blessed One went to the Jambu tree from which Jambudīpa is known, then to a nearby mango tree… a nearby emblic myrobalan… a nearby yellow myrobalan… then went to the Tāvatiṃsa heaven, took a Pāricchattaka flower, and, arriving back first, sat down in the fire-hut. Uruvelā Kassapa the matted-hair ascetic saw the Blessed One sitting in the fire-hut and said to him: “By which path did you come, great ascetic? I departed before you, but you have arrived first and are sitting in the fire-hut.” “Having sent you off, Kassapa, I went to the Tāvatiṃsa heaven, took a Pāricchattaka flower, and, arriving back first, sat down in the fire-hut. This Pāricchattaka flower, Kassapa, is endowed with color and fragrance. If you wish, take it.” “Let it be, great ascetic; you are the one who deserves it. You take it.” Then this thought occurred to Uruvelā Kassapa the matted-hair ascetic: “The great ascetic is of great psychic power and great might, in that he can send me off first, go to the Tāvatiṃsa heaven, take a Pāricchattaka flower, and, arriving back first, sit down in the fire-hut. Still, he is not an arahant as I am.”

Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti kaṭṭhāni phāletuṃ. Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo yathā mayaṃ na sakkoma kaṭṭhāni phāletu’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘phāliyantu, kassapa, kaṭṭhānī’’ti. ‘‘Phāliyantu, mahāsamaṇā’’ti. Sakideva pañca kaṭṭhasatāni phāliyiṃsu. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma kaṭṭhānipi phāliyissanti, na tveva ca kho arahā yathā aha’’nti.

Now at that time, those matted-hair ascetics, wishing to attend to the fire, could not split the firewood. Then this thought occurred to those matted-hair ascetics: “Without a doubt, it is because of the great ascetic’s psychic power that we cannot split the firewood.” Then the Blessed One said to Uruvelā Kassapa the matted-hair ascetic: “Let the logs be split, Kassapa.” “Let them be split, great ascetic!” And all at once the five hundred logs split apart. Then this thought occurred to Uruvelā Kassapa the matted-hair ascetic: “The great ascetic is of great psychic power and great might, in that the logs split apart. Still, he is not an arahant as I am.”

Tena kho pana samayena te jaṭilā aggiṃ paricaritukāmā na sakkonti aggiṃ ujjaletuṃ. Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo yathā mayaṃ na sakkoma aggiṃ ujjaletu’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘ujjaliyantu, kassapa, aggī’’ti. ‘‘Ujjaliyantu, mahāsamaṇā’’ti. Sakideva pañca aggisatāni ujjaliyiṃsu. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi ujjaliyissanti, na tveva ca kho arahā yathā aha’’nti.

At that time, those matted-hair ascetics, wishing to tend their fires, were unable to light them. Then this thought occurred to those matted-hair ascetics: “Without a doubt, it is by the great ascetic’s psychic power that we are unable to light the fires.” Then the Blessed One said to Uruvelā Kassapa the matted-hair ascetic: “Let the fires be lit, Kassapa.” “Let them be lit, great ascetic.” At once, the five hundred fires blazed up. Then this thought occurred to Uruvelā Kassapa the matted-hair ascetic: “The great ascetic is truly of great psychic power and might, since even the fires blaze up. Yet he is not an arahant like me.”

Tena [Pg.284] kho pana samayena te jaṭilā aggiṃ paricaritvā na sakkonti aggiṃ vijjhāpetuṃ. Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo yathā mayaṃ na sakkoma aggiṃ vijjhāpetu’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘vijjhāyantu, kassapa, aggī’’ti. ‘‘Vijjhāyantu, mahāsamaṇā’’ti. Sakideva pañca aggisatāni vijjhāyiṃsu. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma aggīpi vijjhāyissanti, na tveva ca kho arahā yathā aha’’nti.

At that time, those matted-hair ascetics, having tended their fires, were unable to extinguish them. Then this thought occurred to those matted-hair ascetics: “Without a doubt, it is by the great ascetic’s psychic power that we are unable to extinguish the fires.” Then the Blessed One said to Uruvelā Kassapa the matted-hair ascetic: “Let the fires be extinguished, Kassapa.” “Let them be extinguished, great ascetic.” At once, the five hundred fires were extinguished. Then this thought occurred to Uruvelā Kassapa the matted-hair ascetic: “The great ascetic is truly of great psychic power and might, since even the fires are extinguished. Yet he is not an arahant like me.”

Tena kho pana samayena te jaṭilā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye najjā nerañjarāya ummujjantipi nimujjantipi ummujjananimujjanampi karonti. Atha kho bhagavā pañcamattāni mandāmukhisatāni abhinimmini yattha te jaṭilā uttaritvā visibbesuṃ. Atha kho tesaṃ jaṭilānaṃ etadahosi – ‘‘nissaṃsayaṃ kho mahāsamaṇassa iddhānubhāvo yathayimā mandāmukhiyo nimmitā’’ti. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo, yatra hi nāma tāva bahū mandāmukhiyopi abhinimminissati, na tveva ca kho arahā yathā aha’’nti.

At that time, during the cold winter nights of the ‘between-the-eights’ period, at the time of snowfall, those matted-hair ascetics were plunging into and emerging from the Nerañjarā River, performing the rite of plunging and emerging. Then the Blessed One created five hundred braziers, where those matted-hair ascetics, having come out of the water, could warm themselves. Then this thought occurred to those matted-hair ascetics: “Without a doubt, it is by the great ascetic’s psychic power that these braziers have been created.” Then this thought occurred to Uruvelā Kassapa the matted-hair ascetic: “The great ascetic is truly of great psychic power and might, in that he can create so many braziers. Yet he is not an arahant like me.”

Tena kho pana samayena mahā akālamegho pāvassi, mahā udakavāhako sañjāyi, yasmiṃ padese bhagavā viharati so padeso udakena na otthaṭo hoti. Atha kho bhagavato etadahosi – ‘‘yaṃnūnāhaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkameyya’’nti. Atha kho bhagavā samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkami. Atha kho uruvelakassapo jaṭilo ‘‘māheva kho mahāsamaṇo udakena vūḷho ahosī’’ti nāvāya sambahulehi jaṭilehi saddhiṃ yasmiṃ padese bhagavā viharati, taṃ padesaṃ agamāsi. Addasā kho uruvelakassapo jaṭilo bhagavantaṃ samantā udakaṃ ussāretvā majjhe reṇuhatāya bhūmiyā caṅkamantaṃ, disvāna bhagavantaṃ etadavoca – ‘‘idaṃ nu tvaṃ, mahāsamaṇā’’ti. ‘‘Ayamahamasmi, kassapā’’ti bhagavā vehāsaṃ abbhuggantvā nāvāya paccuṭṭhāsi. Atha kho uruvelakassapassa jaṭilassa etadahosi – ‘‘mahiddhiko kho mahāsamaṇo mahānubhāvo[Pg.285], yatra hi nāma udakampi na pavāhissati, na tveva ca kho arahā yathā aha’’nti.

Now at that time, a great untimely rain cloud poured down, and a great flood arose. Yet the place where the Blessed One was dwelling was not inundated by the water. Then it occurred to the Blessed One: 'What if I were to push back the water all around and walk back and forth on the dust-cleared ground in the middle?' So the Blessed One pushed back the water all around and walked back and forth on the dust-cleared ground in the middle. Then Uruvela Kassapa, the matted-hair ascetic, thought: 'Lest the great ascetic has been swept away by the water!' So he took a boat and, accompanied by many matted-hair ascetics, went to the place where the Blessed One was staying. Uruvela Kassapa saw the Blessed One pushing back the water all around and walking back and forth on the dust-cleared ground in the middle. Upon seeing him, he said to the Blessed One: 'Is that you, great ascetic?' 'It is I, Kassapa,' replied the Blessed One, and rising into the air, he alighted in the boat. Then it occurred to Uruvela Kassapa, the matted-hair ascetic: 'The great ascetic is indeed of great psychic power and great might, in that the water did not sweep him away. Yet he is not an arahant like me.'

Atha kho bhagavato etadahosi – ‘‘cirampi kho imassa moghapurisassa evaṃ bhavissati ‘mahiddhiko kho mahāsamaṇo mahānubhāvo, na tveva ca kho arahā yathā aha’nti, yaṃnūnāhaṃ imaṃ jaṭilaṃ saṃvejeyya’’nti. Atha kho bhagavā uruvelakassapaṃ jaṭilaṃ etadavoca – ‘‘neva ca kho tvaṃ, kassapa, arahā, nāpi arahattamaggasamāpanno, sāpi te paṭipadā natthi, yāya tvaṃ arahā vā assasi arahattamaggaṃ vā samāpanno’’ti. Atha kho uruvelakassapo jaṭilo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – ‘‘labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampada’’nti. ‘‘Tvaṃ khosi, kassapa, pañcannaṃ jaṭilasatānaṃ nāyako vināyako aggo pamukho pāmokkho, tepi tāva apalokehi, yathā te maññissanti, tathā te karissantī’’ti. Atha kho uruvelakassapo jaṭilo yena te jaṭilā tenupasaṅkami; upasaṅkamitvā te jaṭile etadavoca – ‘‘icchāmahaṃ, bho, mahāsamaṇe brahmacariyaṃ carituṃ, yathā bhavanto maññanti tathā karontū’’ti. ‘‘Cirapaṭikā mayaṃ, bho, mahāsamaṇe abhippasannā, sace bhavaṃ mahāsamaṇe brahmacariyaṃ carissati, sabbeva mayaṃ mahāsamaṇe brahmacariyaṃ carissāmā’’ti. Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha, bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Then it occurred to the Blessed One: “For a long time this foolish man will think: ‘The great ascetic is of great psychic power and great might, but he is not an arahant like me.’ What if I were to stir this matted-hair ascetic?” Then the Blessed One said to Uruvela Kassapa the matted-hair ascetic: “You, Kassapa, are not an arahant, nor have you entered upon the path to arahantship. Nor do you have that practice by which you might become an arahant or enter upon the path to arahantship.” Then Uruvela Kassapa the matted-hair ascetic, having prostrated with his head at the Blessed One’s feet, said to the Blessed One: “May I receive the going forth in the Blessed One's presence, venerable sir, may I receive the full ordination?” “You, Kassapa, are the leader, guide, chief, foremost, and principal of five hundred matted-hair ascetics. First consult with them; they will do as they think fit.” Then Uruvela Kassapa the matted-hair ascetic went to those matted-hair ascetics and said to them: “Sirs, I wish to lead the holy life under the great ascetic. Do as you think fit.” “For a long time, sir, we have had faith in the great ascetic. If you, sir, will lead the holy life under the great ascetic, we will all lead the holy life under him.” Then those matted-hair ascetics let their hair, their matted locks, their carrying poles with belongings, and their fire-sacrifice implements float away on the water and went to the Blessed One. Having approached, they prostrated with their heads at the Blessed One’s feet and said to him: “May we receive the going forth in the Blessed One's presence, venerable sir, may we receive the full ordination?” “Come, bhikkhus,” the Blessed One said. “The Dhamma is well expounded. Live the holy life for the complete ending of suffering.” That itself was the full ordination for those venerable ones.

Addasā kho nadīkassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – ‘‘māheva me bhātuno upasaggo ahosī’’ti, jaṭile pāhesi – ‘‘gacchatha me bhātaraṃ jānāthā’’ti, sāmañca tīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – ‘‘idaṃ nu kho, kassapa, seyyo’’ti? ‘‘Āmāvuso, idaṃ seyyo’’ti. Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ [Pg.286] udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha, bhikkhavo’’ti bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Nadī Kassapa the matted-hair ascetic saw the hair, matted locks, carrying poles with belongings, and fire-sacrifice implements being carried along by the water. Having seen them, it occurred to him: “Lest some misfortune has befallen my brother!” He sent some matted-hair ascetics, saying: “Go and find out about my brother.” And he himself, along with three hundred matted-hair ascetics, went to the Venerable Uruvela Kassapa. Having approached, he said to the Venerable Uruvela Kassapa: “Is this better, Kassapa?” “Yes, friend, this is better.” Then those matted-hair ascetics let their hair, their matted locks, their carrying poles with belongings, and their fire-sacrifice implements float away on the water and went to the Blessed One. Having approached, they prostrated with their heads at the Blessed One’s feet and said to him: “May we receive the going forth in the Blessed One's presence, venerable sir, may we receive the full ordination?” “Come, bhikkhus,” the Blessed One said. “The Dhamma is well expounded. Live the holy life for the complete ending of suffering.” That itself was the full ordination for those venerable ones.

Addasā kho gayākassapo jaṭilo kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake vuyhamāne, disvānassa etadahosi – ‘‘māheva me bhātūnaṃ upasaggo ahosī’’ti, jaṭile pāhesi – ‘‘gacchatha me bhātaro jānāthā’’ti, sāmañca dvīhi jaṭilasatehi saddhiṃ yenāyasmā uruvelakassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṃ uruvelakassapaṃ etadavoca – ‘‘idaṃ nu kho, kassapa, seyyo’’ti? ‘‘Āmāvuso, idaṃ seyyo’’ti. Atha kho te jaṭilā kesamissaṃ jaṭāmissaṃ khārikājamissaṃ aggihutamissaṃ udake pavāhetvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavocuṃ – ‘‘labheyyāma mayaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyāma upasampada’’nti. ‘‘Etha, bhikkhavo’’ti, bhagavā avoca – ‘‘svākkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa antakiriyāyā’’ti. Sāva tesaṃ āyasmantānaṃ upasampadā ahosi.

Gayā Kassapa the matted-hair ascetic saw the hair, matted locks, carrying poles with belongings, and fire-sacrifice implements being carried along by the water. Having seen them, it occurred to him: “Lest some misfortune has befallen my brothers!” He sent some matted-hair ascetics, saying: “Go and find out about my brothers.” And he himself, along with two hundred matted-hair ascetics, went to the Venerable Uruvela Kassapa. Having approached, he said to the Venerable Uruvela Kassapa: “Is this better, Kassapa?” “Yes, friend, this is better.” Then those matted-hair ascetics let their hair, their matted locks, their carrying poles with belongings, and their fire-sacrifice implements float away on the water and went to the Blessed One. Having approached, they prostrated with their heads at the Blessed One’s feet and said to him: “Venerable sir, may we receive the going forth under the Blessed One, may we receive the full ordination?” “Come, bhikkhus,” the Blessed One said. “The Dhamma is well expounded. Live the holy life for the complete ending of suffering.” That itself was the full ordination for those venerable ones.

‘‘Bhagavato adhiṭṭhānena pañca kaṭṭhasatāni na phāliyiṃsu, phāliyiṃsu, aggī na ujjaliyiṃsu, ujjaliyiṃsu, na vijjhāyiṃsu, vijjhāyiṃsu, pañca mandāmukhisatāni abhinimmini, etena nayena aḍḍhuḍḍhapāṭihāriyasahassāni honti.

By the Blessed One's determination, five hundred pieces of firewood would not split, then they split; the fires would not blaze, then they blazed; they would not be extinguished, then they were extinguished. He manifested five hundred braziers. In this way, there were one and a half thousand miracles.

‘‘Atha kho bhagavā uruvelāyaṃ yathābhirantaṃ viharitvā yena gayāsīsaṃ tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ sahassena sabbeheva purāṇajaṭilehi. Tatra sudaṃ bhagavā gayāyaṃ viharati gayāsīse saddhiṃ bhikkhusahassena. Tatra kho bhagavā bhikkhu āmantesi (saṃ. ni. 4.28) – ‘sabbaṃ, bhikkhave, ādittaṃ, kiñca, bhikkhave, sabbaṃ ādittaṃ, cakkhu, bhikkhave, ādittaṃ, rūpā ādittā, cakkhuviññāṇaṃ [Pg.287] ādittaṃ, cakkhusamphasso āditto, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ, rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi ādittanti vadāmi? Sotaṃ ādittaṃ, saddā ādittā…pe… ghānaṃ ādittaṃ, gandhā ādittā…pe… jivhā ādittā, rasā ādittā…pe… kāyo āditto, phoṭṭhabbā ādittā…pe… mano āditto, dhammā ādittā, manoviññāṇaṃ ādittaṃ, manosamphasso āditto, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tampi ādittaṃ. Kena ādittaṃ, rāgagginā dosagginā mohagginā ādittaṃ, jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi āditta’’’nti vadāmi.

Then the Blessed One, having stayed at Uruvelā as long as he pleased, set out on a journey to Gayāsīsa with a great Saṅgha of bhikkhus—a thousand in all, all former matted-hair ascetics. There the Blessed One stayed at Gayā, at Gayāsīsa, together with the thousand bhikkhus. There the Blessed One addressed the bhikkhus: “Bhikkhus, all is burning. And what, bhikkhus, is the all that is burning? The eye, bhikkhus, is burning, forms are burning, eye-consciousness is burning, eye-contact is burning, and whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, the fire of hatred, the fire of delusion; burning with birth, aging, and death, with sorrows, lamentations, pains, griefs, and despairs, I say. The ear is burning, sounds are burning… The nose is burning, odors are burning… The tongue is burning, tastes are burning… The body is burning, tangible objects are burning… The mind is burning, mental phenomena are burning, mind-consciousness is burning, mind-contact is burning, and whatever feeling arises conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—that too is burning. Burning with what? Burning with the fire of lust, the fire of hatred, the fire of delusion; burning with birth, aging, and death, with sorrows, lamentations, pains, griefs, and despairs, I say.”

‘‘Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako cakkhusmimpi nibbindati, rūpesupi nibbindati, cakkhuviññāṇepi nibbindati, cakkhusamphassepi nibbindati, yamidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Sotasmimpi nibbindati, saddesupi nibbindati…pe… ghānasmimpi nibbindati, gandhesupi nibbindati…pe… jivhāyapi nibbindati, rasesupi nibbindati…pe… kāyasmimpi nibbindati, phoṭṭhabbesupi nibbindati…pe… manasmimpi nibbindati, dhammesupi nibbindati, manoviññāṇepi nibbindati, manosamphassepi nibbindati, yamidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā tasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti, ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti.

“Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, and with whatever feeling arises conditioned by eye-contact—whether pleasant, painful, or neither-painful-nor-pleasant—he becomes disenchanted with that too. He becomes disenchanted with the ear, becomes disenchanted with sounds… he becomes disenchanted with the nose, becomes disenchanted with odors… he becomes disenchanted with the tongue, becomes disenchanted with tastes… he becomes disenchanted with the body, becomes disenchanted with tangible objects… he becomes disenchanted with the mind, becomes disenchanted with mental phenomena, becomes disenchanted with mind-consciousness, becomes disenchanted with mind-contact, and with whatever feeling arises conditioned by mind-contact—whether pleasant, painful, or neither-painful-nor-pleasant—he becomes disenchanted with that too. Becoming disenchanted, he becomes dispassionate. Through dispassion, he is liberated. When liberated, the knowledge arises in him: ‘It is liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’”

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne tassa bhikkhusahassassa anupādāya āsavehi cittāni vimucciṃsu.

And while this exposition was being spoken, the minds of that thousand bhikkhus were liberated from the taints through non-clinging.

29. Evaṃ ādittapariyāyadesanaṃ sutvā saha paṭisambhidāhi arahattaṃ sampatto nadīkassapo thero somanassajāto attano pubbacaritāpadānaṃ [Pg.288] pakāsento padumuttarassa bhagavatotiādimāha. Tattha aggaphalanti uttamaphalaṃ, attanā ropitaambarukkhassa ādimhi gahitaphalaṃ vā. Sesaṃ suviññeyyamevāti.

29. Having heard this Discourse on Burning, the Elder Nadīkassapa attained arahantship together with the analytical knowledges. Filled with joy, revealing the story of his own past deeds, he spoke the verses beginning: “The Blessed One Padumuttara….” Herein, ‘aggaphala’ means the supreme fruit, or the first fruit taken from the mango tree he himself had planted. The rest is easily understood.

Nadīkassapattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Nadīkassapa is complete.

3. Gayākassapattheraapadānavaṇṇanā

3. The Commentary on the Apadāna of the Elder Gayākassapa

Tatiyāpadāne ajinacammavatthohantiādikaṃ āyasmato gayākassapattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ kusalaṃ upacinanto ito ekatiṃsakappe sikhissa bhagavato kāle kulagehe nibbatto viññutaṃ patto nissaraṇajjhāsayatāya gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā araññāyatane assamaṃ māpetvā vanamūlaphalāhāro vasati. Tena ca samayena bhagavā eko adutiyo tassa assamasamīpenāgacchi, so bhagavantaṃ disvā pasannamānaso upasaṅkamitvā vanditvā ekamantaṃ ṭhito velaṃ olokento manoharāni kolaphalāni satthu upanesi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde brāhmaṇakule nibbattitvā vayappatto nissaraṇajjhāsayatāya gharāvāsaṃ pahāya tāpasapabbajjaṃ pabbajitvā dvīhi tāpasasatehi saddhiṃ gayāya viharati. Gayāya vasanato hissa kassapagottatāya ca gayākassapoti samaññā ahosi. So bhagavato saddhiṃ parisāya ehibhikkhūpasampadaṃ datvā nadīkassapassa vuttanayena ādittapariyāya desanāya ovadiyamāno arahatte patiṭṭhāsi.

In the third Apadāna, that of the Venerable Gayākassapa begins: “Wearing a garment of antelope hide….” He too, having made his aspiration under previous Buddhas and having accumulated wholesome karma in various existences that served as a supporting condition for liberation, was reborn in a good family in this thirty-first aeon from today, during the time of the Blessed One Sikhī. Having come of age, with an inclination for renunciation, he abandoned the household life and went forth as an ascetic. He had a hermitage built in a forest region and dwelt there, living on roots and fruits of the forest. On one occasion, the Blessed One, alone and unaccompanied, came to the vicinity of his hermitage. Seeing the Blessed One, with a confident mind, he approached, paid homage, and stood to one side. Seeing it was the proper time, he offered delicious jujube fruits to the Teacher. Through that meritorious deed, he wandered through the round of rebirths among devas and humans. During the dispensation of the present Buddha, he was reborn in a brahmin family. Having come of age, with an inclination for renunciation, he abandoned the household life and went forth as an ascetic, dwelling at Gayā with two hundred ascetics. Because he dwelt at Gayā and was of the Kassapa clan, he received the name Gayākassapa. After the Blessed One gave him and his assembly the “Come, bhikkhu” ordination, he was instructed with the Discourse on Burning in the same way as Nadīkassapa, and was established in arahantship.

35. So arahattaṃ patvā somanassajāto attano pubbacaritāpadānaṃ pakāsento ajinacammavatthohantiādimāha. Tattha ajinacammavatthoti tāpasapabbajitattā ajinacammanivāsanapāvuraṇoti attho. Khāribhāradharoti tāpasakāle tāpasaparikkhāraparipuṇṇakājadharoti attho. Khārikatāpasaparikkhāre pūretvā. Kolaṃ ahāsi assamanti kolaphalaṃ assame pūretvā assame nisinnoti attho. Agopayinti [Pg.289] pāṭhe kolaphalaṃ pariyesitvā assamaṃ gopesiṃ rakkhinti attho. Sesaṃ sabbaṃ uttānatthamevāti.

35. Having attained arahantship and being filled with joy, he revealed the story of his past deeds by speaking the verses beginning: “Wearing a garment of antelope hide….” Herein, ‘wearing a garment of antelope hide’ means that because he had gone forth as an ascetic, he wore a lower garment and an upper robe of antelope hide. ‘Bearer of the carrying-pole’: during his time as an ascetic, he was a bearer of a carrying-pole full of the requisites of an ascetic. Having filled the ascetic’s carrying-basket with requisites. ‘I brought jujubes to the hermitage’ means having filled the hermitage with jujube fruits, I sat in the hermitage. In the reading ‘agopayiṃ’ (“I protected”), the meaning is: having searched for jujube fruits, I protected the hermitage, I guarded it. The meaning of the rest is all plain.

Gayākassapattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Gayākassapa is complete.

4. Kimilattheraapadānavaṇṇanā

4. Commentary on the Apadāna of the Elder Kimila

Catutthāpadāne nibbute kakusandhamhītiādikaṃ āyasmato kimilattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto kakusandhassa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto parinibbute satthari tassa dhātuyo uddissa salalamālāhi maṇḍapaṃ kāretvā pūjaṃ akāsi. So tena puññakammena tāvatiṃsesu uppajjitvā aparāparaṃ devamanussesu saṃsaranto imasmiṃ buddhuppāde kapilavatthunagare sakyarājakule nibbattitvā kimiloti tassa nāmaṃ akāsi. So vayappatto bhogasampattiyā pamatto viharati. Tassa ñāṇaparipākaṃ ñatvā saṃvegajananatthaṃ anupiyāyaṃ viharanto satthā paṭhamayobbane ṭhitaṃ ramaṇīyaṃ itthirūpaṃ abhinimminitvā purato dassetvā puna anukkamena yathā jarārogavipattīhi abhibhūtā dissati, tathā akāsi. Taṃ disvā kimilakumāro ativiya saṃvegajāto attano saṃvegaṃ pakāsento bhagavato pākaṭaṃ katvā laddhānusāsano arahattaṃ pāpuṇi.

In the fourth Apadāna, the Apadāna of the Venerable Kimila begins with “When Kakusandha was extinguished....” This elder too, having made his aspiration under previous Buddhas, accumulated merits in various existences that served as a basis for liberation. During the time of the Blessed One Kakusandha, he was born into a good family and attained understanding. After the Teacher had attained final Nibbāna, he had a pavilion built and decorated with salala garlands in honor of his relics, and he made offerings. By that meritorious deed, he was reborn in the Tāvatiṃsa heaven. Wandering repeatedly among devas and humans, in this Buddha-dispensation, he was born into the Sakyan royal family in the city of Kapilavatthu, and they gave him the name Kimila. Having reached adulthood, he lived heedlessly, indulging in his wealth. Knowing that his knowledge had matured, the Teacher, while dwelling at Anupiyā, created the form of a beautiful young woman in the prime of her youth and displayed it before him in order to inspire a sense of spiritual urgency. Then, gradually, he made her appear as if overcome by aging, sickness, and misfortune. Seeing this, Prince Kimila was greatly stirred. He expressed his spiritual urgency to the Blessed One, and having received instruction, he attained arahantship.

42. So arahattaṃ patvā somanassajāto attano pubbacaritāpadānaṃ pakāsento nibbute kakusandhamhītiādimāha. Brāhmaṇamhi vusīmatīti pañcahi vasitāhi vasippattamhi bhagavati. Brāhmaṇassa sabbaguṇagaṇehi maṇḍitattā abhivūḷhītattā brāhmaṇamhi kakusandhe bhagavati parinibbuteti attho. Sesaṃ sabbaṃ uttānamevāti.

42. Having attained arahantship and being filled with joy, he declared the apadāna of his past deeds, beginning with: “When Kakusandha was extinguished….” Herein, “in the brahmin, the master” means in the Blessed One, who had attained mastery through the five masteries. Because he was adorned with all the collections of qualities of a brahmin and was exalted, “in the brahmin” refers to the Blessed One Kakusandha, who had attained final Nibbāna. The rest is all clear.

Kimilattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Kimila is complete.

5. Vajjiputtattheraapadānavaṇṇanā

5. Commentary on the Apadāna of the Elder Vajjiputta

Sahassaraṃsī [Pg.290] bhagavātiādikaṃ āyasmato vajjiputtattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayaṃ puññaṃ upacinanto ito catunavutikappe ekaṃ paccekabuddhaṃ bhikkhāya gacchantaṃ disvā pasannamānaso kadaliphalāni adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde vesāliyaṃ licchavirājakumāro hutvā nibbatti, vajjirājaputtattā vajjiputtotvevassa samaññā. So daharo hutvā hatthisippādisikkhanakālepi hetusampannatāya nissaraṇajjhāsayova hutvā vicaranto satthu dhammadesanaṃ sutvā paṭiladdhasaddho satthu santike pabbajitvā vipassanāya kammaṃ katvā nacirasseva chaḷabhiñño ahosi. Chaḷabhiñño pana hutvā aparabhāge aciraparinibbute satthari dhammaṃ saṅgāyituṃ saṅketaṃ katvā mahātheresu tattha tattha viharantesu ekadivasaṃ āyasmantaṃ ānandaṃ sekhaṃyeva samānaṃ mahatiyā parisāya parivutaṃ dhammaṃ desentaṃ disvā tassa uparimaggādhigamāya ussāhaṃ janento –

The Apadāna of the Venerable Vajjiputta begins with “The Blessed One with a thousand rays….” He too, having made his aspiration in the presence of previous Buddhas and accumulating merit in various existences as a foundation for liberation, ninety-four aeons ago saw a Paccekabuddha going for alms. With a confident mind, he gave him plantain fruits. By that meritorious deed, wandering among gods and humans, in this Buddha’s dispensation, he was reborn as a Licchavi prince in Vesāli. Being the son of a Vajji king, his designation was Vajjiputta. In his youth, even while learning elephant-craft and other skills, due to his natural capacity, he wandered with a mind inclined toward liberation. Hearing the Teacher’s Dhamma discourse, having gained faith, he went forth in the Teacher’s presence. Applying himself to insight meditation, he soon became one endowed with the six super-knowledges. Having attained the six super-knowledges, later, not long after the Teacher’s final Nibbāna, when the great elders had made an agreement to recite the Dhamma and were dwelling in various places, one day he saw the Venerable Ānanda—still a trainee—teaching the Dhamma surrounded by a great assembly. To inspire him to attain the higher path, he spoke this verse:

‘‘Rukkhamūlagahanaṃ pasakkiya, nibbānaṃ hadayasmiṃ opiya;

Jhāya gotama mā ca pamādo, kiṃ te biḷibiḷikā karissatī’’ti. (theragā. 119) – gāthaṃ abhāsi;

“Having resorted to a thicket at the foot of a tree, placing Nibbāna in your heart, meditate, O Gotama, and be not heedless! What will this chattering do for you?” (Theragāthā 119)

Tattha rukkhamūlagahananti rukkhamūlabhūtaṃ gahanaṃ, gahanañhi atthi, na rukkhamūlaṃ, rukkhamūlañca atthi, na gahanaṃ, tesu rukkhamūlaggahaṇena ṭhānassa chāyāya sampannatāya vātātapaparissayābhāvaṃ dīpeti, gahanaggahaṇena nivātabhāvena vātaparissayābhāvaṃ janasambādhābhāvañca dasseti, tadubhayena ca bhāvanāyogyataṃ. Pasakkiyāti upagantvā. Nibbānaṃ hadayasmiṃ opiyāti ‘‘evaṃ mayā paṭipajjitvā nibbānaṃ adhigantabba’’nti nibbutiṃ hadaye ṭhapetvā citte katvā. Jhāyāti tilakkhaṇūpanijjhānena jhāya, vipassanābhāvanāsahitaṃ maggabhāvanaṃ bhāvehi. Gotamāti dhammabhaṇḍāgārikaṃ gottenālapati. Mā ca pamādoti adhikusalesu dhammesu mā pamādaṃ āpajji. Idāni yādiso [Pg.291] therassa pamādo, taṃ paṭikkhepavasena dassento ‘‘kiṃ te biḷibiḷikā karissatī’’ti āha. Tattha biḷibiḷikāti biḷibiḷikiriyā, biḷibiḷitisaddapavatti yathā niratthakā, evaṃ biḷibiḷikāsadisā janapaññatti. Kiṃ te karissatīti kīdisaṃ atthaṃ tuyhaṃ sādhessati, tasmā janapaññattiṃ pahāya sadatthapasuto hohīti ovādaṃ adāsi.

Here, 'the thicket at the foot of a tree' means a thicket that is at the foot of a tree. For there are places that are thickets but not at the foot of a tree, and places that are at the foot of a tree but not thickets. By mentioning 'the foot of a tree,' it indicates the absence of the danger of wind and sun due to the place being endowed with shade. By mentioning 'thicket,' it shows the absence of the danger of wind due to being sheltered, and the absence of crowding by people. Both together signify its suitability for meditative cultivation. 'Having resorted to' means having approached. 'Having placed Nibbāna in the heart' means having established quiescence in the heart, having resolved in one's mind, 'By practicing thus, I shall attain Nibbāna.' 'Meditate' means to contemplate with the close scrutiny of the three characteristics; to cultivate the path-cultivation accompanied by the cultivation of insight. 'Gotama': he addresses the Treasurer of the Dhamma by his clan name. 'And be not heedless' means do not fall into heedlessness regarding the higher wholesome states. Now, to show the kind of heedlessness the elder had by way of refuting it, he said, 'What will this chattering do for you?' Here, 'chattering' (biḷibiḷikā) refers to the act of chattering; just as the utterance of the sound 'bili-bili' is meaningless, so too is popular talk, which is like chattering. 'What will it do for you?' means what kind of benefit will it accomplish for you? Therefore, he gave the advice: 'Abandoning popular talk, be intent on your own true welfare.'

Taṃ sutvā aññehi vuttena vissagandhavāyanavacanena saṃvegajāto bahudeva rattiṃ caṅkamena vītināmento vipassanaṃ ussukkāpetvā senāsanaṃ pavisitvā mañcake nisinnamattova ‘‘kiñci sayāmī’’ti sīsaṃ bimbohanamasampattaṃ pādaṃ bhūmito uggataṃ sarīrassa ākāsagatakkhaṇeyeva arahattaṃ pāpuṇi.

Hearing that, stirred by the words spoken by another—words carrying the stench of the defilements—and filled with urgency, he spent much of the night in walking meditation. Having intensified his insight practice, he entered his dwelling. Just as he was about to lie down, thinking, 'I will rest a little,' with his head not yet having reached the pillow and his feet having lifted from the ground, in that very moment, he attained Arahantship.

49. Vajjiputtatthero aparabhāge somanassajāto attano pubbacaritāpadānaṃ pakāsento sahassaraṃsī bhagavātiādimāha. Tattha sahassaraṃsīti ettha ‘‘anekasatasahassaraṃsī’’ti vattabbe gāthābandhasukhatthaṃ ‘‘sahassaraṃsī’’ti vuttanti veditabbaṃ. Sesaṃ suviññeyyamevāti.

49. Later, the Elder Vajjiputta, filled with joy, revealed the apadāna of his own past deeds, speaking, beginning with: 'The Blessed One, radiant with a thousand rays...' Here, it should be understood that 'radiant with a thousand rays' is said for the sake of metrical convenience, when 'radiant with countless hundreds of thousands of rays' should have been said. The rest is easily understood.

Vajjiputtattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Vajjiputta is finished.

6. Uttarattheraapadānavaṇṇanā

6. The Commentary on the Apadāna of the Elder Uttara

Chaṭṭhāpadāne sumedho nāma sambuddhotiādikaṃ āyasmato uttarasāmaṇerassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto sumedhassa bhagavato kāle vijjādharo hutvā ākāsena vicarati. Tena ca samayena satthā tasseva anuggaṇhanatthaṃ vanantare aññatarasmiṃ rukkhamūle nisīdi chabbaṇṇabuddharaṃsiyo vissajjento. So antalikkhena gacchanto bhagavantaṃ disvā pasannamānaso ākāsato oruyha suvisuddhehi vipulehi kaṇikārapupphehi bhagavantaṃ pūjesi, pupphāni buddhānubhāvena satthu upari chattākārena aṭṭhaṃsu, so tena bhiyyosomattāya pasannacitto hutvā aparabhāge kālaṃ katvā tāvatiṃsesu nibbattitvā dibbasampattiṃ anubhavanto yāvatāyukaṃ tattha ṭhatvā tato cuto devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇamahāsālassa putto hutvā [Pg.292] nibbatti, uttarotissa nāmaṃ ahosi. So viññutaṃ patto brāhmaṇavijjāsu nipphattiṃ gantvā jātiyā rūpena vijjāya vayena sīlācārena ca lokassa sambhāvanīyo jāto.

In the sixth Apadāna is the apadāna of the Venerable novice Uttara, beginning with 'The Self-Enlightened One named Sumedha.' He too, having made his aspiration under former Buddhas and accumulating merits here and there as a supporting condition for liberation, became a knowledge-holder during the time of the Blessed One Sumedha and wandered through the sky. At that time, the Teacher, in order to favor him, sat down at the foot of a certain tree in a forest grove, emitting the six-hued Buddha-rays. As he was passing through the sky, he saw the Blessed One and, with a confident mind, descended from the sky and honored the Blessed One with very pure and abundant kaṇikāra flowers. By the Buddha's power, the flowers stood above the Teacher in the form of a canopy. Because of this, with his mind confident and with even greater gladness, he later passed away and was reborn in the Tāvatiṃsa heaven. There he enjoyed divine fortune for his entire lifespan. Having passed away from there, he wandered among devas and humans. During the advent of this Buddha, he was reborn in Rājagaha as the son of a very wealthy brahmin, and his name was Uttara. Having reached maturity and attained proficiency in the brahminical sciences, he became esteemed by the world for his birth, beauty, knowledge, age, and virtuous conduct.

Tassa taṃ sampattiṃ disvā vassakāro magadhamahāmatto attano dhītaraṃ dātukāmo hutvā attano adhippāyaṃ pavedesi. So nissaraṇajjhāsayatāya taṃ paṭikkhipitvā kālena kālaṃ dhammasenāpatiṃ payirupāsanto tassa santike dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vattasampanno hutvā theraṃ upaṭṭhahati.

Seeing his good fortune, Vassakāra, the chief minister of Magadha, wished to give him his daughter in marriage and so made his intention known. But he, being inclined to renunciation, rejected the offer. From time to time, he attended upon the General of the Dhamma, and after hearing the Dhamma from him, he gained faith. He then went forth, became accomplished in the monastic duties, and attended upon the Elder.

Tena ca samayena therassa aññataro ābādho uppanno, tassa bhesajjatthāya uttaro sāmaṇero pātova pattacīvaramādāya vihārato nikkhanto antarāmagge taḷākassa samīpe pattaṃ ṭhapetvā udakasamīpaṃ gantvā mukhaṃ dhovati. Atha aññataro umaṅgacoro katakammo ārakkhapurisehi anubaddho aggamaggena nagarato nikkhamitvā palāyanto attanā gahitaṃ ratanabhaṇḍitaṃ sāmaṇerassa patte pakkhipitvā palāyi. Sāmaṇeropi pattasamīpaṃ upagato. Coraṃ anubandhantā rājapurisā sāmaṇerassa patte bhaṇḍikaṃ disvā ‘‘ayaṃ coro, iminā coriyaṃ kata’’nti sāmaṇeraṃ pacchābāhaṃ bandhitvā vassakārassa brāhmaṇassa dassesuṃ. Vassakāro ca tadā rañño vinicchaye niyutto hutvā chejjabhejjaṃ anusāsati, so ‘‘pubbe mama vacanaṃ nādiyi, suddhapāsaṇḍiyesu pabbajī’’ti (theragā. aṭṭha. 1.uttarattheragāthāvaṇṇanā) kammaṃ asodhetvā ghātukāmattāva jīvantameva taṃ sūle uttāsesi.

At that time, a certain affliction had arisen in the elder. To get medicine for him, the novice Uttara took his bowl and robe early in the morning and left the monastery. On the way, he placed his bowl near a pond and, going to the water's edge, washed his face. Just then, a housebreaker who had committed a theft was being pursued by guards. Fleeing from the city by the main road, he placed the bundle of jewels he had taken into the novice's bowl and ran away. The novice then approached his bowl. The king's men, who were chasing the thief, saw the bundle in the novice's bowl and thought, 'This is the thief! He committed the theft!' They bound the novice’s hands behind his back and brought him before Vassakāra the brahmin. At that time, Vassakāra had been appointed by the king to pass judgment and was prescribing punishments involving mutilation and execution. Thinking, 'Formerly, he did not accept my word but went forth among these worthless ascetics,' without investigating the case and out of a desire to kill him, he had him impaled alive on a stake.

Athassa bhagavā ñāṇaparipākaṃ oloketvā taṃ ṭhānaṃ gantvā vipphurantahatthanakhamaṇimayūkhasambhinnasitābhatāya paggharantajātihiṅgulakasuvaṇṇarasadhāraṃ viya jālāguṇṭhitamudutalunadīghaṅgulihatthaṃ uttarassa sīse ṭhapetvā ‘‘uttara, idaṃ te purimakammassa phalaṃ uppannaṃ, tattha tayā paccavekkhaṇabalena adhivāsanā kātabbā’’ti vatvā ajjhāsayānurūpaṃ dhammaṃ desesi. Uttaro amatābhisekasadisena satthu hatthasamphassena sañjātappasādasomanassatāya uḷārapītipāmojjaṃ paṭilabhitvā yathāparicitaṃ vipassanāmaggaṃ samārūḷho ñāṇassa paripākaṃ gatattā satthu ca desanāvilāsena tāvadeva maggapaṭipāṭiyā sabbe kilese khepetvā chaḷabhiñño [Pg.293] ahosi. Chaḷabhiñño pana hutvā sūlato uṭṭhahitvā parānuddayāya ākāse ṭhatvā pāṭihāriyaṃ dassesi. Mahājano acchariyabbhutacittajāto ahosi. Tāvadevassa vaṇo saṃrūḷhi, so bhikkhūhi, ‘‘āvuso, tādisadukkhaṃ anubhavanto kathaṃ tvaṃ vipassanaṃ anuyuñjituṃ asakkhī’’ti puṭṭho, ‘‘pageva me, āvuso, saṃsāre ādīnavo, saṅkhārānañca sabhāvo sudiṭṭho, evāhaṃ tādisaṃ dukkhaṃ anubhavantopi asakkhiṃ vipassanaṃ vaḍḍhetvā visesaṃ adhigantu’’nti āha. ‘‘Pubbajātiyā daharakāle makkhikaṃ gahetvā nimbasūlakaṃ gahetvā sūlāropanakīḷaṃ paṭicca evaṃ anekajātisatesu sūlāropanadukkhamanubhavitvā imāya pariyosānajātiyā evarūpaṃ dukkhamanubhūta’’nti āha.

Then the Blessed One, perceiving the maturity of his knowledge, went to that place. He placed on Uttara's head his soft, tender, long-fingered hand—veiled in a net of rays, shining with a white luster suffused with beams from his jeweled fingernails, like a flowing stream of molten gold and pure vermillion—and said: “Uttara, this is the fruit of your past kamma that has now arisen. You must endure it with the power of reflective patience.” Then he taught him the Dhamma appropriate to his disposition. Through the Teacher's touch, which was like an anointing with the deathless, confidence and gladness arose in Uttara, and he attained sublime rapture and joy. Having mounted the path of insight with which he was familiar, and because his knowledge had reached maturity, through the grace of the Teacher's teaching he immediately, by the sequence of the path, eradicated all defilements and became endowed with the six direct knowledges. Having attained the six direct knowledges, he rose from the stake and, standing in the air out of compassion for others, displayed a psychic feat. The great crowd was struck with amazement and wonder. Instantly, his wound healed. When the bhikkhus asked him, “Friend, how were you able to practice insight while enduring such suffering?” he replied, “Friends, the danger in saṃsāra has long been clear to me, and the nature of formations is well seen. Thus, even while enduring such pain, I was able to develop insight and attain a special distinction.” He further explained, “In a past life, when I was a boy, I caught a fly and, taking a neem thorn, played the game of impalement. Because of that, for many hundreds of births I endured the suffering of being impaled, and in this final life, I have experienced such suffering.”

55. Atha aparabhāge pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento sumedho nāma sambuddhotiādimāha. Tattha anuttānapadavaṇṇanameva karissāma.

55. Then, at a later time, recalling his past deeds and becoming joyful, he revealed the apadāna of his former conduct, beginning with the words: 'The Self-Enlightened One named Sumedha…' Therein, we shall provide a commentary only on the words whose meaning is not obvious.

57. Vijjādharo tadā āsinti bāhirakamantādivijjāsiddhiyā ākāsagāmisamattho hutvā caraṇavasena taṃ vijjaṃ rakkhitvā avināsetvā pariharaṇavasena vijjādharayoni āsiṃ ahosinti attho. Antalikkhacaro ahanti antaṃ pariyosānaṃ koṭiṃ likhate saṃkarissatīti antalikkhaṃ. Atha vā antaṃ pariyosānaṃ likhyate olokiyate etenāti antalikkhaṃ, tasmiṃ antalikkhe, ākāse caraṇasīlo ahanti attho. Tisūlaṃ sukataṃ gayhāti tikhiṇaṃ sūlaṃ, aggaṃ āvudhaṃ. Tisūlaṃ sundaraṃ kataṃ, koṭṭanaghaṃsanamaddanapaharaṇavasena suṭṭhu kataṃ sūlāvudhaṃ gayha gahetvā ambarato gacchāmīti attho. Sesaṃ sabbaṃ heṭṭhā vuttanayattāva nayānuyogena suviññeyyamevāti.

57. 'At that time I was a knowledge-holder' (`vijjādharo tadā āsiṃ`): The meaning is this: having become capable of traveling through the sky by perfecting external knowledge such as spells, by means of practice I protected that knowledge, and by maintaining it without letting it perish, I was of the knowledge-holder class. 'I was a sky-farer' (`antalikkhacaro ahaṃ`): `Antalikkha` is so called because one marks (`likhate`) or gathers (`saṃkarissati`) the end (`antaṃ`), the limit, the edge. Or, it is `antalikkha` because the end or limit is marked or seen by means of it. The meaning is: 'In that `antalikkha`, the sky, I was one accustomed to travel.' 'Taking a well-made trident' (`tisūlaṃ sukataṃ gayha`): a sharp spear, a pointed weapon. 'A trident beautifully made' means a spear-weapon well-made for pounding, rubbing, crushing, and striking. The meaning is: 'Having taken this, I go through the sky.' All the rest is to be easily understood by applying the method in accordance with the principles stated previously.

Uttarattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Uttara is complete.

7. Aparauttarattheraapadānavaṇṇanā

7. Commentary on the Apadāna of the Elder Apara-Uttara

Sattamāpadāne [Pg.294] nibbute lokanāthamhītiādikaṃ āyasmato aparassa uttarattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto ito catunnavutikappe siddhatthassa bhagavato kāle kulagehe nibbattitvā vayappatto viññutaṃ patvā sāsane laddhappasādo hutvā upāsakattaṃ nivedesi. So satthari parinibbute attano ñātake sannipātetvā bahupūjāsakkāraṃ saṃharitvā dhātupūjaṃ akāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sākete brāhmaṇakule nibbattitvā uttaroti laddhanāmo vayappatto kenacideva karaṇīyena sāvatthiṃ gato kaṇḍambamūle kataṃ yamakapāṭihāriyaṃ disvā pasīditvā puna kāḷakārāmasuttadesanāya abhivaḍḍhamānasaddho pabbajitvā satthārā saddhiṃ rājagahaṃ gantvā upasampadaṃ labhitvā tatheva caranto vipassanaṃ paṭṭhapetvā nacirasseva chaḷabhiñño ahosi. Chaḷabhiñño pana hutvā satthari sāvatthiyaṃ viharante buddhupaṭṭhānatthaṃ rājagahato sāvatthiṃ upagato bhikkhūhi – ‘‘kiṃ, āvuso, pabbajjākiccaṃ tayā matthakaṃ pāpita’’nti puṭṭho aññaṃ byākāsi.

The seventh Apadāna, which begins, 'When the Lord of the World had attained Nibbāna...,' is the Apadāna of the venerable Elder Apara-Uttara. He too, having made his aspiration under previous Buddhas, accumulated in various existences merits that served as a basis for liberation. Ninety-four aeons ago, during the time of the Blessed One Siddhattha, he was born into a good family. Having reached maturity and gained understanding, he acquired faith in the Dispensation and declared himself a lay follower. After the Teacher’s Parinibbāna, he gathered his relatives, collected many offerings and honors, and performed a pūjā to the relics. By that meritorious deed, he wandered among devas and humans until, in this Buddha-era, he was reborn in a brahmin family in Sāketa and was named Uttara. When he came of age, he went to Sāvatthī on some business and, seeing the Twin Miracle performed at the foot of the Kaṇḍamba tree, he was filled with confidence. Later, his faith having grown upon hearing the Kāḷakārāma Sutta, he went forth. Traveling with the Teacher to Rājagaha, he received the higher ordination. Practicing diligently, he developed insight and soon attained the six higher knowledges. Having attained the six higher knowledges, while the Teacher was dwelling at Sāvatthī, he went from Rājagaha to Sāvatthī to attend upon the Buddha. When the bhikkhus asked him, 'Friend, have you brought the goal of the homeless life to fulfillment?' he declared final knowledge.

93. Arahattaṃ pana patvā somanassajāto attano pubbacaritāpadānaṃ pakāsento nibbute lokanāthamhītiādimāha. Taṃ sabbaṃ heṭṭhā vuttanayattā uttānatthamevāti.

93. Having attained Arahantship and being filled with joy, he declared the apadāna of his past deeds, beginning with 'When the Lord of the World had attained Nibbāna....' All of this has a plain meaning because of the method explained above.

Aparauttarattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Apara-Uttara is complete.

8. Bhaddajittheraapadānavaṇṇanā

8. Commentary on the Apadāna of the Elder Bhaddajit

Aṭṭhamāpadāne ogayhāhaṃ pokkharaṇintiādikaṃ āyasmato bhaddajittherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle brāhmaṇakule nibbattitvā viññutaṃ patto brāhmaṇānaṃ vijjāsippesu pāraṃ gantvā kāme pahāya tāpasapabbajjaṃ pabbajitvā araññāyatane assamaṃ [Pg.295] kāretvā vasanto ekadivasaṃ satthāraṃ ākāsena gacchantaṃ disvā pasannamānaso añjaliṃ paggayha aṭṭhāsi. Satthā tassa ajjhāsayaṃ disvā ākāsato otari. Otiṇṇassa pana bhagavato madhuñca bhisamuḷālañca sappikhīrañca upanāmesi, tassa taṃ bhagavā anukammaṃ upādāya paṭiggahetvā anumodanaṃ katvā pakkāmi. So tena puññakammena tusitesu nibbatto tattha yāvatāyukaṃ ṭhatvā tato cuto aparāparaṃ sugatīsuyeva saṃsaranto vipassissa bhagavato kāle mahaddhano seṭṭhi hutvā aṭṭhasaṭṭhibhikkhusatasahassaṃ bhojetvā ticīvarena acchādesi.

In the Eighth Apadāna is the apadāna of the venerable Elder Bhaddajit, beginning with 'Having plunged into the lotus pond....' This elder too, having made his aspiration under previous Buddhas, accumulating in various existences merits that are a basis for liberation, was reborn in a brahmin family during the time of the Blessed One Padumuttara. Having attained understanding and mastered the brahminical sciences and arts, he renounced sensual pleasures and went forth into the ascetic life. Dwelling in a hermitage in a forest abode, one day he saw the Teacher passing through the sky. With a serene mind, he raised his joined hands in reverence and stood there. The Teacher, perceiving his inclination, descended from the sky. When the Blessed One had alighted, he offered him honey, lotus-fibres and stalks, and ghee with milk. The Blessed One, out of compassion for him, accepted it, and after giving his blessing, he departed. By that meritorious deed, he was reborn in the Tusita realm, where he remained for his full lifespan. After passing away from there, he continued wandering only in happy destinations. During the time of the Blessed One Vipassī, he became a wealthy merchant. He fed sixty-eight hundred thousand bhikkhus and clothed them with the triple robe.

Evaṃ bahuṃ kusalaṃ katvā devaloke nibbatti. Tattha yāvatāyukaṃ ṭhatvā tato cavitvā manussalokesu uppanno buddhasuññe loke pañca paccekabuddhasatāni catūhi paccayehi upaṭṭhahitvā tato cuto rājakule nibbattitvā rajjaṃ anusāsanto attano puttaṃ paccekabodhiṃ adhigantvā ṭhitaṃ upaṭṭhahitvā tassa parinibbutassa dhātuyo gahetvā cetiyaṃ katvā pūjesi. Evaṃ tattha tattha tāni tāni puññāni katvā imasmiṃ buddhuppāde bhaddiyanagare asītikoṭivibhavassa bhaddiyaseṭṭhissa ekaputtako hutvā nibbatti, bhaddajītissa nāmaṃ ahosi. Tassa kira issariyabhogaparivārasampatti carimabhave bodhisattassa viya ahosi.

Having performed much merit, he was reborn in a deva world. Having lived there for his full lifespan, he passed away and was reborn in the human world at a time when the world was devoid of a Buddha. There, he attended upon five hundred Paccekabuddhas with the four requisites. After passing away from there, he was reborn in a royal family. While ruling the kingdom, he attended upon his son, who had realized the enlightenment of a Paccekabuddha. After his son’s Parinibbāna, he collected the relics, built a cetiya, and paid homage to it. Having thus performed various meritorious deeds in life after life, in this Buddha-era he was reborn in the city of Bhaddiya as the only son of the seṭṭhi Bhaddiya, who possessed a fortune of eighty crores. His name was Bhaddajit. It is said that his fortune, possessions, and retinue were like those of the Bodhisatta in his final existence.

Tadā satthā sāvatthiyaṃ vasitvā bhaddajikumāraṃ saṅgaṇhanatthāya mahatā bhikkhusaṅghena saddhiṃ bhaddiyanagaraṃ gantvā jātiyāvane vasi tassa ñāṇaparipākaṃ āgamayamāno. Sopi uparipāsāde nisinno sīhapañjaraṃ vivaritvā olokento bhagavato santike dhammaṃ sotuṃ gacchantaṃ mahājanaṃ disvā, ‘‘katthāyaṃ mahājano gacchatī’’ti pucchitvā taṃ kāraṇaṃ sutvā sayampi mahatā parivārena satthu santikaṃ gantvā dhammaṃ suṇanto sabbābharaṇapaṭimaṇḍitova sabbakilese khepetvā arahattaṃ pāpuṇi. Arahatte pana tena adhigate satthā bhaddiyaseṭṭhiṃ āmantesi – ‘‘tava putto alaṅkatapaṭiyatto dhammaṃ suṇanto arahatte patiṭṭhāsi, tenassa idāneva pabbajituṃ yuttaṃ, no ce pabbajissati, parinibbāyissatī’’ti. Seṭṭhi ‘‘na mayhaṃ puttassa daharasseva sato parinibbānena kiccaṃ atthi, pabbājetha na’’nti āha. Taṃ satthā pabbājetvā upasampādetvā tattha sattāhaṃ vasitvā koṭigāmaṃ pāpuṇi, so ca gāmo gaṅgātīre ahosi[Pg.296]. Koṭigāmavāsino ca buddhappamukhassa bhikkhusaṅghassa mahādānaṃ pavattesuṃ. Bhaddajitthero satthārā anumodanāya āraddhamattāya bahigāmaṃ gantvā ‘‘gaṅgātīre maggasamīpe satthu āgatakāle vuṭṭhahissāmī’’ti kālaparicchedaṃ katvā aññatarasmiṃ rukkhamūle samāpattiṃ samāpajjitvā nisīdi. Mahātheresu āgacchantesupi avuṭṭhahitvā satthu āgatakāleyeva vuṭṭhāsi. Puthujjanā bhikkhū – ‘‘ayaṃ adhunā pabbajito, mahātheresu āgacchantesu mānathaddho hutvā na vuṭṭhāsī’’ti ujjhāyiṃsu.

At that time, the Teacher, after dwelling at Sāvatthī, went to the city of Bhaddiya with a large community of bhikkhus in order to win over the youth Bhaddajit, and he stayed in the Jātiyā Grove, awaiting the maturing of his knowledge. Seated in the upper palace, Bhaddajit opened a lion-window and looked out. Seeing a great crowd going to hear the Dhamma from the Blessed One, he asked, 'Where is this great crowd going?' Upon hearing the reason, he too went to the Teacher with a large retinue. While listening to the Dhamma, though still adorned with all his ornaments, he eradicated all defilements and attained Arahantship. When he had attained Arahantship, the Teacher addressed the seṭṭhi Bhaddiya: 'Your son, while adorned and attired, listened to the Dhamma and has become established in Arahantship. It is fitting for him to go forth right now. If he does not go forth, he will attain Parinibbāna.' The seṭṭhi replied, 'My son has no need for Parinibbāna while still so young. Please give him the going-forth.' The Teacher gave him the going-forth and the higher ordination. After staying there for seven days, he reached Koṭigāma, a village on the banks of the Ganges. The villagers of Koṭigāma held a great almsgiving for the community of bhikkhus headed by the Buddha. As soon as the Teacher began the blessing, the Elder Bhaddajit went outside the village. Thinking, 'I will rise when the Teacher arrives at the road near the bank of the Ganges,' he made a determination of time, sat down at the foot of a certain tree, and entered an attainment. Even when the great elders arrived, he did not rise; he rose only when the Teacher arrived. The worldling bhikkhus grumbled, 'This newly ordained one, stiff with conceit, did not rise when the great elders arrived.'

Koṭigāmavāsino satthu bhikkhusaṅghassa ca bahū nāvāsaṅghāṭe bandhiṃsu. Satthā ‘‘bhaddajissānubhāvaṃ pakāsemī’’ti nāvāya ṭhatvā ‘‘kahaṃ bhaddajī’’ti pucchi. Bhaddajitthero – ‘‘sohaṃ, bhante’’ti satthāraṃ upasaṅkamitvā añjaliṃ katvā aṭṭhāsi. Satthā ‘‘ehi, bhaddaji, amhehi saddhiṃ ekanāvaṃ abhiruhā’’ti. So uppatitvā satthu ṭhitanāvāyaṃ aṭṭhāsi. Satthā gaṅgāya majjhe gatakāle, ‘‘bhaddaji, tayā mahāpanādakāle ajjhāvuṭṭharatanapāsādo kaha’’nti āha. ‘‘Imasmiṃ ṭhāne nimuggo, bhante’’ti. ‘‘Tena hi, bhaddaji, sabrahmacārīnaṃ kaṅkhaṃ chindā’’ti. Tasmiṃ khaṇe thero satthāraṃ vanditvā iddhibalena gantvā pāsādathūpikaṃ pādaṅgulantarena sannirujjhitvā pañcavīsatiyojanaṃ pāsādaṃ gahetvā ākāse uppati, uppatanto ca paññāsayojanāni ukkhipi. Athassa purimabhave ñātakā pāsādagatena lobhena macchakacchapamaṇḍūkā hutvā nibbattā tasmiṃ pāsāde uṭṭhahante parivattitvā patiṃsu. Satthā te sampatante disvā ‘‘ñātakā te, bhaddaji, kilamantī’’ti āha. Thero satthu vacanena pāsādaṃ vissajjesi. Pāsādo yathāṭhāneyeva patiṭṭhahi. Satthā pāraṅgato bhikkhūhi – ‘‘kadā, bhante, bhaddajittherena ayaṃ pāsādo ajjhāvuṭṭho’’ti puṭṭho mahāpanādajātakaṃ (jā. 1.3.40 ādayo) kathetvā bahujanaṃ dhammāmataṃ pāyesi.

The residents of Koṭigāma fastened together many rafts of boats for the Teacher and the community of bhikkhus. The Teacher, thinking, 'I will reveal Bhaddajit’s spiritual power,' stood on a boat and asked, 'Where is Bhaddajit?' The Elder Bhaddajit replied, 'Here I am, venerable sir,' approached the Teacher, paid homage with joined palms, and stood there. The Teacher said, 'Come, Bhaddajit, board this one boat with us.' He leapt up and stood on the Teacher’s boat. When they reached the middle of the Ganges, the Teacher asked, 'Bhaddajit, where is the jeweled palace you inhabited during the time of Mahāpanāda?' 'It is sunk in this very spot, venerable sir,' he replied. 'Then, Bhaddajit, dispel the doubt of your companions in the holy life.' At that moment, the elder paid homage to the Teacher and, going by means of spiritual power, he seized the pinnacle of the palace with his big toe, lifted the twenty-five-yojana-long palace, and rose into the sky. As he rose, he lifted it fifty yojanas high. Then his relatives from a past life—who, because of greed connected with that palace, had been reborn as fish, turtles, and frogs—tumbled out of the rising palace and fell. Seeing them falling, the Teacher said, 'Bhaddajit, your relatives are in distress.' At the Teacher’s word, the elder released the palace, and it settled back in its original place. After crossing to the far shore, the bhikkhus asked the Teacher, 'Venerable sir, when did the Elder Bhaddajit inhabit this palace?' The Teacher then narrated the Mahāpanāda Jātaka (Jā 1.3.40ff) and made the large crowd drink the deathless nectar of the Dhamma.

98. Thero pana arahattaṃ patto pubbasambhāraṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsetuṃ ogayhāhaṃ pokkharaṇintiādimāha. Tattha ogayhāhaṃ pokkharaṇinti puthunānāanekamahoghehi khaṇitattā ‘‘pokkharaṇī’’ti laddhanāmaṃ jalāsayaṃ ogayha ogahetvā pavisitvā ajjhogāhetvā ghāsahetukhādanatthāya tattha pokkharaṇiyaṃ pavisitvā [Pg.297] bhisaṃ padumapuṇḍarīkamūlaṃ uddharāmīti attho. Sesaṃ heṭṭhā vuttanayattā uttānapadatthattā ca nayānusārena suviññeyyamevāti.

98. The elder, however, having attained Arahantship, recollected his accumulation of merit, and filled with joy, he began to proclaim the apadāna of his past deeds, saying, 'Having plunged into the lotus pond....' Therein, 'Having plunged into the lotus pond' means: having entered, plunged into, and submerged myself in the reservoir named 'Pokkharaṇī' because it was dug by the great and diverse efforts of many people; having entered that Pokkharaṇī for the sake of getting food to eat, 'I pull up lotus-stalks and the roots of red and white lotuses'—this is the meaning. The rest is easy to understand in accordance with the method, because the method has been stated above and the meaning of the words is plain.

Bhaddajittheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Bhaddajit is complete.

9. Sivakattheraapadānavaṇṇanā

9. The Commentary on the Apadāna of the Elder Sivaka

Navamāpadāne esanāya carantassātiādikaṃ āyasmato sivakattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto vipassissa bhagavato kāle kulagehe nibbattitvā viññutaṃ patto ekadivasaṃ bhagavantaṃ piṇḍāya carantaṃ disvā pasannamānaso pattaṃ ādāya kummāsassa pūretvā adāsi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde rājagahe brāhmaṇakulagehe nibbattitvā sivakotissa nāmaṃ ahosi. So vayappatto vijjāsippesu nipphattiṃ gato nekkhammajjhāsayatāya kāme pahāya tāpasapabbajjaṃ pabbajitvā vicaranto satthāraṃ upasaṅkamitvā dhammaṃ sutvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto nacirasseva arahattaṃ pāpuṇi.

In the ninth Apadāna is the story of the Venerable Elder Sivaka, which begins: 'While wandering for alms…' This one too, having made his aspiration under previous Buddhas and accumulating in various existences merits that serve as a basis for turning away from the round of rebirth, was reborn in a good family in the time of the Blessed One Vipassī. Having reached maturity, one day he saw the Blessed One wandering for alms-food. With a confident mind, he took his bowl, filled it with barley-meal, and gave it to him. By that meritorious deed, while transmigrating among devas and human beings, during this Buddha-dispensation he was reborn into a brahmin family in Rājagaha and was named Sivakoti. When he came of age, he attained proficiency in knowledge and crafts. Due to his inclination for renunciation, he abandoned sensual pleasures and went forth into the ascetic life. While wandering, he approached the Teacher, heard the Dhamma, and gained faith. He went forth and, while undertaking the practice of insight, before long he attained arahantship.

117. Arahattaṃ patvā somanassajāto attano pubbacaritāpadānaṃ pakāsento esanāya carantassātiādimāha. Taṃ sabbaṃ suviññeyyamevāti.

117. Having attained arahantship, filled with joy, he disclosed the apadāna of his own former conduct, speaking the verses beginning: 'While wandering for alms…' All that is easily understood.

Sivakattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Sivaka is complete.

10. Upavānattheraapadānavaṇṇanā

10. The Commentary on the Apadāna of the Elder Upavāna

Dasamāpadāne padumuttaro nāma jinotiādikaṃ āyasmato upavānattherassa apadānaṃ. Ayaṃ kira purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto kenaci kammacchiddena padumuttarassa bhagavato kāle dalliddakule nibbattitvā viññutaṃ patto bhagavati parinibbute tassa dhātuṃ gahetvā manussadevanāgagaruḷayakkhakumbhaṇḍagandhabbehi sattaratanamaye sattayojanike thūpe kate [Pg.298] tattha sudhotaṃ attano uttarāsaṅgaṃ veḷagge ābandhitvā dhajaṃ katvā pūjaṃ akāsi. Taṃ gahetvā abhisammatako nāma yakkhasenāpati devehi cetiyapūjārakkhaṇatthaṃ ṭhapito adissamānakāyo ākāse dhārento cetiyaṃ tikkhattuṃ padakkhiṇaṃ akāsi. Taṃ disvā bhiyyosomattāya pasannamānaso ahosi. So tena puññakammena devamanussesu saṃsaranto imasmiṃ buddhuppāde sāvatthiyaṃ brāhmaṇakule nibbattitvā upavānoti laddhanāmo vayappatto jetavanapaṭiggahaṇe buddhānubhāvaṃ disvā paṭiladdhasaddho pabbajitvā vipassanāya kammaṃ karonto chaḷabhiñño ahosi. Athāyasmā upavāno bhagavato upaṭṭhāko ahosi. Tena ca samayena bhagavato vātābādho uppajji. Therassa gihisahāyo devahito nāma brāhmaṇo sāvatthiyaṃ paṭivasati. So theraṃ catūhi paccayehi pavāresi. Athāyasmā upavāno nivāsetvā pattacīvaraṃ gahetvā tassa brāhmaṇassa nivesanaṃ upagañchi. Brāhmaṇo ‘‘kenaci maññe payojanena thero āgato bhavissatī’’ti ñatvā ‘‘vadeyyātha, bhante, kenattho’’ti āha. Thero tassa brāhmaṇassa payojanaṃ ācikkhanto –

In the tenth Apadāna is the story of the Venerable Elder Upavāna, which begins: 'The Victor named Padumuttara…' It is said that this one, having made his aspiration under previous Buddhas and accumulating in various existences merits that serve as a basis for turning away from the round of rebirth, due to some flaw in his kamma was reborn into a poor family in the time of the Blessed One Padumuttara. Having reached maturity, after the Blessed One attained Parinibbāna, he took a relic. When a stūpa seven yojanas high and made of the seven kinds of gems was built by humans, devas, nāgas, garuḷas, yakkhas, kumbhaṇḍas, and gandhabbas, he tied his own well-washed upper robe to its pinnacle, making it a banner, and performed an act of worship. A yakkha general named Abhisammataka, appointed by the devas to guard the worship at the cetiya, took it and, becoming invisible, held it in the sky while circumambulating the cetiya three times. Seeing this, his mind became even more confident and joyful. Through that meritorious deed, while transmigrating among devas and human beings, during this Buddha-dispensation he was reborn into a brahmin family in Sāvatthī and was named Upavāna. When he came of age, he witnessed the Buddha’s spiritual power at the dedication of the Jeta’s Grove and gained faith. He went forth and, while undertaking the practice of insight, attained the six direct knowledges. Then the Venerable Upavāna became the Blessed One’s attendant. At that time, an ailment caused by wind arose in the Blessed One. The elder’s lay friend, a brahmin named Devahita, was living in Sāvatthī. He had invited the elder with an offer of the four requisites. Then the Venerable Upavāna, having dressed and taken his bowl and robe, went to that brahmin’s residence. The brahmin, realizing, 'I suppose the elder has come for some purpose,' said: 'Speak, venerable sir, what is your need?' The elder, explaining his purpose to the brahmin, said:

‘‘Arahaṃ sugato loke, vātehābādhiko muni;

Sace uṇhodakaṃ atthi, munino dehi brāhmaṇa.

“The Arahant, the Sugata in the world, the sage is afflicted by wind; if there is hot water, brahmin, give it to the sage.

‘‘Pūjito pūjaneyyānaṃ, sakkareyyāna sakkato;

Apacitopaceyyānaṃ, tassa icchāmi hātave’’ti. (theragā. 185-186) –

“Honored by the honorable, respected by the respectable, revered by the reverend—for him I wish to bring it.”

Gāthādvayaṃ abhāsi.

He spoke this pair of verses.

Tassattho – yo imasmiṃ loke pūjaneyyānaṃ pūjetabbehi sakkādīhi devehi mahābrahmādīhi ca brahmehi pūjito, sakkareyyānaṃ sakkātabbehi bimbisārakosalarājādīhi sakkato, apaceyyānaṃ apacāyitabbehi mahesīhi khīṇāsavehi apacito, kilesehi ārakattādinā arahaṃ, sobhanagamanādinā sugato sabbaññū muni mayhaṃ satthā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā, so dāni vātehi vātahetu vātakkhobhanimittaṃ ābādhiko jāto. Sace[Pg.299], brāhmaṇa, uṇhodakaṃ atthi, tassa vātābādhavūpasamanatthaṃ taṃ hātave upanetuṃ icchāmīti.

Its meaning is as follows: He who in this world is honored by the honorable—by devas such as Sakka and by brahmās such as Mahābrahmā; who is respected by the respectable—by kings such as Bimbisāra and the king of Kosala; who is revered by the reverend—by great sages who are arahants; he is the Arahant because he is far from the defilements, the Sugata because of his sublime going, the Omniscient One, the Sage, my Teacher, the deva of devas, the Sakka beyond the Sakkas, the Brahmā beyond the Brahmās. He is now afflicted by an ailment due to the winds, with wind as its cause, with the disturbance of wind as its sign. If, brahmin, there is hot water, I wish to bring it, to offer it, for the purpose of pacifying his wind ailment.

Taṃ sutvā brāhmaṇo uṇhodakaṃ tadanurūpaṃ vātaharañca bhesajjaṃ bhagavato upanāmesi. Tena ca satthu rogo vūpasami. Tassa bhagavā anumodanaṃ akāsi.

Hearing this, the brahmin brought the Blessed One hot water and a suitable medicine for dispelling the wind. And with that, the Teacher’s illness was pacified. The Blessed One gave a blessing in appreciation.

122. Athāyasmā upavāno aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttaro nāma jinotiādimāha. Tattha padumuttarotiādīni pubbe vuttatthāneva.

122. Then, at a later time, the Venerable Upavāna, recollecting his own past kamma, became filled with joy and disclosed the apadāna of his past conduct, speaking the verses beginning: 'The Victor named Padumuttara…' Therein, 'Padumuttara' and so on have the same meaning as stated before.

123. Mahājanā samāgammāti sakalajambudīpavāsino rāsibhūtāti attho. Citakaṃ katvāti yojanubbedhaṃ candanarāsicitakaṃ katvā bhagavato sarīraṃ tattha abhiropayiṃsūti sambandho.

123. ‘A great multitude having gathered’: the meaning is that the inhabitants of all Jambudīpa assembled in a crowd. ‘Having made a pyre’: the connection is that they made a pyre from a heap of sandalwood one yojana high and placed the Blessed One’s body upon it.

124. Sarīrakiccaṃ katvānāti ādahanāti agginā dahanakiccaṃ katvāti attho.

124. ‘Having performed the rites for the body’ means cremation; the meaning is, having performed the task of burning with fire.

127-28. Jaṅghā maṇimayā āsīti manussehi katathūpe jaṅghā pupphavāhatthaṃ caritaṭṭhānaṃ maṇimayā indanīlamaṇinā katāti attho. Mayampīti sabbe devā thūpaṃ karissāmāti attho.

‘The shanks were made of gems’: the meaning is that in the stūpa made by humans, the ‘shanks’ refers to the walkway for offering flowers, and ‘made of gems’ means made of sapphire. ‘We too’: the meaning is, ‘All we devas will also make a stūpa.’

129. Dhātu āveṇikā natthīti devamanussehi visuṃ visuṃ cetiyaṃ kātuṃ āveṇikā visuṃ dhātu natthi, taṃ dassento sarīraṃ ekapiṇḍitanti āha. Adhiṭṭhānabalena sakalasarīradhātu ekaghanasilāmayapaṭimā viya ekameva ahosīti attho. Imamhi buddhathūpamhīti sakalajambudīpavāsīhi katamhi imamhi suvaṇṇathūpamhi mayaṃ sabbe samāgantvā kañcukathūpaṃ karissāmāti attho.

129. ‘There are no separate relics’: this means there are no distinct relics for devas and humans to build separate cetiyas. To show this, he said: ‘The body was a single mass.’ The meaning is that by the power of his resolution, all the bodily relics became a single unit, like an image carved from a single solid block of stone. ‘In this Buddha-stūpa’: the meaning is, ‘Over this golden stūpa made by all the inhabitants of Jambudīpa, we will all gather and build a casing-stūpa.’

133. Indanīlaṃ mahānīlanti indīvarapupphavaṇṇābhaṃ maṇi indanīlamaṇi. Tato adhikavaṇṇatā mahāmaṇi indanīlamaṇayo ca mahānīlamaṇayo ca jotirasamaṇijātiraṅgamaṇayo ca ekato sannipātetvā rāsī katvā suvaṇṇathūpe kañcukathūpaṃ katvā achādayunti sambandho.

133. ‘Sapphire, great blue gem’: a sapphire is a gem with the color and luster of a blue lotus flower. A great gem is one of superior color. The connection is that they gathered together sapphires, great blue gems, radiant gems, and gems of various colors, made a heap, and with it they made a casing-stūpa over the golden stūpa, thereby covering it.

144. Paccekaṃ [Pg.300] buddhaseṭṭhassāti buddhuttamassa pati ekaṃ visuṃ uparichadanena thūpaṃ akaṃsūti attho.

144. ‘For the supreme Buddha individually’: the meaning is that for the supreme Buddha, each group made a separate stūpa as a covering over the existing one.

147. Kumbhaṇḍā guyhakā tathāti kumbhamattāni aṇḍāni yesaṃ devānaṃ te kumbhaṇḍā, paṭicchādetvā niguhitvā paṭicchādanato garuḷā guyhakā nāma jātā, te kumbhaṇḍā guyhakāpi thūpaṃ akaṃsūti attho.

147. ‘The Kumbhaṇḍas and Guyhakas likewise’: Kumbhaṇḍas are those devas whose testicles are the size of pots. Guyhakas are so called because they conceal and hide themselves from the Garuḷas. The meaning is that the Kumbhaṇḍas and Guyhakas also made a stūpa.

151. Atibhonti na tassābhāti tassa cetiyassa pabhaṃ candasūriyatārakānaṃ pabhā na atibhonti, na ajjhottharantīti attho.

151. ‘Its radiance they do not surpass’: the meaning is that the radiance of the moon, sun, and stars does not surpass, does not overwhelm, the light of that cetiya.

158. Ahampi kāraṃ kassāmīti tādino lokanāthassa thūpasmiṃ ahampi kāraṃ puññakiriyaṃ kusalakammaṃ dhajapaṭākapūjaṃ karissāmīti attho.

158. ‘I too will make an offering’: the meaning is, ‘At the stūpa of the Such-like One, the Protector of the World, I too will make an offering,’ which means, ‘I will perform a meritorious action, a wholesome deed, a worship with banners and flags.’

Upavānattheraapadānavaṇṇanā samattā.

The Commentary on the Apadāna of the Elder Upavāna is finished.

11. Raṭṭhapālattheraapadānavaṇṇanā

11. Commentary on the Apadāna of Elder Raṭṭhapāla

Ekādasamāpadāne padumuttarassa bhagavatotiādikaṃ āyasmato raṭṭhapālattherassa apadānaṃ. Ayampi purimabuddhesu katādhikāro tattha tattha bhave vivaṭṭūpanissayāni puññāni upacinanto padumuttarassa bhagavato kāle tassa uppattito puretarameva haṃsavatīnagare gahapatimahāsālakule nibbattitvā vayappatto pitu accayena gharāvāse patiṭṭhito ratanakoṭṭhāgārakammikena dassitaṃ aparimāṇaṃ kulavaṃsānugataṃ dhanaṃ disvā ‘‘imaṃ ettakaṃ dhanarāsiṃ mayhaṃ ayyakapayyakādayo attanā saddhiṃ gahetvā gantuṃ nāsakkhiṃsu, mayā pana gahetvā gantuṃ vaṭṭatī’’ti cintetvā kapaṇaddhikādīnaṃ mahādānaṃ deti. So abhiññālābhiṃ ekaṃ tāpasaṃ upaṭṭhahanto tena devalokādhipacce uyyojito yāvajīvaṃ puññāni katvā tato cuto devo hutvā nibbatti. So tattha devaloke devarajjaṃ karonto yāvatāyukaṃ ṭhatvā tato cuto manussaloke bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthassa kulassa ekaputto hutvā nibbatti. Tena ca samayena padumuttaro nāma bhagavā loke uppajjitvā pavattitavaradhammacakko veneyyasattaṃ nibbānamahānagarasaṅkhātakhemantabhūmiṃ sampāpesi. Atha so kulaputto anukkamena viññutaṃ patto ekadivasaṃ upāsakehi [Pg.301] saddhiṃ vihāraṃ gato satthāraṃ dhammaṃ desentaṃ disvā pasannacitto parisapariyante nisīdi.

In the eleventh Apadāna, the Apadāna of the Venerable Elder Raṭṭhapāla, beginning with 'of the Blessed One Padumuttara,' is stated. He too, having made his aspiration in the presence of previous Buddhas, accumulating merits in various existences that were a foundation for liberation, during the time of the Blessed One Padumuttara, even before his arising, was reborn in the city of Haṃsavatī in a wealthy householder's family. Having reached maturity, upon his father's passing, he became established in the household life. Seeing the immeasurable wealth inherited through his family lineage, shown by the treasurer of the jeweled treasury, he thought: "My ancestors and grandfathers could not take this much wealth with them; but it is proper for me to take it with me." Thus, he gave great gifts to the poor and needy. Attending upon an ascetic who had attained supernormal powers, he was urged by him to strive for sovereignty in the deva world. He performed meritorious deeds throughout his life, and after passing away from there, he was reborn as a deva. There, in the deva world, he reigned as a deva king for his entire lifespan. After passing away from there, he was reborn in the human world as the only son of a family capable of uniting a divided kingdom. At that time, the Blessed One named Padumuttara had arisen in the world, having set in motion the supreme Wheel of Dhamma, and led trainable beings to the secure land, which is the great city of Nibbāna. Then that young man, having gradually attained understanding, went one day with lay followers to the monastery. Seeing the Teacher expounding the Dhamma, his mind became joyful, and he sat down at the edge of the assembly.

Tena ca samayena satthā ekaṃ bhikkhuṃ saddhāpabbajitānaṃ aggaṭṭhāne ṭhapesi, taṃ disvā pasannamānaso tadatthāya cittaṃ ṭhapetvā satasahassabhikkhuparivārassa bhagavato mahatā sakkārena sattāhaṃ mahādānaṃ pavattetvā paṇidhānaṃ akāsi. Satthā tassa anantarāyena ijjhanabhāvaṃ disvā ‘‘anāgate gotamassa nāma sammāsambuddhassa sāsane saddhāpabbajitānaṃ aggo bhavissatī’’ti byākāsi. So satthāraṃ bhikkhusaṅghañca vanditvā uṭṭhāyāsanā pakkāmi. So tattha yāvatāyukaṃ puññāni katvā tato cavitvā devamanussesu saṃsaranto ito dvānavutikappe phussassa bhagavato kāle satthu vemātikabhātikesu tīsu rājaputtesu satthāraṃ upaṭṭhahantesu tesaṃ puññakiriyāya sahāyakiccaṃ akāsi. Evaṃ tattha tattha bhave taṃ taṃ bahuṃ kusalaṃ upacinitvā sugatīsuyeva saṃsaranto imasmiṃ buddhuppāde kururaṭṭhe thullakoṭṭhikanigame raṭṭhapālaseṭṭhigehe nibbatti, tassa bhinnaṃ raṭṭhaṃ sandhāretuṃ samatthe kule nibbattattā raṭṭhapāloti vaṃsānugatameva nāmaṃ ahosi. So mahatā parivārena vaḍḍhanto anukkamena yobbanaṃ patto mātāpitūhi patirūpena dārena saṃyojetvā mahante ca yase patiṭṭhāpito dibbasampattisadisaṃ sampattiṃ paccanubhoti. Atha bhagavā kururaṭṭhe janapadacārikaṃ caranto thullakoṭṭhikaṃ anupāpuṇi. Taṃ sutvā raṭṭhapālo kulaputto satthāraṃ upasaṅkamitvā satthu santike dhammaṃ sutvā paṭiladdhasaddho sattavāre bhattacchede katvā kicchena kasirena mātāpitaro anujānāpetvā satthāraṃ upasaṅkamitvā pabbajjaṃ yācitvā satthu āṇattiyā aññatarassa therassa santike pabbajitvā yonisomanasikārena kammaṃ karonto vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.

At that time, the Teacher appointed a certain bhikkhu to the foremost position among those who had gone forth out of faith. Seeing this, with a pleased mind, he set his mind on that goal, and for seven days, with great honor, he offered a great almsgiving to the Blessed One, who was surrounded by a hundred thousand bhikkhus, and made an aspiration. The Teacher, seeing that his aspiration would succeed without obstacle, declared: "In the future, in the dispensation of the Perfectly Self-Enlightened One named Gotama, he will be the foremost among those who have gone forth out of faith." He paid homage to the Teacher and the Saṅgha of bhikkhus, rose from his seat, and departed. Having performed meritorious deeds there for as long as he lived, he passed away from there and wandered through the realms of devas and humans. Ninety-two eons ago from now, during the time of the Blessed One Phussa, when the Teacher was being attended upon by three princes who were his step-brothers, he assisted them in their meritorious deeds. Thus, accumulating much wholesome kamma in various existences, he wandered only in happy destinations. In this Buddha's era, he was reborn in the household of the merchant Raṭṭhapāla in the town of Thullakoṭṭhika in the Kuru country. Because he was born into a family capable of uniting a divided kingdom, the name Raṭṭhapāla was his lineage name. Growing up with a large retinue, he gradually reached youth. His parents united him with a suitable wife and established him in great fame. He experienced prosperity comparable to divine happiness. Then the Blessed One, traveling on a tour through the Kuru country, arrived at Thullakoṭṭhika. Hearing this, the clansman Raṭṭhapāla approached the Teacher. Having heard the Dhamma in the Teacher's presence, he acquired faith. Having refused food seven times, he persuaded his parents with difficulty and hardship to grant permission. He then approached the Teacher, requested ordination, and by the Teacher's command, he went forth in the presence of a certain elder. Applying himself with wise attention, he developed insight and attained arahantship.

179-180. Athāyasmā aparabhāge attano pubbakammaṃ saritvā somanassajāto pubbacaritāpadānaṃ pakāsento padumuttarassa bhagavatotiādimāha. Sunāgo so mayā dinnoti tadā mahādhanaseṭṭhi hutvā sabbaṃ sāpateyyaṃ dānamukhe vissajjanasamaye sattappatiṭṭho sundaro nāgo [Pg.302] hatthirājā mayā dinno ahosi. Taṃ dassento īsādantotiādimāha. Īsādanto rathaīsappamāṇadanto, so mayā dinno hatthināgo. Urūḷhavāti rājāvahanayoggasamattho, rājāraho vā. Setacchattoti alaṅkāratthāya upaṭṭhahanasetacchattasahitoti attho. Pasobhitoti ārohapariṇāhavā rūpasobhāhi sampannoti attho. Sakappano sahatthipoti hatthialaṅkārasahito hatthigopakasahitoti attho. Itthambhūto hatthināgo padumuttarassa bhagavato mayā dinnoti attho.

179-180. Then, at a later time, the Venerable One, recollecting his past kamma, filled with joy, revealed the Apadāna of his former conduct, beginning with 'of the Blessed One Padumuttara,' and so forth. He said, 'A fine elephant was given by me.' At that time, having become a great wealthy merchant, at the time of relinquishing all his possessions by way of generosity, a beautiful elephant king, possessing the seven supports, was given by me. Illustrating that, he said, 'with tusks like chariot poles,' and so forth. Īsādanta means 'with tusks the size of a chariot pole.' That elephant was given by me. 'Urūḷhavā' means 'capable of being used for royal transport,' or 'worthy of a king.' 'Setacchatta' means 'accompanied by a white parasol held for the purpose of adornment.' 'Pasobhita' means 'endowed with an attractive appearance and well-proportioned form.' 'Sakappano sahatthipo' means 'with elephant trappings and elephant keepers.' The meaning is that such an elephant was given by me to the Blessed One Padumuttara.

181. Mayā bhattaṃ kāretvānāti mayā kārāpitavihāre vasantānaṃ koṭisaṅkhānaṃ bhikkhūnaṃ niccabhattaṃ paṭṭhapetvā mahesino niyyādesinti sambandho.

181. 'Having had food prepared by me' (Mayā bhattaṃ kāretvāna) – the connection is that, having established a perpetual meal for countless bhikkhus dwelling in the monasteries I had built, I dedicated it to the Great Seer.

183. Jalajuttamanāmakoti jalato jāto jalajo, kiṃ taṃ? Padumaṃ, padumena samānanāmattā uttamattā ca padumuttaro nāma bhagavāti attho. Sesaṃ sabbattha uttānatthamevāti.

183. 'Jalajuttamanāmako' means 'born from water' (jalajo). What is that? A lotus (padumaṃ). The meaning is that the Blessed One is named Padumuttara because his name is associated with the lotus and because he is supreme. The rest is everywhere of obvious meaning.

Raṭṭhapālattheraapadānavaṇṇanā samattā.

The commentary on the Apadāna of the Elder Raṭṭhapāla is concluded.

Chappaññāsamamahāvaggavaṇṇanā samattā.

The commentary on the Fifty-sixth Great Chapter is concluded.

Iti visuddhajanavilāsiniyā apadāna-aṭṭhakathāya

Thus, in the Visuddhajanavilāsinī, the Apadāna Commentary.

Ettāvatā buddhapaccekabuddhasāvakattherāpadāna-aṭṭhakathā samattā.

Thus far, the Apadāna Commentary concerning Buddhas, Paccekabuddhas, and Elder Disciples is concluded.

Nigamanakathā

The Conclusion

Sīhaḷadīpake [Pg.303] appicchatādiguṇavantānaṃ theravaṃsappadīpānaṃ ānandattherādīnaṃ sabbasattānaṃ taṇhāmānadiṭṭhādayo chedananiggahavivecanādyatthaṃ sattahi māsehi ativiya ārādhanena laddhakosallena bodhisambhāraṃ gavesantena satidhitigativīriyaparakkamantena mahāsamantaguṇasobhanena tipiṭakadharena paṇḍitena ābhataṃ imaṃ apadāna-aṭṭhakathaṃ sabbo sadevaloko jānātūti.

May the entire world with its devas know that this commentary on the Apadāna was composed in the island of Sīhaḷa by a learned Tipiṭaka-bearer—a lamp to the lineage of elders beginning with the venerable Ānanda, who are endowed with virtues such as fewness of wishes; one who is seeking the requisites for enlightenment, possessed of mindfulness, fortitude, progress, energy, and striving, and resplendent with the great all-round quality of virtue—who, for the purpose of cutting off, subduing, and discerning the craving, conceit, wrong views, and so on of all beings, attained skill through exceedingly great effort over seven months.

Anena lobhādimalā pajānaṃ, cakkhādirogā vividhā ca dukkhā;

Kalahādibhayā dukkhitā jātā, corādayonatthakarā ca loke.

Through this merit, may the defilements of beings, such as greed, and their various sufferings and diseases of the eye and so on, be destroyed. May those in the world afflicted by fear of quarrels and the like, and harm-doers such as thieves, cease to be.

Nassantu me pañca verā ca pāpā, nassantu gimhe yathā vuṭṭhivātā;

Aṭṭhaṅgikamaggavarena patvā, nibbānapuraṃ paṭipādayāmi.

May my five enmities and evils vanish; may they vanish like rain and wind in the hot season. Having reached the excellent Eightfold Path, I shall proceed to the city of Nibbāna.

Sabbadiṭṭhiñca maddanto, rāgadosādipāpake;

Saṃsāravaṭṭaṃ chinditvā, upemi saggamokkhake.

Crushing all wrong views and evils such as greed and hatred, having cut off the round of saṃsāra, I approach heaven and liberation.

Āṇākhettamhi sabbattha, avīcimhi bhavaggato;

Sabbe dhammānuyāyantu, tayo lokā utupi cāti.

Everywhere in the sphere of command, from Avīci up to the peak of existence, may all beings, the three worlds, and also the seasons, follow the Dhamma.

Apadāna-aṭṭhakathā samattā.

The Commentary on the Apadāna is completed.