Namo tassa bhagavato arahato sammāsambuddhassa

Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One.

Khuddakanikāye

In the Khuddaka Nikāya

Buddhavaṃsa-aṭṭhakathā

The Commentary to the Buddhavaṃsa

Ganthārambhakathā

Introduction to the Text

Anantañāṇaṃ [Pg.1] karuṇālayaṃ layaṃ, malassa buddhaṃ susamāhitaṃ hitaṃ;

Namāmi dhammaṃ bhavasaṃvaraṃ varaṃ, guṇākarañceva niraṅgaṇaṃ gaṇaṃ.

I pay homage to the Buddha, who possesses infinite knowledge, is the abode of compassion, has reaped the stain of defilement, is well-concentrated, and brings about welfare; and to the Dhamma, which is excellent and restrains existence; and to the Sangha, which is a source of virtues and is without defilement.

Paññāya seṭṭho jinasāvakānaṃ, yaṃ dhammasenāpati dhammarājaṃ;

Apucchi satthāramapārapāraguṃ, niraṅgaṇaṃ ñātigaṇassa majjhe.

The General of the Dhamma, foremost in wisdom among the Conqueror's disciples and without defilement, in the midst of the assembly of kinsmen, asked the Teacher, the King of Dhamma who has reached the further shore, about that Buddhavaṃsa.

Subuddhavaṃsenidha buddhavaṃso, visuddhavaṃsena vināyakena;

Hatāvakāsena pakāsito yo, samādhivāsena tathāgatena.

Here, that Buddhavaṃsa was proclaimed by the Leader, the Tathāgata, who is of a good Buddha-lineage, of a pure lineage, who has destroyed the basis for defilements, and who is accustomed to dwelling in the concentration of fruition.

Yāvajjakālā avināsayantā, pāḷikkamañceva ca pāḷiyatthaṃ;

Kathānusandhiṃ sugatassa puttā, yathāsutaṃyeva samāhariṃsu.

The sons of the Buddha, not allowing it to perish up to the present day, have well preserved the textual sequence of the Pāḷi, its meaning, and the connection of the discourse, just as it was heard.

Tasseva [Pg.2] sambuddhavaranvayassa, sadā janānaṃ savanāmatassa;

Pasādapaññājananassa yasmā, saṃvaṇṇanānukkamato pavattā.

This commentary proceeds in due order from that very Buddhavaṃsa Pāḷi, which is in accordance with the noble Buddha's intention, is like nectar to the ear of good people, and generates faith and wisdom.

Sakkaccasaddhammaratena buddhasīhena sīlādiguṇoditena;

Āyācitohaṃ sucirampi kālaṃ, tasmāssa saṃvaṇṇanamārabhissaṃ.

Because I was requested for a very long time by the noble teacher named Buddhasīha, who respectfully delights in the good Dhamma and in whom virtues such as morality have arisen, therefore I shall undertake its commentary.

Sadā janānaṃ kalināsanassa, ciraṭṭhitatthaṃ jinasāsanassa;

Mamāpi puññodayavuddhiyatthaṃ, pasādanatthañca mahājanassa.

For the destruction of strife for good people, for the long endurance of the Conqueror's Dispensation, for the arising and growth of my own merit, and for the purpose of inspiring faith in the great populace.

Mahāvihārāgatapāḷimaggasannissitā saṅkaradosahīnā;

Samāsatoyaṃ pana buddhavaṃsasaṃvaṇṇanā hessati sārabhūtā.

This commentary on the Buddhavaṃsa, being well-based on the textual lineage that has come from the Mahāvihāra and free from the fault of admixture, will be concise and essential.

Sotabbarūpaṃ pana buddhavaṃsakathāya aññaṃ idha natthi yasmā;

Pasādanaṃ buddhaguṇe ratānaṃ, pavāhanaṃ pāpamahāmalassa.

Because here, other than this commentary on the Buddhavaṃsa, there is no other text suitable for hearing that inspires faith in those who delight in the Buddha's virtues and washes away the great stain of evil.

Tasmā hi sakkaccasamādhiyuttā, vihāya vikkhepamanaññacittā;

Saṃvaṇṇanaṃ vaṇṇayato suvaṇṇaṃ, nidhāya kaṇṇaṃ madhuraṃ suṇātha.

Therefore, endowed with respectful concentration, having abandoned distraction and with undivided minds, lend your ear and listen respectfully to the excellent and sweet commentary from me as I explain it.

Sabbampi hitvā pana kiccamaññaṃ, sakkacca maccenidha niccakālaṃ;

Sotuṃ kathetumpi budhena yuttā, kathā panāyaṃ atidullabhāti.

Having abandoned all other duties, a mortal here should always listen respectfully, for this discourse, which is suitable for the wise to hear and to speak, is exceedingly rare.

Tattha [Pg.3] ‘‘buddhavaṃsasaṃvaṇṇanā hessati sārabhūtā’’ti vuttattā buddhavaṃso tāva vavatthapetabbo. Tatridaṃ vavatthānaṃ – ito heṭṭhā kappasatasahassādhikesu catūsu asaṅkhyeyyesu uppannānaṃ pañcavīsatiyā buddhānaṃ uppannakappādiparicchedavasena paveṇivitthārakathā ‘‘buddhavaṃso nāmā’’ti veditabbo.

Herein, since it has been stated, “The commentary on the Buddhavaṃsa will be essential,” the Buddhavaṃsa must first be established. Therein, this is the establishment: the traditional and extensive account of the twenty-five Buddhas who arose in the four incalculable aeons and one hundred thousand more, from this point back, by way of delineating the eons in which they arose and so forth, is to be known as the “Buddhavaṃsa.”

Svāyaṃ kappaparicchedo nāmaparicchedo gottaparicchedo jātiparicchedo nagaraparicchedo pituparicchedo mātuparicchedo bodhirukkhaparicchedo dhammacakkappavattanaparicchedo abhisamayaparicchedo sāvakasannipātaparicchedo aggasāvakaparicchedo upaṭṭhākaparicchedo aggasāvikāparicchedo parivārabhikkhuparicchedo raṃsiparicchedo sarīrappamāṇaparicchedo bodhisattādhikāraparicchedo byākaraṇaparicchedo bodhisattapadhānaparicchedo āyuparicchedo parinibbānaparicchedoti imehi pāḷiyā āgatehi bāvīsatiyā paricchedehi paricchinno vavatthito.

This Buddhavaṃsa is defined and established by these twenty-two delineations that come in the Pāḷi: the delineation of the aeon, the delineation of the name, the delineation of the clan, the delineation of the caste, the delineation of the city, the delineation of the father, the delineation of the mother, the delineation of the Bodhi tree, the delineation of the turning of the Dhamma wheel, the delineation of the realization, the delineation of the assembly of disciples, the delineation of the chief disciples, the delineation of the attendant, the delineation of the chief female disciples, the delineation of the retinue of monks, the delineation of the rays of light, the delineation of the measurement of the body, the delineation of the Bodhisatta’s meritorious deeds, the delineation of the prophecy, the delineation of the Bodhisatta’s striving, the delineation of the lifespan, and the delineation of the final Parinibbāna.

Pāḷianāruḷho pana sambahulavāropettha ānetabbo. So agāravāsaparicchedo pāsādattayaparicchedo nāṭakitthiparicchedo aggamahesiparicchedo puttaparicchedo yānaparicchedo abhinikkhamanaparicchedo padhānaparicchedo upaṭṭhākaparicchedo vihāraparicchedoti dasadhā vavatthito hoti.

Furthermore, the miscellaneous section not included in the Pāḷi should be brought in here. It is established in ten ways: the delineation of the household life, the delineation of the three palaces, the delineation of the female dancers, the delineation of the chief consort, the delineation of the son, the delineation of the vehicle, the delineation of the great renunciation, the delineation of the striving, the delineation of the attendant, and the delineation of the monastery.

Taṃ sambahulavārampi, yathāṭṭhāne mayaṃ pana;

Dassetvāva gamissāma, tattha tattha samāsato.

That miscellaneous section, too, we will show in its respective place and proceed, there and here, in brief.

So evaṃ vavatthito pana –

Furthermore, it being thus established—

Kenāyaṃ desito kattha, kassatthāya ca desito;

Kimatthāya kadā kassa, vacanaṃ kena cābhato.

By whom was this taught, and where? For whose benefit was it taught? For what purpose, and when? Whose utterance is it, and by whom was it handed down?

Sabbametaṃ vidhiṃ vatvā, pubbameva samāsato;

Pacchāhaṃ buddhavaṃsassa, karissāmatthavaṇṇananti.

Having first stated this entire method in brief, I will afterwards compose the commentary on the meaning of the Buddhavaṃsa.

Tattha kenāyaṃ desitoti ayaṃ buddhavaṃso kena desito? Sabbadhammesu appaṭihatañāṇacārena dasabalena catuvesārajjavisāradena dhammarājena [Pg.4] dhammassāminā tathāgatena sabbaññunā sammāsambuddhena desito.

Therein, as to the words 'By whom was this taught?': This Buddhavaṃsa was taught by the one possessing the eye of unobstructed knowledge in all dhammas, endowed with the ten powers, confident in the four intrepidities, the King of Dhamma, the Lord of the Dhamma, the Tathāgata, the All-Knowing One, the Perfectly Enlightened One.

Kattha desitoti? Kapilavatthumahānagare nigrodhārāmamahāvihāre paramarucirasandassane devamanussanayananipātabhūte ratanacaṅkame caṅkamantena desito.

As to the words 'Where was it taught?': It was taught in the great city of Kapilavatthu, in the great monastery of the Nigrodha Park, which was of most excellent and pleasing appearance, being the alighting place for the birds that are the eyes of devas and humans, while the Buddha was pacing on the jeweled walkway.

Kassatthāya ca desitoti? Dvāsītiyā ñātisahassānaṃ anekakoṭīnañca devamanussānaṃ atthāya desito.

As to the words 'And for whose benefit was it taught?': It was taught for the benefit of eighty-two thousand relatives and of many tens of millions of devas and humans.

Kimatthāya desitoti? Caturoghanittharaṇatthāya desito.

As to the words 'For what purpose was it taught?': It was taught for the purpose of crossing over the four floods.

Kadā desitoti bhagavā hi paṭhamabodhiyaṃ vīsativassāni anibaddhavāso hutvā yattha yattha phāsukaṃ hoti, tattha tattheva gantvā vasi. Kathaṃ? Paṭhamaṃ vassaṃ isipatane dhammacakkaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) pavattetvā aṭṭhārasa brahmakoṭiyo amatapānaṃ pāyetvā bārāṇasiṃ upanissāya isipatane migadāye vasi. Dutiyaṃ vassaṃ rājagahaṃ upanissāya veḷuvane mahāvihāre. Tatiyacatutthānipi tattheva. Pañcamaṃ vesāliṃ upanissāya mahāvane kūṭāgārasālāyaṃ. Chaṭṭhaṃ makulapabbate. Sattamaṃ tāvatiṃsabhavane. Aṭṭhamaṃ bhaggesu saṃsumāragiriṃ upanissāya bhesakaḷāvane. Navamaṃ kosambiyaṃ. Dasamaṃ pālileyyakavanasaṇḍe. Ekādasamaṃ nāḷāyaṃ brāhmaṇagāme. Dvādasamaṃ verañjāyaṃ. Terasamaṃ cāliyapabbate. Cuddasamaṃ jetavanamahāvihāre. Pañcadasamaṃ kapilavatthumahānagare. Soḷasamaṃ āḷavakaṃ dametvā caturāsītipāṇasahassāni amatapānaṃ pāyetvā āḷaviyaṃ. Sattarasamaṃ rājagaheyeva. Aṭṭhārasamaṃ cāliyapabbateyeva. Tathā ekūnavīsatimaṃ vīsatimaṃ pana vassaṃ rājagaheyeva vasi. Tena vuttaṃ – ‘‘bhagavā hi paṭhamabodhiyaṃ vīsativassāni anibaddhavāso hutvā yattha yattha phāsukaṃ hoti, tattha tattheva gantvā vasī’’ti. Tato paṭṭhāya pana sāvatthiṃyeva upanissāya jetavanamahāvihāre ca pubbārāme ca dhuvaparibhogavasena vasi.

When was it taught? For the first twenty years of His enlightenment, the Blessed One was without a fixed residence, going and dwelling wherever it was comfortable. How so? The first rains-retreat, after setting in motion the Wheel of Dhamma in Isipatana and giving the nectar of the deathless to eighteen crores of brahmas, He dwelt near Bārāṇasī in the Deer Park at Isipatana. The second rains-retreat, near Rājagaha in the Great Monastery in the Bamboo Grove. The third and fourth, also in that very place. The fifth, near Vesālī in the Gabled Hall in the Great Wood. The sixth, on Mount Makula. The seventh, in the Tāvatiṃsa celestial realm. The eighth, in the country of the Bhaggas, near Saṃsumāragiri in the Bhesakaḷā Forest. The ninth, in Kosambī. The tenth, in the Pāleyyaka forest grove. The eleventh, in the brahmin village of Nāḷā. The twelfth, in Verañjā. The thirteenth, on Mount Cāliya. The fourteenth, in the Great Monastery of Jetavana. The fifteenth, in the great city of Kapilavatthu. The sixteenth, after taming Āḷavaka and giving the nectar of the deathless to eighty-four thousand beings, in Āḷavī. The seventeenth, in Rājagaha itself. The eighteenth, on Mount Cāliya itself. Likewise the nineteenth. The twentieth rains-retreat, however, was in Rājagaha itself. Therefore it is said: 'For the first twenty years of His enlightenment, the Blessed One was without a fixed residence, going and dwelling wherever it was comfortable.' From then on, however, He stayed primarily in Sāvatthī, using the Great Monastery of Jetavana and the Eastern Monastery as His regular residences.

Yadā pana satthā buddho hutvā bārāṇasiyaṃ isipatane migadāye paṭhamaṃ vassaṃ vasitvā vuṭṭhavasso pavāretvā uruvelaṃ gantvā tattha tayo māse vasanto tebhātikajaṭile dametvā bhikkhusahassehi kataparivāro [Pg.5] phussamāsapuṇṇamāyaṃ rājagahaṃ gantvā dve māse tattheva vasi, tadā bārāṇasito nikkhantassa panassa pañca māsā jātā. Sakalo hemanto atikkanto. Udāyittherassa āgatadivasato sattaṭṭhadivasā vītivattā. So pana phaggunīpuṇṇamāsiyaṃ cintesi – ‘‘atikkanto hemanto, vasantakālo anuppatto, samayo tathāgatassa kapilapuraṃ gantu’’nti. So evaṃ cintetvā kulanagaragamanatthāya saṭṭhimattāhi gāthāhi gamanavaṇṇaṃ vaṇṇesi. Atha satthā cassa vacanaṃ sutvā ñātisaṅgahaṃ kātukāmo hutvā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi kapilavatthuvāsīnaṃ dasahi sahassehīti sabbeheva vīsatiyā khīṇāsavasahassehi parivuto rājagahato nikkhamitvā divase divase yojanaṃ gacchanto rājagahato saṭṭhiyojanaṃ kapilavatthupuraṃ dvīhi māsehi sampāpuṇitvā tattha ñātīnaṃ vandāpanatthaṃ yamakapāṭihāriyaṃ akāsi. Tadāyaṃ buddhavaṃso desito.

Now, when the Teacher, having become the Buddha, spent His first rains-retreat in the Deer Park at Isipatana near Bārāṇasī, and after completing the rains-retreat and observing the Pavāraṇā ceremony, went to Uruvelā, where, spending three months, He tamed the three matted-hair ascetic brothers, and with a retinue of a thousand monks, arrived in Rājagaha on the full moon day of Phussa. There He stayed for two months. At that time, five months had passed since He left Bārāṇasī. The entire winter season had passed. Seven or eight days had elapsed since the arrival of the Elder Udāyī. Then, on the full moon day of Phagguna, the Elder thought: "The winter has passed, the spring season has arrived. It is time for the Tathāgata to go to Kapilapura." Having reflected thus, he praised the excellence of the journey to the city of his relatives in about sixty verses. Then the Teacher, hearing his words and desiring to benefit His relatives, surrounded by twenty thousand arahants—ten thousand noble sons from Aṅga and Magadha and ten thousand from Kapilavatthu—departed from Rājagaha. Traveling one yojana each day, He reached the city of Kapilapura, sixty yojanas from Rājagaha, in two months. There, to cause His relatives to pay homage, He performed the Twin Miracle. At that time, this Buddhavaṃsa was taught.

Kassa vacananti? Sāvakapaccekabuddhānaṃ asādhāraṇaṃ sammāsambuddhasseva vacanaṃ.

Whose word is it? It is the word of the Sammāsambuddha alone, not shared with disciples and Paccekabuddhas.

Kenābhatoti? Ācariyaparamparāya ābhato. Ayañhi sāriputtatthero bhaddajī tisso kosiyaputto siggavo moggaliputto sudatto dhammiko dāsako soṇako revatoti evamādīhi yāva tatiyasaṅgītikālā ābhato, tato uddhampi tesaṃyeva sissānusissehīti evaṃ tāva ācariyaparamparāya yāvajjakālā ābhatoti veditabbo.

By whom was it brought? It was brought by the succession of teachers. Indeed, this was brought by the Elder Sāriputta, Bhaddaji, Tissa Kosiyaputta, Siggava, Moggalliputta, Sudatta, Dhammika, Dāsaka, Soṇaka, and Revata, and so on, up to the time of the Third Council. And even after that, it was brought by their disciples and their disciples' disciples. Thus, it should be known that it was brought by the succession of teachers up to the present day.

Ettāvatā –

With what has been said so far,

‘‘Kenāyaṃ desito kattha, kassatthāya ca desito;

Kimatthāya kadā kassa, vacanaṃ kena cābhato’’ti. –

"By whom was this taught, and where? For whose benefit was it taught? For what purpose, when, whose word is it, and by whom was it brought?"

Ayaṃ gāthā vuttatthā hoti.

the meaning of this verse has been stated.

Nidānakathā

The Story of the Origins

Bāhiranidānaṃ

The External Origin

Evaṃ [Pg.6] ābhatassa panassa idāni atthavaṇṇanā hoti, sā panāyaṃ atthavaṇṇanā yasmā dūrenidānaṃ avidūrenidānaṃ santikenidānanti, imāni tīṇi nidānāni dassetvāva vaṇṇitā suvaṇṇitā nāma hoti. Ye ca naṃ suṇanti, tehi samudāgamato paṭṭhāya viññātattā suviññātāva hoti, tasmā tāni nidānāni dassetvāva vaṇṇayissāma.

Now, the explanation of the meaning of this Buddhavaṃsa thus brought down is given. And this explanation of the meaning, because it is called 'well-explained' only when it is explained after showing these three origins—the Distant Origin, the Not-So-Distant Origin, and the Proximate Origin—and because it is well-understood by those who listen to it, being understood from its very source, therefore, we shall explain it only after showing those origins.

Tattha ādito paṭṭhāya tāva tesaṃ nidānānaṃ paricchedo veditabbo. Tatrāyaṃ saṅkhepato atthadīpanā – dīpaṅkaradasabalassa pādamūle katābhinīhārassa mahāsattassa yāva vessantarattabhāvā cavitvā tusitabhavane nibbatti, tāva pavattā kathā dūrenidānaṃ nāma. Tusitabhavanato cavitvā yāva bodhimaṇḍe sabbaññutaññāṇappatti, tāva pavattā kathā avidūrenidānaṃ nāma. ‘‘Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti ca, ‘‘rājagahe viharati veḷuvane kalandakanivāpe’’ti ca, ‘‘vesāliyaṃ viharati mahāvane kūṭāgārasālāya’’nti ca evaṃ mahābodhimaṇḍe sabbaññutaññāṇappattito yāva parinibbānamañcā etasmiṃ antare bhagavā yattha yattha vihāsi, taṃ taṃ santikenidānaṃ nāmāti veditabbaṃ. Ettāvatā saṅkhepeneva tiṇṇaṃ dūrāvidūrasantikenidānānaṃ vasena bāhiranidānavaṇṇanā samattā hotīti.

Herein, first of all, the division of those origins should be understood. In brief, this is the explanation of the meaning: The story that unfolds from the time the Great Being made his aspiration at the feet of Dīpaṅkara the Ten-Powered One until he passed away from the existence as Vessantara and was reborn in the Tusita heaven is called the Distant Origin. The story that unfolds from his passing away from the Tusita heaven until he attained omniscient knowledge at the Bodhimaṇḍa is called the Not-So-Distant Origin. And from the attainment of omniscient knowledge at the great Bodhimaṇḍa until the couch of Parinibbāna, wherever the Blessed One dwelled during this interval—as in such passages as, 'At one time the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park,' or, 'at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground,' or, 'at Vesālī in the Great Wood, in the Hall with the Peaked Roof'—that is to be known as the Proximate Origin. Thus, in brief, the explanation of the External Origin is complete by way of the three origins: Distant, Not-So-Distant, and Proximate.

Abbhantaranidānaṃ

The Internal Origin

1. Ratanacaṅkamanakaṇḍavaṇṇanā

1. The Description of the Section on the Jeweled Promenade

Idāni pana –

But now –

1.

1.

‘‘Brahmā ca lokādhipatī sahampatī, katañjalī anadhivaraṃ ayācatha;

Santīdha sattāpparajakkhajātikā, desehi dhammaṃ anukampimaṃ paja’’nti. –

Brahmā Sahampati, the lord of the world, with hands folded in reverence, requested him who is supreme: 'There are beings here with little dust in their eyes; teach the Dhamma out of compassion for this generation.'

Ādinayappavattassa abbhantaranidānassa atthavaṇṇanā hoti.

This is the explanation of the meaning of the Internal Origin, which was introduced in the preceding passage.

Ettha [Pg.7] ‘‘ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe’’tiādisuttantesu viya – ‘‘ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ buddhavaṃsaṃ apucchī’’ti evamādinā nayena nidānaṃ avatvā kasmā ‘‘brahmā ca lokādhipatī sahampatī, katañjalī anadhivaraṃ ayācathā’’tiādinā nayena nidānaṃ vuttanti? Vuccate – bhagavato sabbadhammadesanākāraṇabhūtāya brahmuno dhammadesanāyācanāya sandassanatthaṃ vuttanti.

Here, as in suttas such as, “At one time the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary”; and, “At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Park. Then the Venerable Sāriputta approached the Blessed One; having approached, he asked the Blessed One about the Buddhavaṃsa”—why, without stating the introduction in that manner, was the introduction stated in the manner beginning with, “Brahmā, the lord of the world, Sahampati, with hands folded in reverence, requested the Peerless One,” and so forth? It is said: It was stated to show Brahmā’s request for the teaching of the Dhamma, which was the cause for all the Blessed One’s teachings of the Dhamma.

‘‘Kadāyaṃ dhammadesanatthaṃ, ajjhiṭṭho brahmunā jino;

Kadā kattha ca kenāyaṃ, gāthā hi samudīritā’’ti.

When was the Victor requested by Brahmā to teach the Dhamma? When, where, and why was this verse uttered?

Vuccate – buddhabhūtassa pana bhagavato aṭṭhame sattāhe satthā dhammadesanatthāya brahmunā ajjhiṭṭho āyācito. Tatrāyaṃ anupubbikathā – mahāpuriso kira katābhinīhāro mahābhinikkhamanadivase vivaṭapākaṭabībhacchasayanāsanaceṭikā nāṭakitthiyo disvā atīva saṃviggahadayo paṭekadesāvacchannaṃ channaṃ āmantetvā – ‘‘arinaravaramanthakaṃ kaṇḍakaṃ nāma turaṅgavaramāharā’’ti kaṇḍakaṃ āharāpetvā channasahāyo varaturaṅgamāruyha nagaradvāre adhivatthāya devatāya nagaradvāre vivaṭe nagarato nikkhamitvā tīṇi rajjāni tena rattāvasesena atikkamitvā anomasatto anomāya nāma nadiyā tīre ṭhatvā channamevamāha – ‘‘channa, tvaṃ mama imāni aññehi asādhāraṇāni ābharaṇāni kaṇḍakañca varaturaṅgamādāya kapilapuraṃ gacchāhī’’ti channaṃ vissajjetvā asitoraganīluppalasadisenāsinā sakesamakuṭaṃ chinditvā ākāse ukkhipitvā devadattiyaṃ pattacīvaraṃ gahetvā sayameva pabbajitvā anupubbena cārikaṃ caramāno anilabalasamuddhutataraṅgabhaṅgaṃ asaṅgaṃ gaṅgaṃ nadiṃ uttaritvā maṇigaṇaraṃsijālavijjotitarājagahaṃ rājagahaṃ nāma nagaraṃ pavisitvā tattha issariyamadamattaṃ janaṃ parihāsento viya ca uddhatavesassa janassa lajjamuppādayamāno viya ca vayakantīhi nāgarajanahadayāni attani bandhanto viya ca dvatiṃsavaramahāpurisalakkhaṇavirājitāya rūpasiriyā sabbajananayanāni vilumpamāno viya ca rūpīpādasañcaro puññasañcayo viya ca pabbato viya ca gamanena nissaṅgo santindriyo santamānaso [Pg.8] yugamattaṃ pekkhamāno rājagahaṃ piṇḍāya caritvā yāpanamattaṃ bhattaṃ gahetvā nagarato nikkhamitvā paṇḍavapabbatapasse chāyūdakasampanne sucibhūmibhāge paramaramaṇīye pavivitte okāse nisīditvā paṭisaṅkhānabalena missakabhattaṃ paribhuñjitvā paṇḍavagirānusārena bimbisārena magadhamahārājena mahāpurisassa santikaṃ gantvā nāmagottaṃ pucchitvā tena pamuditahadayena ‘‘mama rajjabhāgaṃ gaṇhāhī’’ti rajjena nimantiyamāno – ‘‘alaṃ, mahārāja, na mayhaṃ rajjenattho ahaṃ rajjaṃ pahāya lokahitatthāya padhānamanuyuñjitvā loke vivaṭacchado buddho bhavissāmīti nikkhanto’’ti vatvā tena ca ‘‘buddho hutvā sabbapaṭhamaṃ mama vijitaṃ osareyyāthā’’ti vutto ‘sādhū’ti tassa paṭiññaṃ datvā āḷārañca udakañca upasaṅkamitvā tesaṃ dhammadesanāya sāraṃ avindanto tato pakkamitvā uruvelāyaṃ chabbassāni dukkarakārikaṃ karontopi amataṃ adhigantuṃ asakkonto oḷārikāhārapaṭisevanena sarīraṃ santappesi.

It is said: In the eighth week after the Blessed One had become a Buddha, the Teacher was requested and entreated by Brahmā for the purpose of teaching the Dhamma. Regarding that, this is the sequential account: It is said that the Great Being, having made his aspiration, on the day of the great renunciation, seeing the female attendants and dancing girls sleeping in open, manifest, and disgusting postures, became extremely agitated in heart. He called Channa, who was partially covered, and said, 'Bring the excellent horse named Kaṇṭhaka, the excellent churner of enemies and men.' Having had Kaṇṭhaka brought, with Channa as his companion, he mounted the excellent horse. When the city gate was opened by the deity dwelling there, he departed from the city. In the remainder of that night, he crossed three kingdoms. The being of noble aspiration, standing on the bank of the river named Anomā, spoke thus to Channa: ‘Channa, you take these ornaments of mine, which are not shared with others, and the excellent horse Kaṇṭhaka, and go to Kapilapura.’ Thus, having dismissed Channa, with a sword like a black snake or a blue lotus, he cut his own topknot of hair and tossed it into the sky. Taking the bowl and robes given by the devas, he went forth by himself. Wandering on tour in due course, he crossed the unhindered river Ganges, with its breaking waves stirred up by the force of the wind, and entered the city named Rājagaha, which was illuminated by a network of rays from multitudes of jewels. There, as if mocking the people intoxicated with the pride of sovereignty, as if producing shame in the people of arrogant demeanor, as if binding the hearts of the city-folk to himself with his youth and beauty, as if plundering the eyes of all people with the splendor of his form adorned with the thirty-two excellent marks of a great man; moving about in his beautiful form, he was like an accumulation of merit, and like a mountain in his gait. Unattached, with tranquil faculties and a tranquil mind, looking a yoke’s length ahead, he wandered for alms in Rājagaha. Having taken just enough food for sustenance, he departed from the city and sat down in a secluded place at the side of Paṇḍava Mountain, a spot endowed with shade and water, on a region of clean ground, exceedingly delightful. Having consumed the mixed food with the power of reflection, Bimbisāra, the great king of Magadha, following along the Paṇḍava mountain, went into the presence of the Great Being. Having asked his name and clan, the Great Being was invited with the kingdom by that king, whose heart was delighted, who said: 'Take a share of my kingdom.' Having said, 'Enough, great king, I have no need for a kingdom. I, having abandoned a kingdom, have gone forth for the welfare and benefit of the world to apply myself to striving and become a Buddha in the world, one with the covering unveiled,' and when he was told by that king, 'Having become a Buddha, may you first of all come to my domain,' he gave his promise to him, saying, 'Good.' Having approached Āḷāra and Udaka, and not finding the essence in their teaching of the Dhamma, he departed from there. In Uruvelā, even while performing the difficult practice for six years, being unable to attain the Deathless, he sustained his body by partaking of coarse food.

Tadā pana uruvelāyaṃ senānigame senānigamakuṭumbikassa dhītā sujātā nāma dārikā vayappattā ekasmiṃ nigrodharukkhe patthanamakāsi – ‘‘sacāhaṃ samajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi. Sā vesākhapuṇṇamadivase ‘‘ajja balikammaṃ karissāmī’’ti pātova pāyāsaṃ anāyāsaṃ paramamadhuraṃ sampaṭipādesi. Bodhisattopi tadaheva katasarīrapaṭijaggano bhikkhācārakālaṃ āgamayamāno pātova gantvā tasmiṃ nigrodharukkhamūle nisīdi. Atha kho puṇṇā nāma dāsī tassā dhātī rukkhamūlasodhanatthāya gatā bodhisattaṃ pācīnalokadhātuṃ olokayamānaṃ nisinnaṃ sañjhāppabhānurañjitavarakanakagirisikharasadisasarīrasobhaṃ timiranikaranidhānakaraṃ kamalavanavikasanakaraṃ ghanavivaramupagataṃ divasakaramiva taruvaramupagataṃ munidivasakaramaddasa. Sarīrato cassa nikkhantāhi pabhāhi sakalañca taṃ rukkhaṃ suvaṇṇavaṇṇaṃ disvā tassā etadahosi – ‘‘ajja amhākaṃ devatā rukkhato oruyha sahattheneva baliṃ paṭiggahetukāmā hutvā nisinnā’’ti. Sā vegena gantvā sujātāya etamatthaṃ ārocesi.

At that time, in the market town of Senā in Uruvelā, a young maiden named Sujātā, the daughter of a householder of the market town of Senā, having come of age, made a wish at a certain banyan tree: “If, having gone to a family of equal birth, I should obtain a son in my first pregnancy, I will make an offering.” Her wish was fulfilled. On the full-moon day of Vesākha, thinking, “Today I will make the offering,” she effortlessly prepared supremely sweet milk-rice early in the morning. The Bodhisatta also, on that very day, having attended to his person and awaiting the time for the alms-round, went early and sat down at the foot of that banyan tree. Then a female slave named Puṇṇā, who was her nurse, went for the purpose of cleaning the foot of the tree and saw the Bodhisatta. He was seated gazing toward the eastern world-sphere, his bodily splendor like the peak of a fine golden mountain tinged with the glow of twilight, like the sun that dispels the mass of darkness, causes the lotus grove to bloom, and has entered a dense opening; she saw this sun-like sage who had come to the excellent tree. And having seen that the entire tree had become golden-colored by the rays emanating from his body, this thought occurred to her: “Today our deity has descended from the tree and is seated, wishing to accept the offering with his own hand.” She went quickly and reported this matter to Sujātā.

Tato [Pg.9] sujātā sañjātasaddhā hutvā sabbālaṅkārena alaṅkaritvā satasahassagghanikaṃ suvaṇṇapātiṃ paramamadhurassa madhupāyāsassa pūretvā aparāya suvaṇṇapātiyā pidahitvā sīsenādāya nigrodharukkhābhimukhī agamāsi. Sā gacchantī dūratova taṃ bodhisattaṃ rukkhadevatamiva sakalaṃ taṃ rukkhaṃ sarīrappabhāya suvaṇṇavaṇṇaṃ katvā puññasañcayamiva rūpavantaṃ nisinnaṃ disvā pītisomanassajātā sujātā ‘‘rukkhadevatā’’ti saññāya diṭṭhaṭṭhānato paṭṭhāya onatonatā gantvā sīsato taṃ suvaṇṇapātiṃ otāretvā mahāsattassa hatthe ṭhapetvā pañcapatiṭṭhitena vanditvā – ‘‘yathā mama manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā pakkāmi.

Then Sujātā, her faith having arisen, having adorned herself with all her ornaments, filled a golden bowl worth a hundred thousand with supremely sweet honeyed milk-rice, covered it with another golden bowl, and carrying it on her head, went towards the banyan tree. As she was going, from afar she saw the Bodhisatta sitting there, like a tree deity, having made that entire tree golden-colored with the radiance of his body, and beautiful like an accumulation of merit. Sujātā, in whom joy and delight had arisen, with the perception, “This is the tree deity,” approached, bowing down repeatedly, beginning from the place where she saw him. Having lowered that golden bowl from her head, she placed it in the Great Being’s hands, paid homage with the five-point prostration, and said, “Just as my wish has been fulfilled, so may your wish be fulfilled.” Having said this, she departed.

Atha kho bodhisattopi suvaṇṇapātiṃ gahetvā nerañjarāya nadiyā tīraṃ gantvā suppatiṭṭhitassa nāma titthassa tīre suvaṇṇapātiṃ ṭhapetvā nhatvā paccuttaritvā ekūnapaññāsapiṇḍe karonto taṃ pāyāsaṃ paribhuñjitvā – ‘‘sacāhaṃ ajja buddho bhavissāmi, ayaṃ suvaṇṇapāti paṭisotaṃ gacchatū’’ti khipi. Sā pāti paṭisotaṃ gantvā kāḷassa nāma nāgarājassa bhavanaṃ pavisitvā tiṇṇaṃ buddhānaṃ thālakāni ukkhipitvā tesaṃ heṭṭhā aṭṭhāsi.

Then the Bodhisatta, taking the golden bowl, went to the bank of the Nerañjarā River. At the bank of the ford named Suppatiṭṭhita, he placed the golden bowl, bathed, and emerged from the water. Making forty-nine lumps, he consumed that milk-rice and resolved, “If I am to become a Buddha today, may this golden bowl go upstream.” He cast it into the river. That bowl went upstream, entered the dwelling of the Nāga king named Kāḷa, and striking the bowls of the three previous Buddhas, it came to rest beneath them.

Mahāsatto tattheva vanasaṇḍe divāvihāraṃ vītināmetvā sāyanhasamaye sotthiyena nāma tiṇahārakena mahāpurisassa ākāraṃ ñatvā dinnā aṭṭha tiṇamuṭṭhiyo gahetvā bodhimaṇḍamāruyha dakkhiṇadisābhāge aṭṭhāsi. So pana padeso paduminipatte udakabindu viya akampittha. Mahāpuriso – ‘‘ayaṃ padeso mama guṇaṃ dhāretuṃ asamattho’’ti pacchimadisābhāgamagamāsi. Sopi tatheva kampittha. Puna uttaradisābhāgamagamāsi. Sopi tatheva kampittha. Puna puratthimadisābhāgamagamāsi. Tattha pallaṅkappamāṇaṭṭhānaṃ niccalaṃ ahosi. Mahāpuriso – ‘‘idaṃ ṭhānaṃ kilesaviddhaṃsanaṭṭhāna’’nti sanniṭṭhānaṃ katvā tāni tiṇāni agge gahetvā cālesi. Tāni tūlikaggena paricchinnāni viya ahesuṃ. Bodhisatto – ‘‘bodhiṃ apatvāva imaṃ pallaṅkaṃ na bhindissāmī’’ti caturaṅgavīriyaṃ adhiṭṭhahitvā pallaṅkaṃ ābhujitvā bodhikkhandhaṃ piṭṭhito katvā puratthābhimukho nisīdi.

The Great Being, having passed the day-sojourn in that very grove, in the evening, took the eight handfuls of grass given to him by the grass-cutter named Sotthiya, who had perceived the Great Being's need. Ascending the Bodhimaṇḍa, he stood on the southern side. That spot trembled like a drop of water on a lotus leaf. The Great Being thought, "This place is unable to bear my virtue," and went to the western side. That too trembled in the same way. Again he went to the northern side. That too trembled in the same way. Again he went to the eastern side. There, a place the size of a throne remained immovable. The Great Being resolved, "This is the place for the destruction of defilements," and taking the grass by the tips, he spread it out. The blades arranged themselves as if perfectly trimmed. The Bodhisatta, making the resolution of the fourfold effort, "Without attaining enlightenment, I will not break this cross-legged posture," having crossed his legs, with the trunk of the Bodhi tree as his backrest, sat facing east.

Taṅkhaṇaññeva [Pg.10] sabbalokābhihāro māro bāhusahassaṃ māpetvā diyaḍḍhayojanasatikaṃ himagirisikharasadisaṃ girimekhalaṃ nāma arivaravāraṇaṃ varavāraṇaṃ abhiruyha navayojanikena dhanuasipharasusarasattisabalenātibahalena mārabalena samparivuto samantā pabbato viya ajjhottharanto mahāsapattaṃ viya mahāsattaṃ samupāgami. Mahāpuriso sūriye dharanteyeva atitumūlaṃ mārabalaṃ vidhamitvā vikasitajayasumanakusumasadisassa cīvarassa upari patamānehi rattapavālaṅkurasadisaruciradassanehi bodhirukkhaṅkurehi pītiyā viya pūjiyamāno eva paṭhamayāme pubbenivāsānussatiñāṇaṃ labhitvā majjhimayāme dibbacakkhuñāṇaṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā vaṭṭavivaṭṭaṃ sammasanto aruṇodaye buddho hutvā –

At that very moment, Māra, who carries away the entire world, having manifested a thousand arms and mounted the excellent elephant named Girimekhala—who prevents enemies, is one hundred and fifty yojanas in size, and resembles the peak of the Himavanta mountain—approached the Great Being as if he were a great enemy, surrounded by a very dense army of Māra spanning nine yojanas, equipped with bows, swords, axes, arrows, spears, and long swords, overwhelming from all around like a mountain. The Great Man, having dispelled the extremely fierce army of Māra while the sun was still present, was as if being worshipped with joy by the shoots of the Bodhi tree falling upon his robe that resembled a blossomed jasmine flower; these shoots were like red young sprouts, radiant and beautiful to behold. In the first watch, he attained the knowledge of remembrance of past lives; in the middle watch, having purified the divine eye; and in the last watch, having applied his knowledge to dependent origination and contemplating the cycle and its cessation, at the time of dawn, he became the Buddha.

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

Through saṃsāra of innumerable births I have journeyed on, seeking but not finding the house-builder. Birth again and again is suffering.

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

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

O house-builder, you are seen! You shall not make a house again. All your rafters are broken; the ridge-pole is dismantled. My mind has reached the Unconditioned; it has attained the destruction of cravings.

Imaṃ udānaṃ udānetvā sattāhaṃ vimuttisukhapaṭisevanena vītināmetvā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā tāsaṃ kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhamitvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā – ‘‘imasmiṃ vata me pallaṅke sabbaññutaññāṇaṃ paṭividdha’’nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamaṭṭhānaṃ pallaṅkañceva bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ.

Having uttered this inspired utterance, he spent seven days partaking of the bliss of liberation. On the eighth day, emerging from meditative absorption, he understood the doubt of the deities. To dispel their doubt, he rose into the sky and performed the Twin Miracle. Having dispelled their doubt, he stood in the northern quarter, slightly inclined to the east of the throne, reflecting: ‘Indeed, on this very throne, the knowledge of omniscience was realized by me.’ For seven days, he gazed with unblinking eyes at both the throne and the Bodhi tree—the place for attaining the fruit of the perfections fulfilled over four incalculable aeons and one hundred thousand kappas. That place became named the Animisa Cetiya, the Unblinking Shrine.

Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antare puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ nāma māpesuṃ, tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi. Taṃ ṭhānaṃ ratanagharacetiyaṃ nāma [Pg.11] jātaṃ. Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami; tatthāpi dhammaṃ vicinantoyeva vimuttisukhañca paṭisaṃvedento ajapālanigrodhe sattāhaṃ vītināmesi.

Then, between the throne and the standing place, pacing on the Jewel Walk extending from east to west, he spent seven days. That place became known as the Jewel Walk Shrine. Thereafter, in the western direction, the deities fashioned a place named the Jewel House. There, having sat cross-legged, he spent seven days contemplating the Abhidhamma Piṭaka, and especially therein the Samantapaṭṭhāna with its infinite methods. That place became known as the Jewel House Shrine. Thus, having spent four weeks just near the Bodhi tree, in the fifth week he went from the foot of the Bodhi tree to the Ajapāla banyan tree. There too, while contemplating the Dhamma and experiencing the bliss of liberation, he spent seven days at the Ajapāla banyan tree.

Evaṃ aparaṃ sattāhaṃ mucalinde nisīdi. Tassa nisinnamattasseva bhagavato sakalacakkavāḷagabbhaṃ pūrento mahāakālamegho udapādi. Tasmiṃ pana uppanne mucalindo nāgarājā cintesi – ‘‘ayaṃ mahāmegho satthari mayhaṃ bhavanaṃ paviṭṭhamatte uppanno vāsāgāramassa laddhuṃ vaṭṭatī’’ti. So sattaratanamayaṃ devavimānasadisaṃ dibbavimānaṃ nimminituṃ samatthopi evaṃ kate – ‘‘na mayhaṃ mahapphalaṃ bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmī’’ti atimahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari mahantaṃ phaṇaṃ katvā aṭṭhāsi. Atha bhagavā parikkhepassa antova mahati okāse sabbaratanamaye paccagghapallaṅke upari viniggalantavividhasurabhikusumadāmavitāne vividhasurabhigandhavāsite gandhakuṭiyaṃ viharanto viya vihāsi. Evaṃ bhagavā taṃ sattāhaṃ tattha vītināmetvā tato aparaṃ sattāhaṃ rājāyatane nisīdi. Tatthāpi vimuttisukhapaṭisaṃvediyeva. Ettāvatā sattasattāhāni paripuṇṇāni ahesuṃ. Etthantare bhagavā jhānasukhena phalasukhena ca vītināmesi.

In this way, for another seven days, he sat at the Mucalinda lake. As soon as the Blessed One sat down, a great unseasonal rain cloud arose, filling the entire cosmos. When this arose, the Nāga king Mucalinda thought: ‘This great rain cloud has arisen just as the Teacher entered my dwelling. It is fitting that he should obtain a dwelling place.’ Though capable of creating a divine mansion made of the seven precious gems, similar to a deva-mansion, he thought: ‘If I were to do this, it would not be of great fruit for me. I shall perform personal service for the Ten-Powered One.’ Transforming himself into a massive form, he encircled the Teacher seven times with his coils, and spreading a great hood above him, he stood. Then the Blessed One, within the encircling coils, in a spacious area, dwelled as if in a fragrant chamber—on an excellent couch made of all jewels, with a canopy of various fragrant flower garlands issuing forth from above, and perfumed with various fragrant scents. Thus, the Blessed One spent those seven days there. Afterward, he spent another seven days at the Rājāyatana tree. There too, he experienced only the bliss of liberation. By this time, seven weeks were fully completed. During this interval, the Blessed One passed the time enjoying the bliss of jhāna and the bliss of fruition.

Athassa sattasattāhātikkame – ‘‘mukhaṃ dhovissāmī’’ti cittaṃ uppajji. Sakko devānamindo agadaharītakaṃ āharitvā adāsi. Athassa sakko nāgalatādantakaṭṭhañca mukhadhovanaudakañca adāsi. Tato bhagavā dantakaṭṭhaṃ khāditvā anotattadahodakena mukhaṃ dhovitvā rājāyatanamūle nisīdi. Tasmiṃ samaye catūhi lokapālehi upanīte paccagghe selamaye patte tapussabhallikānaṃ vāṇijānaṃ manthañca madhupiṇḍikañca paṭiggahetvā paribhuñjitvā paccāgantvā ajapālanigrodharukkhamūle nisīdi. Athassa tattha nisinnamattasseva attanā adhigatassa dhammassa gambhīrabhāvaṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo – ‘‘adhigato kho myāyaṃ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo’’ti (ma. ni. 2.281; saṃ. ni. 1.172; mahāva. 7) paresaṃ dhammaṃ adesetukāmatākārappatto parivitakko udapādi.

Then, when seven weeks had passed, the thought arose in him: ‘I shall wash my mouth.’ Sakka, king of the devas, brought and gave him a medicinal myrobalan fruit. Then Sakka gave him a tooth-stick from the Nāga creeper and water for washing his mouth. Thereafter, the Blessed One, having chewed the tooth-stick and washed his mouth with water from Lake Anotatta, sat down at the foot of the Rājāyatana tree. At that time, having accepted in the new stone bowls brought by the four world-guardians the parched flour and honey-balls from the merchants Tapussa and Bhallika, he consumed them, returned, and sat down at the foot of the Ajapāla banyan tree. Then, just as he was sitting there reflecting on the profundity of the Dhamma he had realized, a thought, which is customary for all Buddhas, arose in him, taking the form of a disinclination to teach the Dhamma to others: ‘This Dhamma attained by me is indeed profound, difficult to see, difficult to understand, peaceful, sublime, beyond the sphere of reason, subtle, to be known by the wise.’

Atha [Pg.12] brahmā sahampati dasabalassa cetasā cetoparivitakkamaññāya – ‘‘nassati vata, bho, loko, vinassati vata, bho, loko’’ti (saṃ. ni. 1.172; ma. ni. 1.282; mahāva. 8) vācaṃ nicchārento dasasahassacakkavāḷabrahmagaṇaparivuto sakkasuyāmasantusitaparanimmitavasavattīhi anugato āgantvā bhagavato purato pāturahosi. So attano patiṭṭhānatthāya pathaviṃ nimminitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā jalajāmalāvikalakamalamakulasadisaṃ dasanakhasamodhānasamujjalamañjaliṃ sirasmiṃ katvā – ‘‘desetu, bhante, bhagavā dhammaṃ, desetu sugato dhammaṃ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’’ti (saṃ. ni. 1.172; mahāva. 8) –

Then Brahmā Sahampati, having known with his own mind the thought in the mind of the One with Ten Powers, exclaimed: ‘Alas, the world is perishing! Alas, the world is being destroyed!’ Surrounded by the host of Brahmās from the ten-thousand-world-system and accompanied by Sakka, Suyāma, Santusita, and the Paranimmitavasavattī devas, he came and appeared before the Blessed One. Creating the earth for himself as a place to stand, he placed his right knee upon the ground, and having placed upon his head his joined palms, radiant with his ten assembled fingernails and like a flawless, water-born lotus bud, he said: ‘Venerable Sir, let the Blessed One teach the Dhamma! Let the Well-Farer teach the Dhamma! There are beings whose nature is to have little dust in their eyes; through not hearing the Dhamma, they decline. There will be those who will understand the Dhamma!’

‘‘Pāturahosi magadhesu pubbe, dhammo asuddho samalehi cintito;

Apāpuretaṃ amatassa dvāraṃ, suṇantu dhammaṃ vimalenānubuddhaṃ.

‘Formerly in Magadha there appeared an impure Dhamma, conceived by the defiled. Open this door to the Deathless! Let them hear the Dhamma realized by the Stainless One.’

‘‘Sele yathā pabbatamuddhaniṭṭhito, yathāpi passe janataṃ samantato;

Tathūpamaṃ dhammamayaṃ sumedha, pāsādamāruyha samantacakkhu;

Sokāvatiṇṇaṃ janatamapetasoko, avekkhassu jātijarābhibhūtaṃ.

‘Just as a man standing on a solid, rocky mountain peak might see the populace all around, so too, O wise one, O all-seeing one, having ascended the palace made of Dhamma, being free from sorrow yourself, look down upon the populace plunged in sorrow, overwhelmed by birth and old age.’

‘‘Uṭṭhehi vīra vijitasaṅgāma, satthavāha anaṇa vicara loke;

Desassu bhagavā dhammaṃ, aññātāro bhavissantī’’ti. (ma. ni. 1.282;

saṃ. ni. 1.172;

mahāva. 8) –

Arise, O Hero, Conqueror of the Battlefield, Caravan Leader, Debtless One! Wander in the world. Teach the Dhamma, O Blessed One; there will be those who will understand.

‘‘Nanu tumhehi ‘buddho bodheyyaṃ tiṇṇo tāreyyaṃ mutto moceyya’’’nti –

Is it not so that you thought: 'Being awakened, I shall cause others to awaken; having crossed over, I shall cause others to cross over; being liberated, I shall cause others to be liberated'?

‘‘Kiṃ [Pg.13] me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, tārayissaṃ sadevaka’’nti. (bu. vaṃ. 2.55) –

What benefit is there for me here, having realized the Dhamma in obscurity? Having attained omniscience, I shall ferry across the world with its devas.

Patthanaṃ katvā pāramiyo pūretvā sabbaññubhāvaṃ pattoti ca, ‘‘tumhehi dhamme adesiyamāne ko hi nāma añño dhammaṃ desessati, kimaññaṃ lokassa saraṇaṃ tāṇaṃ leṇaṃ parāyana’’nti ca evamādīhi anekehi nayehi bhagavantaṃ dhammadesanatthaṃ ayāci. Tena vuttaṃ – ‘‘buddhabhūtassa pana bhagavato aṭṭhame sattāhe satthā dhammadesanatthāya brahmunā āyācito’’ti.

And with many such arguments—that he had made the aspiration, fulfilled the perfections, and attained the state of omniscience; and that 'If the Dhamma is not taught by you, who else indeed will teach the Dhamma? What other refuge, protection, and shelter is there for the world?'—he entreated the Blessed One to teach the Dhamma. Therefore it was said: 'In the eighth week, the Blessed One having become a Buddha, the Teacher was entreated by Brahmā for the sake of teaching the Dhamma.'

Idāni ‘‘kadā kattha ca kenāyaṃ, gāthā hi samudīritā’’ti imesaṃ pañhānaṃ vissajjanāya okāso anuppatto. Tattha kadā vuttāti? Paṭhamamahāsaṅgītikāle vuttā. Paṭhamamahāsaṅgīti nāmesā saṅgītikkhandhe (cūḷava. 437) vuttanayeneva veditabbā. Kattha kena vuttāti? Bhagavati kira parinibbute rājagahanagare vebhārapabbatapasse sattapaṇṇiguhādvāre vijitasabbasattunā ajātasattunā magadhamahārājena dhammasaṅgāyanatthaṃ kārite paripuṇṇacandamaṇḍalasaṅkāse daṭṭhabbasāramaṇḍe maṇḍape dhammāsanagatenāyasmatā ānandattherena ‘‘brahmā ca lokādhipatī’’ti ayaṃ gāthā vuttāti veditabbā. Ayamettha gāthāsambandho.

Now, the opportunity has arisen to answer the questions: 'When, where, and by whom was this verse spoken?' Therein, as to 'When was it spoken?': it was spoken at the time of the First Great Council. This First Great Council should be understood in the same way as stated in the Saṅgītikkhandhaka. As to 'Where and by whom was it spoken?': it is said that after the Blessed One had attained Parinibbāna, in the city of Rājagaha, at the entrance of the Sattapaṇṇi Cave on the side of Mount Vebhāra, in a pavilion resembling a full moon with excellent visible adornments—which was caused to be built by Ajātasattu, the great king of Magadha who had conquered all enemies, for the purpose of reciting the Dhamma—this verse beginning 'Brahmā ca lokādhipatī' was spoken by the Venerable Elder Ānanda, who was seated on the Dhamma-seat. Thus it should be understood. This, herein, is the connection of the verse.

Ettāvatā –

To this extent—

‘‘Kadāyaṃ dhammadesanatthaṃ, ajjhiṭṭho brahmunā jino;

Kadā kattha ca kenāyaṃ, gāthā hi samudīritā’’ti. –

“When was the Victorious One requested by Brahmā for this teaching of the Dhamma? When, where, and by whom was this verse uttered?”

Ayampi gāthā vuttatthā hoti. Evaṃ iminā sambandhena vuttāya panassā anuttānapadavaṇṇanaṃ karissāma.

This verse also has the meaning already stated. Thus, in this connection, we shall provide a commentary on its obscure words.

Tattha brahmāti brūhito tehi tehi guṇavisesehīti brahmā. Ayaṃ pana brahma-saddo mahābrahmabrāhmaṇatathāgatamātāpituseṭṭhādīsu dissati. Tathā hi ‘‘dvisahasso brahmā’’tiādīsu (ma. ni. 3.166) mahābrahmāti adhippeto.

Therein, 'Brahmā' is so called because he is augmented by those various special qualities. This word 'brahma', however, is seen in the sense of Mahābrahmā, a brahmin, the Tathāgata, mother and father, the best, and so on. For thus, in such phrases as 'the two-thousandfold Brahmā', 'Mahābrahmā' is intended.

‘‘Tamonudo [Pg.14] buddho samantacakkhu, lokantagū sabbabhavātivatto;

Anāsavo sabbadukkhappahīno, saccavhayo brahme upāsito me’’ti. (su. ni. 1139) –

“The dispeller of darkness, the Buddha, the All-Seeing One, who has gone to the end of the world, transcended all becoming, is without taints, has abandoned all suffering. The brahmin named Truth has attended upon me.”

Ettha brāhmaṇo. ‘‘Brahmāti kho, bhikkhave, tathāgatassetaṃ adhivacana’’nti ettha tathāgato. ‘‘Brahmāti mātāpitaro pubbācariyāti vuccare’’ti (a. ni. 3.31; 4.63; itivu. 106; jā. 2.20.181) ettha mātāpitaro. ‘‘Brahmacakkaṃ pavattetī’’ti (ma. ni. 1.148; saṃ. ni. 2.21; a. ni. 4.8; 5.11; paṭi. ma. 2.44) ettha seṭṭho adhippeto. Idha pana paṭhamajjhānaṃ paṇītaṃ bhāvetvā paṭhamajjhānabhūmiyaṃ nibbatto kappāyuko mahābrahmā adhippeto (ma. ni. aṭṭha. 1.3). Ca-saddo sampiṇḍanattho, brahmā ca aññe ca dasasu cakkavāḷasahassesu brahmāno cāti attho, padapūraṇamatto vā. Lokādhipatīti ettha lokoti saṅkhāraloko sattaloko okāsalokoti tayo lokā. Tesu idha sattaloko adhippeto. Tassa issaro adhipatīti lokādhipati, lokekadesassāpi adhipati lokādhipatīti vuccati devādhipati narādhipati viya.

Herein, a brahmin is intended. In the passage, “Indeed, bhikkhus, ‘Brahmā’ is a designation for the Tathāgata,” the Tathāgata is intended. In the passage, “Parents are called ‘Brahmā,’ the first teachers,” parents are intended. In the passage, “He sets rolling the Wheel of Brahmā,” the foremost is intended. Here, however, the Mahābrahmā with an aeon-long lifespan, who has developed the refined first jhāna and has arisen in the plane of the first jhāna, is intended. The particle 'ca' has the meaning of aggregation, that is: 'Brahmā and other Brahmās in the ten thousand world-systems'; or, it is merely a verse-filler. In 'Lord of the world,' 'world' refers to the three worlds: the world of formations, the world of beings, and the world of space. Among these, the world of beings is intended here. Its ruler and lord is thus 'lord of the world.' The lord of even a portion of the world is called 'lord of the world,' like 'lord of devas' or 'lord of men.'

Sahampatīti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānaṃ nibbattetvā aparihīnajjhāno jīvitapariyosāne paṭhamajjhānabhūmiyaṃ kappāyukamahābrahmā hutvā nibbatto, tatra pana naṃ ‘‘sahampati brahmā’’ti sañjānanti. ‘‘Sahakapatī’’ti vattabbe anussarāgamaṃ katvā ruḷhīvasena ‘‘sahampatī’’ti vadanti. Katañjalīti katañjaliko, añjalipuṭaṃ sirasi katvāti attho. Anadhivaranti accantavaro adhivaro nāssa atthīti anadhivaro, na tato adhiko varo atthīti vā anadhivaro, anuttaroti attho, taṃ anadhivaraṃ. Ayācathāti ayācittha ajjhesi.

Sahampati: it is said that a thera named Sahaka, in the dispensation of the Blessed One Kassapa, having developed the first jhāna and without declining from it, was reborn at the end of his life in the plane of the first jhāna as a Great Brahmā with an aeon-long lifespan. There, he is known as 'Brahmā Sahampati.' Although it should be said as 'Sahakapati,' by inserting an anusvāra, through common usage they say 'Sahampati.' With hands in reverence: one who has made the gesture of joined palms and placed them on the head; this is the meaning. One with no one superior: there is no one more excellent than him, and so he is called; or, there is no excellent one superior to him, and so he is called. The meaning is 'unexcelled'. That one with no one superior. He entreated: he requested, he urged.

Idāni yassatthāya so bhagavantaṃ ayāci, tamatthaṃ dassetuṃ ‘‘santīdha sattā’’tiādi vuttaṃ. Tattha santīti saṃvijjanti upalabbhanti, buddhacakkhussa āpāthaṃ āgacchantā atthīti attho. Idhāti ayaṃ desāpadese nipāto[Pg.15]. Svāyaṃ katthaci sāsanaṃ upādāya vuccati. Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139; dī. ni. 2.214; a. ni. 4.241). Katthaci okāsaṃ, yathāha –

Now, to show the purpose for which he entreated the Blessed One, it was said, 'santīdha sattā' (there are beings here), and so on. Therein, 'santi' (there are) means they exist, they are found, they come within the range of the Buddha’s vision; this is the meaning. 'Idha' (here) is a particle used in the sense of a location or context. This is sometimes said with reference to the Dispensation. As it is said: 'Here, monks, is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic; other doctrines are empty of ascetics.' In some contexts, it refers to a place, as it is said:

‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;

Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369) –

“While standing right here, having become a deva and being mindful, a further life-span has been obtained by me; thus know, O Mārisa.”

Katthaci padapūraṇamattameva hoti. Yathāha – ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Katthaci lokaṃ upādāya, yathāha – ‘‘idha tathāgato loke uppajjati bahujanahitāya bahujanasukhāyā’’ti (a. ni. 1.170). Idhāpi lokameva upādāya vuttoti veditabbo. Tasmā imasmiṃ sattaloketi attho. Sattāti rūpādīsu khandhesu chandarāgena sattā visattā āsattā laggā lagitāti sattā, sattāti pāṇino vuccanti. Ruḷhīsaddena pana vītarāgesupi ayaṃ vohāro vattatiyeva.

Sometimes it is merely a particle for filling out a line. As it is said: 'Here, monks, having eaten, I would be satisfied.' Sometimes it is with reference to the world, as it is said: 'Here, the Tathāgata arises in the world for the welfare of many people, for the happiness of many people.' Here also, it should be understood as spoken with reference to the world. Therefore, the meaning is 'in this world of beings.' 'Beings' (sattā) are so called because they are attached (sattā), thoroughly attached (visattā), clinging (āsattā), stuck (laggā), and ensnared (lagitā) to the aggregates beginning with form, through desire and lust. 'Sattā' also refers to living beings. But by conventional usage, this designation is indeed used even for those who are free from lust.

Apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ evaṃsabhāvā ca teti apparajakkhajātikā, appaṃ rāgādirajameva vā yesaṃ te apparajakkhā, te apparajakkhasabhāvā apparajakkhajātikāti evamettha attho daṭṭhabbo. Tesaṃ apparajakkhajātikānaṃ. ‘‘Sattāna’’nti vibhattivipariṇāmaṃ katvā – ‘‘desehi dhamma’’nti iminā sambandhaṃ katvā attho daṭṭhabbo. Desehīti āyācanavacanametaṃ, desehi kathehi upadisāti attho. Dhammanti ettha ayaṃ dhamma-saddo pariyattisamādhipaññāpakatisabhāvasuññatāpuññaāpattiñeyyacatusaccadhammādīsu dissati. Tathā hi – ‘‘idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ geyyaṃ veyyākaraṇaṃ…pe… vedalla’’ntiādīsu (ma. ni. 1.239; a. ni. 4.102) pariyattiyaṃ dissati. ‘‘Evaṃdhammā te bhagavanto ahesu’’ntiādīsu samādhimhi.

As for 'of a nature having little dust in the eye': For those beings, there is little, slight dust of greed, hatred, and delusion in the eye made of wisdom, and they are of such a nature; therefore, they are called 'of a nature having little dust in the eye.' Or alternatively, those for whom there is little dust of greed and so on are 'those with little dust'; those with the nature of having little dust are 'of a nature having little dust in the eye.' Thus, the meaning here should be understood. Regarding 'of those of a nature having little dust in the eye': The meaning should be understood by changing the case ending of 'sattānaṃ' (of beings) and connecting it with 'desehi dhamma' (teach the Dhamma). 'Desehi' is a word of request; the meaning is 'teach, declare, instruct.' Here, in 'dhammanti,' this word 'dhamma' is seen in the sense of scriptural learning, concentration, wisdom, nature, intrinsic nature, emptiness, merit, offense, the knowable, the Four Noble Truths, and so on. Indeed, in passages such as, 'Here, a monk learns the Dhamma—the discourses, mixed prose and verse, explanations... the Vedalla,' it is seen in the sense of scriptural learning. In passages such as, 'Thus, those Blessed Ones were of such dhammas,' it is seen in the sense of concentration.

‘‘Yassete caturo dhammā, vānarinda yathā tava;

Saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’ti. –

In such passages as: 'O king of monkeys, for whomever these four dhammas exist, as they do for you—truth, wisdom, steadfastness, and relinquishment—it is seen that he overcomes danger,' it is in the sense of wisdom.

Ādīsu [Pg.16] (jā. 1.2.147) paññāya. ‘‘Jātidhammā jarādhammā, atho maraṇadhammino’’tiādīsu (a. ni. 3.39) pakatiyaṃ. ‘‘Kusalā dhammā, akusalā dhammā, abyākatā dhammā’’tiādīsu (dha. sa. tikamātikā) sabhāve. ‘‘Tasmiṃ kho pana samaye dhammā honti khandhā hontī’’tiādīsu (dha. sa. 121) suññatāyaṃ. ‘‘Dhammo suciṇṇo sukhamāvahātī’’tiādīsu (su. ni. 184; theragā. 303; jā. 1.10.102; 1.15.385) puññe. ‘‘Dve aniyatā dhammā’’tiādīsu āpattiyaṃ. ‘‘Sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu (mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85) ñeyye. ‘‘Diṭṭhadhammo pattadhammo viditadhammo’’tiādīsu (dī. ni. 1.299; mahāva. 27, 57) catusaccadhamme. Idhāpi catusaccadhamme daṭṭhabbo (ma. ni. aṭṭha. 1.suttanikkhepavaṇṇanā; dha. sa. aṭṭha. cittuppādakaṇḍa 1). Anukampāti anukampaṃ anuddayaṃ karohi. Imanti pajaṃ niddisanto āha. Pajanti pajātattā pajā, taṃ pajaṃ, sattanikāyaṃ saṃsāradukkhato mocehīti adhippāyo. Keci pana –

In 'Subject to birth, subject to aging, and also subject to death' and so on, it is in the sense of nature. In 'Wholesome states, unwholesome states, indeterminate states' and so on, it is in the sense of inherent nature. In 'At that time, there are phenomena, there are aggregates' and so on, it is in the sense of voidness. In 'The Dhamma well-practiced brings happiness' and so on, it is in the sense of merit. In 'Two indefinite rules' and so on, it is in the sense of an offense. In 'All phenomena in every way come into the range of the Blessed One's, the Buddha's, knowledge' and so on, it is in the sense of the knowable. In 'The Dhamma seen, the Dhamma attained, the Dhamma known' and so on, it is in the sense of the Four Noble Truths. Here too, it should be understood in the sense of the Four Noble Truths. 'Anukampā' means: show compassion and kindness. 'This' (imaṃ) means: pointing to the populace (pajaṃ), he said this. 'Pajā' is so called because of the meaning 'to know'; the intention is: 'Free that populace, that multitude of beings, from the suffering of saṃsāra.' Some, however—

‘‘Bhagavāti lokādhipatī naruttamo,Katañjalī brahmagaṇehi yācito’’ti. –

“The Blessed One, lord of the world, the best among men, is entreated by the host of Brahmās with folded hands.”

Paṭhanti. Ettāvatā sabbaso ayaṃ gāthā vuttatthā hoti.

—recite this. Thus, the entire meaning of this verse is fully stated.

Atha bhagavato taṃ brahmuno sahampatissa āyācanavacanaṃ sutvā aparimitasamayasamuditakaruṇābalassa dasabalassa parahitakaraṇanipuṇamaticārassa sabbasattesu okāsakaraṇamattena mahākaruṇā udapādi. Taṃ pana bhagavato karuṇuppattiṃ dassentehi saṅgītikāle saṅgītikārakehi –

Then, having heard that request of Brahmā Sahampati, great compassion arose in the Blessed One—the Ten-Powered One, whose power of compassion had been accumulated over a limitless time, whose wise conduct was skilled in acting for the welfare of others—merely through the opportunity being made concerning all beings. And wishing to show that arising of compassion in the Blessed One, the compilers at the time of the council—

2.

2.

‘‘Sampannavijjācaraṇassa tādino, jutindharassantimadehadhārino;

Tathāgatassappaṭipuggalassa, uppajji kāruññatā sabbasatte’’ti. –

“In the Tathāgata, perfect in knowledge and conduct, the Tādin, the bearer of glory, the bearer of the final body, the peerless one, compassion arose for all beings.”

Ayaṃ gāthā ṭhapitā.

—included this verse.

Tattha sampannavijjācaraṇassāti sampannaṃ nāma tividhaṃ paripuṇṇasamaṅgimadhuravasena. Tattha –

Therein, regarding 'perfect in knowledge and conduct,' the word 'sampanna' (perfect) is of three kinds: by way of being complete, endowed, and pleasant. Among these—

‘‘Sampannaṃ [Pg.17] sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na naṃ vāretumussahe’’ti. (jā. 1.14.1) –

“O Kosiya, parrots eat the ripened rice field; I inform you, O Brahmin, I am not able to restrain them.”

Idaṃ paripuṇṇasampannaṃ nāma. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upagato samupagato sampanno samannāgato’’ti (vibha. 511) idaṃ samaṅgisampannaṃ nāma. ‘‘Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ, seyyathāpi khuddamadhuṃ anīlakaṃ, evamassāda’’nti (pārā. 18) idaṃ madhurasampannaṃ nāma. Idha paripuṇṇasampannampi samaṅgisampannampi yujjati (ma. ni. aṭṭha. 1.64). Vijjāti paṭipakkhadhamme vijjhanaṭṭhena viditakaraṇaṭṭhena vinditabbaṭṭhena ca vijjā. Tā pana tissopi vijjā aṭṭhapi vijjā. Tisso vijjā bhayabheravasutte (ma. ni. 1.50 ādayo) āgatanayeneva veditabbā, aṭṭha ambaṭṭhasutte (dī. ni. 1.278 ādayo). Tatra hi vipassanāñāṇena manomayiddhiyā ca saha cha abhiññā pariggahetvā aṭṭha vijjā vuttā. Caraṇanti sīlasaṃvaro indriyesu guttadvāratā bhojane mattaññutā jāgariyānuyogo saddhā hirī ottappaṃ bāhusaccaṃ āraddhavīriyatā upaṭṭhitassatitā paññāsampannatā cattāri rūpāvacarajjhānānīti ime pannarasa dhammā veditabbā. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā ‘‘caraṇa’’nti vuttā. Yathāha – ‘‘idha, mahānāma, ariyasāvako sīlavā hotī’’ti (ma. ni. 2.24) sabbaṃ majjhimapaṇṇāsake vuttanayeneva veditabbaṃ. Vijjā ca caraṇañca vijjācaraṇāni, sampannāni paripuṇṇāni vijjācaraṇāni yassa soyaṃ sampannavijjācaraṇo, vijjācaraṇehi sampanno samaṅgībhūto, samannāgatoti vā sampannavijjācaraṇo. Ubhayathāpi attho yujjateva, tassa sampannavijjācaraṇassa (pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā).

This is called `paripuṇṇasampanna`. 'Endowed with this restraint of the Pātimokkha, he is equipped, fully equipped, come to, fully come to, complete, and possessed.' This is called `samaṅgisampanna`. 'Venerable sir, the lower layer of this great earth is sweet-tasting, just like fine honey without impurities—such is its taste.' This is called `madhurasampanna`. Here, both `paripuṇṇasampanna` and `samaṅgisampanna` are applicable. `Vijjā` (knowledge) is so called in the sense of piercing opposing states, in the sense of making known, and in the sense of what is to be attained. There are three kinds of knowledge and also eight kinds. The three kinds of knowledge should be understood according to the method stated in the Bhayabheravasutta, and the eight kinds in the Ambaṭṭhasutta. There, the eight kinds of knowledge are spoken of by including the six superknowledges together with insight-knowledge and the mind-made psychic power. `Caraṇa` (conduct) refers to these fifteen states, which should be understood: moral restraint, guarding the sense doors, moderation in eating, devotion to wakefulness, faith, moral shame, moral dread, great learning, aroused energy, established mindfulness, endowment with wisdom, and the four form-sphere jhānas. Indeed, these fifteen states are called `caraṇa` because with them a noble disciple proceeds, he goes to the deathless realm. As it is said: 'Here, Mahānāma, a noble disciple is virtuous…' The whole should be understood according to the method stated in the Majjhimapaṇṇāsaka. Knowledge and conduct are `vijjācaraṇa`. He for whom knowledge and conduct are accomplished and perfected is `sampannavijjācaraṇa`; or, he who is endowed with, possessed of, and furnished with knowledge and conduct is `sampannavijjācaraṇa`. In either case, the meaning is indeed applicable to him who is `sampannavijjācaraṇa`.

Tādinoti ‘‘iṭṭhepi tādī aniṭṭhepi tādī’’tiādinā nayena mahāniddese (mahāni. 38, 192) āgatatādilakkhaṇena tādino, iṭṭhāniṭṭhādīsu avikārassa tādisassāti attho. Jutindharassāti jutimato, yugandhare saradasamaye samuditadivasakarātirekatarasassirikasarīrajutivisaradharassāti attho. ‘‘Paññāpajjotadharassā’’ti vā vattuṃ vaṭṭati. Vuttañhetaṃ –

As for Tādino: by the characteristic of `tādi` that has come in the Mahāniddesa according to the method beginning with, “He is thus in the desirable; he is thus in the undesirable,” he is called `tādī`. The meaning is: to such a one who is unchanging amidst the desirable, undesirable, and so on. As for Jutindharassa: to one who possesses radiance; the meaning is: to one who bears a bodily radiance that streams forth with a glory more exceeding than that of the sun risen in the autumn season over Yugandhara. Or, it is fitting to say: “to one who bears the light of wisdom.” For this has been said:

‘‘Cattāro [Pg.18] loke pajjotā, pañcamettha na vijjati;

Divā tapati ādicco, rattimābhāti candimā.

“Four lights exist in the world, a fifth is not found here; by day the sun shines, by night the moon glows.

‘‘Atha aggi divārattiṃ, tattha tattha pabhāsati;

Sambuddho tapataṃ seṭṭho, esā ābhā anuttarā’’ti. (saṃ. ni. 1.26, 85);

“Then the fire shines by day and night, here and there; the Buddha is the foremost of those who shine, this radiance is unsurpassed.”

Tasmā ubhayathāpi sarīrapaññājutivisaradharassāti attho. Antimadehadhārinoti sabbapacchimasarīradhārino, apunabbhavassāti attho.

Therefore, the meaning is ‘one who bears the streaming radiance of body and wisdom in both ways.’ “Bearer of the final body” means one who bears the very last body; the meaning is, “one for whom there is no future existence.”

Tathāgatassāti ettha aṭṭhahi kāraṇehi bhagavā ‘‘tathāgato’’ti vuccati. Katamehi aṭṭhahi? Tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.

Here, regarding Tathāgatassa, the Blessed One is called “Tathāgata” for eight reasons. What are the eight? Because he has “thus come” (tathā āgato), he is the Tathāgata. Because he has “thus gone” (tathā gato), he is the Tathāgata. Because he has “come to the true characteristic” (tathalakkhaṇaṃ āgato), he is the Tathāgata. Because he has “fully awakened to the true Dhammas as they are” (tathadhamme yāthāvato abhisambuddho), he is the Tathāgata. Because of seeing thus (tathadassitāya), he is the Tathāgata. Because of speaking thus (tathavāditāya), he is the Tathāgata. Because of acting thus (tathākāritāya), he is the Tathāgata. In the sense of overcoming (abhibhavanaṭṭhena), he is the Tathāgata.

Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā yena abhinīhārena dānapāramiṃ pūretvā sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettupekkhāpāramiṃ pūretvā imā dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo pūretvā aṅgapariccāgaṃ jīvitapariccāgaṃ dhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā yathā vipassiādayo sammāsambuddhā āgatā, tathā amhākampi bhagavā āgatoti tathāgato. Yathāha –

How is the Blessed One a Tathāgata in the sense of having “thus come”? Just as the Perfectly Enlightened Ones, such as Vipassī, came—having, through a certain aspiration, fulfilled the perfection of giving; having fulfilled the perfections of virtue, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and equanimity; thus, having fulfilled these ten perfections, ten sub-perfections, and ten ultimate perfections, making thirty perfections in total; and having made the five great relinquishments: the relinquishment of limbs, the relinquishment of life, the relinquishment of wife, the relinquishment of children, and the relinquishment of kingdom—in that same way our Blessed One has also come; therefore, he is a Tathāgata. As it is said:

‘‘Yatheva lokamhi vipassiādayo, sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato, tathāgato vuccati tena cakkhumā’’ti.

“Just as in this world sages such as Vipassī came to the state of omniscience, so too has this Sakyan sage come. Therefore, the one endowed with the five eyes is called the Tathāgata.”

Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā vipassiādayo samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukhā sattapadavītihārena gatā, tathā amhākampi bhagavā gatoti tathāgato. Yathāha –

How is he 'thus gone,' the Tathāgata? Just as Vipassī and others, immediately upon birth, having stood on the earth with even feet, went with a stride of seven steps facing north, so too has our Blessed One gone. Therefore, he is the Tathāgata. As it is said:

‘‘Muhuttajātova [Pg.19] gavampatī yathā, samehi pādehi phusī vasundharaṃ;

So vikkamī sattapadāni gotamo, setañca chattaṃ anudhārayuṃ marū.

“Just as the lord of beings, immediately upon birth, touched the earth with even feet; so did that Gotama stride seven steps, and the devas held up a white parasol.

‘‘Gantvāna so sattapadāni gotamo, disā vilokesi samā samantato;

Aṭṭhaṅgupetaṃ giramabbhudīrayī, sīho yathā pabbatamuddhaniṭṭhito’’ti.

“That Gotama, having gone seven steps, surveyed the directions all around. Like a lion standing on a mountain peak, he uttered the fearless speech endowed with eight factors.”

Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Sabbesaṃ rūpārūpadhammānaṃ salakkhaṇaṃ sāmaññalakkhaṇañca tathaṃ avitathaṃ ñāṇagatiyā āgato avirajjhitvā patto anubuddhoti tathāgato.

How is he 'one who has come to the true characteristic,' the Tathāgata? Because he has come, by the passage of knowledge, to the true and unerring specific and general characteristics of all material and immaterial phenomena; having reached them without erring, he has understood them. Therefore, he is the Tathāgata.

‘‘Sabbesaṃ pana dhammānaṃ, sakasāmaññalakkhaṇaṃ;

Tathamevāgato yasmā, tasmā satthā tathāgato’’ti.

“Because he has come to the specific and general characteristics of all phenomena just as they truly are, therefore the Teacher is the Tathāgata.”

Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā ‘‘tathāgato’’ti vuccati. Abhisambuddhattho hi ettha gatasaddo.

How is he the Tathāgata, as 'one who has directly awakened to the true phenomena as they really are'? 'True phenomena' refers to the Four Noble Truths. As it is said: 'Monks, these four are true, unerring, not otherwise. What four? "This is suffering," monks, this is true, this is unerring, this is not otherwise.' The full text should be known. And the Blessed One has directly awakened to them. Therefore, because of having directly awakened to the true phenomena, he is called 'Tathāgata.' For here the word 'gata' has the meaning of 'directly awakened.'

‘‘Tathanāmāni saccāni, abhisambujjhi nāyako;

Tasmā tathānaṃ saccānaṃ, sambuddhattā tathāgato’’.

The Leader directly awakened to the truths named 'true'; therefore, because of having awakened to the true truths, he is the Tathāgata.

Kathaṃ tathadassitāya tathāgato? Bhagavā hi aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhusotaghāṇajivhākāyamanodvāresu āpāthaṃ āgacchantaṃ rūpasaddagandharasaphoṭṭhabbadhammārammaṇaṃ tathāgato sabbākārato jānāti passatīti, evaṃ tathadassitāya tathāgato. Atha vā yaṃ loke tathaṃ, taṃ lokassa tatheva dasseti. Tatopi bhagavā tathāgato. Ettha tathadassiatthe ‘‘tathāgato’’ti padasambhavo veditabbo.

How is he the Tathāgata because of seeing things as they are? The Blessed One knows and sees in every way the sense-objects of form, sound, smell, taste, touch, and mind that come into the range of the eye, ear, nose, tongue, body, and mind doors of innumerable beings in innumerable world-systems. Thus, he is the Tathāgata because of seeing things as they are. Or, whatever is true in the world, he shows that to the world exactly as it is. For that reason also, the Blessed One is the Tathāgata. Here, the formation of the word 'Tathāgata' should be understood in the sense of seeing things as they are.

‘‘Tathākārena [Pg.20] yo dhamme, jānāti anupassati;

Tathadassīti sambuddho, tasmā vutto tathāgato’’.

He who knows and sees phenomena in their true manner; the Perfectly Enlightened One, seeing thus, is therefore called 'Tathāgata'.

Kathaṃ tathavāditāya tathāgato? Yañca abhisambodhiyā parinibbānassa ca antare pañcacattālīsavassaparimāṇakāle suttādinavaṅgasaṅgahitaṃ bhāsitaṃ lapitaṃ tathāgatena, sabbaṃ taṃ ekatulāya tulitaṃ viya tathameva avitathameva hoti. Tenevāha –

How is he the Tathāgata because of speaking what is true? Whatever Dhamma, comprised of the ninefold division beginning with the Suttas, was spoken and uttered by the Tathāgata in the period of forty-five years between his full enlightenment and his Parinibbāna, all of that is just so and not otherwise, as if weighed on a single scale. Therefore, he said:

‘‘Yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccatī’’ti.

Cunda, on whatever night the Tathāgata fully awakens to the unsurpassed, perfect enlightenment, and on whatever night he attains Parinibbāna with the Nibbāna-element that has no residue remaining—whatever he speaks, utters, and sets forth in this interval, all of that is just so and not otherwise. Therefore, he is called 'Tathāgata'.

Ettha pana gadaattho hi gatasaddo. Evaṃ tathavāditāya tathāgato. Āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti tathāgato. Da-kārassa ta-kāraṃ katvā vutto.

Here, however, the word 'gata' has the meaning of 'gada' (speech). Thus, he is the Tathāgata because of speaking what is true. 'Āgadana' is 'āgado,' meaning 'speech.' He is the Tathāgata because his speech (āgado) is true (tatho) and not distorted (aviparīto). It is spoken by substituting the letter 't' for the letter 'd'.

‘‘Tathāvādī jino yasmā, tathadhammappakāsako;

Tathāmāgadanañcassa, tasmā buddho tathāgato’’.

Because the Victor is one who speaks what is true, one who makes known the Dhamma as it is, and because his speech is true, therefore the Buddha is called 'Tathāgata'.

Kathaṃ tathākāritāya tathāgato? Bhagavā hi yaṃ yaṃ vācaṃ abhāsi, taṃ taṃ eva kāyena karoti, vācāya kāyo anulometi, kāyassapi vācā. Tenevāha –

How is he the Tathāgata because of acting in accordance with his speech? Whatever speech the Blessed One speaks, that very thing he does with his body. The body conforms to the speech, and the speech to the body. Therefore, he said:

‘‘Yathā vādī, bhikkhave, tathāgato tathā kārī, yathā kārī tathā vādī…pe… tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23; cūḷani. posālamāṇavapucchāniddesa 83).

Bhikkhus, as the Tathāgata is one who speaks, so is he one who does; as he is one who does, so is he one who speaks. Therefore, he is called 'Tathāgata'.

Yathā ca vācā gatā, kāyopi tathā gato, yathā kāyo gato, vācāpi tathā gatā. Evaṃ tathākāritāya tathāgato.

And as his speech has come to be, so too has his body come to be; as his body has come to be, so too has his speech come to be. Thus, because of acting in such a way, he is the Tathāgata.

‘‘Yathā vācā gatā tassa, tathā kāyo gato yato;

Tathāvāditāya sambuddho, satthā tasmā tathāgato’’.

Since as his speech has come to be, so has his body come to be; because he is one who speaks in such a way, the Perfectly Enlightened One, the Teacher, is therefore the Tathāgata.

Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na [Pg.21] tassa tulā vā pamāṇaṃ vā atthi, atha kho atulo appameyyo anuttaro. Tenevāha –

How is he the Tathāgata in the sense of overcoming? Having made the summit of existence the limit above and Avīci the limit below, and across in immeasurable world-systems, he overcomes all beings by morality, by concentration, by wisdom, by liberation, and by the knowledge and vision of liberation. There is no equal or measure for him; rather, he is unequalled, immeasurable, and unsurpassed. Therefore, it is said:

‘‘Sadevake, bhikkhave, loke…pe… tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 1.23; posālamāṇavapucchāniddesa 83).

Bhikkhus, in the world with its devas, the Tathāgata is the overcomer, the unovercome, one who truly sees all, a wielder of power. Therefore, he is called 'Tathāgata'.

Tatrevaṃ padasiddhi veditabbā – agado viya agado. Ko panesa? Desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati, iti sabbalokābhibhavanato aviparīto desanāvilāso ceva puññussayo ca agado assāti da-kārassa ta-kāraṃ katvā ‘‘tathāgato’’ti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.

Herein, the derivation of the word should be understood thus: like a remedy (agada), he is a remedy. What is this remedy? It is both the grace of his teaching and the abundance of his merit. For by this, this physician of great power, just as one might overcome snakes with a divine remedy, overcomes all holders of other views and the world with its devas. Thus, because he possesses a true (tatha), unfailing (aviparīta) remedy (agada) for overcoming the entire world—that is, the grace of his teaching and the abundance of his merit—one should understand him as 'Tathāgata' by changing the letter 'd' to 't'. In this way, he is the Tathāgata in the sense of overcoming.

‘‘Tatho aviparīto ca, agado yassa satthuno;

Vasavattīti so tena, hoti satthā tathāgato’’.

The Teacher for whom there is a true and unfailing remedy, and who is a wielder of power; by that, the Teacher is the Tathāgata.

Appaṭipuggalassāti paṭipuggalavirahitassa, añño koci ‘‘ahaṃ buddho’’ti evaṃ paṭiññaṃ dātuṃ samattho nāmassa puggalo, natthīti appaṭipuggalo, tassa appaṭipuggalassa. Uppajjīti uppanno udapādi. Kāruññatāti karuṇāya bhāvo kāruññatā. Sabbasatteti niravasesasattapariyādānavacanaṃ, sakale sattanikāyeti attho. Ettāvatā ayampi gāthā vuttatthā hoti.

`Appaṭipuggalassa` means: of one without a rival. There is no other person who is able to make the declaration, 'I am the Buddha'; therefore, he is one without a rival. Of that one without a rival. `Uppajjīti` means: it arose, it appeared. `Kāruññatā` means: the state of compassion. `Sabbasatte` is a term encompassing all beings without remainder; the meaning is 'in the entire community of beings'. Thus far, the meaning of this verse has also been stated.

Atha bhagavā brahmunā dhammadesanatthāya āyācito sattesu kāruññataṃ uppādetvā dhammaṃ desetukāmo mahābrahmānaṃ gāthāya ajjhabhāsi –

Then the Blessed One, implored by Brahmā Sahampati to teach the Dhamma, having aroused compassion for beings and wishing to teach the Dhamma, addressed Mahābrahmā with a verse:

‘‘Apārutā tesaṃ amatassa dvārā, ye sotavanto pamuñcantu saddhaṃ;

Vihiṃsasaññī paguṇaṃ na bhāsiṃ, dhammaṃ paṇītaṃ manujesu brahme’’ti. (ma. ni. 1.283;

dī. ni. 2.71;

saṃ. ni. 1.172;

mahāva. 9);

“Open for them are the doors of the Deathless; let those who have ears release their faith. Perceiving vexation, O Brahmā, I did not speak the excellent and sublime Dhamma among humans.”

Atha [Pg.22] kho brahmā sahampati ‘‘katāvakāso khomhi bhagavatā dhammadesanāyā’’ti ñatvā dasanakhasamodhānasamujjalaṃ añjaliṃ sirasi katvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā brahmagaṇaparivuto pakkāmi. Atha satthā tassa brahmuno paṭiññaṃ datvā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (ma. ni. 1.283; mahāva. 10) cintento – ‘‘āḷāro paṇḍito so imaṃ dhammaṃ khippaṃ ājānissatī’’ti cittaṃ uppādetvā puna olokento tassa sattāhaṃ kālaṅkatabhāvaṃ ñatvā udakassa ca abhidosakālaṅkatabhāvaṃ ñatvā puna – ‘‘kahaṃ nu kho etarahi pañcavaggiyā bhikkhū viharantī’’ti pañcavaggiye āvajjento ‘‘bārāṇasiyaṃ isipatane migadāye’’ti ñatvā āsāḷhiyaṃ pabhātāya rattiyā kālasseva pattacīvaramādāya aṭṭhārasayojanikaṃ maggaṃ paṭipanno antarāmagge upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvamāvikatvā taṃdivasameva sāyanhasamaye isipatanamagamāsi. Tattha pañcavaggiyānaṃ attano buddhabhāvaṃ pakāsetvā paññattavarabuddhāsanagato pañcavaggiye bhikkhū āmantetvā dhammacakkappavattanasuttantaṃ (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) desesi.

Then Brahmā Sahampati, knowing, “I have been granted the opportunity by the Blessed One for the teaching of the Dhamma,” placed his hands together, shining with his ten fingernails, on his head, paid homage to the Blessed One, circumambulated him, and departed surrounded by a host of brahmās. Then the Teacher, having given his assent to that Brahmā, thought, “To whom should I first teach the Dhamma?” Considering, “Āḷāra is learned; he will quickly understand this Dhamma,” this thought arose in his mind. But upon further reflection, he realized that Āḷāra had passed away seven days earlier, and he realized that Uddaka too had passed away the previous night. Again, he thought, “Where are the five bhikkhus staying now?” Directing his mind to the five bhikkhus, he knew they were dwelling in the Deer Park at Isipatana, Bārāṇasī. At dawn on the Āsāḷhī day, taking his bowl and outer robe, he set out on the eighteen-yojana journey. Along the way, he saw an Ājīvaka named Upaka, to whom he revealed his state of Buddhahood. That very evening, he arrived at Isipatana. There, revealing his state of Buddhahood to the five bhikkhus and taking his seat on the prepared excellent Buddha seat, he addressed the five bhikkhus and taught the Dhammacakkappavattana Sutta.

Tesu aññāsikoṇḍaññatthero desanānusārena ñāṇaṃ pesetvā suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Satthā tattheva vassaṃ upagantvā punadivase vappattheraṃ sotāpattiphale patiṭṭhāpesi. Eteneva upāyena sabbe te sotāpattiphale patiṭṭhāpetvā puna pañcamiyaṃ pakkhassa pañcapi te there sannipātetvā anattalakkhaṇasuttantaṃ (saṃ. ni. 3.59; mahāva. 20 ādayo) desesi, desanāpariyosāne pañcapi therā arahatte patiṭṭhahiṃsu.

Among them, the elder Aññāsi Koṇḍañña, directing his knowledge in accordance with the discourse, was established in the fruit of stream-entry along with eighteen koṭis of brahmās at the conclusion of the discourse. The Teacher, having entered the rains-residence there, on the next day established the elder Vappa in the fruit of stream-entry. Having established all of them in the fruit of stream-entry by this very method, on the fifth day of the fortnight, he assembled those five elders and taught the Anattalakkhaṇa Sutta. At the conclusion of the teaching, all five elders were established in arahantship.

Atha satthā tattheva yasassa kulaputtassa upanissayaṃ disvā gehaṃ pahāya nikkhantaṃ disvā – ‘‘ehi yasā’’ti (mahāva. 26) pakkositvā tasmiññeva rattibhāge sotāpattiphale patiṭṭhāpetvā punadivase arahatte ca patiṭṭhāpetvā aparepi tassa sahāyake catupaṇṇāsajane ehibhikkhupabbajjāya pabbājetvā arahatte patiṭṭhāpesi. Evaṃ loke ekasaṭṭhiyā arahantesu jātesu satthā vuṭṭhavasso pavāretvā bhikkhū āmantetvā etadavoca –

Then the Teacher, seeing right there the spiritual potential of Yasa, the son of a good family, and seeing that he had abandoned home and gone forth, called out to him, “Come, Yasa.” Having established him in the fruit of stream-entry in that very part of the night, and on the next day having established him in Arahantship, he also ordained his other companions, fifty-four persons, with the “Come, bhikkhu” ordination and established them in Arahantship. Thus, when sixty-one Arahants had arisen in the world, the Teacher, having completed the rains-residence and performed the Pavāraṇā, addressed the bhikkhus and spoke these words:

‘‘Paratthaṃ [Pg.23] cattano atthaṃ, karontā pathaviṃ imaṃ;

Byāharantā manussānaṃ, dhammaṃ caratha bhikkhavo.

“O bhikkhus, acting for the welfare of others and for your own, proclaiming the Dhamma to humans, wander this earth.

‘‘Viharatha vivittesu, pabbatesu vanesu ca;

Pakāsayantā saddhammaṃ, lokassa satataṃ mama.

Dwell in secluded mountains and forests, constantly proclaiming my true Dhamma to the world.

‘‘Karontā dhammadūteyyaṃ, vikhyāpayatha bhikkhavo;

Santi atthāya sattānaṃ, subbatā vacanaṃ mama.

O bhikkhus, well-practiced in my word, acting as messengers of the Dhamma for the welfare of beings, proclaim peace.

‘‘Sabbaṃ pidahatha dvāraṃ, apāyānamanāsavā;

Saggamokkhassa maggassa, dvāraṃ vivarathāsamā.

O taintless ones, close every door to the realms of deprivation; properly open the door of the path to heaven and liberation.

‘‘Desanāpaṭipattīhi, karuṇādiguṇālayā;

Buddhiṃ saddhañca lokassa, abhivaḍḍhetha sabbaso.

O abodes of qualities such as compassion, by means of teaching and practice, cause the wisdom and faith of the world to increase in every way.

‘‘Gihīnamupakarontānaṃ, niccamāmisadānato;

Karotha dhammadānena, tesaṃ paccūpakārakaṃ.

For those householders who constantly provide support by means of material gifts, perform a reciprocal act of support with the gift of the Dhamma.

‘‘Samussayatha saddhammaṃ, desayantā isiddhajaṃ;

Katakattabbakammantā, paratthaṃ paṭipajjathā’’ti.

Teaching the true Dhamma, raise high the banner of the sages; having done what was to be done, practice for the welfare of others.”

Evañca pana vatvā bhagavā te bhikkhū disāsu vissajjetvā sayaṃ uruvelaṃ gacchanto antarāmagge kappāsikavanasaṇḍe tiṃsa bhaddavaggiyakumāre vinesi. Tesu yo sabbapacchimako, so sotāpanno, sabbaseṭṭho anāgāmī, ekopi arahā vā puthujjano vā nāhosi. Tepi sabbe ehibhikkhupabbajjāya pabbājetvā disāsu pesetvā sayaṃ uruvelaṃ gantvā aḍḍhuḍḍhāni pāṭihāriyasahassāni dassetvā uruvelakassapādayo sahassajaṭilaparivāre tebhātikajaṭile dametvā ehibhikkhubhāvena pabbājetvā gayāsīse nisīdāpetvā ādittapariyāyadesanāya (saṃ. ni. 4.28; mahāva. 54) arahatte patiṭṭhāpetvā tena arahantasahassena bhagavā parivuto ‘‘bimbisārassa rañño paṭiññaṃ mocessāmī’’ti rājagahanagarūpacāre laṭṭhivanuyyānaṃ nāma agamāsi. Tato uyyānapālako rañño ārocesi. Rājā – ‘‘satthā āgato’’ti sutvā dvādasanahutehi brāhmaṇagahapatikehi parivuto dasabalaṃ ghanavivaragatamiva divasakaraṃ [Pg.24] vanavivaragataṃ munivaradivasakaraṃ upasaṅkamitvā cakkālaṅkatatalesu jalajāmalāvikalakamalakomalesu dasabalassa pādesu makuṭamaṇijutivisaravijjotinā sirasā nipatitvā ekamantaṃ nisīdi saddhiṃ parisāya.

Having spoken thus, the Blessed One sent those bhikkhus to the various directions and, while himself proceeding to Uruvelā, on the way, in the Kappāsika forest grove, he disciplined the thirty Bhaddavaggiya princes. Among them, the very last was a stream-enterer, and the most excellent was a non-returner; not even one was an arahant or a worldling. He then ordained them all with the “Come, bhikkhu” ordination, sent them to the various directions, and himself proceeded to Uruvelā. There, after displaying two thousand five hundred miraculous feats, he subdued Uruvela Kassapa and his brothers, along with their thousand matted-hair ascetic followers. Having ordained those three matted-hair ascetic brothers by the “Come, bhikkhu” state, he seated them at Gayāsīsa and, by means of the Discourse on the All-Ablaze, established them in Arahantship. Surrounded by that thousand Arahants, the Blessed One, thinking, “I shall release King Bimbisāra from his promise,” went to a park named Laṭṭhivana in the vicinity of Rājagaha city. Then the park keeper informed the king. The king, hearing, “The Teacher has come,” and accompanied by twelve myriads of brahmins and householders, approached the Ten-Powered One, the noble sun of sages who had emerged from the forest of defilements, like the sun emerging from a dense cloud. Bowing with his head, brilliantly shining with the spreading rays of the jewels of his crown, at the feet of the Ten-Powered One—feet with soles adorned with the wheel-mark, pure like water-born, unblemished, and tender lotuses—he sat down to one side together with his assembly.

Atha kho tesaṃ brāhmaṇagahapatikānaṃ etadahosi – ‘‘kiṃ nu kho mahāsamaṇo uruvelakassape brahmacariyaṃ carati, udāhu uruvelakassapo mahāsamaṇe’’ti? Atha kho bhagavā tesaṃ cetoparivitakkamaññāya theraṃ gāthāya ajjhabhāsi –

Then this thought occurred to those brahmins and householders: “Does the great ascetic live the holy life under Uruvela Kassapa, or does Uruvela Kassapa live the holy life under the great ascetic?” Then the Blessed One, knowing their mental reflection with his own mind, addressed the elder in verse:

‘‘Kimeva disvā uruvelavāsi, pahāsi aggiṃ kisakovadāno;

Pucchāmi taṃ kassapa etamatthaṃ, kathaṃ pahīnaṃ tava aggihutta’’nti. (mahāva. 55);

“Having seen what, O dweller in Uruvelā, instructor of the lean, did you abandon the fire? I ask you, Kassapa, about this matter: how was your fire sacrifice abandoned?”

Thero bhagavato adhippāyaṃ viditvā –

The elder, having understood the Blessed One's intention—

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

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

“Forms, sounds, and likewise tastes, and desirable women—these sacrifices extol. Knowing this to be an impurity in the substrates of existence, therefore I delight not in great sacrifice or small offering.”

Imaṃ gāthaṃ vatvā attano sāvakabhāvappakāsanatthaṃ tathāgatassa pādesu sirasā nipatitvā – ‘‘satthā me, bhante, bhagavā, sāvakohamasmī’’ti vatvā ekatāladvitāla…pe… sattatālappamāṇaṃ vehāsaṃ sattakkhattuṃ abbhuggantvā pāṭihāriyaṃ katvā ākāsato oruyha bhagavantaṃ vanditvā ekamantaṃ nisīdi.

Having recited this verse, to reveal his state as a disciple, he prostrated himself at the Tathāgata's feet, bowing his head, and said, “Venerable sir, the Blessed One is my Teacher; I am his disciple.” Then, rising into the air seven times to a height of one tāla, two tālas... up to seven tālas, he performed a miracle. Descending from the sky, he paid homage to the Blessed One and sat down to one side.

Atha kho mahājano tassa taṃ pāṭihāriyaṃ disvā – ‘‘aho mahānubhāvā buddhā nāma, evaṃ thāmagatadiṭṭhiko attānaṃ ‘arahā aha’nti maññamāno uruvelakassapopi diṭṭhijālaṃ bhinditvā tathāgatena damito’’ti dasabalassa guṇakathaṃ kathesi. Taṃ sutvā satthā – ‘‘nāhamidāniyeva imaṃ uruvelakassapaṃ damemi, atītepi esa mayā damitoyevā’’ti āha. Atha kho so mahājano uṭṭhāyāsanā bhagavantaṃ vanditvā sirasi añjaliṃ paggahetvā evamāha – ‘‘bhante, idāni amhehi esa [Pg.25] damito diṭṭho, kathaṃ panesa atīte bhagavatā damito’’ti. Tato satthā tena mahājanena yācito bhavantarena paṭicchannaṃ mahānāradakassapajātakaṃ (jā. 2.22.1153) kathetvā cattāri ariyasaccāni pakāsesi. Tato satthu dhammakathaṃ sutvā rājā bimbisāro ekādasanahutehi saddhiṃ sotāpattiphale patiṭṭhāsi, ekanahutaṃ upāsakattaṃ paṭivedesi. Rājā saraṇaṃ gantvā svātanāya bhagavantaṃ saddhiṃ bhikkhusaṅghena nimantetvā bhagavantaṃ tikkhattuṃ padakkhiṇaṃ katvā vanditvā pakkāmi.

Then the great crowd, having seen his miracle, exclaimed: “Oh, the Buddhas are indeed of great power! Even Uruvela Kassapa, so firm in his views, thinking himself an arahant, has been tamed by the Tathāgata, who has broken through the net of views.” And they spoke in praise of the virtues of the Ten-Powered One. Hearing this, the Teacher said: “It is not only now that I tame this Uruvela Kassapa; in the past, too, he was tamed by me.” Then that great crowd rose from their seats, paid homage to the Blessed One, raised their joined palms to their heads, and said: “Venerable sir, now we have seen him tamed. But how was he tamed in the past by the Blessed One?” Thereupon, being requested by that great crowd, the Teacher related the Mahānāradakassapa Jātaka, which had been hidden by another existence, and expounded the Four Noble Truths. Having heard the Dhamma discourse from the Teacher, King Bimbisāra, together with eleven myriads of brahmins and householders, was established in the fruit of stream-entry, while one myriad declared themselves lay followers. The king, having gone for refuge, invited the Blessed One together with the community of monks for the following day. Then, having circumambulated the Blessed One three times and paid homage, he departed.

Punadivase bhagavā bhikkhusahassaparivuto marugaṇaparivuto viya dasasatanayano devarājā, brahmagaṇaparivuto viya mahābrahmā rājagahaṃ pāvisi. Rājā buddhappamukhassa bhikkhusaṅghassa dānaṃ datvā bhojanapariyosāne bhagavantaṃ etadavoca – ‘‘ahaṃ, bhante, tīṇi ratanāni vinā vasituṃ na sakkhissāmi, velāya vā avelāya vā bhagavato santikaṃ āgamissāmi, laṭṭhivanaṃ nāma atidūre, idaṃ pana amhākaṃ veḷuvanaṃ nāma uyyānaṃ pavivekakāmānaṃ nātidūraṃ naccāsannaṃ gamanāgamanasampannaṃ nijjanasambādhaṃ pavivekasukhaṃ chāyūdakasampannaṃ sītalasilātalasamalaṅkataṃ paramaramaṇīyabhūmibhāgaṃ surabhikusumataruvaranirantaraṃ ramaṇīyapāsādahammiyavimānavihāraḍḍhuyogamaṇḍapādipaṭimaṇḍitaṃ. Idaṃ me, bhante, bhagavā paṭiggaṇhātu navatapanaṅgārasaṅkāsena suvaṇṇabhiṅgārena surabhikusumavāsitaṃ maṇivaṇṇaudakaṃ gahetvā veḷuvanārāmaṃ pariccajanto dasabalassa hatthe udakaṃ pātesi. Tasmiṃ ārāmapaṭiggahaṇe ‘‘buddhasāsanassa mūlāni otiṇṇānī’’ti pītivasaṃ gatā naccantī viya ayaṃ mahāpathavī kampi. Jambudīpe pana ṭhapetvā veḷuvanamahāvihāraṃ aññaṃ pathaviṃ kampetvā gahitasenāsanaṃ nāma natthi. Atha satthā veḷuvanārāmaṃ paṭiggahetvā rañño vihāradānānumodanamakāsi –

On the following day, the Blessed One, surrounded by a thousand monks, entered Rājagaha, like the thousand-eyed King of Devas attended by a host of gods, and like Mahābrahmā attended by a host of Brahmas. After giving alms to the Saṅgha of monks with the Buddha at its head, the king, at the conclusion of the meal, said this to the Blessed One: “Venerable sir, I cannot live without the Three Jewels. Whether it is the proper time or not, I will come to the presence of the Blessed One. The Laṭṭhivana grove is too far, but this park of ours, named Veḷuvana, is not too far nor too near for those who desire seclusion; it is suitable for coming and going, not crowded by people, affording the happiness of seclusion, endowed with shade and water, adorned with cool stone slabs, a supremely delightful tract of land, constantly filled with fragrant flowering trees, and adorned with delightful palaces, mansions, celestial abodes, monasteries, half-monasteries, pavilions, and so forth. Venerable sir, may the Blessed One accept this from me.” Taking water the color of a sapphire and scented with fragrant flowers in a golden pitcher resembling a pan of fresh embers, he poured the water onto the hands of the Ten-Powered One, thereby relinquishing the Veḷuvana park. At that acceptance of the park, this great earth trembled as if it were dancing, overcome with joy, thinking, ‘The roots of the Buddha’s Dispensation have been established!’ In Jambudīpa, apart from the great monastery of Veḷuvana, there is no other accepted dwelling that caused the earth to shake. Then the Teacher, having accepted the Veḷuvana park, gave the king an expression of appreciation for the gift of the monastery:

‘‘Āvāsadānassa panānisaṃsaṃ, ko nāma vattuṃ, puriso samattho;

Aññatra buddhā pana lokanāthā, yutto mukhānaṃ nahutena cāpi.

“But who is the man capable of describing the benefit of the gift of a dwelling? Apart from the Buddha, the Protector of the World, not even one endowed with ten thousand mouths is capable.”

‘‘Āyuñca [Pg.26] vaṇṇañca sukhaṃ balañca, varaṃ pasatthaṃ paṭibhānameva;

Dadāti nāmāti pavuccate so, yo deti saṅghassa naro vihāraṃ.

“The person who gives a dwelling to the Saṅgha is said to be one who gives longevity, beauty, happiness, strength, and excellent, praised ready wit.”

‘‘Dātā nivāsassa nivāraṇassa, sītādino jīvitupaddavassa;

Pāleti āyuṃ pana tassa yasmā, āyuppado hoti tamāhu santo.

“The giver of a dwelling that prevents dangers to life, such as cold—because he protects the life of that person, the virtuous call him a giver of life.”

‘‘Accuṇhasīte vasato nivāse, balañca vaṇṇo paṭibhā na hoti;

Tasmā hi so deti vihāradātā, balañca vaṇṇaṃ paṭibhānameva.

“While dwelling in a residence that is not too hot or cold, strength, beauty, and ready wit arise. Therefore, the giver of a monastery indeed gives strength, beauty, and ready wit.”

‘‘Dukkhassa sītuṇhasarīsapā ca, vātātapādippabhavassa loke;

Nivāraṇā nekavidhassa niccaṃ, sukhappado hoti vihāradātā.

“Because it prevents manifold suffering in the world arising from cold, heat, reptiles, wind, sun, and the like, the giver of a dwelling is constantly a bestower of happiness.”

‘‘Sītuṇhavātātapaḍaṃsavuṭṭhi, sarīsapāvāḷamigādidukkhaṃ;

Yasmā nivāreti vihāradātā, tasmā sukhaṃ vindati so parattha.

“Because the giver of a dwelling wards off suffering caused by cold, heat, wind, sun, stinging insects, rain, reptiles, wild beasts, and the like, that person finds happiness hereafter.”

‘‘Pasannacitto bhavabhogahetuṃ, manobhirāmaṃ mudito vihāraṃ;

Yo deti sīlādiguṇoditānaṃ, sabbaṃ dado nāma pavuccate so.

“He who, with a serene and joyous mind, for the sake of existence and its enjoyments, gives a delightful dwelling to those endowed with virtue and other qualities, is called a giver of all.”

‘‘Pahāya maccheramalaṃ salobhaṃ, guṇālayānaṃ nilayaṃ dadāti;

Khittova so tattha parehi sagge, yathābhataṃ jāyati vītasoko.

“Having abandoned the stain of stinginess along with greed, one who gives a dwelling to those who are an abode of virtues is reborn in heaven, free from sorrow, surpassing others—like a shot arrow, as if taken by the hand.”

‘‘Vare [Pg.27] cārurūpe vihāre uḷāre, naro kāraye vāsaye tattha bhikkhū;

Dadeyyannapānañca vatthañca nesaṃ, pasannena cittena sakkacca niccaṃ.

“Let a person have excellent, beautiful, and magnificent monasteries built, and have monks dwell therein. To them, let one always give food, drink, and robes, respectfully and with a serene mind.”

‘‘Tasmā mahārāja bhavesu bhoge, manorame paccanubhuyya bhiyyo;

Vihāradānassa phalena santaṃ, sukhaṃ asokaṃ adhigaccha pacchā’’ti.

“Therefore, O great king, by the fruit of the gift of a monastery, having repeatedly experienced exceedingly delightful enjoyments throughout your existences, may you afterwards attain the peaceful, blissful, sorrowless state.”

Iccevaṃ munirājā nararājassa bimbisārassa vihāradānānumodanaṃ katvā uṭṭhāyāsanā bhikkhusaṅghaparivuto paramadassanīyāya attano sarīrappabhāya suvaṇṇarasasekapiñcharāni viya nagaravanavimānādīni kurumāno anopamāya buddhalīḷāya anantāya buddhasiriyā veḷuvanamahāvihārameva pāvisīti.

Thus, the King of Sages, having given this appreciation for the gift of the monastery to the king of men, Bimbisāra, rose from his seat. Surrounded by the community of monks, with his own supremely beautiful bodily radiance making the excellent mansions and other buildings in the city appear like peacock feathers sprinkled with liquid gold, with incomparable Buddha-grace and infinite Buddha-majesty, he entered the great Veḷuvana Monastery.

‘‘Akīḷane veḷuvane vihāre, tathāgato tattha manobhirāme;

Nānāvihārena vihāsi dhīro, veneyyakānaṃ samudikkhamāno’’.

There in the mind-delighting Veḷuvana monastery, a place free from weariness, the Tathāgata, the steadfast one, dwelt with various modes of abiding, observing those who were to be trained.

Athevaṃ bhagavati tasmiṃ viharante suddhodanamahārājā ‘‘putto me chabbassāni dukkarakārikaṃ katvā paramābhisambodhiṃ patvā pavattitavaradhammacakko rājagahaṃ patvā veḷuvanamahāvihāre viharatī’’ti sutvā aññataraṃ mahāmaccaṃ āmantesi – ‘‘ehi, bhaṇe, purisasahassaparivāro rājagahaṃ gantvā mama vacanena ‘pitā vo suddhodanamahārājā taṃ daṭṭhukāmo’ti vatvā puttaṃ me gaṇhitvā ehī’’ti. So ‘‘sādhu, devā’’ti rañño paṭissuṇitvā purisasahassaparivāro saṭṭhiyojanamaggaṃ gantvā dhammadesanavelāya vihāraṃ pāvisi. So ‘‘tiṭṭhatu tāva raññā pahitasāsana’’nti parisapariyante ṭhito satthu dhammadesanaṃ sutvā yathāṭhitova saddhiṃ purisasahassena arahattaṃ patvā pabbajjaṃ yāci. Bhagavā – ‘‘etha, bhikkhavo’’ti hatthaṃ pasāresi. Te sabbe taṅkhaṇaññeva iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ākappasampannā hutvā bhagavantaṃ parivāresuṃ. Rājā ‘‘neva [Pg.28] gato āgacchati, na ca sāsanaṃ suyyatī’’ti cintetvā teneva nīhārena navakkhattuṃ amacce pesesi. Tesu navasu purisasahassesu ekopi rañño nārocesi, na sāsanaṃ vā pahiṇi. Sabbe arahattaṃ patvāva pabbajiṃsu.

At that time, while the Blessed One was dwelling in that monastery, King Suddhodana heard: “My son, after performing arduous practices for six years, has attained supreme enlightenment, set in motion the excellent Wheel of the Dhamma, reached Rājagaha, and is now dwelling in the Veḷuvana Great Monastery.” Having heard this, he addressed a certain minister: “Come, my good man. Go to Rājagaha accompanied by a thousand men and say in my name, ‘Your father, King Suddhodana, wishes to see you.’ Then bring my son and come back.” That minister, consenting to the king’s word with, “Very well, Your Majesty,” traveled the sixty-yojana road accompanied by a thousand men and entered the monastery during the time of the Dhamma discourse. Thinking, “Let the message sent by the king wait for now,” he stood at the edge of the assembly. Having heard the Teacher’s Dhamma discourse, right where he stood, he, together with the thousand men, attained Arahantship and requested to go forth. The Blessed One extended his hand, saying, “Come, monks.” At that very moment, all of them, bearing bowls and robes created by psychic power and endowed with the deportment of elders of sixty vassas, surrounded the Blessed One. The king, thinking, “The one who went does not return, and no message is heard,” sent ministers nine times in that same manner. Among those nine thousand men, not a single one informed the king or sent back a message. All of them, having attained Arahantship, went forth.

Atha rājā cintesi – ‘‘ko nu kho mama vacanaṃ karissatī’’ti sabbarājabalaṃ olokento udāyiṃ addasa. So kira rañño sabbatthasādhako amacco abbhantariko ativissāsiko bodhisattena saddhiṃ ekadivaseyeva jāto sahapaṃsukīḷito sahāyo. Atha naṃ rājā āmantesi – ‘‘tāta udāyi, ahaṃ mama puttaṃ daṭṭhukāmo navapurisasahassāni pesesiṃ, ekapurisopi āgantvā sāsanamattampi ārocetā natthi, dujjāno kho pana me jīvitantarāyo, ahaṃ jīvamānova puttaṃ daṭṭhumicchāmi. Sakkhissasi me puttaṃ dassetu’’nti? So ‘‘sakkhissāmi, deva, sace pabbajituṃ labhissāmī’’ti āha. ‘‘Tāta, tvaṃ pabbajitvā vā apabbajitvā vā mayhaṃ puttaṃ dassehī’’ti. So ‘‘sādhu, devā’’ti rañño sāsanaṃ ādāya rājagahaṃ gantvā satthu dhammadesanaṃ sutvā saddhiṃ purisasahassena arahattaṃ patvā ehibhikkhubhāve patiṭṭhāya phaggunīpuṇṇamāsiyaṃ cintesi – ‘‘atikkanto hemanto, vasantasamayo anuppatto, supupphitā vanasaṇḍā, paṭipajjanakkhamo maggo, kālo dasabalassa ñātisaṅgahaṃ kātu’’nti cintetvā bhagavantaṃ upasaṅkamitvā saṭṭhimattāhi gāthāhi bhagavato kulanagaraṃ gamanatthāya gamanavaṇṇaṃ vaṇṇesi –

Then the king thought, 'Who now will carry out my word?' As he surveyed the entire royal army, he saw Udāyī. It is said that he was a minister who accomplished all tasks for the king, an intimate and most trusted confidant, born on the very same day as the Bodhisatta, his companion and playmate in the dust. Then the king addressed him: 'Dear Udāyī, desiring to see my son, I sent nine thousand men, but not a single man has returned to deliver even a message. Indeed, the perils of life are hard to know, and I wish to see my son while I am still living. Will you be able to show me my son?' He replied, 'I will be able, Your Majesty, if I may receive the going forth.' The king said, 'Dear one, whether you go forth or do not go forth, you must show me my son.' 'Very well, Your Majesty,' he said. Taking the king's command, he went to Rājagaha, and after hearing the Teacher's Dhamma discourse, he, together with a thousand men, attained Arahantship and was established in the state of an 'ehi-bhikkhu'. On the full moon day of Phagguṇa, he thought: 'Winter has passed, the spring season has arrived, the forest groves are in full bloom, the road is fit for travel; it is time for the One of Ten Powers to render aid to his kinsmen.' Having thought thus, he approached the Blessed One and, with sixty verses, extolled the virtues of the journey for the purpose of going to the city of his kinsmen.

‘‘Aṅgārino dāni dumā bhadante, phalesino chadanaṃ vippahāya;

Te accimantova pabhāsayanti, samayo mahāvīra aṅgīrasānaṃ.

Venerable Sir, the trees are now like embers; seeking fruit, they have cast off their foliage. They shine as if aflame. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Dumā [Pg.29] vicittā suvirājamānā, rattaṅkureheva ca pallavehi;

Ratanujjalamaṇḍapasannibhāsā, samayo mahāvīra aṅgīrasānaṃ.

The trees are variegated, shining beautifully with reddish sprouts and young leaves; they have the appearance of pavilions glittering with jewels. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Supupphitaggā kusumehi bhūsitā, manuññabhūtā sucisādhugandhā;

Rukkhā virocanti ubhosu passesu, samayo mahāvīra aṅgīrasānaṃ.

On both sides of the path, trees shine, their tops crowned with blossoms, adorned with flowers; they are delightful, with a pure and pleasant fragrance. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Phalehinekehi samiddhibhūtā, vicittarukkhā ubhatovakāse;

Khuddaṃ pipāsampi vinodayanti, samayo mahāvīra aṅgīrasānaṃ.

On both sides, wondrous trees, having become abundant with many fruits, can dispel even slight hunger and thirst. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Vicittamālā sucipallavehi, susajjitā morakalāpasannibhā;

Rukkhā virocanti ubhosu passesu, samayo mahāvīra aṅgīrasānaṃ.

On both sides, trees, having wondrous flowers and pure, tender leaves, well-adorned and resembling a peacock's tail-plume, are resplendent. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Virocamānā phalapallavehi, susajjitā vāsanivāsabhūtā;

Tosenti addhānakilantasatte, samayo mahāvīra aṅgīrasānaṃ.

Resplendent with fruits and tender leaves, well-adorned, and being a dwelling and an abode, they delight the beings weary from the journey. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Suphullitaggā vanagumbanissitā, latā anekā suvirājamānā;

Tosenti satte maṇimaṇḍapāva, samayo mahāvīra aṅgīrasānaṃ.

Many vines, clinging to the forest thickets, with their tips in full bloom and being very resplendent, delight beings like jeweled pavilions. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Latā anekā dumanissitāva, piyehi saddhiṃ sahitā vadhūva;

Palobhayantī hi sugandhagandhā, samayo mahāvīra aṅgīrasānaṃ.

Many vines, clinging to the trees just like a bride accompanied by her beloved ones, and having sweet fragrances, indeed entice. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Vicittanīlādimanuññavaṇṇā[Pg.30], dijā samantā abhikūjamānā;

Tosenti mañjussaratā ratīhi, samayo mahāvīra aṅgīrasānaṃ.

Birds all around, having various delightful colors such as blue, warbling joyfully, and having sweet voices, delight through their joyful interactions. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Migā ca nānā suvirājamānā, uttuṅgakaṇṇā ca manuññanettā;

Disā samantā mabhidhāvayanti, samayo mahāvīra aṅgīrasānaṃ.

And various deer, being very resplendent, having pricked-up ears and delightful eyes, run about in all directions. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Manuññabhūtā ca mahī samantā, virājamānā haritāva saddalā;

Supupphirukkhā moḷinivalaṅkatā, samayo mahāvīra aṅgīrasānaṃ.

And the earth all around, having become delightful, is resplendent, green, and grassy. The finely blossoming trees are adorned as if with a diadem. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Susajjitā muttamayāva vālukā, susaṇṭhitā cārusuphassadātā;

Virocayanteva disā samantā, samayo mahāvīra aṅgīrasānaṃ.

The sands, well-arranged as if made of pearls, well-laid out, charming, and giving a pleasant touch, truly illuminate the directions all around. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Samaṃ suphassaṃ sucibhūmibhāgaṃ, manuññapupphodayagandhavāsitaṃ;

Virājamānaṃ sucimañca sobhaṃ, samayo mahāvīra aṅgīrasānaṃ.

The pure portion of ground is level and pleasant to the touch, perfumed with the scent of pollen from delightful flowers; it is resplendent, pure, and beautiful. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Susajjitaṃ nandanakānanaṃva, vicittanānādumasaṇḍamaṇḍitaṃ;

Sugandhabhūtaṃ pavanaṃ surammaṃ, samayo mahāvīra aṅgīrasānaṃ.

Well-adorned like the Nandana Grove, embellished with diverse and various groups of trees; the wind has become fragrant and is most delightful. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Sarā vicittā vividhā manoramā, susajjitā paṅkajapuṇḍarīkā;

Pasannasītodakacārupuṇṇā, samayo mahāvīra aṅgīrasānaṃ.

The lakes are wondrous, various, and delightful to the mind, well-adorned with lotuses and white lotuses, and charmingly full with clear, cool water. O Great Hero, it is the season for the descendant of Aṅgīrasa.

‘‘Suphullanānāvidhapaṅkajehi[Pg.31], virājamānā sucigandhagandhā;

Pamodayanteva narāmarānaṃ, samayo mahāvīra aṅgīrasānaṃ.

Being resplendent with various kinds of fully bloomed lotuses, and fragrant with pure scents, they gladden gods and men. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Suphullapaṅkeruhasannisinnā, dijā samantā mabhinādayantā;

Modanti bhariyāhi samaṅgino te, samayo mahāvīra aṅgīrasānaṃ.

Birds, seated on fully-bloomed lotuses, sing out from all around; being together with their mates, they rejoice. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Suphullapupphehi rajaṃ gahetvā, alī vidhāvanti vikūjamānā;

Madhumhi gandho vidisaṃ pavāyati, samayo mahāvīra aṅgīrasānaṃ.

Bees, buzzing and taking pollen from well-bloomed flowers, dart about; the fragrance of honey spreads to the intermediate directions. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Abhinnanādā madavāraṇā ca, girīhi dhāvanti ca vāridhārā;

Savanti najjo suvirājitāva samayo mahāvīra aṅgīrasānaṃ.

Rutting elephants, roaring continuously, and streams of water rush from the mountains; the rivers, being very resplendent, flow. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Girī samantāva padissamānā, mayūragīvā iva nīlavaṇṇā;

Disā rajindāva virocayanti, samayo mahāvīra aṅgīrasānaṃ.

Mountains, appearing all around, are dark blue in color like the necks of peacocks; the directions shine like a rainbow. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Mayūrasaṅghā girimuddhanasmiṃ, naccanti nārīhi samaṅgibhūtā;

Kūjanti nānāmadhurassarehi, samayo mahāvīra aṅgīrasānaṃ.

Flocks of peacocks on the mountain peaks, being together with their mates, dance; they call out with various sweet sounds. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Suvādikā nekadijā manuññā, vicittapattehi virājamānā;

Girimhi ṭhatvā abhinādayanti, samayo mahāvīra aṅgīrasānaṃ.

Many kinds of delightful, sweet-voiced birds, resplendent with variegated plumage, having perched on the mountain, sing out. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Suphullapupphākaramābhikiṇṇā[Pg.32], sugandhanānādalalaṅkatā ca;

Girī virocanti disā samantā, samayo mahāvīra aṅgīrasānaṃ.

The mountains, having well-bloomed flowers, strewn with karama trees, and adorned with various fragrant plants, shine in all directions. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Jalāsayā nekasugandhagandhā, surindauyyānajalāsayāva;

Savanti najjo suvirājamānā, samayo mahāvīra aṅgīrasānaṃ.

The lakes, fragrant with many good scents, are like the garden-lakes of Surinda; the rivers, being very resplendent, flow. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vicittatitthehi alaṅkatā ca, manuññanānāmigapakkhipāsā;

Najjo virocanti susandamānā, samayo mahāvīra aṅgīrasānaṃ.

The rivers, adorned with various fords, a delightful resort for diverse beasts and birds, flowing well, shine. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Ubhosu passesu jalāsayesu, supupphitā cārusugandharukkhā;

Vibhūsitaggā surasundarī ca, samayo mahāvīra aṅgīrasānaṃ.

On both sides, in the lakes, are charming, fragrant trees, well-flowered; their tops are adorned, and there are celestial nymphs too. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Sugandhanānādumajālakiṇṇaṃ, vanaṃ vicittaṃ suranandanaṃva;

Manobhirāmaṃ satataṃ gatīnaṃ, samayo mahāvīra aṅgīrasānaṃ.

The forest, filled with a network of various fragrant trees, is variegated like the Nandana Grove of the devas; it is always a delight to the minds of travelers. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Sampannanānāsuciannapānā, sabyañjanā sādurasena yuttā;

Pathesu gāme sulabhā manuññā, samayo mahāvīra aṅgīrasānaṃ.

Abundant, various, pure food and drink, complete with sauces, endowed with good flavor, and delightful, are easy to obtain on the paths and in the villages. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Virājitā āsi mahī samantā, vicittavaṇṇā kusumāsanassa;

Rattindagopehi alaṅkatāva samayo mahāvīra aṅgīrasānaṃ.

All around the dwelling place, the earth was radiant; the flowers were of varied colors, as if adorned with fireflies at night. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Visuddhasaddhādiguṇehi [Pg.33] yuttā, sambuddharājaṃ abhipatthayantā;

Bahūhi tattheva janā samantā, samayo mahāvīra aṅgīrasānaṃ.

Endowed with virtues such as pure faith, longing for the King of the Self-Awakened, many people dwell there all around. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vicitraārāmasupokkharañño, vicitranānāpadumehi channā;

Bhisehi khīraṃva rasaṃ pavāyati, samayo mahāvīra aṅgīrasānaṃ.

In the varied parks and beautiful lotus ponds, which are covered with various diverse lotuses, a juice like milk flows from the lotus roots. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vicitranīlacchadanenalaṅkatā, manuññarukkhā ubhatovakāse;

Samuggatā sattasamūhabhūtā, samayo mahāvīra aṅgīrasānaṃ.

Delightful trees, adorned with variegated blue-green foliage, stand in the open space on both sides; they have arisen, having become seven groups. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vicitranīlabbhamivāyataṃ vanaṃ, surindaloke iva nandanaṃ vanaṃ;

Sabbotukaṃ sādhusugandhapupphaṃ, samayo mahāvīra aṅgīrasānaṃ.

The extensive forest is like a variegated dark-blue cloud, like the Nandana grove in the world of the lord of devas; it has flowers of fine, sweet fragrance for all seasons. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Subhañjasaṃ yojanayojanesu, subhikkhagāmā sulabhā manuññā;

Janābhikiṇṇā sulabhannapānā, samayo mahāvīra aṅgīrasānaṃ.

For many leagues, there are delightful villages with abundant almsfood, easy to find; they are crowded with people, with easily obtainable food and drink. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Pahūtachāyūdakarammabhūtā, nivāsinaṃ sabbasukhappadātā;

Visālasālā ca sabhā ca bahū, samayo mahāvīra aṅgīrasānaṃ.

The dwelling places have become delightful with abundant shade and water, bestowing all happiness; there are many spacious halls and assembly halls. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vicittanānādumasaṇḍamaṇḍitā, manuññauyyānasupokkharañño;

Sumāpitā sādhusugandhagandhā, samayo mahāvīra aṅgīrasānaṃ.

Adorned with groves of various diverse trees, with delightful parks and beautiful lotus ponds, they are well-constructed and have a fine, sweet fragrance. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vāto [Pg.34] mudūsītalasādhurūpo, nabhā ca abbhā vigatā samantā;

Disā ca sabbāva virocayanti, samayo mahāvīra aṅgīrasānaṃ.

The wind is soft, cool, and pleasant; the sky is free from clouds all around; and all the directions shine brightly. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Pathe rajonuggamanatthameva, rattiṃ pavassanti ca mandavuṭṭhī;

Nabhe ca sūro mudukova tāpo, samayo mahāvīra aṅgīrasānaṃ.

A gentle rain falls at night for the very purpose of preventing dust from rising on the path; and in the sky, the sun's heat is gentle. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Madappabāhā madahatthisaṅghā, kareṇusaṅghehi sukīḷayanti;

Disā vidhāvanti ca gajjayantā, samayo mahāvīra aṅgīrasānaṃ.

Herds of elephants in rut, with ichor flowing, play well with the herds of female elephants; roaring, they run about in all directions. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vanaṃ sunīlaṃ abhidassanīyaṃ, nīlabbhakūṭaṃ iva rammabhūtaṃ;

Vilokitānaṃ ativimhanīyaṃ, samayo mahāvīra aṅgīrasānaṃ.

The forest is beautifully dark, exceedingly fair to see, and has become delightful like a peak of dark-blue clouds; for those who behold it, it is most astonishing. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Visuddhamabbhaṃ gaganaṃ surammaṃ, maṇimayehi samalaṅkatāva;

Disā ca sabbā atirocayanti, samayo mahāvīra aṅgīrasānaṃ.

The clouds are pure, the sky is delightful, as if well-adorned with jewels; and all the directions shine exceedingly. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Gandhabbavijjādharakinnarā ca, sugītiyantā madhurassarena;

Caranti tasmiṃ pavane suramme, samayo mahāvīra aṅgīrasānaṃ.

Gandhabbas, Vijjādharas, and Kinnaras, singing well with sweet voices, wander in that delightful forest grove. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Kilesasaṅghassa bhitāsakehi, tapassisaṅghehi nisevitaṃ vanaṃ;

Vihāraārāmasamiddhibhūtaṃ, samayo mahāvīra aṅgīrasānaṃ.

The forest, frequented by groups of ascetics who greatly torment the host of defilements, is complete with monasteries and parks. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Samiddhinānāphalino [Pg.35] vanantā, anākulā niccamanobhirammā;

Samādhipītiṃ abhivaḍḍhayanti, samayo mahāvīra aṅgīrasānaṃ.

Forest groves abound with various fruits, uncrowded and ever delightful to the mind; they increase the joy of concentration. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Nisevitaṃ nekadijehi niccaṃ, gāmena gāmaṃ satataṃ vasantā;

Pure pure gāmavarā ca santi, samayo mahāvīra aṅgīrasānaṃ.

It is constantly frequented by many birds; people, going from village to village, dwell continuously, and in every town there are excellent villages. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vatthannapānaṃ sayanāsanañca, gandhañca mālañca vilepanañca;

Tahiṃ samiddhā janatā bahū ca, samayo mahāvīra aṅgīrasānaṃ.

Clothing, food, drink, bedding, seats, perfumes, garlands, and unguents—the people there are thriving and many. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Puññiddhiyā sabbayasaggapattā, janā ca tasmiṃ sukhitā samiddhā;

Pahūtabhogā vividhā vasanti, samayo mahāvīra aṅgīrasānaṃ.

Through the power of merit, having reached the pinnacle of all fame, the people there are happy and prosperous; possessing abundant wealth of various kinds, they dwell. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Nabhe ca abbhā suvisuddhavaṇṇā, disā ca cando suvirājitova;

Rattiñca vāto mudusītalo ca, samayo mahāvīra aṅgīrasānaṃ.

Clouds in the sky are of perfectly pure color; the moon illuminates the directions; and the night breeze is soft and cool. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Canduggame sabbajanā pahaṭṭhā, sakaṅgaṇe citrakathā vadantā;

Piyehi saddhiṃ abhimodayanti, samayo mahāvīra aṅgīrasānaṃ.

At moonrise all the people are delighted, telling various stories in their courtyards; they rejoice together with their loved ones. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Candassa raṃsīhi nabhaṃ viroci, mahī ca saṃsuddhamanuññavaṇṇā;

Disā ca sabbā parisuddharūpā, samayo mahāvīra aṅgīrasānaṃ.

The sky shines with the moon's rays; the earth is of a pure and pleasing color; and all the directions are of a completely pure appearance—it is time, O Great Hero, scion of Aṅgīrasa.

‘‘Dūre [Pg.36] ca disvā varacandaraṃsiṃ, pupphiṃsu pupphāni mahītalasmiṃ;

Samantato gandhaguṇatthikānaṃ, samayo mahāvīra aṅgīrasānaṃ.

Seeing the excellent moonbeams from afar, flowers have bloomed upon the earth's surface all around for those who desire their fragrance—it is time, O Great Hero, scion of Aṅgīrasa.

‘‘Candassa raṃsīhi vilimpitāva, mahī samantā kusumenalaṅkatā;

Viroci sabbaṅgasumālinīva, samayo mahāvīra aṅgīrasānaṃ.

As if anointed with the moon's rays, the earth shines; adorned all around with flowers, she shines like a maiden wearing garlands on all her limbs—it is time, O Great Hero, scion of Aṅgīrasa.

‘‘Kucanti hatthīpi madena mattā, vicittapiñchā ca dijā samantā;

Karonti nādaṃ pavane suramme, samayo mahāvīra aṅgīrasānaṃ.

Elephants, intoxicated with rut, cry out; and birds of varied plumage, all around in the delightful forest, make their sounds. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Pathañca sabbaṃ paṭipajjanakkhamaṃ, iddhañca raṭṭhaṃ sadhanaṃ sabhogaṃ;

Sabbatthutaṃ sabbasukhappadānaṃ, samayo mahāvīra aṅgīrasānaṃ.

Every path is fit for travel; the kingdom is prosperous, wealthy, and has many enjoyments; it is praised everywhere and is a giver of all happiness. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vanañca sabbaṃ suvicittarūpaṃ, sumāpitaṃ nandanakānanaṃva;

Yatīna pītiṃ satataṃ janeti, samayo mahāvīra aṅgīrasānaṃ.

The entire forest, of wonderfully diverse form and well-fashioned like the Nandana Grove, constantly generates joy for ascetics. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Alaṅkataṃ devapuraṃva rammaṃ, kapīlavatthuṃ iti nāmadheyyaṃ;

Kulanagaraṃ idha sassirikaṃ, samayo mahāvīra aṅgīrasānaṃ.

Adorned and delightful like a city of the devas is the city named Kapilavatthu; here is the glorious clan-city. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Manuññaaṭṭālavicittarūpaṃ, suphullapaṅkeruhasaṇḍamaṇḍitaṃ;

Vicittaparikhāhi puraṃ surammaṃ, samayo mahāvīra aṅgīrasānaṃ.

The delightful city is of wonderfully varied form with pleasing watchtowers, adorned with clusters of fully-bloomed lotuses, and has variegated moats. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Vicittapākārañca [Pg.37] toraṇañca, subhaṅgaṇaṃ devanivāsabhūtaṃ;

Manuññavīthi suralokasannibhaṃ, samayo mahāvīra aṅgīrasānaṃ.

It has variegated ramparts and gateways, beautiful courtyards, and is like an abode of devas; with pleasing streets, it resembles the world of the gods. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Alaṅkatā sākiyarājaputtā, virājamānā varabhūsanehi;

Surindaloke iva devaputtā, samayo mahāvīra aṅgīrasānaṃ.

The Sākiyan princes are adorned, resplendent with the finest ornaments, like the sons of devas in the world of Indra. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Suddhodano munivaraṃ abhidassanāya, amaccaputte dasadhā apesayi;

Balena saddhiṃ mahatā muninda, samayo mahāvīra aṅgīrasānaṃ.

O Lord of Sages, Suddhodana sent the sons of ministers ten times, together with a great force, in order to see the excellent sage. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Nevāgataṃ passati neva vācaṃ, sokābhibhūtaṃ naravīraseṭṭhaṃ;

Tosetumicchāmi narādhipattaṃ, samayo mahāvīra aṅgīrasānaṃ.

He neither sees the one who has come nor hears a word; I wish to please that best of heroic men, that lord of men who is overwhelmed by sorrow. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Taṃdassanenabbhutapītirāsi, udikkhamānaṃ dvipadānamindaṃ;

Tosehi taṃ muninda guṇaseṭṭhaṃ, samayo mahāvīra aṅgīrasānaṃ.

O Lord of Sages, you who are best in virtue, please gladden that lord of bipeds who is looking forward with expectation. By seeing you, a mass of wonderful joy would arise in him. It is time, O Great Hero, scion of Aṅgīrasa.

‘‘Āsāya kassate khettaṃ, bījaṃ āsāya vappati;

Āsāya vāṇijā yanti, samuddaṃ dhanahārakā;

Yāya āsāya tiṭṭhāmi, sā me āsā samijjhatu.

With hope the field is ploughed, with hope the seed is sown; with hope merchants, seekers of wealth, go to the ocean. The hope with which I stand—may that hope of mine be fulfilled.

‘‘Nātisītaṃ nātiuṇhaṃ, nātidubbhikkhachātakaṃ;

Saddalā haritā bhūmi, esa kālo mahāmunī’’ti.

It is not too cold, not too hot, there is no great famine or hunger; the earth is grassy and green. This is the time, O Great Sage.

Atha naṃ satthā – ‘‘kiṃ nu kho, udāyi, gamanavaṇṇaṃ vaṇṇesī’’ti āha. ‘‘Bhante, tumhākaṃ pitā suddhodanamahārājā daṭṭhukāmo, karotha ñātakānaṃ saṅgaha’’nti āha. ‘‘Sādhu, udāyi, karissāmi ñātisaṅgahaṃ, tena hi bhikkhusaṅghassa ārocehi[Pg.38], gamiyavattaṃ pūressantī’’ti āha. ‘‘Sādhu, bhante’’ti thero bhikkhusaṅghassa ārocesi.

Then the Teacher said to him, “Udāyī, why indeed do you praise the journey?” “Venerable Sir, your father, the great king Suddhodana, wishes to see you. Please provide support for your relatives,” he replied. “Good, Udāyī, I will provide support for my relatives. Therefore, inform the community of monks that they are to fulfill the duties for the journey,” He said. “Very well, Venerable Sir,” the elder informed the community of monks.

Satthā aṅgamagadhavāsīnaṃ kulaputtānaṃ dasahi sahassehi, kapilavatthuvāsīnaṃ dasahi sahassehīti sabbeheva vīsatiyā khīṇāsavabhikkhusahassehi parivuto rājagahā nikkhamitvā divase divase yojanaṃ yojanaṃ gacchanto dvīhi māsehi kapilavatthupuraṃ sampāpuṇi. Sākiyāpi anuppatteyeva bhagavati – ‘‘amhākaṃ ñātiseṭṭhaṃ passissāmā’’ti bhagavato vasanaṭṭhānaṃ vīmaṃsamānā ‘‘nigrodhasakkassārāmo ramaṇīyo’’ti sallakkhetvā sabbaṃ paṭijagganavidhiṃ kāretvā gandhapupphahatthā paccuggamanaṃ karontā sabbālaṅkārehi samalaṅkatagattā gandhapupphacuṇṇādīhi pūjayamānā bhagavantaṃ purakkhatvā nigrodhārāmameva agamaṃsu.

The Teacher, surrounded by twenty thousand bhikkhus who were all destroyers of the cankers—ten thousand sons of good family from the regions of Aṅga and Magadha, and ten thousand sons of good family from Kapilavatthu—departed from Rājagaha. Traveling a yojana each day, he reached the city of Kapilavatthu in two months. The Sākyans, upon the Blessed One's arrival, thought, 'We shall see our noblest kinsman.' Seeking a dwelling place for the Blessed One, they noted, 'The park of Nigrodha the Sākyan is delightful.' Having had all the arrangements for reception made, and carrying perfumes and flowers in hand, they went forth to greet him. With their bodies fully adorned with all ornaments and honoring him with perfumes, flowers, powders, and so on, they placed the Blessed One at their head and proceeded to the Nigrodha Park itself.

Tatra bhagavā vīsatiyā khīṇāsavasahassehi parivuto paññattavarabuddhāsane nisīdi. Sākiyā pana mānajātikā mānatthaddhā, ‘‘siddhatthakumāro amhehi daharataro, amhākaṃ kaniṭṭho bhātā, putto, bhāgineyyo, nattā’’ti cintetvā daharadahare rājakumāre āhaṃsu – ‘‘tumhe vandatha, mayaṃ tumhākaṃ piṭṭhito piṭṭhito nisīdissāmā’’ti. Tesvevaṃ nisinnesu bhagavā tesaṃ ajjhāsayaṃ oloketvā – ‘‘ime ñātakā attano moghajiṇṇabhāvena na maṃ vandanti, na panete jānanti ‘buddho nāma kīdiso, buddhabalaṃ nāma kīdisa’nti vā, ‘buddho nāma ediso, buddhabalaṃ nāma edisa’nti vā, handāhaṃ attano buddhabalaṃ iddhibalañca dassento pāṭihāriyañca kareyyaṃ, ākāse dasasahassacakkavāḷavitthataṃ sabbaratanamayaṃ caṅkamaṃ māpetvā tattha caṅkamanto mahājanassa ajjhāsayaṃ oloketvā dhammañca deseyya’’nti cintesi. Tena vuttaṃ saṅgītikārakehi bhagavato parivitakkadassanatthaṃ –

There the Blessed One, surrounded by twenty thousand arahants whose corruptions were ended, sat on the appointed, supreme Buddha's seat. The Sākyans, however, being proud of their birth and stubborn with pride, thought, 'Prince Siddhattha is younger than us; he is our younger brother, son, nephew, or grandson,' and told the younger princes, 'You pay homage; we will sit behind you.' As they were thus seated, the Blessed One, perceiving their intention, thought: 'These relatives do not pay homage to me due to their state of being vainly aged. They do not know what a Buddha is like, or what the power of a Buddha is like; nor do they know that a Buddha is like this, and the power of a Buddha is like this. Now, I shall perform a miracle, displaying my Buddha-power and psychic power. Having created in the sky a walkway made of all kinds of jewels, extending across ten thousand world-systems, and walking there, I shall observe the inclination of the great multitude and also teach the Dhamma.' Therefore, it was said by the compilers of the scriptures to show the Blessed One's deliberation:

3.

3.

‘‘Na hete jānanti sadevamānusā, buddho ayaṃ kīdisako naruttamo;

Iddhibalaṃ paññābalañca kīdisaṃ, buddhabalaṃ lokahitassa kīdisaṃ.

For they, together with gods and humans, do not know: 'What is this Buddha, the supreme among men, like? What is His psychic power and power of wisdom like? What is the Buddha-power of Him who brings welfare to the world like?'

4.

4.

‘‘Na [Pg.39] hete jānanti sadevamānusā, buddho ayaṃ edisako naruttamo;

Iddhibalaṃ paññābalañca edisaṃ, buddhabalaṃ lokahitassa edisaṃ.

Nor do they, together with gods and humans, know: 'This Buddha, the supreme among men, is such; such is His psychic power and power of wisdom; such is the Buddha-power of Him who acts for the welfare of the world.'

5.

5.

‘‘Handāhaṃ dassayissāmi, buddhabalamanuttaraṃ;

Caṅkamaṃ māpayissāmi, nabhe ratanamaṇḍita’’nti.

Now, I shall display the unsurpassed Buddha-power; I shall have created in the sky a walkway adorned with jewels.

Tattha na hete jānantīti na hi ete jānanti. Na-kāro paṭisedhattho. Hi-kāro kāraṇatthe nipāto. Yasmā panete mama ñātiādayo devamanussā mayā buddhabale ca iddhibale ca anāvikate na jānanti ‘‘ediso buddho, edisaṃ iddhibala’’nti, tasmā ahaṃ mama buddhabalañca iddhibalañca dasseyyanti attho. Sadevamānusāti ettha devāti upapattidevā adhippetā. Saha devehīti sadevā. Ke te? Mānusā, sadevā eva mānusā sadevamānusā. Atha vā devoti sammutidevo, suddhodano rājā adhippeto. Saha devena raññā suddhodanenāti sadevā. Mānusāti ñātimānusā, sadevā sasuddhodanā mānusā sadevamānusā sarājāno vā ete mama ñātimānusā mama balaṃ na vijānantīti attho. Sesadevāpi saṅgahaṃ gacchantiyeva. Sabbepi devā devanaṭṭhena ‘‘devā’’ti vuccanti. Devanaṃ nāma dhātuattho kīḷādi. Atha vā devā ca mānusā ca devamānusā, saha devamānusehi sadevamānusā. Ke te? Lokāti vacanaseso daṭṭhabbo. Buddhoti catusaccadhamme buddho anubuddhoti buddho. Yathāha –

Herein, `na hete jānanti` means `na hi ete jānanti` (indeed, they do not know). The letter `na` has the meaning of negation. The particle `hi` is an indeclinable particle with the meaning of a reason. Because these relatives of mine, gods and humans, do not know—since my Buddha-power and psychic power have not been revealed by me—that 'Such is the Buddha, such is the psychic power,' therefore, the meaning is: 'I shall display my Buddha-power and psychic power.' In the phrase `sadevamānusā`, `devā` is intended to mean rebirth deities. `Sadevā` means 'together with gods.' Who are they? Humans. Humans who are together with gods are `sadevamānusā`. Alternatively, `devo` is intended to mean a conventional god, King Suddhodana. `Sadevā` means 'together with the god, King Suddhodana.' `Mānusā` means human relatives; thus, `sadevamānusā` means humans together with the god Suddhodana. Or, the meaning is: these human relatives of mine, the kings, do not know my power. The remaining gods are also included. All gods are called `devā` because of the meaning of 'playing.' The meaning of the root `div` is playing, and so on. Alternatively, `devā ca mānusā ca` are `devamānusā` (gods and humans); `sadevamānusā` means 'together with gods and humans.' Who are they? The worlds (`lokā`). Thus, the remainder of the phrase, `lokā`, should be understood. `Buddho` means one who has understood, has thoroughly understood the Dhamma of the Four Truths; therefore, he is called `Buddho`. As it is said:

‘‘Abhiññeyyaṃ abhiññātaṃ, bhāvetabbañca bhāvitaṃ;

Pahātabbaṃ pahīnaṃ me, tasmā buddhosmi brāhmaṇā’’ti. (ma. ni. 2.399;

su. ni. 563);

“What should be directly known has been directly known; what should be developed has been developed; what should be abandoned has been abandoned by me; therefore, brahmin, I am a Buddha.”

Idha pana kattukārake buddhasaddasiddhi daṭṭhabbā. Adhigatavisesehi devamanussehi ‘‘sammāsambuddho vata so bhagavā’’ti evaṃ buddhattā ñātattā buddho. Idha kammakārake buddhasaddasiddhi daṭṭhabbā. Buddhamassa atthīti vā buddho, buddhavantoti attho. Taṃ sabbaṃ saddasatthānusārena veditabbaṃ. Kīdisakoti kīdiso kiṃsarikkhako kiṃsadiso kiṃvaṇṇo kiṃsaṇṭhāno dīgho vā rasso vāti attho.

Here, however, the formation of the word `Buddho` should be understood in relation to the agent. By gods and humans who have attained distinction, he is known thus: 'Truly, that Blessed One is a Perfectly Enlightened One'; because of being known in this way, he is `Buddho`. Here, the formation of the word `Buddho` should be understood in relation to the object. Or, `Buddho` means 'he has knowledge' (`buddhaṃ`); the meaning is 'one who possesses knowledge' (`buddhavanto`). All this should be understood according to the grammatical treatises. `Kīdisako` (what kind?) means: what sort, what is he like, what is he similar to, of what appearance, of what form, tall or short—this is the meaning.

Naruttamoti [Pg.40] narānaṃ naresu vā uttamo pavaro seṭṭhoti naruttamo. Iddhibalanti ettha ijjhanaṃ iddhi nipphattiatthena paṭilābhaṭṭhena ca iddhi. Atha vā ijjhanti tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Sā pana dasavidhā hoti. Yathāha –

As for `Naruttamo`: because he is supreme, excellent, and foremost over men or among men, he is called `Naruttamo`. In the term `iddhibalaṃ` here, accomplishment is `iddhi`. `Iddhi` is in the sense of achievement and in the sense of attainment. Alternatively, because beings succeed through it—they are accomplished, grown, and have reached an exalted state—it is called `iddhi`. That `iddhi`, moreover, is of ten kinds. As was said:

‘‘Iddhiyoti dasa iddhiyo. Katamā dasa? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhī’’ti (paṭi. ma. 3.10).

‘As for psychic powers, there are ten psychic powers. What are the ten? The psychic power of determination, the psychic power of transformation, the mind-made psychic power, the psychic power of the pervasion of knowledge, the psychic power of the pervasion of concentration, the noble psychic power, the psychic power born of the result of kamma, the psychic power of the meritorious, the psychic power consisting of science, and `iddhi` in the sense of succeeding in each and every case due to the condition of right application.’

Tāsaṃ idaṃ nānattaṃ – pakatiyā eko bahukaṃ āvajjeti, sataṃ vā sahassaṃ vā āvajjitvā ñāṇena adhiṭṭhāti ‘‘bahuko homī’’ti (paṭi. ma. 3.10) evaṃ vibhajitvā dassitā iddhi adhiṭṭhānavasena nipphannattā adhiṭṭhānā iddhi nāma. Tassāyamattho – abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā tato vuṭṭhāya sace sataṃ icchati ‘‘sataṃ homi, sataṃ homī’’ti kāmāvacaraparikammacittehi parikammaṃ katvā puna abhiññāpādakaṃ jhānaṃ samāpajjitvā tato vuṭṭhāya puna āvajjitvā adhiṭṭhāti, adhiṭṭhānacittena saheva sataṃ hoti. Sahassādīsupi eseva nayo.

This is the distinction among them: ‘By nature, being one, one adverts to many; having adverted to a hundred or a thousand, one determines with knowledge, “May I become many.”’ The psychic power thus explained by way of analysis, because it is accomplished by means of determination, is called the psychic power of determination. This is its meaning: having entered the fourth jhāna which is the basis for direct knowledge and having emerged from it, if one wishes for a hundred, having done the preliminary work with sense-sphere preliminary consciousnesses with the thought, ‘I will become a hundred,’ one again enters the jhāna that is the basis for direct knowledge. Having emerged from it, having adverted again, one determines. Simultaneously with the consciousness of determination, one becomes a hundred. This same method applies to a thousand and so on.

Tattha pādakajjhānacittaṃ nimittārammaṇaṃ parikammacittāni satārammaṇāni vā sahassādīsu aññatarārammaṇāni vā, tāni ca kho vaṇṇavasena, no paṇṇattivasena. Adhiṭṭhānacittampi satārammaṇameva, taṃ pana appanācittaṃ viya gotrabhuanantarameva uppajjati rūpāvacaracatutthajhānikaṃ. So pana pakativaṇṇaṃ vijahitvā kumāravaṇṇaṃ vā dasseti nāgavaṇṇaṃ vā dasseti. Supaṇṇavaṇṇaṃ vā…pe… vividhampi senābyūhaṃ vā dassetīti (paṭi. ma. 3.13) evaṃ āgatā iddhi pakativaṇṇavijahanavikāravasena pavattattā vikubbaniddhi nāma.

Therein, the basic jhāna-mind has the sign as its object, while the preliminary minds have a hundred as their object, or among a thousand and so on, have one or another as their object. And indeed, those objects are by way of appearance, not by way of concept. The mind of resolution also has only a hundred as its object. But that mind, like the absorption-mind, arises immediately after the change-of-lineage mind and is of the fourth form-sphere jhāna. That person, however, having abandoned their natural appearance, displays the appearance of a young boy, or displays the appearance of a nāga, or displays the appearance of a garuḍa... or displays even a various military formation. Thus, the power that has come about in this way, because it occurs by way of abandoning and altering the natural appearance, is called the power of transformation.

‘‘Idha bhikkhu imamhā kāyā aññaṃ kāyaṃ abhinimmināti rūpiṃ manomayaṃ sabbaṅgapaccaṅgiṃ ahīnindriya’’nti (paṭi. ma. 3.14) iminā nayena āgatā iddhi sarīrasseva abbhantare aññassa manomayassa sarīrassa nipphattivasena pavattattā manomayiddhi nāma.

“Here a bhikkhu creates from this body another body—material, mind-made, complete in all its major and minor limbs, with no deficient faculty.” The power that has come about by this method, because it occurs by way of the production of another mind-made body within one's own body, is called the mind-made power.

Ñāṇuppattito pubbe vā pacchā vā taṅkhaṇe vā tena attabhāvena paṭilabhitabbaarahattañāṇānubhāvena nibbatto viseso [Pg.41] ñāṇavipphāro iddhi nāma. Āyasmato bākulassa ca āyasmato saṃkiccassa ca ñāṇavipphārā iddhi, tesaṃ vatthu cettha kathetabbaṃ (a. ni. aṭṭha. 1.1.226).

The distinction that is produced—whether before, after, or at the very moment of the arising of knowledge—through the power of the knowledge of Arahantship to be attained by that individual, is the power called 'diffusion of knowledge'. The power of the Venerable Bākula and of the Venerable Saṃkicca was the diffusion of knowledge; their story should be told here.

Samādhito pubbe vā pacchā vā taṅkhaṇe vā samathānubhāvena nibbatto viseso samādhivipphārā iddhi nāma. Āyasmato sāriputtassa samādhivipphārā iddhi (udā. 34), āyasmato sañjīvassa samādhivipphārā iddhi (ma. ni. 1.507), āyasmato khāṇukoṇḍaññassa samādhivipphārā iddhi (dha. pa. aṭṭha. 1.khāṇukoṇḍaññattheravatthu), uttarāya upāsikāya samādhivipphārā iddhi (dha. pa. aṭṭha. 2.uttarāupāsikāvatthu; a. ni. aṭṭha. 1.1.262), sāmāvatiyā upāsikāya samādhivipphārā iddhīti (dha. pa. aṭṭha. 1.sāmāvatīvatthu; a. ni. aṭṭha. 1.1.260-261) tesaṃ vatthūnettha kathetabbāni, ganthavitthāradosaparihāratthaṃ pana mayā na vitthāritāni.

The distinction that arises from concentration—whether before, after, or at that very moment—by the power of tranquility, is called the psychic power of diffusion by concentration. The psychic power of the Venerable Sāriputta was a diffusion of concentration (Udā. 34); the psychic power of the Venerable Sañjīva was a diffusion of concentration (Ma. Ni. 1.507); the psychic power of the Venerable Khāṇukoṇḍañña was a diffusion of concentration (Dha. Pa. Aṭṭha. 1.khāṇukoṇḍaññattheravatthu); the psychic power of the laywoman Uttarā was a diffusion of concentration (Dha. Pa. Aṭṭha. 2.uttarāupāsikāvatthu; A. Ni. Aṭṭha. 1.1.262); and the psychic power of the laywoman Sāmāvatī was a diffusion of concentration (Dha. Pa. Aṭṭha. 1.sāmāvatīvatthu; A. Ni. Aṭṭha. 1.1.260-261). The stories of these individuals should be recounted here, but in order to avoid the fault of textual expansion, they have not been elaborated upon by me.

Katamā ariyā iddhi? Idha bhikkhu sace ākaṅkhati ‘‘paṭikkūle appaṭikkūlasaññī vihareyya’’nti appaṭikkūlasaññī tattha viharati, sace ākaṅkhati ‘‘appaṭikkūle paṭikkūlasaññī vihareyya’’nti paṭikkūlasaññī tattha viharati…pe… upekkhako tattha viharati sato sampajānoti (paṭi. ma. 3.17). Ayañhi cetovasippattānaṃ ariyānaṃyeva sambhavato ariyā iddhi nāma.

What is the noble psychic power? Here, a monk, if he wishes, “May I dwell perceiving the unrepulsive in the repulsive,” he dwells there perceiving the unrepulsive. If he wishes, “May I dwell perceiving the repulsive in the unrepulsive,” he dwells there perceiving the repulsive… He dwells there equanimous, mindful, and fully aware (Paṭi. Ma. 3.17). This is called the noble psychic power because it arises only for the noble ones who have attained mastery over their minds.

Katamā kammavipākajā iddhi? Sabbesaṃ pakkhīnaṃ sabbesaṃ devānaṃ paṭhamakappikānaṃ manussānaṃ ekaccānañca vinipātikānaṃ vehāsagamanādikā kammavipākajā iddhi nāma. Katamā puññavato iddhi? Rājā cakkavattī vehāsaṃ gacchati saddhiṃ caturaṅginiyā senāya. Jaṭilakassa gahapatissa asītihattho suvaṇṇapabbato nibbatti. Ayaṃ puññavato iddhi nāma. Ghosakassa gahapatino (dha. pa. aṭṭha. 1.kumbhaghosakaseṭṭhivatthu) sattasu ṭhānesu māraṇatthāya upakkame katepi arogabhāvo puññavato iddhi. Meṇḍakaseṭṭhissa (dha. pa. aṭṭha. 2.meṇḍakaseṭṭhivatthu) aṭṭhakarīsamatte padese sattaratanamayānaṃ meṇḍakānaṃ pātubhāvo puññavato iddhi.

What is the psychic power that is the result of kamma? The travel through the air and so forth of all birds, all devas, humans of the first aeon, and certain vinipātikas is called the psychic power that is the result of kamma. What is the psychic power of the meritorious? The Wheel-Turning Monarch goes through the sky together with his four-limbed army. For the householder Jaṭilaka, a golden mountain of eighty cubits arose. This is called the psychic power of the meritorious. For the householder Ghosaka (dha. pa. aṭṭha. 1.kumbhaghosakaseṭṭhivatthu), even when an attempt was made to kill him in seven places, the state of being unharmed was the psychic power of the meritorious. For the treasurer Meṇḍaka (dha. pa. aṭṭha. 2.meṇḍakaseṭṭhivatthu), in an area the size of eight karīsas, the appearance of rams made of the seven jewels is the psychic power of the meritorious.

Katamā vijjāmayā iddhi? Vijjādharā vijjaṃ parijappitvā vehāsaṃ gacchanti, ākāse antalikkhe hatthimpi dassenti…pe… vividhampi senābyūhaṃ dassentīti (paṭi. ma. 3.18). Ādinayappavattā vijjāmayā iddhi nāma. Taṃ taṃ kammaṃ katvā nibbatto [Pg.42] viseso ‘sammāpayogapaccayā ijjhanaṭṭhena iddhī’ti ayaṃ tattha tattha sammāpayogapaccayā ijjhanaṭṭhena iddhi nāma. Imissā dasavidhāya iddhiyā balaṃ iddhibalaṃ nāma, idaṃ mayhaṃ iddhibalaṃ na jānantīti attho (visuddhi. 2.375 ādayo).

What is knowledge-made psychic power? Knowledge-bearers, having recited a mantra, go through the sky; in the sky, in the atmosphere, they show even an elephant… and show various military formations (paṭi. ma. 3.18). Psychic power that proceeds in this way and so on is called knowledge-made psychic power. The special attainment accomplished by performing this or that action is ‘psychic power in the sense of succeeding due to the condition of right application.’ This, in that context, is what is called psychic power in the sense of succeeding due to the condition of right application. The strength of this ten-fold psychic power is called the strength of psychic power; the meaning is: “They do not know my strength of psychic power” (visuddhi. 2.375 ādayo).

Paññābalanti sabbalokiyalokuttaraguṇavisesadāyakaṃ arahattamaggapaññābalaṃ adhippetaṃ, tampi ete na jānanti. Keci ‘‘channaṃ asādhāraṇañāṇānametaṃ adhivacanaṃ paññābala’’nti vadanti. Buddhabalanti ettha buddhabalaṃ nāma buddhānubhāvo, dasabalañāṇāni vā. Tattha dasabalañāṇāni nāma ṭhānāṭṭhānañāṇaṃ, atītānāgatapaccuppannakammavipākajānanañāṇaṃ, sabbatthagāminipaṭipadāñāṇaṃ, anekadhātunānādhātulokajānanañāṇaṃ, nānādhimuttikañāṇaṃ, āsayānusayañāṇaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānesu yathābhūtañāṇaṃ, pubbenivāsānussatiñāṇaṃ, cutūpapātañāṇaṃ, āsavakkhayañāṇanti imāni dasa. Imesaṃ dasannaṃ ñāṇānaṃ adhivacanaṃ buddhabalanti. Edisanti īdisaṃ, ayameva vā pāṭho.

By 'the power of wisdom' is meant the power of the wisdom of the Arahantship path, which bestows all special worldly and supramundane qualities. This, too, they do not know. Some say, 'This term, the power of wisdom, is a designation for the six uncommon knowledges.' Here, 'the Buddha's power' means the Buddha's majestic power, or the ten powers of knowledge. Therein, the ten powers of knowledge are: the knowledge of the possible and the impossible; the knowledge of the results of past, future, and present kamma; the knowledge of the path leading to all destinations; the knowledge of the world with its many and diverse elements; the knowledge of the diverse inclinations of beings; the knowledge of the dispositions and underlying tendencies of beings; the knowledge as it really is of the defilement, purification, and emergence of the absorptions, liberations, concentrations, and attainments; the knowledge of recollecting past lives; the knowledge of the passing away and rebirth of beings; and the knowledge of the destruction of the taints. The term 'the Buddha's power' is a designation for these ten knowledges. `Edisaṃ` means `īdisaṃ` (of this kind); or, this is the very reading.

Handāti vavassaggatthe nipāto. Ahanti attānaṃ niddisati. Kiṃ vuttaṃ hoti? Yasmā panete mama ñātakā buddhabalaṃ vā buddhaguṇe vā na jānanti, kevalaṃ attano moghajiṇṇabhāvaṃ nissāya mānavasena sabbalokajeṭṭhaseṭṭhaṃ maṃ na vandanti. Tasmā tesaṃ mānaketu atthi, taṃ bhañjitvā vandanatthaṃ buddhabalaṃ dasseyyanti vuttaṃ hoti. Dassayissāmīti dasseyyaṃ. ‘‘Dassessāmī’’ti ca pāṭho, soyevattho. Buddhabalanti buddhānubhāvaṃ, buddhañāṇavisesaṃ vā. Anuttaranti niruttaraṃ. Caṅkamanti caṅkamitabbaṭṭhānaṃ vuccati. Māpayissāmīti māpeyyaṃ. ‘‘Caṅkamanaṃ māpessāmī’’ti ca pāṭho, soyevattho. Nabheti ākāse. Sabbaratanamaṇḍitanti sabbehi ratijananaṭṭhena ratanehi muttā-maṇi-veḷuriya-saṅkha-silā-pavāḷa-rajata-suvaṇṇa-masāragalla-lohitaṅkehi dasahi dasahi maṇḍito alaṅkato sabbaratanamaṇḍito, taṃ sabbaratanamaṇḍitaṃ. ‘‘Nabhe ratanamaṇḍita’’nti paṭhanti keci.

The word “indeed” is a particle indicating resolve. “I” refers to oneself. What is meant? Because these relatives of mine do not know the Buddha’s power or the Buddha’s virtues, and relying merely on their own vain old age, do not, out of pride, pay homage to me, the foremost and highest in all the world. Therefore, they have a banner of pride; to break it and for the purpose of making them pay homage, I should show the Buddha's power—this is what is meant. “I will show” means “I should show.” The reading “I will show” is also found, with the same meaning. “The Buddha’s power” means the Buddha’s majestic power, or the Buddha’s special knowledge. “Unsurpassed” means without superior. “A walkway” is said to be a place for walking. “I will cause to be made” means “I should cause to be made.” The reading “I will cause a walkway to be made” is also found, with the same meaning. “In the sky” means in the atmosphere. “Adorned with all gems” means adorned and decorated with all ten kinds of gems—pearls, jewels, beryl, conch, crystal, coral, silver, gold, sapphires, and rubies—which are called gems because they cause delight. Some read this as “in the sky, adorned with gems.”

Athevaṃ bhagavatā cintitamatte dasasahassacakkavāḷavāsino bhummādayo devā pamuditahadayā sādhukāramadaṃsu. Tamatthaṃ pakāsentehi saṅgītikārakehi –

Then, as soon as this had been considered by the Blessed One, the earth-dwelling deities and other gods inhabiting the ten-thousand world-systems, with joyful hearts, gave their approval. The compilers of the Council, in explaining this matter, said:

6.

6.

‘‘Bhummā [Pg.43] mahārājikā tāvatiṃsā, yāmā ca devā tusitā ca nimmitā;

Paranimmitā yepi ca brahmakāyikā, ānanditā vipulamakaṃsu ghosa’’nti. –

“The earth-dwelling gods, the Great Kings, the Tāvatiṃsa gods, the Yāma gods, and the Tusita gods, and the Nimmānaratī gods; and those who delight in others’ creations, and those belonging to the Brahma assembly, were joyful and made a great noise.”

Ādigāthāyo ṭhapitāti veditabbā.

The initial verses are to be understood as having been placed here.

Tattha bhummāti bhummaṭṭhā, pāsāṇapabbatavanarukkhādīsu ṭhitā. Mahārājikāti mahārājapakkhikā. Bhummaṭṭhānaṃ devatānaṃ saddaṃ sutvā ākāsaṭṭhakadevatā, tato abbhavalāhakā devatā, tato uṇhavalāhakā devatā, tato sītavalāhakā devatā, tato vassavalāhakā devatā, tato vātavalāhakā devatā, tato cattāro mahārājāno, tato tāvatiṃsā, tato yāmā, tato tusitā, tato nimmānaratī, tato paranimmitavasavattī, tato brahmakāyikā, tato brahmapurohitā, tato mahābrahmāno, tato parittābhā, tato appamāṇābhā, tato ābhassarā, tato parittasubhā, tato appamāṇasubhā, tato subhakiṇhā, tato vehapphalā, tato avihā, tato atappā, tato sudassā, tato sudassī, tato akaniṭṭhā devatā saddaṃ sutvā mahantaṃ saddaṃ akaṃsu. Asaññino ca arūpāvacarasatte ca ṭhapetvā sotāyatanapavattiṭṭhāne sabbe devamanussanāgādayo pītivasaṃ gatahadayā ukkuṭṭhisaddamakaṃsūti attho. Ānanditāti pamuditahadayā, sañjātapītisomanassā hutvāti attho. Vipulanti puthulaṃ.

Herein, 'earth-dwelling' means devas established on the earth, stationed in palaces, mountains, forests, trees, and so on. 'Of Mahārāja's retinue' means devas who are followers of the Great Kings. Having heard the sound of the earth-dwelling devas, the sky-dwelling devas, and from them the cloud-dwelling devas, and from them the hot-cloud devas, and from them the cold-cloud devas, and from them the rain-cloud devas, and from them the wind-cloud devas, and from them the Four Great Kings, and from them the Tāvatiṃsa devas, and from them the Yāma devas, and from them the Tusita devas, and from them the Nimmānaratī devas, and from them the Paranimmitavasavattī devas, and from them the devas of Brahma's retinue, and from them the ministers of Brahma, and from them the Great Brahmas, and from them the Brahmas of Limited Radiance, and from them the Brahmas of Immeasurable Radiance, and from them the Brahmas of Streaming Radiance, and from them the Brahmas of Limited Glory, and from them the Brahmas of Immeasurable Glory, and from them the Brahmas of Refulgent Glory, and from them the Vehapphala Brahmas, and from them the Avihā Brahmas, and from them the Atappā Brahmas, and from them the Sudassā Brahmas, and from them the Sudassī Brahmas, and from them the Akaniṭṭha devas—having heard the sound, they made a great sound. Excluding the non-percipient beings and the beings of the formless realm, in the place where the sense-base of hearing arises, all devas, humans, nāgas, and others, their hearts having come under the sway of joy, made a sound of acclamation—this is the meaning. 'Delighted' means with gladdened hearts, having become possessed of arisen joy and mental gladness—this is the meaning. 'Vast' means extensive.

Atha satthā cintitasamanantarameva odātakasiṇasamāpattiṃ samāpajjitvā – ‘‘dasasu cakkavāḷasahassesu āloko hotū’’ti adhiṭṭhāsi. Tena adhiṭṭhānacittena saheva āloko ahosi pathavito paṭṭhāya yāva akaniṭṭhabhavanā. Tena vuttaṃ –

Then the Teacher, immediately after that thought, having entered the attainment of the white kasiṇa, resolved: 'Let there be light in the ten thousand world-systems.' Simultaneously with that mind of resolution, a light arose, beginning from the earth up to the Akaniṭṭha Brahma-world. Therefore, it was said:

7.

7.

‘‘Obhāsitā ca pathavī sadevakā, puthū ca lokantarikā asaṃvutā;

Tamo ca tibbo vihato tadā ahu, disvāna accherakaṃ pāṭihīra’’nti.

And the earth, with its devas, was illuminated, and the vast, unenclosed inter-world spaces were revealed; and the intense darkness was then dispelled, upon seeing the wondrous miracle.

Tattha [Pg.44] obhāsitāti pakāsitā. Pathavīti etthāyaṃ pathavī catubbidhā – kakkhaḷapathavī, sasambhārapathavī, nimittapathavī, sammutipathavīti. Tāsu ‘‘katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigata’’ntiādīsu (vibha. 173) vuttā ayaṃ kakkhaḷapathavī nāma. ‘‘Yo pana bhikkhu pathaviṃ khaṇeyya vā khaṇāpeyya vā’’tiādīsu (pāci. 85) vuttā sasambhārapathavī, ye ca kesādayo vīsati koṭṭhāsā, ayolohādayo ca bāhirā; sāpi vaṇṇādīhi sambhārehi saddhiṃ pathavīti sasambhārapathavī nāma. ‘‘Pathavīkasiṇameko sañjānātī’’tiādīsu (dī. ni. 3.360) nimittapathavī ‘‘ārammaṇapathavī’’tipi vuccati. Pathavīkasiṇajhānalābhī devaloke nibbatto āgamanavasena ‘‘pathavīdevo’’ti nāmaṃ labhati. Vuttañhetaṃ – ‘‘āpo ca devā pathavī’’tiādīsu (dī. ni. 2.340) ayaṃ sammutipathavī, paññattipathavī nāmāti veditabbā. Idha pana sasambhārapathavī adhippetā (ma. ni. aṭṭha. 1.2 pathavīvāravaṇṇanā).

Therein, 'illuminated' means made manifest. 'Earth' here is of four kinds: hard earth, aggregate earth, sign earth, and conventional earth. Among these, hard earth is that which is spoken of in passages such as, 'And what, friends, is the internal earth element? That which is internal, personal, hard, solidified...' (Vibhaṅga 173). Aggregate earth is that which is spoken of in passages such as, 'Whatever monk should dig the earth or cause it to be dug...' (Pācittiya 85); it also includes the twenty parts beginning with hair of the head, and external things such as iron and copper. This is called aggregate earth because it is earth together with its constituents such as color, etc. Sign earth is that in passages such as, 'One perceives the earth kasiṇa...' (Dīgha Nikāya 3.360); it is also called 'object earth.' One who has obtained the earth-kasiṇa jhāna, having been reborn in a deva world, obtains the name 'earth deva' by way of convention. For this has been said: 'Water devas and earth...' and so on (Dīgha Nikāya 2.340). This is conventional earth, which should be known as nominal earth. Here, however, aggregate earth is intended (Majjhima Nikāya Aṭṭhakathā 1.2, Commentary on the Earth Section).

Sadevakāti sadevalokā. ‘‘Sadevatā’’tipi pāṭho atthi ce sundarataraṃ, sadevako manussaloko obhāsitoti attho. Puthūti bahū. Lokantarikāti asurakāyanarakānametaṃ adhivacanaṃ, tā pana tiṇṇaṃ cakkavāḷānaṃ antarā ekā lokantarikā hoti, tiṇṇaṃ sakaṭacakkānaṃ aññamaññaṃ āhacca ṭhitānaṃ majjhe okāso viya ekeko lokantarikanirayo, parimāṇato aṭṭhayojanasahasso hoti. Asaṃvutāti heṭṭhā appatiṭṭhā. Tamo cāti andhakāro. Tibboti bahalo ghano. Candimasūriyālokābhāvato niccandhakārova hoti. Vihatoti viddhasto. Tadāti yadā pana bhagavā sattesu kāruññataṃ paṭicca pāṭihāriyakaraṇatthaṃ ālokaṃ phari, tadā so tamo tibbo lokantarikāsu ṭhito, vihato viddhasto ahosīti attho.

'With the devas' means with the deva world. If there is also the reading 'with the deities,' it is more elegant; the meaning is that the human world was illuminated together with the devas. 'Vast' means numerous. 'The Interspace World' is a designation for the sunless hells. Between every three world-systems there is one Interspace World, like the space in the middle of three cart-wheels placed so as to touch one another. Each Interspace hell is like that, and in extent is eight thousand yojanas. 'Unenclosed' means unsupported below. 'And darkness' means darkness. 'Intense' means thick and dense. Due to the absence of light from the moon and sun, it is perpetually dark. 'Dispelled' means destroyed. 'Then' means: when the Blessed One, out of compassion for beings, radiated light in order to perform a miracle, at that time, that intense darkness situated in the Interspace Worlds was dispelled, destroyed—this is the meaning.

Accherakanti accharāpaharaṇayoggaṃ, vimhayavasena aṅgulīhi paharaṇayogganti attho. Pāṭihīranti paṭipakkhaharaṇato pāṭihīraṃ. Paṭiharati sattānaṃ diṭṭhimānopagatāni cittānīti vā pāṭihīraṃ, appasannānaṃ sattānaṃ pasādaṃ paṭiāharatīti vā pāṭihīraṃ. ‘‘Pāṭihera’’ntipi pāṭho, soyevattho. Ettha ālokavidhānavisesassetaṃ adhivacanaṃ. Disvāna accherakaṃ [Pg.45] pāṭihīranti ettha devā ca manussā ca lokantarikāsu nibbattasattāpi ca taṃ bhagavato pāṭihāriyaṃ disvā paramappītisomanassaṃ agamaṃsūti idaṃ vacanaṃ āharitvā attho daṭṭhabbo, itarathā na pubbena vā paraṃ, na parena vā pubbaṃ yujjati.

'Wonderful' means worthy of a finger-snap, that is, worthy of snapping the fingers in amazement—this is the meaning. 'Miracle' is so called because it removes opposing factors. Or, it is called a miracle because it wards off the minds of beings overcome by wrong views and conceit, or because it brings about faith in beings who are not yet devoted. The reading 'Pāṭihera' is also found, and it has the same meaning. Here, this is a designation for a particular manifestation of light. Regarding the phrase 'having seen the wondrous miracle,' the meaning should be understood by supplying this sentence: 'Devas and humans, and also beings born in the Interspace Worlds, having seen that miracle of the Blessed One, attained supreme joy and gladness.' Otherwise, what follows does not connect logically with what precedes, nor what precedes with what follows.

Idāni na kevalaṃ manussalokesuyeva āloko atthi, sabbattha tividhepi saṅkhārasattokāsasaṅkhāte loke ālokoyevāti dassanatthaṃ –

Now, not only in the human worlds is there light, but everywhere in the threefold world, reckoned as the world of formations, beings, and space, there is indeed light—to show this:

8.

8.

‘‘Sadevagandhabbamanussarakkhase,Ābhā uḷārā vipulā ajāyatha;

Imasmiṃ loke parasmiñcobhayasmiṃ,Adho ca uddhaṃ tiriyañca vitthata’’nti. – ayaṃ gāthā vuttā;

"An excellent, vast radiance arose in the world with its devas, gandhabbas, humans, and rakkhasas; in this world and the next, in both, below, above, and across, it spread widely." — This verse was spoken.

Tattha devāti sammutidevā upapattidevā visuddhidevāti sabbepi devā idha saṅgahitā. Devā ca gandhabbā ca manussā ca rakkhasā ca devagandhabbamanussarakkhasā. Saha devagandhabbamanussarakkhasehīti sadevagandhabbamanussarakkhaso. Ko pana so? Loko, tasmiṃ sadevagandhabbamanussarakkhase loke. Ābhāti āloko. Uḷārāti etthāyaṃ uḷāra-saddo madhuraseṭṭhavipulādīsu dissati. Tathā hesa ‘‘uḷārāni khādanīyabhojanīyāni khādanti bhuñjantī’’tiādīsu (ma. ni. 1.366) madhure dissati. ‘‘Uḷārāya kho pana bhavaṃ vacchāyano pasaṃsāya samaṇaṃ gotamaṃ pasaṃsatī’’tiādīsu (ma. ni. 1.288) seṭṭhe. ‘‘Atikkamma devānaṃ devānubhāvaṃ appamāṇo uḷāro obhāso’’tiādīsu (dī. ni. 2.32; ma. ni. 3.201) vipule. Svāyaṃ idha seṭṭhe daṭṭhabbo (dī. ni. aṭṭha. 3.142; vi. va. aṭṭha. 1). Vipulāti appamāṇā. Ajāyathāti uppajji udapādi pavattittha. Imasmiṃ loke parasmiñcāti imasmiṃ manussaloke ca parasmiṃ devaloke cāti attho. Ubhayasminti tadubhayasmiṃ, ajjhattabahiddhādīsu viya daṭṭhabbaṃ. Adho cāti avīciādīsu nirayesu. Uddhanti bhavaggatopi uddhaṃ ajaṭākāsepi. Tiriyañcāti tiriyatopi dasasu cakkavāḷasahassesu. Vitthatanti visaṭaṃ. Andhakāraṃ vidhamitvā vuttappakāraṃ lokañca padesañca ajjhottharitvā ābhā [Pg.46] pavattitthāti attho. Atha vā tiriyañca vitthatanti tiriyato vitthataṃ mahantaṃ, appamāṇaṃ padesaṃ ābhā pharitvā aṭṭhāsīti attho.

Herein, 'deva' means conventional devas, devas by birth, and devas by purity; thus all devas are included here. Devas and gandhabbas and humans and rakkhasas are 'devagandhabbamanussarakkhasā'. It is 'sadevagandhabbamanussarakkhaso' because it is together with devas, gandhabbas, humans, and rakkhasas. But what is that? The world. The verse means: in that world with its devas, gandhabbas, humans, and rakkhasas. 'Ābhā' means radiance. Regarding 'uḷārā', this word 'uḷāra' is seen in senses such as sweet, excellent, and vast. For instance, in passages such as, "they eat and consume excellent food, both hard and soft" (MN 1.366), it is seen in the sense of 'sweet'. In passages such as, "Indeed, the honorable Vacchāyana praises the ascetic Gotama with excellent praise" (MN 1.288), it is in the sense of 'excellent'. In passages such as, "surpassing the divine majesty of the devas, an immeasurable, excellent radiance appeared" (DN 2.32; MN 3.201), it is in the sense of 'vast'. Here, it should be understood in the sense of 'excellent'. 'Vipulā' means immeasurable. 'Ajāyatha' means it arose, it originated, it occurred. 'In this world and in the next' means in this human world and in the next, the deva world. 'In both' means in those two; it should be understood as in cases like 'internal and external', and so on. 'And below' means in the hells such as Avīci. 'Above' means even above the peak of existence, in the unobstructed space. 'And across' means horizontally, in the ten thousand world-systems. 'Vitthataṃ' means spread. The meaning is: having dispelled the darkness and having overwhelmed the world and the region as described, the radiance arose. Alternatively, the meaning of 'tiriyañca vitthataṃ' is: the radiance stood, having pervaded a great and immeasurable region that was spread horizontally.

Atha bhagavā dasasahassacakkavāḷesu ālokapharaṇaṃ katvā abhiññāpādakaṃ catutthajjhānaṃ samāpajjitvā tato vuṭṭhāya āvajjitvā adhiṭṭhānacittena ākāsamabbhuggantvā tesaṃ ñātīnaṃ sīsesu pādapaṃsuṃ okiramāno viya mahatiyā devamanussaparisāya majjhe yamakapāṭihāriyaṃ dasseti. Taṃ pana pāḷito evaṃ veditabbaṃ (paṭi. ma. 1.116) –

Then the Blessed One, having created a diffusion of light throughout the ten-thousand world-systems, entered the fourth jhāna that is the basis for higher knowledge. Rising from that, after adverting, with a mind of resolution, he rose up into the sky and, as if scattering dust from his feet upon the heads of those relatives, displayed the Twin Miracle in the midst of a great assembly of devas and humans. That, however, should be understood from the Pāli text thus (Paṭis M. 1.116):

‘‘Katamaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ? Idha tathāgato yamakapāṭihīraṃ karoti asādhāraṇaṃ sāvakehi uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati. Heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati…pe… puratthimakāyato aggikkhandho pavattati, pacchimakāyato udakadhārā pavattati. Pacchimakāyato aggikkhandho pavattati, puratthimakāyato udakadhārā pavattati…pe… dakkhiṇaakkhito aggikkhandho pavattati, vāmaakkhito udakadhārā pavattati. Vāmaakkhito aggikkhandho pavattati, dakkhiṇaakkhito udakadhārā pavattati…pe… dakkhiṇakaṇṇasotato aggikkhandho pavattati, vāmakaṇṇasotato udakadhārā pavattati. Vāmakaṇṇasotato aggikkhandho pavattati, dakkhiṇakaṇṇasotato udakadhārā pavattati…pe… dakkhiṇanāsikāsotato aggikkhandho pavattati, vāmanāsikāsotato udakadhārā pavattati. Vāmanāsikāsotato aggikkhandho pavattati, dakkhiṇanāsikāsotato udakadhārā pavattati…pe… dakkhiṇaaṃsakūṭato aggikkhandho pavattati, vāmaaṃsakūṭato udakadhārā pavattati. Vāmaaṃsakūṭato aggikkhandho pavattati, dakkhiṇaaṃsakūṭato udakadhārā pavattati…pe… dakkhiṇahatthato aggikkhandho pavattati, vāmahatthato udakadhārā pavattati. Vāmahatthato aggikkhandho pavattati, dakkhiṇahatthato udakadhārā pavattati…pe… dakkhiṇapassato aggikkhandho pavattati, vāmapassato udakadhārā pavattati. Vāmapassato [Pg.47] aggikkhandho pavattati, dakkhiṇapassato udakadhārā pavattati…pe… dakkhiṇapādato aggikkhandho pavattati, vāmapādato udakadhārā pavattati. Vāmapādato aggikkhandho pavattati, dakkhiṇapādato udakadhārā pavattati…pe… aṅgulaṅgulehi aggikkhandho pavattati, aṅgulantarikāhi udakadhārā pavattati. Aṅgulantarikāhi aggikkhandho pavattati, aṅgulaṅgulehi udakadhārā pavattati…pe… ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattati. Lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattati – channaṃ vaṇṇānaṃ nīlānaṃ pītakānaṃ lohitakānaṃ odātānaṃ mañjiṭṭhānaṃ pabhassarānaṃ.

“What is the Tathāgata’s knowledge of the Twin Miracle? Here, the Tathāgata performs the Twin Miracle, which is unshared with his disciples: from the upper part of his body a mass of fire issues forth, while from the lower part a stream of water issues forth. From the lower part of his body a mass of fire issues forth, while from the upper part a stream of water issues forth… From the front part of his body a mass of fire issues forth, while from the back part a stream of water issues forth. From the back part of his body a mass of fire issues forth, while from the front part a stream of water issues forth… From his right eye a mass of fire issues forth, while from his left eye a stream of water issues forth. From his left eye a mass of fire issues forth, while from his right eye a stream of water issues forth… From his right ear-hole a mass of fire issues forth, while from his left ear-hole a stream of water issues forth. From his left ear-hole a mass of fire issues forth, while from his right ear-hole a stream of water issues forth… From his right nostril a mass of fire issues forth, while from his left nostril a stream of water issues forth. From his left nostril a mass of fire issues forth, while from his right nostril a stream of water issues forth… From his right shoulder a mass of fire issues forth, while from his left shoulder a stream of water issues forth. From his left shoulder a mass of fire issues forth, while from his right shoulder a stream of water issues forth… From his right hand a mass of fire issues forth, while from his left hand a stream of water issues forth. From his left hand a mass of fire issues forth, while from his right hand a stream of water issues forth… From his right side a mass of fire issues forth, while from his left side a stream of water issues forth. From his left side a mass of fire issues forth, while from his right side a stream of water issues forth… From his right foot a mass of fire issues forth, while from his left foot a stream of water issues forth. From his left foot a mass of fire issues forth, while from his right foot a stream of water issues forth… From each finger a mass of fire issues forth, and from the spaces between the fingers a stream of water issues forth. From the spaces between the fingers a mass of fire issues forth, and from each finger a stream of water issues forth… From each and every hair a mass of fire issues forth, and from each and every hair a stream of water issues forth. From each and every pore a mass of fire issues forth, and from each and every pore a stream of water issues forth—of six colors: blue, yellow, red, white, crimson, and radiant.”

‘‘Bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā, idaṃ tathāgatassa yamakapāṭihīre ñāṇanti veditabbaṃ’’.

The Blessed One walks, while the created one stands or sits or reclines. The Blessed One stands, while the created one walks or sits or reclines. The Blessed One sits, while the created one walks or stands or reclines. The Blessed One reclines, while the created one walks or stands or sits. The created one walks, while the Blessed One stands or sits or reclines. The created one stands, while the Blessed One walks or sits or reclines. The created one sits, while the Blessed One walks or stands or reclines. The created one reclines, while the Blessed One walks or stands or sits. This should be known as the Tathāgata’s knowledge regarding the Twin Miracle.

Tassa pana bhagavato tejokasiṇasamāpattivasena uparimakāyato aggikkhandho pavattati. Āpokasiṇasamāpattivasena heṭṭhimakāyato udakadhārā pavattatīti puna udakadhārāya pavattaṭṭhānato aggikkhandho pavattati, aggikkhandhassa pavattaṭṭhānato udakadhārā pavattatīti dassetuṃ, ‘‘heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattatī’’ti vuttanti veditabbā. Eseva nayo sesapadesupi. Aggikkhandho panettha udakadhārāya asammissova ahosi. Tathā udakadhārā aggikkhandhena. Rasmīsu pana dutiyā dutiyā rasmi purimāya purimāya yamakā viya ekakkhaṇe pavattati. Dvinnañca cittānaṃ ekakkhaṇe pavatti nāma [Pg.48] natthi, buddhānaṃ pana bhavaṅgaparivāsassa lahukatāya pañcahākārehi ciṇṇavasitāya etā rasmiyo ekakkhaṇe viya pavattanti, tassā pana rasmiyā āvajjanaparikammādhiṭṭhānāni visuṃyeva. Nīlarasmiatthāya hi bhagavā nīlakasiṇaṃ samāpajjati. Pītarasmiādīnaṃ atthāya pītakasiṇādīni samāpajjati.

Moreover, for that Blessed One, by the power of the fire-kasiṇa attainment, a mass of fire issues forth from the upper part of his body. By the power of the water-kasiṇa attainment, a stream of water issues forth from the lower part of his body. Furthermore, to show that a mass of fire issues forth from the place where the stream of water issued forth, and a stream of water issues forth from the place where the mass of fire issued forth, it was said: ‘From the lower part of the body a mass of fire issues forth, and from the upper part of the body a stream of water issues forth.’ Thus it should be understood. This same method should be understood in the remaining instances as well. Here, the mass of fire was indeed unmixed with the stream of water. Likewise, the stream of water was unmixed with the mass of fire. As for the rays, however, each successive ray issues forth simultaneously with each preceding one, like a pair. And there is indeed no arising of two consciousnesses in a single moment; but for the Buddhas, due to the swiftness of the turning of the life-continuum and the mastery cultivated in five ways, these rays issue forth as if in a single moment. However, for each of those rays, the adverting, preliminary work, and determination are indeed distinct. For the sake of the blue ray, the Blessed One attains the blue kasiṇa. For the sake of the yellow ray and so forth, he attains the yellow kasiṇa and so forth.

Evaṃ bhagavato yamakapāṭihīre kayiramāne sakalassāpi dasasahassacakkavāḷassa alaṅkārakaraṇakālo viya ahosi. Tena vuttaṃ –

Thus, while the Twin Miracle was being performed by the Blessed One, it was as if it were a time for adorning the entire ten-thousand world-system. Therefore, it was said:

9.

9.

‘‘Sattuttamo anadhivaro vināyako, satthā ahū devamanussapūjito;

Mahānubhāvo satapuññalakkhaṇo, dassesi accherakaṃ pāṭihīra’’nti.

“The supreme being, the unsurpassed, the guide, the Teacher, was he, honored by devas and humans. Of great power, possessing the marks of a hundred merits, he displayed a wondrous miracle.”

Tattha sattuttamoti attano sīlādīhi guṇehi sabbesu sattesu uttamo pavaro seṭṭhoti sattuttamo, sattānaṃ vā uttamo sattuttamo. Sattanti hi ñāṇassa nāmaṃ, tena dasabalacatuvesārajjachaasādhāraṇañāṇasaṅkhātena sattena seṭṭho uttamoti sattuttamo, samānādhikaraṇavasena satto uttamoti vā sattuttamo. Yadi evaṃ ‘‘uttamasatto’’ti vattabbaṃ uttama-saddassa pubbanipātapāṭhato. Na panesa bhedo aniyamato bahulavacanato ca naruttamapurisuttamanaravarādi-saddā viya daṭṭhabbo. Atha vā sattaṃ uttamaṃ yassa so sattuttamo, idhāpi ca uttama-saddassa pubbanipāto bhavati. Uttamasattoti visesanassa pubbanipātapāṭhato ‘‘cittagū paddhagū’’ti ettha viyāti nāyaṃ doso. Ubhayavisesanato vā āhitaggiādipāṭho viya daṭṭhabbo. Vināyakoti bahūhi vinayanūpāyehi satte vineti dametīti vināyako. Satthāti diṭṭhadhammikasamparāyikatthehi yathārahaṃ satte anusāsatīti satthā. Ahūti ahosi. Devamanussapūjitoti dibbehi pañcakāmaguṇehi dibbanti kīḷantīti devā. Manassa ussannattā manussā, devā ca manussā ca devamanussā, devamanussehi [Pg.49] pūjito devamanussapūjito. Pupphādipūjāya ca paccayapūjāya ca pūjito, apacitoti attho. Kasmā pana devamanussānameva gahaṇaṃ kataṃ, nanu bhagavā tiracchānagatehipi āravāḷakāḷāpalāladhanapālapālileyyakanāgādīhi sātāgirāḷavakahemavatasūcilomakharalomayakkhādīhi vinipātagatehipi pūjitoyevāti? Saccamevetaṃ, ukkaṭṭhaparicchedavasena sabbapuggalaparicchedavasena cetaṃ vuttanti veditabbaṃ. Mahānubhāvoti mahatā buddhānubhāvena samannāgato. Satapuññalakkhaṇoti anantesu cakkavāḷesu sabbe sattā ekekaṃ puññakammaṃ satakkhattuṃ kareyyuṃ ettakehi janehi katakammaṃ bodhisatto sayameva ekako sataguṇaṃ katvā nibbatto. Tasmā ‘‘satapuññalakkhaṇo’’ti vuccati. Keci pana ‘‘satena satena puññakammena nibbattaekekalakkhaṇo’’ti vadanti. ‘‘Evaṃ sante yo koci buddho bhaveyyā’’ti taṃ aṭṭhakathāsu paṭikkhittaṃ. Dassesīti sabbesaṃ devamanussānaṃ ativimhayakaraṃ yamakapāṭihāriyaṃ dassesi.

Therein, as to `sattuttamo`: because of his own virtues such as morality, he is supreme, excellent, and highest among all beings; therefore, he is `sattuttamo`. Or, he is the supreme among beings, `sattuttamo`. Indeed, `satta` is a name for knowledge; because of that knowledge—designated as the ten powers, the four confidences, and the six unique knowledges—he is supreme and highest; therefore, he is `sattuttamo`. Or, based on a karmadhāraya compound, 'knowledge is supreme,' thus `sattuttamo`. If so, it should be stated as `uttamasatto` due to the prior placement of the word `uttama`. However, this distinction is not fixed, due to irregularity and common usage, and should be seen like words such as `naruttama`, `purisuttama`, and `naravara`. Alternatively, he for whom knowledge is supreme is `sattuttamo`. Here too, the prior placement of the word `uttama` would occur, resulting in `uttamasatto` due to the rule of prior placement of the qualifier, but as in the case of `cittagū paddhagū`, this is not a fault. Or, it should be seen like the reading `āhitaggi`, due to both being qualifiers. As to `vināyako`: because he trains and tames beings with many means of discipline, he is the `vināyako` (Trainer). As to `satthā`: because he instructs beings appropriately in matters concerning the present life and future lives, he is the `satthā` (Teacher). `Ahū` means 'he was'. As to `devamanussapūjito` (worshipped by devas and humans): because they sport and play with the five divine strands of sensual pleasure, they are `devā` (devas). Because of the elevation of their minds, they are `manussā` (humans). `Devā` and `manussā` are `devamanussā`. Worshipped by devas and humans is `devamanussapūjito`. The meaning is that he was worshipped and honored with offerings of flowers and requisites. But why is mention made of only devas and humans? Is not the Blessed One also worshipped by animals, such as the nāgas Āravāḷa, Kāḷa, and Apalāla, and the elephants Dhanapāla and Pālileyyaka, and by those fallen into a state of woe, such as the yakkhas Sātāgiri, Āḷavaka, Hemavata, Sūciloma, and Kharoloma? This is indeed true. However, it should be understood that this was stated for the purpose of specifying the most excellent beings and for encompassing all classes of individuals. As to `mahānubhāvo`: endowed with the great power of a Buddha. As to `satapuññalakkhaṇo` (possessing the mark of a hundred merits): If all beings in the infinite world-systems were to each perform a meritorious deed one hundred times, the Bodhisatta, by himself alone, was brought into being by performing a single deed that was a hundredfold greater in result. Therefore, he is called `satapuññalakkhaṇo`. Some, however, say he is 'one whose every single mark is produced by a hundred meritorious deeds.' This view is rejected in the commentaries with the reasoning: 'If this were so, anyone could become a Buddha.' As to `dassesī`: he displayed the twin miracle, which causes great wonder to all devas and humans.

Atha satthā ākāse pāṭihāriyaṃ katvā mahājanassa cittācāraṃ oloketvā tassa ajjhāsayānukūlaṃ dhammakathaṃ caṅkamanto kathetukāmo ākāse dasasahassacakkavāḷavitthataṃ sabbaratanamayaṃ ratanacaṅkamaṃ māpesi. Tena vuttaṃ –

Then the Teacher, having performed a miracle in the sky and observed the disposition of mind of the great multitude, wishing to deliver a Dhamma discourse suitable to their inclinations while walking to and fro, created in the sky a jeweled walkway extending over ten thousand world-systems, made entirely of all precious gems. Therefore, it was said:

10.

10.

‘‘So yācito devavarena cakkhumā, atthaṃ samekkhitvā tadā naruttamo;

Caṅkamaṃ māpayi lokanāyako, suniṭṭhitaṃ sabbaratananimmita’’nti.

“Requested by the excellent deva, the Seeing One, the Best of Men, having then considered the purpose, the Leader of the World caused a walkway to be created, well-finished, made of all gems.”

Tattha soti so satthā. Yācitoti paṭhamameva aṭṭhame sattāhe dhammadesanāya yācitoti attho. Devavarenāti sahampatibrahmunā. Cakkhumāti ettha cakkhatīti cakkhu, samavisamaṃ vibhāvayatīti attho. Taṃ pana cakkhu duvidhaṃ – ñāṇacakkhu, maṃsacakkhūti. Tattha ñāṇacakkhu pañcavidhaṃ – buddhacakkhu, dhammacakkhu, samantacakkhu, dibbacakkhu, paññācakkhūti. Tesu buddhacakkhu nāma āsayānusayañāṇañceva indriyaparopariyattañāṇañca, yaṃ ‘‘buddhacakkhunā lokaṃ volokento’’ti (dī. ni. 2.69; ma. ni. 1.283; 2.339; saṃ. ni. 1.172; mahāva. 9) āgataṃ. Dhammacakkhu nāma heṭṭhimā [Pg.50] tayo maggā tīṇi ca phalāni, yaṃ ‘‘virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti (dī. ni. 1.355; saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) āgataṃ. Samantacakkhu nāma sabbaññutaññāṇaṃ, yaṃ ‘‘tathūpamaṃ dhammamayaṃ, sumedha, pāsādamāruyha samantacakkhū’’ti (dī. ni. 2.70; ma. ni. 1.282; 2.338; saṃ. ni. 1.172; mahāva. 8) āgataṃ. Dibbacakkhu nāma ālokavaḍḍhanena uppannābhiññācittena sampayuttañāṇaṃ, yaṃ ‘‘dibbena cakkhunā visuddhenā’’ti (ma. ni. 1.148, 284, 385, 432; 2.341; 3.82, 261; mahāva. 10) āgataṃ. Paññācakkhu nāma ‘‘cakkhuṃ udapādi, ñāṇaṃ udapādī’’ti (saṃ. ni. 5.1082; mahāva. 15; kathā. 405; paṭi. ma. 2.30) ettha pubbenivāsādiñāṇaṃ paññācakkhūti āgataṃ.

Herein, 'so' refers to that Teacher. 'Requested' means that he was asked for the very first time in the eighth week to teach the Dhamma; this is the meaning. 'By the excellent deva' refers to Brahmā Sahampati. Regarding 'Cakkhumā': herein, 'cakkhu' (eye) is so called because it sees (cakkhati); the meaning is that it makes clear the even and the uneven. That eye, however, is of two kinds: the wisdom-eye and the fleshly eye. Among these, the wisdom-eye is fivefold: the Buddha-eye, the Dhamma-eye, the all-embracing eye, the divine-eye, and the wisdom-eye. Among them, the Buddha-eye is the knowledge of dispositions and underlying tendencies and the knowledge of the maturity of others' faculties, as comes in the passage: 'Surveying the world with the Buddha-eye.' The Dhamma-eye is the three lower paths and the three fruits, as comes in the passage: 'The stainless, immaculate Dhamma-eye arose.' The all-embracing eye is the knowledge of omniscience, as comes in the passage: 'O wise one, having ascended the palace made of Dhamma, you who are all-seeing.' The divine-eye is the knowledge associated with the mind of supernormal knowledge arising from the extension of light, as comes in the passage: 'With the divine eye, purified.' The wisdom-eye: in the passage, 'The eye arose, knowledge arose,' the knowledge of past lives and so on is called the wisdom-eye, as it is said.

Maṃsacakkhu nāma ‘‘cakkhuñca paṭicca rūpe cā’’ti (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 2.43; 4.60; kathā. 465, 467) ettha pasādamaṃsacakkhu vuttaṃ (dī. ni. aṭṭha. 1.213). Taṃ pana duvidhaṃ – sasambhāracakkhu pasādacakkhūti. Tesu yvāyaṃ akkhikūpake akkhipattakehi parivārito maṃsapiṇḍo yattha catasso dhātuyo vaṇṇagandharasojā sambhavo jīvitaṃ bhāvo cakkhupasādo kāyapasādoti saṅkhepato terasa sambhārā honti. Vitthārato pana sambhavamānāni catusamuṭṭhānāni chattiṃsa jīvitaṃ bhāvo cakkhupasādo kāyapasādoti ime kammasamuṭṭhānā cattāro cāti sasambhārā honti, idaṃ sasambhāracakkhu nāma. Yaṃ pana setamaṇḍalaparicchinnena kaṇhamaṇḍalena parivārite diṭṭhamaṇḍale sanniviṭṭhaṃ rūpadassanasamatthaṃ pasādamattaṃ, idaṃ pasādacakkhu nāma. Sabbāni panetāni ekavidhāni aniccato saṅkhatato, duvidhāni sāsavānāsavato lokiyalokuttarato, tividhāni bhūmito upādiṇṇattikato, catubbidhāni ekantaparittaappamāṇāniyatārammaṇato, pañcavidhāni rūpanibbānārūpasabbārammaṇānārammaṇavasena, chabbidhāni honti buddhacakkhādivasena. Iccevametāni vuttappakārāni cakkhūni assa bhagavato santīti bhagavā cakkhumāti vuccati. Atthaṃ samekkhitvāti caṅkamaṃ māpetvā, dhammadesanānimittaṃ devamanussānaṃ hitatthaṃ upaparikkhitvā upadhāretvāti adhippāyo. Māpayīti māpesi. Lokanāyakoti saggamokkhābhimukhaṃ lokaṃ nayatīti lokanāyako. Suniṭṭhitanti suṭṭhu niṭṭhitaṃ, pariyositanti attho. Sabbaratananimmitanti dasavidharatanamayaṃ.

The 'fleshly eye' is so called in the passage: 'the eye and dependent on forms...' Here, the sensitive fleshly eye is spoken of. That, however, is twofold: the eye with its components and the sensitive eye. Among these, there is that mass of flesh in the eye socket, surrounded by the eyelids, wherein are the four primary elements, color, odor, taste, nutritive essence, origin, vitality, the faculty of sex, eye-sensitivity, and body-sensitivity—in brief, there are thirteen components. In detail, however, there are thirty-six phenomena arising from the four causes, and these four—vitality, the faculty of sex, eye-sensitivity, and body-sensitivity—arise from kamma; these are the components. This is called the eye with its components. As for that mere sensitivity which is situated in the pupil, surrounded by the iris which is defined by the sclera, and is capable of seeing visible forms—this is called the sensitive eye. All these eyes are of one kind with respect to being impermanent and conditioned; of two kinds with respect to being with or without taints, and being mundane or supramundane; of three kinds with respect to plane and the triad of appropriation; of four kinds with respect to the object, as being exclusively limited, immeasurable, with a fixed or unfixed object; of five kinds by way of having as object: form, Nibbāna, the formless, all objects, or no object; and of six kinds by way of the Buddha-eye and so on. Thus, because the Blessed One has these eyes of the aforementioned kinds, he is called the 'One with Vision'. 'Having considered the meaning' means: having created a walking path, and having examined and considered the welfare of devas and humans as the reason for teaching the Dhamma; this is the intention. 'Māpayī' means 'he caused to be made'. 'Leader of the world' means: because he leads the world towards heaven and liberation, he is the Leader of the World. 'Well-established' means 'thoroughly established', 'concluded'; that is the meaning. 'Made of all jewels' means made of the ten kinds of jewels.

Idāni [Pg.51] bhagavato tividhapāṭihāriyasampattidassanatthaṃ –

Now, for the purpose of showing the Blessed One's accomplishment of the threefold marvel –

11.

11.

‘‘Iddhī ca ādesanānusāsanī, tipāṭihīre bhagavā vasī ahu;

Caṅkamaṃ māpayi lokanāyako, suniṭṭhitaṃ sabbaratananimmita’’nti. – vuttaṃ;

“Psychic power, mind-reading, and instruction: in these three miracles the Blessed One was a master. The Leader of the World created in the sky a promenade, with an expanse of ten thousand world-systems, perfectly finished, and made of all gems.” – it is said.

Tattha iddhīti iddhividhaṃ iddhipāṭihāriyaṃ nāma. Taṃ pana ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hotītiādinayappavattaṃ (dī. ni. 1.239; ma. ni. 1.147; paṭi. ma. 3.10). Ādesanāti parassa cittācāraṃ ñatvā kathanaṃ ādesanāpāṭihāriyaṃ, taṃ sāvakānañca buddhānañca satatadhammadesanā. Anusāsanīti anusāsanipāṭihāriyaṃ, tassa tassa ajjhāsayānukūlamovādoti attho. Iti etāni tīṇi pāṭihāriyāni. Tattha iddhipāṭihāriyena anusāsanipāṭihāriyaṃ mahāmoggallānassa āciṇṇaṃ, ādesanāpāṭihāriyena anusāsanipāṭihāriyaṃ dhammasenāpatissa, anusāsanipāṭihāriyaṃ pana buddhānaṃ satatadhammadesanā. Tipāṭihīreti etesu tīsu pāṭihāriyesūti attho. Bhagavāti idaṃ guṇavisiṭṭhasattuttamagarugāravādhivacanaṃ. Vuttañhetaṃ porāṇehi –

Herein, 'psychic power' means the miracle of psychic power, namely, the various kinds of psychic power. It proceeds by methods such as, having been one, one becomes many; having been many, one becomes one, and so on. 'Mind-reading' means the miracle of mind-reading, which is knowing the state of another's mind and teaching the Dhamma; that is the unfailing teaching of the Dhamma for both disciples and Buddhas. 'Instruction' means the miracle of instruction, which is the giving of advice in accordance with the inclination of each individual; this is the meaning. Thus, these are the three miracles. Among them, performing the miracle of instruction through the miracle of psychic power was the practice of Mahāmoggallāna; performing the miracle of instruction through the miracle of mind-reading was the practice of the General of the Dhamma. The miracle of instruction, however, is the constant teaching of the Dhamma for the Buddhas. 'In the three miracles' means in these three miracles; this is the meaning. 'Bhagavā' is a term of respect for the supreme being who is distinguished by virtues and worthy of reverence. For this was stated by the ancients:

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

Garugāravayutto so, bhagavā tena vuccatī’’ti. (visuddhi. 1.142;

ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā;

pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā;

itivu. aṭṭha. nidānavaṇṇanā;

mahāni. aṭṭha. 50);

“The word 'Bhagavā' is excellent, the word 'Bhagavā' is supreme; He is a Teacher, endowed with that which is worthy of reverence, therefore He is called 'Bhagavā'.”

Vasīti etasmiṃ tividhepi pāṭihāriye vasippatto, ciṇṇavasīti attho. Vasiyo nāma pañca vasiyo – āvajjanasamāpajjanaadhiṭṭhānavuṭṭhānapaccavekkhaṇasaṅkhātā. Tatra yaṃ yaṃ jhānaṃ yathicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati āvajjanāya dandhāyitattaṃ natthīti sīghaṃ āvajjetuṃ samatthatā āvajjanavasī nāma. Tathā yaṃ yaṃ jhānaṃ yathicchakaṃ…pe… samāpajjati samāpajjanāya dandhāyitattaṃ natthīti sīghaṃ samāpajjanasamatthatā samāpajjanavasī nāma. Dīghaṃ kālaṃ ṭhapetuṃ samatthatā adhiṭṭhānavasī nāma. Tatheva lahuṃ vuṭṭhātuṃ samatthatā vuṭṭhānavasī nāma. Paccavekkhaṇavasī [Pg.52] pana paccavekkhaṇajavanāneva honti tāni āvajjanānantarāneva hutvā uppajjantīti āvajjanavasiyā eva vuttāni. Iti imāsu pañcasu vasīsu ciṇṇavasitā vasī nāma hoti. Tena vuttaṃ – ‘‘tipāṭihīre bhagavā vasī ahū’’ti.

'Mastery' (vasī) means one who has attained mastery in this threefold miracle; the meaning is 'one who has practiced mastery.' There are five masteries, namely: those designated as adverting, attaining, determining, emerging, and reviewing. Among them, the ability to swiftly advert to any jhāna one wishes, as much as one wishes, for as long as one wishes, without any slowness in adverting, is called mastery in adverting. Similarly, the ability to swiftly attain any jhāna one wishes... and so on... without any slowness in attaining, is called mastery in attaining. The ability to sustain it for a long time is called mastery in determining. Likewise, the ability to emerge quickly is called mastery in emerging. As for mastery in reviewing, it consists only of reviewing impulsion-moments; since these arise immediately after adverting, they are spoken of within the mastery of adverting itself. Thus, the state of having practiced mastery in these five masteries is called 'mastery.' Therefore, it is said: 'The Blessed One was a master in the threefold miracle.'

Idāni tassa ratanacaṅkamassa nimmitavidhānassa dassanatthaṃ –

Now, to show the method of creation of that jeweled promenade—

12.

12.

‘‘Dasasahassīlokadhātuyā, sinerupabbatuttame;

Thambheva dassesi paṭipāṭiyā, caṅkame ratanāmaye’’ti. – ādigāthāyo vuttā;

The verses beginning with the following were spoken: 'In the ten-thousandfold world-system, upon the supreme Sineru mountains, having made them like pillars in succession, he revealed a jeweled promenade.'

Tattha dasasahassīlokadhātuyāti dasasu cakkavāḷasahassesu. Sinerupabbatuttameti mahāmerusaṅkhāte seṭṭhapabbate. Thambhevāti thambhe viya dasacakkavāḷasahassesu ye sinerupabbatā, te paṭipāṭiyā ṭhite suvaṇṇathambhe viya katvā tesaṃ upari caṅkamaṃ māpetvā dassesīti attho. Ratanāmayeti ratanamaye.

Herein, 'in the ten-thousandfold world-system' means in ten thousand world-systems. 'Upon the supreme Sineru mountains' means on the foremost mountain designated as Mahāmeru. 'Like pillars' means: having made the Sineru mountains that are in the ten thousand world-systems stand in succession like golden pillars, and having created a promenade above them, he revealed it—this is the meaning. 'Jeweled' means made of jewels.

13. Dasasahassī atikkammāti ratanacaṅkamaṃ pana bhagavā māpento tassa ekaṃ koṭiṃ sabbapariyantaṃ pācīnacakkavāḷamukhavaṭṭiṃ ekaṃ koṭiṃ pacchimacakkavāḷamukhavaṭṭiṃ atikkamitvā ṭhitaṃ katvā māpesi. Tena vuttaṃ –

13. Regarding 'having surpassed the ten-thousandfold': when the Blessed One was creating the jeweled promenade, he created it such that it stood surpassing the rim of the eastern world-system at one end, its final boundary, and surpassing the rim of the western world-system at the other end. Therefore, it was said:

‘‘Dasasahassī atikkamma, caṅkamaṃ māpayī jino;

Sabbasoṇṇamayā passe, caṅkame ratanāmaye’’ti.

“Having surpassed the ten-thousandfold world-system, the Conqueror created a promenade; on that jeweled promenade, the sides were entirely of gold.”

Tattha jinoti kilesārijayanato jino. Sabbasoṇṇamayā passeti tassa pana evaṃ nimmitassa caṅkamassa ubhayapassesu suvaṇṇamayā paramaramaṇīyā mariyādabhūmi ahosi, majjhe maṇimayāti adhippāyo.

Herein, 'Jina' means one who has conquered the enemy of the defilements. 'The sides were entirely of gold' means that on both sides of that promenade thus created, there was a supremely delightful boundary-ground made of gold, while the middle was made of gems—this is the intention.

14. Tulāsaṅghāṭāti tulāyugaḷā, tā nānāratanamayāti veditabbā. Anuvaggāti anurūpā. Sovaṇṇaphalakatthatāti sovaṇṇamayehi phalakehi atthatā, tulāsaṅghātānaṃ upari suvaṇṇamayo padaracchadoti attho. Vedikā sabbasovaṇṇāti vedikā pana sabbāpi suvaṇṇamayā, yā panesā caṅkamanaparikkhepavedikā, sā ekāva aññehi ratanehi asammissāti attho. Dubhato passesu nimmitāti ubhosu passesu nimmitā. Da-kāro padasandhikaro.

14. 'Pairs of beams' means pairs of rafters; they should be known as made of various jewels. 'Suitable' means fitting. 'Covered with golden planks' means laid with golden planks; the meaning is that above the pairs of beams there is a golden roof-covering. 'The railing entirely of gold' means that the railing was entirely of gold; the meaning is that this railing enclosing the promenade was of a single kind, unmixed with other jewels. 'Created on both sides' means created on both sides. The letter 'da' is for euphonic conjunction.

15. Maṇimuttāvālukākiṇṇāti [Pg.53] maṇimuttāmayavālukākiṇṇā. Atha vā maṇayo ca muttā ca vālukā ca maṇimuttāvālukā. Tāhi maṇimuttāvālukāhi ākiṇṇā santhatāti maṇimuttāvālukākiṇṇā. Nimmitoti iminākārena nimmito kato. Ratanāmayoti sabbaratanamayo, caṅkamoti attho. Obhāseti disā sabbāti sabbāpi dasa disā obhāseti pakāseti. Sataraṃsīvāti sahassaraṃsiādicco viya. Uggatoti udito. Yathā pana abbhuggato sahassaraṃsi sabbāpi dasa disā obhāseti, evameva esopi sabbaratanamayo caṅkamo obhāsetīti attho.

15. 'Strewn with sand of gems and pearls' means strewn with sand made of gems and pearls. Alternatively, gems, pearls, and sand are 'gem-pearl-sand.' Because it was strewn and spread with this gem-pearl-sand, it is called 'strewn with sand of gems and pearls.' 'Created' means made in this manner. 'Made of jewels' means the promenade was made of all jewels; this is the meaning. 'It illuminates all directions' means it illuminates, it makes manifest, all ten directions. 'Like the one with a hundred rays' means like the sun with a thousand rays. 'Risen' means ascended. The meaning is that just as the risen sun with a thousand rays illuminates all ten directions, so too does this promenade made of all jewels illuminate them.

Idāni pana niṭṭhite caṅkame tattha bhagavato pavattidassanatthaṃ –

Now, the promenade being completed, to show the Blessed One's activity there—

16.

16.

‘‘Tasmiṃ caṅkamane dhīro, dvattiṃsavaralakkhaṇo;

Virocamāno sambuddho, caṅkame caṅkamī jino.

On that promenade, the wise one, endowed with the thirty-two excellent marks, the radiant Fully Awakened One, the Conqueror, walked upon the promenade.

17.

17.

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

Caṅkamane okiranti, sabbe devā samāgatā.

All the devas, having assembled, scatter divine Mandārava flowers, lotuses, and Pāricchattaka flowers upon the promenade.

18.

18.

‘‘Passanti taṃ devasaṅghā, dasasahassī pamoditā;

Namassamānā nipatanti, tuṭṭhahaṭṭhā pamoditā’’ti. – gāthāyo vuttā;

“The hosts of devas in the ten-thousandfold world-system see him, delighted; paying homage, they prostrate themselves, pleased and joyful, rejoicing.” – the verses were spoken.

Tattha dhīroti dhitiyutto. Dvattiṃsavaralakkhaṇoti suppatiṭṭhitapādatalādīhi dvattiṃsamahāpurisalakkhaṇehi samannāgatoti attho. Dibbanti devaloke bhavaṃ jātaṃ dibbaṃ. Pārichattakanti devānaṃ tāvatiṃsānaṃ koviḷārarukkhassa nissandena samantā yojanasataparimāṇo paramadassanīyo pāricchattakarukkho nibbatti. Yasmiṃ pupphite sakalaṃ devanagaraṃ ekasurabhigandhavāsitaṃ hoti, tassa kusumareṇuokiṇṇāni navakanakavimānāni piñjarāni hutvā khāyanti. Imassa pana pāricchattakarukkhassa pupphañca pāricchattakanti vuttaṃ. Caṅkame okirantīti tasmiṃ ratanacaṅkame avakiranti, tena vuttappakārena pupphena tasmiṃ caṅkame caṅkamamānaṃ bhagavantaṃ pūjentīti attho. Sabbe devāti kāmāvacaradevādayo devā. Tenāha ‘‘passanti taṃ devasaṅghā’’ti. Taṃ bhagavantaṃ ratanacaṅkamane caṅkamantaṃ sakesu ālayesupi passantīti attho. Dasasahassīti bhummatthe paccattavacanaṃ, dasasahassiyaṃ devasaṅghā taṃ passantīti attho. Pamoditāti pamuditā. Nipatantīti [Pg.54] sannipatanti. Tuṭṭhahaṭṭhāti pītivasena tuṭṭhahaṭṭhā. Pamoditāti idāni vattabbehi tāvatiṃsādidevehi saddhinti sambandho daṭṭhabbo, itarathā punaruttidosato na muccati. Atha vā pamoditā taṃ bhagavantaṃ passanti, tuṭṭhahaṭṭhā pamoditā tahiṃ tahiṃ sannipatantīti attho.

Herein, 'dhīro' means endowed with steadfastness. 'Dvattiṃsavaralakkhaṇo' means endowed with the thirty-two excellent marks of a great man, such as well-established feet, and so on; this is the meaning. 'Dibbaṃ' means heavenly: what is in the deva world, what is born there, is 'heavenly'. 'Pārichattakaṃ': As a result of the Koviḷāra tree of the Tāvatiṃsa devas, the Pāricchattaka tree, one hundred yojanas in measure all around and supremely beautiful to see, came into being. When it blooms, the entire city of the devas is perfumed with a single fragrant scent, and the new golden mansions, strewn with its pollen, appear tawny. And the flower of this Pāricchattaka tree is also called 'pāricchattaka'. 'Caṅkame okiranti' means they scatter them on that jeweled promenade; with that flower of the aforesaid kind, they worship the Blessed One who is walking on that promenade—this is the meaning. 'Sabbe devā' means the devas, beginning with the sense-sphere devas. Therefore, it was said, “the hosts of devas see him.” The meaning is that they see that Blessed One walking on the jeweled promenade even while in their own abodes. 'Dasasahassī' is a nominative singular in the sense of the locative; the meaning is that the hosts of devas in the ten-thousandfold world-system see him. 'Pamoditā' means delighted. 'Nipatanti' means they assemble. 'Tuṭṭhahaṭṭhā' means joyful and glad-hearted by way of rapture. As for 'pamoditā', the connection should be seen with the Tāvatiṃsa and other devas who are about to be mentioned; otherwise, it is not free from the fault of repetition. Alternatively, the meaning is: being delighted, they see the Blessed One; joyful and glad-hearted, delighted, they assemble here and there.

Idāni ye passiṃsu ye sannipatiṃsu, te sarūpato dassetuṃ –

Now, to show specifically those who saw and those who assembled—

19.

19.

‘‘Tāvatiṃsā ca yāmā ca, tusitā cāpi devatā;

Nimmānaratino devā, ye devā vasavattino;

Udaggacittā sumanā, passanti lokanāyakaṃ.

“The Tāvatiṃsa devas and the Yāma devas, and also the Tusita devas; the Nimmānarati devas, and the devas who are Vasavattī; with uplifted hearts and joyful minds, they behold the Leader of the World.”

20.

20.

‘‘Sadevagandhabbamanussarakkhasā, nāgā supaṇṇā atha vāpi kinnarā;

Passanti taṃ lokahitānukampakaṃ, nabheva accuggatacandamaṇḍalaṃ.

“Gods, gandhabbas, humans, ogres, nāgas, supaṇṇas, and also kinnaras; they see him, compassionate for the welfare of the world, like the orb of the moon risen high in the sky.”

21.

21.

‘‘Ābhassarā subhakiṇhā, vehapphalā akaniṭṭhā ca devatā;

Susuddhasukkavatthavasanā, tiṭṭhanti pañjalīkatā.

“The Ābhassarā, the Subhakiṇhā, the Vehapphalā, and the Akaniṭṭhā devas, clad in perfectly pure white garments, stand with their hands joined in reverence.”

22.

22.

‘‘Muñcanti pupphaṃ pana pañcavaṇṇikaṃ, mandāravaṃ candanacuṇṇamissitaṃ;

Bhamenti celāni ca ambare tadā, aho jino lokahitānukampako’’ti. –

“Then they release five-colored flowers, mandārava mixed with sandalwood powder, and they wave cloths in the sky, saying: ‘Oh, the Conqueror, compassionate for the welfare of the world!’”

Imā gāthāyo vuttā.

These verses were spoken.

Tattha udaggacittāti pītisomanassavasena udaggacittā. Sumanāti udaggacittattā eva sumanā. Lokahitānukampakanti lokahitañca lokānukampakañca. Lokahitena vā anukampakaṃ lokahitānukampakaṃ. Nabheva accuggatacandamaṇḍalanti ettha ākāse abhinavoditaṃ paripuṇṇaṃ sabbopaddavavinimuttaṃ saradasamaye candamaṇḍalaṃ viya buddhasiriyā virocamānaṃ nayanānandakaraṃ passantīti attho.

Herein, 'udaggacittā' means: with minds uplifted by the power of joy and gladness. 'Sumanā' means: glad, precisely because their minds are uplifted. 'Lokahitānukampakaṃ' means: for the welfare of the world and compassionate towards the world. Or, compassionate through the welfare of the world is 'lokahitānukampakaṃ'. Herein, as to 'nabheva accuggatacandamaṇḍalaṃ', the meaning is: they see him, who is shining with the Buddha's splendor and causing delight to the eyes, like the orb of the moon in the autumn season, newly risen in the sky, full, and free from all calamities.

Ābhassarāti ukkaṭṭhaparicchedavasena vuttaṃ. Parittābhaappamāṇābhaābhassarāparittamajjhimapaṇītabhedena dutiyajjhānenābhinibbattā sabbeva gahitāti [Pg.55] veditabbā. Subhakiṇhāti idaṃ ukkaṭṭhaparicchedavaseneva vuttaṃ, tasmā parittasubhaappamāṇasubhasubhakiṇhāparittādibhedena tatiyajjhānena nibbattā sabbeva gahitāti veditabbā. Vehapphalāti vipulā phalāti vehapphalā. Te catutthajjhānanibbattā asaññasattehi ekatalavāsino. Heṭṭhā pana paṭhamajjhānanibbattā brahmakāyikādayo dassitā. Tasmā idha na dassitā. Cakkhusotānamabhāvato asaññasattā ca arūpino ca idha na uddiṭṭhā. Akaniṭṭhā ca devatāti idhāpi ukkaṭṭhaparicchedavaseneva vuttaṃ. Tasmā avihātappasudassāsudassiakaniṭṭhasaṅkhātā pañcapi suddhāvāsā gahitāti veditabbā. Susuddhasukkavatthavasanāti suṭṭhu suddhāni susuddhāni sukkāni odātāni. Susuddhāni sukkāni vatthāni nivatthāni ceva pārutāni ca yehi te susuddhasukkavatthavasanā, paridahitaparisuddhapaṇḍaravatthāti attho. ‘‘Susuddhasukkavasanā’’tipi pāṭho. Pañjalīkatāti katapañjalikā kamalamakulasadisaṃ añjaliṃ sirasi katvā tiṭṭhanti.

'Ābhassarā' is said with reference to the highest distinction. It should be understood that all brahmas produced by the second jhāna—with its distinctions of minor, medium, and sublime—are included, namely, the Parittābha, Appamāṇābha, and Ābhassarā. This 'Subhakiṇhā' is also said with reference to the highest distinction. Therefore, it should be understood that all brahmas produced by the third jhāna—with its distinctions of minor and so forth—are included, namely, the Parittasubha, Appamāṇasubha, and Subhakiṇhā. 'Vehapphalā' are those of abundant fruit (vipulā phalā). They are produced by the fourth jhāna and dwell in the same plane as the non-percipient beings. Previously, the Brahmakāyika and others produced by the first jhāna were shown; therefore, they are not shown here. The non-percipient beings and the formless beings are not listed here due to the absence of eyes and ears. 'Akaniṭṭhā ca devatā' is also said here with reference to the highest distinction. Thus, it should be understood that all five Pure Abodes—Avihā, Atappā, Sudassā, Sudassī, and Akaniṭṭhā—are included. 'Susuddhasukkavatthavasanā' means those by whom exceedingly pure and white garments are worn as both undergarments and outer robes; the meaning is 'having worn perfectly pure, white garments'. There is also the reading 'Susuddhasukkavasanā'. 'Pañjalīkatā' means they stand having made an añjali gesture like a lotus bud and placed it on their heads.

Muñcantīti okiranti. Pupphaṃ panāti kusumaṃ pana. ‘‘Pupphāni vā’’tipi pāṭho, vacanavipariyāso daṭṭhabbo, attho panassa soyeva. Pañcavaṇṇikanti pañcavaṇṇaṃ – nīlapītalohitodātamañjiṭṭhakavaṇṇavasena pañcavaṇṇaṃ. Candanacuṇṇamissitanti candanacuṇṇena missitaṃ. Bhamenti celānīti bhamayanti vatthāni. Aho jino lokahitānukampakoti ‘‘aho jino lokahito aho ca lokahitānukampako aho kāruṇiko’’ti evamādīni thutivacanāni uggirantā. Muñcanti pupphaṃ bhamayanti celānīti sambandho.

'Muñcanti' means they scatter. 'Pupphaṃ pana' means flowers indeed. There is also a variant reading, 'pupphāni vā'; a change of number should be understood, but its meaning is the same. 'Pañcavaṇṇikaṃ' means five-colored—five-colored by way of blue, yellow, red, white, and madder. 'Candanacuṇṇamissitaṃ' means mixed with sandalwood powder. 'Bhamenti celāni' means they wave their garments. 'Aho jino lokahitānukampako' refers to their uttering praises such as, “Ah, the Victor, benefactor of the world! Ah, compassionate for the welfare of the world! Ah, merciful!” The connection is that they release flowers and wave cloths while uttering these praises.

Idāni tehi payuttāni thutivacanāni dassetuṃ imā gāthāyo vuttā –

Now, to show the words of praise uttered by them, these verses were spoken:

23.

23.

‘‘Tuvaṃ satthā ca ketū ca, dhajo yūpo ca pāṇinaṃ;

Parāyano patiṭṭhā ca, dīpo ca dvipaduttamo.

“You are the teacher and the banner, the flag and the standard for beings; the refuge and the support, the lamp and the supreme among bipeds.”

24.

24.

‘‘Dasasahassīlokadhātuyā, devatāyo mahiddhikā;

Parivāretvā namassanti, tuṭṭhahaṭṭhā pamoditā.

“In the ten-thousand-world-system, deities of great psychic power surround and pay homage, delighted, joyful, and elated.”

25.

25.

‘‘Devatā devakaññā ca, pasannā tuṭṭhamānasā;

Pañcavaṇṇikapupphehi, pūjayanti narāsabhaṃ.

“Deities and celestial maidens, with serene and joyful minds, honor the bull among men with five-colored flowers.”

26.

26.

‘‘Passanti taṃ devasaṅghā, pasannā tuṭṭhamānasā;

Pañcavaṇṇikapupphehi, pūjayanti narāsabhaṃ.

Hosts of deities see him, with serene and joyful minds, honoring the bull among men with five-colored flowers.

27.

27.

‘‘Aho [Pg.56] acchariyaṃ loke, abbhutaṃ lomahaṃsanaṃ;

Na medisaṃ bhūtapubbaṃ, accheraṃ lomahaṃsanaṃ.

Ah, a wonder in the world, astounding, hair-raising! Never before has there been such a marvel, hair-raising.

28.

28.

‘‘Sakasakamhi bhavane, nisīditvāna devatā;

Hasanti tā mahāhasitaṃ, disvānaccherakaṃ nabhe.

Sitting in their own respective abodes, the deities laugh a great laugh, seeing the marvel in the sky.

29.

29.

‘‘Ākāsaṭṭhā ca bhūmaṭṭhā, tiṇapanthanivāsino;

Katañjalī namassanti, tuṭṭhahaṭṭhā pamoditā.

Those established in the sky and on the earth, those dwelling in grass and on pathways, with joined palms pay homage, delighted, joyful, and elated.

30.

30.

‘‘Yepi dīghāyukā nāgā, puññavanto mahiddhiko;

Pamoditā namassanti, pūjayanti naruttamaṃ.

Even the long-lived nāgas, meritorious and of great psychic power, rejoice and pay homage, honoring the highest of men.

31.

31.

‘‘Saṅgītiyo pavattenti, ambare anilañjase;

Cammanaddhāni vādenti, disvānaccherakaṃ nabhe.

They set forth musical performances in the sky, on the path of the wind; they play hide-covered drums, seeing the wonder in the sky.

32.

32.

‘‘Saṅkhā ca paṇavā ceva, athopi ḍiṇḍimā bahū;

Antalikkhasmiṃ vajjanti, disvānaccherakaṃ nabhe.

Conches and tabors, and also many kettledrums, sound in the atmosphere, seeing the wonder in the sky.

33.

33.

‘‘Abbhuto vata no ajja, uppajji lomahaṃsano;

Dhuvamatthasiddhiṃ labhāma, khaṇo no paṭipādito.

Indeed, a marvel has arisen for us today, causing our hair to stand on end; we shall surely attain the accomplishment of our purpose, for this opportune moment has been granted to us.

34.

34.

‘‘Buddhoti tesaṃ sutvāna, pīti uppajji tāvade;

Buddho buddhoti kathayantā, tiṭṭhanti pañjalīkatā.

Hearing the word ‘Buddha,’ joy arose in them at that very moment; uttering ‘Buddha, Buddha,’ they stand with hands clasped in reverence.

35.

35.

‘‘Hiṅkārā sādhukārā ca, ukkuṭṭhi sampahaṃsanaṃ;

Pajā ca vividhā gagane, vattanti pañjalīkatā.

There are sounds of approval and cries of ‘sādhu,’ shouts of joy and great rejoicing; and in the sky, various beings are present with hands clasped in reverence.

36.

36.

‘‘Gāyanti seḷenti ca vādayanti ca, bhujāni pothenti ca naccayanti ca;

Muñcanti pupphaṃ pana pañcavaṇṇikaṃ, mandāravaṃ candanacuṇṇamissitaṃ.

They sing and shout, they play music, they clap their arms, and they dance; they scatter five-colored flowers, Mandārava flowers mixed with sandalwood powder.

37.

37.

‘‘Yathā tuyhaṃ mahāvīra, pādesu cakkalakkhaṇaṃ;

Dhajavajirapaṭākā, vaḍḍhamānaṅkusācita’’nti.

Just as on your feet, O great hero, is the mark of the wheel, with banner, thunderbolt, and flag, adorned with the svastika and the goad.

Tattha idhalokaparalokahitatthaṃ sāsatīti satthā. Ketūti ketuno apacitikātabbaṭṭhena ketu viyāti ketu. Dhajoti indadhajo samussayaṭṭhena dassanīyaṭṭhena ca tuvaṃ dhajo viyāti dhajoti. Atha [Pg.57] vā yathā hi loke yassa kassaci dhajaṃ disvāva – ‘‘ayaṃ dhajo itthannāmassā’’ti dhajavā dhajīti paññāyati, evameva bhagavā paññānibbānādhigamāya bhagavantaṃ disvāva nibbānādhigamo paññāyati. Tena vuttaṃ – ‘‘dhajo yūpo cā’’ti. Kūṭadantasutte vuttānaṃ dānādiāsavakkhayañāṇapariyosānānaṃ sabbayāgānaṃ yajanatthāya samussito yūpo tuvanti attho. Parāyanoti paṭisaraṇaṃ. Patiṭṭhāti yathā mahāpathavī sabbapāṇīnaṃ ādhārabhāvena patiṭṭhā nissayabhūtā, evaṃ tuvampi patiṭṭhābhūtā. Dīpo cāti padīpo. Yathā caturaṅge tamasi vattamānānaṃ sattānaṃ āropito padīpo rūpasandassano hoti. Evaṃ avijjandhakāre vattamānānaṃ sattānaṃ paramatthasandassano padīpo tuvanti attho. Atha vā mahāsamudde bhinnanāvānaṃ sattānaṃ samuddadīpo yathā patiṭṭhā hoti, evaṃ tuvampi saṃsārasāgare alabbhaneyyapatiṭṭhe osīdantānaṃ pāṇīnaṃ dīpo viyāti dīpoti attho.

Therein, because He instructs for the benefit connected with this world and the next, He is the Teacher (satthā). As for ketu, He is like a banner in the sense of being worthy of reverence; therefore, He is called ketu. As for dhaja, You are like a flag, like Indra's banner, in the sense of being raised high and in the sense of being worthy of being seen; therefore, You are called dhaja. Or alternatively, just as in the world, upon seeing the flag of anyone whatsoever, the one who possesses the flag is known by the thought, “This is the flag of one with such-and-such a name”; even so, the Blessed One is for the attainment of wisdom and Nibbāna, and upon seeing the Blessed One, the attainment of Nibbāna is known. Therefore it is said: “a flag and a sacrificial post (yūpo).” The meaning is: You are the sacrificial post raised for the purpose of offering all the sacrifices mentioned in the Kūṭadanta Sutta, which begin with generosity and culminate in the knowledge of the destruction of the taints. As for parāyana, it is a refuge. As for patiṭṭhā, just as the great earth is a support and a reliance for all living beings by being their foundation, so too are You a support. As for dīpo, it is a lamp (padīpo). Just as a lamp, set up for beings existing in the four-fold darkness, reveals forms, even so, the meaning is: You are a lamp revealing the ultimate truth to beings existing in the darkness of ignorance. Or alternatively, just as an island in the great ocean is a support for beings whose ships are wrecked, even so, You are like an island for beings sinking in the ocean of saṃsāra where a support is unobtainable; this is the meaning of dīpo.

Dvipaduttamoti dvipadānaṃ uttamo dvipaduttamo, ettha pana niddhāraṇalakkhaṇassa abhāvato chaṭṭhīsamāsassa paṭisedho natthi, niddhāraṇalakkhaṇāya chaṭṭhiyā samāso paṭisiddho. Sammāsambuddho pana apadānaṃ dvipadānaṃ catuppadānaṃ bahuppadānaṃ rūpīnaṃ arūpīnaṃ saññīnaṃ asaññīnaṃ nevasaññīnāsaññīnaṃ uttamova. Kasmā panidha ‘‘dvipaduttamo’’ti vuttoti ce? Seṭṭhataravasena. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahuppadesupi nuppajjati. Ayaṃ dvipadesuyeva uppajjati. Kataradvipadesūti? Manussesu ceva devesu ca. Manussesu uppajjamāno tisahassimahāsahassilokadhātu vase kattuṃ samattho buddho hutvā nibbattati. Devesu uppajjamāno dasasahassilokadhātu vasavattī mahābrahmā hutvā nibbattati. So tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasena ‘‘dvipaduttamo’’ti vutto.

The best of bipeds (dvipaduttamo): dvipadānaṃ uttamo means 'the best of bipeds.' Here, however, since there is no characteristic of specification, there is no prohibition of the genitive compound; a compound with a genitive of specification is prohibited. The Perfectly Self-Enlightened One, indeed, is supreme among footless beings, bipeds, quadrupeds, many-footed beings, beings with form, formless beings, percipient beings, non-percipient beings, and those who are neither percipient nor non-percipient. If it is asked, 'But why is it said here, "the best of bipeds"?', it is because of being more excellent. For in this world, one who is excellent, when arising, does not arise among footless, quadruped, or many-footed beings. This one arises only among bipeds. Among which bipeds? Among humans and devas. When arising among humans, he is born as a Buddha, capable of bringing the three-thousand great-thousand world-system under his sway. When arising among devas, he is born as a Mahābrahmā, one who wields power over the ten-thousand world-system. That Mahābrahmā becomes his suitable attendant or his monastery attendant. Thus, because of being more excellent even than him, he is called 'the best of bipeds.'

Dasasahassilokadhātuyāti dasasahassisaṅkhātāya lokadhātuyā. Mahiddhikāti mahatiyā iddhiyā yuttā, mahānubhāvāti attho. Parivāretvāti bhagavantaṃ samantato parikkhipitvā. Pasannāti sañjātasaddhā. Narāsabhanti narapuṅgavaṃ. Aho acchariyanti ettha andhassa pabbatārohanaṃ viya niccaṃ na hotīti acchariyaṃ, accharāyogganti vā acchariyaṃ, ‘‘aho, idaṃ vimhaya’’nti accharaṃ paharituṃ yuttanti attho. Abbhutanti [Pg.58] abhūtapubbaṃ abhūtanti abbhutaṃ. Ubhayampetaṃ vimhayāvahassādhivacanaṃ. Lomahaṃsananti lomānaṃ uddhaggabhāvakaraṇaṃ. Na medisaṃ bhūtapubbanti na mayā īdisaṃ bhūtapubbaṃ, abbhutaṃ diṭṭhanti attho. Diṭṭhanti vacanaṃ āharitvā gahetabbaṃ. Accheranti acchariyaṃ.

“In the ten-thousandfold world system” means in a world system reckoned as ten thousand. “Of great psychic power” means possessed of great power, that is, of great influence. “Having surrounded” means having encircled the Blessed One on all sides. “With serene minds” means those in whom faith has arisen. “The bull among men” means the foremost of men. “Oh, a wonder!”: here, it is a wonder (acchariya) because, like a blind man climbing a mountain, it does not happen constantly; or, it is a wonder because it is worthy of a finger-snap (accharā). The meaning is that it is suitable to snap one's fingers, thinking, “Oh, this is astonishing!” “Astounding” (abbhuta) means it has not been before (abhūtapubbaṃ), therefore it is astounding. Both these are terms for something that causes astonishment. “Hair-raising” means causing the hairs to stand on end. “Never before has there been such for me” means, “Such an astounding thing has not been seen before by me.” The word “seen” should be supplied. “A marvel” (acchera) means a wonder (acchariya).

Sakasakamhi bhavaneti attano attano bhavane. Nisīditvānāti upavissa. Devatāti idaṃ pana vacanaṃ devānampi devadhītānampi sādhāraṇavacananti veditabbaṃ. Hasantitāti tā devatā mahāhasitaṃ hasanti, pītivasaṃ gatahadayatāya mihitamattaṃ akatvā aṭṭahāsaṃ hasantīti attho. Nabheti ākāse.

“Each in their own abode” means in one's own dwelling. “Having sat down” means having entered. The term “deities” should be understood as a common term for both male deities and female deities. “Laughing” means those deities laugh a great laugh; because their hearts were overcome by joy, not merely making a smile, they laughed a loud laugh—this is the meaning. “In the sky” means in the sky.

Ākāsaṭṭhāti ākāse vimānādīsu ṭhitā, eseva nayo bhūmaṭṭhesupi. Tiṇapanthanivāsinoti tiṇaggesu ceva panthesu ca nivāsino. Puññavantoti mahāpuññā. Mahiddhikāti mahānubhāvā. Saṅgītiyo pavattentīti devanāṭakasaṅgītiyo pavattenti, tathāgataṃ pūjanatthāya payujjantīti attho. Ambareti ākāse. Anilañjaseti anilapathe, ambarassa anekatthattā ‘‘anilañjase’’ti vuttaṃ, purimasseva vevacanaṃ. Cammanaddhānīti cammavinaddhāni. Ayameva vā pāṭho, devadundubhiyoti attho. Vādentīti vādayanti devatā.

“Those who stand in the sky” means standing in celestial mansions and the like in the sky; this same method applies to those on the ground. “Dwellers in grass and paths” means those who dwell on the tips of grass and on paths. “Full of merit” means possessing great merit. “Mighty ones” means possessing great power. “They conduct concerts” means they conduct divine dramas and musical gatherings for the purpose of honoring the Tathāgata—this is the meaning. “Ambara” means in the sky. “Anilañjase” means in the path of the wind; because the word for sky, `ambara`, has many meanings, it is said “anilañjase,” which is a synonym for the previous term. “Cammanaddhāni” means bound with hide. Or, this is the reading, meaning divine kettle-drums—this is the meaning. “Vādenti” means the deities play.

Saṅkhāti dhamanasaṅkhā. Paṇavāti tanumajjhaturiyavisesā. Ḍiṇḍimāti tiṇavākhuddakabheriyo vuccanti. Vajjantīti vādayanti. Abbhuto vata noti acchariyo vata nu. Uppajjīti uppanno. Lomahaṃsanoti lomahaṃsanakaro. Dhuvanti yasmā pana abbhuto ayaṃ satthā loke uppanno, tasmā dhuvaṃ avassaṃ atthasiddhiṃ labhāmāti adhippāyo. Labhāmāti labhissāma. Khaṇoti aṭṭhakkhaṇavirahito navamo khaṇoti attho. Noti amhākaṃ. Paṭipāditoti paṭiladdho.

“Saṅkhā” means a conch trumpet to be blown. “Paṇavā” means a particular musical instrument that is slender in the middle. “Ḍiṇḍimā” are said to be small drums. “Vajjanti” means they play. “Abbhuto vata no” means “Indeed, how wonderful!” “Uppajji” means has arisen. “Lomahaṃsano” means causing the hair of the body to stand on end. “Dhuvam”: because this marvelous Teacher has appeared in the world, therefore surely, undoubtedly, we shall attain the fulfillment of our goal—this is the intention. “Labhāma” means we shall attain. “Khaṇo” means the ninth moment, which is devoid of the eight inopportune moments—this is the meaning. “No” means for us. “Paṭipādito” means has been obtained.

Buddhoti tesaṃ sutvānāti buddhoti idaṃ vacanaṃ sutvā tesaṃ devānaṃ pañcavaṇṇā pīti udapādīti attho. Tāvadeti tasmiṃ kāle. Hiṅkārāti hiṅkārasaddā, hiṃhinti yakkhādayo pahaṭṭhakāle karonti. Sādhukārāti sādhukārasaddā ca pavattanti. Ukkuṭṭhīti ukkuṭṭhisaddo ca unnādasaddo cāti attho. Pajāti devādayo adhippetā. Keci ‘‘paṭākā vividhā gagane vattantī’’ti paṭhanti. Gāyantīti buddhaguṇapaṭisaṃyuttaṃ gītaṃ gāyanti.

“Buddhoti tesaṃ sutvānā” means: Upon hearing the word “Buddha,” five-colored joy arose in those devas—this is the meaning. “Tāvade” means at that time. “Hiṅkārā” means the sounds of “hiṅkāra,” which yakkhas and others make when delighted. “Sādhukārā” means the sounds of “sādhukāra” also arise. “Ukkuṭṭhī” means the sound of “ukkuṭṭhi” and the sound of uproar—this is the meaning. “Pajā” refers to devas and others. Some recite, “Various banners are waving in the sky.” “Gāyanti” means they sing songs connected with the virtues of the Buddha.

Seḷentīti [Pg.59] mukhena seḷitasaddaṃ karonti. Vādayantīti mahatī vipañcikāmakaramukhādayo vīṇā ca turiyāni ca tathāgatassa pūjanatthāya vādenti payojenti. Bhujāni pothentīti bhuje apphoṭenti. Liṅgavipariyāso daṭṭhabbo. Naccanti cāti aññe ca naccāpenti sayañca naccanti.

“Seḷenti” means they make a whistling sound with their mouths. “Vādayanti” means they play and employ large lutes, those with crocodile-shaped heads and so on, and other musical instruments to honor the Tathāgata. “Bhujāni pothenti” means they clap their arms. A reversal of gender is to be understood. “Naccanti cā” means they themselves dance and also cause others to dance.

Yathā tuyhaṃ mahāvīra, pādesu cakkalakkhaṇanti ettha yena pakārena yathā. Mahāvīriyena yogato mahāvīro. Pādesu cakkalakkhaṇanti tava ubhosu pādatalesu sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ cakkalakkhaṇaṃ sobhatīti attho. Cakka-saddo panāyaṃ sampattirathaṅgairiyāpathadānaratanadhammakhuracakkalakkhaṇādīsu dissati. ‘‘Cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) sampattiyaṃ dissati. ‘‘Cakkaṃva vahato pada’’ntiādīsu (dha. pa. 1) rathaṅge. ‘‘Catucakkaṃ navadvāra’’ntiādīsu (saṃ. ni. 1.29) iriyāpathe. ‘‘Dadaṃ bhuñja ca mā ca pamādo, cakkaṃ vattaya sabbapāṇina’’nti (jā. 1.7.149) ettha dāne. ‘‘Dibbaṃ cakkaratanaṃ pātubhūta’’nti (dī. ni. 2.243; 3.85; ma. ni. 3.256) ettha ratanacakke. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562; bu. vaṃ. 28.17) ettha pana dhammacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.1.104; 1.5.103) ettha khuracakke, paharaṇacakketi attho. ‘‘Pādatalesu cakkāni jātānī’’ti (dī. ni. 2.35; 3.200, 204; ma. ni. 2.386) ettha lakkhaṇe. Idhāpi lakkhaṇacakke daṭṭhabbo (ma. ni. aṭṭha. 1.148; a. ni. aṭṭha. 1.1.187; 2.4.8; paṭi. ma. aṭṭha. 2.2.44). Dhajavajirapaṭākā, vaḍḍhamānaṅkusācitanti dhajena ca vajirena ca paṭākāya ca vaḍḍhamānena ca aṅkusena ca ācitaṃ alaṅkataṃ parivāritaṃ pādesu cakkalakkhaṇanti attho. Cakkalakkhaṇe pana gahite sesalakkhaṇāni gahitāneva honti. Tathā asīti anubyañjanāni byāmappabhā ca. Tasmā tehi dvattiṃsamahāpurisalakkhaṇāsītianubyañjanabyāmappabhāhi samalaṅkato bhagavato kāyo sabbaphāliphullo viya pāricchattako vikasitapadumaṃ viya kamalavanaṃ vividharatanavicittaṃ viya navakanakatoraṇaṃ tārāmarīcivirājitamiva gaganatalaṃ ito cito ca vidhāvamānā vipphandamānā chabbaṇṇabuddharasmiyo muñcamāno ativiya sobhati.

“Yathā tuyhaṃ mahāvīra, pādesu cakkalakkhaṇaṃ” means: Here, “yathā” means in whatever manner. “Mahāvīra” means Great Hero, due to great exertion. “Pādesu cakkalakkhaṇaṃ” means the wheel-mark shines on both the soles of your feet—thousand-spoked, with rims and hubs, complete in every aspect—such is the meaning. The term “cakka” (wheel) is seen in various contexts: in success, chariot parts, modes of conduct, generosity, the jewel-wheel, the Dhamma-wheel, the razor-wheel, and the wheel-mark, among others. In success, it appears in passages such as: “Monks, there are these four wheels by which gods and humans…” (Aṅguttara Nikāya 4.31). In chariot parts: “Like the wheel of a moving chariot…” (Dhammapada 1). In modes of conduct: “With four wheels and nine gates…” (Saṃyutta Nikāya 1.29). In generosity: “Give, enjoy, and do not be heedless; turn the wheel for all beings…” (Jātaka 1.7.149). In the jewel-wheel: “The divine wheel-treasure appeared…” (Dīgha Nikāya 2.243; 3.85; Majjhima Nikāya 3.256). In the Dhamma-wheel: “The wheel I have set in motion…” (Sutta Nipāta 562; Buddhavaṃsa 28.17). In the razor-wheel: “For a man consumed by desire, a wheel spins on his head…” (Jātaka 1.1.104; 1.5.103)—here, it means a weapon-wheel, a striking wheel. In the wheel-mark: “Wheels are born on the soles of the feet…” (Dīgha Nikāya 2.35; 3.200, 204; Majjhima Nikāya 2.386). Here too, it should be understood as the wheel-mark (Majjhima Nikāya Aṭṭhakathā 1.148; Aṅguttara Nikāya Aṭṭhakathā 1.1.187; 2.4.8; Paṭisambhidāmagga Aṭṭhakathā 2.2.44). “Dhajavajirapaṭākā, vaḍḍhamānaṅkusācitaṃ” means the wheel-mark on the feet is filled, adorned, and surrounded by banners, vajras, flags, cart wheels, and goads—such is the meaning. When the wheel-mark is mentioned, the other marks are also included. Likewise, the eighty minor characteristics and the fathom-long aura. Therefore, the Blessed One's body—adorned with the thirty-two marks of a great man, the eighty minor characteristics, and the fathom-long aura—shines exceedingly, releasing from here and there the six-colored Buddha-rays that dart and quiver, like a Pāricchattaka tree in full bloom, like a lotus grove with blooming lotuses, like a new golden archway variegated with various jewels, and like the expanse of the sky resplendent with stars and streaks of lightning.

Idāni [Pg.60] bhagavato rūpakāyadhammakāyasampattidassanatthaṃ –

Now, for the purpose of showing the perfection of the Blessed One's Form Body and Dhamma Body –

38.

38.

‘‘Rūpe sīle samādhimhi, paññāya ca asādiso;

Vimuttiyā asamasamo, dhammacakkappavattane’’ti. – ayaṃ gāthā vuttā;

“In form, in virtue, in concentration, and in wisdom, He is without equal; in liberation and in setting the Wheel of Dhamma in motion, He is equal to the unequalled.” – This verse was spoken.

Tattha rūpeti ayaṃ rūpa-saddo khandhabhavanimittapaccayasarīravaṇṇasaṇṭhānādīsu dissati. Yathāha – ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppanna’’nti (ma. ni. 1.361; 3.86, 89; vibha. 2; mahāva. 22) ettha rūpakkhandhe dissati. ‘‘Rūpūpapattiyā maggaṃ bhāvetī’’ti (dha. sa. 160-161; vibha. 624) ettha rūpabhave. ‘‘Ajjhattaṃ arūpasaññī bahiddhā rūpāni passatī’’ti (dī. ni. 3.338; ma. ni. 2.249; a. ni. 1.435-442; dha. sa. 204-205) ettha kasiṇanimitte. ‘‘Sarūpā, bhikkhave, uppajjanti pāpakā akusalā dhammā no arūpā’’ti (a. ni. 2.83) ettha paccaye. ‘‘Ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306) ettha sarīre. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’nti (ma. ni. 1.204, 400; 3.421, 425-426; saṃ. ni. 4.60; kathā. 465) ettha vaṇṇe. ‘‘Rūpappamāṇo rūpappasanno’’ti (a. ni. 4.65) ettha saṇṭhāne. Idhāpi saṇṭhāne daṭṭhabbo (a. ni. aṭṭha. 1.1.1 rūpādivaggavaṇṇanā). Sīleti catubbidhe sīle. Samādhimhīti tividhepi samādhimhi. Paññāyāti lokiyalokuttarāya paññāya. Asādisoti asadiso anupamo. Vimuttiyāti phalavimuttiyā. Asamasamoti asamā atītā buddhā tehi asamehi buddhehi sīlādīhi samoti asamasamo. Ettāvatā bhagavato rūpakāyasampatti dassitā.

Therein, regarding `rūpe`, this word `rūpa` is seen in the senses of aggregate, existence, sign, condition, body, color, shape, and so on. As it is said: ‘Whatever form there is, past, future, or present,’ here it is seen in the sense of the aggregate of form. ‘He develops the path for rebirth in the form realm,’ here in the sense of form-existence. ‘Internally perceiving the formless, he sees forms externally,’ here in the sense of the kasiṇa-sign. ‘Bhikkhus, evil, unwholesome states arise with a condition, not without a condition,’ here in the sense of condition. ‘Enclosed space is reckoned only as form,’ here in the sense of body. ‘Dependent on the eye and forms, eye-consciousness arises,’ here in the sense of color. ‘Measured by form, pleased by form,’ here in the sense of shape. Here too, it should be understood in the sense of shape. Regarding `sīle`, it means in the fourfold virtue. Regarding `samādhimhi`, it means in the threefold concentration. Regarding `paññāya`, it means by mundane and supramundane wisdom. Regarding `asādiso`, it means without equal, incomparable. Regarding `vimuttiyā`, it means by the liberation of fruition. Regarding `asamasamo`: the past Buddhas are unequalled (`asamā`); because He is equal (`samo`) in virtue and other qualities to those unequalled Buddhas, He is `asamasamo` (equal to the unequalled). By this much, the perfection of the Blessed One's Form Body has been shown.

Idāni bhagavato kāyabalādiṃ dassetuṃ –

Now, in order to show the Blessed One’s physical strength and other such qualities:

39.

39.

‘‘Dasanāgabalaṃ kāye, tuyhaṃ pākatikaṃ balaṃ;

Iddhibalena asamo, dhammacakkappavattane’’ti. – vuttaṃ;

“The strength of ten elephants in body is Your natural strength; unequalled in psychic power and in setting the Wheel of Dhamma in motion,”—it was said.

Tattha dasanāgabalanti dasachaddantanāgabalaṃ. Duvidhañhi tathāgatassa balaṃ – kāyabalaṃ, ñāṇabalañcāti. Tattha kāyabalaṃ hatthikulānusārena veditabbaṃ. Kathaṃ?

Therein, 'the strength of ten nāgas' means the strength of ten Chaddanta nāgas. For the Tathāgata has two kinds of strength: bodily strength and wisdom-strength. Among these, bodily strength should be understood according to the lineage of elephants. How so?

‘‘Kāḷāvakañca [Pg.61] gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.(ma. ni. aṭṭha. 1.148;

saṃ. ni. aṭṭha. 2.2.22;

a. ni. aṭṭha. 3.10.21;

dī. ni. aṭṭha. 2.198;

vibha. aṭṭha. 760;

udā. aṭṭha. 75;

cūḷani. aṭṭha. 81;

paṭi. ma. aṭṭha. 2.2.44) –

"The Kāḷāvaka and the Gaṅgeyya, the Paṇḍara, the Tamba, and the Piṅgala; the Gandha, the Maṅgala, and the Hema, the Uposatha and the Chaddanta—these are the ten."

Imāni dasa hatthikulāni veditabbāni. Kāḷāvakoti pakatihatthikulaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino balaṃ. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassāti eteneva upāyena yāva chaddantabalaṃ netabbanti. Yaṃ dasannaṃ chaddantānaṃ balaṃ, taṃ ekassa tathāgatassa balaṃ, nārāyanabalaṃ vajirabalanti idameva vuccati. Tadetaṃ pakatihatthigaṇanāya hatthikoṭisahassānaṃ balaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa pakatikāyabalaṃ, ñāṇabalaṃ pana appameyyaṃ dasabalañāṇaṃ catuvesārajjañāṇaṃ aṭṭhasu parisāsu akampanañāṇaṃ catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ cuddasa buddhañāṇānīti evamādikaṃ ñāṇabalaṃ. Idha pana kāyabalaṃ adhippetaṃ. Kāye, tuyhaṃ pākatikaṃ balanti tañca pana tava kāye pākatikabalanti attho. Tasmā ‘‘dasanāgabala’’nti dasachaddantanāgabalanti attho.

These ten families of elephants should be understood. The Kāḷāvaka is the ordinary family of elephants. The strength of ten men is the strength of one Kāḷāvaka elephant. The strength of ten Kāḷāvaka elephants is that of one Gaṅgeyya elephant. By this method, the strength should be reckoned up to that of the Chaddanta. The strength of ten Chaddantas is the strength of one Tathāgata; this very strength is called Nārāyaṇa-strength or Vajira-strength. That strength, by the calculation of ordinary elephants, amounts to the strength of one thousand koṭis of elephants, and by the calculation of men, it amounts to the strength of ten thousand koṭis of men. This, indeed, is the Tathāgata’s ordinary bodily strength. As for the strength of wisdom, it is immeasurable—the ten powers of knowledge, the knowledge of the four confidences, the unshaken knowledge in the eight assemblies, the knowledge that discerns the four modes of birth, the knowledge that discerns the five destinations, and the fourteen Buddha-knowledges—such is what is called the strength of wisdom. Here, however, bodily strength is intended. 'In the body, your ordinary strength' means the ordinary strength in your body. Therefore, 'the strength of ten nāgas' means the strength of ten Chaddanta nāgas.

Idāni ñāṇabalaṃ dassento ‘‘iddhibalena asamo, dhammacakkappavattane’’ti āha. Tattha iddhibalena asamoti vikubbanādhiṭṭhānādinā iddhibalena asamo asadiso anupamo. Dhammacakkappavattaneti desanāñāṇepi asamoti attho.

Now, wishing to show the power of knowledge, he said, 'Unequalled in the power of psychic abilities, and in the turning of the Wheel of Dhamma.' Therein, 'unequalled in the power of psychic abilities' means unequalled, unmatched, and incomparable in the power of psychic abilities such as transformation, determination, and so forth. 'In the turning of the Wheel of Dhamma' means he is also unequalled in the knowledge of teaching. This is the meaning.

Idāni ‘‘yo evamādiguṇasamannāgato satthā, so sabbalokekanāyako, taṃ satthāraṃ namassathā’’ti tathāgatassa paṇāmane niyogadassanatthaṃ –

Now, for the purpose of enjoining the paying of homage to the Tathāgata, it is said: 'Whatever Teacher is endowed with such qualities as these, that Teacher is the guide of the entire world; you should pay homage to that Teacher.'

40.

40.

‘‘Evaṃ sabbaguṇūpetaṃ, sabbaṅgasamupāgataṃ;

Mahāmuniṃ kāruṇikaṃ, lokanāthaṃ namassathā’’ti. – vuttaṃ;

Pay homage to the Great Sage, the Compassionate One, the Refuge of the World, who is thus endowed with all worldly and supramundane virtues and possessed of all the attendant qualities of a Buddha; thus it is said.

Tattha evanti vuttappakāranidassane nipāto. Sabbaguṇūpetanti ettha sabboti ayaṃ niravasesavācī. Guṇoti ayaṃ guṇa-saddo anekesu atthesu [Pg.62] dissati. Tathā hesa – ‘‘anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi’’nti (dī. ni. aṭṭha. 1.546; mahāva. 348) ettha paṭalatthe dissati. ‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī’’ti (saṃ. ni. 1.4) ettha rāsatthe. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsatthe. ‘‘Antaṃ antaguṇaṃ’’ (dī. ni. 2.377; ma. ni. 1.110, 302; 2.114; 3.154, 349; khu. pā. 3.dvattiṃsākāra) ‘‘kayirā mālāguṇe bahū’’ti (dha. pa. 53) ettha bandhanatthe. ‘‘Aṭṭhaguṇasamupetaṃ, abhiññābalamāhari’’nti (bu. vaṃ. 2.29) ettha sampattiatthe. Idhāpi sampattiatthe daṭṭhabbo (dī. ni. aṭṭha. 1.546; ma. ni. aṭṭha. 1.166; cūḷani. aṭṭha. 136). Tasmā sabbehi lokiyalokuttarehi guṇehi sabbasampattīhi upetaṃ samannāgatanti attho. Sabbaṅgasamupāgatanti sabbehi buddhaguṇehi guṇaṅgehi vā samupāgataṃ samannāgataṃ. Mahāmuninti aññehi paccekabuddhādīhi munīhi adhikabhāvato mahanto munīti vuccati mahāmuni. Kāruṇikanti karuṇāguṇayogato kāruṇikaṃ. Lokanāthanti sabbalokekanāthaṃ, sabbalokehi ‘‘ayaṃ no dukkhopatāpassa āhantā sametā’’ti evamāsīsīyatīti attho.

Herein, the word `evaṃ` is a particle indicating the types that have been mentioned. In the phrase `sabbaguṇūpetaṃ` (endowed with all virtues), the word `sabba` (all) means 'without remainder'. The word `guṇa` is seen in many meanings. For instance: in the passage, “I allow, monks, a double-layered outer robe of new cloth” (Dī. Ni. Aṭṭha. 1.546; Mahāva. 348), it is seen in the sense of 'layer'. In, “Times pass, nights go by; the aggregates of age are successively abandoned” (Saṃ. Ni. 1.4), it is in the sense of 'aggregate'. In, “A gift with a hundredfold benefit should be expected” (Ma. Ni. 3.379), it is in the sense of 'benefit'. In, “The large intestine, the small intestine” (Dī. Ni. 2.377; etc.) and “one should make many garlands” (Dha. Pa. 53), it is in the sense of 'binding' or 'string'. In, “Endowed with eight accomplishments, he brought forth the power of higher knowledge” (Bu. Vaṃ. 2.29), it is in the sense of 'accomplishment'. Here too, it should be understood in the sense of 'accomplishment' (Dī. Ni. Aṭṭha. 1.546; etc.). Therefore, the meaning is: endowed with, possessed of all worldly and supramundane virtues, which are accomplishments. `Sabbaṅgasamupāgataṃ` means endowed with, or possessed of, all the virtues of a Buddha, or factors of virtue. `Mahāmuni` means the Great Sage; he is so called because he is superior to other sages, such as Paccekabuddhas. `Kāruṇikaṃ` means compassionate, due to his connection with the quality of compassion. `Lokanāthaṃ` means the sole refuge of the entire world; the meaning is that he is longed for by all beings in the world thus: “This one is the remover and dispeller of our suffering and distress.”

Idāni dasabalassa sabbanipaccākārassa arahabhāvadassanatthaṃ –

Now, to show that the one with ten powers is worthy of all forms of reverence:

41.

41.

‘‘Abhivādanaṃ thomanañca, vandanañca pasaṃsanaṃ;

Namassanañca pūjañca, sabbaṃ arahasī tuvaṃ.

“Salutation and praise, veneration and eulogy, reverence and worship—all of this you are worthy of.

42.

42.

‘‘Ye keci loke vandaneyyā, vandanaṃ arahanti ye;

Sabbaseṭṭho mahāvīra, sadiso te na vijjatī’’ti. – vuttaṃ;

“Whoever in the world is worthy of veneration, whoever deserves homage; O Great Hero, supreme among all, none equal to you can be found.” – it is said.

Tattha abhivādananti aññehi attano abhivādanakārāpanaṃ. Thomananti parammukhato thuti. Vandananti paṇāmanaṃ. Pasaṃsananti sammukhato pasaṃsanaṃ. Namassananti añjalikaraṇaṃ, manasā namassanaṃ vā. Pūjananti mālāgandhavilepanādīhi pūjanañca. Sabbanti sabbampi taṃ vuttappakāraṃ sakkāravisesaṃ tuvaṃ arahasi yuttoti attho. Ye keci loke vandaneyyāti ye keci loke vanditabbā vandanīyā vandanaṃ arahanti. Yeti ye pana loke [Pg.63] vandanaṃ arahanti. Idaṃ pana purimapadasseva vevacanaṃ. Sabbaseṭṭhoti sabbesaṃ tesaṃ seṭṭho uttamo, tvaṃ mahāvīra sadiso te loke koci na vijjatīti attho.

Herein, 'Salutation' (abhivādana) means causing others to salute oneself. 'Praise' (thomana) means praise in one's absence. 'Veneration' (vandana) means bowing down. 'Eulogy' (pasaṃsana) means praising to one's face. 'Reverence' (namassana) means making the añjali gesture, or paying reverence mentally. 'Worship' (pūjana) means honoring with flowers, perfumes, ointments, and so on. 'All' means: You are worthy of and fit for all such special honors as have been mentioned; this is the meaning. 'Whoever in the world is worthy of veneration' means whoever in the world is to be venerated or is worthy of veneration; the phrase 'deserves veneration' is but a synonym for the preceding word. 'Foremost of all' means: of all of them, you, O Great Hero, are the foremost, the highest; in the world, there is no one like you. This is the meaning.

Atha bhagavati yamakapāṭihāriyaṃ dassetvā ratanacaṅkamaṃ māpetvā tatra caṅkamamāne āyasmā sāriputto rājagahe viharati gijjhakūṭe pabbate pañcahi parivārabhikkhusatehi. Atha thero bhagavantaṃ olokento addasa kapilapure ākāse ratanacaṅkame caṅkamamānaṃ. Tena vuttaṃ –

Then, while the Blessed One, having displayed the Twin Miracle and having created a jeweled walkway, was pacing back and forth there, the Venerable Sāriputta was dwelling at Rājagaha on Vulture Peak Mountain with five hundred monks as his retinue. Then the elder, observing the Blessed One, saw him pacing back and forth on the jeweled walkway in the sky above Kapilapura. Thus it was said:

43.

43.

‘‘Sāriputto mahāpañño, samādhijjhānakovido;

Gijjhakūṭe ṭhitoyeva, passati lokanāyaka’’nti. – ādi;

“Sāriputta, of great wisdom, skilled in concentration and jhāna; standing right on Vulture Peak, sees the Leader of the world.”

Tattha sāriputtoti rūpasāriyā nāma brāhmaṇiyā puttoti sāriputto. Mahāpaññoti mahatiyā soḷasavidhāya paññāya samannāgatoti mahāpañño. Samādhijjhānakovidoti ettha samādhīti cittaṃ samaṃ ādahati ārammaṇe ṭhapetīti samādhi. So tividho hoti savitakkasavicāro avitakkavicāramatto avitakkaavicāro samādhīti. Jhānanti paṭhamajjhānaṃ dutiyajjhānaṃ tatiyajjhānaṃ catutthajjhānanti imehi paṭhamajjhānādīhi mettājhānādīnipi saṅgahitāneva honti, jhānampi duvidhaṃ hoti lakkhaṇūpanijjhānaṃ ārammaṇūpanijjhānanti. Tattha aniccādilakkhaṇaṃ upanijjhāyatīti vipassanāñāṇaṃ ‘‘lakkhaṇūpanijjhāna’’nti vuccati. Paṭhamajjhānādikaṃ pana ārammaṇūpanijjhānato paccanīkajhāpanato vā jhānanti vuccati. Samādhīsu ca jhānesu ca kovidoti samādhijjhānakovido, samādhijjhānakusaloti attho. Gijjhakūṭeti evaṃnāmake pabbate ṭhitoyeva passatīti passi.

Herein, 'Sāriputta' is so called because he is the son of the brahmin woman named Rūpasārī. 'Of great wisdom' is so called because he is endowed with the great, sixteenfold wisdom. 'Skilled in concentration and jhāna': Herein, 'concentration' (samādhi) is so called because it places the mind evenly on an object, establishing it there. It is of three kinds: with initial and sustained thought, with only sustained thought, and without initial and sustained thought. 'Jhāna' refers to the first jhāna, second jhāna, third jhāna, and fourth jhāna; by these, the jhānas on loving-kindness and so on are also included. Jhāna is also of two kinds: jhāna of scrutinizing characteristics (lakkhaṇūpanijjhāna) and jhāna of scrutinizing an object (ārammaṇūpanijjhāna). Herein, insight-knowledge that contemplates the characteristics of impermanence and so on is called 'jhāna of scrutinizing characteristics.' The first jhāna and so on are called 'jhāna' either because of scrutinizing an object or because of burning away the opposing hindrances. 'Skilled in concentrations and in jhānas'; therefore, he is called Samādhijjhānakovido, meaning he is skilled in concentration and jhāna. 'On Gijjhakūṭa': standing on the mountain of this name, he sees; thus it is said.

44. Suphullaṃ sālarājaṃ vāti samavaṭṭakkhandhaṃ samuggatavipulakomalaphalapallavaṅkurasamalaṅkatasākhaṃ sabbaphāliphullaṃ sālarājaṃ viya sīlamūlaṃ samādhikkhandhaṃ paññāsākhaṃ abhiññāpupphaṃ vimuttiphalaṃ dasabalasālarājaṃ olokesīti evaṃ olokapadena sambandho. Candaṃva gagane yathāti abbhāhimadhūmarajorāhupasaggavinimuttaṃ tāragaṇaparivutaṃ saradasamaye paripuṇṇaṃ viya [Pg.64] rajanikaraṃ sabbakilesatimiravidhamanakaraṃ veneyyajanakumudavanavikasanakaraṃ munivararajanikaraṃ oloketīti attho. Yathāti nipātamattaṃ. Majjhanhikeva sūriyanti majjhanhikasamaye siriyā paṭutarakiraṇamālinaṃ aṃsumālinamiva virocamānaṃ. Narāsabhanti naravasabhaṃ.

44. Like a fully blossomed sāla-tree king—with a well-rounded trunk and branches adorned with abundant, tender fruits, leaves, and sprouts, blossoming from trunk to tip—he beheld the Dasabala, who is a sāla-tree king with morality as his root, concentration as his trunk, wisdom as his branches, higher knowledge as his flowers, and liberation as his fruit. Thus, the connection is made with the word 'beheld' (olokesi). 'As the moon in the sky': he beheld the moon that is the noble sage, who is free from the afflictions of clouds, mist, smoke, dust, and Rāhu, surrounded by a host of stars, like the perfectly full moon in the autumn season, who dispels the darkness of all defilements and causes the lotus-grove of trainable beings to bloom. This is the meaning. 'As' (yathā) is merely a particle. 'Like the sun at midday': shining at midday like the sun, radiant with a garland of intensely brilliant rays. 'Bull among men' (narāsabha): a bull among men.

45. Jalantanti daddaḷhamānaṃ, saradasamayaṃ paripuṇṇacandasassirikacāruvadanasobhaṃ lakkhaṇānubyañjanasamalaṅkatavarasarīraṃ paramāya buddhasiriyā virocamānanti attho. Dīparukkhaṃ vāti āropitadīpaṃ dīparukkhamiva. Taruṇasūriyaṃva uggatanti abhinavoditādiccamiva, sommabhāvena jalantanti attho. Sūriyassa taruṇabhāvo pana udayaṃ paṭicca vuccati. Na hi candassa viya hānivuddhiyo atthi. Byāmappabhānurañjitanti byāmappabhāya anurañjitaṃ. Dhīraṃ passati lokanāyakanti sabbalokekadhīraṃ passati nāyakanti attho.

45. "Jalantaṃ" means shining brightly, blazing. The meaning is: with a noble body well-adorned with the major and minor marks, and with the beauty of a lovely face possessing the splendor of the full moon in the autumn season, shining with supreme Buddha-splendor. "Dīparukkhaṃ vā" means like a lamp-tree with lamps placed upon it. "Taruṇasūriyaṃva uggataṃ" means like the newly risen sun, shining with a gentle nature; this is the meaning. The youthfulness of the sun, however, is spoken of in dependence on its rising, for it does not have waning and waxing like the moon. "Byāmappabhānurañjitaṃ" means tinted by the fathom-wide radiance. "Dhīraṃ passati lokanāyakaṃ" means one sees the sole steadfast one of all the world, the leader; this is the meaning.

Athāyasmā dhammasenāpati atisītalasaliladharanikaraparicumbitakūṭe nānāvidhasurabhitarukusumavāsitakūṭe paramaruciracittakūṭe gijjhakūṭe pabbate ṭhatvāva dasahi cakkavāḷasahassehi āgatehi devabrahmagaṇehi parivutaṃ bhagavantaṃ anuttarāya buddhasiriyā anopamāya buddhalīḷāya sabbaratanamaye caṅkame caṅkamamānaṃ disvā – ‘‘handāhaṃ bhagavantaṃ upasaṅkamitvā buddhaguṇaparidīpanaṃ buddhavaṃsadesanaṃ yāceyya’’nti cintetvā attanā saddhiṃ vasamānāni pañca bhikkhusatāni sannipātesi. Tena vuttaṃ –

Then the Venerable Dhammasenāpati, standing on the Vulture Peak Mountain—whose peak was kissed by masses of extremely cool clouds, whose peak was perfumed with various kinds of fragrant tree-flowers, a supremely delightful and pure peak—and seeing the Blessed One pacing on a walkway made of all kinds of jewels, surrounded by a host of devas and Brahmās who had come from the ten thousand world systems, endowed with unsurpassed Buddha-splendor and incomparable Buddha-grace, thought: "Come now, I shall approach the Blessed One and request the discourse on the lineage of the Buddhas, which illuminates the virtues of the Buddha." Having thought thus, he assembled the five hundred monks who were dwelling with him. Therefore, it was said:

46.

46.

‘‘Pañcannaṃ bhikkhusatānaṃ, katakiccāna tādinaṃ;

Khīṇāsavānaṃ vimalānaṃ, khaṇena sannipātayī’’ti.

"He assembled in an instant five hundred monks: those who had completed their tasks, who were steadfast, whose cankers were destroyed, and were stainless."

Tattha pañcannaṃ bhikkhusatānanti pañca bhikkhusatāni, upayogatthe sāmivacanaṃ daṭṭhabbaṃ. Katakiccānanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyabhāvanāvasena pariniṭṭhitasoḷasakiccānanti attho. Khīṇāsavānanti parikkhīṇacaturāsavānaṃ. Vimalānanti vigatamalānaṃ, khīṇāsavattā vā vimalānaṃ paramaparisuddhacittasantānānanti attho. Khaṇenāti khaṇeyeva. Sannipātayīti sannipātesi.

Therein, "pañcannaṃ bhikkhusatānaṃ" means "five hundred monks"; the genitive case should be understood in the sense of the accusative. "Katakiccānaṃ" means: those who have completed the sixteen tasks regarding the four truths by means of the four paths, in the manner of full understanding, abandoning, realization, and development. This is the meaning. "Khīṇāsavānaṃ" means: those whose four cankers are completely destroyed. "Vimalānaṃ" means: those whose stains have departed; or, because their cankers are destroyed, it means those whose mental continuities are supremely pure. This is the meaning. "Khaṇena" means: in that very instant. "Sannipātayi" means: he assembled.

Idāni [Pg.65] tesaṃ bhikkhūnaṃ sannipāte gamane ca kāraṇaṃ dassanatthaṃ –

Now, in order to show the reason for the gathering and the journey of those monks:

47.

47.

‘‘Lokappasādanaṃ nāma, pāṭihīraṃ nidassayi;

Amhepi tattha gantvāna, vandissāma mayaṃ jinaṃ.

"He displayed a miracle called 'Inspiring Confidence in the World'; we too, having gone there, shall pay homage to the Conqueror."

48.

48.

‘‘Etha sabbe gamissāma, tucchissāma mayaṃ jinaṃ;

Kaṅkhaṃ vinodayissāma, passitvā lokanāyaka’’nti. – imā gāthāyo vuttā;

"Come, let us all go; we shall honor the Conqueror. Having seen the Leader of the World, we shall dispel our doubt." These verses were spoken.

Tattha lokappasādanaṃ nāmāti lokassa pasādakaraṇato lokappasādanaṃ pāṭihīraṃ vuccati. ‘‘Ullokappasādanaṃ nāmātipi pāṭho, tassa lokavivaraṇapāṭihāriyanti attho. Taṃ pana uddhaṃ akaniṭṭhabhavanato heṭṭhā yāva avīci etthantare ekālokaṃ katvā etthantare sabbesampi sattānaṃ aññamaññaṃ dassanakaraṇādhiṭṭhānanti vuccati. Nidassayīti dassesi. Amhepīti mayampi. Tatthāti yattha bhagavā, tattha gantvānāti attho. Vandissāmāti mayaṃ bhagavato pāde sirasā vandissāma. Ettha pana amhepi, mayanti imesaṃ dvinnaṃ saddānaṃ purimassa gamanakiriyāya sambandho daṭṭhabbo, pacchimassa vandanakiriyāya. Itarathā hi punaruttidosato na muccati.

Therein, the miracle called 'lokappasādana' is so called because it inspires confidence in the world. There is also the reading 'ullokappasādana', which means the 'world-revealing miracle'. This is said to be the determination that creates a single light in the space from the Akaniṭṭha realm above down to the Avīci hell below, making it the cause for all beings within that space to see one another. 'Nidassayi' means 'he showed'. 'Amhepi' means 'we too'. 'Tattha' means 'where the Blessed One is, having gone there'. 'Vandissāma' means 'we shall pay homage with our heads to the feet of the Blessed One'. Here, of these two words, 'amhepi' and 'mayaṃ', the connection of the former should be made with the action of going, and of the latter with the action of paying homage. Otherwise, one does not escape the fault of repetition.

Ethāti āgacchatha. Kaṅkhaṃ vinodayissāmāti etthāha – khīṇāsavānaṃ pana kaṅkhā nāma kācipi natthi, kasmā thero evamāhāti? Saccamevetaṃ, paṭhamamaggeneva samucchedaṃ gatā. Yathāha –

'Etha' means 'come'. Regarding the phrase, 'We shall dispel our doubt,' a questioner asks: For one whose taints are destroyed, there is no doubt whatsoever; why then did the Elder speak thus? This is indeed true; it is eradicated by the first path itself. As it is said:

‘‘Katame dhammā dassanena pahātabbāti? Cattāro diṭṭhigatasampayuttacittuppādā vicikicchāsahagato cittuppādo apāyagamanīyo lobho doso moho māno tadekaṭṭhā ca kilesā’’ti (dha. sa. 1405 thokaṃ visadisaṃ).

"Which states are to be abandoned by the seeing of the path of stream-entry? The four types of consciousness associated with wrong views, the consciousness accompanied by doubt, and the greed, hatred, delusion, and conceit that lead to the lower realms, as well as other defilements of a similar nature" (Dhammasaṅgaṇī 1405, slightly different).

Na panesā vicikicchāsaṅkhātā kaṅkhāti, kintu paññattiajānanaṃ nāma. Thero pana bhagavantaṃ buddhavaṃsaṃ pucchitukāmo, so pana buddhānaṃyeva visayo, na paccekabuddhabuddhasāvakānaṃ, tasmā thero avisayattā evamāhāti veditabbaṃ. Vinodayissāmāti vinodessāma.

However, this is not the doubt called vicikicchā; rather, it is what is called the non-knowing of a designation. The Elder, for his part, wished to ask the Blessed One about the lineage of the Buddhas, but that is the domain of Buddhas alone, not of Paccekabuddhas or the disciples of Buddhas. Therefore, it should be understood that the Elder spoke thus because it was not his domain. 'Vinodayissāma' ('we shall dispel') means 'vinodessāma' ('we shall dispel').

Atha [Pg.66] kho te bhikkhū therassa vacanaṃ sutvā attano attano pattacīvaramādāya suvammitā viya mahānāgā pabhinnakilesā chinnabandhanā appicchā santuṭṭhā pavivittā asaṃsaṭṭhā sīlasamādhipaññāvimuttivimuttiñāṇadassanasampannā taramānā sannipattiṃsu. Tena vuttaṃ –

Then those monks, having heard the Elder's words, took their own bowls and robes, and those great noble ones (mahānāgā), like well-armored ones—with defilements shattered, bonds cut, of few desires, content, secluded, not associating with others, and accomplished in virtue, concentration, wisdom, liberation, and the knowledge and vision of liberation—swiftly gathered together. Therefore, it was said:

49.

49.

‘‘Sādhūti te paṭissutvā, nipakā saṃvutindriyā;

Pattacīvaramādāya, taramānā upāgamu’’nti.

"'Good,' they replied; prudent and with senses restrained, taking bowl and robe, they approached in haste."

Tattha sādhūti ayaṃ sādhu-saddo āyācanasampaṭicchanasampahaṃsanasundarādīsu dissati. Tathā hesa – ‘‘sādhu me, bhante bhagavā, saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95; 5.382; a. ni. 4.257) āyācane dissati. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu, sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.

Therein, this word 'sādhu' is seen in the senses of requesting, accepting, praising, 'good,' and so on. For instance, in passages such as, 'It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief,' it is seen in the sense of requesting. In passages such as, '"Good, venerable sir," said that monk, delighting in and approving of the Blessed One's utterance...,' it is seen in the sense of accepting. In passages such as, 'Good, good, Sāriputta,' it is seen in the sense of praising.

‘‘Sādhu dhammaruci rājā, sādhu paññāṇavā naro;

Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukha’’nti. –

"Good is a king who delights in the Dhamma; good is a person endowed with wisdom. Good is not being treacherous to friends; the non-doing of evil is happiness."

Ādīsu (jā. 2.18.101) sundare. Idha sampaṭicchane. Tasmā sādhu suṭṭhūti therassa vacanaṃ sampaṭicchitvāti attho (dī. ni. aṭṭha. 1.189; ma. ni. aṭṭha. 1.1 suttanikkhepavaṇṇanā; saṃ. ni. aṭṭha. 1.115 aggikabhāradvājasuttavaṇṇanā). Nipakāti paṇḍitā paññavantā. Saṃvutindriyāti indriyesu guttadvārā, indriyasaṃvarasamannāgatāti attho. Taramānāti turitā. Upāgamunti theraṃ upasaṅkamiṃsu.

In such passages, it is used in the sense of 'good.' Here, it is in the sense of 'acceptance.' Therefore, the meaning is: having accepted the Elder's words with 'Good, very good.' `Nipakā` means wise, intelligent. `Saṃvutindriyā` means those whose sense doors are guarded; the meaning is endowed with sense restraint. `Taramānā` means swiftly. `Upāgamuṃ` means they approached the Elder.

50-1. Idāni dhammasenāpatissa pavattiṃ dassentehi saṅgītikārakehi ‘‘khīṇāsavehi vimalehī’’tiādigāthāyo vuttā tattha dantehīti kāyena ca cittena ca dantehi. Uttame dameti arahatte, nimittatthe bhummaṃ daṭṭhabbaṃ. Tehi bhikkhūhīti pañcahi bhikkhusatehi. Mahāgaṇīti sīlādīhi ca saṅkhyāvasena ca mahanto gaṇo assa atthīti mahāgaṇī, nānāpadavasena vā sīlādīhi guṇehi mahanto gaṇoti mahāgaṇo, mahāgaṇo assa atthīti mahāgaṇī. Laḷanto devova gaganeti iddhivilāsena vilāsento devo viya gaganatale bhagavantaṃ upasaṅkamīti attho.

Now, as the compilers of the Council were explaining the account of the General of the Dhamma, the verses beginning with 'khīṇāsavehi vimalehī' were recited. Therein, `dantehi` means tamed in body and mind. Regarding `uttame dame`, it means in Arahantship; the locative case should be understood in the sense of the sphere of action. `Tehi bhikkhūhi` means by the five hundred bhikkhus. `Mahāgaṇī` means one who has a great assembly, because his assembly is great in terms of virtue, etc., and in terms of number; or, `mahāgaṇo` means a great assembly due to various qualities such as virtue, and because he has a great assembly, he is called `mahāgaṇī`. `Laḷanto devova gagane` means: displaying with the splendor of psychic power, sporting like a deva in the sky, he approached the Blessed One; this is the meaning.

52. Idāni [Pg.67] ‘‘te itthambhūtā upasaṅkamiṃsū’’ti upasaṅkamavidhānadassanatthaṃ ‘‘ukkāsitañca khipita’’ntiādi āraddhaṃ. Tattha ukkāsitañcāti ukkāsitasaddañca. Khipitanti khipitasaddañca. Ajjhupekkhiyāti upekkhitvā, taṃ ubhayaṃ akatvāti adhippāyo. Subbatāti suvimaladhutaguṇā. Sappatissāti sahapatissayā, nīcavuttinoti attho.

52. Now, to show the manner of their approach, as in 'they, being thus, approached,' the passage beginning with `ukkāsitañca khipitañca` was introduced. Therein, `ukkāsitañca` means the sound of clearing the throat, and `khipitañca` means the sound of sneezing. `Ajjhupekkhiyā` means having disregarded, that is, not having done either of those two; this is the intention. `Subbatā` means having perfectly pure ascetic qualities. `Sappatissā` means with reverence, that is, of humble conduct; this is the meaning.

53. Sayambhunti sayameva aññāpadesaṃ vinā pāramiyo pūretvā adhigatabuddhabhāvanti attho. Accuggatanti abhinavoditaṃ. Candaṃ vāti candaṃ viya, nabhe jalantaṃ bhagavantaṃ gagane candaṃ viya passantīti evaṃ padasambandho daṭṭhabbo. Idhāpi yathā-saddo nipātamattova.

53. `Sayambhū` means: one who has attained the state of Buddhahood by himself, having fulfilled the perfections without instruction from another; this is the meaning. `Accuggataṃ` means newly risen. `Candaṃ vā` means like the moon. The connection of the words should be understood thus: they see the Blessed One shining in the sky like the moon in the firmament. Here too, the word `yathā` is merely a particle.

54. Vijjuṃ vāti vijjughanaṃ viya. Yadi ciraṭṭhitikā acirappabhā assa tādisanti attho. Gagane yathāti ākāse yathā, idhāpi yathā-saddo nipātamattova. Ito parampi īdisesu ṭhānesu yathā-saddo nipātamattoti daṭṭhabbo.

54. `Vijjuṃ vā` means like a mass of lightning. The meaning is: if it (lightning), which is not of long-lasting radiance, were long-lasting, it would be like that. `Gagane yathā` means as in the sky; here too, the word `yathā` is merely a particle. Hereafter also, in similar instances, the word `yathā` should be understood as merely a particle.

55. Rahadamiva vippasannanti atigambhīravitthataṃ mahārahadaṃ viya anāvilaṃ vippasannaṃ salilaṃ. Suphullaṃ padumaṃ yathāti suvikasitapadumavanaṃ rahadamivāti attho daṭṭhabbo. ‘‘Suphullaṃ kamalaṃ yathā’’tipi pāṭho, tassa kamanīyabhāvena suphullaṃ kamalavanamivāti attho.

55. `Rahadamiva vippasannaṃ` means like a very deep and wide great lake, with undisturbed, very clear water. `Suphullaṃ padumaṃ yathā` means like a lake with a well-blossomed lotus grove—the meaning should be understood thus. There is also a variant reading, `Suphullaṃ kamalaṃ yathā`, of which the meaning is 'like a well-blossomed lotus grove'.

56. Atha te bhikkhū dhammasenāpatippamukhā añjaliṃ sirasi katvā dasabalassa cakkālaṅkatatalesu pādesu nipatiṃsūti attho. Tena vuttaṃ – ‘‘añjaliṃ paggahetvāna, tuṭṭhahaṭṭhā pamoditā’’tiādi. Tattha nipatantīti nipatiṃsu, vandiṃsūti attho. Cakkalakkhaṇeti cakkaṃ lakkhaṇaṃ yasmiṃ pāde so pādo cakkalakkhaṇo, tasmiṃ cakkalakkhaṇe. Jātivasena ‘‘pāde’’ti vuttaṃ, satthuno cakkālaṅkatatalesu pādesu nipatiṃsūti attho.

56. Then those monks, headed by the General of the Dhamma, having placed their joined hands on their heads, prostrated themselves at the feet of the Ten-Powered One, the soles of which were adorned with wheels—this is the meaning. Hence it is said: 'raising their joined hands, delighted, happy, and rejoicing,' etc. Here, `nipatanti` means `nipatiṃsu`, they prostrated themselves; that is, `vandiṃsu`, they paid homage. `Cakkalakkhaṇe` means: the foot on which there is the mark called a wheel, that foot is `cakkalakkhaṇo` (having the wheel-mark); on that foot having the wheel-mark. By way of class, `pāde` is said in the singular, meaning they prostrated themselves at the Teacher's feet, the soles of which were adorned with wheels.

57. Idāni tesaṃ kesañci therānaṃ nāmaṃ dassentehi ‘‘sāriputto mahāpañño, koraṇḍasamasādiso’’tiādi gāthāyo vuttā. Tattha koraṇḍasamasādisoti koraṇḍakusumasadisavaṇṇo, yadi evaṃ ‘‘koraṇḍasamo’’ti vā, ‘‘koraṇḍasadiso’’ti vā vattabbaṃ, kiṃ dvikkhattuṃ [Pg.68] ‘‘samasādiso’’ti vuttanti ce? Nāyaṃ doso, tādiso koraṇḍasamattā koraṇḍasadisabhāveneva koraṇḍasamasādiso. Na panādhikavacanavasenāti adhippāyo. Samādhijjhānakusaloti ettha ayaṃ kusala-saddo tāva arogyānavajjachekasukhavipākādīsu dissati. Ayañhi ‘‘kacci nu bhoto kusalaṃ, kacci bhoto anāmaya’’ntiādīsu (jā. 1.15.146; 2.20.129) ārogye dissati. ‘‘Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo’’ti (ma. ni. 2.361) evamādīsu anavajje. ‘‘Kusalo tvaṃ rathassa aṅgapaccaṅgāna’’ntiādīsu (ma. ni. 2.87) cheke. ‘‘Kusalassa kammassa katattā upacitattā’’tiādīsu (dha. sa. 431 ādayo) sukhavipāke. Idha pana cheke daṭṭhabbo. Vandateti vandittha.

57. Now, to show the names of some of those elders, the verses beginning with 'Sāriputta of great wisdom, like the koraṇḍa flower' were spoken. Therein, `koraṇḍasamasādiso` means 'having a color similar to the koraṇḍa flower'. If so, one might ask: should it not be said as `koraṇḍasamo` or `koraṇḍasadiso`? Why is `samasādiso` said, seemingly using two words for 'similar'? This is not a fault. He is called `koraṇḍasamasādiso` precisely because of his state of being similar to the koraṇḍa, due to his equality with it. The intention is that this is not by way of a mere designation. Regarding 'skilled in concentration and jhāna,' this word `kusala` is first seen in the senses of health, blamelessness, skill, pleasant results, and so on. For this word, in passages such as 'Is the venerable one well? Is the venerable one free from illness?', it is seen in the sense of health. In passages such as 'Venerable sir, what is skillful bodily conduct? Great king, that bodily conduct which is blameless,' it is seen in the sense of blamelessness. In passages such as 'You are skilled in the major and minor parts of the chariot,' it is seen in the sense of skill. In passages such as 'because of skillful kamma having been done and accumulated,' it is seen in the sense of pleasant result. Here, however, it should be understood in the sense of skill. `Vandateti` means `vandittha`.

58. Gajjitāti gajjantīti gajjitā. Kālamegho vāti nīlasaliladharo viya gajjitā iddhivisayeti adhippāyo. Nīluppalasamasādisoti nīlakuvalayasadisavaṇṇo. Heṭṭhā vuttanayenevetthāpi attho veditabbo. Moggallānoti evaṃ gottavasena laddhanāmo kolito.

58. `Gajjitā` means 'they thunder'; therefore, they are called Gajjitā. Like a black cloud, he thundered in the sphere of psychic power; this is the intention. `Nīluppalasamasādiso` means 'having a color similar to a blue water lily'. Here too, the meaning should be understood in the same way as stated above. `Moggallāno` is Kolita, who received this name by way of his clan.

59. Mahākassapopi cāti uruvelakassapanadīkassapagayākassapakumārakassape khuddānukhuddake there upādāya ayaṃ mahā, tasmā ‘‘mahākassapo’’ti vutto. Pi cāti sambhāvanasampiṇḍanattho. Uttattakanakasannibhoti santattasuvaṇṇasadisachavivaṇṇo. Dhutaguṇeti ettha kilesadhunanato dhammo dhuto nāma, dhutaguṇo nāma dhutadhammo. Katamo pana dhutadhammo nāma? Appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamaṭṭhikatāti ime dhutaṅgacetanāya parivārabhūtā pañca dhammā ‘‘appicchaṃyeva nissāyā’’tiādivacanato dhutadhammā nāma. Atha vā kilese dhunanato ñāṇaṃ dhutaṃ nāma, tasmiṃ dhutaguṇe. Agganikkhittoti aggo seṭṭho koṭibhūtoti ṭhapito. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.188, 191) ṭhānantare ṭhapitoti attho. Ayaṃ pana agga-saddo ādikoṭikoṭṭhāsaseṭṭhādīsu dissati. Tathā hesa – ‘‘ajjatagge, samma dovārika[Pg.69], āvarāmi dāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya’’ (kathā. 441), ‘‘ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā’’ (saṃ. ni. 5.374) ‘‘anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā dvipadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 4.34) seṭṭhe. Svāyamidha seṭṭhe daṭṭhabbo. Koṭiyampi vattati. Thero attano ṭhāne seṭṭho ceva koṭibhūto ca. Tena vuttaṃ – ‘‘agganikkhitto’’ti, aggo seṭṭho koṭibhūtoti attho (dī. ni. aṭṭha. 1.250 saraṇagamanakathā; pārā. aṭṭha. 1.15). Thomitoti pasaṃsito devamanussādīhi. Satthu vaṇṇitoti satthārā vaṇṇito thuto, ‘‘kassapo, bhikkhave, candūpamo kulāni upasaṅkamati apakasseva kāyaṃ apakassa cittaṃ niccanavako kulesu appagabbho’’ti evamādīhi anekehi suttanayehi (saṃ. ni. 2.146) vaṇṇito pasattho, sopi bhagavantaṃ vandatīti attho.

59. And Mahākassapa too: with reference to the lesser elders—Uruvelakassapa, Nadīkassapa, Gayākassapa, and Kumārakassapa—this one is great; therefore, he is called 'Mahākassapa'. The particles `pi ca` have the meaning of honoring and inclusion. 'Like refined gold' means his skin had a complexion similar to refined gold. Regarding 'the ascetic qualities' (`dhutaguṇe`): here, a quality (`dhammo`) is called `dhuta` (shaken off) because it shakes off defilements; an 'ascetic quality' (`dhutaguṇo`) is a `dhuta` quality. But what is a `dhuta` quality? Fewness of wishes, contentment, effacement, seclusion, and being intent on this—these five qualities, being attendants of the volition for the ascetic practices (`dhutaṅga`), are called `dhuta` qualities because of such sayings as 'relying only on fewness of wishes.' Alternatively, wisdom (`ñāṇaṃ`) is called `dhuta` because it shakes off defilements; [the phrase `dhutaguṇe` means] in that ascetic quality. 'Placed at the forefront' (`agganikkhitto`) means he was established as the foremost (`aggo`), the best (`seṭṭho`), the pinnacle (`koṭibhūto`). The meaning is that he was placed in a special position, as stated: 'Monks, among my disciples who are bhikkhus and who advocate the ascetic practices, Mahākassapa is the foremost' (A. Nik. 1.188, 191). Now, this word `agga` is seen in the senses of beginning, tip, part, and best. For instance, it is seen in the sense of 'beginning' in passages such as: 'From today (`ajjatagge`), good gatekeeper, I close the door to the Nigaṇṭhas and Nigaṇṭhīs' (M. Nik. 2.70). It is seen in the sense of 'tip' (`koṭi`) in: 'With that fingertip (`aṅgulaggena`) he should touch that fingertip' (Kathā. 441), and 'the tip of a sugarcane stalk (`ucchaggaṃ`), the tip of a bamboo stalk (`veḷaggaṃ`).' It is seen in the sense of 'part' (`koṭṭhāsa`) in: 'a sour part (`ambilaggaṃ`) or a sweet part (`madhuraggaṃ`)' (Saṃ. Nik. 5.374), and 'I allow, monks, to divide by the monastery's portion (`vihāraggena`) or the monastic cell's portion (`pariveṇaggena`)' (Cūḷavagga 318). It is seen in the sense of 'best' (`seṭṭha`) in: 'Monks, of all beings, whether footless or two-footed... the Tathāgata is declared the best (`agga`) of them' (A. Nik. 4.34). Here, this word should be understood in the sense of 'best.' It also functions in the sense of 'pinnacle.' The elder, in his own position, is both the best and the pinnacle. Therefore it is said, 'placed at the forefront,' meaning he is foremost, best, and the pinnacle. 'Praised' (`thomito`) means he was praised by gods and humans. 'Commended by the Teacher' (`satthu vaṇṇito`) means he was commended and praised by the Teacher. He was praised and commended in many discourses, such as: 'Monks, Kassapa approaches families like the moon—with body withdrawn, with mind withdrawn, always as if new among families, and not overbearing' (Saṃ. Nik. 2.146). The meaning is that he too venerates the Blessed One.

60. Dibbacakkhūnanti dibbaṃ cakkhu yesaṃ atthi te dibbacakkhū, tesaṃ dibbacakkhūnaṃ bhikkhūnaṃ aggo seṭṭhoti attho. Yathāha – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho’’ti (a. ni. 1.188, 192). Anuruddhatthero bhagavato cūḷapituno amitodanassa nāma sakkassa putto mahānāmassa kaniṭṭhabhātā mahāpuñño paramasukhumālo, so attasattamo nikkhamitvā agārasmā anagāriyaṃ pabbajito, tassa pabbajjānukkamo saṅghabhedakakkhandhake (cūḷava. 330 ādayo) āgatova. Avidūre vāti bhagavato santikeyeva.

60. Regarding `Dibbacakkhūnaṃ`: Those who possess the divine eye are `dibbacakkhū`; among those monks with the divine eye, he is the foremost, the best—this is the meaning. As it is said: 'Monks, among my monk disciples who possess the divine eye, Anuruddha is the foremost' (A. Ni. 1.188, 192). The Elder Anuruddha was the son of the Sakyan named Amitodana, the Blessed One's paternal uncle, and the younger brother of Mahānāma; he was of great merit and extremely refined. He, being the seventh of his group, went forth from the household life into homelessness. The sequence of his ordination is found in the Saṅghabhedakakkhandhaka (Cūḷava. 330 ff.). Regarding `Avidūre vā`: this means right in the presence of the Blessed One.

61. Āpattianāpattiyāti āpattiyañca anāpattiyañca kovido. Satekicchāyāti sappaṭikammāyapi appaṭikammāyapi cāti attho. Tattha sappaṭikammā sā chabbidhā hoti, appaṭikammā sā pārājikāpatti. ‘‘Āpattianāpattiyā, satekicchāya kovido’’tipi pāṭho, soyeva attho. Vinayeti vinayapiṭake. Agganikkhittoti ‘‘etadaggaṃ, bhikkhave[Pg.70], mama sāvakānaṃ bhikkhūnaṃ vinayadharānaṃ yadidaṃ, upālī’’ti (a. ni. 1.219, 228) etadaggaṭṭhāne ṭhapitoti attho. Upālīti upālitthero. Satthu vaṇṇitoti satthārā vaṇṇito pasattho. Thero kira tathāgatasseva santike vinayapiṭakaṃ uggaṇhitvā bhārukacchakavatthuṃ (pārā. 78), ajjukavatthuṃ (pārā. 158), kumārakassapavatthunti (ma. ni. 1.249) imāni tīṇi vatthūni sabbaññutaññāṇena saddhiṃ saṃsanditvā kathesi. Tasmā thero vinayadharānaṃ aggoti evamādinā nayena satthārā vaṇṇitoti vutto.

61. Regarding `Āpattianāpattiyā`: this means skilled in offenses and non-offenses. Regarding `Satekicchāya`: this means in both what is remediable and what is irremediable. Therein, the remediable offense is of six kinds, while the irremediable is a pārājika offense. There is also the reading `Āpattianāpattiyā, satekicchāya kovido`, which has the very same meaning. `Vinaye` means in the Vinayapiṭaka. `Agganikkhitto` means placed in the foremost position, as stated: 'This is the foremost, monks, among my monk disciples who are upholders of the Vinaya, namely, Upāli.' `Upālī` means the Elder Upāli. `Satthu vaṇṇito` means praised and commended by the Teacher. It is said that the Elder, having learned the Vinayapiṭaka in the very presence of the Tathāgata, explained these three cases—the Bhārukaccha case, the Ajjuka case, and the Kumārakassapa case—by collating them with the knowledge of omniscience. Therefore, it is said the Elder was praised by the Teacher in this and other ways as 'the foremost among upholders of the Vinaya.'

62. Sukhumanipuṇatthapaṭividdhoti paṭividdhasukhumanipuṇattho, paṭividdhaduddasanipuṇatthoti attho. Kathikānaṃ pavaroti dhammakathikānaṃ seṭṭho. ‘‘Etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhammakathikānaṃ yadidaṃ puṇṇo mantāṇiputto’’ti (a. ni. 1.188, 196) etadaggapāḷiyaṃ āropito. Tena vuttaṃ ‘‘kathikānaṃ pavaro’’ti. Gaṇīti sasaṅgho. Therassa kira santike pabbajitā kulaputtā pañcasatā ahesuṃ. Sabbepi te dasabalassa jātabhūmikā jātaraṭṭhavāsino sabbeva khīṇāsavā sabbeva dasakathāvatthulābhino. Tena vuttaṃ ‘‘gaṇī’’ti. Isīti esati gavesati kusale dhammeti isi. Mantāṇiyā puttoti mantāṇiyā nāma brāhmaṇiyā putto. Puṇṇoti tassa nāmaṃ. Vissutoti attano appicchatādīhi guṇehi vissuto.

62. Regarding `Sukhumanipuṇatthapaṭividdho`: this means one who has penetrated the subtle and refined meaning; that is, one who has penetrated the subtle meaning that is difficult to see. `Kathikānaṃ pavaro` means the best among the Dhamma preachers. He was designated in the Etadagga Pāḷi thus: 'Monks, the foremost among my monk disciples who are Dhamma preachers is this one, namely, Puṇṇa Mantāṇiputta' (A.N. 1.188, 196). For this reason, it is said, 'foremost among preachers.' `Gaṇī` means one with a following. It is said that there were five hundred sons of good family who had gone forth in the presence of the Elder. All of them were from the native land of the Ten-Powered One and residents of his native country; all were destroyers of the cankers, and all were obtainers of the ten topics for discourse. For this reason, it is said, 'one with a following.' `Isi` (seer) is so called because he seeks (`esati`), he searches for (`gavesati`) wholesome states (`kusale dhamme`). `Mantāṇiyā putto` means the son of the brahmin lady named Mantāṇī. `Puṇṇo` was his name. `Vissuto` (renowned) means he was renowned for his virtues such as fewness of wishes.

Aññāsikoṇḍaññatthero pana satthari abhisambodhiṃ patvā pavattitavaradhammacakke anupubbena āgantvā rājagahaṃ upanissāya viharante kapilavatthuṃ āgantvā attano bhāgineyyaṃ puṇṇaṃ nāma māṇavaṃ pabbājetvā bhagavantaṃ vanditvā āpucchitvā nivāsatthāya sayaṃ chaddantadahaṃ gato. Puṇṇo pana bhagavantaṃ dassanāya therena saddhiṃ āgantvā – ‘‘mayhaṃ pabbajitakiccaṃ matthakaṃ pāpetvāva dasabalassa santikaṃ gamissāmī’’ti kapilapureyeva ohīno, so yonisomanasikāraṃ karonto nacirasseva arahattaṃ patvā bhagavantaṃ upasaṅkami. Ettha pana anuruddhatthero ca upālitthero ca ime dve therā bhagavato kapilavatthupuraṃ pavisitvā ñātisamāgamadivase pabbajitā viya dassitā, taṃ pana khandhakapāḷiyā aṭṭhakathāya ca na sameti. Vīmaṃsitvā gahetabbaṃ.

Now, when the Teacher, having attained supreme enlightenment and set in motion the excellent Wheel of the Dhamma, had come in due course to Rājagaha and was dwelling in dependence on it, the Elder Aññā Koṇḍañña went to Kapilavatthu, gave the going forth to his nephew, the young man named Puṇṇa, paid homage to the Blessed One, took his leave, and went himself to the Chaddanta Lake for the purpose of dwelling there. Puṇṇa, however, having come with the Elder for the purpose of seeing the Blessed One, thought, “Only after I have brought the task of one gone forth to its culmination will I go to the presence of the Ten-Powered One,” and so he remained behind in Kapilapura itself. He, while practicing wise attention, in no long time attained Arahantship and approached the Blessed One. Here, however, the Elder Anuruddha and the Elder Upāli, these two elders, are shown as having gone forth on the day of the assembly of relatives after the Blessed One had entered the city of Kapilavatthu. But that does not accord with the Khandhaka Pāḷi and the Commentary. It should be understood after due investigation.

Atha [Pg.71] satthā sāriputtattherādīnaṃ pañcannaṃ bhikkhusatānaṃ cittācāramaññāya attano guṇe kathetumārabhi. Tena vuttaṃ –

Then the Teacher, having known the disposition of mind of the five hundred monks beginning with the Elder Sāriputta, began to speak of His own virtues. Therefore, it was said:

63.

63.

‘‘Etesaṃ cittamaññāya, opammakusalo muni;

Kaṅkhacchedo mahāvīro, kathesi attano guṇa’’nti.

Having known their minds, the Sage, skilled in means, the cutter of doubt, the one of great effort, declared His own virtues.

Tattha opammakusaloti upamāya kusalo. Kaṅkhacchedoti sabbasattānaṃ saṃsayacchedako.

Therein, 'opammakusalo' means skilled in simile. 'Kaṅkhacchedo' means the cutter of the doubt of all beings.

Idāni te attano guṇe kathesi, te dassetuṃ –

Now, to show those virtues of His that He spoke of:

64.

64.

‘‘Cattāro te asaṅkhyeyyā, koṭi yesaṃ na nāyati;

Sattakāyo ca ākāso, cakkavāḷā canantakā;

Buddhañāṇaṃ appameyyaṃ, na sakkā ete vijānitu’’nti. – vuttaṃ;

Four are the incalculables, whose limit is not known: the host of beings, space, and the endless world-systems; and the Buddha's knowledge is immeasurable. These cannot be known.

Tattha cattāroti gaṇanaparicchedo. Eteti idāni vattabbe atthe nidasseti. Asaṅkhyeyyāti saṅkhyātumasakkuṇeyyattā asaṅkhyeyyā, gaṇanapathaṃ vītivattāti attho. Koṭītiādi vā anto vā mariyādā. Yesanti yesaṃ catunnaṃ asaṅkhyeyyānaṃ. Na nāyatīti na paññāyati. Idāni te vuttappakāre cattāro asaṅkhyeyye dassetuṃ ‘‘sattakāyo’’tiādi vuttaṃ. Sattakāyoti sattasamūho, sattakāyo ananto aparimāṇo appameyyo. Tathā ākāso ākāsassāpi anto natthi. Tathā cakkavāḷāni anantāni eva. Buddhañāṇaṃ sabbaññutaññāṇaṃ appameyyaṃ. Na sakkā ete vijānitunti yasmā panete anantā, tasmā na sakkā vijānituṃ.

Therein, 'four' is a delimitation by number. 'These' indicates the meanings now to be stated. 'Incalculable' means, because they cannot be counted, they are incalculable; the meaning is that they have gone beyond the path of counting. 'Limit' means beginning or end or boundary. 'Of which' means of which four incalculables. 'Is not known' means is not discerned. Now, to show those four incalculables of the aforesaid type, 'the host of beings,' and so on, was said. 'Host of beings' means a multitude of beings; the host of beings is endless, limitless, immeasurable. Likewise space; of space also there is no end. Likewise, the world-systems are indeed endless. The Buddha's knowledge, the omniscient knowledge, is immeasurable. As to 'these cannot be known': since these are endless, therefore they cannot be known.

65. Idāni satthā attano iddhivikubbane sañjātacchariyabbhutānaṃ devamanussādīnaṃ kinnāmetaṃ acchariyaṃ, itopi visiṭṭhataraṃ acchariyaṃ abbhutaṃ atthi, mama taṃ suṇāthāti dhammadesanaṃ vaḍḍhento –

65. Now the Teacher, expanding upon the Dhamma discourse to the devas, humans, and others who were amazed and astonished at His display of psychic power, said: 'What marvel is this? There is a marvel and wonder more excellent than this. Listen to that of mine.'

‘‘Kimetaṃ acchariyaṃ loke, yaṃ me iddhivikubbanaṃ;

Aññe bahū acchariyā, abbhutā lomahaṃsanā’’ti. – ādimāha;

He spoke this verse: 'What marvel in the world is this, this display of my psychic power? There are many other marvels, wonders, and hair-raising things.'

Tattha [Pg.72] kinti paṭikkhepavacanaṃ.Etanti idaṃ iddhivikubbanaṃ sandhāyāha. Yanti ayaṃ yaṃ-saddo ‘‘yaṃ taṃ apucchimha akittayī no, aññaṃ taṃ pucchāma tadiṅgha brūhī’’tiādīsu (su. ni. 1058; mahāni. 110; cūḷani. mettagūmāṇavapucchā 77) upayogavacane dissati. ‘‘Aṭṭhānametaṃ, bhikkhave, anavakāso; yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā’’ti (a. ni. 1.277; vibha. 809; mi. pa. 5.1.1) ettha kāraṇavacane. ‘‘Yaṃ vipassī bhagavā kappe udapādī’’ti (dī. ni. 2.4) ettha bhumme. ‘‘Yaṃ kho me, bhante, devānaṃ tāvatiṃsānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ, ārocemi taṃ bhagavato’’tiādīsu (dī. ni. 2.293) paccattavacane. Idhāpi paccattavacane daṭṭhabbo (dī. ni. aṭṭha. 2.4). Aññe bahū mama acchariyā abbhutavisesā santīti dīpeti.

In that context, 'kiṃ' is a word of rejection. As for 'etaṃ', this refers to the display of psychic power. The word 'yaṃ' is seen in the sense of the accusative in such passages as, 'What we asked, you did not declare; we ask another, please tell us that.' In the passage, 'Monks, this is impossible, there is no chance that two Arahant Fully Enlightened Ones could arise in one world-system,' it is seen in a causal sense. In 'That the Blessed One Vipassī arose in the aeon,' it is seen in a locative sense. In such passages as, 'Venerable sir, what I heard and received in the presence of the Tāvatiṃsa gods, I report that to the Blessed One,' it is seen in the sense of the subject. Here too, it should be understood in the sense of the subject. It indicates: 'There are many other distinguished marvels and wonders of mine.'

Idāni te acchariye dassento –

Now, showing those marvels:

66.

66.

‘‘Yadāhaṃ tusite kāye, santusito nāmahaṃ tadā;

Dasasahassī samāgamma, yācanti pañjalī mama’’nti. – ādimāha;

He spoke, beginning with this: 'When I was in the Tusita host, and my name then was Santusita; the devas of the ten-thousand world-systems, having gathered together, with joined palms requested me.'

Tattha yadāti yasmiṃ kāle. Ahanti attānaṃ niddisati. Tusite kāyeti tusitasaṅkhāte devanikāye. Yadā panāhaṃ samattiṃsapāramiyo pūretvā pañcamahāpariccāge pariccajitvā ñātatthacariyalokatthacariyabuddhatthacariyānaṃ koṭiṃ patvā sattasatakamahādānāni datvā sattakkhattuṃ pathaviṃ kampetvā vessantarattabhāvato cavitvā dutiye cittavāre tusitabhavane nibbatto tadāpi santusito nāma devarājā ahosiṃ. Dasasahassī samāgammāti dasasahassacakkavāḷesu devatā sannipatitvāti attho. Yācanti pañjalī mamanti maṃ upasaṅkamitvā, ‘‘mārisa, tayā dasa pāramiyo pūrentena na sakkasampattiṃ na māra na brahma na cakkavattisampattiṃ patthentena pūritā, lokanittharaṇatthāya pana buddhattaṃ patthayamānena pūritā, so tava kālo, mārisa, buddhattāya samayo, mārisa, buddhattāyā’’ti (jā. aṭṭha. 1.nidānakathā, avidūrenidānakathā) yācanti mamanti. Tena vuttaṃ –

Therein, 'yadā' means 'at which time.' 'Ahaṃ' indicates oneself. 'In the Tusita host' means in the assembly of devas called Tusita. And when I, having fulfilled the thirty perfections, having made the five great renunciations, having reached the culmination of conduct for the welfare of kinsmen, for the welfare of the world, and for the welfare of a Buddha, having given the great seven-fold gifts, having caused the earth to quake seven times, having passed away from the existence as Vessantara, was reborn in the Tusita abode in the second thought-moment, then too I was the deva-king named Santusita. 'Ten thousand assembled' means that the devas from ten thousand world-systems gathered together. 'Yācanti pañjalī mamanti' means they approached me and entreated, saying: “Venerable Sir, the ten perfections were fulfilled by you, not aspiring for the attainment of Sakka, nor the attainment of Māra, nor the attainment of Brahmā, nor the attainment of a universal monarch; but they were fulfilled aspiring for Buddhahood for the sake of leading the world across. That, Venerable Sir, is your time for Buddhahood; it is the occasion, Venerable Sir, for Buddhahood.” Therefore, it was said:

67.

67.

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti.

“O Great Hero, it is indeed your time; arise in a mother's womb. Leading the world with its devas across, awaken to the deathless state.”

Tattha [Pg.73] kālo teti kālo tava, ayameva vā pāṭho. Uppajjāti paṭisandhiṃ gaṇha, ‘‘okkamā’’tipi pāṭho. Sadevakanti sadevakaṃ lokanti attho. Tārayantoti ettha pāramiyo pūrentopi tārayati nāma, pāramiyo matthakaṃ pāpentopi tārayati nāma, vessantarattabhāvato cavitvā tusitapure paṭisandhiṃ gahetvā saṭṭhivassasatasahassādhikāni sattapaṇṇāsavassakoṭiyo tattha tiṭṭhantopi tārayati nāma, devatāhi yācito pañcavidhaṃ mahāvilokitaṃ viloketvā mahāmāyādeviyā kucchismiṃ paṭisandhiṃ gaṇhantopi dasamāse gabbhavāsaṃ vasantopi tārayati nāma, ekūnatiṃsa vassāni agāramajjhe tiṭṭhantopi tārayati nāma. Rāhulabhaddassa jātadivase channasahāyo kaṇḍakaṃ āruyha nikkhamantopi tīṇi rajjāni atikkamitvā anomāya nāma nadiyā tīre pabbajantopi tārayati nāma, chabbassāni padhānaṃ karontopi visākhapuṇṇamāyaṃ mahābodhimaṇḍaṃ āruyha mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme dvādasaṅgaṃ paṭiccasamuppādaṃ anulomapaṭilomato sammasitvā sotāpattimaggaṃ paṭivijjhantopi tārayati nāma, sotāpattiphalakkhaṇepi, sakadāgāmimaggakkhaṇepi, sakadāgāmiphalakkhaṇepi, anāgāmimaggakkhaṇepi, anāgāmiphalakkhaṇepi, arahattamaggakkhaṇepi, arahattaphalakkhaṇepi tārayati nāma, yadā aṭṭhārasadevatākoṭisahassehi pañcavaggiyānaṃ amatapānaṃ adāsi, tato paṭṭhāya tārayi nāmāti vuccati. Tena vuttaṃ –

Herein, `kālo te` means 'your time,' or this is the reading. `Uppajja` means 'take rebirth'; `okkamā` is also a reading. `Sadevakaṃ` means 'the world together with the devas.' As for `tārayanto`: fulfilling the perfections is also called 'saving'; reaching the summit of the perfections is also called 'saving'; after passing away from the Vessantara existence, taking rebirth in the Tusita heaven and remaining there for fifty-seven crores and six million years is also called 'saving'; requested by the devas, surveying the five great observations and taking rebirth in the womb of Queen Mahāmāyā is also called 'saving'; dwelling in the womb for ten months is also called 'saving'; remaining in the household life for twenty-nine years is also called 'saving'; on the day of Rāhula’s birth, mounting the horse Kaṇḍaka accompanied by Channa, departing, crossing three kingdoms, and renouncing on the bank of the Anomā River is also called 'saving'; practicing austerities for six years is also called 'saving'; on the full moon day of Visākha, ascending the great Bodhi-maṇḍala, vanquishing Māra’s forces, recollecting his past lives in the first watch, purifying the divine eye in the middle watch, and in the last watch, thoroughly contemplating the twelve-linked dependent origination in forward and reverse order and penetrating the path of stream-entry is also called 'saving'; also at the moments of stream-entry fruition, the once-returning path, once-returning fruition, the non-returning path, non-returning fruition, the Arahant path, and Arahant fruition, it is called 'saving'. When he gave the deathless drink to the group of five along with eighteen crores of devas, from that point onward, it is said he saved. Therefore, it is said:

‘‘Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti.

Saving the world with its deities, awaken to the deathless state.

Atha mahāsatto devatāhi yāciyamānopi devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcavidhaṃ mahāvilokanaṃ nāma vilokesi. Tattha ‘‘kālo nu kho, na kālo’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ āyukālo kālo nāma na hoti. Kasmā? Jātijarāmaraṇādīnaṃ apākaṭattā, buddhānañca dhammadesanā nāma tilakkhaṇamuttā nāma natthi, tesaṃ aniccaṃ dukkhamanattāti kathentānaṃ ‘‘kinnāmete kathentī’’ti na saddahanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti[Pg.74]. Tasmā so akālo. Vassasatato ūno āyukālopi kālo na hoti. Kasmā? Tadā sattā ussannakilesā honti, ussannakilesānañca dinno ovādo ovādaṭṭhāne na tiṭṭhati, tasmā sopi akālo. Vassasatasahassato paṭṭhāya heṭṭhā vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Idāni vassasatāyukā manussāti atha bodhisatto ‘‘nibbattitabbakālo’’ti addasa.

Then the Great Being, though entreated by the deities, without giving his pledge to the deities, made what is known as the five great considerations, by way of the divisions of time, continent, region, clan, and the mother's lifespan. Therein, he first examined the time, thinking, 'Is it now the time, or is it not the time?' Therein, a lifespan exceeding one hundred thousand years is not what is called the time. Why? Because birth, aging, death, and so on are not apparent. And there is no teaching of the Dhamma by the Buddhas that is free from the three characteristics. When they teach, 'Impermanent, suffering, and not-self,' beings do not believe, thinking, 'What is this they are saying?' From that, there is no realization, and when that is absent, the Dispensation is not liberating. Therefore, that is not the time. A lifespan of less than one hundred years is also not the time. Why? Because at that time, beings have abundant defilements, and advice given to those with abundant defilements does not become established. Therefore, that too is not the time. A lifespan from one hundred thousand years down to one hundred years is what is called the time. Now, humans have a lifespan of one hundred years; therefore, the Bodhisatta saw, 'This is the time to be reborn.'

Tato dīpaṃ olokento ‘‘jambudīpeyeva buddhā nibbattantī’’ti dīpaṃ passi. Tato jambudīpo nāma mahā dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī’’ti desaṃ vilokento majjhimadesaṃ passi. Tato kulaṃ vilokento ‘‘buddhā nāma lokasammate kule nibbattanti, idāni khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi, suddhodano nāma me rājā pitā bhavissatī’’ti kulaṃ addasa. Tato mātaraṃ vilokento ‘‘buddhamātā nāma lolā surādhuttā na hoti, akhaṇḍapañcasīlāti ayañca mahāmāyā nāma devī edisā, ayaṃ me mātā bhavissatīti kittakaṃ assā āyū’’ti āvajjento dasannaṃ māsānaṃ upari sattadivasāni passi. Iti imaṃ pañcavidhavilokanaṃ viloketvā – ‘‘kālo me, mārisa, buddhabhāvāyā’’ti devatānaṃ paṭiññaṃ datvā tattha yāvatāyukaṃ ṭhatvā tato cavitvā sakyarājakule māyādeviyā kucchiyaṃ paṭisandhiṃ aggahesi (jā. aṭṭha. 1.nidānakathā, avidūrenidānakathā; apa. aṭṭha. 1.nidānakathā, avidūrenidānakathā). Tena vuttaṃ –

Then, looking at the continent, he saw: 'Buddhas are born only in Jambudīpa.' Then, considering that the continent named Jambudīpa is great, with a measure of ten thousand yojanas, he looked for the region, thinking, 'In what region do Buddhas arise?' and saw the Middle Country. Then, looking at the clan, he saw: 'Buddhas are born in a family esteemed by the world. Now, the Khattiya clan is esteemed by the world. There I shall be born, and the king named Suddhodana will be my father.' Then, looking at the mother, he saw: 'A Buddha's mother is not fickle or a drunkard; she is of unbroken five precepts. And this queen named Mahāmāyā is such a one. She will be my mother.' Then, reflecting, 'What is her lifespan?' he saw it to be seven days over ten months. Thus, having made these five great considerations, he gave his promise to the devas, saying: 'Sirs, the time has come for my Buddhahood.' Having stayed there for the remainder of his lifespan, he passed away from there and took conception in the womb of Queen Māyā in the Sakyan royal family. Therefore, it was said:

68.

68.

‘‘Tusitā kāyā cavitvāna, yadā okkami kucchiyaṃ;

Dasasahassīlokadhātu, kampittha dharaṇī tadā’’ti. – ādi;

"Having passed away from the Tusita realm, when he entered the womb, at that time the ten-thousandfold world-system, the earth, trembled."—and so on.

Tattha okkamīti okkamiṃ pāvisiṃ. Kucchiyanti mātukucchimhi. Dasasahassīlokadhātu, kampitthāti sato sampajāno pana bodhisatto mātukucchiṃ okkamanto ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgassa somanassasahagatañāṇasampayuttaasaṅkhārikakusalacittassa sadisa mahāvipākacittena āsāḷhipuṇṇamāyaṃ uttarāsāḷhanakkhatteneva paṭisandhiṃ aggahesi. Tadā dasasahassīlokadhātu sakalāpi [Pg.75] kampi saṅkampi sampakampīti attho. Dharaṇīti dhāreti sabbe thāvarajaṅgameti dharaṇī, pathavī.

Here, `okkami` means he entered, he went inside (`pāvisi`). `Kucchiyaṃ` means in the mother’s womb. As for `Dasasahassīlokadhātu, kampittha` (The ten-thousandfold world-system trembled): the Bodhisatta, being mindful and fully aware while entering the mother's womb, took conception precisely on the full moon day of Āsāḷha with the Uttarāsāḷha constellation. He did so with a great resultant consciousness similar to an unprompted wholesome consciousness accompanied by joy and associated with knowledge, which has loving-kindness as its preliminary part, from among the nineteen types of rebirth-linking consciousness. At that time, the entire ten-thousandfold world-system shook (`kampi`), trembled (`saṅkampi`), and quaked (`sampakampi`)—this is the meaning. `Dharaṇī` (earth) is so called because it supports (`dhāreti`) all stationary and moving things; it is the earth (`pathavī`).

69. Sampajānova nikkhaminti ettha yadā panāhaṃ sato sampajānova mātukucchito dhammāsanato otaranto dhammakathiko viya nisseṇito otaranto puriso viya ca dve hatthe ca pāde ca pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhitova nikkhamiṃ. Sādhukāraṃ pavattentīti sādhukāraṃ pavattayanti, sādhukāraṃ dentīti attho. Pakampitthāti kampittha, okkamanepi mātukucchito nikkhamanepi dasasahassī pakampitthāti attho.

69. Regarding 'He emerged fully aware': Here, when I, mindful and fully aware, emerged from my mother’s womb—just like a Dhamma preacher descending from the Dhamma seat, and like a man descending from a ladder—I did so with both hands and feet outstretched, standing, and unsmeared by any impurity originating from the mother’s womb. Regarding 'They raised an acclamation': this means they caused an acclamation to arise, they gave an acclamation. Regarding 'It quaked': this means it shook. At the time of conception and also at the time of emerging from the mother’s womb, the ten-thousandfold world-system quaked; this is the meaning.

70. Atha bhagavā gabbhokkantiādīsu attanā samasamaṃ adisvā gabbhokkantiādīsu attano acchariyadassanatthaṃ ‘‘okkanti me samo natthī’’ti imaṃ gāthamāha. Tattha okkantīti gabbhokkantiyaṃ, bhummatthe paccattavacanaṃ, paṭisandhiggahaṇeti attho. Meti mayā. Samoti sadiso natthi. Jātitoti ettha jāyati etāya mātuyāti mātā ‘‘jātī’’ti vuccati, tato jātito mātuyāti attho. Abhinikkhameti mātukucchito abhinikkhamane pasave satīti attho. Sambodhiyanti ettha pasatthā sundarā bodhi sambodhi. Ayaṃ pana bodhi-saddo rukkhamagganibbānasabbaññutaññāṇādīsu dissati – ‘‘bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca, ‘‘antarā ca gayaṃ antarā ca bodhi’’nti (ma. ni. 1.285; 2.341; mahāva. 11) ca āgataṭṭhāne hi rukkho bodhīti vuccati. ‘‘Bodhi vuccati catūsu maggesu ñāṇa’’nti (cūḷani. khaggavisāṇasuttaniddesa 121) āgataṭṭhāne maggo. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutaññāṇaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ (ma. ni. aṭṭha. 1.13; pārā. aṭṭha. 1.11; udā. aṭṭha. 20; cariyā. aṭṭha. nidānakathā). Apare ‘‘sabbaññutaññāṇa’’ntipi vadanti, tassaṃ sambodhiyaṃ ahaṃ seṭṭhoti attho.

70. Then the Blessed One, not seeing anyone equal to himself in conception and other events, spoke this verse to show his own marvel regarding conception and so on: 'There is none equal to me in conception.' Herein, 'conception' (okkanti) refers to conception in the womb (gabbhokkantiyaṃ); it is a nominative case used in the sense of the locative, meaning at the taking up of rebirth-linking consciousness (paṭisandhiggahaṇa). 'Me' (me) means 'with me' (mayā). 'Equal' (samo) means 'there is none similar' (sadiso natthi). 'From birth' (jātito): Here, because 'by this mother one is born' (jāyati etāya mātuyā), the mother is called 'birth' (jāti); thus, 'from birth' (jātito) means 'from the mother'. 'Emerging' (abhinikkhameti) means 'at the time of coming forth from the mother’s womb, at birth' (mātukucchito abhinikkhamane pasave sati). 'In supreme enlightenment' (sambodhiyaṃ): Here, excellent, beautiful enlightenment is supreme enlightenment (sambodhi). Moreover, this word 'bodhi' is seen in various contexts such as the Bodhi tree, the path, Nibbāna, and omniscient knowledge. For example, where it is said, 'At the foot of the Bodhi tree, first fully enlightened' and 'Between Gayā and between Bodhi', 'bodhi' refers to the tree. Where it is said, 'Bodhi is called the knowledge in the four paths', it means the path. Where it is said, 'Having attained Bodhi, the deathless, the unconditioned', it means Nibbāna. Where it is said, 'He of supreme, vast wisdom reaches Bodhi', it means omniscient knowledge. Here, however, the Blessed One’s knowledge of the path of arahantship is intended. Others say it refers to 'omniscient knowledge'; the meaning is 'I am the foremost in that supreme enlightenment.'

Kasmā pana bhagavā sambodhiṃ paṭicca attānaṃ pasaṃsatīti? Sabbaguṇadāyakattā. Bhagavato hi sambodhi sabbaguṇadāyikā sabbepi niravasese buddhaguṇe [Pg.76] dadāti, na pana aññesaṃ. Aññesaṃ pana kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramiñāṇaṃ, paccekabuddhānaṃ paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti. Tasmā bhagavā sabbaguṇadāyakattā ‘‘sambodhiyaṃ ahaṃ seṭṭho’’ti attānaṃ pasaṃsati. Api ca bhūmiṃ cāletvā sambodhiṃ pāpuṇi, tasmā ‘‘sambodhiyaṃ ahaṃ seṭṭho’’ti vadati. Dhammacakkappavattaneti ettha dhammacakkaṃ pana duvidhaṃ hoti – paṭivedhañāṇañca desanāñāṇañcāti. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Paṭivedhañāṇaṃ lokuttaraṃ kusalaṃ upekkhāsahagataṃ avitakkaavicāraṃ, desanāñāṇaṃ lokiyaṃ abyākataṃ, ubhayampi panetaṃ aññehi asādhāraṇaṃ. Idha pana desanāñāṇaṃ adhippetaṃ (paṭi. ma. aṭṭha. 2.2.44).

Why then does the Blessed One praise himself with regard to supreme enlightenment? Because it is the giver of all virtues. Indeed, the Blessed One’s supreme enlightenment is the giver of all virtues; it bestows all the Buddha-virtues without exception, but not so for others. For others, for some, the path of Arahantship gives only the fruit of Arahantship; to some, it gives the three knowledges; to some, the six supernormal knowledges; to some, the four analytical knowledges; to some, the knowledge of a disciple's perfection; and to the Paccekabuddhas, it gives only the knowledge of individual enlightenment. But to the Buddhas, it gives the accomplishment of all virtues. Therefore, because it is the giver of all virtues, the Blessed One praises himself, saying: 'In supreme enlightenment, I am the foremost.' Moreover, having caused the earth to shake, he attained supreme enlightenment; therefore he declares: 'In supreme enlightenment, I am the foremost.' Regarding the turning of the Wheel of Dhamma: Here, the Wheel of Dhamma is of two kinds—the knowledge of penetration and the knowledge of teaching. Among these, the knowledge of penetration, developed by wisdom, brings the noble fruit to oneself; while the knowledge of teaching, developed by compassion, brings the noble fruit to disciples. The knowledge of penetration is supramundane, wholesome, accompanied by equanimity, and without initial and sustained thought. The knowledge of teaching is mundane and indeterminate. Both, however, are not shared with others. Here, the knowledge of teaching is intended.

71. Idāni bhagavato gabbhokkamaneva pathavikampanādikaṃ pavattiṃ sutvā ‘‘aho acchariyaṃ loke’’ti devatāhi ayaṃ gāthā vuttā. Tattha buddhānaṃ guṇamahantatāti aho buddhānaṃ guṇamahantabhāvo, aho buddhānaṃ mahānubhāvoti attho dasasahassīlokadhātu, chappakāraṃ pakampathāti dasasu cakkavāḷasahassesu mahāpathavī chappakāraṃ pakampittha calittha. Kathaṃ? Puratthimato unnamati pacchimato onamati, pacchimato unnamati puratthimato onamati, uttarato unnamati dakkhiṇato onamati, dakkhiṇato unnamati uttarato onamati, majjhimato unnamati pariyantato onamati, pariyantato unnamati majjhimato onamatīti evaṃ chappakāraṃ anilabalacalitajalataraṅgabhaṅgasaṅghaṭṭitā viya nāvā catunahutādhikadviyojanasatasahassabahalā pathavisandhārakajalapariyantā acetanāpi samānā sacetanā viya ayaṃ mahāpathavī pītiyā naccantī viya akampitthāti attho. Obhāso ca mahā āsīti atikkammeva devānaṃ devānubhāvaṃ uḷāro obhāso ahosīti attho. Accheraṃ lomahaṃsananti accherañca lomahaṃsanañca ahosīti attho.

71. Now, having heard of the occurrence of such things as the trembling of the earth just by the Blessed One's descent into the womb, this verse was spoken by the deities: 'Ah, a wonder in the world!'. Herein, 'the greatness of the Buddhas’ virtues' means: 'Ah, the greatness of the Buddhas’ virtues! Ah, the great power of the Buddhas!'; this is the meaning. 'The ten-thousandfold world-system shook in six ways' means that in ten thousand world-systems, the great earth shook and moved in six ways. How? The eastern part rises and the western part sinks; the western part rises and the eastern part sinks; the northern part rises and the southern part sinks; the southern part rises and the northern part sinks; the middle part rises and the peripheral part sinks; the peripheral part rises and the middle part sinks. Thus, in six ways. Like a ship struck by the breaking and collision of waves moved by the force of the wind, this great earth—240,000 yojanas thick, down to its limit at the water that supports the earth—though insentient, trembled as if dancing with joy; this is the meaning. 'And a great radiance appeared' means that, surpassing the divine power of the devas, a magnificent radiance arose; this is the meaning. 'A wonder and a hair-raising event' means that a wonder and a hair-raising event occurred; this is the meaning.

72. Idāni pathavikampanālokapātubhāvādīsu acchariyesu vattamānesu bhagavato pavattidassanatthaṃ ‘‘bhagavā tamhi samaye’’tiādigāthāyo vuttā. Tattha lokajeṭṭhoti lokaseṭṭho. Sadevakanti [Pg.77] sadevakassa lokassa, sāmiatthe upayogavacanaṃ daṭṭhabbaṃ. Dassayantoti pāṭihāriyaṃ dassento.

72. Now, while wondrous events such as the trembling of the earth and the appearance of light were occurring, for the purpose of showing the Blessed One's state, the verses beginning with 'The Blessed One at that time...' were spoken. Herein, 'foremost in the world' (lokajeṭṭho) means 'supreme in the world' (lokaseṭṭho). 'With its devas' (sadevakaṃ) means 'of the world with its devas' (sadevakassa lokassa); this accusative case is to be understood in the sense of the genitive of ownership. 'Showing' (dassayanto) means 'displaying a miracle' (pāṭihāriyaṃ dassento).

73. Caṅkamantovāti dasalokadhātusahassāni ajjhottharitvā ṭhite tasmiṃ ratanamaye caṅkame caṅkamamānova kathesi. Lokanāyakoti atha satthā manosilātale sīhanādaṃ nadanto sīho viya gajjanto pāvussakamegho viya ca ākāsagaṅgaṃ otārento viya ca aṭṭhaṅgasamannāgatena (dī. ni. 2.285, 301) savanīyena kamanīyena brahmassarena nānānayavicittaṃ catusaccapaṭisaṃyuttaṃ tilakkhaṇāhataṃ madhuradhammakathaṃ kathesīti attho.

73. By 'while walking' (caṅkamantova), it means that having pervaded the ten thousand world-systems, he taught while walking on that jeweled walkway that stood there. By 'the Leader of the World taught' (kathesi lokanāyako), it means that then the Teacher, on the red-ochre stone slab, roaring a lion's roar like a lion, thundering like a rainy-season cloud, and as if causing the celestial Ganges to descend, delivered a sweet discourse on the Dhamma—variegated with various methods, connected with the Four Truths, marked by the three characteristics—with a voice like that of Brahmā, endowed with eight qualities, audible, and lovely.

Antarā na nivatteti, catuhatthe caṅkame yathāti ettha satthārā pana nimmitassa tassa caṅkamassa ekā koṭi pācīnacakkavāḷamukhavaṭṭiyaṃ ekā pacchimacakkavāḷamukhavaṭṭiyaṃ evaṃ ṭhite tasmiṃ ratanacaṅkame caṅkamamāno satthā ubho koṭiyo patvāva nivattati, antarā ubho koṭiyo apatvā na nivattati. Yathā catuhatthappamāṇe caṅkame caṅkamamāno ubho koṭiyo sīghameva patvā nivattati, evaṃ antarā na nivattatīti attho. Kiṃ pana bhagavā dasasahassayojanappamāṇāyāmaṃ caṅkamaṃ rassamakāsi, tāvamahantaṃ vā attabhāvaṃ nimminīti? Na panevamakāsi. Acinteyyo buddhānaṃ buddhānubhāvo. Akaniṭṭhabhavanato paṭṭhāya yāva avīci, tāva ekaṅgaṇā ahosi. Tiriyato ca dasacakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Devā manusse passanti, manussāpi deve passanti. Yathā sabbe devamanussā pakatiyā caṅkamamānaṃ passanti, evaṃ bhagavantaṃ caṅkamamānaṃ passiṃsūti. Bhagavā pana caṅkamantova dhammaṃ deseti antarāsamāpattiñca samāpajjati.

Here, in the phrase 'He does not turn back midway, just as on a four-cubit walk,' it means that of the walkway created by the Teacher, one end was at the eastern rim of the world-sphere and one end was at the western rim of the world-sphere. While walking on that jeweled walkway that stood thus, the Teacher would turn back only after reaching both ends; he would not turn back midway without reaching both ends. Just as one walking on a four-cubit long walkway quickly reaches both ends and turns back, so too he does not turn back midway—this is the meaning. But did the Blessed One make the walkway, which was ten thousand yojanas in length, short, or did he create a physical form of such great size? He did not do so. The power of the Buddhas is inconceivable. From the Akaniṭṭha realm down to Avīci, it became a single open space. Horizontally, ten thousand world-systems became a single open space. Devas saw humans, and humans also saw devas. Just as all devas and humans see one walking in a normal manner, so too they saw the Blessed One walking; thus it should be understood. The Blessed One, however, taught the Dhamma while walking and also entered meditative attainments in between.

Atha āyasmā sāriputto aparimitasamayasamupacitakusalabalajanitadvattiṃsavaralakkhaṇopasobhitaṃ asītānubyañjanavirājitaṃ varasarīraṃ saradasamaye paripuṇṇaṃ viya rajanikaraṃ sabbaphāliphullaṃ viya ca yojanasatubbedhaṃ pāricchattakaṃ aṭṭhārasaratanubbedhaṃ byāmappabhāparikkhepasassirikaṃ varakanakagirimiva jaṅgamaṃ anopamāya buddhalīḷāya anopamena buddhasirivilāsena caṅkamantaṃ dasasahassidevagaṇaparivutaṃ bhagavantaṃ addasa. Disvāna ayaṃ [Pg.78] pana sakalāpi dasasahassī lokadhātu sannipatitā, mahatiyā panettha dhammadesanāya bhavitabbaṃ, buddhavaṃsadesanā pana bahūpakārā bhagavati pasādāvahā, yaṃnūnāhaṃ dasabalassa abhinīhārato paṭṭhāya buddhavaṃsaṃ paripuccheyya’’nti cintetvā ekaṃsaṃ cīvaraṃ katvā bhagavantaṃ upasaṅkamitvā dasanakhasamujjalaṃ jalajāmalāvikala-kamala-makulasadisaṃ añjaliṃ sirasi katvā bhagavantaṃ ‘‘kīdiso te mahāvīrā’’tiādikaṃ paripucchi. Tena vuttaṃ –

Then the Venerable Sāriputta saw the Blessed One, who possessed an excellent body adorned with the thirty-two excellent marks of a great man—produced by the power of merit well-accumulated over an immeasurable period of time—and resplendent with the eighty minor characteristics; who was like the full moon in the autumn season, like a fully blossomed Pāricchattaka tree one hundred yojanas in height, and like an excellent golden mountain peak eighteen cubits high; who possessed the splendor of an aura extending a fathom, and was walking with incomparable Buddha-grace and the majestic splendor of a Buddha, surrounded by an assembly of ten thousand devas. Having seen him, he thought: "Now, the entire ten-thousandfold world-system has gathered. A great Dhamma discourse must take place here. The teaching of the Buddha's lineage is of great benefit and inspires faith in the Blessed One. What if I, beginning from the aspiration of the Ten-Powered One, were to inquire about the lineage of the Buddhas?" Having thought thus, he arranged his robe over one shoulder, approached the Blessed One, and placing on his head his joined hands—shining with his ten fingernails and like a lotus bud, born in water, free from impurities, and unfaded—he asked the Blessed One, beginning with the words, "kīdiso te mahāvīra." Therefore, it was said:

74.

74.

‘‘Sāriputto mahāpañño, samādhijjhānakovido;

Paññāya pāramippatto, pucchati lokanāyakaṃ.

Sāriputta, of great wisdom, skilled in concentration and jhāna, who has reached the perfection of wisdom, asks the Leader of the World.

75.

75.

‘‘Kīdiso te mahāvīra, abhinīhāro naruttama;

Kamhi kāle tayā dhīra, patthitā bodhimuttamā’’ti. –

“Of what kind was your aspiration, O Great Hero, supreme among men? At what time, O steadfast one, did you aspire to supreme enlightenment?”

Ādi. Kā nāmāyaṃ anusandhīti? Pucchānusandhi nāma. Tisso hi anusandhiyo – pucchānusandhi ajjhāsayānusandhi yathānusandhīti. Tattha ‘‘evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – ‘‘kiṃ nu kho, bhante, orimaṃ tīraṃ kiṃ pārimaṃ tīra’’nti (saṃ. ni. 4.241) evaṃ pucchantānaṃ bhagavatā vissajjitasuttavasena pucchānusandhi veditabbā.

What is this connection called? It is called the connection of questioning. Indeed, there are three connections: the connection of questioning, the connection of intention, and the sequential connection. Among these, the connection of questioning should be understood by way of the discourse answered by the Blessed One to those who ask, as in: "When this was said, a certain monk said this to the Blessed One: 'What, Venerable Sir, is the near shore? What is the far shore?'"

‘‘Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi ‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā, anattakatāni kammāni kamattānaṃ phusissantī’ti. Atha kho bhagavā tassa bhikkhuno cetasā cetoparivitakkamaññāya bhikkhū āmantesi – ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya ‘iti kira, bho, rūpaṃ anattā, vedanā anattā, saññā anattā, saṅkhārā anattā, viññāṇaṃ anattā, anattakatāni kammāni kamattānaṃ phusissantī’ti…pe… taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti (ma. ni. 3.90) evaṃ paresaṃ ajjhāsayaṃ viditvā bhagavatā vuttavasena ajjhāsayānusandhi veditabbā.

Then, a certain monk had this thought arise in his mind: ‘Indeed, venerable sirs, form is not-self, feeling is not-self, perception is not-self, formations are not-self, and consciousness is not-self. How then will actions performed by what is not-self affect a self?’ Then the Blessed One, knowing with His mind the thought in that monk’s mind, addressed the monks: ‘It is possible, monks, that some worthless person here, being unknowing, having fallen into ignorance, with a mind dominated by craving, might think to transgress the Teacher’s instruction, thinking: “Indeed, venerable sirs, form is not-self, feeling is not-self, perception is not-self, formations are not-self, and consciousness is not-self. How then will actions performed by what is not-self affect a self?”… What do you think, monks, is form permanent or impermanent?’ Thus, having known the intentions of others, the connection of intention should be understood by means of the sutta spoken by the Blessed One.

Yena [Pg.79] pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭikkhepavasena vā yesu suttesu uparidesanā āgacchati, tesaṃ vasena yathānusandhi veditabbā. Tena vuttaṃ ‘‘pucchānusandhī’’ti.

Now, in whichever suttas a subsequent teaching appears—either by way of a teaching that corresponds to or by way of a refutation of that teaching by which the discourse was established at the beginning—by means of those suttas, the sequential connection should be understood. Therefore, it was stated that this is a 'connection of questioning'.

Tattha paññāya pāramippattoti sāvakapāramiñāṇassa matthakaṃ patto. Pucchatīti apucchi. Tattha pucchā nāma adiṭṭhajotanāpucchā, diṭṭhasaṃsandanāpucchā, vimaticchedanāpucchā, anumatipucchā, kathetukamyatāpucchāti pañcavidhā hoti. Tatthāyaṃ therassa katamā pucchāti ce? Yasmā panāyaṃ buddhavaṃso kappasatasahassādhikaasaṅkhyeyyopacitapuññasambhārānaṃ paccekabuddhānaṃ kappasatasahassādhikaasaṅkhyeyyopacitapuññasambhārānaṃ dvinnaṃ aggasāvakānañca kappasatasahassopacitapuññasambhārānaṃ sesamahāsāvakānaṃ vā avisayo, sabbaññubuddhānaṃyeva visayo, tasmā therassa adiṭṭhajotanā pucchāti veditabbā.

Herein, 'having reached the perfection of wisdom' means having reached the summit of the disciple's pāramī-knowledge. 'He asks' means he asked. Herein, a question is fivefold: a question for illuminating what is unseen, a question for confirming what has been seen, a question for dispelling doubt, a question of agreement, and a question from a desire to speak. Among these, if it is asked, 'To which of these does the Elder's question belong?' Since this Buddhavaṃsa is not within the scope of Paccekabuddhas who have accumulated a mass of merit for two incalculables and more than one hundred thousand aeons, nor of the two chief disciples who have accumulated a mass of merit for one incalculable and more than one hundred thousand aeons, nor of the remaining great disciples who have accumulated a mass of merit for one hundred thousand aeons, but is within the scope of the Omniscient Buddhas alone, therefore, the Elder's question should be understood as a question for illuminating what is unseen.

Kīdisoti pucchanākāro, kiṃpakāroti attho. Teti tava. Abhinīhāroti abhinīhāro nāma buddhabhāvatthaṃ mānasaṃ bandhitvā ‘‘buddhabyākaraṇaṃ aladdhā na uṭṭhahissāmī’’ti vīriyamadhiṭṭhāya nipajjanaṃ. Tena vuttaṃ –

'What kind' (kīdiso) means the manner of questioning, that is, 'of what sort.' 'Te' means 'your.' 'Aspiration' (abhinīhāro) means, for the state of Buddhahood, binding the mind and lying down with the resolve of energy, thinking, 'Without receiving the prediction of Buddhahood, I will not arise.' Therefore, it is said:

‘‘Kīdiso te mahāvīra, abhinīhāro naruttamā’’ti.

‘Of what sort, O great hero, was your aspiration, O supreme among men?’

Kamhi kāleti tasmiṃ kāle. Patthitāti icchitā abhikaṅkhitā, ‘‘buddho bodheyyaṃ mutto moceyya’’ntiādinā nayena buddhabhāvāya paṇidhānaṃ kadā katanti apucchi. Bodhīti sammāsambodhi, arahattamaggañāṇassa ca sabbaññutaññāṇassa cetaṃ adhivacanaṃ. Uttamāti sāvakabodhipaccekabodhīhi seṭṭhattā uttamāti vuttā. Ubhinnamantarā ma-kāro padasandhikaro.

'At what time' (kamhi kāle) means 'at what time.' 'Aspired to' (patthitā) means desired, longed for. He asked, 'When was the aspiration for the state of Buddhahood made, in the manner of, "Being enlightened, may I enlighten; being liberated, may I liberate," and so on?' 'Bodhi' means Perfect Self-Enlightenment; it is a designation for both the knowledge of the path to Arahantship and the knowledge of omniscience. 'Supreme' (uttamā) is so called because it is superior to the enlightenment of disciples and Paccekabuddhas. Between the two words, the letter 'm' is a euphonic connector.

Idāni buddhabhāvakārake dhamme pucchanto –

Now, asking about the qualities that are the cause of the state of Buddhahood –

76.

76.

‘‘Dānaṃ sīlañca nekkhammaṃ, paññāvīriyañca kīdisaṃ;

Khantisaccamadhiṭṭhānaṃ, mettupekkhā ca kīdisā.

Of what sort were your giving, virtue, renunciation, wisdom, and energy? Of what sort were your patience, truth, resolve, loving-kindness, and equanimity?

77.

77.

‘‘Dasa pāramī tayā dhīra, kīdisī lokanāyaka;

Kathaṃ upapāramī puṇṇā, paramatthapāramī katha’’nti. – āha;

O wise one, O leader of the world, of what nature were your ten perfections? How were the sub-perfections fulfilled? How were the ultimate perfections fulfilled? Thus he asked.

Tattha [Pg.80] dānapāramiyaṃ tāva bāhirabhaṇḍapariccāgo pāramī nāma, aṅgapariccāgo upapāramī nāma, jīvitapariccāgo paramatthapāramī nāmāti. Esa nayo sesapāramīsupi. Evaṃ dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo honti. Tattha bodhisattassa dānapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sasapaṇḍitajātake –

Therein, regarding the perfection of giving, firstly, the relinquishment of external goods is called perfection (pāramī); the relinquishment of limbs is called sub-perfection (upapāramī); and the relinquishment of life is called ultimate perfection (paramatthapāramī). This same method should be understood for the remaining perfections as well. Thus, there are ten perfections, ten sub-perfections, and ten ultimate perfections, making thirty perfections in total. Therein, there is no measure of the lifetimes in which the Bodhisatta fulfilled the perfection of giving. Indeed, for him, in the Sasa-paṇḍita Jātaka:

‘‘Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;

Dānena me samo natthi, esā me dānapāramī’’ti. (cariyā. 1.143 tassuddānaṃ) –

“Seeing one who had come for alms, I relinquished my own self; there is none equal to me in giving, this is my perfection of giving.”

Evaṃ paraṃ jīvitapariccāgaṃ karontassa dānapāramī paramatthapāramī nāma jātā.

Thus, for the one who made such a relinquishment of life for another, the perfection of giving became what is called the ultimate perfection.

Tathā sīlapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekanteneva panassa saṅkhapālajātake –

Likewise, there is no measure of the lifetimes in which the perfection of virtue was fulfilled. Indeed, for him, in the Saṅkhapāla Jātaka:

‘‘Sūlehi vinivijjhante, koṭṭayantepi sattibhi;

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

“Though they pierce me with stakes and strike me with spears, I feel no anger towards the Bhoja hunters; this is my perfection of virtue.”

Evaṃ attapariccāgaṃ karontassa sīlapāramī paramatthapāramī nāma jātā.

Thus, for the one who made such a relinquishment of self, the perfection of virtue became what is called the ultimate perfection.

Tathā mahārajjaṃ pahāya nekkhammapāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa cūḷasutasomajātake –

Likewise, there is no measure of the lifetimes in which the perfection of renunciation was fulfilled by abandoning a great kingdom. Indeed, for him, in the Cūḷasutasoma Jātaka:

‘‘Mahārajjaṃ hatthagataṃ, kheḷapiṇḍaṃva chaḍḍayiṃ;

Cajato na hoti lagganaṃ, esā me nekkhammapāramī’’ti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā) –

“I cast aside the great kingdom that had come into my hands like a lump of spittle; for one who renounces, there is no clinging—this is my perfection of renunciation.”

Evaṃ nissaṅgatāya rajjaṃ chaḍḍetvā nikkhamantassa nekkhammapāramī paramatthapāramī nāma jātā.

Thus, for the one who, due to non-attachment, renounced the kingdom and went forth, the perfection of renunciation became what is called the ultimate perfection.

Tathā mahosadhapaṇḍitakālādīsu paññāpāramiyā pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa sattubhattakapaṇḍitakāle –

Likewise, in the times of Mahosadha the wise and others, there is no measure of the lifetimes in which the perfection of wisdom was fulfilled. Indeed, for him, in the time of Sattubhattaka the wise:

‘‘Paññāya vicinantohaṃ, brāhmaṇaṃ mocayiṃ dukhā;

Paññāya me samo natthi, esā me paññāpāramī’’ti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā) –

“Discerning with wisdom, I freed the brahmin from suffering; there is none equal to me in wisdom, this is my perfection of wisdom.”

Antobhastagataṃ [Pg.81] sappaṃ dassentassa paññāpāramī paramatthapāramī nāma jātā.

The perfection of wisdom of him who showed the snake inside the bag became what is called the ultimate perfection.

Tathā vīriyapāramitāya pūritattabhāvānaṃ parimāṇaṃ nāma natthi. Ekantena panassa mahājanakajātake –

Likewise, there is no measure of the lifetimes wherein the perfection of energy was fulfilled. And certainly, for him in the Mahājanaka Jātaka:

‘‘Atīradassī jalamajjhe, hatā sabbeva mānusā;

Cittassa aññathā natthi, esā me vīriyapāramī’’ti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā) –

“Though unable to see the shore in the midst of the water, and all human beings perished, my mind did not change; this is my perfection of energy.”

Evaṃ mahāsamuddaṃ tarantassa vīriyapāramī paramatthapāramī nāma jātā.

Thus, for one who was crossing the great ocean, the perfection of energy became what is called the ultimate perfection.

Tathā khantivādijātake –

Likewise, in the Khantivādi Jātaka:

‘‘Acetanaṃva koṭṭente, tiṇhena pharasunā mamaṃ;

Kāsirāje na kuppāmi, esā me khantipāramī’’ti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā) –

“Though he was hacking me with a sharp axe as if I were insentient, I was not angry with the king of Kasi; this is my perfection of patience.”

Evaṃ acetanabhāvena viya mahādukkhaṃ adhivāsentassa khantipāramī paramatthapāramī nāma jātā.

Thus, for one who endured great suffering as if with an insentient nature, the perfection of patience became what is called the ultimate perfection.

Tathā mahāsutasomajātake –

Likewise, in the Mahāsutasoma Jātaka:

‘‘Saccavācaṃnurakkhanto, cajitvā mama jīvitaṃ;

Mocesiṃ ekasataṃ khattiye, esā me saccapāramī’’ti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā) –

“Protecting the word of truth, having given up my life, I freed one hundred nobles. This is my perfection of truth.”

Evaṃ jīvitaṃ cajitvā saccaṃ anurakkhantassa saccapāramī paramatthapāramī nāma jātā.

Thus, for one who protected truth by giving up his life, the perfection of truth became what is called the ultimate perfection.

Tathā mūgapakkhajātake –

Likewise, in the Mūgapakkha Jātaka:

‘‘Mātā pitā na me dessā, attā me na ca dessiyo;

Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vataṃ adhiṭṭhahi’’nti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā;

cariyā 3.65) –

“Neither mother nor father are hateful to me, nor am I hateful to myself; Omniscience is dear to me, therefore I undertook this vow.”

Evaṃ jīvitampi pariccajitvā vataṃ adhiṭṭhahantassa adhiṭṭhānapāramī paramatthapāramī nāma jātā.

Thus, for the Bodhisatta who, having abandoned even his life, resolved upon the practice, the perfection of resolve became what is called the ultimate perfection.

Tathā suvaṇṇasāmajātake –

Likewise, in the Suvaṇṇasāma Jātaka:

‘‘Na maṃ koci uttasati, napi bhāyāmi kassaci;

Mettābalenupatthaddho, ramāmi pavane tadā’’ti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā;

cariyā. 3.113) –

“No one frightens me, nor do I fear anyone; supported by the power of loving-kindness, I delight in the forest then.”

Evaṃ [Pg.82] jīvitampi anoloketvā mettāyantassa mettāpāramī paramatthapāramī nāma jātā.

Thus, for the Bodhisatta who, without regard for even his life, developed loving-kindness, the perfection of loving-kindness became what is called the ultimate perfection.

Tato lomahaṃsajātake –

Then, in the Lomahaṃsa Jātaka:

‘‘Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;

Gāmaṇḍalā upagantvā, rūpaṃ dassentinappaka’’nti. (dha. sa. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

apa. aṭṭha. 1.dūrenidānakathā;

cariyā. 3.119) –

“I make my bed in the charnel ground, using a skull for a pillow; village children approach and show various forms before me.”

Evaṃ gāmadārakesu niṭṭhubhanādīhi ceva mālāgandhūpahārādīhi ca sukhadukkhaṃ uppādentesupi upekkhaṃ anativattantassa upekkhāpāramī paramatthapāramī nāma jātā. Ayamettha saṅkhepo, vitthāro pana cariyāpiṭakato gahetabbo.

Thus, for the Bodhisatta who did not transgress equanimity even when village children produced pleasure and pain by spitting and so forth, and by offerings of garlands, perfumes, and the like, the perfection of equanimity became what is called the ultimate perfection. This here is the summary; the detailed account, however, should be taken from the Cariyāpiṭaka.

Idāni therena puṭṭhassa bhagavato byākaraṇaṃ dassentehi saṅgītikārakehi –

Now, by the compilers of the canon, showing the explanation of the Blessed One who was questioned by the Elder:

78.

78.

‘‘Tassa puṭṭho viyākāsi, karavīkamadhuragiro;

Nibbāpayanto hadayaṃ, hāsayanto sadevakaṃ.

“Being asked by him, he whose voice is sweet as the karavīka bird explained, calming the heart, delighting the world with its devas.”

79.

79.

‘‘Atītabuddhānaṃ jinānaṃ desitaṃ, nikīlitaṃ buddhaparamparāgataṃ;

Pubbenivāsānugatāya buddhiyā, pakāsayī lokahitaṃ sadevake’’ti. – vuttaṃ;

“With wisdom that accords with the knowledge of past lives, he revealed in the world with its devas what is for the welfare of the world: that which was taught by the past Buddhas, the Conquerors, and that which was specified and transmitted through the succession of Buddhas.” – thus it was said.

Tattha tassa puṭṭho viyākāsīti tena dhammasenāpatinā puṭṭho hutvā tassa byākāsi, attano abhinīhārato paṭṭhāya abhisambodhipariyosānaṃ sabbaṃ buddhavaṃsaṃ kathesīti attho. Karavīkamadhuragiroti karavīkasakuṇassa viya madhurā girā yassa so karavīkamadhuragiro, karavīkamadhuramañjussaroti attho. Tatridaṃ karavīkānaṃ madhurassaratā – karavīkasakuṇā kira madhurarasaṃ ambapakkaṃ mukhatuṇḍakena paharitvā paggharitaṃ phalarasaṃ pivitvā pakkhena tāḷaṃ datvā vikūjamāne catuppadā madamattā viya laḷituṃ ārabhanti, gocarapasutāpi catuppadagaṇā mukhagatānipi tiṇāni chaḍḍetvā taṃ nādaṃ suṇanti, vāḷamigā khuddakamige anubandhamānā ukkhittaṃ pādaṃ anikkhipitvā [Pg.83] cittakatā viya tiṭṭhanti, anubandhamigāpi maraṇabhayaṃ hitvā tiṭṭhanti, ākāse pakkhandantā pakkhinopi pakkhe pasāretvā tiṭṭhanti, udake macchāpi kaṇṇapaṭalaṃ acālentā taṃ saddaṃ suṇamānā tiṭṭhanti. Evaṃ madhurassarā karavīkā (dī. ni. aṭṭha. 2.38; ma. ni. aṭṭha. 2.386). Nibbāpayanto hadayanti kilesaggisantattasabbajanamānasaṃ dhammakathāmatadhārāya sītibhāvaṃ janayantoti attho. Hāsayantoti tosayanto. Sadevakanti sadevakaṃ lokaṃ.

There, `tassa puṭṭho viyākāsi` means that, being questioned by that General of the Dhamma, He explained to him, meaning He recounted the entire lineage of the Buddhas, beginning from His own aspiration up to the culmination in full enlightenment. `Karavīkamadhuragiro` means 'one whose voice is sweet like that of a karavīka bird,' that is, 'one whose voice is sweet and melodious like a karavīka.' Here is the sweetness of the karavīkas' voice: It is said that karavīka birds strike ripe mangoes with their beaks, drink the oozing fruit juice, then clap their wings and begin to sing. As they sing, quadrupeds, as if intoxicated, begin to frolic. Grazing herds of quadrupeds, though intent on feeding, drop the grass from their mouths and listen to that sound. Predatory animals, chasing small prey, pause mid-stride as if painted. The pursued animals, abandoning their fear of death, stand still. Birds soaring in the sky spread their wings and hover. Fish in the water, without moving their gill-covers, remain motionless, listening to that sound. Such is the sweet voice of the karavīkas. `Nibbāpayanto hadayaṃ` means 'bringing a soothing state to the minds of all beings scorched by the fire of defilements through the stream of the nectar of Dhamma discourse.' `Hāsayanto` means 'delighting,' 'pleasing.' `Sadevakaṃ` means 'the world with its devas.'

Atītabuddhānanti atītānaṃ buddhānaṃ. Amhākaṃ bhagavato abhinīhārassa purato pana taṇhaṅkaro medhaṅkaro saraṇaṅkaro dīpaṅkaroti cattāro buddhā ekasmiṃ kappe nibbattiṃsu. Tesaṃ aparabhāge koṇḍaññādayo tevīsati buddhāti sabbe dīpaṅkarādayo catuvīsati buddhā idha ‘‘atītabuddhā’’ti adhippetā, tesaṃ atītabuddhānaṃ. Jinānanti tasseva vevacanaṃ. Desitanti kathitaṃ. Catuvīsatiyā buddhānaṃ catusaccapaṭisaṃyuttaṃ dhammakathaṃ. Nikīlitanti tesaṃ caritaṃ kappajātigottāyubodhisāvakasannipātaupaṭṭhākamātāpituputtabhariyāparicchedādikaṃ nikīlitaṃ nāma. Buddhaparamparāgatanti dīpaṅkaradasabalato paṭṭhāya yāva kassapaparamparato āgataṃ desitaṃ nikīlitaṃ vāti attho. Pubbenivāsānugatāya buddhiyāti ekampi jātiṃ dvepi jātiyoti (ma. ni. 1.148, 384, 421; 2.233; 3.82; pārā. 12) evaṃ vibhattaṃ pubbe nivuṭṭhakkhandhasantānasaṅkhātaṃ pubbenivāsaṃ anugatā upagatā tāya pubbenivāsānugatāya buddhiyā, pubbenivāsānussatiñāṇenāti attho. Pakāsayīti byākāsi. Lokahitanti sabbalokahitaṃ buddhavaṃsaṃ. Sadevaketi sadevake loketi attho.

`Atītabuddhānaṃ` means 'of the Buddhas who have passed away.' Before the aspiration of our Blessed One, however, four Buddhas—Taṇhaṅkara, Medhaṅkara, Saraṇaṅkara, and Dīpaṅkara—arose in a single aeon. After them, twenty-three Buddhas, beginning with Koṇḍañña, arose. Thus, all these twenty-four Buddhas, beginning with Dīpaṅkara, are intended here by 'past Buddhas'; that is, 'of those past Buddhas.' `Jinānaṃ` is a synonym for that term. `Desitaṃ` means 'taught'; that is, the Dhamma discourse connected with the Four Noble Truths of the twenty-four Buddhas. `Nikīlitaṃ` refers to their conduct, that is, the specification of their aeon, birth, lineage, lifespan, Bodhi tree, assembly of disciples, attendant, mother, father, son, wife, and so on is called `nikīlitaṃ`. `Buddhaparampāragataṃ` means that which was taught or specified, having come in succession beginning from the Ten-Powered Dīpaṅkara up to Kassapa; this is the meaning. `Pubbenivāsānugatāya buddhiyā` means 'with wisdom that has followed or attained the past abodes'—which are distinguished as 'one birth, two births,' and so on, and are known as the continuum of aggregates previously inhabited; that is, 'with the knowledge of recollection of past abodes.' This is the meaning. `Pakāsayī` means 'he explained.' `Lokahitaṃ` means 'the Buddhavamsa, which is for the welfare of the entire world.' `Sadevake` means 'in the world with its devas'; this is the meaning.

80. Atha bhagavā karuṇāsītalena hadayena sadevakaṃ lokaṃ savane niyojento ‘‘pītipāmojjajanana’’ntiādimāha. Tattha pītipāmojjajanananti pītipāmojjakaraṃ pītiyā pubbabhāgaṃ pāmojjaṃ, pañcavaṇṇāya pītiyā janananti attho. Sokasallavinodananti sokasaṅkhātānaṃ sallānaṃ vinodanaṃ viddhaṃsanaṃ. Sabbasampattipaṭilābhanti sabbāpi devamanussasampattiādayo sampattiyo paṭilabhanti etenāti sabbasampattipaṭilābho, taṃ sabbasampattipaṭilābhaṃ buddhavaṃsadesananti attho. Cittīkatvāti [Pg.84] citte katvā, buddhānussatiṃ purakkhatvāti attho. Suṇāthāti nisāmetha nibodhatha. Meti mama.

80. Then the Blessed One, with a heart made cool by compassion, wishing to urge the world with its devas to listen, spoke the words beginning with 'generating joy and gladness.' Herein, 'generating joy and gladness' means that which produces joy and gladness; the initial stage of joy is gladness, and the meaning is the generation of the five kinds of joy. 'Dispelling the dart of sorrow' means the removal and destruction of the darts called sorrow. 'The obtaining of all accomplishments': because by this all accomplishments, such as those of devas and humans, are obtained, it is 'the obtaining of all accomplishments'; the meaning is that teaching of the Chronicle of the Buddhas which is the means for obtaining all accomplishments. 'Having paid respect' means having placed it in the mind; the meaning is having placed the recollection of the Buddhas foremost. 'Listen' means to pay attention, to comprehend. 'Me' means 'my'.

81. Madanimmadananti jātimadādīnaṃ sabbamadānaṃ nimmadanakaraṃ. Sokanudanti soko nāma ñātibyasanādīhi phuṭṭhassa cittasantāpo. Kiñcāpi atthato domanassameva hoti, evaṃ santepi antonijjhānalakkhaṇo, cetaso parinijjhāyanaraso, anusocanapaccupaṭṭhāno, taṃ sokaṃ nudatīti sokanudo, taṃ sokanudaṃ. Saṃsāraparimocananti saṃsārabandhanato parimocanakaraṃ. ‘‘Saṃsārasamatikkama’’ntipi pāṭho, tassa saṃsārasamatikkamakaranti attho.

81. 'The Subduer of Conceits' means that which causes the subduing of all conceits, such as the conceit of birth. 'The Dispeller of Sorrow': sorrow is the mental affliction of one affected by such things as the loss of relatives. Although in reality it is just displeasure, even so, it has the characteristic of internal burning, the function of completely burning the mind, and the manifestation of repeated grieving. Because it dispels that sorrow, it is called the 'Dispeller of Sorrow'. 'The Release from Saṃsāra' means that which causes release from the bondage of saṃsāra. There is also the reading 'the Transcending of Saṃsāra,' the meaning of which is that which causes the transcending of saṃsāra.

Sabbadukkhakkhayanti ettha dukkha-saddo dukkhavedanā-dukkhavatthu-dukkhārammaṇa-dukkhapaccaya-dukkhaṭṭhānādīsu dissati. Ayañhi ‘‘dukkhassa ca pahānā’’tiādīsu (dī. ni. 1.232; ma. ni. 1.383, 430; pārā. 11) dukkhavedanāyaṃ dissati. ‘‘Jātipi dukkhā jarāpi dukkhā’’tiādīsu (dī. ni. 2.387; saṃ. ni. 5.1081) dukkhavatthusmiṃ. ‘‘Yasmā ca kho, mahāli, rūpaṃ dukkhaṃ dukkhānupatitaṃ dukkhāvakkanta’’ntiādīsu (saṃ. ni. 3.60) dukkhārammaṇe. ‘‘Dukkho pāpassa uccayo’’tiādīsu (dha. pa. 117) dukkhapaccaye. ‘‘Yāvañcidaṃ, bhikkhave, na sukarā akkhānena pāpuṇitaṃ yāva dukkhā nirayā’’tiādīsu (ma. ni. 3.250) dukkhaṭṭhāne. Idha panāyaṃ dukkhavatthusmiṃ dukkhapaccayepi ca daṭṭhabbo. Tasmā jātiādisabbadukkhakkhayakaranti attho (dha. sa. aṭṭha. 2 ādayo). Magganti ettha kusalatthikehi maggīyati, kilese vā mārento gacchatīti maggoti buddhavaṃsadesanā vuccati, taṃ nibbānassa maggabhūtaṃ buddhavaṃsadesanaṃ. Sakkaccanti sakkaccaṃ cittīkatvā, ohitasotā hutvāti attho. Paṭipajjathāti adhitiṭṭhatha, suṇāthāti attho. Atha vā pītipāmojjajananaṃ sokasallavinodanaṃ sabbasampattipaṭilābhahetubhūtaṃ imaṃ buddhavaṃsadesanaṃ sutvā idāni madanimmadanādiguṇavisesāvahaṃ sabbadukkhakkhayaṃ buddhabhāvamaggaṃ paṭipajjathāti sabbesaṃ devamanussānaṃ buddhattaṃ paṇidhāya ussāhaṃ janeti. Sesamettha uttānamevāti.

Regarding 'Sabbadukkhakkhayaṃ' (the destruction of all suffering): Here, the word 'dukkha' is seen in such meanings as painful feeling, the basis of suffering, the object of suffering, the cause of suffering, and the place of suffering. For, in such phrases as 'and the abandoning of suffering,' it is seen in the sense of painful feeling. In such phrases as 'birth is suffering, aging is also suffering,' it is seen in the sense of the basis of suffering. In such phrases as 'Because, Mahāli, form is suffering, followed by suffering, entered into suffering,' it is seen in the sense of the object of suffering. In such phrases as 'the accumulation of evil is suffering,' it is seen in the sense of the cause of suffering. In such phrases as 'To this extent, monks, it is not easy to convey by description how much suffering there is in the hells,' it is seen in the sense of the place of suffering. Here, however, it should be understood in the sense of the basis of suffering and also in the sense of the cause of suffering. Therefore, the meaning is: that which causes the destruction of all suffering, beginning with birth. Regarding 'maggaṃ' (the path): here, because it is sought by those who desire the wholesome, or because it proceeds while destroying the defilements, the teaching of the Buddhavaṃsa is called the 'path.' It is that teaching of the Buddhavaṃsa which is the path to Nibbāna. Regarding 'sakkaccaṃ' (attentively): it means having paid respect, having become one with an inclined ear. Regarding 'paṭipajjatha' (undertake): it means to resolve, or to listen. Alternatively, it generates enthusiasm in all devas and humans for the sake of aspiring to Buddhahood, thus: 'Having heard this teaching of the Buddhavaṃsa, which generates joy and delight, dispels the dart of sorrow, and is the cause for the attainment of all accomplishments, now undertake the path to the state of a Buddha, which brings special qualities such as the dispelling of intoxication and the destruction of all suffering.' The rest here is self-evident.

Iti madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya

Thus, in the Madhuratthavilāsinī, the commentary on the Buddhavaṃsa:

Ratanacaṅkamanakaṇḍavaṇṇanā niṭṭhitā.

The explanation of the chapter on the Jeweled Promenade is completed.

Niṭṭhitā ca sabbākārena abbhantaranidānassatthavaṇṇanā.

And the explanation of the meaning of the internal prologue is completed in all respects.

2. Sumedhapatthanākathāvaṇṇanā

2. The Commentary on the Story of Sumedha's Aspiration

Idāni [Pg.85] –

Now –

1-2.

1-2.

‘‘Kappe ca satasahasse, caturo ca asaṅkhiye;

Amaraṃ nāma nagaraṃ, dassaneyyaṃ manorama’’nti. –

"In a hundred thousand kappas and four incalculables, there was a city named Amara, fair to see, enchanting."

Ādinayappavattāya buddhavaṃsavaṇṇanāya okāso anuppatto. Sā panesā buddhavaṃsavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepavicāraṇā tāva veditabbā. Cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti. Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayena kathesi. Seyyathidaṃ – ākaṅkheyyasuttaṃ (ma. ni. 1.64 ādayo) vatthasuttanti (ma. ni. 1.70 ādayo) evamādīni, tesaṃ attajjhāsayo nikkhepo.

The opportunity has arrived for the commentary on the Buddhavaṃsa, which proceeds in the manner beginning with this. Since this commentary on the Buddhavaṃsa becomes clear when explained after considering the classification of suttas, therefore the consideration of the classification of suttas should first be understood. Indeed, there are four classifications of suttas: based on one's own inclination, based on another's inclination, based on a question, and based on the arising of a situation. Among these, those suttas that the Blessed One spoke without being requested by others, solely from his own inclination—such as the Ākaṅkheyyasutta and the Vatthasutta, and so forth—their classification is 'based on one's own inclination'.

Yāni vā pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ bujjhanakabhāvañca oloketvā parajjhāsayavasena kathitāni. Seyyathidaṃ – rāhulovādasuttaṃ dhammacakkappavattanasuttanti (saṃ. ni. 5.1081; mahāva. 13 ādayo; paṭi. ma. 2.30) evamādīni, tesaṃ parajjhāsayo nikkhepo.

Or those suttas spoken based on the inclination of others, having observed their disposition, acceptance, mind, and capacity for understanding—such as, 'Rāhula’s qualities that ripen liberation are indeed mature. What if I were to train Rāhula further in the destruction of the taints?' For example, the Rāhulovādasutta, the Dhammacakkappavattanasutta, and so forth—their classification is 'based on another's inclination'.

Bhagavantaṃ upasaṅkamitvā te te devamanussā pañhaṃ pucchanti. Evaṃ puṭṭhena pana bhagavatā yāni kathitāni devatāsaṃyutta (saṃ. ni. 1.1 ādayo) bojjhaṅgasaṃyuttādīni (saṃ. ni. 5.182 ādayo) tesaṃ pucchāvasiko nikkhepo.

Having approached the Blessed One, various gods and humans ask questions. And the suttas that were spoken by the Blessed One when thus questioned, such as the Devatāsaṃyutta, the Bojjhaṅgasaṃyutta, and so forth—their classification is 'based on a question'.

Yāni vā pana uppannaṃ kāraṇaṃ paṭicca desitāni dhammadāyāda- (ma. ni. 1.29 ādayo) puttamaṃsūpamādīni (saṃ. ni. 2.63), tesaṃ aṭṭhuppattiko nikkhepo. Evametesu catūsu suttanikkhepesu imassa buddhavaṃsassa pucchāvasiko nikkhepo. Pucchāvasena hi bhagavatā ayaṃ nikkhitto. Kassa pucchāvasena? Āyasmato sāriputtattherassa. Vuttañhetaṃ asmiṃ nidānasmiṃ eva –

Or, whichever suttas were taught on account of a reason that had arisen, such as the Dhammadāyāda Sutta and the Puttamaṃsūpama Sutta, their classification is 'based on the arising of a situation'. Thus, among these four classifications of suttas, the classification of this Buddhavaṃsa is 'based on a question'. For this was classified by the Blessed One in response to a question. In response to whose question? That of the Venerable Elder Sāriputta. For this was said in this very introduction:

‘‘Sāriputto [Pg.86] mahāpañño, samādhijjhānakovido;

Paññāya pāramippatto, pucchati lokanāyakaṃ;

Kīdiso te mahāvīra, abhinīhāro naruttamā’’ti. (bu. vaṃ. 1.74-75) –

“Sāriputta, of great wisdom, skilled in concentration and absorption, having attained the perfection of wisdom, asks the Leader of the World: ‘Of what sort, Great Hero, Supreme among Men, was your initial aspiration?’”

Ādi. Tenesā buddhavaṃsadesanā pucchāvasikāti veditabbā.

Etc. Therefore, this exposition of the Buddhavaṃsa should be known as being based on a question.

Tattha kappe ca satasahasseti ettha kappa-saddo panāyaṃ abhisaddahanavohārakālapaññattichedanavikappanalesasamantabhāvaāyukappamahākappādīsu dissati. Tathā hi ‘‘okappanīyametaṃ bhoto gotamassa. Yathā taṃ arahato sammāsambuddhassā’’tiādīsu (ma. ni. 1.387) abhisaddahane dissati. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāre. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’tiādīsu (ma. ni. 1.387) kāle. ‘‘Iccāyasmā kappo’’ti (su. ni. 1098; cūḷani. kappamāṇavapucchā 117; kappamāṇavapucchāniddesa 61) ca, ‘‘nigrodhakappo iti tassa nāmaṃ, tayā kataṃ bhagavā brāhmaṇassā’’ti ca evamādīsu (su. ni. 346) paññattiyaṃ. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (jā. 2.22.1368) chedane. ‘‘Kappati dvaṅgulakappo’’tiādīsu (cūḷava. 446) vikappe. ‘‘Atthi kappo nipajjitu’’ntiādīsu (a. ni. 8.80) lese. ‘‘Kevalakappaṃ jetavanaṃ obhāsetvā’’tiādīsu samantabhāve. ‘‘Tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappa’’nti (dī. ni. 2.178; udā. 51) ettha āyukappe. ‘‘Kīva dīgho nu kho, bhante, kappo’’ti (saṃ. ni. 2.128-129) ettha mahākappe. Ādisaddena ‘‘satthukappena vata kira, bho, mayaṃ sāvakena saddhiṃ mantayamānā na jānimhā’’ti (ma. ni. 1.260) ettha paṭibhāge. ‘‘Kappo naṭṭho hoti. Kappakatokāso jiṇṇo hotī’’ti (pāci. 371) ettha vinayakappe. Idha pana mahākappe daṭṭhabbo. Tasmā kappe ca satasahasseti mahākappānaṃ satasahassānanti attho (dī. ni. aṭṭha. 1.29; 3.275; saṃ. ni. aṭṭha. 1.1.1; a. ni. aṭṭha. 2.3.128; khu. pā. aṭṭha. 5.maṅgalasutta, evamiccādipāṭhavaṇṇanā; su. ni. aṭṭha. 2.maṅgalasuttavaṇṇanā; cariyā. aṭṭha. nidānakathā.1; cūḷani. aṭṭha. khaggavisāṇasuttaniddesavaṇṇanā). Caturo ca asaṅkhiyeti ‘‘catunnaṃ asaṅkhyeyyānaṃ matthake’’ti vacanaseso daṭṭhabbo. Kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthaketi attho. Amaraṃ nāma nagaranti ‘‘amara’’nti ca ‘‘amaravatī’’ti [Pg.87] ca laddhanāmaṃ nagaraṃ ahosi. Keci panettha aññenāpi pakārena vaṇṇayanti, kiṃ tehi, nāmamattaṃ panetaṃ tassa nagarassa. Dassaneyyanti suvibhattavicitra-caccaradvāra-catukkasiṅghāṭika-pākāra-parikkhepapāsāda- hammiya-bhavana-samalaṅkatattā dassanīyaṃ. Manoramanti samasuciparamaramaṇīyabhūmibhāgattā chāyūdakasampannattā sulabhāhārattā sabbopakaraṇayuttattā ca samiddhattā devamanussādīnaṃ mano ramayatīti manoramaṃ.

Herein, in the phrase 'a hundred thousand aeons,' this word 'kappa' is seen in such senses as: belief, conventional usage, time, designation, cutting, making suitable, a pretext, an all-encompassing state, a life-span aeon, and a great aeon. For thus, it is seen in the sense of belief in passages such as: “This is believable of the venerable Gotama, as is fitting for the Worthy One, the Perfectly Enlightened One.” In the sense of conventional usage in passages such as: “I allow, monks, the enjoyment of fruit by five monastic conventions.” In the sense of time in passages such as: “Where I dwell perpetually.” In the sense of designation in passages such as: “Thus the Venerable Kappa,” and, “Nigrodhakappa was his name, given by you, Blessed One, to the brahmin.” In the sense of cutting in passages such as: “Adorned, with cut hair and beard.” In the sense of making suitable in passages such as: “The two-finger allowance is suitable.” In the sense of a pretext in passages such as: “There is an opportunity to lie down.” In the sense of an all-encompassing state in passages such as: “Having illuminated the entire Jeta’s Grove.” In “May the Blessed One, venerable sir, remain for the aeon; may the Sugata remain for the aeon,” it is seen in the sense of a life-span aeon. In “How long, venerable sir, is an aeon?” it is seen in the sense of a great aeon. By the word 'ādi' (and so on), it is also seen in the sense of a counterpart, as in: “Indeed, friends, while conversing with the disciple who is a counterpart to the Teacher, we did not know.” And in the sense of a Vinaya allowance, as in: “The mark of allowance is lost. The place where the mark of allowance was made is worn out.” Here, however, it should be understood in the sense of a great aeon. Therefore, 'a hundred thousand aeons' means 'a hundred thousand great aeons.' And as for 'four incalculables,' the remainder of the phrase 'at the head of four incalculables' should be understood. The meaning is: at the head of four incalculables plus one hundred thousand aeons. As for 'the city named Amara,' there was a city that had obtained the name 'Amara' and 'Amaravatī.' Some, however, explain it in another way, but what of them? This is merely the name of that city. 'Delightful to see' means it was delightful to see because it was well-adorned with well-divided and variegated crossroads, gates, four-road junctions, ramparts, enclosures, palaces, mansions, and dwellings. 'Charming' means it delights the minds of gods, humans, and others because its ground-portions were level, pure, and supremely delightful, and because it was endowed with shade and water, food was easy to obtain, it was furnished with all necessities, and it was prosperous; therefore, it is called 'charming'.

Dasahi saddehi avivittanti hatthisaddena assasaddena rathasaddena bherisaddena saṅkhasaddena mudiṅgasaddena vīṇāsaddena gītasaddena sammatāḷasaddena ‘‘bhuñjatha pivatha khādathā’’ti dasamena saddenāti; imehi dasahi saddehi avivittaṃ ahosi, sabbakālaṃ anupamussavasamajjanāṭakā kīḷantīti attho. Annapānasamāyutanti annena catubbidhenāhārena ca pānena ca suṭṭhu āyutaṃ annapānasamāyutaṃ, iminā subhikkhatā dassitā, bahuannapānasamāyutanti attho.

“Not secluded from ten sounds” means: by the sound of elephants, the sound of horses, the sound of chariots, the sound of kettle drums, the sound of conch shells, the sound of drums, the sound of lutes, the sound of singing, the sound of cymbals, and by the tenth sound of “Eat, drink, and chew!”; by these ten sounds, it was not secluded. The meaning is that at all times, incomparable festivals, assemblies, and performances were held. “Abounding in food and drink” means: well-supplied with food, that is, with the four kinds of nutriment, and with drink. By this, abundance is shown. The meaning is “abounding in much food and drink.”

Idāni te dasa sadde vatthuto dassanatthaṃ –

Now, in order to show those ten sounds in substance:

‘‘Hatthisaddaṃ assasaddaṃ, bherisaṅkharathāni ca;

Khādatha pivatha ceva, annapānena ghosita’’nti. – vuttaṃ;

“The sound of elephants, the sound of horses, kettle drums, conch shells, and chariots; and ‘Eat, drink,’ proclaimed with food and drink.” – so it was said.

Tattha hatthisaddanti hatthīnaṃ koñcanādasaddena, karaṇatthe upayogavacanaṃ daṭṭhabbaṃ. Esa nayo sesapadesupi. Bherisaṅkharathāni cāti bherisaddena ca saṅkhasaddena ca rathasaddena cāti attho. Liṅgavipariyāsena vuttaṃ, ‘khādatha pivathā’ti evamādinayappavattena annapānapaṭisaṃyuttena ghositaṃ abhināditanti attho. Etthāha – tesaṃ pana saddānaṃ ekadesova dassito, na sakaloti? Na ekadeso sakalo dasavidho dassitova. Kathaṃ? Bherisaddena mudiṅgasaddo saṅgahito, saṅkhasaddena vīṇāgītasammatāḷasaddā saṅgahitāti daseva dassitā.

Therein, 'hatthisaddaṃ' means by the sound of elephants' trumpeting; the accusative case should be understood in the instrumental sense. This same method should be understood for the remaining terms. 'Bherisaṅkharathāni ca' means: by the sound of kettle drums, by the sound of conch shells, and by the sound of chariots. It is stated with a change of gender. The meaning is: proclaimed and resounded in connection with food and drink, following the pattern of 'eat, drink.' Here, one might say: Is only a part of those sounds shown, not the whole? Not a part; the whole, of ten kinds, is indeed shown. How so? By 'bherisadda,' the 'mudiṅgasadda' (sound of the drum) is included; by 'saṅkhasadda,' the sounds of the vīṇā (lute), gīta (song), samma, and tāḷa (cymbals) are included. Thus, all ten are shown.

Evaṃ ekena pariyāyena nagarasampattiṃ vaṇṇetvā puna tameva dassetuṃ –

Having thus described the city's prosperity in one way, again, in order to show that very same prosperity:

3.

3.

‘‘Nagaraṃ [Pg.88] sabbaṅgasampannaṃ, sabbakammamupāgataṃ, sattaratanasampannaṃ, nānājanasamākulaṃ;

Samiddhaṃ devanagaraṃva, āvāsaṃ puññakammina’’nti. – vuttaṃ;

“A city complete in all parts, frequented by all trades, endowed with the seven treasures, thronged with diverse people; prosperous like a city of the gods, a dwelling for those of meritorious deeds.” – so it was said.

Tattha sabbaṅgasampannanti pākāragopuraṭṭālakādisabbanagarāvayavasampannaṃ, paripuṇṇasabbavittūpakaraṇadhanadhaññatiṇakaṭṭhodakanti vā attho. Sabbakammamupāgatanti sabbakammantena upagataṃ, samupagatasabbakammantanti attho. Sattaratanasampannanti paripuṇṇamuttādisattaratanaṃ, cakkavattinivāsabhūmito vā hatthiratanādīhi sattaratanehi sampannaṃ. Nānājanasamākulanti nānāvidhadesabhāsehi janehi samākulaṃ. Samiddhanti manussopabhogasabbopakaraṇehi samiddhaṃ phītaṃ. Devanagaraṃ vāti devanagaraṃ viya ālakamandā viya amaravatī samiddhanti vuttaṃ hoti. Āvāsaṃ puññakamminanti āvasanti ettha puññakammino janāti āvāso. ‘‘Āvāso’’ti vattabbe ‘‘āvāsa’’nti liṅgabhedaṃ katvā vuttanti veditabbaṃ. Paññāyati tenāti puññaṃ, kularūpamahābhogissariyavasena paññāyatīti attho. Punātīti vā puññaṃ. Sabbakusalamalarajāpavāhakattā puññaṃ kammaṃ yesaṃ atthi te puññakammino, tesaṃ puññakamminaṃ āvāsabhūtanti attho.

Therein, 'complete in all parts' means endowed with all the components of a city, such as ramparts, gates, and watchtowers; or, it means complete with all requisites for beings, such as wealth, grain, grass, firewood, and water. 'Approached by all kinds of work' means endowed with all kinds of work; this is the meaning: having all affairs well-accomplished. 'Endowed with the seven treasures' means fully possessed of the seven treasures, such as pearls, etc., or endowed with the seven treasures, like the elephant treasure, etc., because it is the land where a wheel-turning monarch resides. 'Filled with diverse people' means crowded with people of various regions and languages. 'Prosperous' means thriving and abundant with all requisites for human use. 'Like a divine city' means it is said that Amaravatī is prosperous like a city of the devas, like Ālakamandā. 'A dwelling of the meritorious' means that meritorious people dwell there; thus, it is a dwelling. It should be understood that 'āvāsa' is used here with a change in gender, where 'āvāso' would be expected. ‘One is distinguished by that,’ therefore it is merit (puññaṃ); the meaning is that one is distinguished by way of family, beauty, great wealth, and lordship. Or, 'it purifies,' therefore it is merit. Those who possess a pure deed, which washes away all the dust and defilements of the unwholesome, are the meritorious; the meaning is that it is the dwelling place of those meritorious ones.

Tattha sumedho nāma brāhmaṇo paṭivasati ubhato sujāto mātito ca pitito ca, saṃsuddhagahaṇiko yāva sattamā kulaparivaṭṭā akkhitto anupakuṭṭho jātivādena, abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, so tiṇṇaṃ vedānaṃ pāragū ahosi sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo anavayo lokāyatamahāpurisalakkhaṇesu. Tassa pana daharakāleyeva mātāpitaro kālamakaṃsu. Athassa rāsivaḍḍhako amacco āyapotthakaṃ āharitvā suvaṇṇarajatamaṇimuttādivividharatanabharite gabbhe vivaritvā – ‘‘etthakaṃ te, kumāra, mātu santakaṃ, etthakaṃ pitu santakaṃ, etthakaṃ ayyakapayyakāna’’nti yāva sattamā kulaparivaṭṭā dhanaṃ ācikkhitvā – ‘‘etaṃ paṭipajjāhī’’ti niyyātesi. So ‘‘sādhū’’ti sampaṭicchitvā puññāni karonto agāraṃ ajjhāvasi. Tena vuttaṃ –

There dwelt a brahmin named Sumedha. He was well-born on both sides, from his mother and from his father, of pure lineage up to the seventh generation of ancestors, unblemished and irreproachable with regard to birth. He was exceedingly handsome, inspiring to behold, serene, and endowed with the supreme excellence of beauty. He had reached the further shore of the three Vedas, along with the Nighaṇḍu, Keṭubha, and Akkharappabheda treatises, with the Itihāsa as the fifth. He was an expert in the texts, a grammarian, and faultless in the Lokāyata treatise and the treatise on the marks of a great man. However, while he was still in his youth, his parents passed away. Then, his wealth-increasing minister brought the account books and, having opened the chambers filled with various treasures such as gold, silver, gems, and pearls, explained the wealth up to the seventh generation of ancestors: 'This much, young master, is your mother's property; this much is your father's property; and this much is the property of your grandparents and forefathers.' He then entrusted it to him, saying, 'Pray, take charge of this.' Accepting it with 'Very well,' Sumedha performed meritorious deeds while dwelling in the household. Therefore, it is said:

4.

4.

‘‘Nagare [Pg.89] amaravatiyā, sumedho nāma brāhmaṇo;

Anekakoṭisannicayo, pahūtadhanadhaññavā.

In the city of Amaravatī, there was a brahmin named Sumedha; with an accumulated store of many crores, he possessed abundant wealth and grain.

5.

5.

‘‘Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū;

Lakkhaṇe itihāse ca, sadhamme pāramiṃ gato’’ti.

A reciter of the Vedas, a bearer of mantras, one who had reached the further shore of the three Vedas; he had attained perfection in the treatises on characteristics and history, and in his own traditional doctrine.

Tattha nagare amaravatiyāti amaravatīsaṅkhāte nagare. Sumedho nāmāti ettha ‘‘medhā’’ti paññā vuccati. Sā tassa sundarā pasatthāti sumedhoti paññāyittha. Brāhmaṇoti brahmaṃ aṇati sikkhatīti brāhmaṇo, mante sajjhāyatīti attho. Akkharacintakā pana ‘‘brahmuno apaccaṃ brāhmaṇo’’ti vadanti. Ariyā pana bāhitapāpattā brāhmaṇāti. Anekakoṭisannicayoti koṭīnaṃ sannicayo koṭisannicayo, aneko koṭisannicayo yassa soyaṃ anekakoṭisannicayo, anekakoṭi dhanasannicayoti attho. Pahūtadhanadhaññavāti bahuladhanadhaññavā. Purimaṃ bhūmigatagabbhagatadhanadhaññavasena vuttaṃ, idaṃ niccaparibhogūpagatadhanadhaññavasena vuttanti veditabbaṃ.

Herein, 'in the city of Amaravatī' means in the city called Amaravatī. Regarding 'Sumedha by name,' herein 'medhā' is said to be wisdom. Because that wisdom of his was excellent and praised, he was known as Sumedha. A brāhmaṇa is so called because he learns the Vedas (brahmaṃ); the meaning is, he recites the mantras. Grammarians, however, say, 'A brāhmaṇa is the offspring of Brahmā.' The noble ones, however, state that one is a brāhmaṇa for having discarded evil. Regarding 'one with an accumulation of many crores': an accumulation of crores is a 'crore-accumulation'; he who has a manifold crore-accumulation is 'one with an accumulation of many crores,' meaning one who has an accumulation of wealth of many crores. 'Abounding in wealth and grain' means having abundant wealth and grain. It should be understood that the former term was stated with reference to wealth and grain gone into the ground and into storerooms, while this latter term was stated with reference to wealth and grain available for constant use.

Ajjhāyakoti na jhāyatīti ajjhāyako, jhānabhāvanārahitoti attho. Vuttañhetaṃ – ‘‘na dānime jhāyantīti. Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā ajjhāyakā’ tveva tatiyaṃ akkharaṃ upanibbatta’’nti (dī. ni. 3.132) evaṃ paṭhamakappikakāle jhānavirahitānaṃ brāhmaṇānaṃ garahavacanaṃ uppannaṃ. Idāni mantaṃ jhāyatīti ajjhāyako, mante parivattetīti iminā atthena pasaṃsavacanaṃ katvā voharanti. Mante dhāretīti mantadharo. Tiṇṇaṃ vedānanti iruvedayajuvedasāmavedānaṃ tiṇṇaṃ vedānaṃ. Ayaṃ pana veda-saddo ñāṇasomanassaganthesu dissati. Tathā hesa – ‘‘yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhave asatta’’ntiādīsu (su. ni. 1065) ñāṇe dissati. ‘‘Ye vedajātā vicaranti loke’’tiādīsu (a. ni. 4.57) somanasse. ‘‘Tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhāna’’ntiādīsu (dī. ni. 1.256) ganthe. Idhāpi ganthe (ma. ni. aṭṭha. 1.75). Pāragūti tiṇṇaṃ vedānaṃ oṭṭhapahatakaraṇamattena pāraṃ gatoti pāragū. Lakkhaṇeti itthilakkhaṇapurisalakkhaṇamahāpurisalakkhaṇādike lakkhaṇe. Itihāseti itiha āsa, itiha āsāti īdisavacanapaṭisaṃyutte [Pg.90] purāṇasaṅkhāte ganthavisese. Sadhammeti brāhmaṇānaṃ sake dhamme, sake ācariyake vā. Pāramiṃ gatoti pāraṃ gato, disāpāmokkho ācariyo ahosīti attho.

Here, 'Ajjhāyaka' means 'he who does not meditate' (na jhāyati); that is, one devoid of jhāna-meditation. As it is said: 'Now they do not meditate. Truly, Vāseṭṭha, because they do not meditate, the term 'ajjhāyakā' arose as a third syllable.' Thus, in the primordial age, this term of reproach arose for Brahmins devoid of jhāna. Now, however, they use the term 'ajjhāyaka' in a commendatory sense, with the meaning 'one who recites the mantras' or 'one who repeats the mantras.' 'A bearer of mantras' (mantadharo) is one who retains the mantras. 'Of the three Vedas' refers to the three Vedas: the Iruveda (Rigveda), Yajurveda, and Sāmaveda. This word 'veda', however, is found with the meanings of knowledge, joy, and texts. For example, it is found in the sense of knowledge in passages such as: 'That Brahmin whom one would know as a master of knowledge (vedagū), who is without possessions and unattached to sensual existence…' It is found in the sense of joy in passages such as: 'Those who wander the world, having become joyful…' It is found in the sense of texts in passages such as: 'A master of the three Vedas, with their glossaries (Nighaṇḍu) and ritual manuals (Keṭubha)…' Here too, it is to be understood in the sense of texts. 'A master' (pāragū) means one who has reached the far shore of the three Vedas merely by the act of recitation with the striking of lips. 'Characteristics' refers to characteristics such as those of women, men, and the great man. 'Itihāsa' refers to a specific type of text, known as ancient lore, connected with such sayings as 'itiha āsa' ('thus it was'). 'Their own Dhamma' refers to the Brahmins’ own Dhamma, or their own teaching tradition. 'Gone to perfection' means he has gone to the far shore; the meaning is that he was a teacher renowned in all directions.

Athekadivasaṃ so dasaguṇagaṇārādhitapaṇḍito sumedhapaṇḍito uparipāsādavaratale rahogato hutvā pallaṅkaṃ ābhujitvā nisinno cintesi – ‘‘punabbhave paṭisandhiggahaṇaṃ nāma dukkhaṃ, tathā nibbattanibbattaṭṭhāne sarīrabhedanaṃ, ahañca jātidhammo, jarādhammo, byādhidhammo, maraṇadhammo, evaṃbhūtena mayā ajātiṃ ajaraṃ abyādhiṃ amaraṇaṃ sukhaṃ sivaṃ nibbānaṃ pariyesituṃ vaṭṭati, avassaṃ bhavacārakato muccitvā nibbānagāminā ekena maggena bhavitabba’’nti. Tena vuttaṃ –

Then, on one day, the wise Sumedha, adorned with a collection of virtues, having gone to a secluded place on the terrace of the excellent palace, sat down cross-legged and reflected thus: 'The taking of rebirth in a future existence is suffering; likewise, the destruction of the body in each place of arising is suffering. I, too, am of the nature of birth, the nature of aging, the nature of sickness, and the nature of death. Being so, it is fitting for me to seek the unborn, unaging, sickness-free, deathless, blissful, peaceful Nibbāna. Surely, having been freed from the round of existence, there must be one path leading to Nibbāna.' Therefore, it was said:

6.

6.

‘‘Rahogato nisīditvā, evaṃ cintesahaṃ tadā;

Dukkho punabbhavo nāma, sarīrassa ca bhedanaṃ.

Having gone to a secluded place and sat down, thus I reflected at that time: 'Rebirth is indeed suffering, and the destruction of the body is also suffering.'

7.

7.

‘‘Jātidhammo jarādhammo, byādhidhammo sahaṃ tadā;

Ajaraṃ amaraṃ khemaṃ, pariyesissāmi nibbutiṃ.

I, at that time, being of the nature of birth, of aging, and of sickness, shall seek the unaging, the deathless, the secure—the extinguishment that is Nibbāna.

8.

8.

‘‘Yaṃnūnimaṃ pūtikāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

What if I were to cast away this putrid body, filled with various kinds of foulness, and go forth, being without attachment and without desire.

9.

9.

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

Pariyesissāmi taṃ maggaṃ, bhavato parimuttiyā’’ti.

That path surely exists; it will come to be. It is not possible for it not to be. I shall seek that path for the sake of release from existence.

Ettha pana gāthāsambandhañca anuttānapadānamatthañca vatvāva gamissāma. Tattha rahogatoti rahasi gato, rahasi ṭhāne nisinno. Evaṃ cintesahanti evaṃ cintesiṃ ahaṃ. Evanti iminā cintanākāraṃ dasseti. Tadāti tasmiṃ sumedhapaṇḍitakāle. ‘‘Evaṃ cintesaha’’nti bhagavā iminā attanā saddhiṃ sumedhapaṇḍitaṃ ekattaṃ karoti. Tasmā tadā so sumedho ahamevāti pakāsento ‘‘evaṃ cintesahaṃ tadā’’ti bhagavā uttamapurisavasenāha. Jātidhammoti jātisabhāvo. Esa nayo sesapadesupi. Nibbutinti nibbānaṃ.

Here, however, having stated the connection of the verses and the meaning of the obscure words, we shall proceed. Therein, `rahogato` means 'gone to a secluded place' or 'seated in a secluded place.' `Evaṃ cintesahaṃ` means 'Thus I reflected.' By `evaṃ` (thus), the manner of reflection is shown. `Tadā` (at that time) means 'at that time when he was the wise Sumedha.' By this phrase, 'Thus I reflected,' the Blessed One makes the wise Sumedha one with himself. Therefore, to show that 'At that time, that Sumedha was I myself,' the Blessed One speaks in the first person, saying, 'Thus I reflected at that time.' `Jātidhammo` means 'of the nature of birth.' This same method should be understood for the remaining terms as well. `Nibbutiṃ` means 'Nibbāna.'

Yaṃnūnāti [Pg.91] parivitakkanatthe nipāto, yadi panāhanti attho. Pūtikāyanti pūtibhūtaṃ kāyaṃ. Nānākuṇapapūritanti mutta-karīsa-pubbalohita-pitta-semha-kheḷasiṅghāṇikādianekakuṇapapūritaṃ. Anapekkhoti anālayo. Atthīti avassaṃ upalabbhati. Hehitīti bhavissati, parivitakkanavacanamidaṃ. Na so sakkā na hetuyeti tena maggena na sakkā na bhavituṃ. So pana maggo hetuyeti hetubhāvāya na na hoti, hetuyevāti attho. Bhavato parimuttiyāti bhavabandhanavimuttiyāti attho.

'Yaṃnūna' is a particle in the sense of deliberation; the meaning is 'if I...'. 'Pūtikāya' means a putrid body. 'Nānākuṇapapūrita' means filled with many kinds of foul things such as urine, feces, pus, blood, bile, phlegm, spittle, and mucus. 'Anapekkha' means without attachment. 'Atthi' means it is certainly found. 'Hehiti' means 'it will be'; this is an expression of deliberation. 'Na so sakkā na hetuye' means: by that path, it is not possible for it not to happen. That path, 'hetuye', means it is not 'not for being a cause'; it is indeed a cause. This is the meaning. 'Bhavato parimuttiyā' means for the purpose of liberation from the bondage of existence.

Idāni attanā parivitakkitamatthaṃ sampādayituṃ ‘‘yathāpī’’ti ādimāha. Yathā hi loke dukkhassa paṭipakkhabhūtaṃ sukhaṃ nāma atthi, evaṃ bhave sati tappaṭipakkhena vibhavenāpi bhavitabbaṃ, yathā ca uṇhe sati tassa vūpasamabhūtaṃ sītalampi atthi, evaṃ rāgādiaggīnaṃ vūpasamena nibbānena bhavitabbaṃ. Yathā ca pāpassa lāmakassa dhammassa paṭipakkhabhūto kalyāṇo anavajjadhammopi atthiyeva, evameva pāpikāya jātiyā sati sabbajātikhepanato ajātisaṅkhātena nibbānenāpi bhavitabbamevāti. Tena vuttaṃ –

Now, to accomplish the matter he himself had contemplated, he spoke the words beginning with 'yathāpi'. For just as in the world there is what is called happiness, which is the opposite of suffering, so too, when existence is present, there must also be the cessation of existence, which is its opposite. And just as when heat is present, there is also coolness, which is its quenching, so too, with the quenching of the fires of lust and so forth, there must be Nibbāna. And just as there is the wholesome, blameless Dhamma, which is the opposite of the evil, base phenomenon, so too, when there is evil birth, there must also be Nibbāna, known as the unborn because it casts off all birth. Therefore it was said:

10.

10.

‘‘Yathāpi dukkhe vijjante, sukhaṃ nāmapi vijjati;

Evaṃ bhave vijjamāne, vibhavopicchitabbako.

Just as when suffering is present, what is called happiness is also present; so too, when existence is present, the cessation of existence should be desired.

11.

11.

‘‘Yathāpi uṇhe vijjante, aparaṃ vijjati sītalaṃ;

Evaṃ tividhaggi vijjante, nibbānaṃ icchitabbakaṃ.

Just as when heat is present, coolness is also present; so too, when the threefold fire is present, Nibbāna is to be desired.

12.

12.

‘‘Yathāpi pāpe vijjante, kalyāṇamapi vijjati;

Evameva jāti vijjante, ajātipicchitabbaka’’nti.

Just as when evil is present, goodness is also present; so too, when birth is present, the unborn should also be desired.

Tattha yathāpīti opammatthe nipāto. Sukhanti kāyikacetasikasukhaṃ, suṭṭhu dukkhaṃ khaṇatīti sukhaṃ. Bhaveti janane. Vibhavoti ajananaṃ, janane vijjamāne ajananadhammopi icchitabbo. Tividhaggi vijjanteti tividhe rāgādike aggimhi vijjamāneti attho. Nibbānanti tassa tividhassa rāgādiaggissa nibbāpanaṃ upasamanaṃ nibbānañca icchitabbaṃ. Pāpeti akusale lāmake. Kalyāṇamapīti kusalamapi. Evamevāti evamevaṃ. Jāti vijjanteti [Pg.92] jātiyā vijjamānāyāti attho. Liṅgabhedañca vibhattilopañca katvā vuttaṃ. Ajātipīti jātikhepanaṃ ajātinibbānampi icchitabbaṃ.

Therein, 'yathāpi' is a particle in the sense of a simile. 'Sukha' means bodily and mental happiness; it is 'sukha' because it thoroughly digs up suffering. 'Bhava' means generation. 'Vibhava' means non-generation; when generation exists, the state of non-generation should also be desired. 'Tividhaggi vijjante' means 'when the threefold fire of passion, and so forth, exists.' 'Nibbāna' means the extinguishing and pacification of that threefold fire of passion, and so forth; Nibbāna should also be desired. 'Pāpa' means unwholesome and base. 'Kalyāṇamapi' means wholesome as well. 'Evameva' means 'in this same way.' 'Jāti vijjante' means 'when birth exists.' It is stated thus, having changed the gender and elided the case-ending. 'Ajātipi' means the ending of birth; the Nibbāna of no-birth should also be desired.

Athāhaṃ parampi cintesiṃ – ‘‘yathā nāma gūtharāsimhi nimuggena purisena dūratova kamalakuvalayapuṇḍarīkasaṇḍamaṇḍitaṃ vimalasalilaṃ taḷākaṃ disvā – ‘katarena nu kho maggena tattha gantabba’nti taḷākaṃ gavesituṃ yuttaṃ. Yaṃ tassa agavesanaṃ, na so tassa taḷākassa doso, tassa purisasseva doso. Evameva kilesamaladhovane amatamahātaḷāke vijjamāne yaṃ tassa agavesanaṃ, na so amatasaṅkhātassa nibbānamahātaḷākassa doso, purisasseva doso. Yathā pana corehi saṃparivārito puriso palāyanamagge vijjamānepi sace so na palāyati, na so tassa maggassa doso, tassa purisasseva doso. Evameva kilesacorehi parivāretvā gahitassa purisassa vijjamāneyeva nibbānamahānagaragāmimhi sive mahāmagge tassa maggassa agavesanaṃ nāma na maggassa doso, purisasseva doso. Yathā byādhipīḷito puriso vijjamāne byādhitikicchake vejje sace taṃ vejjaṃ gavesitvā taṃ byādhiṃ na tikicchāpeti, na so vejjassa doso, tassa purisasseva doso. Evameva pana yo kilesabyādhiparipīḷito kilesavūpasamamaggakovidaṃ vijjamānameva ācariyaṃ na gavesati, tasseva doso, na kilesabyādhivināyakassa ācariyassa doso’’ti. Tena vuttaṃ –

Then I reflected further: 'Just as for a man submerged in a heap of filth, upon seeing from afar a pond with clear water, adorned with clusters of lotuses, water lilies, and white lotuses, it would be proper for him to seek the path by which to go there. If he does not seek it, that is not the fault of the pond, but the fault of the man himself. Similarly, when the great pond of the deathless, which is for washing away the stain of defilements, exists, if one does not seek it, that is not the fault of the great Nibbāna-pond called the deathless, but the fault of the person himself. Just as a man surrounded by thieves, if he does not flee even though a path of escape exists, that is not the fault of the path, but the fault of the man himself. Similarly, for a man seized and surrounded by the thieves of defilements, when the great, peaceful path leading to the great city of Nibbāna exists, the failure to seek that path is not the fault of the path, but the fault of the man himself. Just as a man afflicted by disease, when a physician who can treat the disease exists, if he fails to seek out that physician and have that disease treated, that is not the fault of the physician, but the fault of the man himself. Similarly, one who, being tormented by the disease of defilements, does not seek out a teacher skilled in the path to pacify defilements, even though such a teacher exists—that is his own fault, not the fault of the teacher, the guide for removing the disease of defilements.' Therefore it was said:

13.

13.

‘‘Yathā gūthagato puriso, taḷākaṃ disvāna pūritaṃ;

Na gavesati taṃ taḷākaṃ, na doso taḷākassa so.

Just as a man fallen into filth, seeing a full pond, if he does not seek that pond, that is not the pond's fault.

14.

14.

‘‘Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe.

So too, when the pond of the deathless, for washing away the stain of defilements, exists, if one does not seek that pond, it is not the fault of the pond of the deathless.

15.

15.

‘‘Yathā arīhi pariruddho, vijjante gamanampathe;

Na palāyati so puriso, na doso añjasassa so.

Just as a man surrounded by enemies, when a path of escape exists, if that man does not flee, that is not the road's fault.

16.

16.

‘‘Evaṃ kilesapariruddho, vijjamāne sive pathe;

Na gavesati taṃ maggaṃ, na doso sivamañjase.

So too, for one surrounded by defilements, when the peaceful path exists, if one does not seek that path, it is not the fault of the peaceful road.

17.

17.

‘‘Yathāpi [Pg.93] byādhito puriso, vijjamāne tikicchake;

Na tikicchāpeti taṃ byādhiṃ, na doso so tikicchake.

Just as, if a man afflicted by illness does not get that illness treated, though a physician is present, that fault is not the physician's.

18.

18.

‘‘Evaṃ kilesabyādhīhi, dukkhito patipīḷito;

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

Even so, a man who is suffering, afflicted by the diseases of defilements, if he does not seek that teacher, that is not the fault of the guide.

Tattha gūthagatoti gūthakūpagato, gūthena gato makkhito vā. Kilesamaladhovanti kilesamalasodhane, bhummatthe paccattavacanaṃ. Amatantaḷeti amatasaṅkhātassa taḷākassa, sāmiatthe bhummavacanaṃ daṭṭhabbaṃ, anussaraṃ pakkhipitvā vuttaṃ. Arīhīti paccatthikehi. Pariruddhoti samantato niruddho. Gamanampatheti gamanapathe. Chandāvināsatthaṃ anussarāgamanaṃ katvā vuttaṃ. Na palāyatīti yadi na palāyeyya. So purisoti so corehi pariruddho puriso. Añjasassāti maggassa. Maggassa hi –

Herein, 'gūthagata' means gone to a pit of filth, or gone to and smeared with filth. 'Kilesamaladhovan' means 'in the cleansing of the stain of defilements'; this is a nominative form in the sense of the locative. 'Amatantaḷe' means 'of the lake called Deathless'; this locative form should be understood in the sense of the genitive, and it is stated with an inserted anusvāra. 'Arīhi' means by enemies. 'Pariruddho' means obstructed all around. 'Gamanampathe' means 'on the path of going'; it is stated with the addition of an anusvāra to prevent a break in the meter. 'Na palāyati' means 'if he were not to flee'. 'So puriso' means that man surrounded by thieves. 'Añjasassa' means 'of the path'. For of the path, indeed:

‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;

Nāvā uttarasetu ca, kullo ca bhisi saṅkamo’’ti. (cūḷani. pārāyanatthutigāthāniddesa 101) –

The path is called: 'Maggo,' 'pantho,' 'patho,' 'pajjo,' 'añjasaṃ,' 'vaṭumāyanaṃ'; 'Nāvā,' 'uttarasetu,' 'kullo,' 'bhisi,' and 'saṅkamo'.

Bahūni nāmāni. Svāyamidha añjasanāmena vutto. Siveti sabbupaddavābhāvato sive. Sivamañjaseti sivassa añjasassāti attho. Tikicchaketi vejje. Na tikicchāpetīti na tikicchāpeyya. Na doso so tikicchaketi tikicchakassa doso natthi, byādhitasseva dosoti attho. Dukkhitoti sañjātakāyikacetasikadukkho. Ācariyanti mokkhamaggācariyaṃ. Vināyaketi ācariyassa.

There are many names. And this one here is called by the name 'añjasa'. 'Siva' means peaceful, due to the absence of all calamities. 'Sivamañjasa' means 'of the peaceful path'. 'Tikicchake' means 'regarding a physician'. 'Na tikicchāpeti' means 'he would not get treated'. 'Na doso so tikicchake' means there is no fault in the physician; it means the fault is the sick person's alone. 'Dukkhito' means one afflicted with physical and mental suffering. 'Ācariyaṃ' refers to the teacher of the path to liberation. 'Vināyake' means 'regarding the guide'.

Evaṃ panāhaṃ cintetvā uttarimpi evaṃ cintesiṃ – ‘‘yathāpi maṇḍanakajātiko puriso kaṇṭhe āsattaṃ kuṇapaṃ chaḍḍetvā sukhī gaccheyya, evaṃ mayāpi imaṃ pūtikāyaṃ chaḍḍetvā anapekkhena nibbānamahānagaraṃ pavisitabbaṃ. Yathā ca naranāriyo ukkārabhūmiyaṃ uccārapassāvaṃ katvā na taṃ ucchaṅgena vā ādāya dasante vā veṭhetvā ādāya gacchanti, atha kho jigucchamānā oloketumpi anicchantā anapekkhā chaḍḍetvā gacchanti, evaṃ mayāpi imaṃ pūtikāyaṃ anapekkhena chaḍḍetvā amataṃ nibbānanagaraṃ pavisituṃ vaṭṭati. Yathā ca nāvikā nāma jajjaraṃ nāvaṃ udakagāhiniṃ chaḍḍetvā anapekkhāva gacchanti, evamahampi imaṃ navahi vaṇamukhehi paggharantaṃ kāyaṃ chaḍḍetvā anapekkho nibbānamahānagaraṃ pavisissāmi[Pg.94]. Yathā ca koci puriso muttāmaṇiveḷuriyādīni nānāvidhāni ratanāni ādāya corehi saddhiṃ maggaṃ gacchanto attano ratanavināsabhayena te core chaḍḍetvā khemaṃ maggaṃ gaṇhāti, evamayampi pūtikāyo ratanavilopakacorasadiso. Sacāhaṃ ettha taṇhaṃ karissāmi, ariyamaggakusaladhammaratanāni me nassissanti, tasmā mayā imaṃ mahācorasadisaṃ karajakāyaṃ chaḍḍetvā nibbānamahānagaraṃ pavisituṃ vaṭṭatī’’ti. Tena vuttaṃ –

Having reflected thus, I further thought: "Just as a man fond of adornment would happily go after discarding a corpse hanging around his neck, so too should I discard this foul body and enter the great city of Nibbāna without concern. Just as men and women, having relieved themselves on a refuse ground, do not carry away the excrement and urine on their hip or wrap it in the hem of their garment, but instead, being disgusted and not even wishing to look at it, they discard it without concern and go on their way; so too is it fitting for me to discard this foul body without concern and enter the deathless city of Nibbāna. And just as sailors abandon a decayed, leaky boat and go on without concern, so too shall I discard this body that oozes from nine wound-openings and enter the great city of Nibbāna without concern. And just as a man carrying various kinds of jewels—such as pearls, gems, and beryl—while traveling a road together with thieves, would abandon those thieves out of fear for the destruction of his jewels and take a safe road; so too is this foul body like a thief who plunders jewels. If I should create craving for it, the jewels of the noble path and wholesome qualities will be lost to me. Therefore, it is fitting for me to discard this body, which is like a great thief, and enter the great city of Nibbāna." Therefore, it was said:

19.

19.

‘‘Yathāpi kuṇapaṃ puriso, kaṇṭhe baddhaṃ jigucchiya;

Mocayitvāna gaccheyya, sukhī serī sayaṃvasī.

Just as a person, disgusted by a corpse tied to his neck, having freed himself of it, would go on, happy, free, and his own master.

20.

20.

‘‘Tathevimaṃ pūtikāyaṃ, nānākuṇapasañcayaṃ;

Chaḍḍayitvāna gaccheyyaṃ, anapekkho anatthiko.

Just so, this foul body, a collection of various corpses, having cast it aside, I would go, without concern, without desire.

21.

21.

‘‘Yathā uccāraṭṭhānamhi, karīsaṃ naranāriyo;

Chaḍḍayitvāna gacchanti, anapekkhā anatthikā.

Just as at a place for defecation, men and women discard feces; having cast it aside, they depart, unconcerned and without desire for it.

22.

22.

‘‘Evamevāhaṃ imaṃ kāyaṃ, nānākuṇapapūritaṃ;

Chaḍḍayitvāna gacchissaṃ, vaccaṃ katvā yathā kuṭiṃ.

Just so, having discarded this body filled with various corpses, I shall depart, as one leaves a latrine after having relieved oneself.

23.

23.

‘‘Yathāpi jajjaraṃ nāvaṃ, paluggaṃ udagāhiniṃ;

Sāmī chaḍḍetvā gacchanti, anapekkhā anatthikā.

Just as owners abandon a dilapidated, broken, and water-logged boat and depart, being unconcerned and having no need of it.

24.

24.

‘‘Evamevāhaṃ imaṃ kāyaṃ, navacchiddaṃ dhuvassavaṃ;

Chaḍḍayitvāna gacchissaṃ, jiṇṇanāvaṃva sāmikā.

Even so, I shall abandon this body, which has nine openings and constantly oozes impurity, and I shall depart, just as owners abandon a dilapidated boat.

25.

25.

‘‘Yathāpi puriso corehi, gacchanto bhaṇḍamādiya;

Bhaṇḍacchedabhayaṃ disvā, chaḍḍayitvāna gacchati.

Just as a man, traveling with thieves and carrying his goods, upon seeing the danger of his goods being destroyed, abandons those thieves and departs.

26.

26.

‘‘Evameva imaṃ kāyo, mahācorasamo viya;

Pahāyimaṃ gamissāmi, kusalacchedanābhayā’’ti.

Even so, this body is like a great thief; out of fear for the destruction of the wholesome, I shall abandon it and depart.

Tattha yathāpi kuṇapaṃ purisoti yathāpi daharo yuvā maṇḍanakajātiko puriso ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyitvā harāyitvā jigucchitvā taṃ kuṇapaṃ mocetvā [Pg.95] gaccheyya. Sukhīti sukhito. Serīti yathicchakavihārī. Nānākuṇapasañcayanti anekavidhakuṇaparāsibhūtaṃ ‘‘nānākuṇapapūrita’’ntipi pāṭho.

Herein, 'Just as a man... a corpse' means: just as a young man, youthful and fond of adornment, with the corpse of a snake, a dog, or a human tied to his neck, would be distressed, ashamed, and disgusted, and having freed himself of that corpse, would depart. 'Happy' means happy. 'Free' means dwelling as one wishes. 'An accumulation of various corpses' means being a heap of various kinds of corpses. 'Filled with various corpses' is also a reading.

Uccāraṭṭhānamhīti uccārenti vaccaṃ karonti etthāti uccāro, uccāro ca so ṭhānaṃ ceti uccāraṭṭhānaṃ. Atha vā ussāsiyyatīti ussāso, vaccassetaṃ nāmaṃ, tassa ṭhānaṃ ussāsaṭṭhānaṃ, tasmiṃ ussāsaṭṭhānamhi, ukkāraṭṭhāneti attho. Vaccaṃ katvā yathā kuṭinti vaccaṃ katvā kuṭiṃ naranāriyo viyāti attho.

Herein, 'at a place of excrement' means: a place where they pass (`uccārenti`) or make (`karonti`) excrement (`vaccaṃ`), hence it is an `uccāro`. And that is an `uccāro` and it is a place (`ṭhānaṃ`), thus it is an `uccāraṭṭhānaṃ` (place of excrement). Alternatively, `ussāso` is that which is expelled (`ussāsiyyati`); this is a name for excrement. Its place is an `ussāsaṭṭhānaṃ`. Therein, in that `ussāsaṭṭhānamhi`, the meaning is 'at a place of refuse' (`ukkāraṭṭhāne`). 'Having relieved oneself, as a latrine' means 'like men and women after having relieved themselves in a latrine'.

Jajjaranti jiṇṇaṃ. Palugganti palujjantiṃ, vikirantinti attho. Udagāhininti udakagāhiniṃ. Sāmīti nāvāsāmikā. Navacchiddanti cakkhusotādīhi navahi vaṇamukhehi chiddāvacchiddehi yuttattā navacchiddaṃ. Dhuvassavanti dhuvanissandaṃ, niccaṃ paggharaṇāsucinti attho.

'Dilapidated' means old. 'Broken' means crumbling or scattering; this is the meaning. 'Taking in water' means taking in water. 'Owners' means boat-owners. 'Nine-holed' means it is called 'nine-holed' because it is endowed with nine openings such as the eyes and ears, which are like the mouths of sores, and are openings great and small. 'Constantly oozing' means constantly trickling, always exuding impurity; this is the meaning.

Bhaṇḍamādiyāti yaṃkiñci ratanādikaṃ bhaṇḍaṃ ādiya. Bhaṇḍacchedabhayaṃ disvāti bhaṇḍassa acchindanena bhayaṃ disvāti attho. Evamevāti so bhaṇḍamādāya gacchanto puriso viya. Ayaṃ kāyoti ayaṃ pana kucchitānaṃ paramajegucchānaṃ āyoti kāyo. Āyoti upattiṭṭhānaṃ. Āyanti tatoti āyo, kucchitā kesādayo. Iti kucchitānaṃ kesādīnaṃ āyoti kāyo. Mahācorasamo viyāti cakkhuādīhi rūpādīsu piyarūpesu sārajjanādivasena pāṇātipātādinnādānādicoro hutvā sabbakusalaṃ vilumpatīti mahācorasamo. Tasmā yathā so ratanabhaṇḍamādāya corehi saddhiṃ gacchanto puriso te core pahāya gacchati, evamevāhampi imaṃ mahācorasamaṃ kāyaṃ pahāya attano sotthibhāvakaraṃ maggaṃ gavesituṃ gamissāmīti atthasambandho veditabbo. Kusalacchedanābhayāti kusaladhammavilopanabhayenāti attho.

'Taking goods' means taking any goods, such as jewels and so on. 'Seeing the danger of theft' means seeing the danger of the goods being plundered; this is the meaning. 'In the same way' means like that man going along, having taken his goods. 'This body' means this body is an abode (āya) of repulsive and utterly loathsome things. 'Āya' means a place of arising. Because repulsive things such as hair and so on arise (āyanti) from it, it is therefore an abode (āyo). Thus, the body (kāyo) is the abode of repulsive things like hair and so on. 'Like a great thief' means it is like a great thief because, by way of attachment to pleasant forms and so on through the eye and other senses, it becomes a thief committing acts such as killing and taking what is not given, and thus plunders all that is wholesome. Therefore, just as that man, taking his treasure of jewels and traveling with thieves, leaves those thieves behind and goes on, so too will I leave behind this body, which is like a great thief, and go to seek the path that brings my own well-being. This connection of meanings should be understood. 'The fear of cutting off the wholesome' means due to the fear of the plundering of wholesome states; this is the meaning.

Athevaṃ sumedhapaṇḍito nānāvidhāhi upamāhi nekkhammakāraṇaṃ cintetvā punapi cintesi – ‘‘imaṃ mahādhanarāsiṃ saṃharitvā mayhaṃ pitupitāmahādayo paralokaṃ gacchantā ekakahāpaṇampi gahetvā na gatā, mayā pana gahetvā gamanakāraṇaṃ kātuṃ vaṭṭatī’’ti gantvā rañño ārocesi [Pg.96] – ‘‘ahaṃ, mahārāja, jātijarādīhi upaddutahadayo agārasmā anagāriyaṃ pabbajissāmi, mayhaṃ anekakoṭisatasahassaṃ dhanaṃ atthi, taṃ devo paṭipajjatū’’ti. Rājā āha – ‘‘na mayhaṃ te dhanena attho, tvaṃyeva yathicchakaṃ karohī’’ti.

Then, the wise Sumedha, having reflected on the reasons for renunciation with various similes, thought further: 'Having amassed this great heap of wealth, my father, grandfather, and others, when going to the next world, did not take even a single kahāpaṇa with them. But as for me, it is fitting that I should take it and make it the provision for my departure.' He went and informed the king: 'Great King, my heart is afflicted by birth, aging, and so on. I will go forth from the household life into homelessness. I possess wealth amounting to many hundreds of thousands of koṭis. Let Your Majesty take charge of it.' The king replied: 'I have no need of your wealth. You yourself may do as you please.'

So ca ‘‘sādhu devā’’ti nagare bheriṃ carāpetvā mahājanassa dānaṃ datvā vatthukāme ca kilesakāme ca pahāya amaravaranagarasadisato amaranagarato nikkhamitvā ekakova nānāmigagaṇavante himavante dhammikaṃ nāma pabbataṃ nissāya assamaṃ katvā tattha paṇṇasālaṃ katvā pañcadosavivajjitaṃ caṅkamaṃ māpetvā aṭṭhaguṇasamupetaṃ abhiññābalaṃ samāharituṃ navadosasamannāgataṃ sāṭakaṃ pajahitvā dvādasaguṇamupāgataṃ vākacīraṃ nivāsetvā pabbaji. Evaṃ pana so pabbajito aṭṭhadosasamākiṇṇaṃ paṇṇasālaṃ pahāya dasaguṇasamannāgataṃ rukkhamūlaṃ upagantvā sabbadhaññavikatiṃ pahāya pavattaphalabhojano hutvā nisajjaṭṭhānacaṅkamanavasena padhānaṃ padahanto sattāhabbhantareyeva aṭṭhannaṃ samāpattīnaṃ pañcannañca abhiññānaṃ lābhī ahosi. Tena vuttaṃ –

He, proclaiming, 'Very well, Your Majesty,' had a drum paraded in the city. After giving alms to the great populace, abandoning both sensual pleasures related to objects and sensual pleasures that are defilements, and departing from the city of Amara, which was like the great city of the immortals, he went forth all alone. In the Himavanta, which possesses various multitudes of beasts, he reached the mountain named Dhammika, made a hermitage, and there built a leaf-hut. He created a walking path free from the five faults. To bring forth the power of higher knowledge endowed with eight qualities, he abandoned the cloth endowed with nine faults, put on the bark-cloth robe endowed with twelve qualities, and went forth. Thus having gone forth, abandoning the leaf-hut beset with eight faults, he approached the foot of a tree endowed with ten qualities. Having given up all food made from grain, he subsisted on naturally fallen fruit. Striving in his meditation subject by way of sitting, standing, and walking, within just seven days he became a recipient of the eight attainments and the five higher knowledges. Therefore, it was said:

27.

27.

‘‘Evāhaṃ cintayitvāna, nekakoṭisataṃ dhanaṃ;

Nāthānāthānaṃ datvāna, himavantamupāgamiṃ.

Thus having reflected, I gave wealth of many hundred crores to those with and without protectors, and reached the Himavanta.

28.

28.

‘‘Himavantassāvidūre, dhammiko nāma pabbato;

Assamo sukato mayhaṃ, paṇṇasālā sumāpitā.

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

29.

29.

‘‘Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjitaṃ.

There I created a walking path, free from the five faults.

Aṭṭhaguṇasamupetaṃ, abhiññābalamāhariṃ.

Endowed with eight qualities, I brought forth the power of higher knowledge.

30.

30.

‘‘Sāṭakaṃ pajahiṃ tattha, navadosamupāgataṃ;

Vākacīraṃ nivāsesiṃ, dvādasaguṇamupāgataṃ.

There I abandoned the cloth garment, endowed with nine faults; I put on the bark-cloth robe, endowed with twelve qualities.

31.

31.

‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālakaṃ;

Upāgamiṃ rukkhamūlaṃ, guṇe dasahupāgataṃ.

I abandoned the leaf-hut, beset with eight faults; I approached the foot of a tree, endowed with ten qualities.

32.

32.

‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato;

Anekaguṇasampannaṃ, pavattaphalamādiyiṃ.

Sown and planted grain, I abandoned without remainder; endowed with many virtues, I took the naturally fallen fruit.

33.

33.

‘‘Tatthappadhānaṃ [Pg.97] padahiṃ, nissajjaṭṭhānacaṅkame;

Abbhantaramhi sattāhe, abhiññābalapāpuṇi’’nti.

There I applied myself to the exertion, in sitting, standing, and walking; within seven days, I attained the power of higher knowledge.

Tattha evāhanti evaṃ ahaṃ, heṭṭhā vuttappakārena cintetvāti attho. Nāthānāthānanti sanāthānamanāthānañca aḍḍhānañceva daliddānañca ‘‘atthikā gaṇhantū’’ti saha koṭṭhāgārehi datvāti attho. Himavantassāvidūreti himavantapabbatarājassa avidūre samīpe. Dhammiko nāma pabbatoti evaṃnāmako pabbato. Kasmā panāyaṃ dhammikoti? Yebhuyyena pana bodhisattā isipabbajjaṃ pabbajitvā taṃ pabbataṃ upanissāya abhiññāyo nibbattetvā samaṇadhammaṃ akaṃsu. Tasmā samaṇadhammassa nissayabhūtattā ‘‘dhammiko’’tveva pākaṭo ahosi. Assamo sukato mayhantiādinā sumedhapaṇḍitena assamapaṇṇasālā caṅkamā sahatthā māpitā viya vuttā, na ca pana sahatthā māpitā, kintu sakkena devena pesite vissakammunā devaputtena nimmitā. Bhagavā pana tadā attano puññānubhāvena nibbattaṃ taṃ sampadaṃ sandhāya – ‘‘sāriputta, tasmiṃ pabbate –

Therein, evāhanti means 'thus I'; the meaning is: having reflected in the manner previously explained. Nāthānāthānanti means: having given, together with the storehouses, to those with and without protectors, and to the wealthy and the poor, saying, 'Let those in need take.' 'Not far from the Himavanta' means not far from, in the vicinity of, the king of mountains, the Himavanta. 'The mountain named Dhammiko' means a mountain so-named. But why is this called Dhammiko? For the most part, Bodhisattas, having gone forth into the ascetic life, resorted to that mountain, developed the higher knowledges, and practiced the ascetic's duty. Therefore, because it was a basis for the ascetic's duty, it became renowned as 'Dhammiko.' By the words beginning with 'My hermitage is well-made,' it is said that the hermitage, the leaf-hut, and the walking path were created by the wise Sumedha with his own hands, as it were. But they were not created by his own hand; rather, they were created by the divine son Vissakamma, who was sent by Sakka, king of the gods. The Blessed One, however, referring to that accomplishment that arose through the power of his own merit, said: 'Sāriputta, on that mountain—'

‘Assamo sukato mayhaṃ, paṇṇasālā sumāpitā;

Caṅkamaṃ tattha māpesiṃ, pañcadosavivajjita’’’nti. – ādimāha;

'My hermitage is well-made, my leaf-hut is well-constructed; there I had a walking path made, free from the five faults.' Thus he spoke at the beginning.

Tattha paṇṇasālāti paṇṇachadanasālā. Tatthāti tasmiṃ assamapade. Pañcadosavivajjitanti pañcahi caṅkamadosehi vivajjitaṃ. Katame pañca caṅkamadosā nāma? Thaddhavisamatā, antorukkhatā, gahanacchannatā, atisambādhatā, ativisālatāti imehi pañcahi dosehi vivajjitaṃ. Ukkaṭṭhaparicchedena dīghato saṭṭhiratano vitthārato diyaḍḍharatano caṅkamo vutto. Atha vā pañcadosavivajjitanti pañcahi nīvaraṇadosehi vivajjitaṃ parihīnaṃ abhiññābalamāharinti iminā uttarapadena sambandho daṭṭhabbo (dha. sa. aṭṭha. nidānakathā, sumedhakathā). Aṭṭhaguṇasamupetanti ‘‘evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte’’ti evaṃ vuttehi aṭṭhaguṇehi (dī. ni. 1.244-245; ma. ni. 1.384-386, 431-433; pārā. 12-14) samannāgataṃ abhiññābalaṃ āhariṃ ānesinti attho.

Therein, 'a leaf hut' means a hut roofed with leaves. 'There' means in that hermitage. 'Free from five faults' means free from the five faults of a walking path. What are the five faults of a walking path? Stiffness and unevenness, having trees within it, being densely covered, being too narrow, and being too spacious—free from these five faults. By the highest standard, a walking path is said to be sixty cubits long and one and a half cubits wide. Alternatively, 'free from five faults' means free from the five faults which are the hindrances; this is to be connected with the subsequent phrase: 'being devoid of them, he brings forth the power of higher knowledge'. 'Endowed with eight qualities' means: endowed with the eight qualities stated thus, “with the mind thus concentrated, purified, cleansed, spotless, free from defilements, malleable, workable, steady, and unshakable,” the meaning is, “I brought, I led forth the power of higher knowledge.”

Keci [Pg.98] pana ‘‘aṭṭhahi samaṇasukhehi upetaṃ, aṭṭhimāni samaṇasukhāni nāma dhanadhaññapariggahābhāvo, anavajjapiṇḍapātapariyesanabhāvo, nibbutapiṇḍabhuñjanabhāvo, raṭṭhaṃ pīḷetvā dhanadhaññādīsu gaṇhantesu rājapurisesu raṭṭhapīḷanakilesābhāvo, upakaraṇesu nicchandarāgabhāvo, coravilopane nibbhayabhāvo, rājarājamahāmattehi asaṃsaṭṭhabhāvo, catūsu disāsu appaṭihatabhāvoti imehi aṭṭhahi samaṇasukhehi (apa. aṭṭha. 1.dūrenidāna, sumedhakathā; dha. sa. aṭṭha. nidānakathā) upetaṃ samupetaṃ assamaṃ māpesi’’nti assamena sambandhaṃ katvā vadanti, taṃ pāḷiyā na sameti.

Some, however, say, "Endowed with the eight ascetic comforts, namely: absence of possessions of wealth and grain, blameless seeking of alms, consuming alms in peace, absence of distress when royal officials, oppressing the country, seize wealth and grain and so on, lack of passionate desire for requisites, fearlessness from thieves and robbers, non-association with kings and chief ministers, and unimpeded freedom in the four directions—endowed with these eight ascetic comforts, he had a hermitage built." They say this connecting it with the hermitage, but this does not agree with the Pāli text.

Sāṭakanti vatthaṃ. Tatthāti tasmiṃ assame. Navadosamupāgatanti, sāriputta, tattha vasanto attano nivatthapārutaṃ mahagghasāṭakaṃ pajahiṃ pariccajiṃ. Sāṭakaṃ pajahanto ca tattha nava dose disvā pajahinti dīpeti. Tāpasapabbajjaṃ pabbajitānañhi sāṭakasmiṃ nava dosā pakāsitā. Katame nava? Sāṭakassa mahagghabhāvo, parapaṭibaddhabhāvo, paribhogena lahukaṃ kilissanabhāvo, kiliṭṭho ca dhovitabbo puna rajitabbo ca hoti paribhogena jīraṇabhāvo, jiṇṇassa puna tunnakaraṇaṃ vā aggaḷadānaṃ vā kātabbaṃ hoti puna pariyesanāya durabhisambhavabhāvo, tāpasapabbajjāya ananucchavikabhāvo, paccatthikānaṃ sādhāraṇabhāvo, yathā naṃ na paccatthikā gaṇhanti, evaṃ gopetabbo hoti paridahato vibhūsanaṭṭhānabhāvo, gahetvā carantassa mahicchabhāvoti etehi navahi dosehi (apa. aṭṭha. 1.dūrenidāna, sumedhakathā) upagataṃ sāṭakaṃ pahāya vākacīraṃ nivāsesinti dīpeti. Vākacīranti muñjatiṇaṃ hīrāhīraṃ katvā ganthetvā kataṃ vākamayacīraṃ nivāsanapārupanatthāya ādiyinti attho. Dvādasaguṇamupāgatanti dvādasahi ānisaṃsehi upetaṃ. Ettha guṇa-saddo ānisaṃsaṭṭho ‘‘sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’tiādīsu (ma. ni. 3.379) viya. Ma-kāro padasandhikaro. Vākacīrasmiṃ dvādasānisaṃsā appagghatā, aparāyattatā, sahatthā kātuṃ sakkuṇeyyatā, paribhogena jiṇṇepi sibbitabbābhāvo, corabhayābhāvo pariyesantassa sukhena karaṇabhāvo, tāpasapabbajjāya sāruppabhāvo, sevamānassa vibhūsanaṭṭhānābhāvo, cīvarappaccaye appicchabhāvo[Pg.99], paribhogasukhabhāvo, vākuppattiyā sulabhabhāvo, vākacīre naṭṭhepi anapekkhabhāvoti imehi dvādasahi guṇehi sampannaṃ (apa. aṭṭha. 1.dūrenidāna, sumedhakathā; dha. sa. aṭṭha. nidānakathā).

Sāṭaka means cloth. Therein: in that hermitage. Endowed with nine faults: 'Sāriputta, dwelling there, I abandoned and relinquished my own costly cloth garment.' And in abandoning the garment, it is explained that he abandoned it having seen nine faults therein. For those who have gone forth into the ascetic life, nine faults in a cloth garment are declared. What are the nine? The costly nature of the garment, its dependence on others, being easily soiled by use, and when soiled it must be washed and dyed again, it wears out with use, and when worn out it must be mended or patched, it is hard to obtain when sought again, it is unsuitable for the ascetic life, it is common to adversaries—it must be guarded so that adversaries do not take it, it serves as an ornament when worn, and for one carrying it, it fosters great desire. It is explained thus: 'Having abandoned the garment endowed with these nine faults, I wore a bark-cloth robe.' Bark-cloth robe: The meaning is, 'I took a robe made of bark—made by turning muñja grass into fiber upon fiber and weaving it—for the purpose of wearing and covering.' Endowed with twelve qualities: Endowed with twelve benefits. Here, the word 'guṇa' means benefit, as in 'a gift should be expected to bear fruit a hundredfold.' The letter 'm' serves as a word connector. In the bark-cloth robe, there are twelve benefits: it is of little value, not dependent on others, can be made by one's own hand, when worn out by use it need not be sewn, there is no fear of thieves, it is easy to make when sought, it is suitable for the ascetic life, for one using it it does not serve as an ornament, it fosters few wishes regarding robe requisites, there is comfort in its use, it is easily obtained from its source, and even when the bark-cloth robe is lost, there is no concern—endowed with these twelve qualities.

Atha sumedhapaṇḍito tattha paṇṇasālāyaṃ viharanto paccūsasamaye paccuṭṭhāya attano nikkhamanakāraṇaṃ paccavekkhamāno evaṃ kira cintesi – ‘‘ahaṃ pana navakanakakaṭakanūpurādisaṅghaṭṭanasaddasammissita-madhurahasitakathitagehajanaramaṇīyaṃ uḷāravibhavasobhitaṃ suravarabhavanākāramagāraṃ kheḷapiṇḍaṃ viya pahāya vivekārāmatāya sabbajanapāpapavāhanaṃ tapovanaṃ paviṭṭhosmi, idha pana me paṇṇasālāya vāso dutiyo gharāvāso viya hoti, handāhaṃ rukkhamūle vaseyya’’nti. Tena vuttaṃ –

Then the wise Sumedha, dwelling in that leaf-hut, rising at dawn and reflecting on his reason for renunciation, thought thus: “But I, having abandoned a home—delightful with its household people, whose sweet laughter and speech were mingled with the sounds from the clashing of new golden bracelets, anklets, and so on; resplendent with great wealth; and having the appearance of an excellent celestial mansion—like a lump of spittle, and for the sake of delighting in seclusion, have entered this forest of asceticism which washes away the evil of all people. Yet here, my dwelling in this leaf-hut is like a second household life. Come now, I should dwell at the foot of a tree.” Therefore, it was said:

31.

31.

‘‘Aṭṭhadosasamākiṇṇaṃ, pajahiṃ paṇṇasālaka’’nti.

“The leaf-hut, fraught with eight faults, I abandoned.”

Tattha aṭṭhadosasamākiṇṇanti aṭṭhahi dosehi samākiṇṇaṃ saṃyuttaṃ. Katamehi aṭṭhahi? Mahāsambhārehi nipphādanīyatā, tiṇapaṇṇamattikādīhi niccaṃ paṭijagganīyatā, senāsanaṃ nāma mahallakassa pāpuṇātīti avelāya vuṭṭhāpiyamānassa cittekaggatā na hotīti vuṭṭhāpanīyabhāvo, sītuṇhassa paṭighātena kāyassa sukhumālakaraṇabhāvo, gharaṃ paviṭṭhena yaṃ kiñci pāpaṃ sakkā kātunti garahapaṭicchādanakaraṇabhāvo, ‘‘mayhamida’’nti sapariggahabhāvo, gehassa atthibhāvo sadutiyakavāso, ūkāmaṅgulagharagoḷikādīnaṃ sādhāraṇatāya bahusādhāraṇabhāvoti iti ime aṭṭha ādīnave (apa. aṭṭha. 1.dūrenidāna, sumedhakathā) disvā mahāsatto paṇṇasālaṃ pajahiṃ.

Therein, 'fraught with eight faults' means fraught with, associated with, eight faults. With which eight? The state of having to be constructed with many materials; the state of having to be constantly maintained with grass, leaves, clay, and so on; the state of having to be roused, for one-pointedness of mind does not occur for one who is made to rise at an untimely hour with the thought, ‘The lodging may be claimed by a senior’; the state of making the body delicate through protection from cold and heat; the state of providing concealment for what is blameworthy, as upon entering the dwelling, one is able to do some evil or other; the state of personal possession, with the thought, ‘This is mine’; the state of its existence being like living with a companion; and the state of being shared with many, due to its being common to lice, bugs, house lizards, geckos, and so on. Seeing these eight dangers, the Great Being abandoned the leaf-hut.

Guṇe dasahupāgatanti channaṃ paṭikkhipitvā dasahi guṇehi upetaṃ, rukkhamūlaṃ upagatosmīti attho. Katamehi dasahi? Appasamārambhatā, upagamanamattamevettha hotīti sulabhānavajjatā, abhiṇhaṃ tarupaṇṇavikāradassanena aniccasaññāsamuṭṭhāpanatā, senāsanamaccherābhāvo, tattha hi pāpaṃ karonto lajjatīti pāpakaraṇārahābhāvo, pariggahakaraṇābhāvo, devatāhi saha vāso, channapaṭikkhepo, paribhogasukhatā, rukkhamūlasenāsanassa gatagataṭṭhāne sulabhatāya anapekkhabhāvoti iti ime dasa guṇe (apa. aṭṭha. 1.dūrenidāna, sumedhakathā) disvā rukkhamūlaṃ upagatosmīti vadati. Āha ca –

“Endowed with ten virtues” means: having rejected a roofed dwelling, I approached the tree-root, endowed with ten virtues. What are the ten? Minimal preparations; being easily obtainable and blameless, as it requires only going there; causing the perception of impermanence to arise by frequently seeing the changing of tree leaves; the absence of miserliness regarding the dwelling; the absence of a secret place for wrongdoing, since one feels ashamed to do evil there; the absence of taking possession; dwelling with deities; the rejection of a roof; the comfort of use; and the absence of attachment due to the easy availability of tree-root dwellings wherever one goes. Seeing these ten virtues, I declare, “I have approached the tree-root.” And he said:

‘‘Vaṇṇito [Pg.100] buddhaseṭṭhena, nissayoti ca bhāsito;

Nivāso pavivittassa, rukkhamūlasamo kuto.

“Praised by the foremost Buddha, spoken of as a support; where is a dwelling equal to the foot of a tree for one who is secluded?”

‘‘Āvāsamaccherahare, devatāparipālite;

Pavivitte vasanto hi, rukkhamūlamhi subbato.

“The one of good conduct dwells at the secluded tree-root, which removes miserliness regarding dwellings and is protected by deities.”

‘‘Abhirattāni nīlāni, paṇḍūni patitāni ca;

Passanto tarupaṇṇāni, niccasaññaṃ panūdati.

“Seeing the tree leaves—red, blue, and pale, and fallen—one dispels the perception of permanence.”

‘‘Tasmā hi buddhadāyajjaṃ, bhāvanābhiratālayaṃ;

Vivittaṃ nātimaññeyya, rukkhamūlaṃ vicakkhaṇo’’ti. (visuddhi. 1.32);

“Therefore, the wise one should not disdain the secluded tree-root, the heritage of the Buddha, a dwelling for one who delights in meditation.”

Atha sumedhapaṇḍito paṇṇasālāya diṭṭhadoso hutvā rukkhamūlasenāsane laddhānisaṃso viharanto uttaripi cintesi – ‘‘āhāratthāya me gāmagamanaṃ āhārapariyesanadukkhaṃ, nāhaṃ kenaci pārijuññena nikkhamitvā āhāratthāya pabbajito, āhārapariyesanamūlassa ca dukkhassa pamāṇaṃ natthi, yaṃnūnāhaṃ pavattaphalena yāpeyya’’nti. Imaṃ pana atthavisesaṃ dīpento –

Then the wise Sumedha, having seen the faults of a leaf-hut and obtained the benefits of a tree-root dwelling, dwelt there and reflected further: “My going to the village for the sake of food and the suffering of seeking food—I did not go forth for the sake of food, having renounced due to weariness with kinsfolk. And there is no measure to the suffering rooted in seeking food. What if I were to sustain myself with naturally available fruit?” Expounding this special meaning—

32-33. ‘‘Vāpitaṃ ropitaṃ dhaññaṃ, pajahiṃ niravasesato.

“Sown and planted grain, I abandoned completely.

Anekaguṇasampannaṃ, pavattaphalamādiyi’’nti. – ādimāha;

Endowed with many virtues, I partook of naturally available fruit.” —thus he said, beginning with:

Tattha vāpitanti vapitvā nipphannaṃ. Ropitanti ropitvā nipphannaṃ, vapanaropanavasena duvidhāva sassanipphatti, taṃ duvidhampi attano appicchatāya pahāya pavattaphalena yāpesiṃ. Pavattaphalanti sayameva patitaphalaṃ. Ādiyinti paribhuñjiṃ.

Therein, ‘sown’ means produced by sowing. ‘Planted’ means produced by planting. The production of crops is twofold, by way of sowing and planting; both these kinds I abandoned due to my lack of desire, and maintained myself on fruit that fell of its own accord. ‘Naturally available fruit’ means fruit that has fallen by itself. ‘I partook of’ means I consumed.

‘‘Pavattaphalasantuṭṭho, aparāyattajīviko;

Pahīnāhāraloluppo, hoti cātuddiso muni.

“Content with naturally available fruit, with a livelihood not dependent on others, having abandoned craving for food, the sage becomes one who goes in all four directions.

‘‘Jahāti rasataṇhañca, ājīvo tassa sujjhati;

Tasmā hi nātimaññeyya, pavattaphalabhojana’’nti. (visuddhi. 1.26 thokaṃ visadisaṃ) –

“He abandons craving for flavors, and his livelihood is purified; therefore, one should not despise eating naturally available fruit.”

Evaṃ pavattamāno sumedhapaṇḍito nacirasseva antosattāhe aṭṭha samāpattiyo pañca abhiññāyo ca pāpuṇi. Imamatthaṃ pakāsentena ‘‘tatthappadhānaṃ [Pg.101] padahi’’ntiādi vuttaṃ. Tattha tatthāti tasmiṃ assame. Padhānanti vīriyaṃ, vīriyañhi padahitabbato padhānabhāvakaraṇato vā ‘‘padhāna’’nti vuccati. Padahinti vīriyamārabhiṃ. Nissajjaṭṭhānacaṅkameti nisajjāya ca ṭhānena ca caṅkamena ca.

Thus, while proceeding in this way, the wise Sumedha, not long after, attained the eight meditative attainments and the five higher knowledges within seven days. To explain this meaning, the words beginning with, “Therein I strove in my exertion,” were spoken. Therein, ‘therein’ means in that hermitage. ‘Exertion’ means energy, for energy is indeed called ‘exertion’ because it must be striven for or because it brings about the primary state. ‘I strove’ means I roused energy. ‘By sitting, standing, and walking’ means by sitting, and by standing, and by walking.

Sumedhapaṇḍito pana seyyaṃ paṭikkhipitvā nisajjaṭṭhānacaṅkameheva rattindivaṃ vītināmetvā sattāhabbhantareyeva abhiññābalaṃ pāpuṇi. Evaṃ pana abhiññābalaṃ patvā sumedhatāpase samāpattisukhena vītināmente tadā sabbajanasaṅgahakaro mārabalabhayaṃkaro ñāṇadīpaṅkaro dīpaṅkaro nāma satthā loke udapādi.

The wise Sumedha, however, having rejected the lying down posture, spent the days and nights only in sitting, standing, and walking, attaining the power of higher knowledge within just seven days. Having thus attained the power of higher knowledge, while the ascetic Sumedha was passing his time in the bliss of meditative attainment, at that time the Teacher named Dīpaṅkara—the benefactor of all people, the terror of the forces of Māra, the maker of the lamp of wisdom—arose in the world.

Saṅkhepeneva tassāyamānupubbikathā – ayaṃ kira dīpaṅkaro nāma mahāsatto samattiṃsa pāramiyo pūretvā vessantarattabhāvasadise attabhāve ṭhito pathavikampanādīni mahādānāni datvā āyupariyosāne tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā dasasahassacakkavāḷadevatāhi sannipatitvā –

In brief, this is his sequential story: It is said that this great being named Dīpaṅkara, having fulfilled the thirty perfections, while established in an existence similar to that of Vessantara, gave great gifts such as causing the earth to quake. At the end of his life-span, he was reborn in the Tusita celestial realm, and having remained there for his full life-span, when the deities of the ten-thousand world-systems had assembled—

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –

O great hero, your time has come to arise in a mother’s womb; while rescuing the world with its devas, awaken to the deathless state.

Vutte tato so devatānaṃ vacanaṃ sutvā ca pañca mahāvilokanāni viloketvā tato cuto rammavatīnagare attano yasavibhūtiyā vijitavāsudevassa naradevassa sudevassa nāma rañño kule sumedhāya deviyā kucchismiṃ āsāḷhipuṇṇamiyā uttarāsāḷhanakkhattena paṭisandhiṃ gahetvā mahatā parivārena parihariyamāno mahādeviyā kucchimhi maṇikūṭagato viya kenaci asucinā amakkhito dasa māse vasitvā saliladharavivaragato saradakālacando viya tassā udarato nikkhami.

When this was said, having heard the words of the devas and having surveyed the five great observations, he passed away from there and took conception in the city of Rammavatī, in the womb of the queen named Sumedhā, in the lineage of the king named Sudeva, a deva among men, known as Vāsudeva the conqueror. On the full moon day of Āsāḷha, conjoined with the Uttarāsāḷha constellation, attended by a great retinue, he dwelt for ten months in the great queen's womb, untainted by any impurity, like one placed in a jeweled chamber. He then emerged from her womb like the autumn moon freed from the opening of a water-bearing cloud.

Dvattiṃsa pubbanimittāni

The Thirty-Two Premonitory Signs.

Tassa pana dīpaṅkarakumārassa paṭisandhikkhaṇepi vijātakkhaṇepi dvattiṃsa pubbanimittāni pāṭihāriyāni pāturahesuṃ. Sabbasabbaññubodhisattesu mātukucchiṃ okkamantesu nikkhamantesu sambujjhantesu dhammacakkaṃ pavattantesūti imesu [Pg.102] catūsu ṭhānesu dvattiṃsa pāṭihāriyāni pavattanteva. Tasmā mayā pākaṭattā dīpaṅkarakumārassa jātiyaṃ dassitāni –

For Prince Dīpaṅkara, both at the moment of his conception and at the moment of his birth, the thirty-two miracles known as premonitory signs appeared. For all Bodhisattas who are to become All-Knowing Ones, the thirty-two miracles invariably occur in these four instances: when they descend into a mother's womb, when they emerge from it, when they fully awaken, and when they set in motion the Wheel of Dhamma. Therefore, because they are so well-known, they are shown by me in connection with the birth of Prince Dīpaṅkara.

‘‘Dīpaṅkare cārukare kumāre, sivaṃkare santikareva jāte;

Pakampi saṅkampi tadā samantā, sahassasaṅkhyā dasalokadhātu.

When Prince Dīpaṅkara—the charming, the auspicious, the bringer of peace—was born, then the ten-thousand world-systems all around quaked and trembled.

‘‘Cakkavāḷasahassesu, dasasahasseva devatā;

Ekasmiṃ cakkavāḷasmiṃ, tadā sannipatiṃsu tā.

Then, the devas from ten thousand world-systems assembled in this single world-system.

‘‘Bodhisattaṃ mahāsattaṃ, jātamattantu devatā;

Paṭhamaṃ paṭiggaṇhiṃsu, pacchā taṃ manujā pana.

The Bodhisatta, the great being, just as he was born, was first received by the devas; afterwards, he was received by humans.

‘‘Avāditā kenaci cammanaddhā, supokkharā dundubhiyo ca vīṇā;

Aghaṭṭitānābharaṇāni tasmiṃ, khaṇe samantā madhuraṃ raviṃsu.

Drums covered with leather, with fine drumheads, and lutes, though unplayed by anyone, and ornaments, though unstruck, at that moment resounded sweetly all around.

‘‘Chijjiṃsu sabbattha ca bandhanāni, sayaṃ vigacchiṃsu ca sabbarogā;

Rūpāni passiṃsu ca jātiandhā, saddaṃ samantā badhirā suṇiṃsu.

Everywhere bonds were severed, and all diseases vanished by themselves; those blind from birth saw forms, and the deaf heard sounds from all around.

‘‘Anussatiṃ jātijaḷā manussā, labhiṃsu yānaṃ padasāva paṅgulā;

Videsayātā sayameva nāvā, sapaṭṭanaṃ sīghamupāgamiṃsu.

Men who were dull from birth gained recollection, and the lame gained the ability to go by foot. Ships bound for foreign lands swiftly approached a good port by themselves.

‘‘Ākāsaṭṭhaṃ bhūmigatañca sabbaṃ, sayaṃ samantā ratanaṃ viroci;

Nibbāyi ghore niraye hutāso, nadīsu toyampi ca nappavatti.

All jewels, whether in the sky or on earth, shone by themselves all around; the fire in the dreadful hell was extinguished, and the water in the rivers ceased to flow.

‘‘Lokantare [Pg.103] dukkhanirantarepi, pabhā uḷārā vipulā ahosi;

Tathā tadā santataraṅgamālo, mahāsamuddo madhurodakoyaṃ.

Even in the world-interstices, where suffering is continuous, a great and abundant light arose; so too, at that time, the great ocean, garlanded with continuous waves, was of sweet water.

‘‘Na vāyi vāto pharuso kharo vā, samphullapupphā taravo ahesuṃ;

Viroci cando adhikaṃ satāro, na cāpi uṇho sūriyo ahosi.

The wind did not blow harsh or rough, the trees were in full bloom; the moon shone exceedingly, along with the stars, and the sun was not hot.

‘‘Khagā nabhamhāpi ca rukkhato ca, haṭṭhāva heṭṭhā pathaviṃ bhajiṃsu;

Mahācatuddīpagato ca megho, pavassi toyaṃ madhuraṃ samantā.

Birds from the sky and from the trees, joyful, alighted on the earth below; and a great cloud, encompassing the four great continents, poured sweet rain all around.

‘‘Ṭhatvāva dibbe bhavane sakasmiṃ, pasannacittā pana devatāyo;

Nacciṃsu gāyiṃsu ca vādayiṃsu, seḷiṃsu tā keḷimakaṃsu ceva.

Standing in their own divine mansions, the deities with serene minds danced, sang, and played music; they cheered and made merry.

‘‘Sayaṃ kira dvāramahākavāṭā, khaṇeva tasmiṃ vivaṭā ahesuṃ;

Mahājane neva khudā pipāsā, pīḷesi lokaṃ kira kañci kañci.

The great door-panels of the gates, it is said, opened by themselves in that moment; neither hunger nor thirst afflicted the great multitude, nor indeed anyone at all in the world.

‘‘Ye niccaverā pana pāṇisaṅghā, te mettacittaṃ paramaṃ labhiṃsu;

Kākā ulūkehi cariṃsu saddhiṃ, koṇā varāhehi akaṃsu keḷiṃ.

Those groups of beings who were always hostile attained supreme loving-kindness; crows associated with owls, and dogs played with boars.

‘‘Ghorāpi sappānamukhāpi sappā, kīḷiṃsu kāmaṃ nakulehi saddhiṃ;

Gaṇhiṃsu majjārasiresu yūkā, vissatthacittā gharamūsikāpi.

Even fierce snakes and those with venomous mouths played freely with mongooses; lice took to the heads of cats, and house mice also had trusting minds.

‘‘Buddhantarenāpi [Pg.104] aladdhatoye, pisācaloke vigatā pipāsā;

Khujjā ahesuṃ samacārukāyā, mūgā ca vācaṃ madhuraṃ lapiṃsu.

Even in the realm of ghosts, where water is unobtainable during the interval between Buddhas, thirst was eliminated; the hunchbacked became straight and beautiful of body, and the mute spoke sweet words.

‘‘Pasannacittā pana pāṇisaṅghā, tadaññamaññaṃ piyamālapiṃsu;

Assā ca hesiṃsu pahaṭṭhacittā, gajjiṃsu mattā varavāraṇāpi.

And groups of beings with serene minds then spoke loving words to one another; horses neighed with joyful minds, and noble, intoxicated elephants trumpeted.

‘‘Surabhicandanacuṇṇasamākulā, kusumakuṅkumadhūpasugandhinī;

Vividhacārumahaddhajamālinī, dasasahassi ahosi samantato’’ti.

Filled with fragrant sandalwood powder, sweet with the scent of flowers, saffron, and incense, adorned with various beautiful great banners and garlands, the ten-thousandfold world-system existed all around.

Tatra hissa dasasahassilokadhātukampo sabbaññutaññāṇapaṭilābhassa pubbanimittaṃ, devatānaṃ ekacakkavāḷe sannipāto dhammacakkappavattanakāle ekappahāreneva sannipatitvā dhammapaṭiggahaṇassa pubbanimittaṃ, paṭhamaṃ devatānaṃ paṭiggahaṇaṃ catunnaṃ rūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ, pacchā manussānaṃ paṭiggahaṇaṃ catunnaṃ arūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ, cammanaddhadundubhīnaṃ sayameva vajjanaṃ mahantiyā dhammabheriyā anusāvanassa pubbanimittaṃ, vīṇābharaṇānaṃ sayameva vajjanaṃ anupubbavihārapaṭilābhassa pubbanimittaṃ, bandhanānaṃ sayameva chedo asmimānasamucchedassa pubbanimittaṃ, mahājanassa sabbarogavigamo catusaccaphalapaṭilābhassa pubbanimittaṃ, jaccandhānaṃ rūpadassanaṃ dibbacakkhupaṭilābhassa pubbanimittaṃ, badhirānaṃ saddassavanaṃ dibbasotadhātupaṭilābhassa pubbanimittaṃ.

There, indeed, his trembling of the ten-thousandfold world-system was the preliminary sign of the attainment of the knowledge of omniscience. The gathering of deities in one world-system, having gathered at a single stroke at the time of the turning of the Wheel of Dhamma, was the preliminary sign of the reception of the Dhamma. First, the reception by the deities was the preliminary sign of the attainment of the four form-realm jhānas. Later, the reception by humans was the preliminary sign of the attainment of the four formless-realm jhānas. The spontaneous sounding of leather-bound drums was the preliminary sign of the proclamation of the great Dhamma-drum. The spontaneous sounding of lutes and ornaments was the preliminary sign of the attainment of the successive abidings. The spontaneous breaking of bonds was the preliminary sign of the cutting off of the conceit 'I am'. The freedom from all diseases for the great multitude was the preliminary sign of the attainment of the fruit of the four truths. The seeing of forms by the blind from birth was the preliminary sign of the attainment of the divine eye. The hearing of sound by the deaf was the preliminary sign of the attainment of the divine ear element.

Jātijaḷānaṃ anussatuppādo catusatipaṭṭhānapaṭilābhassa pubbanimittaṃ, paṅgulānaṃ padasā gamanaṃ caturiddhipādapaṭilābhassa pubbanimittaṃ, videsagatānaṃ nāvānaṃ sapaṭṭanāgamanaṃ catupaṭisambhidādhigamassa, ratanānaṃ sayameva virocanaṃ dhammobhāsapaṭilābhassa, niraye agginibbāyanaṃ ekādasagginibbāyanassa, nadīsu toyassa nappavattanaṃ catuvesārajjapaṭilābhassa, lokantare āloko avijjandhakāraṃ vidhametvā ñāṇalokadassanassa, mahāsamuddassa [Pg.105] madhurodakatā nibbānarasena ekarasabhāvassa, vātassa avāyanaṃ dvāsaṭṭhidiṭṭhigatabhedanassa, tarūnaṃ pupphitabhāvo vimuttipupphehi pupphitabhāvassa pubbanimittaṃ.

The arising of recollection for the congenitally dull-witted was the preliminary sign of the attainment of the four foundations of mindfulness. The walking on foot by the crippled was the preliminary sign of the attainment of the four bases of spiritual power. The arrival of ships gone to foreign lands at their own ports was the preliminary sign of the attainment of the four analytical knowledges. The spontaneous shining of jewels was the preliminary sign of the attainment of the light of the Dhamma. The extinguishing of fire in hell was the preliminary sign of the extinguishing of the eleven fires. The non-flowing of water in rivers was the preliminary sign of the attainment of the four assurances. Light in the inter-world space was the preliminary sign of the vision of the light of knowledge that dispels the darkness of ignorance. The great ocean having sweet water was the preliminary sign of the state of having a single taste through the flavor of Nibbāna. The non-blowing of the wind was the preliminary sign of the breaking up of the sixty-two wrong views. The flowering of trees was the preliminary sign of the state of flowering with the flowers of liberation.

Candassa ativirocanaṃ bahujanakantatāya pubbanimittaṃ, sūriyassa nātiuṇhavimalabhāvo kāyikacetasikasukhuppattiyā, khagānaṃ nagādīhi pathavigamanaṃ ovādaṃ sutvā mahājanassa pāṇehi saraṇagamanassa, mahato catuddīpagatameghassa pavassanaṃ mahato dhammavassassa, devatānaṃ sakasakabhavanesveva ṭhatvā naccādīhi kīḷanaṃ buddhabhāvaṃ patvā udānudānassa, dvārakavāṭānaṃ sayameva vivaraṇaṃ aṭṭhaṅgikamaggadvāravivaraṇassa, khudāpīḷanassa abhāvo vimuttisukhena sukhitabhāvassa, verīnaṃ mettacittapaṭilābho catubrahmavihārapaṭilābhassa, dasasahassilokadhātuyā ekadhajamālitā ariyadhajamālitāya pubbanimittaṃ, sesavisesā pana sesabuddhaguṇapaṭilābhassa pubbanimittānīti veditabbā.

The excessive radiance of the moon was the precursor sign of being beloved by many people. The sun’s not-too-hot and pure state was the precursor sign of the arising of physical and mental happiness. The descent of the birds from the mountains and so forth to the earth, after hearing the instruction, was the precursor sign of the great multitude going for refuge with their lives. The raining of the great cloud over the four continents was the precursor sign of the great rain of the Dhamma. The deities playing with dancing and so forth, while remaining in their own respective mansions, was the precursor sign of uttering joyful exclamations upon attaining Buddhahood. The spontaneous opening of door panels was the precursor sign of the opening of the door to the Noble Eightfold Path. The absence of the affliction of hunger was the precursor sign of the state of being happy with the bliss of liberation. The attainment of a mind of loving-kindness by the hostile was the precursor sign of the attainment of the four Brahmavihāras. The ten-thousandfold world-system being adorned as if with a single banner was the precursor sign of being adorned with the garland of the noble banner. But the remaining special signs should be understood as precursor signs of the attainment of the remaining qualities of a Buddha.

Atha dīpaṅkarakumāro mahatiyā sampattiyā paricāriyamāno anukkamena bhaddaṃ yobbanaṃ patvā tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu devalokasiriṃ viya rajjasirimanubhavanto uyyānakīḷāya gamanasamaye anukkamena jiṇṇabyādhimatasaṅkhāte tayo devadūte disvā sañjātasaṃvego nivattitvā sudassananagarasadisavibhavasobhaṃ rammavatī nāma nagaraṃ pāvisi. Nagaraṃ pavisitvā puna catutthavāre hatthācariyaṃ pakkosāpetvā etadavoca – ‘‘ahaṃ, tāta, uyyānadassanatthāya nikkhamissāmi hatthiyānāni kappāpehī’’ti. So ‘‘sādhu, devā’’ti paṭisuṇitvā caturāsītihatthisahassāni kappāpesi. Atha vissakammo nāma devaputto bodhisattaṃ nānāvirāgavasananivāsanaṃ āmukkamuttāhārakeyūraṃ ruciranavakanakakaṭakamakuṭakuṇḍaladharaṃ paramasurabhikusumamālasamalaṅkatasiroruhaṃ samalaṅkari kira. Atha dīpaṅkarakumāro devakumāro viya caturāsītiyā hatthisahassehi parivuto hatthikkhandhavaragato mahatā balakāyena parivuto ratijananaṃ uyyānaṃ pavisitvā hatthikkhandhato oruyha taṃ uyyānamanusañcaritvā paramaruciradassane sakahadayasītale silātale nisīditvā pabbajjāya cittaṃ uppādesi[Pg.106]. Taṅkhaṇaññeva suddhāvāsakhīṇāsavo mahābrahmā aṭṭha samaṇaparikkhāre ādāya mahāpurisassa cakkhupathe pāturahosi.

Then Prince Dīpaṅkara, being attended upon with great prosperity, gradually reached the prime of youth. In three palaces suitable for the three seasons, he experienced royal splendor like the glory of the deva world. When going to the pleasure garden, he gradually saw the three divine messengers—namely, an old man, a sick man, and a dead man—and was struck with a sense of spiritual urgency. Turning back, he entered the city named Rammavatī, whose splendor and wealth were like that of the city of Sudassana. Having entered the city, on the fourth occasion he again had the elephant trainer summoned and said, “My good man, I shall go out to see the pleasure garden. Prepare the elephant vehicles.” He replied, “Very well, Your Majesty,” and had eighty-four thousand elephants prepared. Then the devaputta named Vissakamma, it is said, well adorned the Bodhisatta, who was attired in various colored garments, wearing a pearl necklace and armlets, bearing beautiful new golden bracelets, a diadem, and earrings, and whose hair was well-adorned with garlands of the most fragrant and beautiful flowers. Then Prince Dīpaṅkara, like a divine prince, surrounded by eighty-four thousand elephants, mounted on the back of a noble elephant and surrounded by a great host of troops, entered the delight-producing garden. After descending from the elephant’s back, he wandered about in that garden. Then, having sat down on a stone slab of exceedingly lovely appearance and cooling to his own heart, he produced the thought of renunciation. At that very moment, a Mahābrahmā, an Arahant from the Pure Abodes, taking the eight requisites of a recluse, appeared in the range of vision of the Great Being.

Mahāpuriso taṃ disvā – ‘‘kimida’’nti pucchitvā, ‘‘samaṇaparikkhāro’’ti sutvā alaṅkārabhaṇḍaṃ omuñcitvā pasādhanabhaṇḍāgārikassa hatthe datvā maṅgalakhaggamādāya saddhiṃ makuṭena kese chinditvā antalikkhe ākāse ukkhipi. Atha sakko devarājā suvaṇṇacaṅkoṭakena taṃ kesamakuṭaṃ ādāya sinerumuddhani tiyojanappamāṇaṃ indanīlamaṇimayaṃ makuṭacetiyaṃ nāma akāsi. Atha mahāpuriso devadattiyaṃ arahattadhajaṃ kāsāvaṃ paridahitvā sāṭakayugaṃ ākāse khipi. Taṃ brahmā paṭiggahetvā brahmaloke dvādasayojanikaṃ sabbaratanamayaṃ cetiyamakāsi. Dīpaṅkarakumāraṃ pana pabbajantaṃ ekā purisakoṭi anupabbaji. Tāya pana parisāya parivuto bodhisatto dasa māse padhānacariyaṃ acari. Atha visākhapuṇṇamāya aññataraṃ nagaraṃ piṇḍāya pāvisi.

The Great Being, seeing those requisites, asked, “What is this?” Upon hearing, “They are the requisites of a recluse,” he took off his ornaments, gave them into the hand of the treasurer of adornments, took the auspicious sword, and together with his top-knot, cut off his hair and threw it up into the sky. Then Sakka, king of the devas, took that top-knot of hair with a golden casket and made a shrine of sapphire named the Makuṭa Cetiya, three yojanas in size, on the summit of Mount Sineru. Then the Great Being, having donned the saffron robe—given by a deva and the banner of Arahantship—threw his pair of cloths into the sky. Brahmā received them and in the Brahmā world made a cetiya of all precious gems, twelve yojanas in size. When Prince Dīpaṅkara went forth, one koṭi of men went forth in his wake. Surrounded by that assembly, the Bodhisatta practiced the striving for ten months. Then, on the full-moon day of Visākha, he entered a certain city for alms-food.

Tasmiṃ kira nagare taṃdivasaṃ devatānaṃ balikaraṇatthāya nirudakapāyāsaṃ paciṃsu. Tassa pana mahāsattassa saparisassa piṇḍāya paviṭṭhassa manussā adaṃsu. Taṃ kira sabbesaṃ koṭisaṅkhyāyānaṃ bhikkhūnaṃ pariyattaṃ ahosi. Mahāpurisassa pana patte devatā dibbojaṃ pakkhipiṃsu. Taṃ paribhuñjitvā tattheva sālavane divāvihāraṃ vītināmetvā sāyanhasamaye paṭisallānā vuṭṭhāya gaṇaṃ vissajjetvā sunandena nāmājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā pipphalibodhirukkhamūlaṃ gantvā tiṇasantharaṃ santharitvā navutihatthaṃ bodhikkhandhaṃ piṭṭhito katvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhahitvā bodhirukkhamūle nisīdi.

In that city, it is said, on that very day they cooked milk-rice without water for making an offering to the devas. When that Great Being entered for alms-food with his retinue, people gave it. It is said that it was sufficient for all the monks, numbering in the tens of millions. Moreover, the devas placed divine nutritive essence into the Great Being's bowl. After consuming it, having spent the day's abiding in that very Sāla grove, in the evening, rising from seclusion, he dismissed the assembly. Taking eight handfuls of grass given by the Ājīvaka named Sunanda, he went to the foot of the Pipphali Bodhi tree. Spreading the grass as a layer, making the ninety-cubit-high trunk of the Bodhi tree his backrest, assuming the cross-legged posture, he resolved upon the four-factored energy and sat at the foot of the Bodhi tree.

Tato mārabalaṃ vidhamitvā rattiyā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme anulomapaṭilomavasena paccayākāraṃ sammasitvā ānāpānacatutthajjhānaṃ samāpajjitvā tato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā aruṇodaye ariyamaggena sakalabuddhaguṇe paṭivijjhitvā buddhasīhanādaṃ naditvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā brahmuno dhammadesanaṃ paṭiññāya sunandārāme dhammacakkaṃ pavattetvā koṭisatānaṃ devamanussānaṃ dhammāmataṃ pāyetvā catuddīpikamahāmegho viya dhammavassaṃ [Pg.107] vassento mahājanassa bandhanamokkhaṃ karonto janapadacārikaṃ vicari.

Thereafter, having vanquished the army of Māra, in the first watch of the night he recollected his past existences; in the middle watch he purified the divine eye; in the last watch, having thoroughly comprehended dependent origination by way of forward and reverse order, and having attained the fourth jhāna through mindfulness of breathing, he emerged therefrom and repeatedly directed his mind to the five aggregates. Seeing the fifty characteristics by way of arising and passing away, he developed insight up to the knowledge of change-of-lineage. At the rising of the dawn, he penetrated all the qualities of a Buddha through the Noble Path and uttered the Buddha's lion-roar. For seven weeks he passed the time near the Bodhi tree itself. Having accepted Brahmā's request to teach the Dhamma, he set in motion the Wheel of Dhamma at Isipatana, the Deer Park. He gave the deathless nectar of Dhamma to a hundred koṭis of devas and humans. Like a great rain cloud showering over the four continents, he poured down the rain of Dhamma, bringing about release from bondage for the great multitude, and wandered on tour through the country.

Tadā kira sumedhapaṇḍito samāpattisukhena vītināmento neva pathavikampanamaddasa na tāni nimittāni. Tena vuttaṃ –

At that time, it is said, the wise Sumedha, passing the time with the bliss of attainment, saw neither the shaking of the earth nor those signs. Therefore, it was said:

34.

34.

‘‘Evaṃ me siddhippattassa, vasībhūtassa sāsane;

Dīpaṅkaro nāma jino, uppajji lokanāyako.

“Thus, for me, who had attained the perfection of powers and become a master in the teaching of the ascetics, the Victor named Dīpaṅkara, the leader of the world, arose.”

35.

35.

‘‘Uppajjante ca jāyante, bujjhante dhammadesane;

Caturo nimitte nāddasaṃ, jhānaratisamappito’’ti.

“At his conception and birth, at his enlightenment, and at his teaching of the Dhamma, I did not see the four signs, being endowed with the delight of jhāna.”

Tattha evanti idāni vattabbaṃ nidasseti. Meti mama. Siddhippattassāti pañcābhiññāsiddhippattassa. Vasībhūtassāti bhūtavasissa, ciṇṇavasībhāvamupagatassāti attho. Sāsaneti vivekamānasānaṃ sāsane, anādaralakkhaṇe sāmivacanaṃ daṭṭhabbaṃ. Jinoti kilesārijayanena jino.

Therein, 'evaṃ' indicates what is now to be said. 'Me' means 'my'. 'Siddhippattassa' means 'of one who has attained the perfection of the five supernormal knowledges'. 'Vasībhūtassa' means 'of one who has mastery, who has attained a state of practiced mastery'; this is the meaning. 'Sāsane' means 'in the teaching of the ascetics with tranquil minds'; it should be understood as a genitive case in the sense of disregard. 'Jino' means: because of conquering the enemy that is defilement, he is called a 'Jina'.

Uppajjanteti paṭisandhiggahaṇe. Jāyanteti mātukucchito nikkhamane. Bujjhanteti anuttaraṃ sammāsambodhiṃ abhisambujjhante. Dhammadesaneti dhammacakkappavattane. Caturo nimitteti cattāri nimittāni. Dīpaṅkarassa dasabalassa paṭisandhi-jāti-bodhi-dhammacakkappavattanesu catūsu ṭhānesu dasasahassilokadhātukampanādīni nimittānīti attho. Etthāha – tāni pana bahūni nimittāni, kasmā ‘‘caturo nimitte’’ti vuttaṃ, ayuttaṃ nanūti? Nāyuttaṃ, yadipi etāni bahūni nimittāni, catūsu ṭhānesu pana pavattattā ‘‘caturo nimitte’’ti vuttaṃ. Nāddasanti nāddasiṃ. Idāni tesaṃ catunnaṃ nimittānaṃ adassane kāraṇaṃ niddisanto ‘‘jhānaratisamappito’’ti āha. Jhānaratīti samāpattisukhassetaṃ adhivacanaṃ. Jhānaratiyā samappitattā samaṅgībhūtattā tāni nimittāni nāddasanti attho.

'Uppajjante' refers to the moment of rebirth-linking. 'Jāyante' refers to emerging from the mother's womb. 'Bujjhante' refers to attaining unsurpassed perfect enlightenment. 'Dhammadesanā' refers to setting the Wheel of Dhamma in motion. 'Caturo nimitte' refers to the four signs. For the Ten-Powered One, Dīpaṅkara, in the four instances—conception, birth, enlightenment, and setting the Wheel of Dhamma in motion—there were signs such as the trembling of ten thousand world-systems; this is the meaning. Here, one might ask: 'But there were many signs, so why is it said "four signs"? Is that not inappropriate?' It is not inappropriate. Although there were many signs, because they occurred in four instances, it is said 'four signs.' 'Nāddasaṃ' means 'I did not see.' Now, indicating the reason for not seeing those four signs, it is said: 'jhānaratisamappito.' 'Jhānaratī' is a term for the bliss of meditative attainment. Because he was devoted to the delight of jhāna, being fully endowed with it, he did not see those signs; this is the meaning.

Atha tasmiṃ kāle dīpaṅkaradasabalo catūhi khīṇāsavasatasahassehi parivuto anupubbena cārikaṃ caramāno paramarammaṃ rammaṃ nāma nagaraṃ patvā sudassanamahāvihāre paṭivasati. Rammanagaravāsino ‘‘dīpaṅkaro kira dasabalo anuttaraṃ sammāsambodhiṃ patvā pavattitavaradhammacakko anupubbena [Pg.108] cārikaṃ caramāno rammanagaraṃ patvā sudassanamahāvihāre paṭivasatī’’ti sutvā sappiādīni bhesajjāni gahetvā bhuttapātarāsā suddhuttarāsaṅgā pupphadhūpagandhahatthā yena buddho tenupasaṅkamiṃsu, upasaṅkamitvā satthāraṃ vanditvā pupphādīhi pūjetvā ekamantaṃ nisīditvā atimadhuraṃ dhammakathaṃ sutvā svātanāya bhagavantaṃ nimantetvā uṭṭhāyāsanā dasabalaṃ padakkhiṇaṃ katvā pakkamiṃsu.

At that time, the Ten-Powered One, Dīpaṅkara, surrounded by four hundred thousand arahants, traveling in due course on his journey, arrived at the exceedingly delightful city named Ramma and dwelled at the Sudassana Great Monastery. The residents of Ramma city heard, 'They say that Dīpaṅkara, the Ten-Powered One, having attained unsurpassed perfect enlightenment and set in motion the excellent Wheel of Dhamma, traveling in due course, has arrived at Ramma city and is dwelling at the Sudassana Great Monastery.' Hearing this, taking medicines such as ghee, and having eaten their morning meal, dressed in clean upper robes, with flowers, incense, and perfumes in their hands, they approached where the Buddha was. Having approached, they paid homage to the Teacher, honored him with flowers and other offerings, and sat down to one side. After listening to the exceedingly sweet Dhamma talk, they invited the Blessed One for the next day, rose from their seats, circumambulated the Ten-Powered One to the right, and departed.

Te punadivase asadisamahādānaṃ sajjetvā maṇḍapaṃ kāretvā vimalakomalehi nīluppalehi chādetvā catujjātigandhena paribhaṇḍaṃ kāretvā lājapañcamāni surabhikusumāni vikiritvā maṇḍapassa catūsu koṇesu sītalamadhuravāripuṇṇā cāṭiyo ṭhapetvā kadalipaṇṇehi pidahitvā maṇḍapopari jayasumanakusumasadisaṃ paramaruciradassanaṃ celavitānaṃ bandhitvā suvaṇṇamaṇirajatatārakāhi racayitvā tattha gandhadāmapupphadāmapattadāmaratanadāmāni olambetvā dhūpehi duddinaṃ katvā sakalañca taṃ rammaṃ rammanagaraṃ sammaṭṭhaṃ saphalakadaliyo ca pupphasamalaṅkate puṇṇaghaṭe ca ṭhapāpetvā nānāvirāgā dhajapaṭākāyo ca samussāpetvā mahāvīthiyā ubhosu passesu sāṇipākārehi parikkhipitvā dīpaṅkaradasabalassa āgamanamaggaṃ alaṅkarontā udakaparibhinnaṭṭhānesu paṃsuṃ pakkhipitvā cikkhallakampi pathaviṃ asamaṃ samaṃ katvā muttāsadisāhi vālukāhi ākiranti, lājapañcamehi ca pupphehi ākiranti, saphalakadalikamuke ca patiṭṭhāpenti.

On the following day, having prepared the incomparable great alms-giving, they had a pavilion made and covered it with spotless and tender blue water lilies. They made preparations with the four kinds of fragrances, scattered excellent flowers with parched rice as the fifth, and at the four corners of the pavilion, placed large jars full of cool, sweet water, covering their mouths with banana leaves. Over the pavilion, they spread out a cloth canopy resembling a jayasumana flower, supremely delightful to behold, adorned with stars of gold, gems, and silver. Therein, they hung down garlands of perfume, flowers, leaves, and jewels, and made the day overcast with incense smoke. They swept the entire delightful city of Ramma clean, set up banana trees with fruit and full pots well-adorned with flowers, and raised banners and flags of various kinds. They enclosed both sides of the great street with cloth enclosures. Adorning the path for the arrival of Dīpaṅkara, the one with Ten Powers, they threw earth into places broken by water, leveled the muddy and uneven ground, and scattered sand resembling pearls. They also scattered flowers with parched rice as the fifth, and set up banana trees with fruit and areca-nut trees.

Atha tasmiṃ kāle sumedhatāpaso attano assamapadato uggantvā rammanagaravāsīnaṃ tesaṃ manussānaṃ uparibhāgena ākāsena gacchanto te haṭṭhapahaṭṭhe maggaṃ sodhente ca alaṅkaronte ca disvā – ‘‘kiṃ nu kho kāraṇa’’nti cintetvā sabbesaṃ passantānaññeva ākāsato oruyha ekamante ṭhatvā te manusse pucchi – ‘‘ambho! Kassatthāya tumhe imaṃ maggaṃ sodhethā’’ti? Tena vuttaṃ –

Then, at that time, the ascetic Sumedha, having risen up from his own hermitage and while going through the sky above those people, the inhabitants of the city of Ramma, saw them, very joyful and glad, cleaning and adorning the road. Having thought, 'What, indeed, is the reason for this?', while all were watching, he descended from the sky, stood to one side, and asked those people: 'Sirs, for whose sake do you clean this road?' Therefore, it was said:

36.

36.

‘‘Paccantadesavisaye, nimantetvā tathāgataṃ;

Tassa āgamanaṃ maggaṃ, sodhenti tuṭṭhamānasā.

In a border region, having invited the Tathāgata, with gladdened minds they clear the path for his arrival.

37.

37.

‘‘Ahaṃ tena samayena, nikkhamitvā sakassamā;

Dhunanto vākacīrāni, gacchāmi ambare tadā.

At that time, having gone out from my own hermitage, shaking my bark-cloth garments, I was then going through the sky.

38.

38.

‘‘Vedajātaṃ [Pg.109] janaṃ disvā, tuṭṭhahaṭṭhaṃ pamoditaṃ;

Orohitvāna gaganā, manusse pucchi tāvade.

Having seen the people with joy arisen, delighted and rejoicing, I descended from the sky and at that very moment asked them.

39.

39.

‘‘Tuṭṭhahaṭṭho pamudito, vedajāto mahājano;

Kassa sodhīyati maggo, añjasaṃ vaṭumāyana’’nti.

The great crowd is delighted, joyful, and thrilled. For whom is the path being cleared, this straight road and highway?

Tattha paccantadesavisayeti majjhimadesasseva ekapasse paccantadesasaññite janapade. Tassa āgamanaṃ magganti tena āgantabbaṃ magganti attho. Ahaṃ tena samayenāti ahaṃ tasmiṃ samaye, bhummatthe cetaṃ karaṇavacanaṃ daṭṭhabbaṃ. Sakassamāti attano assamapadato nikkhamitvā. Dhunantoti odhunanto. ‘‘Tena samayena’’ ca, ‘‘tadā’’ cāti imesaṃ dvinnaṃ padānaṃ ekatthattā purimassa nikkhamanakiriyāya pacchimassa ca gamanakiriyāya saddhiṃ sambandho veditabbo, itarathā punaruttidosā na muccati. Tadāti tasmiṃ samaye.

Therein, 'paccantadesavisaye' means: in a country known as a border region on one side of the Middle Country itself. 'Tassa āgamanaṃ maggaṃ' means: the path by which he should come; this is the meaning. 'Ahaṃ tena samayena' means: 'I at that time'; this instrumental word should be understood in the locative sense. 'Sakassamā' means: having gone forth from his own hermitage. 'Dhunanto' means: 'shaking off'. Because these two words, 'tena samayena' and 'tadā', have the same meaning, the connection of the former with the action of going forth and of the latter with the action of going should be understood; otherwise, one is not free from the fault of repetition. 'Tadā' means: at that time.

Vedajātanti sañjātasomanassaṃ. Tuṭṭhahaṭṭhaṃ pamoditanti imāni tīṇi padāni aññamaññavevacanāni aññamaññassa atthadīpanāni. Atha vā sukhena tuṭṭhaṃ, pītiyā haṭṭhaṃ, pāmojjena pamuditaṃ. Orohitvānāti otaritvā. Manusse pucchīti mānuse pucchi. Ayameva vā pāṭho. Tāvadeti tadā, taṅkhaṇeyevāti attho. Idāni pucchitamatthaṃ dassentena ‘‘tuṭṭhahaṭṭho pamudito’’tiādi vuttaṃ. Tattha ayaṃ mahājano tuṭṭhahaṭṭho pamoditahadayo hutvā maggaṃ sodheti, kiṃ kāraṇā sodheti, kassatthāya vā sodhetīti? Evaṃ ‘‘sodheti’’ saddaṃ āharitvā attho daṭṭhabbo, itarathā na yujjati. Sodhīyatīti suddhabhāvo karīyati. Maggo añjasaṃ vaṭumāyananti maggassevetāni vevacanāni.

'Vedajātaṃ' means 'with gladness arisen'. 'Tuṭṭhaṃ, haṭṭhaṃ, pamoditaṃ'—these three terms are synonyms, each clarifying the meaning of the other. Alternatively: 'delighted' through happiness, 'joyful' through rapture, 'rejoicing' through gladness. 'Orohitvāna' means 'having descended'. 'Manusse pucchī' means 'asked the people'; or this is the reading itself. 'Tāvade' means 'then, at that very moment'; this is the meaning. Now, to show the matter that was asked, what begins with 'delighted, joyful...' was said. Therein, this great crowd, having become delighted, joyful, and glad at heart, clears the path. For what reason do they clear it, or for whose benefit do they clear it? Thus, by supplying the word 'sodheti' (clears), the meaning should be understood; otherwise, it is not fitting. 'Sodhīyati' means 'is made clean'. 'Maggo', 'añjasaṃ', 'vaṭumāyanaṃ'—these are synonyms for the path itself.

Evaṃ tena sumedhatāpasena puṭṭhā te manussā āhaṃsu – ‘‘bhante sumedha, kiṃ na jānātha dīpaṅkaro nāma buddho anuttaraṃ sammāsambodhiṃ patvā pavattitavaradhammacakko janapadacārikaṃ caramāno anukkamena amhākaṃ nagaraṃ patvā sudassanamahāvihāre paṭivasati, mayaṃ taṃ bhagavantaṃ nimantayitvā tasseva buddhassa bhagavato āgamanamaggaṃ sodhemā’’ti. Tato taṃ sutvā sumedhapaṇḍito cintesi – ‘‘buddhoti kho panesa ghosopi dullabho, pageva buddhuppādo, tena hi mayāpi imehi manussehi saddhiṃ dasabalassa āgamanamaggaṃ sodhetuṃ vaṭṭatī’’ti. So te manusse [Pg.110] āha – ‘‘sace, bho, tumhe imaṃ maggaṃ buddhassa sodhetha, mayhampi ekaṃ okāsaṃ detha, ahampi tumhehi saddhiṃ buddhassa maggaṃ sodhessāmī’’ti. Tato te ‘‘sādhū’’ti sampaṭicchitvā – ‘‘ayaṃ sumedhapaṇḍito mahiddhiko mahānubhāvo’’ti jānamānā dubbisodhanaṃ udakasambhinnaṃ ativiya visamaṃ ekaṃ okāsaṃ sallakkhetvā – ‘‘imaṃ okāsaṃ tumhe sodhetha alaṅkarotha cā’’ti adaṃsu. Tato sumedhapaṇḍito buddhārammaṇaṃ pītiṃ uppādetvā cintesi – ‘‘ahaṃ pana imaṃ okāsaṃ iddhiyā paramadassanīyaṃ kātuṃ pahomi, evaṃ kate pana maṃ na paritosessati. Ajja pana mayā kāyaveyyāvaccaṃ kātuṃ vaṭṭatī’’ti paṃsuṃ āharitvā taṃ padesaṃ pūreti.

When asked thus by the ascetic Sumedha, those people said: "Venerable Sumedha, do you not know? The Buddha named Dīpaṅkara, having attained unsurpassed perfect enlightenment and having set in motion the supreme Wheel of Dhamma, while wandering on a tour of the countryside, has in due course reached our city and resides in the Sudassana Great Monastery. We, having invited that Blessed One, are clearing the path for the arrival of that Buddha, the Blessed One." Then, having heard that, the wise Sumedha thought: "This sound 'Buddha' is indeed rare, how much more so the arising of a Buddha. Therefore, it is fitting for me also to clear the path for the arrival of the Ten-Powered One together with these people." He said to those people: "Sirs, if you are clearing this path for the Buddha, give me also a space. I too, together with you, will clear the path for the Buddha." Then they, agreeing, "Excellent!", and knowing, "This wise Sumedha is of great psychic power and great might," marked out a space that was difficult to clear, broken by water, and exceedingly uneven, and gave it to him, saying: "You clear and decorate this space." Then the wise Sumedha, arousing rapture with the Buddha as its object, thought: "I am able to make this space supremely beautiful by my psychic power, but doing so would not satisfy me. Today, it is fitting for me to perform physical service." Having brought soil, he filled that area.

Tassa pana tasmiṃ padese asodhite vippakateyeva rammanagaravāsino manussā bhagavato kālamārocesuṃ – ‘‘niṭṭhitaṃ, bhante, bhatta’’nti. Evaṃ tehi kāle ārocite dasabalo jayasumanakusumasadisavaṇṇaṃ dupaṭṭacīvaraṃ timaṇḍalaṃ paṭicchādetvā nivāsetvā tassupari suvaṇṇapāmaṅgena jayasumanakusumakalāpaṃ parikkhipanto viya vijjulatāsassirikaṃ kāyabandhanaṃ bandhitvā kanakagirisikharamatthake lākhārasaṃ parisiñcanto viya suvaṇṇacetiyaṃ pavāḷajālena parikkhipanto viya ca suvaṇṇagghikaṃ rattakambalena paṭimuñcanto viya ca saradasamayarajanikaraṃ rattavalāhakena paṭicchādento viya ca lākhārasena tintakiṃsukakusumasadisavaṇṇaṃ rattavarapaṃsukūlacīvaraṃ pārupitvā gandhakuṭidvārato kañcanaguhato sīho viya nikkhamitvā gandhakuṭipamukhe aṭṭhāsi. Atha sabbe bhikkhū attano attano pattacīvaramādāya bhagavantaṃ parivārayiṃsu. Te pana parivāretvā ṭhitā bhikkhū evarūpā ahesuṃ –

While that spot was not yet completely cleared, the people of the city of Ramma informed the Blessed One of the time, saying, 'Venerable sir, the meal is ready.' When the time was thus announced by them, the Ten-Powered One, having worn a double-layered robe the color of jayasumana flowers, covering the three regions; and over it, having tied a waist-band that had the splendor of a lightning vine, as if encircling a garland of jayasumana flowers with a golden girdle; and as if pouring lac-juice upon the peak of a golden mountain, and as if encircling a golden cetiya with a coral net, and as if polishing valuable gold with a red blanket, and as if concealing the autumn moon with a red cloud—so he draped himself in a superior red rag-robe, the color of a kiṃsuka flower dyed with lac-juice, and emerged from the door of the perfumed chamber like a lion from a golden cave, and stood at the entrance of the perfumed chamber. Then all the monks, taking their own bowls and robes, surrounded the Blessed One. Those monks who stood surrounding him were of such a nature:

‘‘Appicchā pana santuṭṭhā, vattāro vacanakkhamā;

Pavivittā asaṃsaṭṭhā, vinītā pāpagarahino.

They were of few wishes, contented, able to admonish, patient of instruction, delighting in seclusion, unassociating, well-disciplined, and censurers of evil.

‘‘Sabbepi sīlasampannā, samādhijjhānakovidā;

Paññāvimuttisampannā, tipañcacaraṇāyutā.

All were endowed with virtue, skilled in concentration and absorption; endowed with wisdom and liberation, and possessed of the fifteenfold conduct.

‘‘Khīṇāsavā vasippattā, iddhimanto yasassino;

Santindriyā damappattā, suddhā khīṇapunabbhavā’’ti.

Their taints were destroyed, they had attained mastery, were possessed of psychic power and renown, had tranquil faculties, had attained self-control, were pure, and had destroyed all future becoming.

Iti [Pg.111] bhagavā sayaṃ vītarāgo vītarāgehi vītadoso vītadosehi vītamoho vītamohehi parivuto ativiya virocittha. Atha satthā mahānubhāvānaṃ khīṇāsavānaṃ chaḷabhiññānaṃ catūhi satasahassehi parivuto marugaṇaparivuto dasasatanayano viya brahmagaṇaparivuto hāritamahābrahmā viya ca aparimitasamayasamupacitakusalabalajanitāya anopamāya buddhalīḷāya tārāgaṇaparivuto saradasamayarajanikaro viya ca gaganatalaṃ taṃ maggaṃ alaṅkatapaṭiyattaṃ paṭipajji.

Thus the Blessed One, Himself free from passion, surrounded by those free from passion; free from aversion, surrounded by those free from aversion; free from delusion, surrounded by those free from delusion, shone exceedingly. Then the Teacher, surrounded by four hundred thousand of those with great power, possessors of the six supernormal knowledges, and whose cankers were destroyed, like the thousand-eyed one surrounded by the host of gods, and like the great Brahmā Hārita surrounded by the host of Brahmās, with incomparable Buddha-grace born from the power of merit well-accumulated over an immeasurable period of time, and like the moon in the autumn season surrounded by the host of stars, proceeded along that adorned and prepared path, which was like the surface of the sky.

‘‘Suvaṇṇavaṇṇāya pabhāya dhīro, suvaṇṇavaṇṇe kira maggarukkhe;

Suvaṇṇavaṇṇe kusume karonto, suvaṇṇavaṇṇo paṭipajji maggaṃ’’.

The steadfast one, himself of golden hue, proceeded along the path, making the path-side trees and the flowers golden with his golden-hued radiance, it is said.

Sumedhatāpasopi tena alaṅkatapaṭiyattena maggena āgacchantassa dīpaṅkarassa bhagavato dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ asītiyā anubyañjanehi anurañjitaṃ byāmappabhāya parikkhepaṃ sassirikaṃ indanīlamaṇisadisaṃ ākāse nānappakārā vijjulatā viya chabbaṇṇabuddharasmiyo vissajjentaṃ rūpasobhaggappattaṃ attabhāvaṃ akkhīni ummīletvā oloketvā – ‘‘ajja mayā dasabalassa jīvitapariccāgaṃ kātuṃ vaṭṭatī’’ti, ‘‘mā bhagavā kalale akkami, maṇimayaphalakasetuṃ akkamanto viya saddhiṃ catūhi khīṇāsavasatasahassehi mama piṭṭhiṃ akkamanto gacchatu, taṃ me bhavissati dīgharattaṃ hitāya sukhāyā’’ti kese mocetvā ajinajaṭāvākacīrāni kāḷavaṇṇe kalale pattharitvā tattheva kalalapiṭṭhe nipajji. Tena vuttaṃ –

The ascetic Sumedha, seeing the Blessed One Dīpaṅkara approaching on that adorned and prepared path, his body adorned with the thirty-two marks of a great man and embellished with the eighty minor characteristics, encircled by a fathom-wide radiance, glorious, like an Indanīla sapphire, emitting the six-colored Buddha-rays like various kinds of lightning flashes in the sky—a body that had attained such beauty of form—opened his eyes and gazed upon him, thinking: "Today, it is fitting for me to make a sacrifice of my life for the One with Ten Powers." And thinking, "May the Blessed One not step on the mud. Let him, together with the four hundred thousand Arahants, tread upon my back as if treading on a bridge of jeweled planks, and so proceed. That will be for my welfare and happiness for a long time," he loosened his hair, spread his antelope skin, matted hair, and bark-cloth garments on the black-colored mud, and lay down right there on the surface of the mud. Therefore, it was said:

40.

40.

‘‘Te me puṭṭhā viyākaṃsu, buddho loke anuttaro;

Dīpaṅkaro nāma jino, uppajji lokanāyako;

Tassa sodhīyati maggo, añjasaṃ vaṭumāyanaṃ.

Questioned by me, they explained: 'The Buddha, unsurpassed in the world, the Victor named Dīpaṅkara, the leader of the world, has arisen. For him the path is being cleared, the straight road, the great highway.'

41.

41.

‘‘Buddhoti vacanaṃ sutvāna, pīti uppajji tāvade;

Buddho buddhoti kathayanto, somanassaṃ pavedayiṃ.

Hearing the word 'Buddha,' rapture arose in me at that very moment; saying 'Buddha, Buddha,' I experienced mental joy.

42.

42.

‘‘Tattha [Pg.112] ṭhatvā vicintesiṃ, tuṭṭho saṃviggamānaso;

Idha bījāni ropissaṃ, khaṇo ve mā upaccagā.

Standing there, contented, with a mind stirred by spiritual urgency, I reflected: 'Here I will sow the seeds; may this opportune moment not pass me by.'

43.

43.

‘‘Yadi buddhassa sodhetha, ekokāsaṃ dadātha me;

Ahampi sodhayissāmi, añjasaṃ vaṭumāyanaṃ.

“If you are clearing the way for the Buddha, grant me a single space; I too shall clear the straight path, the highway.”

44.

44.

‘‘Adaṃsu te mamokāsaṃ, sodhetuṃ añjasaṃ tadā;

Buddho buddhoti cintento, maggaṃ sodhemahaṃ tadā.

Then they gave me the opportunity to clear the straight path. Thinking, 'Buddha, Buddha,' I cleared the way at that time.

45.

45.

‘‘Aniṭṭhite mamokāse, dīpaṅkaro mahāmuni;

Catūhi satasahassehi, chaḷabhiññehi tādihi;

Khīṇāsavehi vimalehi, paṭipajji añjasaṃ jino.

Before my section was finished, the great sage Dīpaṅkara, the Victor, proceeded along the straight path with four hundred thousand taintless, pure Arahants, who possessed the six higher knowledges and were imperturbable.

46.

46.

‘‘Paccuggamanā vattanti, vajjanti bheriyo bahū;

Āmoditā naramarū, sādhukāraṃ pavattayuṃ.

They came forward to welcome him, and many drums were beaten; delighted, humans and gods uttered cries of 'Sādhu!'

47.

47.

‘‘Devā manusse passanti, manussāpi ca devatā;

Ubhopi te pañjalikā, anuyanti tathāgataṃ.

Gods saw humans, and humans also saw the deities; both, with hands reverently joined, followed the Tathāgata.

48.

48.

‘‘Devā dibbehi turiyehi, manussā mānusehi ca;

Ubhopi te vajjayantā, anuyanti tathāgataṃ.

Gods with divine musical instruments, and humans with human ones; both, playing their music, followed the Tathāgata.

49.

49.

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

Deities traveling through the sky scattered in every direction divine mandārava flowers, lotuses, and pārichattaka flowers.

50.

50.

‘‘Dibbaṃ candanacuṇṇañca, varagandhañca kevalaṃ;

Disodisaṃ okiranti, ākāsanabhagatā marū.

Deities traveling through the sky scattered in every direction divine sandalwood powder and only the most exquisite perfumes.

51.

51.

‘‘Campakaṃ saralaṃ nīpaṃ, nāgapunnāgaketalaṃ;

Disodisaṃ ukkhipanti, bhūmitalagatā narā.

People on the ground threw up in all directions campaka, sarala, nīpa, nāga, punnāga, and ketaka flowers.

52.

52.

‘‘Kese muñcitvāhaṃ tattha, vākacīrañca cammakaṃ;

Kalale pattharitvāna, avakujjo nipajjahaṃ.

Having untied my hair there, and my bark-cloth and deerskin garments, I spread them on the mud and lay face down.

53.

53.

‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;

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

“Let the Buddha, along with his disciples, walk over me; let him not step in the mud. This will be for my welfare.”

Tattha [Pg.113] viyākaṃsūti byākariṃsu. ‘‘Dīpaṅkaro nāma jino, tassa sodhīyati patho’’tipi pāṭho. Somanassaṃ pavedayinti somanassamanubhavinti attho. Tattha ṭhatvāti yasmiṃ padese ākāsato otari, tattheva ṭhatvā. Saṃviggamānasoti pītivimhitamānaso. Idhāti imasmiṃ dīpaṅkare puññakkhette. Bījānīti kusalabījāni. Ropissanti ropissāmi. Khaṇoti aṭṭhakkhaṇavirahito navamo khaṇasannipāto. Atidullabho so mayā paṭiladdho. Veti nipātamattaṃ. Mā upaccagāti so mā accagamā, mā atikkamīti attho. Dadāthāti detha. Teti ye me puṭṭhā manussā, teti attho. Sodhemahaṃ tadāti sodhemi ahaṃ tadā. Aniṭṭhiteti apariyosite vippakate. Khīṇāsavehīti ettha cattāro āsavā – kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavoti (cūḷani. jatukaṇṇimāṇavapucchāniddesa 69) ime cattāro āsavā yesaṃ khīṇā pahīnā samucchinnā paṭippassaddhā abhabbuppattikā ñāṇagginā daḍḍhā, te khīṇāsavā, tehi khīṇāsavehi. Khīṇāsavattāyeva vimalehi.

Therein, `viyākaṃsu` means they explained. 'The Victor named Dīpaṅkara, his path is being purified,' is also a reading. `Somanassaṃ pavedayiṃ` means I experienced mental joy. `Tattha ṭhatvā` means standing in the very place where he had descended from the sky. `Saṃviggamānaso` means with a mind of joy and wonder. `Idha` means in this field of merit that is Dīpaṅkara. `Bījāni` means the seeds of merit. `Ropissaṃ` means I will sow. `Khaṇo` means the ninth moment, the convergence of opportune conditions, which is devoid of the eight inopportune moments; that extremely rare moment was obtained by me. `Ve` is merely a particle. `Mā upaccagā` means may it not pass by, may it not be transgressed. `Dadātha` means give. `Te` means those people who were questioned by me. `Sodhemahaṃ tadā` means I was clearing then. `Aniṭṭhite` means when it was not finished, when it was incomplete. Regarding `khīṇāsavehi`, herein the four taints are: the taint of sensuality, the taint of existence, the taint of views, and the taint of ignorance. For whom these four taints are destroyed, abandoned, uprooted, calmed, incapable of arising again, and burned by the fire of knowledge, they are the ones with destroyed taints; `tehi khīṇāsavehi` means by those with destroyed taints. It is because their taints are destroyed that they are `vimalehi`, stainless.

Devā manusse passantīti ettha devānaṃ manussadassane vattabbaṃ natthi, pakatidassanavasena pana yathā manussā idha ṭhatvā passanti, evaṃ devāpi manusse passantīti attho. Devatāti deve. Ubhopīti ubho devamanussā. Pañjalikāti katapañjalikā, ubhopi hatthe sirasi patiṭṭhāpetvāti attho. Anuyanti tathāgatanti tathāgatassa pacchato yanti, anuyoge sati sāmiatthe upayogavacanaṃ hotīti lakkhaṇaṃ. Tena vuttaṃ ‘‘anuyanti tathāgata’’nti. Vajjayantāti vādentā.

Regarding `Devā manusse passanti` (Gods see humans): there is nothing to be said about gods seeing humans; but by way of natural vision, just as humans standing here see the gods, so too do gods see humans—this is the meaning. `Devatā` means `deve` (the gods). `Ubhopī` means both gods and humans. `Pañjalikā` means having made the añjali gesture, that is, having placed both hands on the head. `Anuyanti tathāgataṃ` means they go behind the Tathāgata; when there is following, the accusative case is used in the sense of relation—this is the grammatical rule. Therefore it is said, `anuyanti tathāgataṃ`. `Vajjayantā` means playing musical instruments.

Mandāravanti mandāravapupphaṃ. Disodisanti disato disato. Okirantīti avakiranti. Ākāsanabhagatāti ākāsasaṅkhāte nabhasi gatā. Atha vā ākāsaṃ gatā saggagatāva. ‘‘Nabho’’ti hi saggo vuccati. Marūti amarā. Saralanti saralatarukusumaṃ. Nīpanti kadambapupphaṃ. Nāgapunnāgaketakanti nāgapunnāgaketakapupphāni ca. Bhūmitalagatāti bhūmigatā.

‘Mandāravanti’—the mandārava flower. ‘Disodisanti’—from direction to direction. ‘Okirantīti’—they scatter. ‘Ākāsanabhagatāti’—gone to the sky, which is designated as space. Or else, gone to the sky means gone to heaven, for ‘nabho’ (sky) is indeed called ‘saggo’ (heaven). ‘Marūti’—the devas. ‘Saralanti’—the flower of the sarala tree. ‘Nīpanti’—the kadamba flower. ‘Nāgapunnāgaketakanti’—the nāga, punnāga, and ketaka flowers. ‘Bhūmitalagatāti’—gone to the ground.

Kese muñcitvāhanti ahaṃ kese baddhā kalāpakuṭilajaṭā muñcitvā, vippakiritvāti attho. Tatthāti mayhaṃ dinne okāse. Cammakanti cammakkhaṇḍaṃ. Kalaleti cikkhallakaddame. Avakujjoti adhomukho hutvā. Nipajjahanti nipajjiṃ [Pg.114] ahaṃ. Mā nanti ettha māti paṭisedhatthe nipāto. Nanti padapūraṇatthe nipāto, buddho kalale mā akkamitthāti attho. Hitāya me bhavissatīti taṃ kalale anakkamanaṃ dīgharattaṃ mama hitatthāya bhavissatīti. ‘‘Sukhāya me bhavissatī’’tipi pāṭho.

‘Kese muñcitvāhanti’—this means ‘I, having released and scattered my hair, which was bound in a coiled, crooked, matted mass.’ ‘Tatthāti’—in the opportunity given to me. ‘Cammakanti’—a piece of hide. ‘Kalaleti’—in the sticky mud. ‘Avakujjoti’—having become face-down. ‘Nipajjahanti’—I lay down. ‘Mā nanti’—here, ‘mā’ is a particle of prohibition. ‘Na’ is a particle for filling out the meter; the meaning is ‘may the Buddha not step in the mire.’ ‘Hitāya me bhavissatīti’—that not stepping in the mire will be for my welfare for a long time. There is also the reading: ‘Sukhāya me bhavissatīti’ (It will be for my happiness).

Tato sumedhapaṇḍito kalalapiṭṭhe nipanno evaṃ cintesi – ‘‘sacāhaṃ iccheyyaṃ sabbakilese jhāpetvā saṅghanavako hutvā rammanagaraṃ paviseyyaṃ, aññātakavesena pana me kilese jhāpetvā nibbānappattiyā kiccaṃ natthi, yaṃnūnāhaṃ dīpaṅkaradasabalo viya paramābhisambodhiṃ patvā dhammanāvaṃ āropetvā mahājanaṃ saṃsārasāgarā uttāretvā pacchā parinibbāyeyyaṃ, idaṃ me patirūpa’’nti. Tato aṭṭha dhamme samodhānetvā buddhabhāvāya abhinīhāraṃ katvā nipajji. Tena vuttaṃ –

Then the wise Sumedha, lying on the surface of the mire, thought thus: “If I wished, I could destroy all defilements, become a junior monk, and enter the city of Ramma. But for me, there is no purpose in attaining Nibbāna by destroying the defilements in an unknown guise. Why should I not, like Dīpaṅkara, the one with ten powers, having attained supreme full enlightenment, having embarked the great multitude onto the ship of the Dhamma, ferry them across the ocean of saṃsāra, and afterwards attain parinibbāna? This is fitting for me.” Then, having fulfilled the eight conditions, he made the aspiration for Buddhahood and lay down. Therefore, it was said:

54.

54.

‘‘Pathaviyaṃ nipannassa, evaṃ me āsi cetaso;

Icchamāno ahaṃ ajja, kilese jhāpaye mama.

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

55.

55.

‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;

Sabbaññutaṃ pāpuṇitvā, buddho hessaṃ sadevake.

“What benefit is there for me in realizing the Dhamma here in an unknown guise? Having attained omniscience, I shall become a Buddha in the world with its devas.”

56.

56.

‘‘Kiṃ me ekena tiṇṇena, purisena thāmadassinā;

Sabbaññutaṃ pāpuṇitvā, santāressaṃ sadevakaṃ.

“What use is it for me to cross over alone, as a man seeing his own strength? Having attained omniscience, I will ferry across the world with its devas.”

57.

57.

‘‘Iminā me adhikārena, katena purisuttame;

Sabbaññutaṃ pāpuṇitvā, tāremi janataṃ bahuṃ.

“By this special deed I have undertaken before the foremost of men, having attained omniscience, I will ferry across the great populace.”

58.

58.

‘‘Saṃsārasotaṃ chinditvā, viddhaṃsetvā tayo bhave;

Dhammanāvaṃ samāruyha, santāressaṃ sadevaka’’nti.

“Having cut the stream of saṃsāra, having shattered the three existences, and having boarded the ship of the Dhamma, I will ferry across the world with its devas.”

Tattha pathaviyaṃ nipannassāti puthaviyā nipannassa. Ayameva vā pāṭho. Cetasoti cetaso parivitakko ahosīti attho. ‘‘Evaṃ me āsi cetanā’’tipi pāṭho. Icchamānoti ākaṅkhamāno. Kileseti kilissanti upatāpentīti kilesā, rāgādayo dasa. Jhāpayeti jhāpeyyaṃ, mama kilese jhāpaye ahanti attho.

Therein, ‘pathaviyaṃ nipannassa’ means ‘lying on the earth.’ Or this is the reading. ‘Cetaso’ means: a thought arose in the mind; this is the meaning. There is also the reading, “Thus was my intention.” ‘Icchamāno’ means longing. ‘Kilese’: they defile and torment, thus they are called defilements (kilesā); they are the ten beginning with lust. ‘Jhāpaye’ means ‘I would burn’; the meaning is, ‘I should burn my defilements.’”

Kinti paṭikkhepavacanaṃ. Aññātavesenāti apākaṭavesena, aviññātena paṭicchannena. Idha pana bhikkhū viya āsavakkhayaṃ katvā kiṃ, buddhakare dhamme [Pg.115] pūretvā paṭisandhijātibodhidhammacakkappavattanesu mahāpathavikampanaṃ katvā buddho bodhetā, tiṇṇo tāretā, mutto mocetā bhaveyyanti adhippāyo. Sadevaketi sadevake loke.

‘Kiṃ’ is a word of rejection. ‘In an unknown guise’ means in an unmanifest guise, unrecognized and concealed. Here, however, what is the use of having destroyed the cankers like a monk? The intention is this: having fulfilled the qualities that make a Buddha, and having caused the great earth to tremble at rebirth, at awakening, and at the turning of the wheel of Dhamma, one would become a Buddha, an enlightener; having crossed over, a ferryman; having been freed, a liberator. ‘With its devas’ means in the world with its devas.

Thāmadassināti attano thāmabalaṃ passamānena. Santāressanti santāressāmi. Sadevakanti sadevakaṃ sattanikāyaṃ, sadevakaṃ lokaṃ vā. Adhikārenāti adhivisiṭṭhena kārena, buddhassa mama jīvitaṃ pariccajitvā kalalapiṭṭhe sayanenādhikārenāti attho.

‘Thāmadassinā’ means by one who sees his own strength and power. ‘Santāressanti’ should be ‘santāressāmi’ (I will ferry across). ‘Sadevakaṃ’ means the assembly of beings with its devas, or the world with its devas. ‘Adhikārena’ means by a very special deed; the meaning is, by the special deed of having renounced my life for a Buddha and lying on a surface of mud.

Saṃsārasotanti kammakilesavasena yonigativiññāṇaṭṭhitinavasattāvāsesu ito cito ca saṃsaraṇaṃ saṃsāro. Yathāha –

‘Saṃsārasotaṃ’: Saṃsāra is the wandering from here to there by the power of kamma and defilements in the various wombs, destinies, stations of consciousness, and the nine abodes of beings. As it is said:

‘‘Khandhānañca paṭipāṭi, dhātuāyatanānañca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti. (visuddhi. 2.619;

dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā;

saṃ. ni. aṭṭha. 2.2.60;

a. ni. aṭṭha. 2.4.199;

dha. sa. aṭṭha. nidānakathā;

vibha. aṭṭha. 226 saṅkhāpadaniddesa;

su. ni. aṭṭha. 2.523;

udā. aṭṭha. 39;

itivu. aṭṭha. 14, 58;

theragā. aṭṭha. 1.67, 99;

cūḷani. aṭṭha. 6;

paṭi. ma. aṭṭha. 2.1.117);

“The succession of the aggregates, and of the elements and sense bases, continuing uninterruptedly, is called saṃsāra.”

Saṃsāro ca so sotaṃ ceti saṃsārasotaṃ, taṃ saṃsārasotaṃ. Atha vā saṃsārassa sotaṃ saṃsārasotaṃ, saṃsārakāraṇaṃ taṇhāsotaṃ chinditvāti attho. Tayo bhaveti kāmarūpārūpabhave. Tibhavanibbattakakammakilesā tayo bhavāti adhippetā. Dhammanāvanti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. So hi caturoghuttaraṇaṭṭhena ‘‘dhammanāvā’’ti vuccati. Samāruyhāti āruyha. Santāressanti santāressāmi. Yasmā pana buddhattaṃ patthentassa –

It is saṃsāra and it is a stream, thus it is the stream of saṃsāra; that is the stream of saṃsāra. Alternatively, the stream of saṃsāra is the stream of saṃsāra; the meaning is: having cut off the stream of craving, which is the cause of saṃsāra. As to 'three existences': in the sensuous, form, and formless existences. The kamma and defilements that produce the three existences are intended as 'the three existences'. As to 'the ship of the Dhamma': the Noble Eightfold Path. For it is called the 'ship of the Dhamma' in the sense of crossing the four floods. As to `samāruyha`: having boarded. As to `santāressanti`: it means `santāressāmi` (I shall ferry across). Moreover, for one who aspires to Buddhahood –

59.

59.

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

Aṭṭhadhammasamodhānā, abhinīhāro samijjhati’’.

“Human existence, perfection of gender, the cause, seeing the Teacher; ordination, perfection of virtues, a qualifying deed, and strong aspiration; by the combination of these eight factors, the great aspiration is fulfilled.”

Tattha manussattanti manussattabhāveyeva ṭhatvā buddhattaṃ patthentassa patthanā samijjhati, na nāgajātiādīsu ṭhitānaṃ. Kasmāti ce? Ahetukabhāvato.

Therein, as to 'human existence': the aspiration of one who, established only in the human state, aspires to Buddhahood, succeeds; not for those established in states such as that of a nāga birth. If it is asked, 'Why?', it is because of the absence of the cause.

Liṅgasampattīti manussattabhāve vattamānassāpi purisaliṅge ṭhitasseva patthanā samijjhati, na itthiyā vā paṇḍakanapuṃsakaubhatobyañjanakānaṃ vā samijjhati[Pg.116]. Kasmāti ce? Lakkhaṇapāripūriyā abhāvato. Vuttañhetaṃ – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ itthī arahaṃ assa sammāsambuddho’’ti (ma. ni. 3.130; a. ni. 1.279; vibha. 809) vitthāro. Tasmā itthiliṅge ṭhitassa manussajātikassāpi patthanā na samijjhati.

As to 'perfection of gender': even for one existing in the human state, the aspiration succeeds only for one established in the male gender; it does not succeed for a woman, or for a paṇḍaka, a neuter, or a hermaphrodite. If it is asked, 'Why?', it is because of the absence of the fulfillment of the characteristics. For this has been said: 'This is impossible, monks, it is no occasion, that a woman should be an Arahant, a Perfectly Enlightened One.' The full account should be known. Therefore, even for one of human birth established in the female gender, the aspiration does not succeed.

Hetūti purisassāpi tasmiṃ attabhāve arahattappattiyā hetusampannasseva patthanā samijjhati, no itarassa.

As for 'the cause': even for a man in that existence, the aspiration is fulfilled only for one who is endowed with the cause for the attainment of Arahantship, not for another.

Satthāradassananti sace jīvamānakabuddhasseva santike pattheti patthanā samijjhati. Parinibbute bhagavati cetiyassa santike vā bodhirukkhamūle vā paṭimāya vā paccekabuddhabuddhasāvakānaṃ vā santike patthanā na samijjhati. Kasmā? Bhabbābhabbake ñatvā kammavipākaparicchedakañāṇena paricchinditvā byākātuṃ asamatthattā. Tasmā buddhassa santikeyeva patthanā samijjhati.

As for 'seeing the Teacher': if one makes an aspiration in the presence of a living Buddha, the aspiration is fulfilled. In the case of the Blessed One who has attained Parinibbāna, an aspiration made in the presence of a cetiya, at the foot of a Bodhi tree, before an image, or in the presence of Paccekabuddhas or disciples of a Buddha is not fulfilled. Why? Because of their inability to know the capable and the incapable and to make a declaration, having discerned with the knowledge that distinguishes the results of kamma. Therefore, the aspiration is fulfilled only in the presence of a Buddha.

Pabbajjāti buddhassa bhagavato santike patthentassāpi kammakiriyavādīsu tāpasesu vā bhikkhūsu vā pabbajitasseva patthanā samijjhati, no gihiliṅge ṭhitassa. Kasmā? Pabbajitāyeva hi bodhisattā sambodhiṃ adhigacchanti, na gahaṭṭhā. Tasmā ādimhi paṇidhānakālepi pabbajiteneva bhavitabbaṃ.

As for 'Going Forth': even for one aspiring in the presence of the Blessed Buddha, the aspiration is fulfilled only for one who has gone forth among ascetics who are proponents of kamma as the agent, or among bhikkhus; it is not fulfilled for one who remains in the guise of a householder. Why? Because it is only as those who have gone forth that Bodhisattas attain supreme enlightenment, not as householders. Therefore, even at the initial time of making the aspiration, one must be one who has gone forth.

Guṇasampattīti pabbajitassāpi aṭṭhasamāpattilābhino pañcābhiññasseva samijjhati, na pana imāya guṇasampattiyā virahitassa. Kasmā? Nigguṇassa tadabhāvato.

As for 'the attainment of qualities': even for one who has gone forth, the aspiration is fulfilled only for one who is a recipient of the eight attainments and possesses the five higher knowledges; it is not fulfilled for one devoid of this attainment of qualities. Why? Because for one without such qualities, that fulfillment is absent.

Adhikāroti guṇasampannenāpi yena attano jīvitaṃ buddhānaṃ pariccattaṃ hoti, tassa iminā adhikārena sampannasseva samijjhati, na itarassa.

As for 'the dedication': even for one endowed with qualities, the aspiration is fulfilled only for a person who has given up his life for the Buddhas and is thus endowed with this dedication; it is not fulfilled for another.

Chandatāti abhinīhārasampannassāpi yassa buddhakārakadhammānaṃ atthāya mahanto chando vāyāmo ca ussāho ca pariyeṭṭhi ca, tasseva samijjhati, na itarassa. Tatridaṃ chandamahantatāya opammaṃ – sace hi evamassa, ‘‘yo pana sakalacakkavāḷagabbhaṃ ekodakībhūtaṃ attano bāhubalena uttaritvā pāraṃ gantuṃ samattho, so buddhattaṃ pāpuṇāti. Yo panimaṃ attano dukkaraṃ na maññati ‘ahaṃ imaṃ uttaritvā pāraṃ gamissāmī’’’ti evaṃ mahatā chandena ussāhena samannāgato hoti, tassa patthanā samijjhati, na itarassa (su. ni. aṭṭha. 1.khaggavisāṇasuttavaṇṇanā; apa. aṭṭha. 1.dūrenidāna, sumedhakathā; cariyā. aṭṭha. pakiṇṇakakathā).

As for 'Willingness': even for one endowed with the great aspiration, only that person succeeds who has great willingness, effort, exertion, and striving for the sake of the qualities that make a Buddha; another does not. Therein, this is the simile for the greatness of willingness: If it were thus, 'Whoever is capable of crossing over the entire world-system—which has become a single mass of water—with the strength of their own arms and going to the far shore, that person attains Buddhahood.' And whoever does not consider this difficult for themselves, thinking, 'I will cross over this and go to the far shore,' and is thus endowed with great willingness and exertion, for that person the aspiration succeeds; for another, it does not.

Sumedhapaṇḍito [Pg.117] pana ime aṭṭha dhamme samodhānetvāva buddhabhāvāya abhinīhāraṃ katvā nipajji. Dīpaṅkaropi bhagavā āgantvā sumedhapaṇḍitassa sīsabhāge ṭhatvā kalalapiṭṭhe nipannaṃ sumedhatāpasaṃ disvā – ‘‘ayaṃ tāpaso buddhattāya abhinīhāraṃ katvā nipanno, ijjhissati nu kho etassa patthanā, udāhu no’’ti anāgataṃsañāṇaṃ pesetvā upadhārento – ‘‘ito kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkamitvā gotamo nāma buddho bhavissatī’’ti ñatvā ṭhitakova parisamajjhe byākāsi – ‘‘passatha no, tumhe bhikkhave, imaṃ uggatapaṃ tāpasaṃ kalalapiṭṭhe nipanna’’nti. ‘‘Evaṃ, bhante’’ti. Ayaṃ buddhattāya abhinīhāraṃ katvā nipanno, samijjhissati imassa tāpasassa patthanā, ayañhi ito kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho loke bhavissati. Tasmiṃ panassa attabhāve kapilavatthu nāma nagaraṃ nivāso bhavissati, mahāmāyā nāma devī mātā, suddhodano nāma rājā pitā, upatisso ca kolito ca dve aggasāvakā, ānando nāma upaṭṭhāko, khemā ca uppalavaṇṇā ca dve aggasāvikā bhavissanti. Ayaṃ paripakkañāṇo hutvā mahābhinikkhamanaṃ nikkhamitvā mahāpadhānaṃ padahitvā nigrodhamūle sujātāya nāma kumāriyā dinnaṃ pāyāsaṃ paṭiggahetvā nerañjarāya tīre paribhuñjitvā bodhimaṇḍaṃ āruyha assattharukkhamūle abhisambujjhissatīti. Tena vuttaṃ –

The wise Sumedha, however, having combined these eight qualities, made his aspiration for Buddhahood and lay down. The Blessed One Dīpaṅkara arrived, and standing at the head of the wise Sumedha, saw the ascetic Sumedha lying on the muddy ground. He reflected: “This ascetic has made an aspiration for Buddhahood and is lying down. Will his aspiration succeed, or not?” Sending forth his knowledge of the future and considering, he knew: “After passing beyond four incalculable aeons and one hundred thousand aeons from now, a Buddha named Gotama will arise.” Standing right there, he declared in the midst of the assembly: “Do you see, monks, this ascetic of fierce austerity lying on the muddy ground?” “Yes, Venerable Sir.” “He has made an aspiration for Buddhahood and is lying down. The aspiration of this ascetic will succeed. For after four incalculable aeons and one hundred thousand aeons from now, a Buddha named Gotama will arise in the world. In that existence, his residence will be the city named Kapilavatthu; his mother will be the queen named Mahāmāyā; his father, the king named Suddhodana; Upatissa and Kolita will be his two chief disciples; Ānanda his attendant; and Khemā and Uppalavaṇṇā his two chief female disciples. Having become one of mature knowledge, he will go forth in the great renunciation, strive in the great effort, accept at the foot of the Banyan tree the milk-rice offered by the maiden named Sujātā, consume it on the bank of the Nerañjarā River, ascend to the seat of enlightenment, and attain supreme awakening at the foot of the Assattha tree.” Therefore it was said:

60.

60.

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravi.

Dīpaṅkara, the Knower of the World, the Receiver of Offerings, standing at my head, spoke this word:

61.

61.

‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

Aparimeyyito kappe, buddho loke bhavissati.

Behold this ascetic with matted hair, of fierce austerity; after an incalculable aeon from now, he will become a Buddha in the world.

62.

62.

‘‘Ahū kapilavhayā rammā, nikkhamitvā tathāgato;

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

Having gone forth from the delightful city named Kapilavatthu, the Tathāgata will strive in exertion and perform the difficult practice.

63.

63.

‘‘Ajapālarukkhamūlasmiṃ, nisīditvā tathāgato;

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

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

64.

64.

‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

Paṭiyattavaramaggena, bodhimūlamupehiti.

That Victor, having eaten the milk-rice on the bank of the Nerañjarā, will approach the foot of the Bodhi tree by the well-prepared, excellent path.

65.

65.

‘‘Tato [Pg.118] padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

Assattharukkhamūlamhi, bujjhissati mahāyaso.

Then the peerless one, of great renown, having circumambulated the Bodhi-maṇḍa to the right, will awaken at the foot of the Assattha tree.

66.

66.

‘‘Imassa janikā mātā, māyā nāma bhavissati;

Pitā suddhodano nāma, ayaṃ hessati gotamo.

The mother of this one will be named Māyā; the father will be named Suddhodana. This one will be Gotama.

67.

67.

‘‘Anāsavā vītarāgā, santacittā samāhitā;

Kolito upatisso ca, aggā hessanti sāvakā;

Ānando nāmupaṭṭhāko, upaṭṭhissatimaṃ jinaṃ.

Without taints, free from passion, with tranquil minds, and well-composed, Kolita and Upatissa will be the chief disciples. An attendant named Ānanda will attend upon this Victor.

68.

68.

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

Anāsavā vītarāgā, santacittā samāhitā.

Khemā and Uppalavaṇṇā will be the chief female disciples; without taints, free from passion, with tranquil minds, and well-composed.

69.

69.

‘‘Bodhi tassa bhagavato, assatthoti pavuccati;

Citto ca hatthāḷavako, aggā hessantupaṭṭhakā;

Uttarā nandamātā ca, aggā hessantupaṭṭhikā’’ti.

The Bodhi tree of that Blessed One is called the Assattha. Citta and Hatthāḷavaka will be the chief male lay supporters; Uttarā and Nandamātā will be the chief female lay supporters.

Tattha lokavidūti sabbathā viditalokattā pana lokavidū. Bhagavā hi sabhāvato samudayato nirodhato nirodhūpāyatoti sabbathāpi lokaṃ avedi aññāsi paṭivijjhi. Tasmā lokavidūti vuccati. Yathāha –

Therein, as to 'Lokavidū' (Knower of the World): he is 'Lokavidū' because the world was known by him in every way. Indeed, the Blessed One knew, understood, and penetrated the world in every way: in terms of its nature, its origin, its cessation, and the way to its cessation. Therefore, he is called 'Lokavidū'. As it is said:

‘‘Tasmā have lokavidū sumedho, lokantagū vūsitabrahmacariyo;

Lokassa antaṃ samitāvi ñatvā, nāsīsatī lokamimaṃ parañcā’’ti. (saṃ. ni. 1.107;

a. ni. 4.46);

Therefore indeed, the wise Knower of the World, who has gone to the world's end, who has lived the holy life; having known the end of the world and its pacification, longs for neither this world nor the next.

Api ca tayo lokā – saṅkhāraloko, sattaloko, okāsalokoti. Tattha saṅkhāraloko nāma paṭiccasamuppannā pathaviādayo dhammā. Sattaloko nāma saññino asaññino nevasaññināsaññino ca sattā. Okāsaloko nāma sattānaṃ nivāsaṭṭhānaṃ. Ime pana tayopi lokā bhagavatā yathāsabhāvato viditā, tasmā lokavidūti vuccati. Āhutīnaṃ paṭiggahoti dānānaṃ paṭiggahetuṃ arahattā dakkhiṇeyyattā āhutīnaṃ paṭiggaho. Ussīsake maṃ ṭhatvānāti mama [Pg.119] sīsasamīpe ṭhatvā. Idaṃ idāni vattabbaṃ vacanaṃ abravīti attho. Jaṭilanti jaṭā assa santīti jaṭilo, taṃ jaṭilaṃ. Uggatāpananti uggatāpasaṃ. Ahūti ahani, athāti attho. Ayameva vā pāṭho. Kapilavhayāti kapilaavhayā abhidhānā. Rammāti ramaṇīyato. Padhānanti vīriyaṃ. Ehitīti essati gamissati. Sesagāthāsu uttānamevāti.

Moreover, there are three worlds: the world of formations (saṅkhāraloka), the world of beings (sattaloka), and the world of space (okāsaloka). Herein, the world of formations means phenomena such as earth, etc., that have arisen dependently. The world of beings means beings with perception, beings without perception, and beings with neither perception nor non-perception. The world of space means the dwelling place of beings. These three worlds, moreover, were known by the Blessed One according to their true nature; therefore, he is called the Knower of the Worlds (Lokavidū). He is the recipient of offerings because he is worthy to receive gifts, being an Arahant and worthy of noble offerings. 'Standing at my head' means standing near my head. He spoke the words that should now be spoken; this is the meaning. 'Jaṭila' means: he has matted hair, therefore he is a jaṭila; to that jaṭila. 'Uggatāpana' means the exalted ascetic. 'Ahū' means 'ahosi' (he was); this is the meaning. Or this itself is the reading. 'Kapilavhaya' means from the city named Kapila. 'Ramma' means from the delightful city. 'Padhāna' means effort. 'Jahiti' means he will abandon, he will go. In the remaining verses, the meaning is clear.

Tato sumedhapaṇḍito – ‘‘mayhaṃ kira patthanā samijjhissatī’’ti sañjātasomanasso ahosi. Mahājano dīpaṅkaradasabalassa vacanaṃ sutvā – ‘‘sumedhatāpaso kira buddhabījaṅkuro’’ti haṭṭhatuṭṭho ahosi. Evañcassa ahosi – ‘‘yathā nāma puriso nadiṃ taranto ujukena titthena tarituṃ asakkonto heṭṭhātitthena uttarati, evameva mayaṃ dīpaṅkaradasabalassa sāsane maggaphalaṃ alabhamānā anāgate yadā tvaṃ buddho bhavissasi, tadā tava sammukhā maggaphalaṃ sacchikātuṃ samatthā bhaveyyāmā’’ti patthanaṃ akaṃsu. Dīpaṅkaradasabalo bodhisattaṃ mahāsattaṃ pasaṃsitvā aṭṭhahi pupphamuṭṭhīhi pūjetvā padakkhiṇaṃ katvā pakkāmi. Tepi catusatasahassā khīṇāsavā bodhisattaṃ pupphehi ca gandhehi ca pūjetvā padakkhiṇaṃ katvā pakkamiṃsu. Devamanussā pana tatheva pūjetvā vanditvā pakkamiṃsu.

Then the wise Sumedha, thinking, "My aspiration will indeed succeed," became filled with joy. The great multitude, hearing the words of Dīpaṅkara, the Ten-Powered One, became delighted and joyful, thinking, "The ascetic Sumedha is indeed a Buddha-seed, a Buddha-sprout!" And this thought arose in them: "Just as a man crossing a river, unable to cross by the direct ford, crosses by a lower or an upper ford, so too, we, being unable to attain the path and fruit in the dispensation of Dīpaṅkara, the Ten-Powered One, in the future, when you become a Buddha, may we be able to realize the path and fruit in your presence." Thus they made their aspiration. Dīpaṅkara, the Ten-Powered One, having praised the Bodhisatta, the Great Being, honored him with eight handfuls of flowers, circumambulated him to the right, and departed. Those four hundred thousand Arahants, whose cankers were destroyed, also honored the Bodhisatta with flowers and perfumes, circumambulated him to the right, and departed. The gods and humans, likewise, honored and paid homage to him, and departed.

Atha sabbalokamatidīpaṅkaro dīpaṅkaro bhagavā catūhi khīṇāsavasatasahassehi parivuto rammanagaravāsīhi pūjiyamāno devatāhi abhivandiyamāno sañjhāppabhānurañjitavarakanakagirisikharo viya jaṅgamamāno anekesu pāṭihāriyesu vattamānesu tena alaṅkatapaṭiyattena maggena gantvā nānāsurabhikusumagandhavāsitaṃ cuṇṇasammodagandhaṃ samussitadhajapaṭākaṃ gandhānubaddhahadayehi bhamaragaṇehi gumbagumbāyamānaṃ dhūpandhakāraṃ amarapurasadisasobhaṃ abhirammaṃ rammanagaraṃ pavisitvā paññatte mahārahe buddhāsane yugandharamatthake saradasamayarucirakararajanikaro timiranikaranidhanakaro kamalavanavikasanakaro divasakaro viya dasabaladivasakaro nisīdi. Bhikkhusaṅghopi paṭipāṭiyā attano attano pattāsane nisīdi. Rammanagaravāsino pana upāsakā saddhādiguṇasampannā nānāvidhakhajjādīhi samalaṅkataṃ vaṇṇagandharasasampannaṃ asadisaṃ sukhanidānaṃ dānaṃ buddhappamukhassa bhikkhusaṅghassa adaṃsu.

Then the Blessed One Dīpaṅkara, honored by all the world, surrounded by four hundred thousand arahants, honored by the inhabitants of the city of Ramma, revered by the deities, moving like a golden mountain peak colored by the evening glow, while many miracles occurred, proceeded along the adorned and prepared path and entered the delightful city of Ramma—fragrant with the scents of various flowers, filled with the aroma of powdered incense, adorned with raised banners and flags, humming with swarms of bees whose hearts were drawn by the fragrance, filled with the darkness of incense smoke, and splendid like the city of the devas. He sat upon the prepared, magnificent Buddha-seat, the sun of the Ten Powers, like the sun, and like the moon upon the summit of Yugandhara—a moon that makes beautiful rays in the autumn season, destroys the mass of darkness, and causes the water-lily forest to blossom. The Saṅgha of monks also sat in order, each on their own appointed seat. Now, the lay followers of the city of Ramma, endowed with faith and other virtues, offered to the Saṅgha headed by the Buddha an incomparable gift—adorned with various foods, complete with color, fragrance, and taste, a source of happiness.

Atha [Pg.120] kho bodhisatto dasabalassa byākaraṇaṃ sutvā buddhabhāvaṃ karatalagatamiva maññamāno pamuditahadayo sabbesu paṭikkantesu sayanā vuṭṭhāya – ‘‘pāramiyo vicinissāmī’’ti puppharāsimatthake pallaṅkaṃ ābhujitvā nisīdi. Evaṃ nisinne mahāsatte sakaladasasahassacakkavāḷadevatā sādhukāraṃ datvā – ‘‘ayya sumedhatāpasa, porāṇakabodhisattānaṃ pallaṅkaṃ ābhujitvā – ‘pāramiyo vicinissāmī’ti nisinnakāle yāni pubbanimittāni nāma paññāyanti, tāni sabbānipi ajja pātubhūtāni nissaṃsayena tvaṃ buddho bhavissasi, mayametaṃ jānāma – ‘yassetāni nimittāni paññāyanti, so ekanteneva buddho bhavissati’ tasmā tvaṃ attano vīriyaṃ daḷhaṃ katvā paggaṇhā’’ti bodhisattaṃ nānappakārāhi thutīhi abhitthaviṃsu. Tena vuttaṃ –

Then the Bodhisatta, having heard the declaration of the Ten-Powered One, with a joyful heart, considering that Buddhahood was as if it had come into the palm of his hand, after all had departed, rose from his place of lying down and, on top of the heap of flowers, sat down folding his legs cross-wise, thinking, “I will investigate the perfections.” When the Great Being was thus seated, the deities of all ten thousand world-systems gave their approval, saying: “Venerable Sumedha the ascetic, when the ancient Bodhisattas sat with their legs folded cross-wise, thinking, ‘I will investigate the perfections,’ whatever portents appeared, all of them have become manifest today. Without a doubt, you will become a Buddha. We know this: ‘He for whom these portents appear will most certainly become a Buddha.’ Therefore, having made your energy firm, you should exert yourself.” Thus they extolled the Bodhisatta with various kinds of praises. Therefore, it was said:

70.

70.

‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino;

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

Having heard this word of the peerless Great Sage, gods and humans rejoiced, thinking, 'This is indeed a Buddha-seed!'

71.

71.

‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

Katañjalī namassanti, dasasahassī sadevakā.

Shouts of acclamation arise, they clap their hands and laugh; with hands joined in reverence, the ten thousand world-systems with their deities pay homage.

72.

72.

‘‘Yadimassa lokanāthassa, virajjhissāma sāsanaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

If we should miss the teaching of this Lord of the World, in a future time, we shall come face to face with this one.

73.

73.

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.

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

74.

74.

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

Even so, all of us, if we should miss this Conqueror, in a future time, we shall come face to face with this one.

75.

75.

‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;

Mama kammaṃ pakittetvā, dakkhiṇaṃ pādamuddhari.

Dīpaṅkara, the Knower of the World, the Recipient of Offerings, having proclaimed my deed, lifted his right foot.

76.

76.

‘‘Ye tatthāsuṃ jinaputtā, padakkhiṇamakaṃsu maṃ;

Devā manussā asurā ca, abhivādetvāna pakkamuṃ.

The sons of the Conqueror who were there circumambulated me to the right; gods, humans, and asuras, having paid homage, departed.

77.

77.

‘‘Dassanaṃ me atikkante, sasaṅghe lokanāyake;

Sayanā vuṭṭhahitvāna, pallaṅkaṃ ābhujiṃ tadā.

When the Leader of the World, together with the Saṅgha, had passed from my sight, then, having risen from my place of lying down, I sat cross-legged.

78.

78.

‘‘Sukhena [Pg.121] sukhito homi, pāmojjena pamodito;

Pītiyā ca abhissanno, pallaṅkaṃ ābhujiṃ tadā.

I was happy with happiness, delighted with joy; and suffused with rapture, I then sat cross-legged.

79.

79.

‘‘Pallaṅkena nisīditvā, evaṃ cintesahaṃ tadā;

Vasībhūto ahaṃ jhāne, abhiññāsu pāramiṃ gato.

Having sat cross-legged, I then thought thus: ‘I am master of the jhānas, I have attained the perfection of the direct knowledges.’

80.

80.

‘‘Sahassiyamhi lokamhi, isayo natthi me samā;

Asamo iddhidhammesu, alabhiṃ īdisaṃ sukhaṃ.

In this thousandfold world, there are no sages equal to me; unequalled in the qualities of psychic power, I have attained such bliss.

81.

81.

‘‘Pallaṅkābhujane mayhaṃ, dasasahassādhivāsino;

Mahānādaṃ pavattesuṃ, dhuvaṃ buddho bhavissasi.

As I sat cross-legged, the dwellers of the ten-thousand world-systems raised a great cry: ‘Surely you will become a Buddha!’

82.

82.

‘‘Yā pubbe bodhisattānaṃ, pallaṅkavaramābhuje;

Nimittāni padissanti, tāni ajja padissare.

The signs that appeared when former Bodhisattas sat on the supreme cross-legged seat—those signs appear today.

83.

83.

‘‘Sītaṃ byapagataṃ hoti, uṇhañca upasammati;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

The cold departs, and the heat subsides; those signs appear today. Surely you will become a Buddha!

84.

84.

‘‘Dasasahassī lokadhātu, nissaddā honti nirākulā;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

The ten-thousandfold world-system becomes silent and undisturbed; those signs appear today. Surely you will become a Buddha!

85.

85.

‘‘Mahāvātā na vāyanti, na sandanti savantiyo;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

Great winds do not blow, flowing rivers do not stream; those signs appear today. Surely you will become a Buddha!

86.

86.

‘‘Thalajā dakajā pupphā, sabbe pupphanti tāvade;

Tepajja pupphitā sabbe, dhuvaṃ buddho bhavissasi.

Land-born and water-born flowers, all bloom at that time; today all of them have bloomed. Surely you will become a Buddha!

87.

87.

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

Tepajja phalitā sabbe, dhuvaṃ buddho bhavissasi.

Creepers or trees become laden with fruit at that time; today all of them have borne fruit. Surely you will become a Buddha!

88.

88.

‘‘Ākāsaṭṭhā ca bhūmaṭṭhā, ratanā jotanti tāvade;

Tepajja ratanā jotanti, dhuvaṃ buddho bhavissasi.

Jewels in the sky and on the earth shine at that time; today those jewels shine. Surely you will become a Buddha!

89.

89.

‘‘Mānussakā ca dibbā ca, turiyā vajjanti tāvade;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

Human and divine musical instruments play at that time; today both resound. Surely you will become a Buddha!

90.

90.

‘‘Vicittapupphā gaganā, abhivassanti tāvade;

Tepi ajja pavassanti, dhuvaṃ buddho bhavissasi.

Flowers of varied hues rain from the sky at that time; they too rain down today. Surely you will become a Buddha!

91.

91.

‘‘Mahāsamuddo [Pg.122] ābhujati, dasasahassī pakampati;

Tepajjubho abhiravanti, dhuvaṃ buddho bhavissasi.

The great ocean is agitated, the ten-thousandfold world-system trembles; today both resound. Surely you will become a Buddha!

92.

92.

‘‘Nirayepi dasasahasse, aggī nibbanti tāvade;

Tepajja nibbutā aggī, dhuvaṃ buddho bhavissasi.

In the hells of the ten-thousandfold world-system, the fires are extinguished at that time; today those fires are quenched. Surely you will become a Buddha!

93.

93.

‘‘Vimalo hoti sūriyo, sabbā dissanti tārakā;

Tepi ajja padissanti, dhuvaṃ buddho bhavissasi.

The sun becomes spotless, all the stars are visible; those signs appear today. Surely you will become a Buddha!

94.

94.

‘‘Anovaṭṭhena udakaṃ, mahiyā ubbhijji tāvade;

Tampajjubbhijjate mahiyā, dhuvaṃ buddho bhavissasi.

Without rain, water sprang up from the earth at that time; that water also springs up from the earth today. Surely, you will become a Buddha.

95.

95.

‘‘Tārāgaṇā virocanti, nakkhattā gaganamaṇḍale;

Visākhā candimāyuttā, dhuvaṃ buddho bhavissasi.

The hosts of stars and the lunar mansions shine in the sphere of the sky; the Visākhā constellation is conjoined with the full moon. Surely, you will become a Buddha.

96.

96.

‘‘Bilāsayā darīsayā, nikkhamanti sakāsayā;

Tepajja āsayā chuddhā, dhuvaṃ buddho bhavissasi.

Those who dwell in holes and those who dwell in caves come forth from their own abodes; today, they have also come forth from their abodes. Surely, you will become a Buddha.

97.

97.

‘‘Na honti aratī sattānaṃ, santuṭṭhā honti tāvade;

Tepajja sabbe santuṭṭhā, dhuvaṃ buddho bhavissasi.

Discontent does not arise for beings; they are content at that time. Today all are content—surely, you will become a Buddha.

98.

98.

‘‘Rogā tadupasammanti, jighacchā ca vinassasi;

Tāni ajja padissanti, dhuvaṃ buddho bhavissasi.

Diseases then subside, and hunger vanishes; these signs appear today. Surely, you will become a Buddha.

99.

99.

‘‘Rogā tadā tanu hoti, doso moho vinassasi;

Tepajja vigatā sabbe, dhuvaṃ buddho bhavissasi.

Lust then becomes slight; aversion and delusion vanish. Today all these are gone—surely, you will become a Buddha.

100.

100.

‘‘Bhayaṃ tadā na bhavati, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

Fear does not arise at that time; this is also evident today. By that sign, we know: surely, you will become a Buddha.

101.

101.

‘‘Rajonuddhaṃsatī uddhaṃ, ajjapetaṃ padissati;

Tena liṅgena jānāma, dhuvaṃ buddho bhavissasi.

Dust does not rise upwards; this is also evident today. By that sign, we know: surely, you will become a Buddha.

102.

102.

‘‘Aniṭṭhagandho pakkamati, dibbagandho pavāyati;

Sopajja vāyatī gandho, dhuvaṃ buddho bhavissasi.

Unpleasant odors depart, and a celestial fragrance wafts; that fragrance also wafts today. Surely, you will become a Buddha.

103.

103.

‘‘Sabbe [Pg.123] devā padissanti, ṭhapayitvā arūpino;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

All devas appear, except for the formless ones; today, all of them are seen. Surely, you will become a Buddha.

104.

104.

‘‘Yāvatā nirayā nāma, sabbe dissanti tāvade;

Tepajja sabbe dissanti, dhuvaṃ buddho bhavissasi.

However many hells there are by name, all are seen at that time; today, all of them are also seen. Surely, you will become a Buddha.

105.

105.

‘‘Kuṭṭā kavāṭā selā ca, na hontāvaraṇā tadā;

Ākāsabhūtā tepajja, dhuvaṃ buddho bhavissasi.

Walls, doors, and rocks are not obstructions at that time; today they have become like open space. Surely, you will become a Buddha.

106.

106.

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

Tānipajja padissanti, dhuvaṃ buddho bhavissasi.

Passing away and taking rebirth are not found at that moment; these signs are also evident today. Surely, you will become a Buddha.

107.

107.

‘‘Daḷhaṃ paggaṇha vīriyaṃ, mā nivatta abhikkama;

Mayampetaṃ vijānāma, dhuvaṃ buddho bhavissasī’’ti.

Firmly exert your energy; do not retreat, go forward! We also know this: surely, you will become a Buddha.

Tattha idaṃ sutvāna vacananti idaṃ dīpaṅkarassa bhagavato bodhisattassa byākaraṇavacanaṃ sutvā. Asamassāti samassa sadisassa abhāvato asamassa. Yathāha –

Therein, the phrase 'having heard this word' means: having heard this word of prophecy from the Blessed One Dīpaṅkara to the Bodhisatta. The word `asamassa` means 'unequalled' because of the absence of anyone equal or similar. As it is said:

‘‘Na me ācariyo atthi, sadiso me na vijjati;

Sadevakasmiṃ lokasmiṃ, natthi me paṭipuggalo’’ti. (ma. ni. 1.285;

2.341;

mahāva. 11;

kathā. 405;

mi. pa. 4.5.11);

I have no teacher; one like me is not found. In the world with its devas, there is no counterpart to me.

Mahesinoti mahante sīlasamādhipaññākkhandhe esi gavesīti mahesī, tassa mahesino. Naramarūti narā ca amarā ca, ukkaṭṭhaniddeso panāyaṃ sabbepi dasasahassilokadhātuyā nāgasupaṇṇayakkhādayopi āmoditāva. Buddhabījaṃ kira ayanti ayaṃ kira buddhaṅkuro uppannoti āmoditāti attho.

‘Great Seeker’ (mahesino) means he seeks the great aggregates of virtue, concentration, and wisdom; thus he is a great seeker; of that great seeker. ‘Men and immortals’ (naramarū) means men and immortals; but this is an exalted designation, and all beings in the ten-thousandfold world-system—nāgas, supaṇṇas, yakkhas, and others—also rejoiced. The phrase `buddhabījaṃ kira ayaṃ` ('This is indeed a Buddha-seed') means they rejoiced, thinking, 'This is indeed a Buddha-sprout that has arisen'—this is the meaning.

Ukkuṭṭhisaddāti unnādasaddā vattanti. Apphoṭentīti hatthehi bāhā abhihananti. Dasasahassīti dasasahassilokadhātuyo. Sadevakāti saha devehi sadevakā dasasahassī namassantīti attho. Yadimassāti yadi imassa, ayameva vā pāṭho. Virajjhissāmāti yadi na sampāpuṇissāma. Anāgatamhi addhāneti anāgate kāle. Hessāmāti bhavissāma. Sammukhāti sammukhībhūtā. Imanti imassa, sāmiatthe upayogavacanaṃ.

‘The sound of exultation’ (ukkuṭṭhisaddā) means sounds of roaring arise. ‘Clapping’ (apphoṭenti) means they strike their arms with their hands. ‘Ten thousand’ (dasasahassī) means the ten-thousandfold world-systems. ‘With the devas’ (sadevakā) means together with the devas; ‘the ten thousand with the devas’ pay homage—this is the meaning. ‘If for him’ (yadimassa) means if for this one, or this is the reading itself. ‘We shall fail’ (virajjhissāma) means if we do not attain. ‘In the future age’ (anāgatamhi addhāne) means in the future time. ‘We shall be’ (hessāma) means we will be. ‘Face to face’ (sammukhā) means having become face to face. ‘This’ (imaṃ) means of him; a usage in the sense of possession.

Nadiṃ [Pg.124] tarantāti nadītaraṇakā, ‘‘naditarantā’’tipi pāṭho. Paṭititthanti paṭimukhatitthaṃ. Virajjhiyāti virajjhitvā. Yadi muñcāmāti yadi imaṃ bhagavantaṃ muñcitvā akatakiccā gamissāmāti attho. Mama kammaṃ pakittetvāti mama bhāvitamatthaṃ byākaritvā. Dakkhiṇaṃ pādamuddharīti dakkhiṇaṃ pādaṃ ukkhipi, ‘‘katapadakkhiṇo’’tipi pāṭho.

‘Crossing the river’ (nadiṃ taranta) means those who cross the river; ‘naditarantā’ is also a reading. ‘The opposite bank’ (paṭititthaṃ) means the landing-place facing it. ‘Having failed’ (virajjhiyā) means having failed. ‘If we let go’ (yadi muñcāma) means if, having left this Blessed One, we should go with our task undone—this is the meaning. ‘Having declared my deed’ (mama kammaṃ pakittetvā) means having declared the extent of what I have developed. ‘Raised his right foot’ (dakkhiṇaṃ pādamuddharī) means he lifted his right foot; ‘having made a circumambulation’ (katapadakkhiṇo) is also a reading.

Jinaputtāti dīpaṅkarassa satthuno sāvakā. Devā manussā asurā ca, abhivādetvāna pakkamunti devādayo sabbepi ime maṃ tikkhattuṃ padakkhiṇaṃ katvā pupphādīhi pūjetvā suppatiṭṭhitapañcaṅgā vanditvā nivattitvā punappunaṃ oloketvā madhuratthabyañjanāhi nānappakārāhi thutīhi vaṇṇentā pakkamiṃsu. ‘‘Narā nāgā ca gandhabbā, abhivādetvāna pakkamu’’ntipi pāṭho.

‘Sons of the Conqueror’ (jinaputtā) means disciples of the Teacher Dīpaṅkara. ‘Devas, humans, and asuras, having paid homage, departed’ means all these devas and others, having circumambulated me three times, honored me with flowers and so forth, paid homage with the five limbs well-established, turned back, repeatedly looked back, and departed while praising with various kinds of eulogies with sweet meaning and phrasing. ‘Men, nāgas, and gandhabbas, having paid homage, departed’ is also a reading.

Dassanaṃ me atikkanteti mama dassanavisayaṃ bhagavati atikkante. ‘‘Jahite dassanūpacāre’’tipi pāṭho. Sasaṅgheti saddhiṃ saṅghena sasaṅgho, tasmiṃ sasaṅghe. Sayanā vuṭṭhahitvānāti nipannaṭṭhānato kalalato uṭṭhahitvā. Pallaṅkaṃ ābhujinti katapallaṅko hutvā puppharāsimhi nisīdinti attho. ‘‘Haṭṭho haṭṭhena cittena, āsanā vuṭṭhahiṃ tadā’’tipi pāṭho, so uttānatthova.

‘Passed beyond my sight’ (dassanaṃ me atikkante) means when the Blessed One has passed beyond the range of my sight. ‘When the range of sight was left behind’ (jahite dassanūpacāre) is also a reading. Regarding ‘with the Saṅgha’ (sasaṅghe): He is together with the Saṅgha, thus he is ‘one with the Saṅgha’ (sasaṅgho); in that one who is with the Saṅgha (tasmiṃ sasaṅghe). ‘Having risen from his couch’ (sayanā vuṭṭhahitvāna) means having risen from the reclining place, from the mud. ‘Having folded his legs cross-legged’ (pallaṅkaṃ ābhuji) means having become cross-legged, he sat on a heap of flowers—this is the meaning. ‘Joyful, with a joyful mind, then I rose from my seat’ is also a reading; its meaning is straightforward.

Pītiyā ca abhissannoti pītiparipphuṭo. Vasībhūtoti vasībhāvappatto. Jhāneti rūpāvacarārūpāvacarajhānesu. Sahassiyamhīti dasasahassiyaṃ. Lokamhīti lokadhātuyā. Me samāti mayā sadisā. Avisesena ‘‘me samā natthī’’ti vatvā idāni tameva niyamento ‘‘asamo iddhidhammesū’’ti āha. Tattha iddhidhammesūti pañcasu iddhidhammesūti attho. Alabhinti paṭilabhiṃ. Īdisaṃ sukhanti īdisaṃ somanassaṃ.

‘And suffused with joy’ (pītiyā ca abhissanno) means filled with joy. ‘Having mastered’ (vasībhūto) means having attained mastery. ‘In jhāna’ (jhāne) means in the form-sphere and formless-sphere jhānas. ‘In the thousandfold’ (sahassiyamhi) means in the ten-thousandfold. ‘In the world’ (lokamhi) means in the world-system. ‘Equal to me’ (me samā) means like me. Having said without distinction “there is none equal to me,” now specifying that very point, he says “unequaled in supernormal powers.” Here, ‘in supernormal powers’ (iddhidhammesu) means in the five supernormal powers—this is the meaning. ‘I attained’ (alabhi) means I obtained. ‘Such happiness’ (īdisaṃ sukhaṃ) means such gladness.

Atha sumedhatāpaso dasabalassa byākaraṇaṃ sutvā buddhabhāvaṃ karatalagatakālamiva maññamāno pamuditahadayo dasasu lokadhātusahassesu suddhāvāsamahābrahmāno atītabuddhadassāvino niyatabodhisattānaṃ byākaraṇe uppajjamānapāṭihāriyadassanena tathāgatavacanassa avitathataṃ pakāsento maṃ paritosayantā imā gāthāyo āhaṃsūti dassento bhagavā ‘‘pallaṅkābhujane mayha’’ntiādimāha.

Then, when the ascetic Sumedha had heard the declaration of the Ten-Powered One and, with a joyful heart, was considering Buddhahood as if it were already in his grasp, the Blessed One, indicating that the great Brahmās of the Pure Abodes in the ten thousand world-systems, who had seen past Buddhas, spoke these verses—thereby delighting me and proclaiming the truthfulness of the Tathāgata’s words by witnessing the miraculous signs that arise at the declaration for destined Bodhisattas—said, “When I was folding my legs cross-legged,” and so on.

Tattha [Pg.125] pallaṅkābhujane mayhanti mama pallaṅkābhujane. Ayameva vā pāṭho. Dasasahassādhivāsinoti dasasahassivāsino mahābrahmāno. Yā pubbeti yāni pubbe, vibhattilopaṃ katvā vuttanti veditabbaṃ. Pallaṅkavaramābhujeti varapallaṅkābhujane. Nimittāni padissantīti nimittāni padissiṃsūti attho. Atītavacane vattabbe vattamānavacanaṃ vuttaṃ. Kiñcāpi vuttaṃ, atītavasena attho gahetabbo. Tāni ajja padissareti pubbepi niyatabodhisattānaṃ pallaṅkābhujane yāni nimittāni uppajjiṃsu, tāni nimittāni ajja padissare. Tasmā tvaṃ dhuvameva buddho bhavissasīti attho. Na pana tāniyeva nimittāni uppajjiṃsu, taṃsadisattā ‘‘tāni ajja padissare’’ti vuttanti veditabbaṃ.

Therein, ‘in my cross-legged posture’ (pallaṅkābhujane mayhaṃ) means ‘in my (mama) cross-legged posture (pallaṅkābhujane)’. Or this is the reading itself. ‘Dwelling in the ten thousand’ (dasasahassādhivāsino) means the great Brahmās who dwell in the ten-thousand world-systems. ‘Which before’ (yā pubbe) means ‘which (yāni) signs in the past (pubbe)’; it should be understood that this is stated with the elision of a case-ending. ‘Folding the excellent cross-legged posture’ (pallaṅkavaramābhujeti) means ‘in the excellent (vara) cross-legged posture (pallaṅkābhujane)’. ‘Signs will appear’ (nimittāni padissanti) means ‘the signs appeared (padissiṃsu)’; this is the meaning. The present tense is used where the past tense should be stated. Although it is stated thus, the meaning should be taken in the sense of the past. ‘Those signs appear today’ (tāni ajja padissare) means: ‘The signs that arose in the past during the cross-legged posture of destined Bodhisattas, those signs appear today. Therefore, you will surely become a Buddha’; this is the meaning. However, it is not that those very same signs arose, but because of their similarity, it is said, ‘those signs appear today’; thus it should be understood.

Sītanti sītattaṃ. Byapagatanti gataṃ vigataṃ. Tānīti sītavigamanauṇhupasamanānīti attho. Nissaddāti asaddā anigghosā. Nirākulāti anākulā, ayameva vā pāṭho. Na sandantīti na vahanti nappavattanti. Savantiyoti nadiyo. Tānīti avāyanaasandanāni. Thalajāti pathavitalapabbatarukkhesu jātāni. Dakajāti odakāni pupphāni. Pupphantīti pubbe bodhisattānaṃ pupphiṃsu, atītatthe vattamānavacanaṃ heṭṭhā vuttanayeneva veditabbaṃ. Tepajja pupphitānīti tāni pupphāni ajja pupphitānīti attho.

‘Coolness’ (sītaṃ) means the state of being cool (sītattaṃ). ‘Gone’ (byapagataṃ) means departed (gataṃ), vanished (vigataṃ). ‘Those’ (tāni) means the departure of cold and the appeasement of heat—this is the meaning. ‘Silent’ (nissaddā) means without sound (asaddā), without noise (anigghosā). ‘Undisturbed’ (nirākulā) means unagitated (anākulā); or this is the reading itself. ‘Do not flow’ (na sandanti) means they do not carry (na vahanti), they do not proceed (nappavattanti). ‘Flowing things’ (savanti) means rivers (nadiyo). ‘Those’ (tāni) means the non-blowing of wind and non-flowing of rivers. ‘Land-born’ (thalajā) means born on the surface of the earth, on mountains, or on trees. ‘Water-born’ (dakajā) means flowers born in water (odakāni). ‘They bloom’ (pupphanti) means: in the past, they bloomed (pupphiṃsu) for the Bodhisattas; the present tense is used in the sense of the past, and this should be understood in the same way as stated before. ‘They have bloomed today’ (tepajja pupphitāni) means those flowers have bloomed today; this is the meaning.

Phalabhārāti phaladharā. Tepajjāti tepi ajja, pulliṅgavasena ‘‘tepī’’ti vuttaṃ, ‘‘latā vā rukkhā vā’’ti vuttattā. Phalitāti sañjātaphalā. Ākāsaṭṭhā ca bhūmaṭṭhā cāti ākāsagatā ca bhūmigatā ca ratanānīti muttādīni ratanāni. Jotantīti obhāsanti. Mānussakāti manussānaṃ santakā mānussakā. Dibbāti devānaṃ santakā dibbā. Turiyāti ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti pañca turiyāni. Tattha ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalaturiyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma sabbato pariyonaddhaṃ mahativallakiādikaṃ. Susiraṃ nāma vaṃsādikaṃ. Ghanaṃ nāma sammatāḷādikaṃ. Vajjantīti heṭṭhā vuttanayena vajjiṃsu, atītatthe vattamānavacanaṃ veditabbaṃ. Esa nayo upari īdisesu vacanesupi. Abhiravantīti tatra tatra kusalehi sumuñcitā suppatāḷitā suvāditā viya abhiravanti, abhinadantīti attho.

Phalabhārā means 'bearing fruit.' Tepajjā means 'they too today'; 'tepī' is said in the masculine gender because it was stated, 'whether creepers or trees.' Phalitā means 'bearing fruit.' Ākāsaṭṭhā ca bhūmaṭṭhā ca means 'those in the sky and those on the ground,' that is, jewels such as pearls and others, located in the sky and on the earth. Jotanti means 'they shine.' Mānussakā means 'belonging to humans,' that is, human. Dibbā means 'belonging to devas,' that is, divine. Turiyā means 'musical instruments,' namely, the five kinds: ātata, vitata, ātatavitata, susira, and ghana. Among these, ātata refers to instruments covered with hide on one side, such as drums and other single-faced instruments. Vitata refers to those covered on both sides. Ātatavitata refers to those fully covered all around, like the great vallaki lute. Susira refers to bamboo instruments. Ghana refers to cymbals and the like. Vajjanti means 'they played,' that is, they played in the manner described previously; a present tense verb is to be understood as having a past meaning. This method applies to similar instances hereafter as well. Abhiravanti means 'they resounded,' that is, they resounded here and there as if skillfully produced, well-struck, and well-played; the meaning is 'they roared forth'.

Vicittapupphāti [Pg.126] vicitrāni nānāgandhavaṇṇāni pupphāni. Abhivassantīti abhivassiṃsu, nipatiṃsūti attho. Tepīti tānipi vicitrapupphāni abhivassantāni padissanti, devabrahmagaṇehi okiriyamānānīti adhippāyo. Ābhujatīti osakkati. Tepajjubhoti tepi ajja ubho mahāsamuddadasasahassiyo. Abhiravantīti abhinadanti. Nirayeti nirayesu. Dasasahassāti anekadasasahassā. Nibbantīti sammanti, santiṃ upentīti attho. Tārakāti nakkhattāni. Tepi ajja padissantīti tepi sūriyassa vimalabhāvā tārakā ajja divā dissanti.

Vicittapupphā means 'variegated flowers of various scents and colors.' Abhivassanti means 'they showered down,' that is, 'they fell.' Tepīti means 'they too,' that is, those variegated flowers were seen showering, being scattered by the hosts of devas and Brahmās; this is the intention. Ābhujati means 'it recedes.' Tepajjubho means 'they too today, both,' that is, both ten-thousand world-systems with their great oceans. Abhiravanti means 'they roared.' Niraye means 'in the hells.' Dasasahassā means 'many tens of thousands.' Nibbanti means 'they were quelled,' that is, 'they were calmed' or 'attained peace.' Tārakā means 'stars,' that is, 'constellations.' Tepi ajja padissanti means 'they too today were seen,' that is, those stars, due to the sun’s purity, were visible even during the day.

Anovaṭṭhenāti anovaṭṭhe, bhummatthe karaṇavacanaṃ. Atha vā anovaṭṭheti anabhivaṭṭhepi. Nāti nipātamattaṃ ‘‘sutvā na dūtavacana’’ntiādīsu viya. Tampajjubbhijjateti tampi udakaṃ ajja ubbhijjati, ubbhijjitvā uṭṭhahatīti attho. Mahiyāti pathaviyā, nissakkavacanaṃ. Tārāgaṇāti gahanakkhattādayo sabbe tāragaṇā. Nakkhattāti nakkhattatārakā ca. Gaganamaṇḍaleti sakalagaganamaṇḍalaṃ virocantīti attho. Bilāsayāti bilāsayā ahinakulakumbhīlagodhādayo. Darīsayāti jharāsayā. Ayameva vā pāṭho. Nikkhamantīti nikkhamiṃsu. Sakāsayāti attano attano āsayato. ‘‘Tadāsayā’’tipi pāṭho. Tassa tadā tasmiṃ kāle, āsayato, bilatoti attho. Chuddhāti suchuddhā suvuddhāritā, nikkhantāti attho.

Anovaṭṭhena means 'in the absence of rain,' the instrumental case used in the locative sense. Alternatively, anovaṭṭheti means 'even when it does not rain.' Na is merely a particle, as in 'having heard, not the messenger’s words,' and so forth. Tampajjubbhijjateti means 'that water now springs forth'; that is, having sprung forth, it rises. This is the meaning. Mahiyā means 'from the earth'; this is the ablative case. Tārāgaṇā means the planets, constellations, and so forth; all the hosts of stars. Nakkhattā means the constellation-stars. Gaganamaṇḍaleti means 'they illuminate the entire celestial sphere.' This is the meaning. Bilāsayā means those dwelling in holes: snakes, mongooses, crocodiles, monitor lizards, and the like. Darīsayāti means 'those dwelling in ravines.' Or this may be the reading. Nikkhamanti means 'they came out.' Sakāsayā means 'from their own respective abodes.' 'Tadāsayā' is also a reading. The meaning of this is: tadā, 'at that time'; āsayato, 'from their abodes,' 'from their holes.' Chuddhā means 'cleansed,' that is, 'departed.' This is the meaning.

Aratīti ukkaṇṭhā. Santuṭṭhāti paramena santuṭṭhena santuṭṭhā. Vinassatīti vigacchati. Rāgoti kāmarāgo. Tadā tanu hotīti oramattako hoti, iminā pariyuṭṭhānābhāvaṃ dīpeti. Vihatāti vinaṭṭhā. Tadāti pubbe, bodhisattānaṃ pallaṅkābhujaneti attho. Na bhavatīti na hoti. Ajjapetanti ajja tava pallaṅkābhujanepi etaṃ bhayaṃ na hotevāti attho. Tena liṅgena jānāmāti tena kāraṇena sabbeva mayaṃ jānāma, yaṃ tvaṃ buddho bhavissasīti attho.

Arati means 'discontent,' that is, 'restlessness.' Santuṭṭhā means they were satisfied with supreme contentment. Vinassati means 'it perishes,' that is, 'it vanishes.' Rāga means 'lust,' that is, 'sensual lust.' Tadā tanu hoti means 'then it becomes subtle,' that is, 'it becomes minimal'; by this, the absence of being overwhelmed is indicated. Vihatā means 'destroyed,' that is, 'ruined.' Tadā means 'then,' that is, previously, at the time of the Bodhisattas' sitting cross-legged; this is the meaning. Na bhavati means 'it does not exist,' that is, 'it is not.' Ajjapeti means: 'even today, at your sitting cross-legged, this fear will not exist at all.' This is the meaning. Tena liṅgena jānāma means 'by that sign we know'; that is, by that reason, we all know that you will become a Buddha. This is the meaning.

Anuddhaṃsatīti na uggacchati. Aniṭṭhagandhoti duggandho. Pakkamatīti pakkami vigacchi. Pavāyatīti pavāyi. Sopajjāti sopi dibbagandho ajja. Padissantīti padissiṃsu. Tepajjāti tepi sabbe devā ajja. Yāvatāti paricchedanatthe [Pg.127] nipāto, yattakāti attho. Kuṭṭāti pākārā. Na hontāvaraṇāti āvaraṇakarā na ahesuṃ. Tadāti pubbe. Ākāsabhūtāti te kuṭṭakavāṭapabbatā āvaraṇaṃ tirokaraṇaṃ kātuṃ asakkontā, ajaṭākāsabhūtāti attho. Cutīti maraṇaṃ. Upapattīti paṭisandhiggahaṇaṃ. Khaṇeti pubbe bodhisattānaṃ pallaṅkābhujanakkhaṇe. Na vijjatīti nāhosi. Tānipajjāti tānipi ajja cavanabhavanānīti attho. Mā nivattīti mā paṭikkami. Abhikkamāti parakkama. Sesamettha uttānamevāti.

Anuddhaṃsati means 'it does not ascend.' Aniṭṭhagandha means 'a bad smell.' Pakkamati means 'it has departed, it is gone.' Pavāyati means 'it spread.' Sopajja means 'that divine fragrance today.' Padissanti means 'they appeared.' Tepajja means 'all those devas today.' Yāvatā is a particle in the sense of limitation, meaning 'as much as.' Kuṭṭā means 'ramparts.' Na hontāvaraṇā means 'they were not makers of obstruction.' Tadā means 'formerly.' Ākāsabhūtā means: those walls, gates, and mountains, being unable to create an obstruction or a concealment, became like open space; this is the meaning. Cuti means 'death.' Upapatti means 'the taking of rebirth-linking.' Khaṇe means: formerly, at the moment of the Bodhisattas' sitting cross-legged. Na vijjati means 'it was not.' Tānipajja means: those passings away and becomings today; this is the meaning. Mā nivatti means 'do not retreat.' Abhikkama means 'exert effort.' The rest here is clear.

Tato sumedhapaṇḍito dīpaṅkarassa dasabalassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā bhiyyosomattāya sañjātussāho hutvā cintesi – ‘‘buddhā nāma amoghavacanā, natthi buddhānaṃ kathāya aññathattaṃ. Yathā hi ākāse khittassa leḍḍussa patanaṃ dhuvaṃ, jātassa maraṇaṃ, aruṇe uggate sūriyassa abbhuggamanaṃ, āsayā nikkhantassa sīhassa sīhanādanadanaṃ, garugabbhāya itthiyā bhāramoropanaṃ dhuvaṃ avassambhāvī, evameva buddhānaṃ vacanaṃ nāma dhuvaṃ amoghaṃ, addhā ahaṃ buddho bhavissāmīti. Tena vuttaṃ –

Then the wise Sumedha, having heard the words of Dīpaṅkara, the Ten-Powered One, and of the devas of the ten-thousand world-systems, became even more inspired and reflected: "Indeed, Buddhas' words are unfailing; there is no deviation in the Buddhas' speech. Just as the falling of a clod of earth thrown into the sky is certain, as death is certain for that which is born, as the sun's rising is certain when dawn has broken, as a lion emerging from its lair is certain to roar a lion's roar, as a woman heavy with child is certain to lay down her burden—even so, the Buddhas' word is certain and unfailing. Assuredly, I will become a Buddha." Therefore, it is said:

108.

108.

‘‘Buddhassa vacanaṃ sutvā, dasasahassīnacūbhayaṃ;

Tuṭṭhahaṭṭho pamudito, evaṃ cintesahaṃ tadā.

Having heard the word of both—of the Buddha and of the inhabitants of the ten-thousand world-systems—I, pleased, thrilled, and delighted, then thought thus.

109.

109.

‘‘Advejjhavacanā buddhā, amoghavacanā jinā;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

Buddhas are of unequivocal speech, Conquerors are of unfailing speech; there is no falsehood in the word of the Buddhas. Certainly, I shall become a Buddha.

110.

110.

‘‘Yathā khittaṃ nabhe leḍḍu, dhuvaṃ patati bhūmiyaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

Just as a clod of earth thrown into the sky certainly falls to the ground, so too is the word of the foremost Buddhas certain and eternal; there is no falsehood in the word of the Buddhas. Certainly, I shall become a Buddha.

111.

111.

‘‘Yathāpi sabbasattānaṃ, maraṇaṃ dhuvasassataṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

Just as for all beings, death is certain and constant, so too is the word of the foremost Buddhas certain and constant. The word of the Buddhas is not false; certainly, I shall become a Buddha.

112.

112.

‘‘Yathā rattikkhaye patte, sūriyuggamanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

Just as the rising of the sun is certain when the end of the night is reached, so too is the word of the foremost Buddhas certain and constant. The word of the Buddhas is not false; certainly, I shall become a Buddha.

113.

113.

‘‘Yathā [Pg.128] nikkhantasayanassa, sīhassa nadanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmahaṃ.

Just as the roar of a lion emerging from its lair is certain, so too is the word of the foremost Buddhas certain and constant. The word of the Buddhas is not false; certainly, I shall become a Buddha.

114.

114.

‘‘Yathā āpannasattānaṃ, bhāramoropanaṃ dhuvaṃ;

Tatheva buddhaseṭṭhānaṃ, vacanaṃ dhuvasassataṃ;

Vitathaṃ natthi buddhānaṃ, dhuvaṃ buddho bhavāmaha’’nti.

Just as the laying down of the burden is certain for women who are with child, so too is the word of the foremost Buddhas certain and constant. The word of the Buddhas is not false; certainly, I shall become a Buddha.

Tattha buddhassa vacanaṃ sutvā, dasasahassī na cūbhayanti dīpaṅkarasammāsambuddhassa ca dasasahassacakkavāḷadevatānañca vacanaṃ sutvā. Ubhayanti ubhayesaṃ, sāmiatthe paccattavacanaṃ, ubhayavacanaṃ vā. Evaṃ cintesahanti evaṃ cintesiṃ ahaṃ.

Therein, 'having heard the word of the Buddha... and of both' refers to having heard the word of the Perfectly Enlightened Dīpaṅkara and also of the devas of the ten-thousand world-systems. 'Ubhayanti' means 'of both'; this is a nominative case in the sense of the genitive, or it is a word for 'both'. 'Evaṃ cintesahaṃ' means 'I thought thus'.

Advejjhavacanāti dvedhā appavattavacanā, ekaṃsavacanāti attho. ‘‘Acchiddavacanā’’tipi pāṭho, tassa niddosavacanāti attho. Amoghavacanāti avitathavacanā. Vitathanti vitathavacanaṃ natthīti attho. Dhuvaṃ buddho bhavāmahanti ahaṃ ekaṃseneva buddho bhavissāmīti niyatavasena avassambhāvivasena ca vattamānavacanaṃ katanti veditabbaṃ.

'Advejjhavacanā' means words that do not proceed in two ways, that is, unequivocal words. 'Acchiddavacanā' is also a reading; its meaning is 'blameless words'. 'Amoghavacanā' means 'unfailing words'. 'Vitathaṃ' means there is no false statement; this is the meaning. 'Dhuvaṃ buddho bhavāmahaṃ' means 'I will assuredly become a Buddha'; it should be known that the present tense is used here by way of certainty and by way of inevitability.

Sūriyuggamananti sūriyassa udayanaṃ, ayameva vā pāṭho. Dhuvasassatanti ekaṃsabhāvī ceva sassatañca. Nikkhantasayanassāti sayanato nikkhantassa. Āpannasattānanti garugabbhānaṃ, gabbhinīnanti attho. Bhāramoropananti bhāraoropanaṃ, gabbhassa oropananti attho. Ma-kāro padasandhikaro. Sesametthāpi uttānamevāti.

'Sūriyuggamanaṃ' means the rising of the sun; this is also a reading. 'Dhuvasassataṃ' means both definite and constant. 'Nikkhantasayanassa' means of one having emerged from its resting place. 'Āpannasattānaṃ' means of those with a heavy womb, that is, of pregnant women. 'Bhāramoropanaṃ' means the laying down of the burden, that is, the delivery of the fetus; this is the meaning. The letter 'm' is a euphonic consonant. The rest here is also clear.

‘‘Svāhaṃ addhā buddho bhavissāmī’’ti evaṃ katasanniṭṭhāno buddhakārake dhamme upadhāretuṃ – ‘‘kahaṃ nu kho buddhakārakā dhammā’’ti, uddhaṃ adho disāsu vidisāsūti anukkamena sakalaṃ dhammadhātuṃ vicinanto pubbe porāṇakehi bodhisattehi āsevitanisevitaṃ paṭhamaṃ dānapāramiṃ disvā evaṃ attānaṃ ovadi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paṭhamaṃ dānapāramiṃ pūreyyāsi. Yathā hi nikujjito udakakumbho nissesaṃ katvā udakaṃ vamatiyeva na paccāharati, evameva dhanaṃ vā yasaṃ vā puttadāraṃ vā aṅgapaccaṅgaṃ vā anoloketvā sabbattha yācakānaṃ sabbaṃ icchiticchitaṃ nissesaṃ katvā dadamāno bodhimūle nisīditvā buddho bhavissasī’’ti paṭhamaṃ dānapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

“Assuredly, I will become a Buddha.” Having made this firm resolution, he sought to ascertain the qualities that make a Buddha— “Where, indeed, are the qualities that lead to Buddhahood?”—searching thoroughly upward, downward, in all directions, and in the intermediate directions, examining the entire realm of phenomena. Seeing the perfection of giving practiced and cultivated by former Bodhisattas, he then advised himself: “Wise Sumedha, from now on, you must first fulfill the perfection of giving. Just as an overturned water pot pours out all its water, making it entirely empty, without taking any back, so too, without regard for wealth, retinue, sons and wife, or even your own limbs, you must give everything desired by beggars, completely and without reserve. By doing so, seated at the foot of the Bodhi tree, you will become a Buddha.” Thus, he firmly established and resolved upon the first perfection of giving. Therefore, it is said:

115.

115.

‘‘Handa [Pg.129] buddhakare dhamme, vicināmi ito cito;

Uddhaṃ adho dasa disā, yāvatā dhammadhātuyā.

“Come, I will investigate the qualities that make a Buddha, here and there; above, below, in the ten directions, as far as the realm of phenomena extends.”

116.

116.

‘‘Vicinanto tadā dakkhiṃ, paṭhamaṃ dānapāramiṃ;

Pubbakehi mahesīhi, anuciṇṇaṃ mahāpathaṃ.

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

117.

117.

‘‘Imaṃ tvaṃ paṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Dānapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“First, having firmly established this, undertake it; go forth in the perfection of giving, if you wish to attain enlightenment.”

118.

118.

‘‘Yathāpi kumbho sampuṇṇo, yassa kassaci adho kato;

Vamatevudakaṃ nissesaṃ, na tattha parirakkhati.

“Just as a pot, quite full, placed upside down by anyone, empties out all its water completely, and nothing is kept back there.”

119.

119.

‘‘Tatheva yācake disvā, hīnamukkaṭṭhamajjhime;

Dadāhi dānaṃ nissesaṃ, kumbho viya adho kato’’ti.

“Just so, seeing beggars—lowly, superior, or middling—give a gift completely, like a pot turned upside down.”

Tattha handāti vavassaggatthe nipāto. Buddhakare dhammeti buddhattakare dhamme. Buddhattakarā nāma dhammā dānapāramitādayo dasa dhammā. Vicināmīti vicinissāmi, vīmaṃsissāmi upaparikkhissāmīti attho. Ito citoti ito ito, ayameva vā pāṭho. Tattha tattha vicināmīti attho. Uddhanti devaloke. Adhoti manussaloke. Dasa disāti dasasu disāsu; kattha nu kho te buddhakārakadhammā uddhaṃ adho tiriyaṃ disāsu vidisāsūti adhippāyo. Yāvatā dhammadhātuyāti ettha yāvatāti paricchedavacanaṃ. Dhammadhātuyāti sabhāvadhammassa, pavattanīti vacanaseso daṭṭhabbo. Kiṃ vuttaṃ hoti? Yāvatikā sabhāvadhammānaṃ kāmarūpārūpadhammānaṃ pavatti, tāvatikaṃ vicinissāmīti vuttaṃ hoti.

Herein, 'handa' is a particle in the sense of resolve. 'Buddhakare dhamme' means the qualities that create Buddhahood. The qualities that are said to create Buddhahood are the ten qualities, such as the perfection of giving and so on. 'Vicināmi' means 'I will investigate,' 'I will examine,' 'I will scrutinize'; this is the meaning. 'Ito cito' means 'from here, from here'; or, this is the very reading. The meaning is 'I investigate here and there.' 'Uddhaṃ' means in the deva world. 'Adho' means in the human world. 'Dasa disā' means 'in the ten directions.' The intention should be understood thus: 'Where indeed are those qualities that make a Buddha? I investigate above, below, across, in the cardinal directions, and in the intermediate directions.' Herein, in the phrase 'yāvatā dhammadhātuyā,' 'yāvatā' is a word of delimitation. As for 'dhammadhātuyā,' it refers to natural phenomena; the remainder of the sentence, 'pavattati' (it occurs), should be understood. What is said? It is said: 'To whatever extent there is an occurrence of natural phenomena—the phenomena of the sense-sphere, fine-material sphere, and immaterial sphere—to that extent I will investigate.'

Vicinantoti vīmaṃsanto upaparikkhanto. Pubbakehīti porāṇehi bodhisattehi. Anuciṇṇanti ajjhāciṇṇaṃ āsevitaṃ. Samādiyāti samādiyanaṃ karohi, ajja paṭṭhāya ayaṃ paṭhamaṃ dānapāramī pūretabbā mayāti evaṃ samādiyāti attho. Dānapāramitaṃ gacchāti dānapāramiṃ gaccha, pūrayāti attho. Yadi bodhiṃ pattumicchasīti bodhimūlamupagantvā anuttaraṃ sammāsambodhiṃ pattuṃ icchasi ce. Yassa kassacīti udakassa vā khīrassa vā yassa kassaci sampuṇṇo. Sampuṇṇasaddayoge sati sāmivacanaṃ icchanti [Pg.130] saddavidū. Karaṇatthe vā sāmivacanaṃ, yena kenacīti attho. Adho katoti heṭṭhāmukhīkato. Na tattha parirakkhatīti tasmiṃ vamane na parirakkhati, nissesaṃ udakaṃ vamatevāti attho. Hīnamukkaṭṭhamajjhimeti hīnamajjhimapaṇīte. Ma-kāro padasandhikaro. Kumbho viya adho katoti heṭṭhāmukhīkato viya kumbho. Yācake upagate disvā – ‘‘tvaṃ, sumedha, attano anavasesetvā sabbadhanapariccāgena dānapāramiṃ, aṅgapariccāgena upapāramiṃ, jīvitapariccāgena paramatthapāramiñca pūrehī’’ti evaṃ attanāva attānaṃ ovadi.

'Vicinanto' means investigating and scrutinizing. 'Pubbakehi' means by the former Bodhisattas. 'Anuciṇṇa' means repeatedly cultivated and frequented. 'Samādiyāti' means he makes a resolution, thinking, 'From this day forward, I must fulfill this first perfection of giving'—this is the meaning. 'Dānapāramitaṃ gaccha' means 'go to the perfection of giving,' that is, 'fulfill'—this is the meaning. 'Yadi bodhiṃ pattumicchasi' means 'if you desire to reach unsurpassed perfect enlightenment after approaching the root of enlightenment.' Regarding 'yassa kassaci,' it refers to whatever is full, whether of water or milk. When conjoined with the word 'sampuṇṇa,' the grammarians desire the genitive case. Or the genitive case is used in the sense of the instrumental, meaning 'by whatever.' 'Adho kato' means 'made to face downward.' 'Na tattha parirakkhati' means 'he does not protect it in that pouring,' but pours out all the water completely—this is the meaning. 'Hīnamukkaṭṭhamajjhime' means inferior, middling, and excellent. The letter 'm' serves as a word-connector. 'Kumbho viya adho kato' means 'like a pot made to face downward.' Seeing the beggars approach, he admonished himself thus: “You, Sumedha, must fulfill the perfection of giving by giving away all your wealth without reserve, the higher perfection by giving away your limbs, and the ultimate perfection by giving away your life.”

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

Then, reflecting further that “It is not fitting to be with only such qualities that make a Buddha,” he saw the second perfection, that of virtue, and it occurred to him: “Wise Sumedha, from this day onwards, you should fulfill the perfection of virtue. Just as the camarī deer, without regard for its life, protects only its tail, even so, you too, from this day onwards, without regard for your life, protecting virtue itself, will become a Buddha.” Thus, having made the second perfection of virtue firm, he resolved. Therefore, it was said:

120.

120.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“These Buddha-dharmas will not be only this many; I will investigate others also, those principles that ripen one for enlightenment.”

121.

121.

‘‘Vicinanto tadā dakkhiṃ, dutiyaṃ sīlapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

122.

122.

‘‘Imaṃ tvaṃ dutiyaṃ tāva, daḷhaṃ katvā samādiya;

Sīlapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“This second, then, firmly establish and undertake; fulfill the perfection of virtue, if you wish to attain enlightenment.”

123.

123.

‘‘Yathāpi camarī vālaṃ, kismiñci paṭilaggitaṃ;

Upeti maraṇaṃ tattha, na vikopeti vāladhiṃ.

“Just as a camarī deer, its tail caught on something, approaches death right there, but does not damage its tail.”

124.

124.

‘‘Tatheva tvaṃ catūsu bhūmīsu, sīlāni paripūraya;

Parirakkha sabbadā sīlaṃ, camarī viya vāladhi’’nti.

“Just so, you, fulfill the virtues in the four spheres; always protect virtue, as a camarī deer protects its tail.”

Tattha na heteti na hi eteyeva. Bodhipācanāti maggaparipācanā sabbaññutaññāṇaparipācanā vā. Dutiyaṃ sīlapāraminti sīlaṃ nāma sabbesaṃ kusaladhammānaṃ patiṭṭhā, sīle patiṭṭhito kusaladhammehi na parihāyati, sabbepi [Pg.131] lokiyalokuttaraguṇe paṭilabhati. Tasmā sīlapāramī pūretabbāti dutiyaṃ sīlapāramiṃ addakkhinti attho.

Herein, `na hete` means 'not by these alone.' `Bodhipācanā` means 'maturation for the path' or 'maturation for omniscient knowledge.' As for `dutiyaṃ sīlapāramiṃ`: Virtue, it is said, is the foundation of all wholesome states. One established in virtue does not decline from wholesome states and obtains all worldly and supramundane qualities. Therefore, 'the perfection of virtue should be fulfilled'—this is the meaning of 'he saw the second perfection of virtue'.

Āsevitanisevitanti bhāvitañceva bahulīkatañca. Camarīti camarī migo. Kismiñcīti yattha katthaci rukkhalatākaṇṭakādīsu aññatarasmiṃ. Paṭilaggitanti paṭivilaggitaṃ. Tatthāti yattha vilaggitaṃ, tattheva ṭhatvā maraṇaṃ upagacchati. Na vikopetīti na chindati. Vāladhinti vālaṃ chinditvā na gacchati, tattheva maraṇaṃ upetīti attho.

`Āsevitanisevita` means 'developed' and 'much practiced.' `Camarī` means the camarī deer. `Kismiñci` means in any one among trees, vines, thorns, and so on. `Paṭilaggita` means 'entangled.' `Tattha` means: where it is entangled, right there it stands and meets death. `Na vikopeti` means 'it does not cut.' `Vāladhiṃ` means: it does not cut its tail and go away, but meets death right there—this is the meaning.

Catūsu bhūmīsu sīlānīti catūsu ṭhānesu vibhattasīlāni, pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitavasenāti attho. Bhūmivasena pana dvīsuyeva bhūmīsu pariyāpannaṃ tampi catusīlamevāti. Paripūrayāti khaṇḍachiddasabalādiabhāvena paripūraya. Sabbadāti sabbakālaṃ. Camarī viyāti camarī migo viya. Sesametthāpi uttānatthamevāti.

`Catūsu bhūmīsu sīlāni` refers to virtues classified in four ways: restraint according to the Pāṭimokkha, restraint of the senses, purification of livelihood, and virtue concerning the requisites—this is the meaning. However, in terms of planes of existence, although it is included in only two planes, it is still the fourfold virtue. `Paripūraya` means to fulfill without break, flaw, or blemish. `Sabbadā` means at all times. `Camarī viya` means like the camarī deer. The rest here is also of obvious meaning.

Athassa ‘‘na ettakeheva buddhakārakehi dhammehi bhavitabba’’nti uttarimpi upadhārayato tatiyaṃ nekkhammapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya nekkhammapāramimpi pūreyyāsi. Yathāpi suciraṃ bandhanāgāre vasamāno puriso na tattha sinehaṃ karoti, atha kho ukkaṇṭhito avasitukāmo hoti, evameva tvampi sabbabhave bandhanāgārasadise katvā passa, sabbabhavehi ukkaṇṭhito muccitukāmo hutvā nekkhammābhimukhova hoti, evaṃ buddho bhavissasī’’ti tatiyaṃ nekkhammapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

Then, as he was further reflecting, 'It is not sufficient with only these qualities that are conducive to Buddhahood,' he saw the third perfection, renunciation. Then it occurred to him: 'Wise Sumedha, from now on you should also fulfill the perfection of renunciation. Just as a man who has lived for a long time in a prison does not develop affection for it, but rather becomes discontented and desires to leave, so too, you should regard all states of existence as being like a prison. Being discontented with all states of existence and desiring release, you should be one who is solely intent on renunciation. Thus, you will become a Buddha.' Having made the third perfection of renunciation firm, he made a resolution. Therefore, it was said:

125.

125.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“Surely, these alone will not be the qualities for Buddhahood; I will investigate other principles as well, those that ripen one for enlightenment.”

126.

126.

‘‘Vicinanto tadā dakkhiṃ, tatiyaṃ nekkhammapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“While searching then, I saw the third perfection, renunciation, practiced and frequented by the great sages of the past.”

127.

127.

‘‘Imaṃ tvaṃ tatiyaṃ tāva, daḷhaṃ katvā samādiya;

Nekkhammapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“This third perfection, now, having made it firm, undertake it; pursue the perfection of renunciation, if you wish to attain enlightenment.”

128.

128.

‘‘Yathā andughare puriso, ciravuṭṭho dukhaṭṭito;

Na tattha rāgaṃ janeti, muttiṃyeva gavesati.

“Just as a man in a prison, long confined and afflicted by suffering, generates no attachment for that place, but seeks only release.”

129.

129.

‘‘Tatheva [Pg.132] tvaṃ sabbabhave, passa andughare viya;

Nekkhammābhimukho hoti, bhavato parimuttiyā’’ti.

“In the same way, you should view all states of existence as being like a prison; be one who is intent on renunciation for the sake of complete release from existence.”

Tattha andughareti bandhanāgāre. Ciravuṭṭhoti cirakālaṃ vuṭṭho. Dukhaṭṭitoti dukkhapīḷito. Na tattha rāgaṃ janetīti tattha andughare rāgaṃ sinehaṃ na janeti na uppādeti. ‘‘Imaṃ andugharaṃ muñcitvā nāhaṃ aññattha gamissāmī’’ti evaṃ tattha rāgaṃ na janeti, kintu muttiṃyeva mokkhameva gavesatīti adhippāyo. Nekkhammābhimukhoti nikkhamanābhimukho hoti. Bhavatoti sabbabhavehi. Parimuttiyāti parimocanatthāya. Nekkhammābhimukho hutvā, sambodhiṃ pāpuṇissasī’’tipi pāṭho. Sesamettha uttānatthamevāti.

Herein, 'andughare' means in a prison. 'Ciravuṭṭho' means having lived for a long time. 'Dukhaṭṭito' means afflicted by suffering. 'Na tattha rāgaṃ janeti' means in that prison he does not generate or produce attachment (rāga) or affection (sineha). He does not generate attachment for that place with the thought, 'Having been released from this prison, I will not go elsewhere'; rather, he seeks only release, only liberation (mokkha)—this is the meaning. 'Nekkhammābhimukho' means being intent on renunciation. 'Bhavato' means from all states of existence. 'Parimuttiyā' means for the sake of complete release. There is also the reading: 'Having become intent on renunciation, you will attain perfect enlightenment.' The rest here has a plain meaning.

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato catutthaṃ paññāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya paññāpāramimpi pūreyyāsi. Hīnamajjhimukkaṭṭhesu kañci avajjetvā sabbepi paṇḍite upasaṅkamitvā pañhaṃ puccheyyāsi. Yathāpi piṇḍacāriko bhikkhu hīnādibhedesu kulesu kiñci kulaṃ avivajjetvā paṭipāṭiyā piṇḍāya caranto khippaṃ yāpanamattaṃ labhati, evameva tvampi sabbe paṇḍite upasaṅkamitvā pucchanto buddho bhavissasī’’ti catutthaṃ paññāpāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

Then, as he was further reflecting, 'It is not sufficient with only these qualities that make a Buddha,' he saw the fourth perfection, wisdom. Then it occurred to him: 'Wise Sumedha, from now on you should also fulfill the perfection of wisdom. Without rejecting any among the inferior, middling, or superior, you should approach all the wise and ask them questions. Just as an alms-seeking monk, without rejecting any family—low, middling, or high—but going from house to house for alms in due order, quickly obtains enough to sustain himself, in the same way, by approaching all the wise and questioning them, you will become a Buddha.' Having made the fourth perfection of wisdom firm, he made a resolution. Therefore, it was said:

130.

130.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“These will not be all, the qualities for Buddhahood; I will investigate still other principles that ripen into enlightenment.”

131.

131.

‘‘Vicinanto tadā dakkhiṃ, catutthaṃ paññāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

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

132.

132.

‘‘Imaṃ tvaṃ catutthaṃ tāva, daḷhaṃ katvā samādiya;

Paññāpāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“This fourth one, now, firmly take up; go to the perfection of wisdom, if you wish to attain enlightenment.”

133.

133.

‘‘Yathā hi bhikkhu bhikkhanto, hīnamukkaṭṭhamajjhime;

Kulāni na vivajjento, evaṃ labhati yāpanaṃ.

“Just as a monk going for alms, not avoiding families that are inferior, superior, or middling, thus obtains his sustenance.”

134.

134.

‘‘Tatheva tvaṃ sabbakālaṃ, paripucchaṃ budhaṃ janaṃ;

Paññāya pāramiṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

“Just so, you, at all times, questioning wise people, having gone to the perfection of wisdom, will attain perfect enlightenment.”

Tattha [Pg.133] bhikkhantoti piṇḍāya caranto. Hīnamukkaṭṭhamajjhimeti hīnamukkaṭṭhamajjhimāni kulānīti attho. Liṅgavipariyāso kato. Na vivajjentoti na pariharanto, gharapaṭipāṭiṃ muñcitvā caranto vivajjeti nāma, evamakatvāti attho. Yāpananti yāpanamattaṃ pāṇadhāraṇaṃ āhāraṃ labhatīti attho. Paripucchanti – ‘‘kiṃ, bhante, kusalaṃ, kiṃ akusalaṃ; kiṃ sāvajjaṃ, kiṃ anavajja’’ntiādinā (dī. ni. 3.84, 216) nayena tattha tattha abhiññāte paṇḍite jane upasaṅkamitvā paripucchantoti attho. Budhaṃ jananti paṇḍitaṃ janaṃ. ‘‘Budhe jane’’tipi pāṭho. Paññāya pāraminti paññāya pāraṃ. ‘‘Paññāpāramitaṃ gantvā’’tipi pāṭho. Sesametthāpi uttānamevāti.

Therein, 'bhikkhanto' means one who wanders for alms. 'Hīnamukkaṭṭhamajjhime' means low, excellent, and middle families—this is the meaning. A gender-alternation has been made. 'Na vivajjento' means not avoiding; to wander by skipping houses in sequence is called 'avoiding,' and the meaning is, not having done so. 'Yāpanaṃ' means obtaining food that is just enough for sustenance, for the maintenance of life—this is the meaning. 'Paripucchanti' means asking, “What, venerable sir, is wholesome, what is unwholesome? What is blameworthy, what is blameless?” and so on; by this method, approaching wise and learned people known here and there and inquiring—this is the meaning. 'Budhaṃ janaṃ' means a wise person. “Budhe jane” is also a reading. 'Paññāya pāramiṃ' means the further shore of wisdom. “Paññāpāramitaṃ gantvā” is also a reading. The rest here is also of clear meaning.

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

Then, as he was further investigating, 'It is not sufficient to have only these Buddha-making qualities,' he saw the fifth perfection, the perfection of energy, and this thought occurred to him: 'Wise Sumedha, from this day onwards, you should also fulfill the perfection of energy. Just as the lion, the king of beasts, is of firm energy in all postures, so too you, in all existences and in all postures, being of firm energy and unflagging energy, will become a Buddha.' Having made the fifth perfection of energy firm, he made a resolution. Therefore, it was said:

135.

135.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“Indeed, these Buddha-dharmas alone will not be sufficient; I will investigate other principles as well, those that are conducive to enlightenment.”

136.

136.

‘‘Vicinanto tadā dakkhiṃ, pañcamaṃ vīriyapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“Searching then, I saw the fifth perfection, energy, practiced and cultivated by the great seers of the past.”

137.

137.

‘‘Imaṃ tvaṃ pañcamaṃ tāva, daḷhaṃ katvā samādiya;

Vīriyapāramitaṃ gaccha, yadi bodhiṃ pattumicchasi.

“This fifth one, you should now firmly undertake; attain the perfection of energy, if you wish to reach enlightenment.”

138.

138.

‘‘Yathāpi sīho migarājā, nisajjaṭṭhānacaṅkame;

Alīnavīriyo hoti, paggahitamano sadā.

“Just as the lion, the king of beasts, in sitting, standing, and walking, is of unflagging energy, always with an exerted mind.”

139.

139.

‘‘Tatheva tvaṃ sabbabhave, paggaṇha vīriyaṃ daḷhaṃ;

Vīriyapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

“Just so, you, in all existences, should firmly exert your energy; having attained the perfection of energy, you will reach perfect enlightenment.”

Tattha alīnavīriyoti anolīnavīriyo. Sabbabhaveti jātajātabhave, sabbesu bhavesūti attho. Āraddhavīriyo hutvā, sambodhiṃ pāpuṇissasītipi pāṭho. Sesametthāpi uttānamevāti.

Therein, 'alīnavīriyo' means 'anolīnavīriyo,' having unflagging energy. 'Sabbabhave' means in every existence that has arisen, that is, in all states of existence. 'Having exerted energy, you will attain perfect enlightenment' is also a reading. The rest herein is also of clear meaning.

Athassa [Pg.134] ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato chaṭṭhamaṃ khantipāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya khantipāramiṃ paripūreyyāsi, sammānanepi avamānanepi khamova bhaveyyāsi. Yathā hi pathaviyaṃ nāma sucimpi pakkhipanti asucimpi, na ca tena pathavī sinehaṃ vā paṭighaṃ vā karoti, khamati sahati adhivāsetiyeva, evameva tvampi sabbesaṃ sammānanāvamānanesu khamo samāno buddho bhavissasī’’ti chaṭṭhamaṃ khantipāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

Then, as he was further reflecting, 'It is not enough to have only these qualities that are causes for Buddhahood,' he saw the sixth perfection, patience. Then it occurred to him: 'Wise Sumedha, from now on you should fulfill the perfection of patience. You should be forbearing in the face of both honor and dishonor. Just as people throw both pure and impure things upon the earth, and the earth does not thereby show affection or aversion, but simply endures, bears, and tolerates it, so too, you, being forbearing towards all honor and dishonor, will become a Buddha.' Having thus made the sixth perfection of patience firm, he made a resolution. Therefore, it was said:

140.

140.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“Indeed, these qualities for Buddhahood cannot be only this many; I shall investigate other principles as well, those that ripen one for enlightenment.”

141.

141.

‘‘Vicinanto tadā dakkhiṃ, chaṭṭhamaṃ khantipāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“While searching then, I saw the sixth perfection, patience, which was practiced and cultivated by the great sages of the past.”

142.

142.

‘‘Imaṃ tvaṃ chaṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhamānaso, sambodhiṃ pāpuṇissasi.

“This sixth perfection, you should first undertake, having made it firm; with an undivided mind in that practice, you will attain perfect enlightenment.”

143.

143.

‘‘Yathāpi pathavī nāma, sucimpi asucimpi ca;

Sabbaṃ sahati nikkhepaṃ, na karoti paṭighaṃ tayā.

“Just as the earth, indeed, endures everything deposited upon it, both the pure and the impure, and on that account harbors no aversion.”

144.

144.

‘‘Tatheva tvampi sabbesaṃ, sammānāvamānakkhamo;

Khantipāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

“In the same way, you too, being one who is patient with the honor and dishonor from all, having fulfilled the perfection of patience, will attain perfect enlightenment.”

Tattha tatthāti tassaṃ khantipāramiyaṃ. Advejjhamānasoti ekaṃsamānaso. Sucimpīti candanakuṅkumagandhamālādisucimpi. Asucimpīti ahikukkuramanussakuṇapagūthamuttakheḷasiṅghāṇikādiasucimpi. Sahatīti khamati, adhivāseti. Nikkhepanti nikkhittaṃ. Paṭighanti kodhaṃ. Tayāti tāya vuttiyā, tāya nikkhittatāya vā. ‘‘Paṭighaṃ daya’’ntipi pāṭho, tassa tena nikkhepena paṭighānurodhaṃ na karotīti attho. Sammānāvamānakkhamoti sabbesaṃ sammānanāvamānanasaho tvampi bhavāti attho. ‘‘Tatheva tvampi sabbabhave, sammānanavimānakkhamo’’tipi paṭhanti. ‘‘Khantiyā pāramiṃ gantvā’’tipi pāṭho, tassā khantiyā pāramipūraṇavasena gantvāti attho. Sesametthāpi uttānamevāti. Ito paraṃ ettakampi avatvā yattha yattha viseso atthi, taṃ tameva vatvā pāṭhantaraṃ dassetvā gamissāmāti.

Therein: `tattha` means in that perfection of patience. `Advejjhamānaso` means of a single mind. `Sucim` means pure things such as sandalwood, saffron, and fragrant garlands. `Asucim` means impure things such as the carcasses of snakes, dogs, and humans, and feces, urine, saliva, and snot. `Sahati` means one tolerates, one bears with. `Nikkhepaṃ` means that which is laid aside. `Paṭighaṃ` means anger. `Tayā` means by that conduct, or by that act of laying aside. There is also the reading `paṭighaṃ daya`, the meaning of which is that by that act of laying aside, one does not create aversion and fondness. `Sammānāvamānakkhamo` means you too should be one who endures the honor and dishonor from all. They also read: “Likewise, you too in all existences are one who is patient with honor and dishonor.” There is also the reading `Khantiyā pāramiṃ gantvā`, the meaning of which is having gone by way of fulfilling the perfection of patience. The rest here is also clear. From here on, without stating this much, wherever there is a special point, I will state only that, show the variant readings, and proceed.

Athassa [Pg.135] ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato sattamaṃ saccapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya saccapāramimpi pūreyyāsi, asaniyā matthake patamānāyapi dhanādīnaṃ atthāya chandādīnaṃ vasena sampajānamusāvādaṃ nāma mā bhāsi. Yathāpi osadhītārakā nāma sabbautūsu attano gamanavīthiṃ vijahitvā aññāya vīthiyā na gacchati, sakavīthiyāva gacchati, evameva tvampi saccaṃ pahāya musāvādaṃ nāma avadantoyeva buddho bhavissasī’’ti sattamaṃ saccapāramiṃ daḷhaṃ katvā adhiṭṭhāsi. Tena vuttaṃ –

Then, as he was considering further, “These Buddha-making qualities alone are not sufficient,” he saw the seventh perfection, the perfection of truth, and this thought occurred to him: “Wise Sumedha, from this day forward, you should also fulfill the perfection of truth. Even if a thunderbolt were to fall upon your head, do not knowingly speak a falsehood for the sake of wealth and so on, through the power of desire and so on. Just as the morning star, in all seasons, never abandons its own course to go by another, but proceeds only along its own course, even so shall you, by never abandoning truth and never speaking a falsehood, become a Buddha.” Thus, having made the seventh perfection of truth firm, he made his resolution. Therefore it was said:

145.

145.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“These are not the only qualities of a Buddha; I will investigate other principles as well, those that ripen one for enlightenment.”

146.

146.

‘‘Vicinanto tadā dakkhiṃ, sattamaṃ saccapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“Then, while searching, I saw the seventh perfection, truth, practiced and cultivated by the great sages of old.”

147.

147.

‘‘Imaṃ tvaṃ sattamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha advejjhavacano, sambodhiṃ pāpuṇissasi.

“First, firmly take up this seventh one; therein, being one of unfailing speech, you shall attain enlightenment.”

148.

148.

‘‘Yathāpi osadhī nāma, tulābhūtā sadevake;

Samaye utuvasse vā, na vokkamati vīthito.

“Just as the star named Osadhī, being a standard for the world with its devas, does not deviate from its course, whether in the rainy season or in the winter and summer seasons.”

149.

149.

‘‘Tatheva tvampi saccesu, mā vokkama hi vīthito;

Saccapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

“Just so, you too, regarding the truths, do not deviate from the path. Having fulfilled the perfection of truth, you will attain enlightenment.”

Tattha tatthāti saccapāramiyaṃ. Advejjhavacanoti avitathavacano. Osadhī nāmāti osadhītārakā, osadhagahaṇe osadhītārakaṃ uditaṃ disvā osadhaṃ gaṇhanti. Tasmā ‘‘osadhītārakā’’ti vuccati. Tulābhūtāti pamāṇabhūtā. Sadevaketi sadevakassa lokassa. Samayeti vassasamaye. Utuvasseti hemantagimhesu. ‘‘Samaye utuvaṭṭe’’tipi pāṭho. Tassa samayeti gimhe. Utuvaṭṭeti hemante ca vassāne cāti attho. Na vokkamati vīthitoti taṃ taṃ utumhi attano gamanavīthito na vokkamati na vigacchati, cha māse pacchimaṃ disaṃ gacchati, cha māse pubbaṃ disaṃ gacchatīti. Atha vā osadhī nāmāti siṅgiverapipphalimaricādikaṃ osadhaṃ. Na vokkamatīti yaṃ yaṃ phaladānasamatthaṃ osadhaṃ, taṃ taṃ phaladānaṃ okkamma attano [Pg.136] phalaṃ adatvā na nivattati. Vīthitoti gamanavīthito, pittaharo pittaṃ harateva, vātaharo vātaṃ harateva, semhaharo semhaṃ haratevāti attho. Sesametthāpi uttānamevāti.

Herein, `tattha` means in the perfection of truth. `Advejjhavacano` means one of unfailing speech. `Osadhī nāma` means the Osadhī star; when gathering medicinal herbs, they gather them after seeing the Osadhī star has risen. Therefore, it is called the 'Osadhī star'. `Tulābhūtā` means being a standard. `Sadevake` means of the world with its devas. `Samaye` means in the rainy season. `Utuvasseti` means in the winter and hot seasons. There is also the reading `Samaye utuvaṭṭe`. Of this, `samaye` means in the hot season, and `utuvaṭṭe` means in the winter and in the rainy season; this is the meaning. `Na vokkamati vīthito` means that in each respective season, it does not deviate from its path of travel, it does not stray; for six months it travels to the western direction, and for six months it travels to the eastern direction. Alternatively, `osadhī nāma` means a medicinal herb such as ginger, long pepper, and black pepper. `Na vokkamati` means that whichever medicinal herb is capable of producing a result, having undertaken to produce that result, it does not fail to give its own fruit. That is to say, a remedy for bile will certainly remedy bile, a remedy for wind will certainly remedy wind, and a remedy for phlegm will certainly remedy phlegm; this is the meaning. The rest here is also clear.

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato aṭṭhamaṃ adhiṭṭhānapāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya adhiṭṭhānapāramimpi pūreyyāsi, yaṃ adhiṭṭhāsi, tasmiṃ adhiṭṭhāne niccalo bhaveyyāsi, yathā pabbato nāma sabbadisāsu vāte paharantepi na kampati na calati, attano ṭhāneyeva tiṭṭhati, evameva tvampi attano adhiṭṭhāne niccalo hontova buddho bhavissasī’’ti aṭṭhamaṃ adhiṭṭhānapāramiṃ daḷhaṃ katvā adhiṭṭhāsīti. Tena vuttaṃ –

Then, as he considered further, ‘It should not be with only these qualities that make a Buddha,’ he saw the eighth perfection, that of determination. Then it occurred to him: ‘Wise Sumedha, from now on, you should also fulfill the perfection of determination. In whatever you determine, in that determination you should be unshakable. Just as a mountain, though struck by winds from all directions, does not tremble nor move, but stands only in its own place, just so, you too, being unshakable in your determination, will become a Buddha.’ Thus, having made firm the eighth perfection of determination, he resolved. Therefore it is said:

150.

150.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

“These surely are not the only qualities that make a Buddha; I will investigate other qualities as well, those which bring enlightenment to maturity.”

151.

151.

‘‘Vicinanto tadā dakkhiṃ, aṭṭhamaṃ adhiṭṭhānapāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

“Investigating then, I saw the eighth perfection of determination, practiced and cultivated by the great sages of the past.”

152.

152.

‘‘Imaṃ tvaṃ aṭṭhamaṃ tāva, daḷhaṃ katvā samādiya;

Tattha tvaṃ acalo hutvā, sambodhiṃ pāpuṇissasi.

“This eighth one, you should first firmly undertake; therein, being unshakable, you will attain supreme enlightenment.”

153.

153.

‘‘Yathāpi pabbato selo, acalo suppatiṭṭhito;

Na kampati bhusavātehi, sakaṭṭhāneva tiṭṭhati.

“Just as a mountain of rock, unshakable and well-established, does not tremble in fierce winds, but stands only in its own place.”

154.

154.

‘‘Tattheva tvampi adhiṭṭhāne, sabbadā acalo bhava;

Adhiṭṭhānapāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

“Just so, you too, in your determination, be always unshakable. Having fulfilled the perfection of determination, you will attain supreme enlightenment.”

Tattha seloti silāmayo. Acaloti niccalo suppatiṭṭhitoti acalattāva suṭṭhu patiṭṭhito. ‘‘Yathāpi pabbato acalo, nikhāto suppatiṭṭhito’’tipi pāṭho. Bhusavātehīti balavavātehi. Sakaṭṭhānevāti attano ṭhāneyeva, yathāṭhitaṭṭhāneyevāti attho. Sesametthāpi uttānamevāti.

Therein, selo means made of stone. Acalo means unshakable. Suppatiṭṭhito means well-established on account of being unshakable. There is also the reading: 'Just as a mountain is unshakable, fixed, and well-established.' Bhusavātehi means by powerful winds. Sakaṭṭhāneva means only in its own place; the meaning is, in the very place where it has stood. The rest here is also self-evident.

Athassa ‘‘na ettakeheva buddhakārakadhammehi bhavitabba’’nti uttarimpi upadhārayato navamaṃ mettāpāramiṃ disvā etadahosi – ‘‘sumedhapaṇḍita, tvaṃ ito paṭṭhāya mettāpāramiṃ pūreyyāsi, hitesupi ahitesupi ekacittova [Pg.137] bhaveyyāsi. Yathāpi udakaṃ nāma pāpajanassapi kalyāṇajanassapi sītabhāvaṃ ekasadisaṃ katvā pharati, evameva tvampi sabbasattesu mettacittena ekacittova hutvā buddho bhavissasī’’ti navamaṃ mettāpāramiṃ daḷhaṃ katvā adhiṭṭhāsīti. Tena vuttaṃ –

Then, as he was considering further, thinking, 'It should not be with only these qualities that make a Buddha,' upon seeing the ninth perfection, that of loving-kindness, this thought occurred to him: 'Wise Sumedha, from now on you should fulfill the perfection of loving-kindness. You should be of one mind toward both those who are helpful and those who are unhelpful. Just as water, indeed, spreads its coolness equally upon both wicked and virtuous people, even so shall you, being of one mind with a heart of loving-kindness toward all beings, become a Buddha.' Thus, having made the ninth perfection of loving-kindness firm, he made his resolution. Therefore, it was said:

155.

155.

‘‘Na hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

These alone will not be all the Buddha-qualities; I will search for other qualities as well, those that lead to the ripening of enlightenment.

156.

156.

‘‘Vicinanto tadā dakkhiṃ, navamaṃ mettāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

While searching then, I saw the ninth perfection of loving-kindness, cultivated and practiced by the great sages of the past.

157.

157.

‘‘Imaṃ tvaṃ navamaṃ tāva, daḷhaṃ katvā samādiya;

Mettāya asamo hoti, yadi bodhiṃ pattumicchasi.

First, having firmly undertaken this ninth perfection, be incomparable in loving-kindness, if you wish to attain enlightenment.

158.

158.

‘‘Yathāpi udakaṃ nāma, kalyāṇe pāpake jane;

Samaṃ pharati sītena, pavāheti rajomalaṃ.

Just as water, indeed, spreads its coolness equally upon the virtuous and the wicked person, and washes away dust and dirt,

159.

159.

‘‘Tatheva tvaṃ hitāhite, samaṃ mettāya bhāvaya;

Mettāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

In the same way, you should develop loving-kindness equally toward the helpful and the unhelpful; having fulfilled the perfection of loving-kindness, you will attain supreme enlightenment.

Tattha asamo hohīti mettābhāvanāya asadiso hohi. Tattha ‘‘tvaṃ samasamo hohī’’tipi pāṭho, so uttānatthova. Samanti tulyaṃ. Pharatīti phusati. Pavāhetīti visodheti. Rajoti āgantukarajaṃ. Malanti sarīre uṭṭhitaṃ sedamalādiṃ. ‘‘Rajamala’’ntipi pāṭho, soyevattho. Hitāhiteti hite ca ahite ca, mitte ca amitte cāti attho. Mettāya bhāvayāti mettaṃ bhāvaya vaḍḍhehi. Sesametthāpi uttānamevāti.

Therein, asamo hohi means be unequaled in the development of loving-kindness. There is also the reading, tvaṃ samasamo hohi, and its meaning is self-evident. Samaṃ means the same. Pharati means touches. Pavāheti means cleanses. Rajo refers to adventitious dust. Malaṃ refers to impurities arising in the body, such as sweat and grime. There is also the reading rajamalaṃ, and the meaning is the same. Hitāhite means toward the helpful and the unhelpful, toward friends and foes; this is the meaning. Mettāya bhāvaya means develop and increase loving-kindness. The rest here is also self-evident.

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

Then, as he was considering further, thinking, 'It should not be with only these qualities that make a Buddha,' upon seeing the tenth perfection, that of equanimity, this thought occurred to him: 'Wise Sumedha, from now on you should fulfill the perfection of equanimity. You should remain balanced in both pleasure and pain. Just as the earth, indeed, remains neutral when both clean and unclean things are thrown upon it, even so, by remaining neutral in pleasure and pain, you will become a Buddha.' Thus, having made the tenth perfection of equanimity firm, he made his resolution. Therefore, it was said:

160.

160.

‘‘Na [Pg.138] hete ettakāyeva, buddhadhammā bhavissare;

Aññepi vicinissāmi, ye dhammā bodhipācanā.

These alone will not be all the Buddha-qualities; I will search for other qualities as well, those that lead to the ripening of enlightenment.

161.

161.

‘‘Vicinanto tadā dakkhiṃ, dasamaṃ upekkhāpāramiṃ;

Pubbakehi mahesīhi, āsevitanisevitaṃ.

While searching then, I saw the tenth perfection of equanimity, cultivated and practiced by the great sages of the past.

162.

162.

‘‘Imaṃ tvaṃ dasamaṃ tāva, daḷhaṃ katvā samādiya;

Tulābhūto daḷho hutvā, sambodhiṃ pāpuṇissasi.

First, having firmly undertaken this tenth perfection, and having become firm and like a balance, you will attain supreme enlightenment.

163.

163.

‘‘Yathāpi pathavī nāma, nikkhittaṃ asuciṃ suciṃ;

Upekkhati ubhopete, kopānunayavajjitā.

Just as the earth, indeed, is indifferent to both the impure and the pure cast upon it, devoid of aversion and attachment,

164.

164.

‘‘Tatheva tvaṃ sukhadukkhe, tulābhūto sadā bhava;

Upekkhāpāramitaṃ gantvā, sambodhiṃ pāpuṇissasī’’ti.

Even so, you should always be like a balance in pleasure and pain; having fulfilled the perfection of equanimity, you will attain supreme enlightenment.

Tattha tulābhūtoti majjhattabhāve ṭhito yathā tulāya daṇḍo samaṃ tulito samaṃ tiṭṭhati, na namati na unnamati, evameva tvampi sukhadukkhesu tulāsadiso hutvā sambodhiṃ pāpuṇissasi. Kopānunayavajjitāti paṭighānurodhavajjitā. ‘‘Dayākopavivajjitā’’tipi pāṭho, soyevattho. Sesaṃ khantipāramiyaṃ vuttanayeneva veditabbaṃ.

Therein, tulābhūto means standing in a state of equanimity. Just as the beam of a balance, when evenly weighed, stands balanced, neither tilting down nor tilting up, even so, you too, by being like a balance in pleasure and pain, will attain supreme enlightenment. Kopānunayavajjitā means free from aversion and affection. There is also the reading dayākopavivajjitā; the meaning is the same. The rest should be understood in the same way as explained for the perfection of patience.

Tato sumedhapaṇḍito ime dasa pāramidhamme vicinitvā tato paraṃ cintesi – ‘‘imasmiṃ loke bodhisattehi paripūretabbā bodhipācanā buddhattakarā dhammā ettakāyeva, na ito bhiyyo, imā pana pāramiyo uddhaṃ ākāsepi natthi, na heṭṭhā pathaviyampi, na puratthimādīsu disāsupi atthi, mayhaṃyeva pana hadayamaṃsantareyeva patiṭṭhitā’’ti. Evaṃ tāsaṃ attano hadaye patiṭṭhitabhāvaṃ disvā sabbāpi tā daḷhaṃ katvā adhiṭṭhāya punappunaṃ sammasanto anulomapaṭilomaṃ sammasi, pariyante gahetvā ādimhi pāpesi, ādimhi gahetvā pariyante ṭhapesi, majjhe gahetvā ubhato osāpesi, ubhato koṭīsu gahetvā majjhe osāpesi. Bāhirabhaṇḍapariccāgo pāramiyo nāma, aṅgapariccāgo upapāramiyo nāma, jīvitapariccāgo paramatthapāramiyo nāmāti dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyoti samattiṃsa pāramiyo yamakatelaṃ vinivaṭṭento viya sammasi. Tassa dasa pāramiyo sammasantassa dhammatejena [Pg.139] catunahutādhikadviyojanasatasahassabahalā vipulā ayaṃ mahāpathavī hatthinā akkantanaḷakalāpo viya uppīḷiyamānaṃ ucchuyantaṃ viya ca mahāviravaṃ viravamānā saṅkampi sampakampi sampavedhi. Kulālacakkaṃ viya telayantacakkaṃ viya ca paribbhami. Tena vuttaṃ –

Then the wise Sumedha, having investigated these ten perfections, reflected further: 'In this world, the qualities to be fulfilled by Bodhisattas, which ripen one for enlightenment and bring about Buddhahood, are just this many, and no more. These perfections are not found above in the sky, nor below in the earth, nor in the eastern or other directions; they are established right within the core of my own heart.' Thus, having seen them established in his own heart, he made them all firm, resolved upon them, and contemplating them again and again, he reviewed them forwards and backwards. Taking the end, he brought it to the beginning; taking the beginning, he placed it at the end; taking the middle, he made it reach both ends; taking both ends, he made them reach the middle. The relinquishment of external possessions is called a perfection, pāramī; the relinquishment of limbs is called a subsidiary perfection, upapāramī; the relinquishment of life is called an ultimate perfection, paramatthapāramī. Thus he contemplated the ten perfections, the ten subsidiary perfections, and the ten ultimate perfections—thirty perfections in all—like one twisting the wick for a lamp. As he was contemplating the ten perfections, by the power of the Dhamma, this great, vast earth, 240,000 yojanas thick, trembled, shook all around, and quaked violently, roaring a great roar, like a clump of reeds trampled by an elephant and like a sugarcane mill being pressed. It spun around like a potter's wheel and like the wheel of an oil-press. Therefore it was said:

165.

165.

‘‘Ettakāyeva te loke, ye dhammā bodhipācanā;

Tatuddhaṃ natthi aññatra, daḷhaṃ tattha patiṭṭhaha.

Just these many are the qualities in the world that ripen enlightenment; beyond this there is nothing else. Stand firm therein.

166.

166.

‘‘Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampatha.

As he contemplated these qualities, possessed of their intrinsic nature and essential characteristics, by the power of those qualities, the ten-thousandfold earth trembled.

167.

167.

‘‘Calatī ravatī pathavī, ucchuyantaṃva pīḷitaṃ;

Telayante yathā cakkaṃ, evaṃ kampati medanī’’ti.

The earth stirs and roars, like a sugarcane press being squeezed; like a wheel in an oil-press, so the earth trembles.

Tattha ettakāyevāti niddiṭṭhānaṃ dasannaṃ pāramitānaṃ anūnādhikabhāvassa dassanatthaṃ vuttaṃ. Tatuddhanti tato dasapāramīhi uddhaṃ natthi. Aññatrāti aññaṃ, lakkhaṇaṃ saddasatthato gahetabbaṃ. Tato dasapāramito añño buddhakārakadhammo natthīti attho. Tatthāti tāsu dasasu pāramīsu. Patiṭṭhahāti patiṭṭha, paripūrento tiṭṭhāti attho.

Here, 'only this much' (ettakāyeva) is said to show that the ten perfections which have been pointed out are neither deficient nor excessive. 'Beyond that' (tatuddhaṃ) means there is nothing higher than those ten perfections. 'Except' (aññatra) means 'other'; its grammatical form should be understood from the grammar treatise. The meaning is that apart from these ten perfections, there is no other quality that makes a Buddha. 'Therein' (tattha) refers to those ten perfections. 'Be established' (patiṭṭhaha) means: be established; the meaning is to stand while fulfilling them.

Ime dhammeti pāramidhamme. Sammasatoti upaparikkhantassa, anādaratthe sāmivacanaṃ daṭṭhabbaṃ. Sabhāvasarasalakkhaṇeti sabhāvasaṅkhātena sarasalakkhaṇena sammasantassāti attho. Dhammatejenāti pāramipavicayañāṇatejena. Vasudhāti vasūti ratanaṃ vuccati, taṃ dhāreti dhīyati vā etthāti vasudhā. Kā sā? Medanī. Pakampathāti pakampittha. Sumedhapaṇḍite pana pāramiyo vicinante tassa ñāṇatejena dasasahassī pakampitthāti attho.

'These qualities' (ime dhamme) refers to the perfection-qualities. 'Of him contemplating' (sammasato) means 'of him examining'; the genitive case should be understood here in the sense of disregard. 'With their intrinsic nature and essential characteristics' (sabhāvasarasalakkhaṇe) means: of him contemplating with the essential characteristic which is designated as intrinsic nature; this is the meaning. 'By the power of the Dhamma' (dhammatejena) means by the power of the knowledge that discerns the perfections. 'Vasudhā' — 'vasu' is said to be a treasure; it is called 'vasudhā' because it holds (dhāreti) that treasure, or that treasure is held (dhīyati) in it. What is that? The earth (medanī). 'It trembled' (pakampatha) means it shook. When the wise Sumedha, however, was discerning the perfections, the ten-thousandfold world-system trembled due to the power of his knowledge—that is the meaning.

Calatīti chappakārā kampi. Ravatīti nadati vikūjati. Ucchuyantaṃva pīḷitanti nippīḷitaṃ ucchuyantaṃ viya. ‘‘Guḷayantaṃva pīḷita’’ntipi pāṭho, soyevattho. Telayanteti telapīḷanayante. Yathā cakkanti cakkikānaṃ mahācakkayantaṃ viya. Evanti yathā telapīḷanacakkayantaṃ paribbhamati kampati, evaṃ ayaṃ medanī kampatīti attho. Sesamettha uttānamevāti.

'It stirs' (calati) means it trembled in six ways. 'It roars' (ravati) means it roared and resounded. 'Like a sugar-cane press being squeezed' (ucchuyantaṃva pīḷitaṃ) means like a sugar-cane press being thoroughly squeezed. There is also a reading 'like a molasses press being squeezed' (guḷayantaṃva pīḷitaṃ), which has the same meaning. 'In an oil press' (telayante) means in an oil-pressing machine. 'Like a wheel' (yathā cakkaṃ) means like the great wheel-machine of those who use wheels. 'Thus' (evaṃ) means: just as the wheel-machine of an oil press spins and trembles, so this earth trembles. This is the meaning. The rest here is self-evident.

Evaṃ [Pg.140] mahāpathaviyā kampamānāya rammanagaravāsino manussā bhagavantaṃ parivisayamānā saṇṭhātuṃ asakkontā yugandharavātabbhāhatā mahāsālā viya mucchitā papatiṃsu. Ghaṭādīni kulālabhaṇḍāni pavaṭṭentāni aññamaññaṃ paharantāni cuṇṇavicuṇṇāni ahesuṃ. Mahājano bhītatasito satthāraṃ upasaṅkamitvā – ‘‘kiṃ nu kho bhagavā ‘nāgāvaṭṭo ayaṃ, bhūtayakkhadevatāsu aññatarāvaṭṭo vā’ti na hi mayaṃ etaṃ jānāma. Api ca kho sabbopi ayaṃ mahājano bhayena upadduto, kiṃ nu kho imassa lokassa pāpakaṃ bhavissati, udāhu kalyāṇaṃ, kathetha no etaṃ kāraṇa’’nti pucchiṃsu.

When the great earth shook in this manner, the people of the city of Ramma, unable to stand steady while attending upon the Blessed One, fell down unconscious, like great Sāla trees struck by a wind from Mount Yugandhara. Pots and other potter's wares, rolling about and striking one another, were crushed to powder. The great crowd, frightened and terrified, approached the Teacher and asked: 'What indeed is this, O Blessed One? Is this an upheaval of the Nāgas, or an upheaval of some bhūta, yakkha, or devatā? Indeed, we do not know this. Moreover, this entire great crowd is afflicted by fear. What indeed will befall this world? Will it be evil, or will it be good? Tell us the reason for this.'

Atha satthā tesaṃ kathaṃ sutvā – ‘‘tumhe mā bhāyittha, mā kho cintayittha, natthi vo itonidānaṃ bhayaṃ, yo so mayā ajja sumedhapaṇḍito ‘anāgate gotamo nāma buddho bhavissatī’ti byākato, so idāni pāramiyo sammasati, tassa sammasantassa dhammatejena sakaladasasahassī lokadhātu ekappahārena kampati ceva viravati cā’’ti āha. Tena vuttaṃ –

Then the Teacher, having heard their speech, said: 'Do not be afraid, and do not worry. There is no danger for you from this cause. The wise Sumedha, whom I declared today, "In the future, he will be a Buddha named Gotama," is now contemplating the perfections. Through the power of his contemplation of these qualities, as he is contemplating, the entire ten-thousandfold world-system trembles and roars at one single instant.' Therefore, it was said:

168.

168.

‘‘Yāvatā parisā āsi, buddhassa parivesane;

Pavedhamānā sā tattha, mucchitā seti bhūmiyaṃ.

However many were in the assembly at the serving of the Buddha, they, trembling there, fainted and lay upon the ground.

169.

169.

‘‘Ghaṭānekasahassāni, kumbhīnañca satā bahū;

Sañcuṇṇamathitā tattha, aññamaññaṃ paghaṭṭitā.

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

170.

170.

‘‘Ubbiggā tasitā bhītā, bhantā byathitamānasā;

Mahājanā samāgamma, dīpaṅkaramupāgamuṃ.

Agitated, terrified, frightened, bewildered, and with afflicted minds, the great crowd assembled and approached Dīpaṅkara.

171.

171.

‘‘Kiṃ bhavissati lokassa, kalyāṇamatha pāpakaṃ;

Sabbo upadduto loko, taṃ vinodehi cakkhuma.

What will become of the world? Will it be good or will it be evil? The entire world is afflicted; dispel that fear, O Visioned One.

172.

172.

‘‘Tesaṃ tadā saññāpesi, dīpaṅkaro mahāmuni;

Vissatthā hotha mā bhātha, imasmiṃ pathavikampane.

Then the Great Sage Dīpaṅkara reassured them: 'Be confident, do not fear this trembling of the earth.'

173.

173.

‘‘Yamahaṃ ajja byākāsiṃ, buddho loke bhavissati;

Eso sammasatī dhammaṃ, pubbakaṃ jinasevitaṃ.

He whom I declared today, 'A Buddha will be in the world,' is contemplating the Dhamma practiced by former Victors.

174.

174.

‘‘Tassa [Pg.141] sammasato dhammaṃ, buddhabhūmiṃ asesato;

Tenāyaṃ kampitā pathavī, dasasahassī sadevake’’ti.

As he was contemplating the Dhamma, the ground of Buddhahood, completely, for that reason this ten-thousandfold world system, together with its devas, quaked.

Tattha yāvatāti yāvatikā. Āsīti ahosi. ‘‘Yā tadā parisā āsī’’tipi pāṭho, tassa yā tattha parisā ṭhitā āsīti attho. Pavedhamānāti kampamānā. Sāti sā parisā. Tatthāti tasmiṃ parivesanaṭṭhāne. Setīti sayittha.

Therein, 'yāvatā' means 'as many as'. 'Āsī' means 'was'. There is also the reading 'yā tadā parisā āsī', the meaning of which is: 'the assembly that was present there'. 'Pavedhamānā' means 'trembling'. 'Sā' means 'that assembly'. 'Tattha' means 'in that place of serving food'. 'Seti' means 'lay down'.

Ghaṭāti ghaṭānaṃ, sāmiatthe paccattavacanaṃ, ghaṭānaṃ nekasahassānīti attho. Sañcuṇṇamathitāti cuṇṇā ceva mathitā ca, mathitasañcuṇṇāti attho. Aññamaññaṃ paghaṭṭitāti aññamaññaṃ pahaṭā. Ubbiggāti utrāsahadayā. Tasitāti sañjātatāsā. Bhītāti bhayabhītā. Bhantāti phandanamānasā, vibbhantacittāti attho. Sabbāni panetāni aññamaññavevacanāni. Samāgammāti samāgantvā. Ayameva vā pāṭho.

'Ghaṭā' stands for 'ghaṭānaṃ' (of pots), the genitive case in the sense of possession; the meaning is 'many thousands of pots'. 'Sañcuṇṇamathitā' means 'crushed and also destroyed'. 'Aññamaññaṃ paghaṭṭitā' means 'striking one another'. 'Ubbiggā' means 'with terrified hearts'. 'Tasitā' means 'having become frightened'. 'Bhītā' means 'stricken with fear'. 'Bhantā' means 'with trembling minds', that is, 'with bewildered minds'. All these are to be understood as synonyms for one another. 'Samāgamma' means 'having come together'. Or this itself is the reading.

Upaddutoti upahato. Taṃ vinodehīti taṃ upaddutabhayaṃ vinodehi, vināsayāti attho. Cakkhumāti pañcahi cakkhūhi cakkhuma. Tesaṃ tadāti te jane tadā, upayogatthe sāmivacanaṃ. Saññāpesīti ñāpesi bodhesi. Visatthāti vissatthacittā. Mā bhāthāti mā bhāyatha. Yamahanti yaṃ ahaṃ sumedhapaṇḍitaṃ. Dhammanti pāramidhammaṃ. Pubbakanti porāṇaṃ. Jinasevitanti jinehi bodhisattakāle sevitanti attho. Buddhabhūminti pāramidhammaṃ. Tenāti tena sammasanakāraṇena. Kampitāti calitā. Sadevaketi sadevake loke.

'Upadduto' means 'assailed'. 'Taṃ vinodehi' means 'dispel that fear of affliction', that is, 'destroy it'. 'Cakkhumā' means 'endowed with the five eyes'. 'Tesaṃ tadā' means 'to those people then'; it is the genitive case used in the sense of application. 'Saññāpesi' means 'he made known, he enlightened'. 'Vissatthā' means 'with confident minds'. 'Mā bhātha' means 'do not be afraid'. 'Yamahaṃ' refers to 'whom I (declared), the wise Sumedha'. 'Dhammaṃ' means 'the Dhamma of the perfections'. 'Pubbakaṃ' means 'ancient'. 'Jinasevitaṃ' means 'practiced by the Victors in the time of being a Bodhisatta'; this is the meaning. 'Buddhabhūmiṃ' means 'the Dhamma of the perfections'. 'Tena' means 'because of that reason of contemplation'. 'Kampitā' means 'shaken'. 'Sadevake' means 'in the world together with its devas'.

Tato mahājano tathāgatassa vacanaṃ sutvā haṭṭhatuṭṭho mālāgandhavilepanādīni ādāya rammanagarato nikkhamitvā bodhisattaṃ upasaṅkamitvā mālāgandhādīhi pūjetvā vanditvā padakkhiṇaṃ katvā rammanagarameva pāvisi. Atha kho bodhisatto dasa pāramiyo sammasitvā vīriyaṃ daḷhaṃ katvā adhiṭṭhāya nisinnāsanā vuṭṭhāsi. Tena vuttaṃ –

Then the great multitude, hearing the Tathāgata’s words, joyful and delighted, took flowers, perfumes, ointments, and so forth, departed from the city of Ramma, approached the Bodhisatta, honored him with flowers, perfumes, and so forth, paid homage, circumambulated him, and entered the city of Ramma itself. Then the Bodhisatta, having thoroughly contemplated the ten perfections, having made his energy firm, and having made a determination, rose from his seat. Hence it was said:

175.

175.

‘‘Buddhassa vacanaṃ sutvā, mano nibbāyi tāvade;

Sabbe maṃ upasaṅkamma, punāpi maṃ abhivandisuṃ.

Hearing the word of the Buddha, my mind was immediately calmed; all approached me and again paid homage to me.

176.

176.

‘‘Samādiyitvā [Pg.142] buddhaguṇaṃ, daḷhaṃ katvāna mānasaṃ;

Dīpaṅkaraṃ namassitvā, āsanā vuṭṭhahiṃ tadā’’ti.

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

Tattha mano nibbāyīti mahājanassa pathavikampane ubbiggahadayassa tattha kāraṇaṃ sutvā mano nibbāyi, santiṃ agamāsīti attho. ‘‘Jano nibbāyī’’tipi pāṭho, so uttānoyeva. Samādiyitvāti sammā ādiyitvā, samādāyāti attho. Buddhaguṇanti pāramiyo. Sesaṃ uttānameva.

Therein, as for 'mano nibbāyi': the mind of the great multitude, whose hearts were agitated by the shaking of the earth, was calmed upon hearing the reason for it; it attained peace—this is the meaning. There is also the reading 'jano nibbāyī', which is straightforward. As for 'Samādiyitvā', it means having properly taken up, that is, having undertaken. 'Buddhaguṇaṃ' means the perfections. The rest is straightforward.

Atha kho bodhisattaṃ dayitasabbasattaṃ āsanā vuṭṭhahantaṃ sakaladasasahassacakkavāḷadevatā sannipatitvā dibbehi mālāgandhādīhi pūjetvā – ‘‘ayya sumedhatāpasa, tayā ajja dīpaṅkaradasabalassa pādamūle mahati patthanā patthitā, sā te anantarāyena samijjhatu, mā te tattha bhayaṃ vā chambhitattaṃ vā ahosi. Sarīre te appamattakopi rogo mā uppajjatu, khippaṃ pāramiyo pūretvā sammāsambodhiṃ paṭivijjha. Yathā pupphūpagaphalūpagā rukkhā samaye pupphanti ceva phalanti ca, tatheva tvampi taṃ samayaṃ anatikkamitvā khippaṃ sambodhiṃ phusassū’’tiādīni thutimaṅgalāni payirudāhaṃsu, evaṃ payirudāhitvā bodhisattaṃ abhivādetvā attano attano devaṭṭhānameva agamaṃsu. Bodhisattopi devatāhi abhitthuto – ‘‘ahaṃ dasa pāramiyo pūretvā kappasatasahassādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ matthake buddho bhavissāmī’’ti vīriyaṃ daḷhaṃ katvā adhiṭṭhāya ākāsamabbhuggantvā isigaṇavantaṃ himavantaṃ agamāsi. Tena vuttaṃ –

Then, as the Bodhisatta, beloved of all beings, was rising from his seat, the deities of the entire ten-thousandfold world-system gathered and honored him with divine flowers, perfumes, and so forth, saying: 'Noble ascetic Sumedha, today you have made a great aspiration at the feet of Dīpaṅkara, the Ten-Powered One. May that aspiration of yours be fulfilled without hindrance. May no fear or trembling arise in you on that account. May not even the slightest illness arise in your body. Quickly fulfill the perfections and penetrate supreme perfect enlightenment. Just as trees that bear flowers and fruit bloom and bear fruit in their season, so too may you, without transgressing that time, swiftly attain enlightenment.' Thus, they uttered praises and auspicious blessings. Having uttered these, they paid homage to the Bodhisatta and returned each to their own divine abodes. The Bodhisatta, too, praised by the deities, made his energy firm and resolved, 'Having fulfilled the ten perfections, I shall become a Buddha at the culmination of four incalculable ages and one hundred thousand aeons.' Having made this determination, he rose into the sky and went to the Himālaya, which is frequented by hosts of seers. Therefore, it was said:

177.

177.

‘‘Dibbaṃ mānusakaṃ pupphaṃ, devā mānusakā ubho;

Samokiranti pupphehi, vuṭṭhahantassa āsanā.

Both deities and humans scattered divine and human flowers upon me as I was rising from my seat.

178.

178.

‘‘Vedayanti ca te sotthiṃ, devā mānusakā ubho;

Mahantaṃ patthitaṃ tuyhaṃ, taṃ labhassu yathicchitaṃ.

Both deities and humans make known your well-being. A great aspiration has been made by you; may you obtain that which you have wished for.

179.

179.

‘‘Sabbītiyo vivajjantu, soko rogo vinassatu;

Mā te bhavantvantarāyā, phusa khippaṃ bodhimuttamaṃ.

May all calamities be avoided, may sorrow and disease perish; may no hindrances arise for you, quickly attain the supreme enlightenment.

180.

180.

‘‘Yathāpi samaye patte, pupphanti pupphino dumā;

Tatheva tvaṃ mahāvīra, buddhañāṇehi pupphasu.

Just as when the season arrives, flowering trees blossom; so too, O Great Hero, may you blossom with the Buddha-knowledges.

181.

181.

‘‘Yathā [Pg.143] ye keci sambuddhā, pūrayuṃ dasapāramī;

Tatheva tvaṃ mahāvīra, pūraya dasapāramī.

Just as whichever Perfectly Enlightened Ones fulfilled the ten perfections; so too, O Great Hero, fulfill the ten perfections.

182.

182.

‘‘Yathā ye keci sambuddhā, bodhimaṇḍamhi bujjhare;

Tatheva tvaṃ mahāvīra, bujjhassu jinabodhiyaṃ.

Just as whichever Perfectly Enlightened Ones awakened at the Bodhi-maṇḍa; so too, O Great Hero, may you awaken at the Conqueror's place of enlightenment.

183.

183.

‘‘Yathā ye keci sambuddhā, dhammacakkaṃ pavattayuṃ;

Tatheva tvaṃ mahāvīra, dhammacakkaṃ pavattaya.

Just as whichever Perfectly Enlightened Ones set in motion the Wheel of Dhamma; so too, O Great Hero, set in motion the Wheel of Dhamma.

184.

184.

‘‘Puṇṇamāye yathā cando, parisuddho virocati;

Tatheva tvaṃ puṇṇamano, viroca dasasahassiyaṃ.

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

185.

185.

‘‘Rāhumutto yathā sūriyo, tāpena atirocati;

Tatheva lokā muccitvā, viroca siriyā tuvaṃ.

Just as the sun, freed from Rāhu, shines exceedingly with its radiance; so too, being freed from the world, may you shine with glory.

186.

186.

‘‘Yathā yā kāci nadiyo, osaranti mahodadhiṃ;

Evaṃ sadevakā lokā, osarantu tavantike.

Just as whatever rivers flow into the great ocean; so may the worlds with their deities flow into your presence.

187.

187.

‘‘Tehi thutappasattho so, dasa dhamme samādiya;

Te dhamme paripūrento, pavanaṃ pāvisī tadā’’ti.

Praised and extolled by them, he undertook the ten qualities; fulfilling those qualities, he then entered the great forest.

Tattha dibbanti mandāravapāricchattakasantānakusesayādikaṃ dibbakusumaṃ devā mānusakā ca mānusapupphaṃ gahetvāti attho. Samokirantīti mamopari samokiriṃsūti attho. Vuṭṭhahantassāti vuṭṭhahato. Vedayantīti nivedayiṃsu saññāpesuṃ. Sotthinti sotthibhāvaṃ. Idāni vedayitākāradassanatthaṃ ‘‘mahantaṃ patthitaṃ tuyha’’ntiādi vuttaṃ. Tayā pana, sumedhapaṇḍita, mahantaṃ ṭhānaṃ patthitaṃ, taṃ yathāpatthitaṃ labhassūti attho.

Therein, 'dibba' refers to divine flowers such as Mandārava, Pāricchattaka, Santānaka, and Kusesaya, and 'mānusaka' means that deities and humans took human flowers; this is the meaning. 'Samokiranti' means they scattered upon me from above; this is the meaning. 'Vuṭṭhahantassa' means 'of him who was rising'. 'Vedayanti' means they announced, they made known. 'Sotthin' means a state of well-being. Now, to show the manner of the announcement, 'Great is the aspiration wished for by you,' and so forth was said. 'By you, O wise Sumedha, a great state has been aspired to; may you obtain it as aspired'; this is the meaning.

Sabbītiyoti entīti ītiyo, sabbā ītiyo sabbītiyo, upaddavā. Vivajjantūti mā hontu. Soko rogo vinassatūti socanasaṅkhāto soko rujanasaṅkhāto rogo ca vinassatu. Teti tava. Mā bhavantvantarāyāti mā bhavantu antarāyā. Phusāti adhigaccha pāpuṇāhi. Bodhinti arahattamaggañāṇaṃ sabbaññutaññāṇampi vaṭṭati. Uttamanti seṭṭhaṃ sabbabuddhaguṇadāyakattā arahattamaggañāṇaṃ ‘‘uttama’’nti vuttaṃ.

Regarding 'Sabbītiyo': Because they come ('entīti'), they are called calamities ('ītiyo'); 'sabbā ītiyo' means all calamities, that is, 'sabbītiyo', or misfortunes ('upaddavā'). Regarding 'Vivajjantūti': may they not be. Regarding 'Soko rogo vinassatūti': may sorrow, defined as grieving, and disease, defined as affliction, perish. Regarding 'Teti': for you. Regarding 'Mā bhavantvantarāyāti': may hindrances not arise. Regarding 'Phusāti': attain, reach. Regarding 'Bodhinti': it refers to the knowledge of the path to Arahantship; omniscient knowledge is also applicable. Regarding 'Uttamanti': supreme. The knowledge of the path to Arahantship is called 'supreme' because it bestows all the qualities of a Buddha.

Samayeti [Pg.144] tassa tassa rukkhassa pupphanasamaye sampatteti attho. Pupphinoti pupphanakā. Buddhañāṇehīti aṭṭhārasahi buddhañāṇehi. Pupphasūti pupphassu. Pūrayunti pūrayiṃsu. Pūrayāti paripūraya. Bujjhareti bujjhiṃsu. Jinabodhiyanti jinānaṃ buddhānaṃ bodhiyā, sabbaññubodhimūleti attho. Puṇṇamāyeti puṇṇamāsiyaṃ. Puṇṇamanoti paripuṇṇamanoratho.

'Samaye' means when the time for flowering of each respective tree has arrived; this is the meaning. 'Pupphino' means flowering. 'Buddhañāṇehi' means with the eighteen Buddha-knowledges. 'Pupphasūti' means may you blossom. 'Pūrayunti' means they fulfilled. 'Pūrayāti' means fulfill completely. 'Bujjhareti' means they awakened. 'Jinabodhiyanti' means of the enlightenment of the Conquerors, the Buddhas; the meaning is at the root of the tree of omniscient enlightenment. 'Puṇṇamāyeti' means on the full moon day. 'Puṇṇamanoti' means one whose aspiration is completely fulfilled.

Rāhumuttoti rāhunā sobbhānunā mutto. Tāpenāti patāpena, ālokena. Lokā muccitvāti lokadhammehi alitto hutvāti attho. Virocāti virāja. Siriyāti buddhasiriyā. Osarantīti mahāsamuddaṃ pavisanti. Osarantūti upagacchantu. Tavantiketi tava santikaṃ. Tehīti devehi. Thutappasatthoti thuto ceva pasattho ca, thutehi vā dīpaṅkarādīhi pasatthoti thutappasattho. Dasa dhammeti dasa pāramidhamme. Pavananti mahāvanaṃ, dhammikapabbate mahāvanaṃ pāvisīti attho. Sesagāthā suuttānā evāti.

'Rāhumutto' means freed from Rāhu, whose radiance is diminished. 'Tāpenāti' means by splendor, by radiance. 'Lokā muccitvāti' means having become unstained by worldly conditions—this is the meaning. 'Virocāti' means shine forth. 'Siriyāti' means by the Buddha's glory. 'Osarantīti' means they enter the great ocean. 'Osarantūti' means let them approach. 'Tavantiketi' means near you. 'Tehīti' means by the deities. 'Thutappasatthoti' means praised in one's presence and extolled in one's absence; or, praised by the extolled ones, Dīpaṅkara and others. 'Dasa dhammeti' refers to the ten perfections. 'Pavananti' means the great forest; the meaning is he entered the great forest on the righteous mountain. The remaining verses are very straightforward.

Iti madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya

Thus in the Madhuratthavilāsinī, the commentary on the Buddhavaṃsa,

Sumedhapatthanākathāvaṇṇanā niṭṭhitā.

the explanation of the story of Sumedha's aspiration is concluded.

3. Dīpaṅkarabuddhavaṃsavaṇṇanā

3. The Commentary on the Chronicle of Dīpaṅkara Buddha

Rammanagaravāsinopi te upāsakā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā puna bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ mālāgandhādīhi pūjetvā vanditvā dānānumodanaṃ sotukāmā upanisīdiṃsu. Atha satthā tesaṃ paramamadhuraṃ hadayaṅgamaṃ dānānumodanamakāsi –

Those lay followers residing in Rammanagara, after offering a great alms-giving to the Saṅgha of bhikkhus headed by the Buddha, again honored the Blessed One—who had finished his meal and withdrawn his hand from the bowl—with flowers, perfumes, and so forth, paid homage, and sat down, desiring to hear the rejoicing in the gift. Then the Teacher gave them a rejoicing in the gift that was most sweet and pleasing to the heart:

‘‘Dānaṃ nāma sukhādīnaṃ, nidānaṃ paramaṃ mataṃ;

Nibbānaṃ pana sopānaṃ, patiṭṭhāti pavuccati.

“Giving, it is said, is considered the supreme source of happiness and so forth; it is declared to be the stairway to Nibbāna and a firm support.

‘‘Dānaṃ tāṇaṃ manussānaṃ, dānaṃ bandhu parāyanaṃ;

Dānaṃ dukkhādhipannānaṃ, sattānaṃ paramā gati.

“Giving is a protection for human beings; giving is a kinsman, a final resort. For beings overcome by suffering, giving is the supreme refuge.

‘‘Dukkhanittharaṇaṭṭhena, dānaṃ nāvāti dīpitaṃ;

Bhayarakkhaṇato dānaṃ, nagaranti ca vaṇṇitaṃ.

“In the sense of carrying one out of suffering, giving is declared to be a boat; from its protection against fear, giving is also described as a city.

‘‘Dānaṃ [Pg.145] durāsadaṭṭhena, vuttamāsivisoti ca;

Dānaṃ lobhamalādīhi, padumaṃ anupalittato.

“In the sense of being unassailable, giving is also said to be like a venomous serpent; from its being unstained by greed and so forth, giving is like a lotus.

‘‘Natthi dānasamo loke, purisassa avassayo;

Paṭipajjatha tasmā taṃ, kiriyājjhāsayena ca.

“In the world, there is no support for a person equal to giving; therefore, one should practice it with both action and disposition.

‘‘Saggalokanidānāni, dānāni matimā idha;

Ko hi nāma naro loke, na dadeyya hite rato.

“Gifts are the causes of the heavenly world; what wise person here in the world, delighting in what is beneficial, would not give?

‘‘Sutvā devesu sampattiṃ, ko naro dānasambhavaṃ;

Na dajjā sukhappadaṃ dānaṃ, dānaṃ cittappamodanaṃ.

“Having heard of the prosperity among the devas that arises from giving, what person would not give? Giving bestows happiness; giving gladdens the heart.

‘‘Dānena paṭipannena, accharāparivārito;

Ramate suciraṃ kālaṃ, nandane suranandane.

“Through practiced giving, one, surrounded by celestial nymphs, rejoices for a very long time in Nandana, the delightful grove of the devas.

‘‘Pītimuḷāraṃ vindati dātā, gāravamasmiṃ gacchati loke;

Kittimanantaṃ yāti ca dātā, vissasanīyo hoti ca dātā.

“The giver finds noble joy; the giver attains respect in this world. The giver reaches endless fame, and the giver becomes trustworthy.

‘‘Datvā dānaṃ yāti naro so, bhogasamiddhiṃ dīghañcāyu;

Sussaratampi ca vindati rūpaṃ, sagge saddhiṃ kīḷati devehi;

Vimānesu ṭhatvā nānā, mattamayūrābhirutesu.

“Having given a gift, a person attains prosperity and long life; and obtains a sweet voice and beauty. In heaven, they rejoice with the devas, abiding in various celestial mansions resounding with the cries of intoxicated peacocks.

‘‘Corārirājodakapāvakānaṃ, dhanaṃ asādhāraṇameva dānaṃ;

Dadāti taṃ sāvakañāṇabhūmiṃ, paccekabhūmiṃ pana buddhabhūmi’’nti. –

“Giving is wealth that is truly not shared with thieves, enemies, kings, water, or fire. It bestows the plane of a disciple's knowledge, the plane of a Paccekabuddha, and moreover, the plane of a Buddha.”

Evamādinā nayena dānānumodanaṃ katvā dānānisaṃsaṃ pakāsetvā tadanantaraṃ sīlakathaṃ kathesi. Sīlaṃ nāmetaṃ idhalokaparalokasampattīnaṃ mūlaṃ.

In this way, having given appreciation for the alms-giving and explained the benefits of giving, immediately thereafter he gave a discourse on virtue. This which is called virtue is the root of attainments in this present world and the next.

‘‘Sīlaṃ sukhānaṃ paramaṃ nidānaṃ, sīlena sīlī tidivaṃ payāti;

Sīlañhi saṃsāramupāgatassa, tāṇañca leṇañca parāyanañca.

“Virtue is the supreme source of all happiness; by virtue, the virtuous one goes to the heavenly realm. Indeed, for one who has come to saṃsāra, virtue is a protection, a shelter, and a refuge.

‘‘Avassayo [Pg.146] sīlasamo janānaṃ, kuto panañño idha vā parattha;

Sīlaṃ guṇānaṃ paramā patiṭṭhā, yathā dharā thāvarajaṅgamānaṃ.

“For beings, what other support equal to virtue could there be, either here or hereafter? Just as the earth is the support for stationary and moving things, so too is virtue the supreme foundation of good qualities.

‘‘Sīlaṃ kireva kalyāṇaṃ, sīlaṃ loke anuttaraṃ;

Ariyavuttisamācāro, yena vuccati sīlavā’’. (jā. 1.3.118);

“Virtue, it is said, is truly excellent; virtue is unsurpassed in the world. Because of it, one who has the conduct that is the way of the Noble Ones is called ‘virtuous’.

Sīlālaṅkārasamo alaṅkāro natthi, sīlagandhasamo gandho natthi, sīlasamaṃ kilesamalavisodhanaṃ natthi, sīlasamaṃ pariḷāhūpasamaṃ natthi, sīlasamaṃ kittijananaṃ natthi, sīlasamaṃ saggārohaṇasopānaṃ natthi, nibbānanagarappavesane ca sīlasamaṃ dvāraṃ natthi. Yathāha –

There is no ornament like the ornament of virtue; there is no fragrance like the fragrance of virtue; there is nothing that cleanses the stain of defilements like virtue; there is nothing that pacifies torment like virtue; there is nothing that generates fame like virtue; there is no stairway for ascending to the heavenly realm like virtue; and for entering the city of Nibbāna, there is no gate like virtue. As it is said:

‘‘Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā;

Yathā sobhanti yatino, sīlabhūsanabhūsitā.

“Kings, adorned with pearls and gems, do not shine in the same way as ascetics shine, who are adorned with the ornament of virtue.

‘‘Sīlagandhasamo gandho, kuto nāma bhavissati;

Yo samaṃ anuvāte ca, paṭivāte ca vāyati. (visuddhi. 1.9);

“What fragrance could there be equal to the fragrance of virtue, which wafts equally both downwind and upwind?

‘‘Na pupphagandho paṭivātameti, na candanaṃ taggaramallikā vā;

Satañca gandho paṭivātameti, sabbā disā sappuriso pavāyati.

“The fragrance of flowers does not travel against the wind, nor that of sandalwood, tagara, or jasmine. But the fragrance of the virtuous travels against the wind; the good person pervades all directions.

‘‘Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;

Etesaṃ gandhajātānaṃ, sīlagandho anuttaro. (dha. pa. 54-55;

mi. pa. 5.4.1);

“Sandalwood or tagara, lotus or jasmine—among these kinds of fragrances, the fragrance of virtue is unsurpassed.

‘‘Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī;

Ninnagā vāciravatī, mahī vāpi mahānadī.

“Not the Gaṅgā nor the Yamunā, nor the Sarabhū or Sarasvatī, nor the Ninnagā, Aciravatī, or the great river Mahī—

‘‘Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ;

Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.

—are able to cleanse that stain of living beings here. But the water of virtue does indeed cleanse the stain of beings.

‘‘Na taṃ sajaladā vātā, na cāpi haricandanaṃ;

Neva hārā na maṇayo, na candakiraṇaṅkurā.

“Not winds carrying rain-spray, nor green sandalwood, nor strings of pearls, nor gems, nor the tender rays of the moon—

‘‘Samayantīdha [Pg.147] sattānaṃ, pariḷāhaṃ surakkhitaṃ;

Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.

—allay the torment of beings here. This noble virtue, which is exceedingly cool, allays it.

‘‘Attānuvādādibhayaṃ, viddhaṃsayati sabbadā;

Janeti kittihāsañca, sīlaṃ sīlavato sadā.

“Virtue always destroys fears such as self-reproach; it always generates fame and joy for the virtuous one.

‘‘Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto;

Dvāraṃ vā pana nibbāna, nagarassa pavesane.

“Where else could there be another stairway to heaven comparable to virtue, or a gate for entering the city of Nibbāna?

‘‘Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino;

Iti sīlassa jānātha, ānisaṃsamanuttara’’nti. (visuddhi. 1.9);

“Know thus the unsurpassed benefit of virtue, which is the root of good qualities and the destroyer of the power of defilements.”

Evaṃ bhagavā sīlānisaṃsaṃ dassetvā – ‘‘idaṃ pana sīlaṃ nissāya ayaṃ saggo labhatī’’ti dassanatthaṃ tadanantaraṃ saggakathaṃ kathesi. Ayaṃ saggo nāma iṭṭho kanto manāpo ekantasukho niccamettha kīḷā niccaṃ sampattiyo labhanti. Cātumahārājikā devā navutivassasatasahassāni dibbasukhaṃ dibbasampattiṃ paṭilabhanti. Tāvatiṃsā tisso vassakoṭiyo saṭṭhi ca vassasatasahassānīti evamādisaggaguṇapaṭisaṃyuttakathaṃ kathesi. Evaṃ saggakathāya palobhetvā puna – ‘‘ayampi saggo anicco adhuvo na tattha chandarāgo kātabbo’’ti kāmānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ nekkhamme ānisaṃsañca pakāsetvā amatapariyosānaṃ dhammakathaṃ kathesi. Evaṃ tassa mahājanassa dhammaṃ desetvā ekacce saraṇesu ca ekacce pañcasīlesu ca ekacce sotāpattiphale ca ekacce sakadāgāmiphale ekacce anāgāmiphale ekacce catūsupi phalesu ekacce tīsu vijjāsu ekacce chasu abhiññāsu ekacce aṭṭhasu samāpattīsu patiṭṭhāpetvā uṭṭhāyāsanā rammanagarato nikkhamitvā sudassanamahāvihārameva pāvisi. Tena vuttaṃ –

Thus, the Blessed One, having shown the benefits of virtue, then spoke about heaven to illustrate, 'By relying on this virtue, this heaven is attained.' This heaven is desirable, lovely, pleasing, and utterly blissful; there, one enjoys constant play and perpetual prosperity. The devas of the Four Great Kings experience divine happiness and divine prosperity for nine million years. The Tāvatiṃsa devas experience it for thirty-six million years—thus he spoke a talk connected with the qualities of heaven. Having enticed them with the discourse on heaven, he then declared, 'Yet this heaven is impermanent, unstable—one should not develop desire or lust for it.' He revealed the dangers, baseness, and defilement of sensual pleasures, as well as the benefits of renunciation, and gave a Dhamma talk that concluded with the deathless. Having thus taught the Dhamma to that great assembly, he established some in the refuges, some in the five precepts, some in the fruit of stream-entry, some in the fruit of once-returning, some in the fruit of non-returning, some in all four fruits, some in the three knowledges, some in the six higher knowledges, and some in the eight attainments. Then, rising from his seat, he left the city of Ramma and entered the Sudassana Great Monastery. Hence it is said—

1.

1.

‘‘Tadā te bhojayitvāna, sasaṅghaṃ lokanāyakaṃ;

Upagacchuṃ saraṇaṃ tassa, dīpaṅkarassa satthuno.

Having then fed the Leader of the World together with the Saṅgha, they went for refuge to that teacher, Dīpaṅkara.

2.

2.

‘‘Saraṇāgamane kañci, niveseti tathāgato;

Kañci pañcasu sīlesu, sīle dasavidhe paraṃ.

The Tathāgata establishes some in the going for refuge, some in the five precepts, and others in the tenfold virtue.

3.

3.

‘‘Kassaci [Pg.148] deti sāmaññaṃ, caturo phalamuttame;

Kassaci asame dhamme, deti so paṭisambhidā.

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

4.

4.

‘‘Kassaci varasamāpattiyo, aṭṭha deti narāsabho;

Tisso kassaci vijjāyo, chaḷabhiññā pavecchati.

The Bull among Men gives the eight supreme attainments to some; to some, the three knowledges; he bestows the six higher knowledges.

5.

5.

‘‘Tena yogena janakāyaṃ, ovadati mahāmuni;

Tena vitthārikaṃ āsi, lokanāthassa sāsanaṃ.

By that method, the Great Sage exhorted the populace; thereby the Dispensation of the Protector of the World became widespread.

6.

6.

‘‘Mahāhanusabhakkhandho, dīpaṅkarasanāmako;

Bahū jane tārayati, parimoceti duggatiṃ.

He with a great jaw and bull-like shoulders, named Dīpaṅkara, helps many people to cross over, freeing them from bad destinations.

7.

7.

‘‘Bodhaneyyaṃ janaṃ disvā, satasahassepi yojane;

Khaṇena upagantvāna, bodheti taṃ mahāmunī’’ti.

Seeing a person fit to be enlightened, even at a hundred thousand yojanas, the Great Sage approaches in an instant and awakens them.

Tattha teti rammanagaravāsino upāsakā. Saraṇanti ettha saraṇaṃ saraṇagamanaṃ saraṇassa gantā ca veditabbā. Sarati hiṃsati vināsetīti saraṇaṃ, kiṃ taṃ? Ratanattayaṃ. Taṃ pana saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikkilesaṃ hanati hiṃsati vināsetīti saraṇanti vuccatīti. Vuttañhetaṃ –

Therein, 'they' means the lay devotees dwelling in the city of Ramma. Herein, regarding 'refuge,' the refuge, the going for refuge, and the one who goes for refuge should be understood. It is called 'refuge' (saraṇa) because it crushes, harms, and destroys. What is that? The Triple Gem. Furthermore, for those who have gone for refuge, by that very going for refuge, it strikes, harms, and destroys fear, terror, suffering, bad destinations, and defilements—thus it is called 'refuge.' And this has been said:

‘‘Ye keci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332;

saṃ. ni. 1.37);

Whoever has gone to the Buddha for refuge, they will not go to the plane of misery; having abandoned the human body, they will fill the host of devas.

‘‘Ye keci dhammaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressanti. (dī. ni. 2.332;

saṃ. ni. 1.37);

Whoever has gone to the Dhamma for refuge, they will not go to the plane of misery; having abandoned the human body, they will fill the host of devas.

‘‘Ye keci saṅghaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī’’ti. (dī. ni. 2.332;

saṃ. ni. 1.37);

Whoever has gone to the Saṅgha for refuge, they will not go to the plane of misery; having abandoned the human body, they will fill the host of devas.

Saraṇagamanaṃ [Pg.149] nāma ratanattayaparāyanākārappavatto cittuppādo. Saraṇassa gantā nāma taṃsamaṅgīpuggalo. Evaṃ tāva saraṇaṃ saraṇagamanaṃ saraṇassa gantā cāti idaṃ tayaṃ veditabbaṃ.

‘Going for refuge’ is the arising of a thought which occurs in the manner of making the Triple Gem the ultimate resort. ‘The one who goes for refuge’ is the person endowed therewith. Thus, the refuge, the going for refuge, and the one who goes for refuge—this triad should be understood.

Tassāti taṃ dīpaṅkaraṃ, upayogatthe sāmivacanaṃ daṭṭhabbaṃ. ‘‘Upagacchuṃ saraṇaṃ tatthā’’tipi pāṭho. Satthunoti satthāraṃ. Saraṇāgamane kañcīti kañci puggalaṃ saraṇagamane nivesetīti attho. Kiñcāpi paccuppannavasena vuttaṃ, atītakālavasena pana attho gahetabbo. Esa nayo sesesupi. ‘‘Kassaci saraṇāgamane’’tipi pāṭho, tassapi soyevattho. Kañci pañcasu sīlesūti kañci puggalaṃ pañcasu viratisīlesu nivesesīti attho. ‘‘Kassaci pañcasu sīlesū’’tipi pāṭho, soyevattho. Sīle dasavidhe paranti aparaṃ puggalaṃ dasavidhe sīle nivesesīti attho. ‘‘Kassaci kusale dasā’’tipi pāṭho, tassa kañci puggalaṃ dasa kusaladhamme samādapesīti attho. Kassaci deti sāmaññanti ettha paramatthato sāmaññanti maggo vuccati. Yathāha –

'Of him' (tassa) means 'of that Dīpaṅkara'; the genitive case should be understood in the sense of relation. The reading 'upagacchuṃ saraṇaṃ tatthā' (they went for refuge there) is also found. 'Of the Teacher' (satthuno) means 'the Teacher' (accusative). 'Some in the going for refuge' (saraṇāgamane kañci) means 'he establishes some person in the going for refuge.' Although this is stated in the present tense, the meaning should be understood in the past tense. This method should be applied to the remaining cases as well. The reading 'kassaci saraṇāgamane' (of some in the going for refuge) is also found, and its meaning is the same. 'Some in the five precepts' (kañci pañcasu sīlesu) means 'he established some person in the five precepts of abstinence.' The reading 'kassaci pañcasu sīlesu' (of some in the five precepts) is also found, and its meaning is the same. 'Another in the tenfold virtue' (sīle dasavidhe paraṃ) means 'he established another person in the tenfold virtue.' The reading 'kassaci kusale dasā' (of some in the ten wholesome states) is also found; its meaning is that 'he caused some person to undertake the ten wholesome states.' 'To some he gives the state of a recluse' (kassaci deti sāmaññaṃ): here, 'state of a recluse' (sāmaññaṃ) is said to be the path in the ultimate sense, as it is said:

‘‘Katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Idaṃ vuccati, bhikkhave, sāmañña’’nti (saṃ. ni. 5.36).

And what, bhikkhus, is the state of a recluse? It is just this Noble Eightfold Path, that is to say: right view... right concentration. This, bhikkhus, is called the state of a recluse.

Caturo phalamuttameti cattāri uttamāni phalānīti attho. Ma-kāro padasandhikaro. Liṅgavipariyāsena vuttaṃ. Yathopanissayaṃ cattāro magge cattāri ca sāmaññaphalāni kassaci adāsīti attho. Kassaci asame dhammeti kassaci asadise cattāro paṭisambhidādhamme adāsi.

'Four supreme fruits' (caturo phalamuttame) means 'the four supreme fruits.' The letter 'm' is for euphonic conjunction. This is stated with a change of gender. The meaning is that according to their supporting condition, he gave to someone the four paths and the four fruits of a recluse. 'To some, the unequalled states' (kassaci asame dhamme) means he gave to someone the four unequalled states, the analytical knowledges.

Kassaci varasamāpattiyoti kassaci pana nīvaraṇavigamena padhānabhūtā aṭṭha samāpattiyo adāsi. Tisso kassaci vijjāyoti kassaci puggalassa upanissayavasena dibbacakkhuñāṇapubbenivāsānussatiñāṇaāsavakkhayañāṇānaṃ vasena tisso vijjāyo. Chaḷabhiññā pavecchatīti cha abhiññāyo kassaci adāsi.

'To some, the supreme attainments' (kassaci varasamāpattiyo) means that to some, he gave the eight attainments, which are foremost by way of the removal of hindrances. 'To some, the three knowledges' (tisso kassaci vijjāyo) means that to certain individuals, by way of their supporting condition, he gave the three knowledges: the knowledge of the divine eye, the knowledge of the recollection of past lives, and the knowledge of the destruction of the taints. 'He bestows the six higher knowledges' (chaḷabhiññā pavecchati) means he gave the six higher knowledges to some.

Tena yogenāti tena nayena tenānukkamena ca. Janakāyanti janasamūhaṃ. Ovadatīti ovadi. Kālavipariyāsena vuttanti veditabbaṃ. Ito uparipi īdisesu vacanesu atītakālavaseneva attho gahetabbo[Pg.150]. Tena vitthārikaṃ āsīti tena dīpaṅkarassa bhagavato ovādena anusāsaniyā vitthārikaṃ vitthataṃ visālībhūtaṃ sāsanaṃ ahosi.

'By that means' signifies by that method and by that sequence. 'The multitude of people' means the assembly of people. 'He advises' means he advised. It should be understood as spoken with a reversal of tense. Hereafter as well, in such statements, the meaning should be taken in the sense of past time only. 'By that, it was extensive' means that by the counsel and instruction of the Blessed One Dīpaṅkara, the dispensation became extensive, widespread, and vast.

Mahāhanūti mahāpurisānaṃ kira dvepi hanūni paripuṇṇāni dvādasiyā pakkhassa candasadisākārāni hontīti mahantāni hanūni yassa so mahāhanu, sīhahanūti vuttaṃ hoti. Usabhakkhandhoti usabhasseva khandho yassa bhavati, so usabhakkhandho. Suvaṭṭitasuvaṇṇāliṅgasadisarucirakkhandho samavaṭṭacārukkhandhoti attho. Dīpaṅkarasanāmakoti dīpaṅkarasanāmo. Bahū jane tārayatīti bahū buddhaveneyye jane tāresi. Parimocetīti parimocesi. Duggatinti duggatito. Nissakkatthe upayogavacanaṃ.

'Great-jawed' means that for great men, it is said, both jaws are fully developed, having a shape like the moon on the twelfth day of the lunar fortnight; thus, he whose jaws are great is 'great-jawed,' which is to say, 'lion-jawed.' 'Bull-shouldered' means he whose shoulders are like those of a bull is 'bull-shouldered.' The meaning is 'having a beautiful shoulder like a well-rounded golden pillar' and 'having a well-rounded, beautiful shoulder.' 'Named Dīpaṅkara' means his name was Dīpaṅkara. 'He conveys many people across' means he conveyed many people across who were to be trained by a Buddha. 'He liberates' means he liberated. 'From a woeful state' means from a woeful state. This is a usage in the ablative sense.

Idāni tāraṇaparimocanakaraṇākāradassanatthaṃ ‘‘bodhaneyyaṃ jana’’nti gāthā vuttā. Tattha bodhaneyyaṃ jananti bodhaneyyaṃ pajaṃ, ayameva vā pāṭho. Disvāti buddhacakkhunā vā samantacakkhunā vā disvā. Satasahassepi yojaneti anekasatasahassepi yojane ṭhitaṃ. Idaṃ pana dasasahassiyaṃyeva sandhāya vuttanti daṭṭhabbaṃ.

Now, to show the manner of conveying across and liberating, the verse beginning 'the people to be awakened' is spoken. Therein, 'the people to be awakened' means the populace to be awakened; or this is an alternative reading. 'Having seen' means having seen with the Buddha-eye or with the all-seeing eye. 'Even a hundred thousand yojanas' means standing even many hundreds of thousands of yojanas distant. It should be understood, however, that this is spoken with reference to the ten-thousand-world system only.

Dīpaṅkaro kira satthā buddhattaṃ patvā bodhimūle sattasattāhaṃ vītināmetvā aṭṭhame sattāhe mahābrahmuno dhammajjhesanaṃ paṭiññāya sunandārāme dhammacakkaṃ pavattetvā koṭisataṃ devamanussānaṃ dhammāmataṃ pāyesi. Ayaṃ paṭhamo abhisamayo ahosi.

It is said that the Teacher Dīpaṅkara, having attained Buddhahood, spent seven weeks at the foot of the Bodhi tree. In the eighth week, having accepted Mahābrahmā's request to teach the Dhamma, he set in motion the Wheel of Dhamma at Sunandārāma and caused a hundred koṭis of devas and humans to drink the deathless nectar of the Dhamma. This was the first realization.

Atha satthā attano puttassa samavaṭṭakkhandhassa usabhakkhandhassa nāma ñāṇaparipākaṃ ñatvā taṃ atrajaṃ pamukhaṃ katvā rāhulovādasadisaṃ dhammaṃ desetvā devamanussānaṃ navutikoṭiyo dhammāmataṃ pāyesi. Ayaṃ dutiyo abhisamayo ahosi.

Then the Teacher, knowing the maturity of wisdom of his son named Usabhakkhandha, who had well-rounded shoulders, and having made that son foremost, taught a Dhamma similar to the Rāhulovāda Sutta and caused ninety koṭis of devas and humans to drink the deathless nectar of the Dhamma. This was the second realization.

Puna bhagavā amaravatīnagaradvāre mahāsirīsarukkhamūle yamakapāṭihāriyaṃ katvā mahājanassa bandhanāmokkhaṃ katvā devagaṇaparivuto divasakarātirekajutivisarabhavane tāvatiṃsabhavane pāricchattakamūle paramasītale paṇḍukambalasilātale nisīditvā sabbadevagaṇapītisañjananiṃ attano [Pg.151] jananiṃ sumedhādeviṃ pamukhaṃ katvā sabbalokaviditavisuddhidevo devadevo dīpaṅkaro bhagavā sabbasattahitakaraṃ paramātirekagambhīrasukhumaṃ buddhivisadakaraṃ sattappakaraṇaṃ abhidhammapiṭakaṃ desetvā navutidevakoṭisahassānaṃ dhammāmataṃ pāyesi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Again, the Blessed One, having performed the Twin Miracle at the gate of Amarāvatī city at the foot of the great Sirīsa tree and having effected the release of the great populace from bondage, surrounded by a host of devas, went to the Tāvatiṃsa realm. There, in a divine mansion with a radiance surpassing that of the sun, he sat upon the exceedingly cool Paṇḍukambala stone slab at the foot of the Pāricchattaka tree. The Blessed One Dīpaṅkara—the Deva of devas, the Deva of Purity known throughout all the world—having made his own mother, the devī Sumedhā, who brings joy to all the hosts of devas, foremost, taught the Abhidhamma Piṭaka of seven treatises, which is for the welfare of all beings, is supremely profound and subtle, and which clarifies the Buddha-knowledge. He then caused ninety thousand koṭis of devas to drink the deathless nectar of the Dhamma. This was the third realization. Therefore, it was said:

8.

8.

‘‘Paṭhamābhisamaye buddho, koṭisatamabodhayi;

Dutiyābhisamaye nātho, navutikoṭimabodhayi.

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

9.

9.

‘‘Yadā ca devabhavanamhi, buddho dhammamadesayi;

Navutikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

And when the Buddha taught the Dhamma in the deva-realm, the third realization occurred for ninety thousand koṭis.

Dīpaṅkarassa pana bhagavato tayo sāvakasannipātā ahesuṃ. Tattha sunandārāme koṭisatasahassānaṃ paṭhamo sannipāto ahosi. Tena vuttaṃ –

Now, for the Blessed One Dīpaṅkara, there were three gatherings of disciples. Among them, the first gathering of a hundred thousand koṭis occurred at Sunandārāma. Therefore, it was said:

10.

10.

‘‘Sannipātā tayo āsuṃ, dīpaṅkarassa satthuno;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo’’ti.

Three gatherings there were for the Teacher Dīpaṅkara; the first assembly was of a hundred thousand koṭis.

Athāparena samayena dasabalo catūhi bhikkhusatasahassehi parivuto gāmanigamanagarapaṭipāṭiyā mahājanānuggahaṃ karonto cārikaṃ caramāno anukkamena ekasmiṃ padese mahājanakatasakkāraṃ sabbalokavissutaṃ amanussapariggahitaṃ atibhayānakaṃ olambāmbudharaparicumbitakūṭaṃ vividhasurabhitarukusumavāsitakūṭaṃ nānāmigagaṇavicaritakūṭaṃ nāradakūṭaṃ nāma paramaramaṇīyaṃ pabbataṃ sampāpuṇi. So kira pabbato nāradena nāma yakkhena pariggahito ahosi. Tattha pana tassa yakkhassa anusaṃvaccharaṃ mahājano manussabaliṃ upasaṃharati.

Then, at a later time, the Possessor of Ten Powers, surrounded by four hundred thousand bhikkhus, while journeying for the welfare of the great multitude and proceeding in due course through villages, market towns, and cities, gradually arrived in a certain region at a supremely delightful mountain named Nārada Peak. This mountain was honored by the great multitude, renowned throughout the whole world, possessed by non-humans, extremely terrifying, with peaks kissed by hanging rain clouds, perfumed by various fragrant trees and flowers, and roamed by diverse herds of animals. It is said that this mountain was possessed by a yakkha named Nārada. There, every year, the great multitude would offer a human sacrifice to that yakkha.

Atha dīpaṅkaro kira bhagavā tassa mahājanassa upanissayasampattiṃ disvā tato bhikkhusaṅghaṃ cātuddisaṃ pesetvā adutiyo asahāyo mahākaruṇābalavasaṅgatahadayo tañca yakkhaṃ vinetuṃ taṃ nāradapabbataṃ abhiruhi. Atha so manussabhakkho sakahitanirapekkho paravadhadakkho yakkho makkhaṃ asahamāno kodhaparetamānaso dasabalaṃ bhiṃsāpetvā palāpetukāmo taṃ pabbataṃ cālesi. So kira pabbato tena [Pg.152] cāliyamāno bhagavato ānubhāvena tasseva matthake patamāno viya ahosi.

Then, it is said, the Blessed One Dīpaṅkara, seeing the maturity of that great multitude's spiritual potential, sent the Saṅgha of bhikkhus to the four directions. Alone, without a companion, his heart suffused with the power of great compassion, he ascended that Nārada mountain in order to tame that yakkha. Then that man-eating yakkha—heedless of his own welfare, skilled in harming others, unable to endure the contempt, his mind overwhelmed by anger—desiring to terrify the Possessor of Ten Powers and make him flee, shook that mountain. It is said that as the mountain was being shaken by him, through the power of the Blessed One, it seemed as if it were about to fall upon his own head.

Tato so bhīto – ‘‘handa naṃ agginā jhāpessāmī’’ti mahantaṃ atibhīmadassanaṃ aggikkhandhaṃ nibbattesi. So aggikkhandho paṭivāte khitto viya attanova dukkhaṃ janesi, na pana bhagavato cīvare aṃsumattampi daḍḍhuṃ samattho ahosi. Yakkho pana ‘‘samaṇo daḍḍho, na daḍḍho’’ti olokento dasabalaṃ saradasamayavimalakaranikaraṃ sabbajanaratikaraṃ rajanikaramiva sītalajalatalagatakamalakaṇṇikāya nisinnaṃ viya bhagavantaṃ disvā cintesi – ‘‘aho ayaṃ samaṇo mahānubhāvo, yaṃ yaṃ imassāhaṃ anatthaṃ karomi, so so mamūpariyeva patati, imaṃ pana samaṇaṃ muñcitvā aññaṃ me paṭisaraṇaṃ parāyanaṃ natthi, pathaviyaṃ upakkhalitā pathaviṃyeva nissāya uṭṭhahanti, handāhaṃ imaṃyeva samaṇaṃ saraṇaṃ gamissāmī’’ti.

Then, being frightened, he thought, 'Come now, I will burn him with fire,' and produced a massive, terrifying mass of flames. That mass of flames, as if thrown against the wind, only caused suffering to himself, and was not able to burn even a thread of the Blessed One's robe. The yakkha, however, looking to see whether the ascetic was burned or not, saw the Blessed One—the Ten-Powered One—like the moon in the autumn season, whose multitude of rays is utterly pure and brings delight to all people, seated as if on the pericarp of a lotus on the surface of cool water. Having seen him, he reflected: 'Ah, this ascetic is of great power! Whatever harm I do to him falls back upon me. Apart from this ascetic, there is no other refuge or final resort for me. Just as those who stumble on the ground rely on the ground itself to rise again, so I shall now go for refuge to this very ascetic.'

Athevaṃ pana so cintetvā bhagavato cakkālaṅkatatalesu pādesu sirasā nipatitvā – ‘‘accayo maṃ, bhante, accagamā’’ti vatvā bhagavantaṃ saraṇamagamāsi. Athassa bhagavā anupubbikathaṃ kathesi. So desanāpariyosāne dasahi yakkhasahassehi saddhiṃ sotāpattiphale patiṭṭhahi. Tasmiṃ kira divase sakalajambudīpatalavāsino manussā tassa balikammatthaṃ ekekagāmato ekekaṃ purisaṃ āhariṃsu. Aññañca bahutilataṇḍulakulatthamuggamāsādiṃ sappinavanītatelamadhuphāṇitādiñca āhariṃsu. Atha so yakkho taṃ divasaṃ ābhatataṇḍulādikaṃ sabbaṃ tesaṃyeva datvā te balikammatthāya ānītamanusse dasabalassa niyyātesi.

Then, having reflected thus, he fell with his head at the feet of the Blessed One, whose soles were adorned with wheels, and said, 'A transgression has overcome me, venerable sir.' And he went for refuge to the Blessed One. Then the Blessed One gave him a progressive talk. At the conclusion of the discourse, he was established in the fruit of stream-entry together with ten thousand yakkhas. On that very day, it is said, the people dwelling throughout the entire land of Jambudīpa brought one man from each village for the purpose of an offering. They also brought various kinds of sesame, rice, horse gram, green gram, black gram, and so forth, as well as ghee, fresh butter, oil, honey, and molasses. Then that yakkha, having given all the rice and other things brought that day to those very people, handed over the men who had been brought for the purpose of the offering to the Ten-Powered One.

Atha satthā te manusse ehibhikkhupabbajjāya pabbājetvā antosattāheyeva sabbe arahatte patiṭṭhāpetvā māghapuṇṇamāya koṭisatabhikkhumajjhagato caturaṅgasamannāgate sannipāte pātimokkhamuddisi. Caturaṅgāni nāma sabbeva ehibhikkhū honti, sabbe chaḷabhiññā honti, sabbe anāmantitāva āgatā, pannarasūposathadivaso cāti imāni cattāri aṅgāni nāma. Ayaṃ dutiyo sannipāto ahosi. Tena vuttaṃ –

Then the Teacher, having ordained those men with the 'Come, bhikkhu' ordination, and having established them all in Arahantship within just seven days, on the full-moon day of Māgha, in an assembly endowed with four factors, amidst a hundred crore monks, recited the Pātimokkha. The four factors are: all were monks by the 'Come, bhikkhu' ordination, all possessed the six higher knowledges, all had arrived without being summoned, and it was the fifteenth Uposatha day—these are called the four factors. This was the second assembly. Hence it is said—

11.

11.

‘‘Puna [Pg.153] nāradakūṭamhi, pavivekagate jine;

Khīṇāsavā vītamalā, samiṃsu satakoṭiyo’’ti.

“Again, on Nārada Peak, when the Conqueror had gone into solitude, a hundred crore, whose taints were destroyed and who were stainless, assembled.”

Tattha pavivekagateti gaṇaṃ pahāya gate. Samiṃsūti sannipatiṃsu.

Therein, 'gone into solitude' means gone, having left the group. 'They assembled' means they gathered together.

Yadā pana dīpaṅkaro lokanāyako sudassananāmake pabbate vassāvāsamupagañchi, tadā kira jambudīpavāsino manussā anusaṃvaccharaṃ giraggasamajjaṃ karonti. Tasmiṃ kira samajje sannipatitā manussā dasabalaṃ disvā dhammakathaṃ sutvā tatra pasīditvā pabbajiṃsu. Mahāpavāraṇadivase satthā tesaṃ ajjhāsayānukūlaṃ vipassanākathaṃ kathesi. Taṃ sutvā te sabbe saṅkhāre sammasitvā vipassanānupubbena maggānupubbena ca arahattaṃ pāpuṇiṃsu. Atha satthā navutikoṭisahassehi saddhiṃ pavāresi. Ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

When, however, the world-leader Dīpaṅkara went to spend the rains retreat on the mountain named Sudassana, then, it is said, the people dwelling in Jambudīpa held a mountain-top assembly every year. It is said that the people gathered at that assembly, saw the Ten-Powered One, listened to his Dhamma talk, were pleased there, and went forth. On the day of the Great Pavāraṇā, the Teacher gave them a discourse on insight suited to their inclinations. Hearing it, they all contemplated the conditioned phenomena and, through the gradual stages of insight and the gradual stages of the path, attained Arahantship. Then the Teacher held the Pavāraṇā ceremony with ninety thousand crores of monks. This was the third gathering. Therefore, it is said:

12.

12.

‘‘Yamhi kāle mahāvīro, sudassanasiluccaye;

Navutikoṭisahassehi, pavāresi mahāmuni.

“At which time the Great Hero, on the lofty Sudassana rock, the Great Sage held Pavāraṇā with ninety thousand koṭis.”

‘‘Ahaṃ tena samayena, jaṭilo uggatāpano;

Antalikkhamhi caraṇo, pañcābhiññāsu pāragū’’ti. (dha. sa. aṭṭha. nidānakathā);

“At that time, I was a matted-hair ascetic, practicing intense austerities, walking in the sky, a master of the five higher knowledges.”

Ayaṃ gāthā aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya nidānavaṇṇanāya dīpaṅkarabuddhavaṃse likhitā. Imasmiṃ pana buddhavaṃse natthi. Natthibhāvoyeva panassā yuttataro. Kasmāti ce? Heṭṭhā sumedhakathāsu kathitattāti.

This verse is recorded in the Aṭṭhasālinī, the commentary on the Dhammasaṅgaṇī, in the introductory section on the lineage of Dīpaṅkara Buddha. However, it is not found in this Buddhavamsa. Indeed, its absence is more appropriate. Why so? Because it was already mentioned previously in the stories of Sumedha.

Dīpaṅkare kira bhagavati dhammaṃ desente dasasahassānañca vīsatisahassānañca dhammābhisamayo ahosiyeva. Ekassa pana dvinnaṃ tiṇṇaṃ catunnanti ca ādivasena abhisamayānaṃ anto natthi. Tasmā dīpaṅkarassa bhagavato sāsanaṃ vitthārikaṃ bāhujaññaṃ ahosi. Tena vuttaṃ –

When the Blessed One Dīpaṅkara was teaching the Dhamma, it is said that there was indeed the realization of the Dhamma for ten thousand and twenty thousand beings. But there was no end to the realizations beginning with one, two, three, four, and so on. Therefore, the dispensation of the Blessed One Dīpaṅkara was extensive and populous. Thus it was said:

13.

13.

‘‘Dasavīsasahassānaṃ, dhammābhisamayo ahu;

Ekadvinnaṃ abhisamayā, gaṇanāto asaṅkhiyā’’ti.

“For ten and twenty thousand, there was realization of the Dhamma; the realizations for one or two were countless in number.”

Tattha dasavīsasahassānanti dasasahassānaṃ vīsatisahassānañca. Dhammābhisamayoti catusaccadhammappaṭivedho. Ekadvinnanti ekassa ceva dvinnañca[Pg.154], tiṇṇaṃ catunnaṃ…pe… dasannantiādinā nayena asaṅkhyeyyāti attho. Evaṃ asaṅkhyeyyābhisamayattā ca vitthārikaṃ mahantappattaṃ bahūhi paṇḍitehi devamanussehi niyyānikanti jaññaṃ jānitabbaṃ adhisīlasikkhādīhi iddhañca samādhiādīhi phītañca ahosi. Tena vuttaṃ –

Herein, ‘ten and twenty thousand’ means ten thousand and twenty thousand. ‘Realization of the Dhamma’ means the penetration of the Dhamma of the Four Noble Truths. ‘One or two’ means for one and for two, for three, for four... and so on; the meaning is that they were innumerable. And thus, because of the innumerable realizations, the dispensation was extensive, had attained greatness, was to be known by many wise devas and humans as leading to liberation, and was enriched by the training in higher virtue, etc., and prosperous with concentration, etc. Therefore, it is said:

14.

14.

‘‘Vitthārikaṃ bāhujaññaṃ, iddhaṃ phītaṃ ahū tadā;

Dīpaṅkarassa bhagavato, sāsanaṃ suvisodhita’’nti.

“Extensive, populous, rich, and prosperous was it then; the Dispensation of the Blessed One Dīpaṅkara was well-purified.”

Tattha suvisodhitanti suṭṭhu bhagavatā sodhitaṃ visuddhaṃ kataṃ. Dīpaṅkaraṃ kira satthāraṃ sabbakālaṃ chaḷabhiññānaṃ mahiddhikānaṃ bhikkhūnaṃ cattāri satasahassāni parivārenti. Tena ca samayena ye sekkhā kālakiriyaṃ karonti, te garahitā bhavanti, sabbe khīṇāsavā hutvāva parinibbāyantīti adhippāyo. Tasmā hi tassa bhagavato sāsanaṃ supupphitaṃ susamiddhaṃ khīṇāsavehi bhikkhūhi ativiya sobhittha. Tena vuttaṃ –

Herein, ‘well-purified’ means thoroughly purified and made pure by the Blessed One. It is said that the Teacher Dīpaṅkara was always surrounded by four hundred thousand monks endowed with the six higher knowledges and great psychic power. And at that time, those trainees who died were criticized, for the intention was that all should attain final Nibbāna only after becoming Arahants. Therefore, the dispensation of that Blessed One was richly blossomed and highly prosperous, exceedingly adorned by monks who had destroyed the taints. Hence it is said:

15.

15.

‘‘Cattāri satasahassāni, chaḷabhiññā mahiddhikā;

Dīpaṅkaraṃ lokaviduṃ, parivārenti sabbadā.

“Four hundred thousand, endowed with the six higher knowledges and great psychic power, always attended on Dīpaṅkara, the Knower of the World.”

16.

16.

‘‘Ye keci tena samayena, jahanti mānusaṃ bhavaṃ;

Appattamānasā sekhā, garahitā bhavanti te.

“Whoever at that time abandoned human existence—those trainees with minds that had not attained the goal—they were criticized.”

17.

17.

‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādihi;

Khīṇāsavehi vimalehi, upasobhati sabbadā’’ti.

“The well-blossomed Teaching is always adorned by such Arahants, stainless ones who have destroyed the taints.”

Tattha cattāri satasahassānīti gaṇanāya dassitā evaṃ dassitagaṇanā ime bhikkhūti dassanatthaṃ ‘‘chaḷabhiññā mahiddhikā’’ti vuttanti evamattho gahetabbo. Atha vā chaḷabhiññā mahiddhikāti chaḷabhiññānaṃ mahiddhikānanti sāmiatthe paccattavacanaṃ daṭṭhabbaṃ. Parivārenti sabbadāti niccakālaṃ dasabalaṃ parivārenti, bhagavantaṃ muñcitvā katthaci na gacchantīti adhippāyo. Tena samayenāti tasmiṃ samaye. Ayaṃ pana samaya-saddo samavāyādīsu navasu atthesu dissati. Yathāha –

Herein, 'four hundred thousand' is indicated by calculation. The phrase 'possessed of the sixfold direct knowledges and great psychic powers' is stated in order to show that these are the monks of the number thus indicated; this is how the meaning should be understood. Alternatively, 'possessed of the sixfold direct knowledges and great psychic powers' should be understood as a nominative in the sense of a genitive, meaning 'of those with the sixfold direct knowledges and great psychic powers.' 'They always surround' means they constantly surround the Ten-Powered One; the intention is that they do not go anywhere, having left the Blessed One. 'At that time' means on that occasion. This word 'samaya,' however, is seen in nine meanings, beginning with 'concurrence.' As it is said:

‘‘Samavāye [Pg.155] khaṇe kāle, samūhe hetudiṭṭhisu;

Paṭilābhe pahāne ca, paṭivedhe ca dissatī’’ti. (dī. ni. aṭṭha. 1.1;

ma. ni. aṭṭha. 1.mūlapariyāyasuttavaṇṇanā;

saṃ. ni. aṭṭha. 1.1.1;

a. ni. aṭṭha. 1.1.1;

dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya;

khu. pā. aṭṭha. maṃgalasuttavaṇṇanā, evamiccādipāṭhavaṇṇanā;

paṭi. ma. aṭṭha. 2.1.184);

“In concurrence, moment, time, assemblage, cause, views, attainment, abandonment, and penetration, it is seen.”

Idha so kāle daṭṭhabbo; tasmiṃ kāleti attho. Mānusaṃ bhavanti manussabhāvaṃ. Appattamānasāti appattaṃ anadhigataṃ mānasaṃ yehi te appattamānasā. Mānasanti rāgassa ca cittassa ca arahattassa ca adhivacanaṃ. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (saṃ. ni. 1.151; mahāva. 33) hi ettha pana rāgo ‘‘mānaso’’ti vutto. ‘‘Cittaṃ mano mānasaṃ hadayaṃ paṇḍara’’nti (dha. sa. 6; vibha. 184; mahāni. 1; cūḷani. pārāyanānugītigāthāniddesa 114) ettha cittaṃ. ‘‘Appattamānaso sekho, kālaṃ kayirā janesutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ (dha. sa. aṭṭha. 5 kāmāvacarakusalaniddesavārakathā; mahāni. aṭṭha. 1). Tasmā appattaarahattaphalāti attho. Sekhāti kenaṭṭhena sekhā? Sekhadhammapaṭilābhaṭṭhena sekhā. Vuttañhetaṃ – ‘‘kittāvatā nu kho, bhante, sekho hotīti? Idha, bhikkhave, bhikkhu sekhāya sammādiṭṭhiyā samannāgato hoti…pe… sekhena sammāsamādhinā samannāgato hoti. Ettāvatā kho, bhikkhave, bhikkhu sekho hotī’’ti (saṃ. ni. 5.13). Api ca sikkhantīti sekhā. Vuttañhetaṃ – ‘‘sikkhati, sikkhatīti kho, bhikkhu, tasmā sekhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati adhicittampi adhipaññampi sikkhatīti kho, bhikkhu, tasmā sekhoti vuccatī’’ti (a. ni. 3.86).

Here, that is to be understood as 'time'; the meaning is 'at that time.' 'Mānusaṃ bhavaṃ' means human existence. 'Appattamānasā' means those by whom 'mānasa' has not been reached, not been attained. 'Mānasa' is a designation for lust, for mind, and for arahantship. For in the phrase, 'The snare that moves in the sky, that which moves as 'mānasa',' here lust is called 'mānasa'. In the passage, 'Cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ,' here it refers to the mind. In the line, 'A trainee not having attained 'mānasa', O Janesuta, might die,' here it refers to arahantship. Here too, arahantship alone is intended. Therefore, the meaning is 'those who have not attained the fruit of arahantship'. Why are they called trainees ('sekhā')? They are trainees in the sense of having obtained the qualities of a trainee. For it is said: 'In what way, venerable sir, is one a trainee? Here, monks, a monk is endowed with the trainee's right view... is endowed with the trainee's right concentration. To this extent, monks, a monk is a trainee.' Moreover, they are trainees because they train. For it is said: 'He trains, he trains—therefore, monk, he is called a trainee. And what does he train in? He trains in higher virtue, he trains in higher mind, and he trains in higher wisdom—therefore, monk, he is called a trainee.'

Supupphitanti suṭṭhu vikasitaṃ. Pāvacananti pasatthaṃ vacanaṃ, vuddhippattaṃ vā vacanaṃ pavacanaṃ, pavacanameva pāvacanaṃ, sāsananti attho. Upasobhatīti abhirājati ativirocati. Sabbadāti sabbakālaṃ. ‘‘Upasobhati sadevake’’tipi pāṭho.

'Supupphitaṃ' means well-blossomed. 'Pāvacanaṃ' means praiseworthy speech, or 'pavacanaṃ' is speech that has reached growth; 'pavacanaṃ' itself is 'pāvacanaṃ'. The meaning is the Teaching (sāsana). 'Upasobhati' means it shines brightly, it shines exceedingly. 'Sabbadā' means at all times. 'Upasobhati sadevake' is also a reading.

Tassa dīpaṅkarassa bhagavato rammavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, sumedhā nāma devī mātā, sumaṅgalo ca tisso cāti dve aggasāvakā, sāgato nāma upaṭṭhāko, nandā ca sunandā cāti dve aggasāvikā, bodhi tassa bhagavato pipphalirukkho ahosi, asītihatthubbedho, satasahassavassāni āyūti. Kiṃ panimesaṃ jātanagarādīnaṃ dassane payojananti ce? Vuccate – yassa yadi neva jātanagaraṃ na pitā na mātā paññāyeyya, imassa pana neva jātanagaraṃ [Pg.156] na pitā na mātā paññāyati, devo vā sakko vā yakkho vā māro vā brahmā vā esa maññe, devānampi īdisaṃ pāṭihāriyaṃ anacchariyanti maññamānā na sotabbaṃ na saddahitabbaṃ maññeyyuṃ, tato abhisamayo na bhaveyya, asati abhisamaye niratthako buddhuppādo bhaveyya, aniyyānikaṃ sāsanaṃ. Tasmā sabbabuddhānaṃ jātanagarādiko paricchedo dassetabbo. Tena vuttaṃ –

The Blessed One Dīpaṅkara had a city named Rammavatī. His father was a khattiya named Sudeva, and his mother was the queen named Sumedhā. His two chief disciples were Sumaṅgala and Tissa. His attendant was named Sāgata, and his two chief female disciples were Nandā and Sunandā. The Bodhi tree of that Blessed One was a Pipphali tree. He was eighty cubits in height, and his lifespan was one hundred thousand years. But what is the purpose of showing these details, such as his birth-city and so on? It is said: If for someone neither a birth-city, nor a father, nor a mother were known, one might think, 'For this one, neither a birth-city, nor a father, nor a mother is known; I suppose he is a deva, or Sakka, or a yakkha, or Māra, or a Brahmā.' Thinking that such a miracle is not surprising even for the devas, they would deem it not worth listening to, not worth believing. Consequently, there would be no realization. In the absence of realization, the appearance of a Buddha would be fruitless, and the teaching would not lead to liberation. Therefore, the specific details of all Buddhas, such as their birth-city and so on, must be shown. Hence, it is said:

18.

18.

‘‘Nagaraṃ rammavatī nāma, sudevo nāma khattiyo;

Sumedhā nāma janikā, dīpaṅkarassa satthuno.

“The city was named Rammavatī, the khattiya was named Sudeva; Sumedhā was the mother of the Teacher Dīpaṅkara.”

24.

24.

‘‘Sumaṅgalo ca tisso ca, ahesuṃ aggasāvakā;

Sāgato nāmupaṭṭhāko, dīpaṅkarassa satthuno.

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

25.

25.

‘‘Nandā ceva sunandā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, pipphalīti pavuccati.

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

27.

27.

‘‘Asītihatthamubbedho, dīpaṅkaro mahāmuni;

Sobhati dīparukkhova, sālarājāva phullito.

“The great sage Dīpaṅkara, eighty cubits in height, shines like a lamp-tree, like a flowering king of sāl trees.”

28.

28.

‘‘Satasahassavassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“One hundred thousand years was the lifespan of that great seer. Remaining for that long, he ferried many people across.”

29.

29.

‘‘Jotayitvāna saddhammaṃ, santāretvā mahājanaṃ;

Jalitvā aggikkhandhova, nibbuto so sasāvako.

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

30.

30.

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

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“That power and that glory, and those excellent wheels on his feet—all that has disappeared. Truly, all conditioned things are empty.”

Tattha sudevo nāma khattiyoti sudevo nāmassa khattiyo pitā ahosīti attho. Janikāti janetti. Pipphalīti pilakkhakapītanarukkho bodhi. Asītihatthamubbedhoti asītihatthaṃ uccaggato. Dīparukkho vāti sampajjalitadīpamālākulo dīparukkho viya ārohapariṇāhasaṇṭhānapāripūrisampanno dvattiṃsavaralakkhaṇānubyañjanasamalaṅkatasarīro vipphuritaraṃsijālāvisaratārāgaṇasamujjalamiva gaganatalaṃ bhagavā [Pg.157] dharamānakāle sobhatīti sobhittha. Sālarājāva phullitoti pupphito sabbaphāliphullo sālarājarukkho viya ca sabbaphāliphullo yojanasatubbedho pāricchatto viya ca asītihatthubbedho bhagavā ativiya sobhati.

Therein, 'Sudevo nāma khattiyo' means that a khattiya named Sudeva was his father. 'Janikā' means mother. 'Pipphalī' refers to the pilakkha tree, a yellow-fruited fig tree, as the Bodhi tree. 'Asītihatthamubbedho' means eighty cubits in height. 'Dīparukkho vā'—like a lamp-tree adorned with blazing lamp-garlands, the Blessed One, endowed with perfection of stature and form, his body adorned with the thirty-two excellent marks and the minor characteristics, radiant like the firmament gleaming with a multitude of stars spreading forth a net of shimmering rays, shone while he was living. 'Sālarājāva phullito'—just as a kingly sāla tree in full flower, and like the Pāricchatta tree, a hundred yojanas high and in full flower, the Blessed One, eighty cubits high, shone exceedingly.

Satasahassavassānīti vassasatasahassāni tassa āyūti attho. Tāvatā tiṭṭhamānoti tāvatakaṃ kālaṃ tiṭṭhamāno. Janatanti janasamūhaṃ. Santāretvā mahājananti tārayitvā mahājanaṃ. ‘‘Santāretvā sadevaka’’ntipi pāṭho, tassa sadevakaṃ lokanti attho. Sā ca iddhīti sā ca sampatti ānubhāvo. So ca yasoti so ca parivāro. Sabbaṃ tamantarahitanti taṃ sabbaṃ vuttappakāraṃ sampattijātaṃ antarahitaṃ apagatanti attho. Nanu rittā sabbasaṅkhārāti sabbe pana saṅkhatadhammā nanu rittā tucchā, niccasārādirahitāti attho.

'Satasahassavassāni' means a lifespan of one hundred thousand years. 'Tāvatā tiṭṭhamāno' means remaining for that length of time. 'Janataṃ' refers to a multitude of people. 'Santāretvā mahājanaṃ' means having ferried across the great multitude. Another reading is 'Santāretvā sadevakaṃ,' meaning the world together with its devas. 'Sā ca iddhī' refers to that success and power. 'So ca yaso' refers to his retinue. 'Sabbaṃ tamantarahitaṃ' means all that previously mentioned prosperity vanished, disappeared. 'Nanu rittā sabbasaṅkhārā'—surely, all conditioned things are empty, void, devoid of any lasting essence.

Ettha pana nagarādiparicchedo pāḷiyamāgatova. Sambahulavāro pana nāgato, so ānetvā dīpetabbo. Seyyathidaṃ – puttaparicchedo, bhariyāparicchedo, pāsādaparicchedo, agāravāsaparicchedo, nāṭakitthiparicchedo, abhinikkhamanaparicchedo, padhānaparicchedo, vihāraparicchedo, upaṭṭhākaparicchedoti. Etesampi dīpane kāraṇaṃ heṭṭhā vuttameva. Tassa pana dīpaṅkarassa bhariyānaṃ tisatasahassaṃ ahosi. Tassa aggamahesī padumā nāma, tassa pana putto usabhakkhandho nāma. Tena vuttaṃ –

Here, however, the section on the city and so forth is indeed found in the Pāḷi. But the Sambahulavāra is not included; that should be brought in and explained. For example: the section concerning the son, the section concerning the wives, the section concerning the palace, the section concerning the household life, the section concerning fame, the section concerning the great renunciation, the section concerning the noble practice, the section concerning the monastery, and the section concerning the attendant. The reason for explaining these also has already been stated below. Now, the Buddha Dīpaṅkara had three hundred thousand wives. His chief queen was named Padumā, and his son was named Usabhakkhandha. Thus it was said:

‘‘Bhariyā padumā nāma, vibuddhapadumānanā;

Atrajo usabhakkhandho, dīpaṅkarassa satthuno.

The wife of the Teacher Dīpaṅkara was named Padumā, with a face like a blossomed lotus; his son was Usabhakkhandha.

‘‘Haṃsā koñcā mayūrākhyā, pāsādāpi tayo matā;

Dasavassasahassāni, agāraṃ avasī kira.

His three palaces were also known as Haṃsa, Koñca, and Mayūra. For ten thousand years, he indeed lived in the household.

‘‘Hatthiyānena nikkhanto, nandārāme jino vasī;

Nando nāmassupaṭṭhāko, lokānandakaro kirā’’ti.

He went forth by elephant vehicle; the Victor dwelt in the Nandārāma monastery. His attendant was named Nanda, it is said, the bringer of joy to the world.

Sabbabuddhānaṃ pana pañca vemattāni honti āyuvemattaṃ pamāṇavemattaṃ kulavemattaṃ padhānavemattaṃ rasmivemattanti. Tattha āyuvemattaṃ nāma keci dīghāyukā [Pg.158] honti keci appāyukā. Tathā hi dīpaṅkarassa pana bhagavato vassasatasahassaṃ āyuppamāṇaṃ ahosi, amhākaṃ bhagavato vassasataṃ.

Now, for all Buddhas, there are five distinctions: distinction in lifespan, distinction in stature, distinction in clan, distinction in practice, and distinction in radiance. Among these, distinction in lifespan means some are long-lived and some are short-lived. Thus, the lifespan of the Blessed One Dīpaṅkara was one hundred thousand years, whereas that of our Blessed One was one hundred years.

Pamāṇavemattaṃ nāma keci dīghā honti keci rassā. Tathā hi dīpaṅkaro asītihatthappamāṇo ahosi, amhākaṃ pana bhagavā aṭṭhārasahatthappamāṇo.

Distinction in stature means some are tall and some are short. Thus, Dīpaṅkara was eighty cubits in stature, whereas our Blessed One was eighteen cubits in stature.

Kulavemattaṃ nāma keci khattiyakule nibbattanti keci brāhmaṇakule. Tathā hi dīpaṅkarādayo khattiyakule nibbattiṃsu, kakusandhakoṇāgamanādayo brāhmaṇakule.

Distinction in clan means some are born in the warrior clan and some in the brahmin clan. Thus, Dīpaṅkara and others were born in the warrior clan, while Kakusandha, Koṇāgamana, and others were born in the brahmin clan.

Padhānavemattaṃ nāma kesañci padhānaṃ ittarameva hoti yathā kassapassa bhagavato, kesañci addhaniyaṃ amhākaṃ bhagavato viya.

Distinction in practice means that for some, the practice is for a short time only, as with the Blessed One Kassapa; for others, it is for a long time, as with our Blessed One.

Rasmivemattaṃ nāma maṅgalassa bhagavato sarīrasmi dasasahassilokadhātuṃ pharitvā aṭṭhāsi, amhākaṃ bhagavato byāmamattaṃ. Tatra rasmivemattaṃ ajjhāsayapaṭibaddhaṃ hoti. Yo yattakaṃ icchasi, tassa tattakaṃ sarīrappabhā pharati. Maṅgalassa pana ‘‘dasasahassilokadhātuṃ pharatū’’ti ajjhāsayo ahosi. Paṭividdhaguṇesu pana kassaci vemattaṃ nāma natthi (dī. ni. aṭṭha. 2.12 ādayo).

Distinction in radiance means that the bodily radiance of the Blessed One Maṅgala, having spread throughout the ten-thousandfold world-system, remained so; whereas the bodily radiance of our Blessed One, having spread a fathom's measure, remained so. Therein, the distinction in radiance is dependent on intention. For whichever Buddha desires a certain measure, for that Buddha the bodily radiance spreads to that extent. As for Maṅgala, his intention was: “May it spread throughout the ten-thousandfold world-system.” However, among the penetrated qualities, there is no such distinction for anyone.

Tathā sabbabuddhānaṃ cattāri avijahitaṭṭhānāni nāma honti. Bodhipallaṅko avijahito ekasmiṃyeva ṭhāne hoti. Dhammacakkappavattanaṭṭhānaṃ isipatane migadāye avijahitameva hoti. Devorohaṇakāle saṅkassanagaradvāre paṭhamapādakkamo avijahitova hoti. Jetavane gandhakuṭiyā cattāri mañcapādaṭṭhānāni avijahitāneva honti. Vihāropi avijahitova. So pana khuddako vā mahanto vā hoti.

Likewise, for all Buddhas, there are what are called the four unabandoned places. The Bodhi-seat is unabandoned; it is in one and the same place. The place of setting the Wheel of Dhamma in motion in the Deer Park at Isipatana is indeed unabandoned. At the time of the descent from the deva realm, the place of the first footstep at the gate of the city of Saṅkassa is indeed unabandoned. In Jetavana, in the Perfumed Chamber, the four places of the couch-legs are indeed unabandoned. The monastery, too, is unabandoned; whether it be small or large, it is unabandoned.

Aparaṃ pana amhākaṃyeva bhagavato sahajātaparicchedañca nakkhattaparicchedañca visesaṃ. Amhākaṃ sabbaññubodhisattena kira saddhiṃ rāhulamātā ānandatthero channo kaṇḍako assarājā nidhikumbhā mahābodhirukkho kāḷudāyīti imāni sata sahajātāni. Mahāpuriso kira uttarāsāḷhanakkhatteneva mātukucchiṃ okkami, mahābhinikkhamanaṃ nikkhami[Pg.159], dhammacakkaṃ pavattesi, yamakapāṭihāriyaṃ akāsi. Visākhanakkhattena jāto ca abhisambuddho ca parinibbuto ca, māghanakkhattena tassa sāvakasannipāto ceva āyusaṅkhāravosajjanañca ahosi, assayujanakkhattena devorohaṇanti ettakaṃ āharitvā dīpetabbaṃ. Ayaṃ sambahulavāraparicchedo. Sesagāthā sauttānā evāti.

Furthermore, for our Blessed One alone, there is another distinction regarding the section on co-natals and the section on constellations. It is said that together with our Omniscient Bodhisatta, these seven were co-natal: Rāhulamātā, the Elder Ānanda, Channa, Kaṇḍaka the horse-king, the great treasure-vases, the Mahābodhi tree, and Kāḷudāyī. It is said the Great Being entered his mother's womb, went forth on the Great Renunciation, set in motion the Wheel of Dhamma, and performed the Twin Miracle, all under the Uttarāsāḷha constellation. He was born, attained full enlightenment, and attained Parinibbāna under the Visākha constellation. Under the Māgha constellation, the assembly of his disciples and the relinquishing of the life-formation occurred. The descent from the deva realm occurred under the Assayuja constellation. This much should be brought forth and explained. This is the Sambahulavāra section. The remaining verses are plain indeed.

Iti bhagavā dīpaṅkaro yāvatāyukaṃ ṭhatvā sabbabuddhakiccaṃ katvā anukkamena anupādisesāya nibbānadhātuyā parinibbāyi.

Thus the Blessed One Dīpaṅkara, having lived for the extent of his lifespan and having performed all the duties of a Buddha, in due course attained Parinibbāna with the Nibbāna-element without residue remaining.

Yasmiṃ kira kappe dīpaṅkaradasabalo udapādi, tasmiṃ aññepi taṇhaṅkaro, medhaṅkaro, saraṇaṅkaroti tayo buddhā ahesuṃ. Tesaṃ santike bodhisattassa byākaraṇaṃ natthi. Tasmā te idha na dassitā. Aṭṭhakathāyaṃ pana tamhā kappā ādito paṭṭhāyuppannuppanne sabbabuddhe dassetuṃ idaṃ vuttaṃ –

In the aeon, it is said, when Dīpaṅkara, the Ten-Powered One, arose, in that same aeon there were also three other Buddhas: Taṇhaṅkara, Medhaṅkara, and Saraṇaṅkara. In their presence, there was no prediction for the Bodhisatta. Therefore, they are not shown here. However, in the commentary, in order to show all the Buddhas who arose successively from the beginning of that aeon, this was said:

‘‘Taṇhaṅkaro medhaṅkaro, athopi saraṇaṅkaro;

Dīpaṅkaro ca sambuddho, koṇḍañño dvipaduttamo.

The Buddha Taṇhaṅkara, Medhaṅkara, and also Saraṇaṅkara; Dīpaṅkara the Fully Enlightened One, and Koṇḍañña, supreme among bipeds.

‘‘Maṅgalo ca sumano ca, revato sobhito muni;

Anomadassī padumo, nārado padumuttaro.

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

‘‘Sumedho ca sujāto ca, piyadassī mahāyaso;

Atthadassī dhammadassī, siddhattho lokanāyako.

Sumedha and Sujāta, Piyadassī of great renown; Atthadassī, Dhammadassī, and Siddhattha, the leader of the world.

‘‘Tisso phusso ca sambuddho, vipassī sikhi vessabhū;

Kakusandho koṇāgamano, kassapo cāpi nāyako.

Tissa and Phussa, the Fully Enlightened; Vipassī, Sikhī, and Vessabhū; Kakusandha, Koṇāgamana, and Kassapa, also a leader.

‘‘Ete ahesuṃ sambuddhā, vītarāgā samāhitā;

Sataraṃsīva uppannā, mahātamavinodanā;

Jalitvā aggikkhandhāva, nibbutā te sasāvakā’’ti. (apa. aṭṭha. 1.dūrenidānakathā;

cariyā. aṭṭha. nidānakathā;

jā. aṭṭha. 1.dūrenidānakathā);

These were the Fully Enlightened Ones, free from passion and composed in mind; arisen like the sun, they dispelled the great darkness. Having blazed like a mass of fire, they, together with their disciples, have attained final Nibbāna.

Ettāvatā nātisaṅkhepavitthāravasena katāya

Thus far, composed in a manner neither too brief nor too extensive,

Madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya

in the Madhuratthavilāsinī, the commentary on the Buddhavaṃsa,

Dīpaṅkarabuddhavaṃsavaṇṇanā niṭṭhitā.

the explanation of the Chronicle of the Buddha Dīpaṅkara is completed.

Niṭṭhito paṭhamo buddhavaṃso.

The first Chronicle of the Buddha is completed.

4. Koṇḍaññabuddhavaṃsavaṇṇanā

4. The Explanation of the Chronicle of the Buddha Koṇḍañña.

Dīpaṅkare [Pg.160] kira bhagavati parinibbute tassa sāsanaṃ vassasatasahassaṃ pavattittha. Atha buddhānubuddhānaṃ sāvakānaṃ antaradhānena sāsanampissa antaradhāyi. Athassa aparabhāge ekamasaṅkhyeyyamatikkamitvā ekasmiṃ kappe koṇḍañño nāma satthā udapādi. So pana bhagavā soḷasaasaṅkhyeyyaṃ kappānañca satasahassaṃ pāramiyo pūretvā bodhiñāṇaṃ paripācetvā vessantarattabhāvasadise attabhāve ṭhatvā tato cavitvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā devatānaṃ paṭiññaṃ datvā tusitapurato cavitvā rammavatīnagare sunandassa nāma rañño kule sujātāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. Tassapi paṭisandhikkhaṇe dīpaṅkarabuddhavaṃse vuttappakārāni dvattiṃsa pāṭihāriyāni nibbattiṃsu. So devatāhi katārakkhasaṃvidhāno dasannaṃ māsānaṃ accayena mātukucchito nikkhamitvā sabbasattuttaro uttarābhimukho sattapadavītihārena gantvā sabbā ca disā viloketvā āsabhiṃ vācaṃ nicchāresi – ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’ti (dī. ni. 2.31; ma. ni. 3.207).

It is said that when the Blessed One Dīpaṅkara attained final Nibbāna, his dispensation lasted for one hundred thousand years. Then, with the disappearance of the disciples who attained enlightenment following the Buddha, his dispensation also disappeared. After that, in a later period, having passed one incalculable age, in one aeon, a teacher named Koṇḍañña arose. That Blessed One, having fulfilled the perfections for sixteen incalculable ages and one hundred thousand aeons, ripened his knowledge of enlightenment, and having dwelt in an existence like that of Vessantara, he passed away from there and was reborn in the Tusita heaven. Having remained there for the entire lifespan, he gave his assent to the devas and then passed away from Tusita. He was conceived in the womb of Queen Sujātā, the wife of King Sunanda, in the city of Rammavatī. At the moment of his conception, the marvels described in the Chronicle of the Buddha Dīpaṅkara manifested. Protected and cared for by the devas, after ten months had passed, he emerged from his mother’s womb. As the supreme among all beings, he took seven steps facing north, surveyed all the directions, and uttered this bull-like utterance: 'I am the highest in the world, I am the eldest in the world, I am the foremost in the world. This is my last birth. Now there is no more rebirth.'

Tato kumārassa nāmakaraṇadivase nāmaṃ karontā ‘‘koṇḍañño’’ti nāmamakaṃsu. So hi bhagavā koṇḍaññagotto ahosi. Tassa kira tayo pāsādā ahesuṃ – rāma, surāma, subhanāmakā paramaramaṇīyā. Tesu tīṇi satasahassāni nāṭakitthīnaṃ naccagītavāditakusalānaṃ sabbakālaṃ paccupaṭṭhitāni ahesuṃ. Tassa rucidevī nāma aggamahesī ahosi. Vijitaseno nāmassa putto ahosi. So dasavassasahassāni agāraṃ ajjhāvasi.

Then, on the naming day of the prince, when they were naming him, they named him 'Koṇḍañña.' For indeed, that Blessed One was of the Koṇḍañña clan. It is said that he had three palaces—Rāma, Surāma, and Subha—exceedingly beautiful. In them, three hundred thousand female dancers, skilled in dancing, singing, and playing instruments, were always in attendance. His chief queen was named Rucidevī. His son was named Vijitasena. He lived the household life for ten thousand years.

So pana jiṇṇabyādhimatapabbajite disvā ājaññarathena nikkhamitvā pabbajitvā dasa māse padhānacariyaṃ cari. Koṇḍaññakumāraṃ pana pabbajantaṃ dasa janakoṭiyo anupabbajiṃsu. So tehi parivuto dasa māse padhānacariyaṃ caritvā visākhapuṇṇamāya sunandagāme samasahitaghanapayodharāya yasodharāya nāma seṭṭhidhītāya dinnaṃ paramamadhuraṃ madhupāyāsaṃ paribhuñjitvā phalapallavaṅkurasamalaṅkate sālavane divāvihāraṃ vītināmetvā [Pg.161] sāyanhasamaye gaṇaṃ pahāya sunandakājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā sālakalyāṇirukkhaṃ tikkhattuṃ padakkhiṇaṃ katvā pubbadisābhāgaṃ oloketvā bodhirukkhaṃ piṭṭhito katvā aṭṭhapaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya mārabalaṃ vidhamitvā rattiyā paṭhamayāme pubbenivāsānussatiñāṇaṃ visodhetvā majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā cattāri maggañāṇāni cattāri ca phalañāṇāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ cha asādhāraṇañāṇāni sakale ca buddhaguṇe paṭivijjhitvā paripuṇṇasaṅkappo bodhimūle nisinnova –

Seeing an old man, a sick man, a dead man, and a renunciant, he left in his fine chariot, renounced the world, and practiced striving for ten months. When Prince Koṇḍañña renounced, one hundred million people followed him into homelessness. Surrounded by them, he practiced striving for ten months. On the full moon day of Visākha, in the village of Sunanda, he partook of the exceedingly sweet milk-rice offered by Yasodharā, the merchant’s daughter, whose excellent breasts were evenly and closely set. After spending the day in a Sāla grove adorned with fruits, sprouts, and shoots, he dismissed his retinue in the evening. Accepting eight handfuls of grass from the Ājīvaka Sunanda, he circumambulated the auspicious Sāla tree three times. Gazing toward the eastern direction, with the Bodhi tree at his back, he spread a grass mat measuring fifty-eight cubits in extent. Sitting cross-legged, he resolved with fourfold effort, shattered the forces of Māra, and purified the knowledge of past lives in the first watch of the night. In the middle watch, he purified the divine eye, and in the last watch, he contemplated dependent origination. Rising from the fourth jhāna of mindfulness of breathing, he focused on the five aggregates and discerned the fifty characteristics equally by way of arising and passing away. Developing insight up to the lineage-transcending knowledge, he penetrated the four path knowledges, the four fruition knowledges, the four analytical knowledges, the knowledge discerning the four types of birth, the knowledge discerning the five destinies, the six uncommon knowledges, and all the qualities of a Buddha. With his aspirations fulfilled, he sat at the foot of the Bodhi tree—

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

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

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

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

"House-builder, you are seen! You will not build this house again. All your rafters are broken, your ridgepole is shattered. My mind has attained the unconditioned; the destruction of craving has been achieved."

‘‘Ayoghanahatasseva, jalato jātavedaso;

Anupubbūpasantassa, yathā na ñāyate gati.

Just as the destination is not known of a blazing fire, struck by an iron hammer, that has gradually been extinguished,

‘‘Evaṃ sammā vimuttānaṃ, kāmabandhoghatārinaṃ;

Paññāpetuṃ gatī natthi, pattānaṃ acalaṃ sukha’’nti. (udā. 80) –

so for those rightly liberated, who have crossed over the flood of the bonds of sensual pleasure and have attained unmoving bliss, there is no destination to be designated.

Evaṃ udānaṃ udānetvā sattasattāhaṃ bodhimūleyeva phalasamāpattisukhena vītināmetvā aṭṭhame sattāhe brahmuno ajjhesanaṃ paṭicca – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saddhiṃ pabbajitā dasa bhikkhukoṭiyo addasa. ‘‘Ime pana kulaputtā samupacitakusalamūlā maṃ pabbajantaṃ anupabbajitā mayā saddhiṃ padhānaṃ caritvā maṃ upaṭṭhahiṃsu, handāhaṃ imesaṃ sabbapaṭhamaṃ dhammaṃ deseyya’’nti evaṃ upadhāretvā – ‘‘idāni pana te kattha vasantī’’ti olokento – ‘‘ito aṭṭhārasayojanike [Pg.162] arundhavatīnagare devavane viharantī’’ti disvā – ‘‘tesaṃ dhammaṃ desetuṃ gamissāmī’’ti pattacīvaramādāya seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya, evameva bodhimūle antarahito devavane pāturahosi.

Having thus uttered that inspired utterance, he spent seven weeks at the very foot of the Bodhi tree, experiencing the bliss of fruition attainment. Then, in the eighth week, on account of the request of Brahmā, while considering, 'To whom should I first teach the Dhamma?', he saw the ten koṭis of bhikkhus who had gone forth with him. 'These sons of good family have accumulated wholesome roots; they went forth after me when I went forth, they practiced the striving together with me, and they attended upon me. Come, let me teach the Dhamma to them first of all.' Having considered thus, and looking to see, 'But where do they dwell now?', he saw: 'They are dwelling in the Devavana in the city of Arundhavatī, eighteen yojanas from here.' Thinking, 'I shall go to teach them the Dhamma,' he took his bowl and robe, and just as a strong man might stretch out his bent arm or bend his outstretched arm, even so did he vanish from the foot of the Bodhi tree and appear in the Devavana.

Tasmiñca samaye tā dasa bhikkhukoṭiyo arundhavatīnagaraṃ upanissāya devavane viharanti. Te pana bhikkhū dasabalaṃ dūratova āgacchantaṃ disvā pasannamānasā paccuggantvā, bhagavato pattacīvaraṃ paṭiggahetvā, buddhāsanaṃ paññāpetvā, satthu gāravaṃ katvā, bhagavantaṃ vanditvā, parivāretvā ekamantaṃ nisīdiṃsu. Tatra koṇḍañño dasabalo munigaṇaparivuto buddhāsane nisinno tidasagaṇaparivuto dasasatanayano viya vimalagaganatalagato saradasamayarajanikaro viya tārāgaṇaparivuto puṇṇacando viya virocittha. Atha satthā tesaṃ sabbabuddhanisevitaṃ anuttaraṃ tiparivaṭṭaṃ dvādasākāraṃ dhammacakkappavattanasuttantaṃ kathetvā dasabhikkhukoṭippamukhā satasahassadevamanussakoṭiyo dhammāmataṃ pāyesi. Tena vuttaṃ –

At that time, those ten koṭis of bhikkhus were dwelling near the city of Arundhavatī in the Devavana. Seeing the Ten-Powered One approaching from afar, their minds filled with faith, those bhikkhus went forth to meet him. Having received the Blessed One’s bowl and robe, prepared a seat for the Buddha, paid respect to the Teacher, and worshipped the Blessed One, they sat down to one side, surrounding him. There, Koṇḍañña, the Ten-Powered One, surrounded by the assembly of sages and seated on the Buddha’s seat, shone like the thousand-eyed one surrounded by the host of the thirty-three devas, like the autumn-season moon that has reached the clear expanse of the sky, and like the full moon surrounded by the host of stars. Then the Teacher, having expounded the incomparable Dhammacakkappavattana Sutta—revered by all Buddhas, with its three revolutions and twelve aspects—caused the hundred thousand koṭis of devas and humans, headed by the ten koṭis of bhikkhus, to drink the deathless nectar of the Dhamma. Therefore, it was said:

1.

1.

‘‘Dīpaṅkarassa aparena, koṇḍañño nāma nāyako;

Anantatejo amitayaso, appameyyo durāsado.

Subsequent to Dīpaṅkara was Koṇḍañña by name, the leader, of infinite power, immeasurable fame, unfathomable, and difficult to approach.

2.

2.

‘‘Dharaṇūpamo khamanena, sīlena sāgarūpamo;

Samādhinā merūpamo, ñāṇena gaganūpamo.

Like the earth in patience, like the ocean in virtue, like Mount Meru in concentration, like the sky in wisdom.

3.

3.

‘‘Indriyabalabojjhaṅga-maggasaccappakāsanaṃ;

Pakāsesi sadā buddho hitāya sabbapāṇinaṃ.

The Buddha always revealed the teaching on the faculties, powers, enlightenment factors, the path, and the truths for the welfare of all beings.

4.

4.

‘‘Dhammacakkaṃ pavattente, koṇḍaññe lokanāyake;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

When the Wheel of Dhamma was set in motion by the Leader of the World, Koṇḍañña, the first realization of the Dhamma occurred for a hundred thousand koṭis.

Tattha dīpaṅkarassa aparenāti dīpaṅkarassa satthuno aparabhāgeti attho. Koṇḍañño nāmāti attano gottavasena samadhigatanāmadheyyo. Nāyakoti vināyako. Anantatejoti attano sīlaguṇañāṇapuññatejena anantatejo. Heṭṭhato avīci upari bhavaggaṃ tiriyato anantā lokadhātuyo etthantare ekapuggalopi tassa [Pg.163] mukhaṃ oloketvā ṭhātuṃ samattho nāma natthi. Tena vuttaṃ ‘‘anantatejo’’ti. Amitayasoti anantaparivāro. Tassa hi bhagavato vassasatasahassāni yāva parinibbānasamayaṃ etthantare bhikkhuparisāya gaṇanaparicchedo nāma nāhosi. Tasmā ‘‘amitayaso’’ti vuccati. Amitaguṇakittipi ‘‘amitayaso’’ti vuccati. Appameyyoti guṇagaṇaparimāṇavasena nappameyyoti appameyyo. Yathāha –

Therein, 'subsequent to Dīpaṅkara' means in the period after the Teacher Dīpaṅkara; this is the meaning. 'Koṇḍañña by name' means he was called by the name obtained through his clan. 'Leader' means the guide. 'Of infinite power' means he is of infinite power by the might of his own virtue, qualities, knowledge, and merit. From Avīci below, up to the summit of existence above, and across the infinite world-systems, within this space there is not a single person who is able to stand while looking upon his face. Therefore, it is said, 'of infinite power.' 'Of immeasurable fame' means he has a limitless retinue. Indeed, for that Blessed One, for one hundred thousand years until the time of his final passing, within this period there was no such thing as a numerical limit to the assembly of bhikkhus. Therefore, he is called 'of immeasurable fame.' Fame from his immeasurable virtues is also called 'of immeasurable fame.' 'Unfathomable' means that by way of measuring the collection of his virtues, he cannot be measured; thus, he is unfathomable. As it is 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;

cariyā. aṭṭha. nidānakathā);

“Even a Buddha might speak the praise of another Buddha, were he to speak of nothing else for an entire eon; that eon would come to an end in the long course of time, but the praise of the Tathāgata would never be exhausted.”

Tasmā appameyyaguṇagaṇattā ‘‘appameyyo’’ti vuccati. Durāsadoti durupasaṅkamanīyo, āsajja ghaṭṭetvā upasaṅkamitumasakkuṇeyyabhāvato durāsado, durabhibhavanīyoti attho.

Therefore, due to the unfathomable multitude of virtues, he is called 'unfathomable.' 'Difficult to approach' means difficult to draw near to; he is difficult to approach because one cannot approach him by striking or harassing. The meaning is 'difficult to overpower.'

Dharaṇūpamoti dharaṇīsamo. Khamanenāti khantiyā, catunahutādhikadviyojanasatasahassabahalā mahāpathavī viya pakativātena lābhālābhaiṭṭhāniṭṭhādīhi akampanabhāvato ‘‘dharaṇūpamo’’ti vuccati. Sīlena sāgarūpamoti sīlasaṃvarena velānātikkamanabhāvena sāgarasamo. ‘‘Mahāsamuddo, bhikkhave, ṭhitadhammo velaṃ nātivattatī’’ti (a. ni. 8.19; cūḷava. 384; mi. pa. 6.2.10) hi vuttaṃ.

'Like the earth' means similar to the earth. 'In patience' means through forbearance. Like the great earth, which is two hundred and forty thousand yojanas thick, he is called 'like the earth' because, by his natural disposition, he is unshaken by gain and loss, desirable and undesirable things, and so on. 'Like the ocean in virtue' means similar to the ocean through moral restraint, because of not transgressing the shore. For it is said, “Bhikkhus, the great ocean, being of a stable nature, does not transgress its shore.”

Samādhinā merūpamoti samādhipaṭipakkhabhūtadhammajanitakampābhāvato merunā girivarena samo, sadisoti attho. Merugirivaro viya thiratarasarīroti vā. Ñāṇena gaganūpamoti ettha bhagavato ñāṇassa anantabhāvena anantākāsena upamā katā. Cattāri anantāni vuttāni bhagavatā. Yathāha –

'Like Meru in concentration' means that due to the absence of trembling caused by states opposed to concentration, he is like Meru, the king of mountains; 'equal' or 'similar' is the meaning. Alternatively, his body was very firm, like the king of mountains, Meru. In the phrase 'like the sky in wisdom', a comparison is made with the endless sky because of the endlessness of the Blessed One's wisdom. Four infinities have been spoken of by the Blessed One. As it is said:

‘‘Sattakāyo ca ākāso, cakkavāḷā canantakā;

Buddhañāṇaṃ appameyyaṃ, na sakkā ete vijānitu’’nti. (bu. vaṃ. 1.64);

“The host of beings and space, and the world-systems are endless; the Buddha's knowledge is immeasurable. It is not possible to know these.”

Tasmā anantassa ñāṇassa anantena ākāsena upamā katāti.

Therefore, a comparison of the endless wisdom is made with the endless sky; thus it should be understood.

Indriyabalabojjhaṅgamaggasaccappakāsananti [Pg.164] etesaṃ indriyabalabojjhaṅgamaggasaccānaṃ gahaṇena satipaṭṭhānasammappadhāniddhipādāpi gahitāva honti. Tasmā indriyādīnaṃ catusaṅkhepānaṃ vasena sattattiṃsabodhipakkhiyadhammānaṃ pakāsanadhammaṃ pakāsesi, desesīti attho. Hitāyāti hitatthaṃ. Dhammacakkaṃ pavattenteti desanāñāṇe pavattiyamāne.

Regarding ‘the one who clarifies the faculties, powers, enlightenment factors, the path, and the truths’: by the inclusion of these—the faculties, powers, enlightenment factors, the path, and the truths—the foundations of mindfulness, right exertions, and bases of spiritual power are also included. Therefore, by means of the four summaries beginning with the faculties, he taught and expounded the Dhamma that clarifies the thirty-seven qualities pertaining to enlightenment; this is the meaning. ‘For the welfare’ means for the benefit. ‘Setting the Wheel of Dhamma in motion’ means when the knowledge of teaching was being set in motion.

Tato aparabhāge mahāmaṅgalasamāgame dasasu cakkavāḷasahassesu devatāyo sukhume attabhāve māpetvā imasmiññeva cakkavāḷe sannipatiṃsu. Tattha kira aññataro devaputto koṇḍaññadasabalaṃ maṅgalapañhaṃ pucchi. Tassa bhagavā maṅgalāni kathesi. Tattha navutikoṭisahassāni arahattaṃ pāpuṇiṃsu. Sotāpannādīnaṃ gaṇanaparicchedo nāma nāhosi. Tena vuttaṃ –

After that, at a later time, during the great auspicious assembly, devas from ten thousand world-systems, having created subtle bodies, assembled in this very world-system. There, it is said, a certain devaputta asked Koṇḍañña, the one with ten powers, the question concerning blessings. The Blessed One spoke of the blessings to him. There, ninety thousand koṭis attained Arahantship. Of those such as stream-enterers, there was no counting or limit. Therefore, it was said:

5.

5.

‘‘Tato parampi desente, naramarūnaṃ samāgame;

Navutikoṭisahassānaṃ, dutiyābhisamayo ahū’’ti.

“After that, as he was teaching further in an assembly of humans and devas, the second realization occurred for ninety thousand koṭis.”

Tattha tato parampīti tato aparabhāgepi. Desenteti bhagavati dhammaṃ desente. Naramarūnanti narānañceva amarānañca, yadā pana bhagavā gaganatale titthiyamānamaddanaṃ yamakapāṭihāriyaṃ karonto dhammaṃ desesi tadā asītikoṭisahassāni arahattaṃ pāpuṇiṃsu. Tīsu phalesu patiṭṭhitā gaṇanapathaṃ vītivattā. Tena vuttaṃ –

Therein, ‘tato paraṃ’ means in the part after that. ‘Desente’ means when the Blessed One was teaching the Dhamma. ‘Naramarūnaṃ’ means of humans and devas. When the Blessed One, performing in the expanse of the sky the Twin Miracle that crushes the pride of the heretics, taught the Dhamma, at that time eighty thousand crores attained Arahantship. Those established in the three fruits surpassed the path of calculation. Therefore, it is said:

6.

6.

‘‘Titthiye abhimaddanto, yadā dhammamadesayi;

Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

“When, subduing the heretics, he taught the Dhamma, the third realization occurred for eighty thousand crores.”

Tattha tadā-saddaṃ ānetvā attho daṭṭhabbo. Yadā bhagavā dhammaṃ desesi, tadā asītikoṭisahassānaṃ dhammābhisamayo ahūti.

Therein, the meaning should be understood by supplying the word ‘tadā’. When the Blessed One taught the Dhamma, at that time the realization of the Dhamma occurred for eighty thousand crores.

Koṇḍañño kira satthā abhisambodhiṃ patvā paṭhamavassaṃ candavatīnagaraṃ upanissāya candārāme vihāsi. Tattha sucindharassa nāma brāhmaṇamahāsālassa putto bhaddamāṇavo nāma yasodharabrāhmaṇassa putto subhaddamāṇavo ca koṇḍaññassa buddhassa sammukhā dhammadesanaṃ sutvā pasannamānasā dasahi māṇavakasahassehi saddhiṃ tassa santike pabbajitvā arahattaṃ pāpuṇiṃsu.

It is said that the Teacher Koṇḍañña, having attained supreme enlightenment, spent the first rains-residence near the city of Candavatī, dwelling in the Candārāma monastery. There, the young man named Bhadda, son of the brahmin of great wealth named Sucindhara, and the young man named Subhadda, son of the brahmin Yasodhara, having heard the Dhamma teaching in the presence of the Buddha Koṇḍañña, with devoted minds, went forth in his presence together with ten thousand young men and attained Arahantship.

Atha [Pg.165] koṇḍañño satthā jeṭṭhamāsapuṇṇamāya subhaddattherappamukhena koṭisatasahassena parivuto pātimokkhamuddisi, so paṭhamo sannipāto ahosi. Tato aparabhāge koṇḍaññasatthuno putte vijitasene nāma arahattaṃ patte taṃpamukhassa koṭisahassassa majjhe bhagavā pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Athāparena samayena dasabalo janapadacārikaṃ caranto udenarājānaṃ nāma navutikoṭijanaparivāraṃ pabbājesi saddhiṃ tāya parisāya. Tasmiṃ pana arahattaṃ patte taṃpamukhehi navutiyā arahantakoṭīhi bhagavā parivuto pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

Then the Teacher Koṇḍañña, surrounded by one hundred thousand crores of monks headed by the Elder Subhadda, recited the Pātimokkha on the full-moon day of the month of Jeṭṭha. That was the first assembly. In a subsequent part, when Vijitasena, the son of the Teacher Koṇḍañña, had attained Arahantship, the Blessed One recited the Pātimokkha in the midst of a thousand crores headed by him. That was the second assembly. Then at a later time, the Ten-Powered One, while undertaking a tour of the country, caused King Udena, who had a retinue of ninety crores of people, to go forth together with that assembly. When they had attained Arahantship, the Blessed One, surrounded by ninety crores of Arahants headed by him, recited the Pātimokkha. That was the third assembly. Therefore, it is said:

7.

7.

‘‘Sannipātā tayo āsuṃ, koṇḍaññassa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“There were three assemblies of the great sage Koṇḍañña—of those whose cankers were destroyed, who were stainless, of peaceful mind, and steadfast.”

8.

8.

‘‘Koṭisatasahassānaṃ, paṭhamo āsi samāgamo;

Dutiyo koṭisahassānaṃ, tatiyo navutikoṭina’’nti.

“The first assembly was of one hundred thousand crores; the second assembly was of a thousand crores; the third, of ninety crores.”

Tadā kira amhākaṃ bodhisatto vijitāvī nāma cakkavattī hutvā candavatīnagare paṭivasati. So kira anekanaravaraparivuto salilanidhinivasanaṃ sameruyugandharaṃ aparimitavasudharaṃ vasundharaṃ adaṇḍena asatthena dhammena paripāleti. Atha koṇḍañño buddhopi koṭisatasahassakhīṇāsavaparivuto janapadacārikaṃ caramāno anupubbena candavatīnagaraṃ sampāpuṇi.

At that time, it is said, our Bodhisatta, named Vijitāvī, having become a wheel-turning monarch, resided in the city of Candavatī. It is said that, surrounded by many excellent men, he ruled the earth—which is the abode of the treasure of water, which has Meru and Yugandhara, and which bears immeasurable wealth—without rod, without weapon, by the Dhamma. Then, the Buddha Koṇḍañña, surrounded by one hundred thousand crores of those whose cankers were destroyed, while wandering on tour through the country, in due course reached the city of Candavatī.

So vijitāvī kira rājā – ‘‘sammāsambuddho kira amhākaṃ nagaraṃ anuppatto’’ti sutvā paccuggantvā bhagavato vasanaṭṭhānaṃ saṃvidahitvā svātanāya saddhiṃ bhikkhusaṅghena nimantetvā punadivase bhattavidhiṃ suṭṭhu paṭiyādetvā koṭisatasahassasaṅkhassa buddhappamukhassa bhikkhusaṅghassa mahādānaṃ adāsi. Bodhisatto bhagavantaṃ bhojetvā anumodanāvasāne – ‘‘bhante, temāsaṃ mahājanasaṅgahaṃ karonto idheva vasathā’’ti yācitvā tayo māse nirantaraṃ buddhappamukhassa bhikkhusaṅghassa asadisamahādānaṃ adāsi.

It is said that King Vijitāvī, having heard, ‘The Perfectly Enlightened One has arrived in our city,’ went out to meet him. Having prepared a dwelling place for the Blessed One, he invited him together with the community of monks for the next day. On the following day, having well prepared the arrangements for the meal, he gave a great offering to the community of monks headed by the Buddha, which numbered one hundred thousand crores. The Bodhisatta, having served a meal to the Blessed One, at the conclusion of the thanksgiving, requested, ‘Venerable Sir, please dwell right here for the three months of the rainy season, showing favour to the great populace.’ For three months, without interruption, he gave an incomparable, great offering to the community of monks headed by the Buddha.

Atha satthā bodhisattaṃ – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākaritvā dhammamassa desesi. So satthu dhammakathaṃ sutvā [Pg.166] rajjaṃ niyyātetvā pabbajitvā tīṇi piṭakāni uggahetvā aṭṭha samāpattiyo pañca ca abhiññāyo uppādetvā aparihīnajjhāno brahmaloke nibbatti. Tena vuttaṃ –

Then the Teacher, having made a declaration to the Bodhisatta, ‘In the future, there will be a Buddha named Gotama,’ taught him the Dhamma. He, having heard the Teacher's Dhamma discourse, handed over the kingdom, went forth, and after mastering the three Piṭakas, produced the eight attainments and the five supernormal knowledges. Being one of undiminished jhāna, he was reborn in the Brahma-world. Therefore, it is said:

9.

9.

‘‘Ahaṃ tena samayena, vijitāvī nāma khattiyo;

Samuddaṃ antamantena, issariyaṃ vattayāmahaṃ.

“At that time, I was a khattiya named Vijitāvī. I wielded sovereignty with the ocean as the boundary.”

10.

10.

‘‘Koṭisatasahassānaṃ, vimalānaṃ mahesinaṃ;

Saha lokagganāthena, paramannena tappayiṃ.

“I satisfied one hundred thousand crores of stainless great seers, together with the foremost leader of the world, with the finest food.”

11.

11.

‘‘Sopi maṃ buddho byākāsi, koṇḍañño lokanāyako;

Aparimeyyito kappe, buddho loke bhavissati.

“That Buddha, the world-leader Koṇḍañña, also declared about me: ‘In an immeasurable aeon from now, a Buddha will be in the world.’”

12.

12.

‘‘Padhānaṃ padahitvāna, katvā dukkarakārikaṃ;

Assatthamūle sambuddho, bujjhissati mahāyaso.

“Having striven in the striving and performed the difficult practice, the one of great renown, the Fully Enlightened One, will awaken at the foot of the Assattha tree.”

13.

13.

‘‘Imassa janikā mātā, māyā nāma bhavissati;

Pitā suddhodano nāma, ayaṃ hessati gotamo.

The mother of this one will be named Māyā; the father will be named Suddhodana; this one will be Gotama.

14.

14.

‘‘Kolito upatisso ca, aggā hessanti sāvakā;

Ānando nāmupaṭṭhāko, upaṭṭhissati taṃ jinaṃ.

Kolita and Upatissa will be the chief disciples; an attendant named Ānanda will attend upon that Conqueror.

15.

15.

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

Bodhi tassa bhagavato, assatthoti pavuccati.

Khemā and Uppalavaṇṇā will be the chief female disciples; the Bodhi of that Blessed One is called the Assattha.

16.

16.

‘‘Citto ca hatthāḷavako, aggā hessantupaṭṭhakā;

Nandamātā ca uttarā, aggā hessantupaṭṭhikā;

Āyu vassasataṃ tassa, gotamassa yasassino.

Citta and Hatthāḷavaka will be the chief male lay supporters; Nandamātā and Uttarā, the chief female lay supporters. The lifespan of that glorious Gotama will be one hundred years.

17.

17.

‘‘Idaṃ sutvāna vacanaṃ, asamassa mahesino;

Āmoditā naramarū, buddhabījaṃ kira ayaṃ.

Hearing this word of the unequaled great seer, humans and devas rejoiced: ‘Indeed, this is a Buddha-seed!’

18.

18.

‘‘Ukkuṭṭhisaddā vattanti, apphoṭenti hasanti ca;

Katañjalī namassanti, dasasahassidevatā.

Shouts of acclamation arose, they snapped their fingers and laughed; with hands raised in reverence, the ten thousand deities paid homage.

19.

19.

‘‘Yadimassa [Pg.167] lokanāthassa, virajjhissāma sāsanaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

If we should miss the dispensation of this protector of the world, in a future time, we will be in his presence.

20.

20.

‘‘Yathā manussā nadiṃ tarantā, paṭititthaṃ virajjhiya;

Heṭṭhātitthe gahetvāna, uttaranti mahānadiṃ.

Just as people crossing a river, having missed the intended landing place, take a lower landing place and cross the great river.

21.

21.

‘‘Evameva mayaṃ sabbe, yadi muñcāmimaṃ jinaṃ;

Anāgatamhi addhāne, hessāma sammukhā imaṃ.

Even so, all of us, if we miss this Conqueror, in a future time, we will be in his presence.

22.

22.

‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Tameva atthaṃ sādhento, mahārajjaṃ jine adaṃ;

Mahārajjaṃ daditvāna, pabbajiṃ tassa santike.

Having heard his word, I made my mind even more serene. While accomplishing that very purpose, I gave the great kingdom to the Conqueror. Having given the great kingdom, I went forth in his presence.

23.

23.

‘‘Suttantaṃ vinayaṃ cāpi, navaṅgaṃ satthusāsanaṃ;

Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.

Having completely mastered the Suttanta and the Vinaya, the entire nine-limbed teaching of the Teacher, I adorned the dispensation of the Conqueror.

24.

24.

‘‘Tatthappamatto viharanto, nisajjaṭṭhānacaṅkame;

Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.

Dwelling there diligently, in sitting, standing, and walking, having reached the perfection of the higher knowledges, I went to the Brahma-world.

Tattha ahaṃ tena samayenāti ahaṃ tasmiṃ samaye. Vijitāvī nāmāti evaṃnāmako cakkavattirājā ahosiṃ. Samuddaṃ antamantenāti ettha cakkavāḷapabbataṃ sīmaṃ mariyādaṃ katvā ṭhitaṃ samuddaṃ antaṃ katvā issariyaṃ vattayāmīti attho. Ettāvatā na pākaṭaṃ hoti.

Herein, 'I at that time' means 'I was at that time.' 'Named Vijitāvī' means 'I was a wheel-turning monarch of such a name.' Regarding the phrase 'wielded sovereignty over the ocean to its furthest shore,' the meaning is this: I wielded sovereignty having made the Cakkavāḷa mountain the limit and boundary of the ocean. By this much, it is not made clear.

Rājā kira cakkavattī cakkaratanānubhāvena vāmapassena sineruṃ katvā samuddassa uparibhāgena aṭṭhayojanasahassappamāṇaṃ pubbavidehaṃ gacchati. Tattha rājā cakkavattī – ‘‘pāṇo na hantabbo, adinnaṃ nādātabbaṃ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’’ti (dī. ni. 2.244; 3.85; ma. ni. 3.257) ovādaṃ deti. Evaṃ ovāde dinne taṃ cakkaratanaṃ vehāsaṃ abbhuggantvā puratthimaṃ samuddaṃ ajjhogāhati. Yathā yathā ca taṃ ajjhogāhati, tathā tathā saṃkhittaūmivipphāraṃ hutvā ogacchamānaṃ mahāsamuddasalilaṃ yojanamattaṃ oggantvā antosamuddaṃ ubhosu passesu veḷuriyamaṇibhitti viya paramadassanīyaṃ hutvā tiṭṭhati, evaṃ puratthimasāgarapariyantaṃ gantvā taṃ cakkaratanaṃ paṭinivattati. Paṭinivattamāne ca tasmiṃ sā [Pg.168] parisā aggato hoti, majjhe rājā cakkavattī ante cakkaratanaṃ hoti. Tampi jalaṃ jalantena viyogaṃ asahamānamiva nemimaṇḍalapariyantaṃ abhihanantameva tīramupagacchati.

It is said that the wheel-turning monarch, by the power of his wheel-jewel, travels to Pubbavideha, which measures eight thousand yojanas, keeping Mount Sineru to his left and passing over the ocean. There, the wheel-turning monarch gives this exhortation: 'A living being is not to be killed; what is not given is not to be taken; in sensual pleasures, misconduct is not to be committed; a lie is not to be spoken; intoxicants are not to be drunk; and you should partake of your food righteously.' When this exhortation has been given, that wheel-jewel, having risen into the sky, plunges into the eastern ocean. And as it plunges, so the water of the great ocean, its swelling waves contracting, recedes for a yojana. Inside the ocean, the water on both sides stands, having become like a wall of beryl gems, supremely beautiful to see. Thus, having gone to the boundary of the eastern ocean, that wheel-jewel turns back. And as it is returning, that retinue is in front, the wheel-turning monarch is in the middle, and the wheel-jewel is at the end. That water too, as if unable to bear separation from the shining one, reaches the shore, striking only the edge of the wheel's rim.

Evaṃ rājā cakkavattī puratthimasamuddapariyantaṃ pubbavidehaṃ abhivijinitvā dakkhiṇasamuddapariyantaṃ jambudīpaṃ vijetukāmo cakkaratanadesitena maggena dakkhiṇasamuddābhimukho gacchati. Taṃ dasasahassayojanappamāṇaṃ jambudīpaṃ abhivijinitvā dakkhiṇasamuddato paccuttaritvā sattayojanasahassappamāṇaṃ aparagoyānaṃ vijetuṃ heṭṭhā vuttanayeneva gantvā tampi sāgarapariyantaṃ abhivijinitvā pacchimasamuddatopi uttaritvā aṭṭhayojanasahassappamāṇaṃ uttarakuruṃ vijetuṃ tatheva gantvā taṃ samuddapariyantaṃ katvā tatheva abhivijiya uttarasamuddatopi paccuttarati. Ettāvatā raññā cakkavattinā sāgarapariyantāya pathaviyā issariyaṃ adhigataṃ hoti. Tena vuttaṃ samuddaṃ antamantena, issariyaṃ vattayāmaha’’nti.

Thus, the wheel-turning monarch, having conquered Pubbavideha up to the eastern ocean, desiring to conquer Jambudīpa up to the southern ocean, travels along the path shown by the wheel-jewel, heading towards the southern ocean. Having conquered Jambudīpa, which measures ten thousand yojanas, he crosses back from the southern ocean and proceeds to conquer Aparagoyāna, which measures seven thousand yojanas, in the same manner as stated before. After conquering it up to the ocean’s edge, he crosses from the western ocean and similarly proceeds to conquer Uttarakuru, which measures eight thousand yojanas. Having made it extend to the ocean and conquered it in the same way, he then crosses back from the northern ocean. By this much, the wheel-turning monarch has attained sovereignty over the earth bounded by the ocean. Therefore, it is said: “I wield sovereignty over the ocean to its furthest shore.”

Koṭisatasahassānanti koṭisatasahassāni. Ayameva vā pāṭho. Vimalānanti khīṇāsavānaṃ. Saha lokagganāthenāti saddhiṃ dasabalena koṭisatasahassānanti attho. Paramannenāti paṇītena annena. Tappayinti tappesiṃ. Aparimeyyito kappeti ito paṭṭhāya satasahassakappādhikāni tīṇi asaṅkhyeyyāni atikkamitvā ekasmiṃ bhaddakappeti attho.

‘Of hundreds of thousands of crores’ means hundreds of thousands of crores. Or this is the reading itself. ‘Of the stainless ones’ means of those whose taints are destroyed. ‘Together with the foremost leader of the world’ means: together with the Ten-Powered One, they are hundreds of thousands of crores—this is the meaning. ‘With the finest food’ means with exquisite food. ‘I satisfied’ means I satisfied. ‘In an immeasurable aeon from this one’ means: from this aeon onwards, passing beyond three incalculable aeons and more than one hundred thousand aeons, into one auspicious aeon—this is the meaning.

Padhānanti vīriyaṃ. Tameva atthaṃ sādhentoti tameva buddhakārakamatthaṃ dānapāramiṃ pūrento sādhento nipphādentoti attho. Mahārajjanti cakkavattirajjaṃ. Jineti bhagavati, sampadānatthe vā bhummaṃ daṭṭhabbaṃ. Adanti adāsiṃ. Evamatthaṃ sādhentoti iminā sambandho daṭṭhabbo. ‘‘Mahārajjaṃ jine dadi’’nti paṭhanti keci. Daditvānāti cajitvā. Suttantanti suttantapiṭakaṃ. Vinayanti vinayapiṭakaṃ. Navaṅganti suttageyyādinavaṅgaṃ. Sobhayiṃ jinasāsananti āgamādhigamehi lokiyehi samalaṅkariṃ. Tatthāti tassa bhagavato sāsane. Appamattoti satisampanno. Brahmalokamagañchahanti brahmalokaṃ agañchiṃ ahaṃ.

‘Effort’ means energy. ‘Fulfilling that very purpose’ means fulfilling, accomplishing, and completing that very purpose which makes one a Buddha, the perfection of giving—this is the meaning. ‘The great kingdom’ means the kingdom of a wheel-turning monarch. ‘In the Conqueror’ (jine) should be understood as the locative case used in the sense of bestowing, or as meaning ‘in the Blessed One.’ ‘I gave’ means I gave. The connection should be understood with the phrase ‘thus accomplishing the purpose.’ Some read, ‘He gave the great kingdom to the Conqueror.’ ‘Having given’ means having relinquished. ‘The Suttanta’ means the Suttanta Piṭaka. ‘The Vinaya’ means the Vinaya Piṭaka. ‘The ninefold’ means the nine divisions such as sutta and geyya. ‘I adorned the Conqueror’s dispensation’ means I embellished it with scriptural learning and realization. ‘There’ means in that Blessed One’s dispensation. ‘Heedful’ means possessed of mindfulness. ‘I went to the Brahma world’ means I went to the Brahma world.

Imassa pana koṇḍaññabuddhassa rammavatī nāma nagaraṃ ahosi, sunando nāma rājā pitā, sujātā nāma devī mātā, bhaddo ca subhaddo ca dve [Pg.169] aggasāvakā, anuruddho nāmupaṭṭhāko, tissā ca upatissā ca dve aggasāvikā, sālakalyāṇirukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ, vassasatasahassāni āyuppamāṇaṃ ahosi, tassa rucidevī nāma aggamahesī ahosi, vijitaseno nāmassa putto, cando nāmupaṭṭhāko rājā. Candārāme kira vasīti. Tena vuttaṃ –

Now, for this Buddha Koṇḍañña, the city was named Rammavatī, his father the king was named Sunanda, his mother the queen was named Sujātā, the two chief disciples were Bhadda and Subhadda, the attendant was named Anuruddha, the two chief female disciples were Tissā and Upatissā, the Bodhi tree was the Sālakalyāṇi tree, his body was eighty-eight cubits tall, his lifespan was a hundred thousand years, his chief queen was named Rucidevī, his son was named Vijitasena, and the attendant king was named Canda. It is said that he dwelt in the Candārāma. Thus it was said:

25.

25.

‘‘Nagaraṃ rammavatī nāma, sunando nāma khattiyo;

Sujātā nāma janikā, koṇḍaññassa mahesino.

“The city was named Rammavatī, the noble king was Sunanda; Sujātā was the mother of the great sage Koṇḍañña.”

30.

30.

‘‘Bhaddo ceva subhaddo ca, ahesuṃ aggasāvakā;

Anuruddho nāmupaṭṭhāko, koṇḍaññassa mahesino.

“Bhadda and Subhadda were the chief disciples; Anuruddha was the attendant of the great sage Koṇḍañña.”

31.

31.

‘‘Tissā ca upatissā ca, ahesuṃ aggasāvikā;

Sālakalyāṇiko bodhi, koṇḍaññassa mahesino.

“Tissā and Upatissā were the chief female disciples; the Sālakalyāṇika was the Bodhi tree of the great sage Koṇḍañña.”

33.

33.

‘‘So aṭṭhāsīti hatthāni, accuggato mahāmuni;

Sobhate uḷurājāva, sūriyo majjhanhike yathā.

“That great sage was eighty-eight cubits tall; he shone like the king of stars, and like the sun at midday.”

34.

34.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His lifespan was a hundred thousand years; remaining for that long, he ferried many people across.”

35.

35.

‘‘Khīṇāsavehi vimalehi, vicittā āsi medanī;

Yathā hi gaganamuḷūbhi, evaṃ so upasobhatha.

“The earth was adorned with those free of taints, the stainless ones; just as the sky with stars, so did it shine.”

36.

36.

‘‘Tepi nāgā appameyyā, asaṅkhobhā durāsadā;

Vijjupātaṃva dassetvā, nibbutā te mahāyasā.

“Those noble ones too, immeasurable, unperturbed, difficult to approach; having shown themselves like a flash of lightning, those of great glory attained final Nibbāna.”

37.

37.

‘‘Sā ca atuliyā jinassa iddhi, ñāṇaparibhāvito ca samādhi;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“That incomparable psychic power of the Conqueror, and the concentration developed by wisdom—all that has disappeared. Indeed, are not all conditioned things empty?”

Tattha sālakalyāṇikoti sālakalyāṇirukkho, so buddhakāle ceva cakkavattikāle ca nibbattati, nāññadā. So ekāheneva uṭṭhāti kira. Khīṇāsavehi vimalehi, vicittā āsi medanīti ayaṃ medanī khīṇāsavehi ekakāsāvapajjotā vicittā paramadassanīyā ahosi. Yathā hīti opammatthe nipāto. Uḷūbhīti nakkhattehi, tārāgaṇehi [Pg.170] gaganatalaṃ viya khīṇāsavehi vicittā ayaṃ medanī sobhitthāti attho.

Herein, 'sālakalyāṇika' means the Sālakalyāṇi tree. It comes into being only during the time of a Buddha and a universal monarch, and not at any other time. It is said to spring up in a single day. Regarding the phrase 'The earth was adorned with those free of taints, the stainless ones,' this means that this earth, adorned by the Arahants shining with a single saffron-robe-glow, was supremely beautiful to behold. The particle 'yathā hi' is used in the sense of a simile. 'Uḷūbhi' means by the constellations, by the hosts of stars. The meaning is that this earth, adorned by the Arahants, shone like the surface of the sky.

Asaṅkhobhāti aṭṭhahi lokadhammehi akkhobhā avikārā. Vijjupātaṃva dassetvāti vijjupātaṃ viya dassayitvā, ‘‘vijjuppātaṃvā’’tipi pāṭho. Koṇḍaññabuddhassa kira kāle parinibbāyamānā bhikkhū sattatālappamāṇamākāsamabbhuggantvā asitajaladharavivaragatā vijjulatā viya samantato vijjotamānā tejodhātuṃ samāpajjitvā nirupādānā dahanā viya parinibbāyiṃsu. Tena vuttaṃ ‘‘vijjupātaṃva dassetvā’’ti. Atuliyāti atulyā asadisā. Ñāṇaparibhāvitoti ñāṇena vaḍḍhito. Sesagāthā heṭṭhā vuttanayattā uttānā evāti.

The term 'asaṅkhobhā' means unshakable and unalterable by the eight worldly conditions. The phrase 'vijjupātaṃva dassetvā' means 'having shown like a lightning strike'; the reading 'vijjuppātaṃvā' also exists. It is said that at the time of the Buddha Koṇḍañña, the monks who were attaining final Nibbāna rose into the sky to the height of seven palm trees and, entering the gaps between dark rain clouds, shone all around like lightning flashes. Having attained the fire element and being without fuel, they passed into final Nibbāna like a fire without sustenance. Hence it is said, 'having shown like a lightning strike.' The term 'atuliyā' means unequaled, matchless. The term 'ñāṇaparibhāvito' means developed by wisdom. The remaining verses are indeed clear, as their meaning has been explained in the preceding passages.

‘‘Koṇḍañño nāma sambuddho, candārāme manorame;

Nibbāyi cetiyo tassa, sattayojaniko kato.

“The Sambuddha named Koṇḍañña passed away in the delightful Candārāma. His stupa was made seven leagues high.”

‘‘Na heva dhātuyo tassa, satthuno, vikiriṃsu tā;

Ṭhitā ekaghanā hutvā, suvaṇṇapaṭimā viya’’.

“Indeed, the Teacher's relics did not scatter; they remained as a single solid mass, like a golden statue.”

Sakalajambudīpavāsino manussā samāgantvā sattayojanikaṃ sattaratanamayaṃ haritālamanosilāya mattikākiccaṃ telasappīhi udakakiccaṃ katvā niṭṭhāpesunti.

All the people dwelling in Jambudīpa gathered together and completed a seven-league construction made of seven kinds of jewels, having performed the clay work with orpiment and realgar, and the water work with oil and ghee.

Koṇḍaññabuddhavaṃsavaṇṇanā niṭṭhitā.

The commentary on the Chronicle of the Buddha Koṇḍañña is concluded.

Niṭṭhito dutiyo buddhavaṃso.

The second Chronicle of the Buddhas is concluded.

5. Maṅgalabuddhavaṃsavaṇṇanā

5. The Commentary on the Chronicle of the Buddha Maṅgala

Koṇḍaññe kira satthari parinibbute tassa sāsanaṃ vassasatasahassaṃ pavattittha. Buddhānubuddhānaṃ sāvakānaṃ antaradhānena sāsanamassa antaradhāyi. Koṇḍaññassa pana aparabhāge ekamasaṅkhyeyyamatikkamitvā ekasmiṃyeva kappe cattāro buddhā nibbattiṃsu maṅgalo, sumano, revato, sobhitoti. Tattha maṅgalo pana lokanāyako kappasatasahassādhikāni soḷasa asaṅkhyeyyāni pāramiyo pūretvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā pañcasu pubbanimittesu uppannesu buddhakolāhalaṃ nāma [Pg.171] udapādi, tadā dasasahassacakkavāḷe devatāyo ekasmiṃ cakkavāḷe sannipatitvā āyācanti –

It is said that after the Teacher Koṇḍañña had attained final Nibbāna, his dispensation lasted for one hundred thousand years. With the disappearance of the disciples enlightened after the Buddha, his dispensation disappeared. In a later period after Koṇḍañña, having passed one incalculable aeon, in one and the same aeon four Buddhas arose: Maṅgala, Sumana, Revata, and Sobhita. Among them, the world-leader Maṅgala, having fulfilled the perfections for sixteen incalculable aeons and one hundred thousand aeons in addition, was reborn in the Tusita celestial city. Having stayed there for the full extent of his lifespan, when the five portents arose, the uproar known as the 'Buddha-uproar' occurred. Then, the deities in the ten-thousand world-systems, having assembled in one world-system, made this entreaty:

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67);

“O great hero, it is indeed time for you, arise in a mother’s womb; ferrying across the world with its devas, awaken to the deathless state.”

Evaṃ devehi āyācito katapañcavilokano tusitā kāyā cavitvā sabbanagaruttame uttaranagare anuttarassa uttarassa nāma rañño kule uttarāya nāma deviyā kucchismiṃ paṭisandhiṃ gaṇhi. Tadā anekāni pāṭihāriyāni pāturahuṃ. Tāni dīpaṅkarabuddhavaṃse vuttanayeneva veditabbāni. Tassā uttarāya kira mahādeviyā kucchismiṃ sabbalokamaṅgalassa maṅgalassa mahāsattassa paṭisandhiggahaṇato paṭṭhāya sarīrappabhā rattindivaṃ asītihatthappamāṇaṃ padesaṃ pharitvā candālokasūriyālokehi anabhibhavanīyā hutvā aṭṭhāsi. Sā ca aññenālokena vinā attano sarīrappabhāsamudayeneva andhakāraṃ vidhamitvā aṭṭhasaṭṭhiyā dhātīhi paricāriyamānā vicarati.

Thus entreated by the devas, having made the five great investigations, he passed away from the Tusita host and took conception-linking in the womb of the queen named Uttarā, in the clan of the unsurpassed king named Uttara, in the city of Uttara, supreme among all cities. Then, many portents appeared. They are to be understood in the same way as was stated in the Chronicle of the Buddha Dīpaṅkara. It is said that from the time the great being Maṅgala, who is the blessing for the entire world, took conception-linking in the womb of that great queen Uttarā, a bodily radiance, pervading a region of eighty cubits day and night, stood, unable to be overwhelmed by the light of the moon and the sun. And she, without any other light, having dispelled the darkness by the very arising of her own bodily radiance, moved about while being attended by sixty-eight nurses.

Sā kira devatāhi katārakkhā dasannaṃ māsānaṃ accayena paramasurabhikusumaphaladharasākhāviṭape kamalakuvalayasamalaṅkate ruru-sīha-byaggha-gaja-gavaya-mahiṃsapasadavividhamigagaṇavicarite paramaramaṇīye uttaramadhuruyyāne nāma maṅgaluyyāne maṅgalamahāpurisaṃ vijāyi. So jātamattova mahāsatto sabbā disā viloketvā uttarābhimukho sattapadavītihārena gantvā āsabhiṃ vācaṃ nicchāresi. Tasmiñca khaṇe sakaladasasahassilokadhātūsu devatā dissamānasarīrā dibbamālādīhi samalaṅkatagattā tattha tattha ṭhatvā jayamaṅgalathutivacanāni sampavattesuṃ. Pāṭihāriyāni vuttanayāneva. Nāmaggahaṇadivase panassa lakkhaṇapāṭhakā sabbamaṅgalasampattiyā jātoti ‘‘maṅgalakumāro’’ tveva nāmaṃ kariṃsu.

It is said that she, being protected by deities, after the passing of ten months, gave birth to the Great Being Maṅgala in the auspicious park named Uttaramadhura. This park was exceedingly delightful, frequented by various herds of ruru deer, lions, tigers, elephants, gayals, buffaloes, and other excellent beasts, well-adorned with red and white lotuses, and had branches and boughs that bore the most fragrant flowers and fruits. Just as soon as he was born, the Great Being looked around in all directions, faced north, took seven steps, and made a fearless utterance. At that very moment, throughout the entire ten-thousandfold world-system, deities with visible forms, their bodies well-adorned with divine garlands and so forth, stood here and there and proclaimed words of victory, auspiciousness, and praise. The miracles are to be understood as previously described. On the day of his naming, the interpreters of marks gave him the name 'Prince Maṅgala,' because he was born with the accomplishment of all things auspicious.

Tassa kira yasavā rucimā sirimāti tayo pāsādā ahesuṃ. Yasavatīdevippamukhāni tiṃsanāṭakitthisahassāni ahesuṃ. Tattha mahāsatto navavassasahassāni dibbasukhasadisaṃ sukhaṃ anubhavitvā yasavatiyā aggamahesiyā kucchismiṃ sīlavaṃ nāma puttaṃ labhitvā cattāri nimittāni disvā alaṅkataṃ paṇḍaraṃ nāma sundaraturaṅgavaramāruyha mahābhinikkhamanaṃ nikkhamitvā [Pg.172] pabbaji. Taṃ pana pabbajantaṃ tisso manussakoṭiyo anupabbajiṃsu. Tehi parivuto mahāpuriso aṭṭha māse padhānacariyamacari.

It is said that he had three palaces named Yasavā, Rucimā, and Sirimā. There were thirty thousand dancing women, with Queen Yasavatī as their chief. There, the Great Being experienced happiness similar to divine bliss for nine thousand years. Then, having obtained a son named Sīlava in the womb of his chief queen Yasavatī, and having seen the four signs, he mounted an adorned, excellent white horse named Paṇḍara, made the great renunciation, and went forth. As he was going forth, thirty million people followed him into homelessness. Surrounded by them, the Great Being practiced the striving for eight months.

Tato visākhapuṇṇamāya uttaragāme uttaraseṭṭhino dhītāya uttarāya nāma dinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā surabhikusumālaṅkate nīlobhāse manorame sālavane divāvihāraṃ vītināmetvā uttarena nāma ājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā asitañjanagirisaṅkāsaṃ akkantavarakanakajālakūṭaṃva sītacchāyaṃ vividhamigagaṇasampātavirahitaṃ mandamāluteritāya ghanasākhāya samalaṅkataṃ naccantamiva pītiyā virocamānaṃ nāgabodhiṃ upasaṅkamitvā mattavaranāgagāmī nāgabodhiṃ padakkhiṇaṃ katvā pubbuttarapasse ṭhatvā aṭṭhapaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā tattha pallaṅkaṃ ābhujitvā caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhahitvā sabalaṃ mārabalaṃ viddhaṃsetvā pubbenivāsadibbacakkhuñāṇāni paṭilabhitvā paccayākārasammasanaṃ katvā khandhesu aniccādivasena abhinivisitvā anukkamena anuttaraṃ sammāsambodhiṃ patvā –

Then, on the full moon day of Visākha, in Uttaragāma, having partaken of the honey-rice porridge infused with divine essence, given by Uttarā, the daughter of the merchant Uttara, and having passed the day's abiding in a delightful sāla grove adorned with fragrant flowers and having a dark blue-green hue, he then took eight handfuls of grass given by an Ājīvaka named Uttara. He approached the Nāga-bodhi tree, which resembled a mountain of dark collyrium, cool with shade as if a summit covered by a fine golden net, free from the thronging of various herds of animals, adorned with dense branches moved by a gentle breeze as if dancing with joy, and shining. Moving with the gait of a choice intoxicated elephant, he circumambulated the Nāga-bodhi tree to the right, and having stood on the northeastern side, he spread a grass mat fifty-eight hands in breadth. Thereon, having sat in the cross-legged posture, and having resolved upon the four-factored effort, he shattered Māra's force along with his army. Having obtained the knowledges of previous existences and the divine eye, having contemplated the causal condition, and having focused on the aggregates in terms of impermanence and so forth, he gradually attained unsurpassed, perfect enlightenment—

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

Through many births I roamed through saṃsāra, seeking, without finding, the builder of the house. Painful is birth again and again.

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

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

House-builder, you are seen; you will not build a house again. All your rafters are broken, your ridgepole is destroyed. My mind has reached the Unconditioned; it has attained the end of craving.

Udānaṃ udānesi.

He uttered this inspired utterance.

Maṅgalassa pana sammāsambuddhassa aññehi buddhehi adhikatarā sarīrappabhā ahosi. Yathā pana aññesaṃ sammāsambuddhānaṃ samantā asītihatthappamāṇā vā byāmappamāṇā vā sarīrappabhā ahosi, na evaṃ tassa. Tassa pana bhagavato sarīrappabhā niccakālaṃ dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Tarugirigharapākāraghaṭakavāṭādayo suvaṇṇapaṭṭapariyonaddhā viya ahesuṃ. Navutivassasatasahassāni āyu tassa ahosi. Ettakaṃ kālaṃ candasūriyatārakādīnaṃ pabhā natthi. Rattindivaparicchedo na paññāyittha. Divā sūriyālokena viya sattā niccaṃ buddhālokeneva sabbakammāni [Pg.173] karontā vicariṃsu. Sāyaṃ pupphanakakusumānaṃ pāto ca ravanakasakuṇādīnañca vasena loko rattindivaparicchedaṃ sallakkhesi.

Moreover, the Perfectly Self-Enlightened Buddha Maṅgala had a bodily radiance greater than that of other Buddhas. While the bodily radiance of other Perfectly Self-Enlightened Buddhas extended eighty cubits or a fathom's length around them, his was not so. The Blessed One’s bodily radiance constantly pervaded the ten-thousandfold world system and remained there. Trees, mountains, houses, walls, pots, doors, and the like appeared as if overlaid with sheets of gold. His lifespan was ninety thousand years. For that entire period, the light of the sun, moon, and stars did not exist. The distinction between day and night was not evident. During the day, as if by the light of the sun, beings constantly moved about, performing all their activities by the Buddha's light alone. The world discerned the distinction between night and day by the blooming of flowers in the evening, and in the morning, by the calls of birds and so forth.

Kiṃ pana aññesaṃ buddhānaṃ ayamānubhāvo natthīti? No natthi. Tepi hi ākaṅkhamānā dasasahassilokadhātuṃ tato vā bhiyyo ābhāya phareyyuṃ. Maṅgalassa pana bhagavato pubbapatthanāvasena aññesaṃ byāmappabhā viya sarīrappabhā niccameva dasasahassilokadhātuṃ pharitvā aṭṭhāsi. So kira bodhisattakāle vessantarattabhāvasadise attabhāve saputtadāro vaṅkapabbatasadise pabbate vasi. Atheko sabbajanaviheṭhako kharadāṭhiko nāma manussabhakkho mahesakkho yakkho mahāpurisassa dānajjhāsayataṃ sutvā brāhmaṇavaṇṇena upasaṅkamitvā mahāsattaṃ dve dārake yāci. Mahāsatto ‘‘dadāmi brāhmaṇassa puttake’’ti haṭṭhapahaṭṭho udakapariyantaṃ pathaviṃ kampento dve dārake adāsi. Atha kho yakkho tassa passantasseva mahāpurisassa taṃ brāhmaṇavaṇṇaṃ pahāya analajālapiṅgalavirūpanayano visamavirūpakuṭilabhīmadāṭho cipiṭakavirūpanāso kapilapharusadīghakeso navadaḍḍhatālakkhandhasadisakāyo hutvā te dārake muḷālakalāpaṃ viya gahetvā khādi. Mahāpurisassa yakkhaṃ oloketvā mukhe vivaṭamatte aggijālaṃ viya lohitadhāraṃ uggirantaṃ tassa mukhaṃ disvāpi kesaggamattampi domanassaṃ na uppajji. ‘‘Sudinnaṃ vata me dāna’’nti cintayato panassa sarīre mahantaṃ pītisomanassaṃ udapādi. So ‘‘imassa me nissandena anāgate iminā nīhārena rasmiyo nikkhamantū’’ti patthanamakāsi. Tassa taṃ patthanaṃ nissāya buddhabhūtassa sarīrato rasmiyo nikkhamitvā ettakaṃ ṭhānaṃ phariṃsu.

Is it then that other Buddhas do not possess this power? It is not that they do not. For they too, if they wished, could illuminate the ten-thousandfold world-system or even more with their radiance. However, due to the Blessed One Maṅgala’s previous aspiration, his bodily radiance, unlike the fathom-long radiance of others, constantly remained, pervading the ten-thousandfold world-system. It is said that during his time as a Bodhisatta, in an existence similar to that of Vessantara, he lived with his wife and children on a mountain resembling Mount Vaṅka. Then, a certain powerful, man-eating yakkha named Kharadāṭhika, a tormentor of all people, heard of the Great Being’s disposition for generosity. Assuming the guise of a brahmin, he approached the Great Being and begged for his two children. The Great Being, overjoyed, said, “I give these children to the brahmin,” and as he gave them, the earth shook up to its watery limits. Then, right before the Great Being’s eyes, the yakkha discarded his brahmin disguise. His eyes became like a blazing fire, tawny and misshapen; his tusks were uneven, crooked, and fearsome; his nose was flat and misshapen; his hair was tawny, coarse, and long; and his body was like a newly burnt palmyra palm trunk. Seizing the children like a bundle of lotus stalks, he devoured them. Even upon seeing the yakkha's mouth spewing a stream of blood like a flame of fire the moment it was opened, not even a hair's tip of sorrow arose in the Great Being. Instead, reflecting, “My gift has been well given,” immense joy and gladness arose in his body. He then made the aspiration: “By the fruit of this gift of mine, may rays emanate from my body in the future in this very manner!” Because of that aspiration, when he became a Buddha, rays of light emanated from his body and pervaded such an extent.

Aparampi pubbacariyaṃ tassa atthi. Ayaṃ kira bodhisattakāle ekassa buddhassa cetiyaṃ disvā – ‘‘imassa buddhassa mama jīvitaṃ pariccajituṃ vaṭṭatī’’ti daṇḍadīpikāveṭhananiyāmena sakalasarīraṃ veṭhāpetvā ratanamattamakuḷaṃ satasahassagghanikaṃ suvaṇṇapātiṃ sugandhasappissa pūrāpetvā tattha sahassavaṭṭiyo jāletvā taṃ sīsenādāya sakalasarīraṃ jālāpetvā jinacetiyaṃ padakkhiṇaṃ karonto sakalarattiṃ vītināmesi. Evaṃ yāva aruṇuggamanā vāyamantassa lomakūpamattampi usumaṃ na gaṇhi. Padumagabbhaṃ paviṭṭhakālo [Pg.174] viya ahosi. Dhammo hi nāmesa attānaṃ rakkhantaṃ rakkhati. Tenāha bhagavā –

He had yet another previous practice. It is said that during his time as a Bodhisatta, upon seeing a cetiya of a certain Buddha, he thought, “It is fitting for me to give up my life for this Buddha.” Having caused his entire body to be wrapped in the manner of a torch-pole, he had a golden bowl worth a hundred thousand filled with fragrant ghee, lit a thousand wicks in it, and carrying it on his head, he set his whole body ablaze. While circumambulating the cetiya of the Conqueror, he passed the entire night. Thus, for him who was striving until the rising of the dawn, not even the slightest heat was felt in a single pore of his skin. It was as if he had entered the heart of a lotus. For the Dhamma indeed protects the one who protects oneself. Therefore, the Blessed One said:

‘‘Dhammo have rakkhati dhammacāriṃ, dhammo suciṇṇo sukhamāvahāti;

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

jā. 1.10.102;

1.15.385);

The Dhamma indeed protects one who fares according to the Dhamma; the Dhamma, well-practiced, brings happiness. This is the benefit in the Dhamma being well-practiced: one who fares according to the Dhamma does not go to a woeful state.

Imassāpi kammassa nissandena tassa sarīrobhāso dasasahassilokadhātuṃ pharitvā aṭṭhāsi (dha. sa. aṭṭha. nidānakathā). Tena vuttaṃ –

Also by the result of this action, the radiance of his body pervaded the ten-thousandfold world-system and remained. Therefore, it was said:

1.

1.

‘‘Koṇḍaññassa aparena, maṅgalo nāma nāyako;

Tamaṃ loke nihantvāna, dhammokkamabhidhārayi.

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

2.

2.

‘‘Atulāsi pabhā tassa, jinehaññehi uttariṃ;

Candasūriyappabhaṃ hantvā, dasasahassī virocatī’’ti.

His radiance was incomparable, surpassing that of other Conquerors; having overcome the light of the moon and sun, he shines in the ten-thousandfold world-system.

Tattha tamanti lokandhakārañca hadayatamañca. Nihantvānāti abhibhavitvā. Dhammokkanti ettha ayaṃ pana ukkā-saddo suvaṇṇakāramūsādīsu anekesu atthesu dissati. Tathāhi ‘‘saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipeyyā’’ti (ma. ni. 3.360) āgataṭṭhāne suvaṇṇakārānaṃ mūsā ‘‘ukkā’’ti veditabbā. ‘‘Ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyyā’’ti āgataṭṭhāne kammārānaṃ aṅgārakapallaṃ. ‘‘Kammārānaṃ yathā ukkā, anto jhāyati no bahī’’ti (jā. 2.22.649) āgataṭṭhāne kammāruddhanaṃ. ‘‘Evaṃvipāko ukkāpāto bhavissatī’’ti (dī. ni. 1.24, 208) āgataṭṭhāne vāyuvego ‘‘ukkā’’ti vuccati. ‘‘Ukkāsu dhāriyamānāsū’’ti (dī. ni. 1.159) āgataṭṭhāne dīpikā ‘‘ukkā’’ti vuccati. Idhāpi dīpikā ukkāti adhippetā (ma. ni. aṭṭha. 1.76 ādayo). Tasmā idha dhammamayaṃ ukkaṃ abhidhārayi, avijjandhakārapaṭicchannassa avijjandhakārābhibhūtassa lokassa dhammamayaṃ ukkaṃ dhāresīti attho.

There, “darkness” (tamaṃ) refers to the darkness of the world and the darkness of the heart. “Having dispelled” (nihantvāna) means having overcome. In this context, the word “ukka” is seen in many meanings, such as a goldsmith’s crucible and others. Thus, in the passage, “Taking gold with tongs, one should place it in the mouth of the ukka,” the goldsmiths’ crucible is to be understood as “ukka.” In the passage, “One should fasten the ukka, and having fastened the ukka, one should anoint the mouth of the ukka,” a blacksmith’s charcoal pan is meant. In the passage, “Like the ukka of blacksmiths, it burns inside, not outside,” a blacksmith’s furnace is meant. In the passage, “Thus, the falling of the ukka will have such a result,” the force of the wind is called “ukka.” In the passage, “While ukkas were being held,” a lamp is called “ukka.” Here too, a lamp is intended by “ukka”. Therefore, the meaning here is: he held aloft the torch made of Dhamma; that is, for the world, which is shrouded by the darkness of ignorance and overcome by the darkness of ignorance, he held up the torch made of Dhamma.

Atulāsīti atulyā āsi. Ayameva vā pāṭho, aññehi buddhehi asadisā ahosīti attho. Jinehaññehīti jinehi aññehi[Pg.175]. Candasūriyappabhaṃ hantvāti candasūriyānaṃ pabhaṃ abhihantvā. Dasasahassī virocatīti candasūriyālokaṃ vinā buddhālokeneva dasasahassī virocatīti attho.

“Atulāsi” means “was incomparable.” Or, this very reading means: his radiance was dissimilar to that of other Buddhas. “Jinehaññehi” means “by other Conquerors.” “Candasūriyappabhaṃ hantvā” means “having overcome the radiance of the sun and moon.” “Dasasahassī virocati” means: the ten-thousandfold world-system shone forth with the Buddha’s light alone, without the light of the sun and moon—this is the meaning.

Maṅgalasammāsambuddho pana adhigatabodhiñāṇo bodhimūleyeva sattasattāhāni vītināmetvā brahmuno dhammāyācanaṃ sampaṭicchitvā – ‘‘kassa nu kho ahaṃ imaṃ dhammaṃ deseyya’’nti (ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saha pabbajitānaṃ bhikkhūnaṃ tisso koṭiyo upanissayasampannaṃ addasa. Athassa etadahosi – ‘‘ime kulaputtā maṃ pabbajantaṃ anupabbajitā upanissayasampannā ca, te mayā visākhapuṇṇamāya vivekatthikena vissajjitā sirivaḍḍhananagaraṃ upanissāya sirivanagahanaṃ gantvā viharanti, handāhaṃ tattha gantvā dhammaṃ tesaṃ desessāmī’’ti attano pattacīvaraṃ gahetvā haṃsarājā viya gaganatalamabbhuggantvā sirivanagahane paccuṭṭhāsi. Te ca bhikkhū bhagavantaṃ vanditvā antevāsikavattaṃ dassetvā bhagavantaṃ parivāretvā nisīdiṃsu. Tesaṃ bhagavā sabbabuddhanisevitaṃ dhammacakkappavattanasuttantaṃ kathesi. Tato tisso bhikkhukoṭiyo arahattaṃ pāpuṇiṃsu. Devamanussānaṃ koṭisatasahassānaṃ dhammābhisamayo ahosi. Tena vuttaṃ –

The Perfectly Self-Enlightened Buddha Maṅgala, having attained the knowledge of enlightenment, spent seven periods of seven days at the very foot of the Bodhi tree. After accepting the Brahmā's request to teach the Dhamma, he considered, “To whom should I teach this Dhamma?” He then saw that three koṭis of monks who had gone forth with him were endowed with the requisite potential. The thought arose in him: “These sons of good families, who went forth following me as I went forth, are endowed with the requisite potential. They were dismissed by me on the Visākhā full-moon day, as I desired seclusion. Relying on the city of Sirivaḍḍhana, they have gone to the Sirivana forest and are dwelling there. Now I shall go there and teach them the Dhamma.” Taking his bowl and robe, he rose into the sky like a swan king and appeared in the Sirivana forest. Those monks paid homage to the Blessed One, showed the duties of pupils, surrounded the Blessed One, and sat down. The Blessed One then taught them the Dhammacakkappavattana Suttanta, frequented by all Buddhas. Then, three koṭis of monks attained Arahantship. For a hundred thousand koṭis of devas and humans, there was the penetration of the Dhamma. Thus it was said:

3.

3.

‘‘Sopi buddho pakāsesi, caturo saccavaruttame;

Te te saccarasaṃ pītvā, vinodenti mahātamaṃ.

“That Buddha, too, revealed the four excellent and supreme truths; those various devas and humans, having drunk the taste of the truths, dispel the great darkness of ignorance.”

4.

4.

‘‘Patvāna bodhimatulaṃ, paṭhame dhammadesane;

Koṭisatasahassānaṃ, dhammābhisamayo ahū’’ti.

“Having attained the incomparable enlightenment, at the first teaching of the Dhamma, there was the penetration of the Dhamma for a hundred thousand koṭis.”

Tattha caturoti cattāri. Saccavaruttameti saccāni ca varāni ca saccavarāni, saccāni uttamānīti attho. ‘‘Cattāro saccavaruttame’’tipi pāṭho, tassa cattāri saccavarāni uttamānīti attho. Te teti te te devamanussā buddhena bhagavatā vinītā. Saccarasanti catusaccapaṭivedhāmatarasaṃ pivitvā. Vinodenti mahātamanti tena tena maggena pahātabbaṃ mohatamaṃ vinodenti, viddhaṃsentīti attho. Patvānāti paṭivijjhitvā. Bodhinti ettha panāyaṃ bodhi-saddo –

Herein, `caturo` means four. `Saccavaruttame` means: truths that are excellent, hence excellent truths; and that truths are supreme. This is the meaning. `Cattāro saccavaruttame` is also a reading, and its meaning is: the four excellent truths are supreme. `Te te` refers to those devas and humans who were disciplined by the Buddha, the Blessed One. `Saccarasaṃ` means having drunk the nectar of penetrating the four truths. `Vinodenti mahātamaṃ` means they dispel the darkness of delusion, which is to be abandoned by each respective path; that is, they destroy it. `Patvāna` means having penetrated. Here, this word `bodhi`—

‘‘Magge [Pg.176] phale ca nibbāne, rukkhe paññattiyaṃ tathā;

Sabbaññute ca ñāṇasmiṃ, bodhisaddo panāgato’’.

“In the path, fruition, and Nibbāna, likewise in a tree and in designation, and in omniscient knowledge, the word ‘bodhi’ is found.”

Tathā hi panesa – ‘‘bodhi vuccati catūsu maggesu ñāṇa’’ntiādīsu (cūḷani. khaggavisāṇasuttaniddesa 121) magge āgato. ‘‘Upasamāya abhiññāya sambodhāya saṃvattatī’’ti (ma. ni. 1.33; 3.323; mahāva. 13; saṃ. ni. 5.1081; paṭi. ma. 2.30) ettha phale. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti ettha nibbāne. ‘‘Antarā ca gayaṃ antarā ca bodhi’’nti (ma. ni. 1.285; 2.341; mahāva. 11) ettha assattharukkhe. ‘‘Bodhi kho rājakumāro bhoto gotamassa pāde sirasā vandatī’’ti ettha (ma. ni. 2.324; cūḷava. 268) paññattiyaṃ. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) ettha sabbaññutaññāṇe. Idhāpi sabbaññutaññāṇe daṭṭhabbo. Arahattamaggañāṇepi vaṭṭati (ma. ni. aṭṭha. 1.13; udā. aṭṭha. 1; pārā. aṭṭha. 1.11; cariyā. aṭṭha. nidānakathā). Atulanti tularahitaṃ pamāṇātītaṃ, appamāṇanti attho. Sambodhiṃ patvā dhammaṃ desentassa tassa bhagavato paṭhame dhammadesaneti attho gahetabbo.

For indeed, in such passages as—“Enlightenment is called knowledge in the four paths”—it refers to the path. “It leads to peace, to direct knowledge, to enlightenment”—here it refers to fruition. “Having attained enlightenment, the deathless, the unconditioned”—here it refers to Nibbāna. “Between Gayā and the Bodhi tree”—here it refers to the Assattha tree. “Prince Bodhi bows his head at the feet of Master Gotama”—here it refers to a designation. “The one of excellent and vast wisdom attains enlightenment”—here it refers to omniscient knowledge. Here too, it should be understood as omniscient knowledge. It also applies to the knowledge of the Arahant path. `Atulaṃ` means incomparable, beyond measure, limitless—this is the meaning. The meaning should be understood as: at the first teaching of the Dhamma by that Blessed One, who taught after having attained enlightenment.

Yadā pana cittaṃ nāma nagaraṃ upanissāya viharanto campakarukkhamūle kaṇḍambarukkhamūle amhākaṃ bhagavā viya titthiyānaṃ mānamaddanaṃ yamakapāṭihāriyaṃ katvā surāsurayuvatiratisambhavane ruciranavakanakarajatamayavarabhavane tāvatiṃsabhavane pāricchattakarukkhamūle paṇḍukambalasilātale nisīditvā abhidhammaṃ kathesi, tadā koṭisatasahassānaṃ devatānaṃ dhammābhisamayo ahosi, ayaṃ dutiyo abhisamayo. Yadā pana sunando nāma cakkavattirājā surabhinagare pūritacakkavattivatto hutvā cakkaratanaṃ paṭilabhi. Taṃ kira maṅgaladasabale loke uppanne cakkaratanaṃ ṭhānā osakkitaṃ disvā sunando rājā vigatānando brāhmaṇe paripucchi – ‘‘imaṃ cakkaratanaṃ mama kusalena nibbattaṃ, kasmā ṭhānā osakkita’’nti? Tato te tassa rañño osakkanakāraṇaṃ byākariṃsu. ‘‘Cakkavattirañño āyukkhayena vā pabbajjūpagamanena vā buddhapātubhāvena vā cakkaratanaṃ ṭhānā osakkatīti vatvā tuyhaṃ pana, mahārāja, āyukkhayo natthi, atidīghāyuko tvaṃ, maṅgalo pana sammāsambuddho loke uppanno, tena te cakkaratanaṃ osakkita’’nti. Taṃ sutvā sunando cakkavattirājā saparijano [Pg.177] taṃ cakkaratanaṃ sirasā vanditvā āyāci – ‘‘yāvāhaṃ tavānubhāvena maṅgaladasabalaṃ sakkarissāmi, tāva tvaṃ mā antaradhāyassū’’ti. Atha naṃ cakkaratanaṃ yathāṭhāneyeva aṭṭhāsi.

But when, dwelling near the city named Citta, at the foot of the Campaka tree and at the foot of the mango tree planted by the gardener named Kaṇḍa, having performed the Twin Miracle that crushes the pride of the heretics just as our Blessed One did, and then, in the Tāvatiṃsa celestial realm—which is the delightful abode of young devas and asuras, in the excellent celestial mansion made of brilliant, fresh gold and silver—having sat down at the foot of the Pāricchattaka tree upon the Paṇḍukambala stone slab, he taught the Abhidhamma, at that time the realization of the Dhamma occurred for one hundred thousand koṭis of deities. This was the second realization. But when the wheel-turning monarch named Sunanda, having fulfilled the duties of a wheel-turning monarch in the city of Surabhi, obtained the wheel-treasure, it is said that when Maṅgala of the Ten Powers arose in the world, that wheel-treasure receded from its place. Seeing this, King Sunanda, being devoid of joy, questioned the brahmins: “This wheel-treasure arose through my merit; why has it receded from its place?” Then they explained the reason for its recession to that king: “The wheel-treasure recedes from its place either by the exhaustion of a wheel-turning monarch’s lifespan, or by his going forth into homelessness, or by the appearance of a Buddha. But in your case, O great king, there is no exhaustion of your lifespan; you are very long-lived. However, Maṅgala, the Perfectly Self-Enlightened One, has arisen in the world. For that reason, your wheel-treasure has receded.” Hearing that, the wheel-turning monarch Sunanda, together with his retinue, paid homage to that wheel-treasure with his head and pleaded: “For as long as I shall honor Maṅgala of the Ten Powers through your power, for that long may you not disappear!” Then that wheel-treasure remained in its very own place.

Tato samupāgatānando sunando cakkavattirājā chattiṃsayojanaparimaṇḍalāya parisāya parivuto sabbalokamaṅgalaṃ maṅgaladasabalaṃ upasaṅkamitvā sasāvakasaṅghaṃ satthāraṃ mahādānena santappetvā arahantānaṃ koṭisatasahassānaṃ kāsikavatthāni datvā tathāgatassa sabbaparikkhāre datvā sakalalokavimhayakaraṃ bhagavato pūjaṃ katvā maṅgalaṃ sabbalokanāthaṃ upasaṅkamitvā dasanakhasamodhānasamujjalaṃ vimalakamalamakuḷasamamañjaliṃ sirasi katvā vanditvā dhammassavanatthāya ekamantaṃ nisīdi. Puttopi tassa anurājakumāro nāma tatheva nisīdi.

Then, Sunanda, the Wheel-turning monarch, in whom great joy had arisen, surrounded by an assembly thirty-six yojanas in circumference, approached Maṅgala of the Ten Powers, who is the auspiciousness of the entire world. Having satisfied the Teacher together with his community of disciples with a great offering, having given cloths from the Kasi country to one hundred thousand koṭis of Arahants, and having given all the requisites to the Tathāgata, he performed a worship of the Blessed One that caused wonder to the entire world. He then approached Maṅgala, the Lord of the entire world, and placing on his head the añjali of his joined hands—radiant with the ten fingernails brought together and like a flawless lotus bud—he paid homage and sat down to one side for the purpose of hearing the Dhamma. His son, named Prince Anurāja, also sat down in the same way.

Tadā sunandacakkavattirājappamukhānaṃ tesaṃ bhagavā anupubbikathaṃ kathesi. Sunando cakkavattī saddhiṃ parisāya saha paṭisambhidāhi arahattaṃ pāpuṇi. Atha satthā tesaṃ pubbacariyaṃ olokento iddhimayapattacīvarassa upanissayaṃ disvā cakkajālasamalaṅkataṃ dakkhiṇahatthaṃ pasāretvā – ‘‘etha, bhikkhavo’’ti āha. Sabbe taṅkhaṇaṃyeva duvaṅgulakesā iddhimayapattacīvaradharā vassasaṭṭhikattherā viya ākappasampannā hutvā bhagavantaṃ parivārayiṃsu. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Then the Blessed One delivered a progressive discourse to them, who were headed by King Sunanda, the Wheel-turning monarch. Sunanda the Wheel-turning monarch, together with his assembly, attained Arahantship along with the analytical knowledges. Then the Teacher, reflecting on their past conduct, saw the supporting condition for the bowl and robe created by psychic power. Extending his right hand, which was adorned with the net of the wheel-mark, he said, “Come, monks!” At that very moment, all of them, having hair two finger-breadths long, bearing the bowl and robe created by psychic power, and endowed with the deportment of an elder of sixty rains, surrounded the Blessed One. This was the third realization. Therefore, it is said:

5.

5.

‘‘Surindadevabhavane, buddho dhammamadesayi;

Koṭisatasahassānaṃ, dutiyābhisamayo ahu.

In the abode of Surinda, the deva, the Buddha taught the Dhamma; the second realization occurred for one hundred thousand koṭis.

6.

6.

‘‘Yadā sunando cakkavattī, sambuddhaṃ upasaṅkami;

Tadā āhani sambuddho, dhammabheriṃ varuttamaṃ.

When Sunanda, the Wheel-turning monarch, approached the Perfectly Enlightened One, then the Perfectly Enlightened One struck the supreme drum of the Dhamma.

7.

7.

‘‘Sunandassānucarā janatā, tadāsuṃ navutikoṭiyo;

Sabbepi te niravasesā, ahesuṃ ehibhikkhukā’’ti.

The followers of Sunanda, the assembly of people, at that time numbered ninety koṭis; all of them, without remainder, became Ehi-bhikkhus.

Tattha surindadevabhavaneti puna devindabhavaneti attho. Dhammanti abhidhammaṃ. Āhanīti abhihani. Varuttamanti varo bhagavā uttamaṃ dhammabherinti attho. Anucarāti nibaddhacarā sevakā. Āsunti ahesuṃ. ‘‘Tadāsi navutikoṭiyo’’tipi [Pg.178] pāṭho. Tassa janatā āsi, sā janatā kittakāti ce, navutikoṭiyoti attho.

Herein, as for 'surindadevabhavane', the meaning is: in the abode of the deva Pūrindada. As for 'dhammaṃ', it means the Abhidhamma. As for 'āhani', it means 'he struck'. As for 'varuttamaṃ', the meaning is: the noble Blessed One beat the supreme drum of the Dhamma. As for 'anucarā', it means constant attendants, servants. As for 'āsuṃ', it means 'they were'. There is also the reading, 'Tadāsi navutikoṭiyo'. The meaning is: His assembly was; and if it is asked, 'How many was that assembly?', there were ninety koṭis.

Atha maṅgale kira lokanāthe mekhale pure viharante tasmiṃyeva pure sudevo ca dhammaseno ca māṇavakā māṇavakasahassaparivārā tassa bhagavato santike ehibhikkhupabbajjāya pabbajiṃsu. Māghapuṇṇamāya dvīsu aggasāvakesu saparivāresu arahattaṃ pattesu satthā koṭisatasahassabhikkhugaṇamajjhe pātimokkhaṃ uddisi, ayaṃ paṭhamo sannipāto ahosi. Puna uttarārāme nāma anuttare ñātisamāgame pabbajitānaṃ koṭisatasahassānaṃ samāgame pātimokkhaṃ uddisi, ayaṃ dutiyo sannipāto ahosi. Sunandacakkavattibhikkhugaṇasamāgame navutikoṭisahassānaṃ bhikkhūnaṃ majjhe pātimokkhaṃ uddisi, ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

Then, it is said, while Maṅgala, the Lord of the World, was dwelling in the city of Mekhala, in that very city the youths Sudeva and Dhammasena, with a retinue of a thousand youths, went forth in the presence of that Blessed One by the 'ehi bhikkhu' ordination. On the full-moon day of Māgha, when the two chief disciples with their retinues had attained Arahantship, the Teacher recited the Pātimokkha in the midst of an assembly of one hundred thousand koṭis of monks; this was the first assembly. Again, in the unsurpassed park named Uttara, at a gathering of relatives, he recited the Pātimokkha at an assembly of one hundred thousand koṭis of those who had gone forth; this was the second assembly. At the assembly of the community of monks with the wheel-turning monarch Sunanda, he recited the Pātimokkha in the midst of ninety thousand koṭis of monks; this was the third assembly. Therefore it was said:

8.

8.

‘‘Sannipātā tayo āsuṃ, maṅgalassa mahesino;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

There were three assemblies of Maṅgala, the great sage; the first assembly was of one hundred thousand koṭis.

9.

9.

‘‘Dutiyo koṭisatasahassānaṃ, tatiyo navutikoṭinaṃ;

Khīṇāsavānaṃ vimalānaṃ, tadā āsi samāgamo’’ti.

The second assembly was of one hundred thousand koṭis, the third of ninety koṭis; then was the assembly of those stainless ones whose cankers were destroyed.

Tadā amhākaṃ bodhisatto surucibrāhmaṇagāme suruci nāma brāhmaṇo hutvā tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo ahosi. So satthāraṃ upasaṅkamitvā dasabalassa madhuradhammakathaṃ sutvā bhagavati pasīditvā saraṇaṃ gantvā – ‘‘sve mayhaṃ bhikkhaṃ gaṇhathā’’ti sasāvakasaṅghaṃ bhagavantaṃ nimantesi. So bhagavatā ‘‘brāhmaṇa, kittakehi bhikkhūhi te attho’’ti vutto – ‘‘kittakā pana vo, bhante, parivārā bhikkhū’’ti āha. Tadā paṭhamasannipātova hoti, tasmā ‘‘koṭisatasahassa’’nti vutte – ‘‘yadi evaṃ, bhante, sabbehipi saddhiṃ mayhaṃ bhikkhaṃ gaṇhathā’’ti nimantesi. Satthā adhivāsesi.

At that time, our Bodhisatta, having become a brahmin named Suruci in the brahmin village of Suruci, was a master of the three Vedas, together with the Nighaṇḍu and Ketubha treatises, the Sakkharappabheda treatise, and the Itihāsa as the fifth. He was an expert in words and grammar, and was not deficient in the Lokāyata and Mahāpurisalakkhaṇa treatises. He approached the Teacher, and having heard the sweet Dhamma talk of the One with Ten Powers, he gained faith in the Blessed One, went for refuge, and invited the Blessed One together with the community of disciples, saying, 'Tomorrow, please accept my alms-food.' When he was asked by the Blessed One, 'Brahmin, how many monks do you need?' he asked, 'Venerable Sir, how many monks are in your retinue?' At that time, it was only the first assembly; therefore, when it was said, 'One hundred thousand koṭis,' he invited, saying, 'If that is so, Venerable Sir, please accept my alms-food together with all of them.' The Teacher consented.

Brāhmaṇo bhagavantaṃ svātanāya nimantetvā attano gharaṃ gacchanto cintesi – ‘‘ahaṃ ettakānaṃ bhikkhūnaṃ yāgubhattavatthādīni dātuṃ sakkomi, nisīdanaṭṭhānaṃ [Pg.179] pana kathaṃ bhavissatī’’ti. Tassa kira sā cintanā caturāsītiyojanasahassappamāṇe merumatthake ṭhitassa devarājassa dasasatanayanassa paṇḍukambalasilāsanassa uṇhākāraṃ janesi. Atha sakko devarājā āsanassa uṇhabhāvaṃ disvā – ‘‘ko nu kho maṃ imamhā ṭhānā cāvetukāmo’’ti samuppannaparivitakko dibbena cakkhunā manussalokaṃ olokento mahāpurisaṃ disvā – ‘‘ayaṃ mahāsatto buddhappamukhaṃ bhikkhusaṅghaṃ nimantetvā tassa nisīdanatthāya cintesi, mayāpi tattha gantvā puññakoṭṭhāsaṃ gahetuṃ vaṭṭatī’’ti vaḍḍhakīvaṇṇaṃ nimminitvā vāsipharasuhattho mahāpurisassa purato pāturahosi. So ‘‘atthi nu kho kassaci bhatiyā kattabbakamma’’nti āha.

The brahmin, having invited the Blessed One for the morrow, thought while going to his own home: 'I am able to provide rice-gruel, meals, robes, and so on for so many monks, but how will the seating be arranged?' It is said that this thought of his generated heat in the Paṇḍukambala stone seat of Sakka, the king of devas, who has a thousand eyes and is situated on the peak of Mount Meru, which is eighty-four thousand yojanas in extent. Then Sakka, the king of devas, observing the warmth of the seat and with the thought arising, 'Who, I wonder, wishes to dislodge me from this place?', looked upon the human world with his divine eye and saw the great being. 'This great being has invited the community of monks headed by the Buddha and is thinking about their seating. It is fitting for me also to go there and receive a share of the merit.' Having created the appearance of a carpenter, with an adze and axe in hand, he appeared before the great being. He said, 'Is there any work to be done for a wage?'

Mahāsatto disvā ‘‘kiṃ kammaṃ kātuṃ sakkhissasī’’ti āha. ‘‘Mama ajānanasippaṃ nāma natthi, yo yo yaṃ yaṃ icchati maṇḍapaṃ vā pāsādaṃ vā aññaṃ vā kiñci nivesanādikaṃ, tassa tassa taṃ taṃ kātuṃ samatthomhī’’ti. ‘‘Tena hi mayhaṃ kammaṃ atthī’’ti. ‘‘Kiṃ, ayyā’’ti? ‘‘Svātanāya mayā koṭisatasahassabhikkhū nimantitā, tesaṃ nisīdanamaṇḍapaṃ karissasī’’ti? ‘‘Ahaṃ nāma kareyyaṃ, sace me bhatiṃ dātuṃ sakkhissathā’’ti. ‘‘Sakkhissāmi, tātā’’ti. ‘‘Yadi evaṃ, sādhu, karissāmī’’ti vatvā ekaṃ padesaṃ olokesi. So dvādasayojanappamāṇo padeso kasiṇamaṇḍalaṃ viya samatalo paramaramaṇīyo ahosi. Puna so ‘‘ettake ṭhāne sattaratanamayo daṭṭhabbasāramaṇḍo maṇḍapo uṭṭhahatū’’ti cintetvā olokesi. Tato tāvadeva maṇḍapasadiso pathavitalaṃ bhinditvā maṇḍapo uṭṭhahi. Tassa sovaṇṇamayesu thambhesu rajatamayā ghaṭakā ahesuṃ, rajatamayesu thambhesu sovaṇṇamayā ghaṭakā, maṇitthambhesu pavāḷamayā ghaṭakā, pavāḷamayesu thambhesu maṇimayā ghaṭakā, sattaratanamayesu thambhesu sattaratanamayā ghaṭakā ahesuṃ.

The Great Being saw him and asked, "What work are you able to do?" "There is no craft unknown to me. Whatever pavilion, palace, or any other dwelling someone may desire, I am capable of building it for them." "In that case, I have work for you." "What is it, sir?" "For tomorrow, I have invited a hundred thousand crores of monks. Will you build a seating pavilion for them?" "I could build it, if you are able to give me wages." "I am able, my dear." "If so, very well, I will build it." Having said this, he surveyed a spot. That area, twelve yojanas in extent, was as level as a kasiṇa-disc and supremely delightful. Then he thought, "In this place, let a pavilion made of the seven precious gems, with excellent adornments worthy of being seen, arise," and he looked. Instantly, a pavilion arose, splitting the surface of the earth. On its golden pillars were silver capitals, on its silver pillars were golden capitals, on its jeweled pillars were coral capitals, on its coral pillars were jeweled capitals, and on its pillars made of the seven precious gems were capitals made of the seven precious gems.

Tato maṇḍapassa antarantarāpi kiṅkiṇikajālā olambatū’’ti olokesi, saha olokanena kiṅkiṇikajālā olambi, yassa mandavāteritassa pañcaṅgikasseva turiyassa paramamanoramo madhuro saddo niccharati, dibbasaṅgītivattanakālo viya ahosi. ‘‘Antarantarā dibbagandhadāmapupphadāmapattadāmasattaratanadāmāni olambantū’’ti cintesi, saha cintāya dāmāni olambiṃsu. ‘‘Koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ āsanāni ca [Pg.180] kappiyamahagghapaccattharaṇāni ādhārakāni ca pathaviṃ bhinditvā uṭṭhahantū’’ti cintesi, tāvadeva uṭṭhahiṃsu. ‘‘Koṇe koṇe ekekā udakacāṭi uṭṭhahatū’’ti cintesi, taṅkhaṇaṃyeva udakacāṭiyo paramasītalena madhurena suvisuddhasugandhakappiyavārinā puṇṇā kadalipaṇṇapihitamukhā uṭṭhahiṃsu. So dasasatanayano ettakaṃ māpetvā brāhmaṇassa santikaṃ gantvā – ‘‘ehi, ayya, tava maṇḍapaṃ disvā mayhaṃ bhatiṃ dehī’’ti āha. Mahāpuriso gantvā taṃ maṇḍapaṃ olokesi. Tassa olokentasseva sakalasarīraṃ pañcavaṇṇāya pītiyā nirantaraṃ phuṭaṃ ahosi.

Then he looked, thinking, 'Let networks of tinkling bells hang in the spaces within the pavilion.' And with his looking, networks of tinkling bells hung down, from which, when stirred by a gentle breeze, came forth a supremely delightful and sweet sound, like that of a five-piece orchestra—it was as if a festival of divine music were taking place. He then thought, 'Let garlands of divine scents, flowers, leaves, and the seven precious gems hang in the spaces between.' And with his thought, the garlands hung down. He further thought, 'Let seats for a hundred thousand crores of monks, along with suitable and priceless coverings and bowl-stands, arise, splitting the earth.' And instantly, they arose. He then thought, 'Let a water jar arise in each corner.' At that very moment, water jars arose, filled with exceedingly cool, sweet, very pure, fragrant, and permissible water, their mouths covered with banana leaves. Having created all this, the thousand-eyed one went to the brahmin and said, 'Come, sir, look at your pavilion and give me my wage.' The Great Being went and beheld that pavilion. As he was looking, his entire body was continuously suffused with five-colored rapture.

Athassa maṇḍapaṃ olokayato etadahosi – ‘‘nāyaṃ maṇḍapo manussabhūtena kato, mayhaṃ ajjhāsayaṃ mayhaṃ guṇaṃ āgamma addhā sakkassa devarañño bhavanaṃ uṇhaṃ ahosi, tato sakkena devānamindena ayaṃ maṇḍapo nimmito’’ti. ‘‘Na kho pana me yuttaṃ evarūpe maṇḍape ekadivasaṃyeva dānaṃ dātuṃ, sattāhaṃ dassāmī’’ti cintesi. Bāhirakadānaṃ nāma tattakampi samānaṃ bodhisattānaṃ hadayaṃ tuṭṭhiṃ kātuṃ na sakkoti, alaṅkatasīsaṃ vā chinditvā añjitāni vā akkhīni uppāṭetvā hadayamaṃsaṃ vā ubbaṭṭetvā dinnakāle bodhisattānaṃ cāgaṃ nissāya tuṭṭhi nāma hoti. Amhākaṃ bodhisattassa hi sivijātake (jā. 1.15.52 ādayo) devasikaṃ pañcakahāpaṇasatasahassāni vissajjetvā catūsu nagaradvāresu nagaramajjheti pañcasu ṭhānesu dānaṃ dentassa taṃ dānaṃ cāgatuṭṭhiṃ uppādetuṃ nāsakkhi. Yadā panassa brāhmaṇavaṇṇena āgantvā sakko devarājā akkhīni yāci, tadā so tāni cakkhūni uppāṭetvā adāsi, dadamānasseva hāso uppajji, kesaggamattampi cittassa aññathattaṃ nāhosi. Evaṃ sabbaññubodhisattānaṃ bāhiradānaṃ nissāya titti nāma natthi. Tasmā sopi mahāpuriso – ‘‘mayā koṭisatasahassasaṅkhānaṃ bhikkhūnaṃ dānaṃ dātuṃ vaṭṭatī’’ti cintetvā tasmiṃ maṇḍape nisīdāpetvā sattāhaṃ gavapānaṃ nāma dānaṃ adāsi.

Then, as he was looking at the pavilion, this thought arose in him: "This pavilion was not made by a human being. Surely, on account of my aspiration and my virtue, the abode of Sakka, king of the gods, became hot, and therefore this pavilion was created by Sakka, lord of the gods." He then reflected, "It is not fitting for me to give alms in such a pavilion for only one day; I shall give for seven days." An external gift, even of such magnitude, cannot bring joy to the hearts of Bodhisattas. It is only at the time of giving by cutting off an adorned head, or by plucking out anointed eyes, or by tearing out the flesh of the heart, that joy based on renunciation arises for Bodhisattas. Indeed, for our Bodhisatta in the Sivi Jātaka, though he gave away five hundred thousand kahāpaṇas daily at the four city gates and in the city center—five places in all—that giving was not able to produce the joy of renunciation. But when Sakka, king of the gods, came in the guise of a brahmin and asked for his eyes, he plucked out those eyes and gave them. As he was giving, joy arose, and there was not even a hair's breadth of alteration in his mind. Thus, for all-knowing Bodhisattas, there is no satisfaction based on external gifts. Therefore, that great being also thought, "It is fitting for me to give alms to the hundred thousand crores of monks," and having had them seated in that pavilion, for seven days he gave the alms called 'Gavapāna'.

Ettha gavapānanti mahante mahante kolambe khīrassa pūretvā uddhanesu āropetvā ghanapākapakke khīre thokathoke taṇḍule pakkhipitvā pakkamadhusakkharacuṇṇasappīhi abhisaṅkhatabhojanaṃ vuccati. Idameva catumadhurabhojanantipi vuccati. Manussāyeva pana parivisituṃ nāsakkhiṃsu. Devāpi [Pg.181] ekantarikā hutvā parivisiṃsu. Dvādasayojanappamāṇampi taṃ ṭhānaṃ te bhikkhū gaṇhituṃ nappahosiyeva, te pana bhikkhū attano attano anubhāvena nisīdiṃsu. Pariyosānadivase sabbesaṃ bhikkhūnaṃ patte dhovāpetvā bhesajjatthāya sappinavanītamadhuphāṇitādīnaṃ pūretvā ticīvarehi saddhiṃ adāsi. Tattha saṅghanavakabhikkhunā laddhacīvarasāṭakā satasahassagghanikā ahesuṃ.

Herein, 'gavapāna' refers to a meal prepared by filling very large pots with milk, placing them on hearths, and when the milk has been cooked thick, adding a little rice, the whole prepared with cooked honey, powdered sugar, and ghee. This very meal is also called the 'four-sweet-meal'. Humans alone were unable to serve; the gods also served without interruption. Even that place measuring twelve yojanas was not sufficient to hold those monks, but the monks sat by means of their own respective spiritual power. On the final day, having had the bowls of all the monks washed, he filled them with items for medicinal purposes—ghee, fresh butter, honey, molasses, and so forth—and gave these along with the three robes. On that occasion, the robe-cloths received by the most junior monk in the Sangha were worth a hundred thousand.

Atha satthā anumodanaṃ karonto – ‘‘ayaṃ mahāpuriso evarūpaṃ mahādānaṃ adāsi, ko nu kho bhavissatī’’ti upadhārento – ‘‘anāgate kappasatasahassādhikānaṃ dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti disvā tato mahāsattaṃ āmantetvā – ‘‘tvaṃ ettakaṃ nāma kālaṃ atikkamitvā gotamo nāma buddho bhavissasī’’ti byākāsi. Atha mahāpuriso bhagavato byākaraṇaṃ sutvā pamuditahadayo – ‘‘ahaṃ kira buddho bhavissāmi, na me gharāvāsena attho, pabbajissāmī’’ti cintetvā tathārūpaṃ sampattiṃ kheḷapiṇḍaṃ viya pahāya satthu santike pabbajitvā buddhavacanaṃ uggaṇhitvā abhiññā ca aṭṭha samāpattiyo ca nibbattetvā aparihīnajjhāno yāvatāyukaṃ ṭhatvā āyupariyosāne brahmaloke nibbatti. Tena vuttaṃ –

Then the Teacher, while giving his appreciation, reflected: 'This great being has given such a great gift. Who indeed will he be?' Considering thus, and seeing that 'In the future, at the peak of two incalculable aeons and more than a hundred thousand kappas, a Buddha named Gotama will arise,' he then addressed the great being and prophesied: 'After such a period of time has passed, you will become a Buddha named Gotama.' Then the great being, having heard the Blessed One's prophecy, with a joyful heart, thought: 'It seems I will become a Buddha! I have no need for the household life; I will go forth.' Having thought thus, and having abandoned such prosperity as if it were a lump of spittle, he went forth in the Teacher's presence. Having learned the Buddha's word and produced the higher knowledges and the eight attainments, he remained with non-declining jhāna for as long as life lasted. At the end of his lifespan, he arose in the Brahma world. Therefore it was said:

10.

10.

‘‘Ahaṃ tena samayena, surucī nāma brāhmaṇo;

Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū.

At that time, I was a brahmin named Suruci, a reciter, a bearer of mantras, and one who had gone to the further shore of the three Vedas.

11.

11.

‘‘Tamahaṃ upasaṅkamma, saraṇaṃ gantvāna satthuno;

Sambuddhappamukhaṃ saṅghaṃ, gandhamālena pūjayiṃ;

Pūjetvā gandhamālena, gavapānena tappayiṃ.

Having approached him and gone for refuge to the Teacher, I honored the Saṅgha, with the Sambuddha at its head, with perfumes and garlands. Having honored them with perfumes and garlands, I satisfied them with 'gavapāna'.

12.

12.

‘‘Sopi maṃ buddho byākāsi, maṅgalo dvipaduttamo;

Aparimeyyito kappe, ayaṃ buddho bhavissati.

That Buddha, Maṅgala, the supreme among bipeds, also made a prediction concerning me: 'In an immeasurable aeon from now, this one will become a Buddha.'

13.

13.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā ima’’nti. –

Having exerted effort... we shall be face to face with this one.

Aṭṭha gāthā vitthāretabbā.

Eight verses should be elaborated.

14.

14.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā.

Having heard his word, I further gladdened my mind; I undertook a still higher vow for the fulfillment of the ten perfections.

15.

15.

‘‘Tadā [Pg.182] pītimanubrūhanto, sambodhivarapattiyā;

Buddhe datvāna maṃ gehaṃ, pabbajiṃ tassa santike.

Then, increasing joy for the attainment of supreme enlightenment, having given my home to the Buddha, I went forth in his presence.

16.

16.

‘‘Suttantaṃ vinayaṃ cāpi, navaṅgaṃ satthusāsanaṃ;

Sabbaṃ pariyāpuṇitvā, sobhayiṃ jinasāsanaṃ.

Having mastered the Suttanta, the Vinaya, and the entire nine-fold Dispensation of the Teacher, I adorned the Dispensation of the Conqueror.

17.

17.

‘‘Tatthappamatto viharanto, brahmaṃ bhāvetva bhāvanaṃ;

Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.

Abiding there with diligence, having developed the divine meditation, and having reached the perfection of the direct knowledges, I went to the Brahma-world.

Tattha gandhamālenāti gandhehi ceva mālehi ca. Gavapānenāti idaṃ vuttameva. ‘‘Ghatapānenā’’tipi keci paṭhanti. Tappayinti tappesiṃ. Uttariṃ vatamadhiṭṭhāsinti bhiyyopi vatamadhiṭṭhāsiṃ. Dasapāramipūriyāti dasannaṃ pāramīnaṃ pūraṇatthāya. Pītinti hadayatuṭṭhiṃ. Anubrūhantoti vaḍḍhento. Sambodhivarapattiyāti buddhattappattiyā. Buddhe datvānāti buddhassa pariccajitvā. Maṃ gehanti mama gehaṃ, sabbaṃ sāpateyyaṃ catupaccayatthāya buddhassa bhagavato pariccajitvāti attho. Tatthāti tasmiṃ buddhasāsane. Brahmanti brahmavihārabhāvanaṃ bhāvetvā.

Herein, `gandhamālena` means with perfumes and with flowers. As for `gavapānena`, this has already been explained. Some also recite it as `ghatapānena`. `Tappayiṃ` means `tappesiṃ` (I satisfied). `Uttariṃ vatamadhiṭṭhāsiṃ` means `bhiyyopi vatamadhiṭṭhāsiṃ` (I undertook an even higher vow). `Dasapāramipūriyā` means for the purpose of fulfilling the ten perfections. `Pītiṃ` means delight of the heart. `Anubrūhanto` means increasing. `Sambodhivarapattiyā` means for the attainment of Buddhahood. `Buddhe datvāna` means having relinquished to the Buddha. `Maṃ gehaṃ` means 'my home'; the meaning is: 'having relinquished all my wealth for the four requisites to the Blessed One, the Buddha.' `Tattha` means in that Dispensation of the Buddha. `Brahmaṃ` means having developed the meditation on the divine abidings.

Maṅgalassa pana bhagavato nagaraṃ uttaraṃ nāma ahosi, pitāpissa uttaro nāma rājā khattiyo, mātāpi uttarā nāma, sudevo ca dhammaseno ca dve aggasāvakā, pālito nāma upaṭṭhāko, sīvalā ca asokā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhāsītihatthubbedhaṃ sarīraṃ ahosi, navutivassasahassaṃ āyuparimāṇaṃ, bhariyā panassa yasavatī nāma, sīvalo nāma putto, assayānena nikkhami. Uttarārāme vasi. Uttaro nāma upaṭṭhāko, tasmiṃ pana navutivassasahassāni ṭhatvā parinibbute bhagavati ekappahāreneva dasacakkavāḷasahassāni ekandhakārāni ahesuṃ. Sabbacakkavāḷesu manussānaṃ mahantaṃ ārodanaparidevanaṃ ahosi. Tena vuttaṃ –

Moreover, for the Blessed One Maṅgala, the city was named Uttara; his father was the Khattiya King named Uttara, and his mother was named Uttarā. His two chief disciples were Sudeva and Dhammasena; his attendant was named Pālita. His two chief female disciples were Sīvalā and Asokā. His Bodhi tree was the Nāga tree; his body was eighty-eight cubits tall, and the measure of his lifespan was ninety thousand years. His wife was named Yasavatī, and his son was named Sīvala. He went forth by horse-drawn chariot and dwelt in the Uttarārāma. An attendant was named Uttara. When that Blessed One, having dwelt for ninety thousand years, passed into Parinibbāna, in a single instant, ten thousand world-systems became completely dark. Throughout all the world-systems, there was great lamentation and wailing among humans. Thus it is said:

18.

18.

‘‘Uttaraṃ nāma nagaraṃ, uttaro nāma khattiyo;

Uttarā nāma janikā, maṅgalassa mahesino.

The city was named Uttara, the Khattiya was named Uttara; the mother of the great sage Maṅgala was named Uttarā.

23.

23.

‘‘Sudevo dhammaseno ca, ahesuṃ aggasāvakā;

Pālito nāmupaṭṭhāko, maṅgalassa mahesino.

Sudeva and Dhammasena were the chief disciples; Pālita was the attendant of the great sage Maṅgala.

24.

24.

‘‘Sīvalā [Pg.183] ca asokā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, nāgarukkhoti vuccati.

Sīvalā and Asokā were the chief female disciples; the Bodhi tree of that Blessed One is called the Nāga tree.

26.

26.

‘‘Aṭṭhāsīti ratanāni, accuggato mahāmuni;

Tato niddhāvatī raṃsī, anekasatasahassiyo.

The Great Sage was exceedingly tall, eighty-eight cubits high; from him streamed forth rays, many hundreds of thousands.

27.

27.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

His lifespan existed for ninety thousand years; remaining for that long, he ferried across a great multitude.

28.

28.

‘‘Yathāpi sāgare ūmī, na sakkā tā gaṇetuye;

Tatheva sāvakā tassa, na sakkā te gaṇetuye.

Just as the waves in the ocean cannot be counted, so too his disciples cannot be counted.

29.

29.

‘‘Yāva aṭṭhāsi sambuddho, maṅgalo lokanāyako;

Na tassa sāsane atthi, sakilesamaraṇaṃ tadā.

As long as the Perfectly Enlightened One, Maṅgala, the leader of the world, remained, there was no death with defilements in his Dispensation at that time.

30.

30.

‘‘Dhammokkaṃ dhārayitvāna, santāretvā mahājanaṃ;

Jalitvā dhumaketūva, nibbuto so mahāyaso.

Having borne the Dhamma-torch, having ferried the great multitude across; having blazed like a smokeless flame, that one of great fame was extinguished.

31.

31.

‘‘Saṅkhārānaṃ sabhāvattaṃ, dassayitvā sadevake;

Jalitvā aggikkhandhova, sūriyo atthaṅgato yathā’’ti.

Having shown the true nature of conditioned things to the world with its devas, having blazed like a mass of fire, he has set just like the sun.

Tattha tatoti tassa maṅgalassa sarīrato. Niddhāvatīti niddhāvanti, vacanavipariyāyo daṭṭhabbo. Raṃsīti rasmiyo. Anekasatasahassiyoti anekasatasahassā. Ūmīti vīciyo taraṅgā. Gaṇetuyeti gaṇetuṃ saṅkhātuṃ. Ettakā sāgare ūmiyoti yathā na sakkā gaṇetuṃ, evaṃ tassa bhagavato sāvakāpi na sakkā gaṇetuṃ, atha kho gaṇanapathaṃ vītivattāti attho. Yāvāti yāvatakaṃ kālaṃ. Sakilesamaraṇaṃ tadāti saha kilesehi sakileso, sakilesassa maraṇaṃ sakilesamaraṇaṃ, taṃ natthi. Tadā kira tassa bhagavato sāsane sāvakā sabbe arahattaṃ patvāyeva parinibbāyiṃsu. Puthujjanā vā sotāpannādayo vā hutvā na kālamakaṃsūti attho. Keci ‘‘sammohamāraṇaṃ tadā’’ti paṭhanti.

Therein, tato means from the body of that Maṅgala. Niddhāvatī means they stream forth; a transposition of number should be understood. Raṃsī means rays. Anekasatasahassiyo means many hundreds of thousands. Ūmī means waves, ripples. Gaṇetuye means to count, to reckon. Just as it is impossible to count the waves in the ocean, so too the disciples of that Blessed One cannot be counted; rather, they are beyond the path of calculation—this is the meaning. Yāva means for as long as. Sakilesamaraṇaṃ tadā means death with defilements; sakileso means with defilements, and sakilesamaraṇaṃ is the death of one with defilements; this did not exist. At that time, indeed, in the Dispensation of that Blessed One, all the disciples attained Arahantship and only then attained Parinibbāna. The meaning is that they did not die as worldlings, or as Stream-enterers and others. Some recite it as sammohamaraṇaṃ tadā.

Dhammokkanti dhammadīpakaṃ. Dhūmaketūti aggi vuccati, idha pana padīpo daṭṭhabbo tasmā padīpo viya jalitvā nibbutoti attho. Mahāyasoti mahāparivāro[Pg.184]. Keci ‘‘nibbuto so sasāvako’’ti paṭhanti. Saṅkhārānanti saṅkhātadhammānaṃ sappaccayadhammānaṃ. Sabhāvattanti aniccādisāmaññalakkhaṇaṃ. Sūriyo atthaṅgato yathāti yathā sahassakiraṇo divasakaro sabbaṃ tamagaṇaṃ vidhamitvā sabbañca lokaṃ obhāsetvā atthamupagacchati, evaṃ maṅgaladivasakaropi veneyyakamalavanavikasanakaro sabbaṃ ajjhattikabāhiralokatamaṃ vidhamitvā attano sarīrappabhāya jalitvā atthaṅgatoti attho. Sesagāthā sabbattha uttānā evāti.

Dhammokkaṃ means the lamp of the Dhamma. Dhūmaketu means fire, but here it should be understood as a lamp; therefore, the meaning is that he blazed and then was extinguished like a lamp. Mahāyaso means one with a great retinue. Some recite it as nibbuto so sasāvako. Saṅkhārānaṃ means of conditioned phenomena, of phenomena with causes. Sabhāvattaṃ means the common characteristic such as impermanence. As to sūriyo atthaṅgato yathā: just as the thousand-rayed sun, the day-maker, having dispelled the entire mass of darkness and illuminated the whole world, sets, so too the Maṅgala day-maker, who causes the lotus grove of the trainable to bloom, having dispelled all internal and external darkness of the world and, blazing with the radiance of his own body, has set—this is the meaning. The remaining verses are everywhere clear indeed.

Maṅgalabuddhavaṃsavaṇṇanā niṭṭhitā.

The commentary on the Chronicle of the Buddha Maṅgala is concluded.

Niṭṭhito tatiyo buddhavaṃso.

The third Chronicle of the Buddha is concluded.

6. Sumanabuddhavaṃsavaṇṇanā

6. Commentary on the Chronicle of the Buddha Sumana

Evaṃ ekappahāreneva dasasahassilokadhātuṃ ekandhakāraṃ katvā tasmiṃ bhagavati parinibbute tassa aparabhāge navutivassasahassāyukesu manussesu anukkamena parihāyitvā dasavassesu jātesu puna vaḍḍhitvā anukkamena asaṅkhyeyyāyukā hutvā puna parihāyitvā navutivassasahassāyukesu jātesu sumano nāma bodhisatto pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā mekhalanagare sudattassa nāma rañño kule sirimāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. Pāṭihāriyāni pubbe vuttanayāneva.

Thus, having plunged the ten-thousandfold world-system into utter darkness in a single instant, when that Blessed One attained Parinibbāna, in the time that followed, the lifespan of humans, which was ninety thousand years, gradually declined until they were born with a lifespan of ten years. Then, it increased again and gradually became incalculable. Having become so, it declined again, and when humans were born with a lifespan of ninety thousand years, the Bodhisatta named Sumana, having fulfilled the perfections, was reborn in the Tusita celestial realm. Passing away from there, he took conception in the city of Mekhala, in the family of the king named Sudatta, in the womb of the queen named Sirimā. The miracles are to be understood in the same way as previously stated.

So anukkamena vuddhippatto sirivaḍḍhanasomavaḍḍhanaiddhivaḍḍhananāmadheyyesu tīsu pāsādesu tesaṭṭhiyā nāṭakitthisatasahassehi paricāriyamāno surayuvatīhi paricāriyamāno devakumāro viya navavassasahassāni dibbasukhasadisaṃ visayasukhamanubhavamāno vaṭaṃsikāya nāma deviyā anupamaṃ nāma nirupamaṃ puttaṃ janetvā cattāri nimittāni disvā hatthiyānena nikkhamitvā pabbaji. Taṃ pana pabbajantaṃ tiṃsakoṭiyo anupabbajiṃsu.

He, having gradually come of age, while being attended by sixty-three hundred thousand dancing women in the three palaces named Sirivaḍḍhana, Somavaḍḍhana, and Iddhivaḍḍhana, and being waited upon by celestial maidens like a young deva, experienced sensual pleasure similar to divine bliss for nine thousand years. Then, by the queen named Vaṭaṃsikā, having begotten an incomparable and matchless son named Anupama, and having seen the four signs, he departed by means of an elephant vehicle and went forth. As he was going forth, thirty crores of men went forth in imitation of him.

So tehi parivuto dasamāse padhānacariyaṃ caritvā visākhapuṇṇamāya anomanigame anomaseṭṭhino dhītāya anupamāya nāma dinnaṃ pakkhittadibbojaṃ [Pg.185] pāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā anupamājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā nāgabodhiṃ upagantvā taṃ padakkhiṇaṃ katvā aṭṭhahi tiṇamuṭṭhīhi tiṃsahatthavitthataṃ tiṇasantharaṃ katvā tattha pallaṅkaṃ ābhujitvā nisīdi. Tato mārabalaṃ vidhamitvā sabbaññutaññāṇaṃ paṭivijjhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti (dha. pa. 153-154) udānaṃ udānesi. Tena vuttaṃ –

He, surrounded by them, practiced the striving for ten months. On the full moon day of Visākha, in the market town of Anoma, having consumed the milk-rice into which divine nutrients had been placed, given by the lady named Anupamā, daughter of Anoma the merchant, he spent the day-sojourn in the Sāla grove. Then, having taken the eight handfuls of grass given by the Ājīvaka named Anupama, he approached the Nāga Bodhi tree. Having circumambulated it to the right, he made a grass spread thirty cubits in breadth with those eight handfuls of grass. There, having assumed the cross-legged posture, he sat down. Then, having vanquished the army of Māra and having penetrated the knowledge of omniscience, he uttered the inspired utterance: ‘Through many a birth in saṃsāra… I have reached the destruction of craving.’ Therefore, it was said:

1.

1.

‘‘Maṅgalassa aparena, sumano nāma nāyako;

Sabbadhammehi asamo, sabbasattānamuttamo’’ti.

"After Maṅgala, there was a leader named Sumana, unequaled in all dhammas, the supreme among all beings."

Tattha maṅgalassa aparenāti maṅgalassa bhagavato aparabhāge. Sabbadhammehi asamoti sabbehipi sīlasamādhipaññādhammehi asamo asadiso.

Therein, after Maṅgala means in the period after the Blessed One Maṅgala. Unequaled in all dhammas means unequaled, incomparable in all the dhammas of virtue, concentration, and wisdom.

Sumano kira bhagavā bodhisamīpeyeva sattasattāhāni vītināmetvā dhammadesanatthaṃ brahmāyācanaṃ sampaṭicchitvā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (dī. ni. 2.72; ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saha pabbajitānaṃ tiṃsakoṭiyo ca attano kaniṭṭhabhātikaṃ vemātikaṃ saraṇakumārañca purohitaputtaṃ bhāvitattamāṇavakañca upanissayasampanne disvā – ‘‘etesaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintetvā haṃsarājā viya gaganapathena mekhaluyyāne otaritvā uyyānapālaṃ pesetvā attano kaniṭṭhabhātikaṃ saraṇakumārañca purohitaputtaṃ bhāvitattakumārañca pakkosāpetvā tesaṃ parivārabhūtā sattatiṃsakoṭiyo attanā saha pabbajitā tiṃsakoṭiyo ca aññe ca bahū devamanussakoṭiyo cāti evaṃ koṭisatasahassaṃ dhammacakkappavattanena dhammāmataṃ pāyesi. Tena vuttaṃ –

The Blessed One Sumana, it is said, having spent seven weeks near the Bodhi tree itself and having accepted the Brahmā's request for the teaching of the Dhamma, considered, “To whom, indeed, should I first teach the Dhamma?” (Dī. Ni. 2.72; Ma. Ni. 1.284; 2.341; Mahāva. 10). Seeing that the thirty crores who had gone forth with him, as well as his younger step-brother Prince Saraṇa, and the purohita's son, the youth Bhāvitatta, were endowed with supporting conditions, he thought, “To them I should first teach the Dhamma.” Like a swan king, he descended by the sky-path into the Mekhala garden. Having sent the park keeper, he had his younger step-brother Prince Saraṇa and the purohita's son, Prince Bhāvitatta, summoned. To them, their retinue of thirty-seven crores, the thirty crores who had gone forth with him, and many other crores of devas and humans—thus, to one hundred thousand crores—he caused them to drink the deathless nectar of the Dhamma by the turning of the Wheel of Dhamma. Therefore, it was said:

2.

2.

‘‘Tadā amatabheriṃ so, āhanī mekhale pure;

Dhammasaṅkhasamāyuttaṃ, navaṅgaṃ jinasāsana’’nti.

"Then, in the city of Mekhala, he struck the drum of the Deathless, the ninefold teaching of the Conqueror, connected with the conch of the Dhamma."

Tattha amatabherinti amatādhigamāya nibbānādhigamāya bheriṃ. Āhanīti vādayi, dhammaṃ desesīti attho. Sāyaṃ amatabherī nāma amatapariyosānaṃ navaṅgaṃ buddhavacanaṃ. Tenevāha – ‘‘dhammasaṅkhasamāyuttaṃ, navaṅgaṃ jinasāsana’’nti. Tattha dhammasaṅkhasamāyuttanti catusaccadhammakathāsaṅkhavarasamāyuttaṃ.

Therein, 'the drum of the Deathless' means the drum for the attainment of the Deathless, for the attainment of Nibbāna. 'He struck' means he taught the Dhamma; this is the meaning. This, which is called the drum of the Deathless, is the ninefold word of the Buddha which culminates in the Deathless. Therefore, he said: 'the ninefold teaching of the Conqueror, connected with the conch of the Dhamma.' Therein, 'connected with the conch of the Dhamma' means connected with the excellent conch of the discourse on the four noble truths.

Sumano [Pg.186] pana lokanāyako abhisambodhiṃ pāpuṇitvā paṭiññānurūpaṃ paṭipadaṃ paṭipajjamāno mahājanassa bhavabandhanamokkhatthāya kusalaratanassa kilesacorehi viluppamānassa parittānatthaṃ sīlavipulapākāraṃ samādhiparikhāparivāritaṃ vipassanāñāṇadvāraṃ satisampajaññadaḷhakavāṭaṃ samāpattimaṇḍapādipaṭimaṇḍitaṃ bodhipakkhiyajanasamākulaṃ amatavaranagaraṃ māpesi. Tena vuttaṃ –

The world-leader Sumana, having attained perfect enlightenment and practicing a path in accordance with his vow, for the sake of liberating the great populace from the bonds of existence and for the protection of the treasure of wholesome states that was being plundered by the thieves of defilements, fashioned the excellent city of the Deathless, having the broad rampart of virtue, surrounded by the moat of concentration, with the gate of insight-knowledge, the firm door-leaf of mindfulness and clear comprehension, adorned with the pavilions of meditative attainments, and crowded with the populace of the factors of enlightenment. Therefore, it was said:

3.

3.

‘‘Nijjinitvā kilese so, patvā sambodhimuttamaṃ;

Māpesi nagaraṃ satthā, saddhammapuravaruttama’’nti.

“Having conquered the defilements and attained supreme enlightenment, the Teacher fashioned the city, the supreme, excellent city of the good Dhamma.”

Tattha nijjinitvāti vijinitvā abhibhuyya, kilesābhisaṅkhāradevaputtamāre viddhaṃsetvāti attho. Soti so sumano bhagavā. ‘‘Vijinitvā kilese hī’’tipi pāṭho. Tattha hi-kāro padapūraṇamatte nipāto. Patvāti adhigantvā. ‘‘Patto’’tipi pāṭho. Nagaranti nibbānanagaraṃ. Saddhammapuravaruttamanti saddhammasaṅkhātaṃ puravaresu uttamaṃ seṭṭhaṃ padhānabhūtaṃ. Atha vā saddhammamayesu puresu pavaresu uttamaṃ saddhammapuravaruttamaṃ. Purimasmiṃ atthavikappe ‘‘nagara’’nti tasseva vevacananti daṭṭhabbaṃ. Paṭividdhadhammasabhāvānaṃ sekkhāsekkhānaṃ ariyapuggalānaṃ patiṭṭhānaṃ gocaranivāsaṭṭhena nibbānaṃ ‘‘nagara’’nti vuccati. Tasmiṃ pana saddhammavaranagare so satthā avicchinnaṃ akuṭilaṃ ujuṃ puthulañca vitthatañca satipaṭṭhānamayaṃ mahāvīthiṃ māpesi. Tena vuttaṃ –

Therein, 'having conquered' means having overcome, having subdued; that is, having destroyed the Māras of defilements, formations, and devaputtas. 'He' refers to that Blessed One, Sumana. There is also the reading, “Having conquered the defilements, indeed.” Therein, the particle 'hi' is merely for filling out the verse. 'Having attained' means having reached. There is also the reading, “He has attained.” 'The city' means the city of Nibbāna. 'The supreme, excellent city of the good Dhamma' means the best, the highest, the foremost among excellent cities, which is known as the good Dhamma. Alternatively, it is the supreme among excellent cities made of the good Dhamma. In the first alternative meaning, 'city' should be understood as a synonym for that very thing. Nibbāna is called a 'city' because it is the support, resort, and dwelling place for noble individuals—trainees and those beyond training—who have penetrated the true nature of phenomena. In that excellent city of the good Dhamma, the Teacher fashioned a great highway made of the foundations of mindfulness, which was unbroken, uncrooked, straight, broad, and expansive. Therefore, it was said:

4.

4.

‘‘Nirantaraṃ akuṭilaṃ, ujuṃ vipulavitthataṃ;

Māpesi so mahāvīthiṃ, satipaṭṭhānavaruttama’’nti.

“Unbroken, uncrooked, straight, broad, and expansive, he fashioned the great highway, the supreme, excellent foundation of mindfulness.”

Tattha nirantaranti kusalajavanasañcaraṇānantarabhāvato nirantaraṃ. Akuṭilanti kuṭilabhāvakaradosavirahitato akuṭilaṃ. Ujunti akuṭilattāva ujuṃ. Purimapadasseva atthadīpakamidaṃ vacanaṃ. Vipulavitthatanti āyāmato ca vitthārato ca puthulavitthataṃ, puthulavitthatabhāvo lokiyalokuttarasatipaṭṭhānavasena daṭṭhabbo. Mahāvīthinti mahāmaggaṃ. Satipaṭṭhānavaruttamanti satipaṭṭhānañca taṃ varesu uttamañcāti satipaṭṭhānavaruttamaṃ. Atha vā varaṃ satipaṭṭhānamayaṃ uttamavīthinti attho.

Therein, 'unbroken' means without interruption due to the continuous movement of wholesome impulsion. 'Uncrooked' means free from the fault that causes crookedness; thus, it is uncrooked. 'Straight' means straight because it is uncrooked. This word clarifies the meaning of the preceding term. 'Broad and expansive' refers to being broad and extensive in length and breadth; this broad and expansive state should be understood by way of the mundane and supramundane foundations of mindfulness. 'The great highway' means the great path. 'The supreme, excellent foundation of mindfulness' means: it is the foundation of mindfulness and it is supreme among excellent things; thus, it is the supreme, excellent foundation of mindfulness. Alternatively, the meaning is: the excellent, supreme path made of the foundation of mindfulness.

Idāni tassa nibbānamahānagarassa tassaṃ satipaṭṭhānavīthiyaṃ cattāri sāmaññaphalāni catasso paṭisambhidā cha abhiññā aṭṭha samāpattiyoti imāni [Pg.187] mahaggharatanāni ubhosu passesu dhammāpaṇe pasāresi. Tena vuttaṃ –

Now, for that great city of Nibbāna, on that highway of the foundations of mindfulness, the four fruits of recluseship, the four analytical knowledges, the six supernormal knowledges, and the eight attainments—these jewels of great value were displayed in the Dhamma-shop on both sides. Therefore, it was said:

5.

5.

‘‘Phale cattāri sāmaññe, catasso paṭisambhidā;

Chaḷabhiññāṭṭhasamāpattī, pasāresi tattha vīthiya’’nti.

“The four fruits of recluseship, the four analytical knowledges, the six supernormal knowledges, and the eight attainments, he displayed there on the thoroughfare.”

Idāni bhagavā imāni ratanabhaṇḍāni ye pana appamattā satimanto paṇḍitā hiriottappavīriyādīhi samannāgatā, te ādīyantīti tesaṃ ratanānaṃ haraṇūpāyaṃ dassento –

Now, the Blessed One, showing the means by which these jewel-wares are obtained, said that they are taken by those who are heedful, mindful, wise, and endowed with moral shame, moral dread, energy, and so on:

6.

6.

‘‘Ye appamattā akhilā, hirivīriyehupāgatā;

Te te ime guṇavare, ādiyanti yathāsukha’’nti. – āha;

“Those who are heedful, without mental barrenness, endowed with moral shame and energy, they indeed take up these excellent qualities with ease,” he said.

Tattha yeti aniyamuddeso. Appamattāti pamādassa paṭipakkhabhūtena satiyā avippavāsalakkhaṇena appamādena samannāgatā. Akhilāti pañcacetokhilarahitā. Hirivīriyehupāgatāti kāyaduccaritādīhi hirīyatīti hirī, lajjāyetaṃ adhivacanaṃ. Vīrassa bhāvo vīriyaṃ, taṃ ussāhalakkhaṇaṃ. Tehi hirivīriyehi upāgatā samannāgatā bhabbapuggalā. Teti idaṃ pubbe aniyamuddesassa niyamuddeso. Puna teti vuttappakāre guṇaratanavisese te kulaputtā ādiyanti paṭilabhanti adhigacchantīti attho. Sabbaṃ pana sumano bhagavā kataviditamano dhammabheriṃ āhanitvā dhammanagaraṃ māpetvā iminā nayena paṭhamameva satasahassakoṭiyo bodhesi. Tena vuttaṃ –

Therein, 'ye' ('those who') is an unrestricted designation. 'Heedful' means endowed with heedfulness, characterized by the non-departure of mindfulness, which is the opposite of heedlessness. 'Akhilā' ('without mental barrenness') means free from the five mental impediments. 'Endowed with shame and energy'—'hiri' is so called because one is ashamed of bodily misconduct and the like; this is a term for shame. 'Vīriyaṃ' is the state of a hero, characterized by exertion. Those capable individuals are endowed with this shame and energy. 'Te' ('they') is the restricted designation for the previously unrestricted designation. Again, 'te' means that those sons of good family receive, obtain, and attain the aforementioned special qualities which are the jewels of virtue; this is the meaning. Moreover, the Blessed One Sumana, with a mind that had accomplished its task and understood it, having struck the drum of the Dhamma and established the city of the Dhamma, in this way first awakened a hundred thousand koṭis. Therefore it was said:

7.

7.

‘‘Evametena yogena, uddharanto mahājanaṃ;

Bodhesi paṭhamaṃ satthā, koṭisatasahassiyo’’ti.

“By this very method, lifting up the great multitude, the Teacher first awakened a hundred thousand koṭis.”

Tattha uddharantoti saṃsārasāgarato ariyamagganāvāya samuddharanto. Koṭisatasahassiyoti satasahassakoṭiyoti attho. Vipariyāyena niddiṭṭhaṃ.

Therein, ‘lifting up’ means rescuing from the ocean of saṃsāra by the boat of the noble path. ‘Koṭisatasahassiyo’ means a hundred thousand koṭis; this is the meaning. It has been stated in reverse order.

Yadā pana sumano lokanāyako sunandavatīnagare ambarukkhamūle titthiyamadamānamaddanaṃ yamakapāṭihāriyaṃ katvā sattānaṃ koṭisahassaṃ dhammāmataṃ [Pg.188] pāyesi. Ayaṃ dutiyo abhisamayo ahosi. Tena vuttaṃ –

When the World-Leader Sumana, in the city of Sunandavatī at the foot of the mango tree, having performed the twin miracle to subdue the pride and conceit of the sectarians, caused a thousand koṭis of beings to drink the deathless nectar of the Dhamma, this was the second realization. Therefore it was said:

8.

8.

‘‘Yamhi kāle mahāvīro, ovadī titthiye gaṇe;

Koṭisahassā bhisamiṃsu, dutiye dhammadesane’’ti.

“At the time when the Great Hero admonished the groups of sectarians, a thousand koṭis realized in the second teaching of the Dhamma.”

Tattha titthiye gaṇeti titthiyabhūte gaṇe, titthiyānaṃ gaṇe vā ‘‘titthiye abhimaddanto, buddho dhammamadesayī’’ti paṭhanti keci.

Therein, ‘the groups of sectarians’ means groups composed of sectarians, or the groups of the sectarians. Some recite: “The Buddha, crushing the sectarians, taught the Dhamma.”

Yadā pana dasasu cakkavāḷasahassesu devatā imasmiṃ cakkavāḷe sannipatitvā manussā ca nirodhakathaṃ samuṭṭhāpesuṃ – ‘‘kathaṃ nirodhaṃ samāpajjanti, kathaṃ nirodhasamāpannā honti, kathaṃ nirodhā vuṭṭhahantī’’ti? Evaṃ samāpajjanaadhiṭṭhānavuṭṭhānādīsu vinicchayaṃ kātuṃ asakkontā saha manussehi chasu kāmāvacaradevalokesu devā ca navasu brahmalokesu brahmāno ca dveḷhakajātā dvidhā ahesuṃ. Tato narasundarena arindamena nāma raññā saddhiṃ sāyanhasamaye sumanadasabalaṃ sabbalokanāthaṃ upasaṅkamiṃsu; upasaṅkamitvā arindamo rājā bhagavantaṃ nirodhapañhaṃ pucchi. Tato bhagavatā nirodhapañhe vissajjite navutipāṇakoṭisahassānaṃ dhammābhisamayo ahosi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Now when the deities from the ten thousand world-systems, having assembled in this world-system, and the humans raised the talk on cessation: “How do they attain cessation? How are those who have attained cessation? How do they arise from cessation?” Thus, being unable to make a decision regarding the attainment, determination, arising, and so forth, the deities in the six sensuous-sphere celestial worlds and the Brahmās in the nine Brahmā worlds, together with the humans, became of two minds and were divided. Then, in the evening, they, together with the king named Arindama, who was excellent among men, approached Sumana, the Ten-Powered One, the Lord of all worlds. Having approached, King Arindama asked the Blessed One the question on cessation. Then, when the question on cessation was answered by the Blessed One, the realization of the Dhamma occurred for ninety million beings. This was the third realization. Therefore, it is said:

9.

9.

‘‘Yadā devā manussā ca, samaggā ekamānasā;

Nirodhapañhaṃ pucchiṃsu, saṃsayaṃ cāpi mānasaṃ.

“When deities and humans, united and with one mind, asked the question on cessation, and also the doubt in their minds.”

10.

10.

‘‘Tadāpi dhammadesane, nirodhaparidīpane;

Navutikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

“Then also, during the teaching of the Dhamma that explained cessation, the third realization occurred for ninety million beings.”

Tassa pana sumanassa bhagavato tayo sāvakasannipātā ahesuṃ. Tattha paṭhamasannipāte mekhalanagaraṃ upanissāya vassaṃ vasitvā paṭhamapavāraṇāya arahantānaṃ koṭisahassena ehibhikkhupabbajjāya pabbajitena saddhiṃ bhagavā pavāresi, ayaṃ paṭhamo sannipāto ahosi. Athāparena samayena saṅkassanagarassāvidūre arindamarājakusalabalanibbatte yojanappamāṇe kanakapabbate nisinno saradasamayarucirakaranikaro divasakaro viya yugandharapabbate munivaradivasakaro arindamarājānaṃ parivāretvā [Pg.189] āgatānaṃ purisānaṃ navutikoṭisahassāni dametvā sabbe ehibhikkhupabbajjāya pabbājetvā tasmiṃyeva divase arahattaṃ pattehi bhikkhūhi parivuto caturaṅgasamannāgate sannipāte pātimokkhaṃ uddisi. Ayaṃ dutiyo sannipāto ahosi. Yadā pana sakko devarājā sugatadassanatthāya upasaṅkami, tadā sumano bhagavā asītiyā arahantakoṭisahassehi parivuto pātimokkhaṃ uddisi, ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

For that Blessed One, Sumana, there were three assemblies of disciples. Among them, in the first assembly, having spent the rains retreat near the city of Mekhala, on the first Pavāraṇā day, the Blessed One performed the Pavāraṇā ceremony together with one hundred thousand koṭis of Arahants who had been ordained with the 'Come, bhikkhu' ordination. This was the first assembly. Then, at a later time, the excellent Sage, the sun of Buddhas, was seated on the golden mountain—a yojana in size, not far from the city of Saṅkassa, created by the power of merit of King Arindama—like the sun on Mount Yugandhara, a mass of beautiful rays in the autumn season. He tamed ninety million men who had come surrounding King Arindama, ordained them all with the 'Come, bhikkhu' ordination, and on that very day, surrounded by those bhikkhus who had attained Arahantship, he recited the Pātimokkha in an assembly endowed with the four factors. This was the second assembly. And when Sakka, the king of the devas, approached for the sake of seeing the Sugata, then the Blessed One Sumana, surrounded by eighty thousand koṭis of Arahants, recited the Pātimokkha. This was the third assembly. Therefore, it was said:

11.

11.

‘‘Sannipātā tayo āsuṃ, sumanassa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“There were three assemblies of the Great Sage Sumana—of those whose cankers were destroyed, who were stainless, of peaceful mind, and steadfast.”

12.

12.

‘‘Vassaṃvuṭṭhassa bhagavato, abhighuṭṭhe pavāraṇe;

Koṭisatasahassehi, pavāresi tathāgato.

“When the Pavāraṇā was proclaimed for the Blessed One who had completed the rains retreat, the Tathāgata performed the ceremony with one hundred thousand koṭis.”

13.

13.

‘‘Tato paraṃ sannipāte, vimale kañcanapabbate;

Navutikoṭisahassānaṃ, dutiyo āsi samāgamo.

“Thereafter, in an assembly on the stainless golden mountain, the second gathering of ninety thousand koṭis took place.”

14.

14.

‘‘Yadā sakko devarājā, buddhadassanupāgami;

Asītikoṭisahassānaṃ, tatiyo āsi samāgamo’’ti.

“When Sakka, the king of the devas, came for the sight of the Buddha, the third assembly of eighty thousand koṭis occurred.”

Tattha abhighuṭṭhe pavāraṇeti liṅgavipallāso daṭṭhabbo, abhighuṭṭhāya pavāraṇāyāti attho. Tatoparanti tato aparabhāge. Kañcanapabbateti kanakamaye pabbate. Buddhadassanupāgamīti buddhadassanatthamupāgami. Tadā kira amhākaṃ bodhisatto atulo nāma nāgarājā ahosi mahiddhiko mahānubhāvo. So ‘‘loke buddho uppanno’’ti sutvā ñātigaṇaparivuto sakabhavanā nikkhamitvā koṭisatasahassabhikkhuparivārassa sumanassa bhagavato dibbehi turiyehi upahāraṃ kāretvā mahādānaṃ pavattetvā paccekadussayugāni datvā saraṇesu patiṭṭhāsi. Sopi naṃ satthā ‘‘anāgate buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

Therein, in the phrase 'abhighuṭṭhe pavāraṇe,' a change of gender should be understood; the meaning is 'at the proclaimed Pavāraṇā.' 'Tatoparanti' means 'in the latter part after that.' 'Kañcanapabbateti' means 'on a mountain made of gold.' 'Buddhadassanupāgamīti' means 'he approached for the purpose of seeing the Buddha.' It is heard that at that time, our Bodhisatta was a nāga king named Atula, of great psychic power and great majesty. Having heard, 'A Buddha has arisen in the world,' he, surrounded by his host of kinsmen, departed from his own abode and, having caused an offering to be made with divine musical instruments to the Blessed One Sumana, who had a retinue of one hundred thousand koṭis of bhikkhus, and having initiated a great almsgiving and given pairs of cloths for each one, he was established in the refuges. That Teacher also gave him the prediction, 'In the future, you will become a Buddha.' Therefore, it was said:

15.

15.

‘‘Ahaṃ tena samayena, nāgarājā mahiddhiko;

Atulo nāma nāmena, ussannakusalasañcayo.

“At that time, I was a nāga king of great psychic power, Atula by name, with an abundance of accumulated merit.”

16.

16.

‘‘Tadāhaṃ nāgabhavanā, nikkhamitvā sañātibhi;

Nāgānaṃ dibbaturiyehi, sasaṅghaṃ jinamupaṭṭhahiṃ.

“At that time, having departed from the nāga abode together with my kinsmen, I attended upon the Victor, together with the Saṅgha, with the divine musical instruments of the nāgas.”

17.

17.

‘‘Koṭisatasahassānaṃ[Pg.190], annapānena tappayiṃ;

“I satisfied one hundred thousand koṭis with food and drink;”

Paccekadussayugaṃ datvā, saraṇaṃ tamupāgamiṃ.

“Having given a pair of cloths to each one, I went to that refuge.”

18.

18.

‘‘Sopi maṃ buddho byākāsi, sumano lokanāyako;

Aparimeyyito kappe, ayaṃ buddho bhavissati.

“That Buddha also, Sumana, the leader of the world, gave the prediction concerning me: ‘In an immeasurable aeon from now, this one will become a Buddha.’”

19.

19.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ’’.

“Having striven with effort... we shall be face to face with this one.”

Yathā koṇḍaññabuddhavaṃse, evaṃ aṭṭha gāthā vitthāretabbāti.

As in the Buddhavaṃsa of Koṇḍañña, so should the eight verses be elaborated.

20.

20.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

“Having heard his word, I gladdened my mind even more; I resolved upon a higher practice for the fulfillment of the ten perfections.”

Tassa pana sumanassa bhagavato mekhalaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, sirimā nāma devī mātā, saraṇo ca bhāvitatto ca dve aggasāvakā, udeno nāmupaṭṭhāko, soṇā ca upasoṇā ca dve aggasāvikā, nāgarukkho bodhi, navutihatthubbedhaṃ sarīraṃ, navutiyeva vassasahassāni āyuppamāṇaṃ ahosi, vaṭaṃsikā nāmassa mahesī devī, anūpamo nāma putto ahosi, hatthiyānena nikkhami. Upaṭṭhāko aṅgarājā. Aṅgārāme vasīti. Tena vuttaṃ –

For that Blessed One Sumana, there was a city named Mekhala. The king named Sudatta was his father, and the queen named Sirimā was his mother. Saraṇa and Bhāvitatta were the two chief disciples. The attendant was named Udena. Soṇā and Upasoṇā were the two chief female disciples. The Bodhi tree was the Nāga tree. His body was ninety cubits in height, and the measure of his lifespan was ninety thousand years. His chief consort was named Vaṭaṃsikā, and his son was named Anūpama. He went forth by elephant conveyance. Therefore, it was said:

21.

21.

‘‘Nagaraṃ mekhalaṃ nāma, sudatto nāma khattiyo;

Sirimā nāma janikā, sumanassa mahesino.

“The city was named Mekhala, the khattiya was named Sudatta; the mother was named Sirimā, of Sumana, the Great Sage.”

22.

22.

‘‘Navavassasahassāni, agāraṃ ajjha so vasi;

Cando sucando vaṭaṃso ca, tayo pāsādamuttamā.

“For nine thousand years he dwelt in the household life; Canda, Sucanda, and Vaṭaṃsa were his three excellent palaces.”

23.

23.

‘‘Tesaṭṭhisatasahassāni, nāriyo samalaṅkatā;

Vaṭaṃsikā nāma nārī, anūpamo nāma atrajo.

“There were sixty-three hundred thousand well-adorned ladies; the principal lady was named Vaṭaṃsikā, and the son was named Anūpama.”

24.

24.

‘‘Nimitte caturo disvā, hatthiyānena nikkhami;

Anūnadasamāsāni, padhānaṃ padahī jino.

“Having seen the four signs, he went forth by elephant conveyance; for no less than ten months, the Victorious One engaged in the striving.”

25.

25.

‘‘Brahmunā yācito santo, sumano lokanāyako;

Vatti cakkaṃ mahāvīro, mekhale puramuttame.

“Being entreated by Brahmā, Sumana, the World-Leader, the Great Hero set the Wheel rolling in the excellent city of Mekhalā.”

26.

26.

‘‘Saraṇo bhāvitatto ca, ahesuṃ aggasāvakā;

Udeno nāmupaṭṭhāko, sumanassa mahesino.

“Saraṇa and Bhāvitatta were the chief disciples; Udena was the attendant of Sumana, the Great Sage.”

27.

27.

‘‘Soṇā [Pg.191] ca upasoṇā ca, ahesuṃ aggasāvikā;

Sopi buddho amitayaso, nāgamūle abujjhatha.

“Soṇā and Upasoṇā were the chief female disciples. That Buddha of immeasurable fame awakened at the foot of a Nāga tree.”

28.

28.

‘‘Varuṇo ceva saraṇo ca, ahesuṃ aggupaṭṭhakā;

Cālā ca upacālā ca, ahesuṃ aggupaṭṭhikā.

“Varuṇa and Saraṇa were the chief male attendants; Cālā and Upacālā were the chief female attendants.”

29.

29.

‘‘Uccattanena so buddho, navutihatthamuggato;

Kañcanagghiyasaṅkāso, dasasahassī virocati.

“That Buddha was of lofty stature, ninety cubits high; like a golden ornament, he shines throughout the ten-thousandfold world system.”

30.

30.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His lifespan extended for ninety thousand years; remaining for that long, he ferried many people across.”

31.

31.

‘‘Tāraṇīye tārayitvā, bodhanīye ca bodhayi;

Parinibbāyi sambuddho, uḷurājāva atthami.

“Having ferried across those who could be ferried, and awakened those who could be awakened, the Fully Awakened One attained Parinibbāna, just as the king of stars sets.”

32.

32.

‘‘Te ca khīṇāsavā bhikkhū, so ca buddho asādiso;

Atulappabhaṃ dassayitvā, nibbutā te mahāyasā.

“Those monks with taints destroyed, and that incomparable Buddha, having displayed matchless radiance, those of great fame attained Nibbāna.”

33.

33.

‘‘Tañca ñāṇaṃ atuliyaṃ, tāni ca atulāni ratanāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā.

“And that incomparable knowledge, and those incomparable jewels; all that has vanished. Surely, all conditioned things are void.”

34.

34.

‘‘Sumano yasadharo buddho, aṅgārāmamhi nibbuto;

Tattheva tassa jinathūpo, catuyojanamuggato’’ti.

“Sumana, the glorious Buddha, attained Nibbāna in the Aṅgāra Grove; right there his stupa of the Victor arose, towering four leagues.”

Tattha kañcanagghiyasaṅkāsoti vividharatanavicittakañcanamayagghikasadisarūpasobho. Dasasahassī virocatīti tassa pabhāya dasasahassīpi lokadhātu virocatīti attho. Tāraṇīyeti tārayitabbe, tārayituṃ vutte sabbe buddhaveneyyeti attho. Uḷurājāvāti cando viya. Atthamīti atthaṅgato. Keci ‘‘atthaṃ gato’’ti paṭhanti. Asādisoti asadiso. Mahāyasāti mahākittisaddā mahāparivārā ca. Tañca ñāṇanti taṃ sabbaññutaññāṇañca. Atuliyanti atulyaṃ asadisaṃ. Sesaṃ sabbattha uttānamevāti.

Therein, 'like a golden ornament' means beautiful in form like a golden ornament made of gold and variegated with various jewels. 'The ten-thousandfold shines' means the ten-thousandfold world-system shines by his radiance. 'Those to be ferried' means those who should be ferried across; when it is said 'to ferry across,' it means all those to be trained by the Buddha. 'Like the king of stars' means like the moon. 'Sets' means has gone to setting. Some read it as 'has gone to its end.' 'Incomparable' means without equal. 'Of great fame' means of great renown and with a great retinue. 'And that knowledge' means and that knowledge of omniscience. 'Incomparable' means unequalled, without equal. The rest is clear everywhere.

Sumanabuddhavaṃsavaṇṇanā niṭṭhitā.

The explanation of the Chronicle of the Buddha Sumana is concluded.

Niṭṭhito catuttho buddhavaṃso.

The fourth Chronicle of the Buddhas is concluded.

7. Revatabuddhavaṃsavaṇṇanā

7. The Explanation of the Chronicle of the Buddha Revata

Sumanassa [Pg.192] pana bhagavato aparabhāge sāsane cassa antarahite navutivassasahassāyukā manussā anukkamena parihāyitvā dasavassāyukā hutvā puna anukkamena vaḍḍhitvā asaṅkhyeyyāyukā hutvā puna parihāyamānā saṭṭhivassasahassāyukā ahesuṃ. Tadā revato nāma satthā udapādi. Sopi pāramiyo pūretvā anekaratanasamujjalitabhavane tusitabhavane nibbattitvā tato cavitvā sabbadhanadhaññavatisudhaññavatīnagare sabbālaṅkārasamalaṅkataamitaruciraparivāraparivutassa sirivibhavasamudayenākulassa sabbasamiddhivipulassa vipulassa nāma rañño kule sabbajananayanālipālisamākulāya samphullanayanakuvalayasassirikasiniddhavadanakamalākarasobhāsamujjalāya suruciramanoharaguṇagaṇavipulāya vipulāya nāma aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena cittakūṭapabbatato suvaṇṇahaṃsarājā viya mātukucchito nikkhami.

Furthermore, after the Blessed One Sumana, when his dispensation had disappeared, humans with a lifespan of ninety thousand years gradually decreased until they had a lifespan of ten years. Then, gradually increasing again, they reached an incalculable lifespan, and then declining once more, they had a lifespan of sixty thousand years. At that time, a Teacher named Revata arose in the world. He too, having fulfilled the perfections, was reborn in the Tusita heaven, in a mansion resplendent with many various jewels. Passing away from there, he took conception in the city of Sudhaññavatī, endowed with all wealth and grain, in the womb of Vipulā, the chief queen of King Sabbasamiddhivipula, who was of the clan with an excellent arising of glory and wealth, and was surrounded by a splendid and beautiful retinue, well-adorned with all ornaments. The queen herself was beset by the pleasing rows of eyes of all people, was beautifully radiant with the grace of her eyes like fully blossomed lotuses and the splendor of her smooth, flawless lips like lotuses, and was vast with a collection of beautiful, excellent, and captivating virtues. After the passing of ten months, he emerged from his mother’s womb like a golden swan-king from Mount Cittakūṭa.

Tassa paṭisandhiyaṃ jātiyañca pāṭihāriyāni pubbe vuttanayāneva ahesuṃ. Sudassanaratanagghiāveḷanāmakā tayo cassa pāsādā ahesuṃ. Sudassanādevippamukhāni tettiṃsa itthisahassāni paccupaṭṭhitāni ahesuṃ. Tāhi parivuto so surayuvatīhi parivuto devakumāro viya chabbassasahassāni visayasukhamanubhavamāno agāraṃ ajjhāvasi. So sudassanāya nāma deviyā varuṇe nāma tanaye jāte cattāri nimittāni disvā nānāvirāgatanuvaravasananivasano āmukkamuttāhāramaṇikuṇḍalo varakeyūramakuṭakaṭakadharo paramasurabhigandhakusumasamalaṅkato paramarucirakaranikaro saradasamayarajanikaro viya tārāgaṇaparivuto viya cando tidasagaṇaparivuto viya dasasatanayano brahmagaṇaparivuto viya ca hāritamahābrahmā caturaṅginiyā mahatiyā senāya parivuto ājaññarathena mahābhinikkhamanaṃ nikkhamitvā sabbābharaṇāni omuñcitvā bhaṇḍāgārikassa hatthe datvā jalajāmalāvikalanīlakuvalayadalasadisenātinisitenātitikhiṇenāsinā sakesamakuṭaṃ chinditvā ākāse khipi. Taṃ sakko devarājā suvaṇṇacaṅkoṭakena [Pg.193] paṭiggahetvā tāvatiṃsabhavanaṃ netvā sinerumuddhani sattaratanamayaṃ cetiyaṃ akāsi.

At his rebirth-linking and birth, the miracles occurred just as previously described. He had three palaces named Sudassana, Ratanagghi, and Āveḷa. Thirty-three thousand women, with Queen Sudassanā as their chief, attended upon him. Surrounded by them, like a young deva surrounded by celestial maidens, he dwelt in the household life for six thousand years, experiencing the pleasure of the senses. When his son named Varuṇa was born to Queen Sudassanā, he saw the four signs. Clad in fine, excellent garments of various attractive colors, wearing pearl necklaces, jeweled earrings, excellent armlets, a diadem, and bracelets, and well-adorned with flowers and perfumes of the most excellent fragrance, he was like a mass of most excellent rays, like the autumn moon, like the moon surrounded by a host of stars, like the thousand-eyed one surrounded by the host of gods, and like the great Brahmā Hārita surrounded by the host of Brahmās. Surrounded by a great fourfold army, he went forth on the Great Renunciation by a chariot drawn by thoroughbreds. Having taken off all his ornaments, he gave them into the hand of the treasurer. With a very sharp and keen sword, like the petal of a spotless blue water lily, he cut off his top-knot of hair and threw it into the sky. Sakka, the king of the devas, received it in a golden casket and took it to the Tāvatiṃsa realm, where he built a cetiya made of the seven kinds of jewels on the peak of Mount Sineru.

Mahāpuriso pana devadattāni kāsāyāni paridahitvā pabbaji, ekā ca naṃ purisakoṭi anupabbaji. So tehi parivuto sattamāse padhānacariyaṃ caritvā visākhapuṇṇamāya aññatarāya sādhudeviyā nāma seṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā sāyanhasamaye aññatarenājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā mattavaranāgagāmī nāgabodhiṃ padakkhiṇaṃ katvā tepaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisīditvā mārabalaṃ vidhamitvā sabbaññutaññāṇaṃ paṭivijjhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti (dha. pa. 153-154) udānaṃ udānesi. Tena vuttaṃ –

Now the Great Being, having donned the robes given by the devas, went forth, and one crore of men went forth following him. Surrounded by them, he practiced the striving for seven months. On the full-moon day of Visākha, he partook of the honey-rice gruel given by a certain merchant's daughter. After spending the day-sojourn in the Sāla grove, in the evening, having taken the eight handfuls of grass given by a certain Ājīvaka, he circumambulated to the right the Nāga-Bodhi tree, a place frequented by noble, rutting elephants. He then spread out a grass mat fifty-three cubits wide, resolved upon the fourfold effort, sat down, dispelled the force of Māra, penetrated the knowledge of omniscience, and uttered this inspired utterance: 'Through many a birth in saṃsāra... I have attained the destruction of craving.' Thus it is said:

1.

1.

‘‘Sumanassa aparena, revato nāma nāyako;

Anupamo asadiso, atulo uttamo jino’’ti.

After Sumana, the leader was named Revata; unequalled, incomparable, peerless, the supreme Victor.

Revato kira satthā bodhisamīpeyeva sattasattāhāni vītināmetvā dhammadesanatthaṃ brahmāyācanaṃ sampaṭicchitvā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti (dī. ni. 2.72; ma. ni. 1.284; 2.341; mahāva. 10) upadhārento attanā saha pabbajitabhikkhukoṭiyo aññe ca bahū devamanusse upanissayasampanne disvā ākāsena gantvā varuṇārāme otaritvā tehi parivuto gambhīraṃ nipuṇaṃ tiparivaṭṭaṃ appaṭivattiyaṃ aññena anuttaraṃ dhammacakkaṃ pavattetvā bhikkhūnaṃ koṭi arahatte patiṭṭhāpesi. Tīsu maggaphalesu patiṭṭhitānaṃ gaṇanaparicchedo natthi. Tena vuttaṃ –

It is said that the Teacher Revata, having spent seven weeks right near the Bodhi tree, and having accepted Brahmā’s request to teach the Dhamma, considered, “To whom, now, should I first teach the Dhamma?” Seeing a crore of monks who had gone forth with him and many other devas and humans possessed of the supporting conditions, he then traveled through the air and descended at the Varuṇa Park. Surrounded by them, he set in motion the profound, subtle, threefold, unsurpassed Wheel of Dhamma, which cannot be turned back by any other. He established a crore of monks in Arahantship. There was no numerical limit to those established in the three paths and fruits. Therefore, it is said:

2.

2.

‘‘Sopi dhammaṃ pakāsesi, brahmunā abhiyācito;

Khandhadhātuvavatthānaṃ, appavattaṃ bhavābhave’’ti.

He also, earnestly requested by Brahmā, proclaimed the Dhamma, which is the determination of the aggregates and elements, and the cessation of continuation in any state of becoming.

Tattha khandhadhātuvavatthānanti pañcannaṃ khandhānaṃ aṭṭhārasannaṃ dhātūnaṃ nāmarūpavavatthānādivasena vibhāgakaraṇaṃ. Sabhāvalakkhaṇasāmaññalakkhaṇādivasena rūpārūpadhammapariggaho khandhadhātuvavatthānaṃ nāma. Atha vā pheṇapiṇḍūpamaṃ rūpaṃ parimaddanāsahanato chiddāvachiddādibhāvato ca udakapubbuḷakaṃ viya [Pg.194] vedanā muhuttaramaṇīyabhāvato, marīcikā viya saññā vippalambhanato, kadalikkhandho viya saṅkhārā asārakato, māyā viya viññāṇaṃ vañcanakato’’ti evamādināpi nayena aniccānupassanādivasenapi khandhadhātuvavatthānaṃ veditabbaṃ (vibha. aṭṭha. 26 kamādivinicchayakathā). Appavattaṃ bhavābhaveti ettha bhavoti vaḍḍhi, abhavoti hāni. Bhavoti sassatadiṭṭhi, abhavoti ucchedadiṭṭhi. Bhavoti khuddakabhavo, abhavoti mahābhavo. Bhavoti kāmabhavo, abhavoti rūpārūpabhavoti evamādinā nayena bhavābhavānaṃ attho veditabbo (ma. ni. aṭṭha. 2.223; saṃ. ni. aṭṭha. 3.5.1080; udā. aṭṭha. 20). Tesaṃ bhavābhavānaṃ appavattihetubhūtaṃ dhammaṃ pakāsesīti attho. Atha vā bhavati anenāti bhavo, tīsu bhavesu uppattinimittaṃ kammādikaṃ. Upapattibhavo abhavo nāma. Ubhayattha nikantiyā pahānakaraṃ appavattaṃ dhammaṃ desesīti attho. Tassa pana revatabuddhassa tayova abhisamayā ahesuṃ. Paṭhamo panassa gaṇanapathaṃ vītivatto. Tena vuttaṃ –

Herein, as for 'the analysis of aggregates and elements', it is the classification of the five aggregates and the eighteen elements by way of defining name-and-form, etc. The comprehension of material and immaterial phenomena by way of their individual characteristics, general characteristics, and so on, is called 'the analysis of aggregates and elements'. Alternatively, form is like a lump of foam because of its inability to withstand being crushed and because of its state of being full of holes; feeling is like a water bubble because of its state of being momentarily delightful; perception is like a mirage because it is perceived deceptively; formations are like a plantain trunk because of being without substance; consciousness is like an illusion because it deceives. In this way and by other methods, and also by way of the contemplation of impermanence, etc., the analysis of aggregates and elements should be understood. Herein, in 'appavattaṃ bhavābhave': 'bhava' is growth; 'abhava' is decline. 'Bhava' is the eternalist view; 'abhava' is the annihilationist view. 'Bhava' is small existence; 'abhava' is great existence. 'Bhava' is the realm of sensual existence; 'abhava' is the realm of form and formless existence. In this way and by other methods, the meaning of states of existence and non-existence should be understood. The meaning is that he reveals the Dhamma, which is the cause for the non-occurrence of these states of existence and non-existence. Alternatively, 'bhava' is that by which one becomes—the cause for rebirth in the three realms, such as kamma. 'Abhava' is the existence of rebirth. The meaning is that he teaches the Dhamma that brings about non-continuation by causing the abandonment of craving in both. However, that Revata Buddha had three realizations. His first realization surpassed the path of calculation. Therefore, it is said:

3.

3.

‘‘Tassābhisamayā tīṇi, ahesuṃ dhammadesane;

Gaṇanāya na vattabbo, paṭhamābhisamayo ahū’’ti.

“He had three realizations at the teaching of the Dhamma; the first realization was not to be reckoned by counting.”

Tattha tīṇīti tayo, liṅgavipallāso kato, ayaṃ paṭhamo abhisamayo ahosi.

Herein, 'tīṇi' means 'tayo'; a changing of gender was made. This was the first realization.

Athāparena samayena nagaruttare uttare nagare sabbārindamo arindamo nāma rājā ahosi. So kira bhagavantaṃ attano nagaramanuppattaṃ sutvā tīhi janakoṭīhi parivuto bhagavato paccuggamanaṃ katvā svātanāya nimantetvā buddhappamukhassa bhikkhusaṅghassa sattāhaṃ mahādānaṃ pavattetvā tigāvutavitthataṃ dīpapūjaṃ katvā bhagavantaṃ upasaṅkamitvā nisīdi. Atha bhagavā tassa manonukūlaṃ vicittanayaṃ dhammaṃ desesi. Tattha devamanussānaṃ koṭisahassassa dutiyābhisamayo ahosi. Tena vuttaṃ –

Then, at a later time, in the northern city of Nagaruttara, there was a king named Arindama, the subduer of all foes. Hearing that the Blessed One had arrived in his city, he went forth to meet the Blessed One, accompanied by three crores of people. After inviting him for the next day, he provided a great alms-offering to the community of monks headed by the Buddha for seven days, made a lamp offering three gāvutas in breadth, and then approached the Blessed One and sat down. Thereupon, the Blessed One taught him the Dhamma with its various methods, which was suited to his mind. There, the second realization occurred for a thousand crores of devas and humans. Therefore, it was said:

4.

4.

‘‘Yadā arindamaṃ rājaṃ, vinesi revato muni;

Tadā koṭisahassānaṃ, dutiyābhisamayo ahū’’ti.

“When the sage Revata trained King Arindama, then the second realization for a thousand crores occurred.”

Ayaṃ dutiyo abhisamayo.

This was the second realization.

Athāparena [Pg.195] samayena revato satthā uttaranigamaṃ nāma upanissāya viharanto sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisīdi. Tadā kira uttaranigamavāsino manussā yāgubhattakhajjakabhesajjapānakādīni āharitvā bhikkhusaṅghassa mahādānaṃ datvā bhikkhū paripucchiṃsu – ‘‘kuhiṃ, bhante, bhagavā’’ti? Tato tesaṃ bhikkhū āhaṃsu – ‘‘bhagavā, āvuso, nirodhasamāpattiṃ samāpanno’’ti. Athātīte tasmiṃ sattāhe bhagavantaṃ nirodhasamāpattito vuṭṭhitaṃ saradasamaye sūriyo viya attano anūpamāya buddhasiriyā virocamānaṃ disvā nirodhasamāpattiyā guṇānisaṃsaṃ pucchiṃsu. Bhagavā ca tesaṃ nirodhasamāpattiyā guṇānisaṃsaṃ kathesi. Tadā devamanussānaṃ koṭisataṃ arahatte patiṭṭhāsi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

At another time, the Teacher Revata, dwelling dependent on the market town named Uttaranigama, entered upon the attainment of cessation for seven days and sat down. At that time, the people of Uttaranigama, having brought gruel, rice, snacks, medicines, drinks, and so forth, gave a great alms-offering to the community of monks and asked the monks, “Where, venerable sirs, is the Blessed One?” Then those monks said to them, “Friends, the Blessed One has entered the attainment of cessation.” Then, after those seven days had passed, seeing the Blessed One arisen from the attainment of cessation and shining with his incomparable Buddha-splendor like the sun in the autumn season, they asked about the virtues and benefits of the attainment of cessation. The Blessed One explained to them the virtues and benefits of the attainment of cessation. At that time, a hundred crores of devas and humans were established in Arahantship. This was the third realization. Thus it was said:

5.

5.

‘‘Sattāhaṃ paṭisallānā, vuṭṭhahitvā narāsabho;

Koṭisataṃ naramarūnaṃ, vinesi uttame phale’’ti.

“Having arisen from seven days of seclusion, the Bull among Men trained a hundred crores of humans and devas in the supreme fruit.”

Sudhaññavatīnagare paṭhamamahāpātimokkhuddese ehibhikkhupabbajjāya pabbajitānaṃ arahantānaṃ gaṇanapathaṃ vītivattānaṃ paṭhamo sannipāto ahosi. Mekhalanagare koṭisatasahassasaṅkhātānaṃ ehibhikkhupabbajjāya pabbajitānaṃ arahantānaṃ dutiyo sannipāto ahosi. Revatassa pana bhagavato dhammacakkānuvattako varuṇo nāma aggasāvako paññavantānaṃ aggo ābādhiko ahosi. Tattha gilānapucchanatthāya sampattamahājanassa lakkhaṇattayaparidīpakaṃ dhammaṃ desetvā koṭisatasahassaṃ purisānaṃ ehibhikkhupabbajjāya pabbājetvā arahatte patiṭṭhāpetvā caturaṅginike sannipāte pātimokkhaṃ uddisi. Ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

In the city of Sudhaññavatī, at the first great recitation of the Pātimokkha, the first assembly of Arahants who had gone forth by the 'Come, bhikkhu' ordination occurred, surpassing any count. In the city of Mekhalā, the second assembly of Arahants who had gone forth by the 'Come, bhikkhu' ordination occurred, numbering one hundred thousand crores. Now, for the Blessed One Revata, the chief disciple named Varuṇa, a follower of the Wheel of Dhamma and foremost among the wise, was afflicted with illness. There, for the great multitude who had assembled for the purpose of inquiring about the illness, he taught the Dhamma that illuminates the three characteristics. Having ordained one hundred thousand crores of men by the 'Come, bhikkhu' ordination and established them in Arahantship, he recited the Pātimokkha in the assembly endowed with four factors. This was the third assembly. Therefore, it was said:

6.

6.

‘‘Sannipātā tayo āsuṃ, revatassa mahesino;

Khīṇāsavānaṃ vimalānaṃ, suvimuttāna tādinaṃ.

“There were three assemblies of the great sage Revata, of those whose cankers are destroyed, who are stainless, well-liberated, and steadfast.”

7.

7.

‘‘Atikkantā gaṇanapathaṃ, paṭhamaṃ ye samāgatā;

Koṭisatasahassānaṃ, dutiyo āsi samāgamo.

“Those who first assembled surpassed the path of counting; the second assembly was of one hundred thousand crores.”

8.

8.

‘‘Yopi paññāya asamo, tassa cakkānuvattako;

So tadā byādhito āsi, patto jīvitasaṃsayaṃ.

“And he who was unmatched in wisdom, his follower of the Wheel, was then afflicted with illness, having reached a state of uncertainty about his life.”

9.

9.

‘‘Tassa [Pg.196] gilānapucchāya, ye tadā upagatā munī;

Koṭisatasahassā arahanto, tatiyo āsi samāgamo’’ti.

“Of those sages who then approached to inquire about his illness, one hundred thousand crores became Arahants; this was the third assembly.”

Tattha cakkānuvattakoti dhammacakkānuvattako. Patto jīvitasaṃsayanti ettha jīvite saṃsayaṃ jīvitasaṃsayaṃ, jīvitakkhayaṃ pāpuṇāti vā, na vā pāpuṇātīti evaṃ jīvitasaṃsayaṃ patto, byādhitassa balavabhāvena marati, na maratīti jīvite saṃsayaṃ pattoti attho. Ye tadā upagatā munīti iti dīghabhāve sati bhikkhūnaṃ upari hoti, rasse anussarena saddhiṃ varuṇassa upari hoti.

Therein, 'cakkānuvattako' means 'dhammacakkānuvattako' (a follower of the Wheel of Dhamma). In the phrase 'patto jīvitasaṃsayaṃ' (having reached uncertainty about life), 'jīvitasaṃsayaṃ' is a doubt about life. That is, 'Will he reach the end of his life or not?'—thus he reached uncertainty about his life. Due to the severity of the illness, 'Will he die or not?'—this is the meaning of having reached uncertainty about his life. Regarding 'Ye tadā upagatā munī' (Those sages who then approached), if there is a long vowel, it refers to the bhikkhus; if it is short with an anusvāra, it refers to Varuṇa.

Tadā amhākaṃ bodhisatto rammavatīnagare atidevo nāma brāhmaṇo hutvā brāhmaṇadhamme pāraṃ gato revataṃ sammāsambuddhaṃ disvā tassa dhammakathaṃ sutvā saraṇesu patiṭṭhāya silokasahassena dasabalaṃ kittetvā sahassagghanikena uttarāsaṅgena bhagavantaṃ pūjesi. Sopi naṃ buddho byākāsi – ‘‘ito kappasatasahassādhikānaṃ dvinnaṃ asaṅkhyeyyānaṃ matthake gotamo nāma buddho bhavissatī’’ti. Tena vuttaṃ –

At that time, our Bodhisatta, having become a brahmin named Atideva in the city of Rammavatī and having reached the pinnacle of the brahminical teachings, saw the Perfectly Self-Enlightened One Revata. Having heard his Dhamma talk and having been established in the refuges, he praised the Ten-Powered One with a thousand verses and honored the Blessed One with an upper robe worth a thousand. That Buddha also prophesied to him: 'At the culmination of two incalculable eons and one hundred thousand kappas from now, a Buddha named Gotama will arise.' Therefore, it was said:

10.

10.

‘‘Ahaṃ tena samayena, atidevo nāma brāhmaṇo;

Upagantvā revataṃ buddhaṃ, saraṇaṃ tassa gañchahaṃ.

“At that time, I was a brahmin named Atideva. Approaching the Buddha Revata, I went to him for refuge.”

11.

11.

‘‘Tassa sīlaṃ samādhiñca, paññāguṇamanuttamaṃ;

Thomayitvā yathāthāmaṃ, uttarīyamadāsahaṃ.

“His virtue, concentration, and unsurpassed quality of wisdom, having praised them according to my ability, I gave an upper robe.”

12.

12.

‘‘Sopi maṃ buddho byākāsi, revato lokanāyako;

Aparimeyyito kappe, ayaṃ buddho bhavissati.

“That Buddha, the world leader Revata, also prophesied of me: ‘In an immeasurable eon from now, this one will become a Buddha.’”

13.

13.

‘Padhānaṃ padahitvāna…pe… hessāma sammukhā ima’’’nti. –

“‘Having striven in the striving…pe… we will be face to face with this.’”

Aṭṭha gāthā vitthāretabbā.

Eight verses are to be elaborated.

14.

14.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā.

“Having heard his words also, I further gladdened my mind; I resolved on a higher practice for the fulfillment of the ten perfections.”

15.

15.

‘‘Tadāpi taṃ buddhadhammaṃ, saritvā anubrūhayiṃ;

Āharissāmi taṃ dhammaṃ, yaṃ mayhaṃ abhipatthita’’nti.

“Even at that time, recalling that Buddha-dhamma, I developed it; I shall bring forth that Dhamma which has been longed for by me.”

Tattha [Pg.197] saraṇaṃ tassa gañchahanti taṃ saraṇaṃ agañchiṃ ahaṃ, upayogatthe sāmivacanaṃ. Paññāguṇanti paññāsampattiṃ. Anuttamanti seṭṭhaṃ. ‘‘Paññāvimuttiguṇamuttama’’ntipi pāṭho, so uttānova. Thomayitvāti thometvā vaṇṇayitvā. Yathāthāmanti yathābalaṃ. Uttarīyanti uttarāsaṅgaṃ. Adāsahanti adāsiṃ ahaṃ. Buddhadhammanti buddhabhāvakaraṃ dhammaṃ, pāramīdhammanti attho. Saritvāti anussaritvā. Anubrūhayinti abhivaḍḍhesiṃ. Āharissāmīti ānayissāmi. Taṃ dhammanti taṃ buddhattaṃ. Yaṃ mayhaṃ abhipatthitanti yaṃ mayā abhipatthitaṃ buddhattaṃ, taṃ āharissāmīti attho.

Here, 'saraṇaṃ tassa gañchahaṃ' means 'I went to that refuge'; the genitive case is used here in the sense of the objective case. 'Paññāguṇa' means the accomplishment of wisdom. 'Anuttama' means supreme. There is also the reading 'paññāvimuttiguṇamuttama' (the supreme quality of wisdom and liberation), and its meaning is self-evident. 'Thomayitvā' means having praised and extolled. 'Yathāthāma' means according to one's strength. 'Uttarīya' means the upper robe. 'Adāsahaṃ' means 'adāsiṃ ahaṃ' (I gave). 'Buddhadhamma' means the Dhamma that makes one a Buddha; the meaning is the Dhamma of the perfections. 'Saritvā' means having recollected. 'Anubrūhayiṃ' means 'abhivaḍḍhesiṃ' (I developed). 'Āharissāmi' means 'ānayissāmi' (I shall bring). 'Taṃ dhammaṃ' means that Buddhahood. 'Yaṃ mayhaṃ abhipatthitaṃ' means 'yaṃ mayā abhipatthitaṃ buddhattaṃ, taṃ āharissāmi' (the Buddhahood that was longed for by me, that I shall bring forth) is the meaning.

Tassa pana revatassa bhagavato nagaraṃ sudhaññavatī nāma ahosi, pitā vipulo nāma khattiyo, mātā vipulā nāma, varuṇo ca brahmadevo ca dve aggasāvakā, sambhavo nāma upaṭṭhāko, bhaddā ca subhaddā ca dve aggasāvikā, nāgarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, āyu saṭṭhivassasahassāni, sudassanā nāma aggamahesī, varuṇo nāma putto, ājaññarathena nikkhami.

Of that Blessed One Revata, the city was named Sudhaññavatī. His father was a king named Vipula, and his mother was named Vipulā. Varuṇa and Brahmadeva were the two chief disciples. Sambhava was the attendant. Bhaddā and Subhaddā were the two chief female disciples. The Bodhi tree was a Nāga tree. His body was eighty cubits high. His lifespan was sixty thousand years. The chief queen was named Sudassanā. The son was named Varuṇa. He departed by a thoroughbred chariot.

‘‘Tassa dehābhinikkhantaṃ, pabhājālamanuttaraṃ;

Divā ceva tadā rattiṃ, niccaṃ pharati yojanaṃ.

“From his body issued forth an unsurpassed net of light, which constantly pervaded for one yojana, both day and night.”

‘‘Dhātuyo mama sabbāpi, vikirantūti so jino;

Adhiṭṭhāsi mahāvīro, sabbasattānukampako.

“‘May all my relics be scattered,’ thus that Conqueror, the great hero, compassionate towards all beings, resolved.”

‘‘Mahānāgavanuyyāne, mahato nagarassa so;

Pūjito naramarūhi, parinibbāyi revato’’ti.

“In the Mahānāgavana park of the city named Mahata, he, Revata, honored by devas and humans, passed into Parinibbāna.”

Tena vuttaṃ –

Therefore, it was said:

16.

16.

‘‘Nagaraṃ sudhaññavatī nāma, vipulo nāma khattiyo;

Vipulā nāma janikā, revatassa mahesino.

“The city was named Sudhaññavatī; the king was named Vipula; the mother of the great sage Revata was named Vipulā.”

21.

21.

‘‘Varuṇo brahmadevo ca, ahesuṃ aggasāvakā;

Sambhavo nāmupaṭṭhāko, revatassa mahesino.

“Varuṇa and Brahmadeva were the chief disciples; Sambhava was the attendant of the great sage Revata.”

22.

22.

‘‘Bhaddā [Pg.198] ceva subhaddā ca, ahesuṃ aggasāvikā;

Sopi buddho asamasamo, nāgamūle abujjhatha.

“Bhaddā and Subhaddā were the chief female disciples. That Buddha, the incomparable one, awakened at the foot of a Nāga tree.”

23.

23.

‘‘Padumo kuñjaro ceva, ahesuṃ aggupaṭṭhakā;

Sirimā ceva yasavatī, ahesuṃ aggupaṭṭhikā.

“Paduma and Kuñjara were the chief male attendants; Sirimā and Yasavatī were the chief female attendants.”

24.

24.

‘‘Uccattanena so buddho, asītihatthamuggato;

Obhāseti disā sabbā, indaketuva uggato.

“That Buddha, by his height, rose to eighty cubits; he illuminates all directions, prominent like the banner of Indra.”

25.

25.

‘‘Tassa sarīre nibbattā, pabhāmālā anuttarā;

Divā vā yadi vā rattiṃ, samantā pharati yojanaṃ.

“Arisen from his body is an unsurpassed garland of light; it pervades for a yojana all around, whether by day or by night.”

26.

26.

‘‘Saṭṭhivassasahassāni, āyu vijjati tāvade;

Tāvatā diṭṭhamāno so, tāresi janataṃ bahuṃ.

His lifespan was sixty thousand years; remaining for that long, he ferried many people across.

27.

27.

‘‘Dassayitvā buddhabalaṃ amataṃ loke pakāsayaṃ;

Nibbāyi anupādāno, yathaggupādānasaṅkhayā.

Having displayed the Buddha's power, proclaiming the Deathless in the world, he was extinguished without fuel, like a fire upon the exhaustion of its fuel.

28.

28.

‘‘So ca kāyo ratananibho, so ca dhammo asādiso;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

And that body with a color like gold, and that incomparable Dhamma; all that has vanished. Are not all conditioned things truly empty?

Tattha obhāsetīti pakāsayati. Uggatoti ussito. Pabhāmālāti pabhāvelā. Yathaggīti aggi viya. Upādānasaṅkhayāti indhanakkhayā. So ca kāyo ratananibhoti so ca tassa bhagavato kāyo suvaṇṇavaṇṇo. ‘‘Tañca kāyaṃ ratananibha’’ntipi pāṭho, liṅgavipallāsena vuttaṃ. Soyeva panassattho. Sesagāthāsu sabbattha uttānamevāti.

Therein, obhāseti means 'it illuminates.' Uggato means 'risen up.' Pabhāmālā means 'a boundary of light' or, alternatively, 'a garland of light.' Yathaggī means 'like a fire.' Upādānasaṅkhayā means 'due to the exhaustion of fuel.' So ca kāyo ratananibho means: and that body of the Blessed One had a color like gold. There is also the reading Tañca kāyaṃ ratananibhaṃ; it is stated with a change of gender, but its meaning is the very same. In the remaining verses, the meaning is everywhere self-evident.

Revatabuddhavaṃsavaṇṇanā niṭṭhitā.

The explanation of the Chronicle of the Buddha Revata is concluded.

Niṭṭhito pañcamo buddhavaṃso.

The fifth Chronicle of a Buddha is concluded.

8. Sobhitabuddhavaṃsavaṇṇanā

8. The Explanation of the Chronicle of the Buddha Sobhita

Tassa [Pg.199] pana aparabhāge tassa sāsanepi antarahite sobhito nāma bodhisatto kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā tusitapure nibbattitvā tattha yāvatāyukaṃ ṭhatvā devehi āyācito tusitapurato cavitvā sudhammanagare sudhammarājassa kule sudhammāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena sudhammuyyāne mātukucchito parisuddhavirājitaghanameghapaṭalato puṇṇacando viya nikkhami. Tassa paṭisandhiyaṃ jātiyañca pāṭihāriyāni pubbe vuttappakārāni.

Then, in a later period, when the dispensation of that Buddha Revata had disappeared, the Bodhisatta named Sobhita, having fulfilled the perfections for four incalculable aeons and one hundred thousand kappas in addition, was reborn in the Tusita celestial realm. Having remained there for the extent of his lifespan, and having been requested by the devas, he passed away from the Tusita realm and took conception in the womb of the queen named Sudhammā, in the family of King Sudhamma in the city of Sudhamma. With the passing of ten months, he emerged from his mother's womb in the Sudhamma park, like the full moon emerging from a mass of pure, radiant, dense clouds. At his conception and at his birth, there were miracles of the kind previously described.

So dasavassasahassāni agāraṃ ajjhāvasitvā sattattiṃsanāṭakitthisahassānaṃ aggāya aggamahesiyā makhiladeviyā kucchismiṃ sīhakumāre nāma putte uppanne cattāri nimittāni disvā sañjātasaṃvego pāsādeyeva pabbajitvā tattheva ānāpānassatisamādhiṃ bhāvetvā cattāri jhānāni paṭilabhitvā sattāhaṃ tattheva padhānacariyamacari. Tato makhilamahādeviyā dinnaṃ paramamadhuraṃ madhupāyāsaṃ paribhuñjitvā abhinikkhamanatthāya cittamuppādesi – ‘‘ayaṃ pāsādo alaṅkatapaṭiyatto mahājanassa passantasseva ākāsena gantvā bodhirukkhaṃ majjhekatvā pathaviyaṃ otaratu, imā ca itthiyo mayi bodhimūle nisinne avuttā sayameva pāsādato nikkhamantū’’ti. Sahacittuppādā pāsādo ca sudhammarājabhavanato uppatitvā asitañjanasaṅkāsamākāsamabbhuggañchi. So samosaritasurabhikusumadāmasamalaṅkatapāsādatalo sakalampi gaganatalaṃ samalaṅkurumāno viya kanakarasadhārāsadisarucirakaranikaro divasakaro viya ca saradasamayarajanikaro viya ca virocamāno vilambamānavividhavicittakiṅkiṇikajālo yassa kira vāteritassa sukusalajanavāditassa pañcaṅgikassa turiyassa viya saddo vaggu ca rajanīyo ca kamanīyo ca ahosi.

That Bodhisatta lived in the household for ten thousand years. When a son named Sīhakumāra was born in the womb of his chief queen, Queen Makilā, foremost among thirty-seven thousand female attendants, he saw the four signs. Becoming filled with a sense of spiritual urgency, he went forth right there in the palace. Having developed the concentration of mindfulness of breathing and attained the four jhānas, he practiced striving there for seven days. Then, after consuming the most delicious honeyed milk-rice given by Queen Makilā, he generated the thought for the renunciation: 'Let this adorned and prepared palace, while the great assembly of people watches, travel through the sky, make the Bodhi tree its center, and descend to the earth. And let these women, without being told, depart from the palace on their own accord when I am seated at the foot of the Bodhi tree.' As soon as the thought arose, the palace rose up from the royal residence of King Sudhamma and soared into the sky, which was like black collyrium. That palace, its floor adorned with hanging garlands of fragrant flowers, seemed to adorn the entire expanse of the sky. It shone brilliantly, like the sun with its multitude of beautiful rays resembling streams of molten gold, and like the moon in the autumn season. Its dangling network of various and diverse tinkling bells, when stirred by the wind, produced a sound that was melodious, delightful, and pleasing, like that of a five-part orchestra played by highly skilled people.

Dūrato paṭṭhāya suyyamānena madhurena sarena sattānaṃ sotāni odahamāno gharacaccaracatukkavīthiādīsu ṭhatvā pavattitakathāsallāpesu manussesu nātinīcena nātiuccena taruvaravanamatthakāvidūrenākāsena palobhayamāno [Pg.200] viya taruvarasākhānānāratanajutivisarasamujjalena vaṇṇena jananayanāni ākaḍḍhento viya ca puññānubhāvaṃ samugghosayanto viya ca gaganatalaṃ paṭipajji. Tattha nāṭakitthiyopi pañcaṅgikassa varaturiyassa madhurena sarena upagāyiṃsu ceva vilapiṃsu ca. Caturaṅginī kirassa senāpi alaṅkāra-kāyābharaṇa-juti-samudaya-samujjotanānāvirāga-surabhikusumavasanābharaṇasobhitā amaravarasenā viya paramaruciradassanā dharaṇī viya gaganatalena pāsādaṃ parivāretvā agamāsi.

With a sweet sound audible from afar, it poured into the ears of beings as it proceeded along the path of the sky—not too low and not too high, not far from the tops of the excellent trees and forests, passing over people who stood in houses, roads, crossroads, and streets engaged in conversation. It traveled as if luring the excellent tree branches, as if attracting the eyes of the people with its color resplendent with the spreading radiance of various jewels, and as if proclaiming the power of merit. Therein, the actresses both sang and made pleasant sounds with the sweet voice of the excellent five-limbed orchestra. Indeed, its four-limbed army, beautified by ornaments, body-adornments, the radiance of a multitude of splendors, and by various colorful, fragrant flowers, garments, and adornments, like an excellent army of devas, exceedingly splendid to behold, surrounded the palace and proceeded through the sky as if on the earth.

Tato pāsādo gantvā aṭṭhāsītihatthubbedhaṃ ujuvipulavaṭṭakkhandhaṃ kusumapallavamakulasamalaṅkataṃ nāgarukkhaṃ majjhekatvā otaritvā bhūmiyaṃ patiṭṭhahi. Nāṭakitthiyo ca kenaci avuttāva tato pāsādato otaritvā pakkamiṃsu. Anekaguṇasobhito kira sobhitopi mahāpuriso mahājanakataparivāroyeva rattiyā tīsu yāmesu tisso vijjāyo uppādesi. Mārabalaṃ panassa dhammatābaleneva yathāgatamagamāsi. Pāsādo pana tattheva aṭṭhāsi. Sobhito pana bhagavatā sambodhiṃ patvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā bodhisamīpeyeva sattasattāhaṃ vītināmetvā brahmuno dhammajjhesanaṃ paṭijānitvā – ‘‘kassa nu kho paṭhamaṃ dhammaṃ deseyya’’nti buddhacakkhunā olokento attano vemātike kaniṭṭhabhātike asamakumārañca sunettakumārañca disvā – ‘‘ime dve kumārā upanissayasampannā gambhīraṃ nipuṇaṃ dhammaṃ paṭivijjhituṃ samatthā, handāhaṃ imesaṃ dhammaṃ deseyya’’nti ākāsenāgantvā sudhammuyyāne otaritvā dvepi kumāre uyyānapālena pakkosāpetvā tehi saparivārehi parivuto mahājanamajjhe dhammacakkaṃ pavattesi. Tena vuttaṃ –

Then the palace went and, placing the nāga tree—eighty-eight cubits high, straight, broad, and round-trunked, adorned with blossoms, young shoots, and buds—in its middle, descended and stood on the ground. The dancing women, without being told by anyone, descended from the palace and departed. It is said that the Great Man Sobhita, adorned with many virtues, surrounded by a great multitude of people, aroused the three knowledges during the three watches of the night. But the army of Māra went away as it came, by the power of the Dhamma's nature. The palace, however, remained there. But the Blessed One Sobhita, having attained complete enlightenment, uttered this inspired utterance: "Through many a birth in saṃsāra... I have reached the destruction of craving." After spending seven weeks near the Bodhi tree, consenting to Brahmā's request to teach the Dhamma, and considering, "To whom should I first teach the Dhamma?" with the Buddha-eye, he saw his two younger step-brothers, Asamakumāra and Sunettakumāra, and thought, "These two princes are endowed with supporting conditions, capable of penetrating the deep and subtle Dhamma. Come, let me teach them the Dhamma." Having come through the air, he alighted in the Sudhamma park. Summoning the two princes through the park keeper, surrounded by them and their retinues, he set rolling the Wheel of Dhamma in the midst of the great assembly. Thus it is said:

1.

1.

‘‘Revatassa aparena, sobhito nāma nāyako;

Samāhito santacitto, asamo appaṭipuggalo.

After Revata, there was a leader named Sobhita, composed, with a peaceful mind, matchless, without a counterpart.

2.

2.

‘‘So jino sakagehamhi, mānasaṃ vinivattayi;

Patvāna kevalaṃ bodhiṃ, dhammacakkaṃ pavattayi.

That Victor, in his own home, turned his mind about; having attained perfect enlightenment, he set the Wheel of Dhamma in motion.

3.

3.

‘‘Yāva heṭṭhā avīcito, bhavaggā cāpi uddhato;

Etthantare ekaparisā, ahosi dhammadesane.

From as far below as Avīci, and as far above as the summit of existence, within this space there was a single assembly for the teaching of the Dhamma.

4.

4.

‘‘Tāya [Pg.201] parisāya sambuddho, dhammacakkaṃ pavattayi;

Gaṇanāya na vattabbo, paṭhamābhisamayo ahū’’ti.

In that assembly, the Perfectly Enlightened One set the Wheel of Dhamma in motion; the first realization was beyond reckoning.

Tattha sakagehamhīti attano bhavaneyeva, antopāsādataleyevāti attho. Mānasaṃ vinivattayīti cittaṃ parivattesi, sakagehe ṭhatvā sattadivasabbhantareyeva puthujjanabhāvato cittaṃ vinivattetvā buddhattaṃ pāpuṇīti attho. Heṭṭhāti heṭṭhato. Bhavaggāti akaniṭṭhabhavanato. Tāya parisāyāti tassā parisāya majjhe. Gaṇanāya na vattabboti gaṇanapathamatītāti attho. Paṭhamābhisamayoti paṭhamo dhammābhisamayo. Ahūti gaṇanāya na vattabbā parisā ahosīti attho. ‘‘Paṭhame abhisamiṃsuyevā’’tipi pāṭho, tassa paṭhamadhammadesane abhisamiṃsu ye janā, te gaṇanāya na vattabbāti attho.

Therein, 'in his own home' means in his own residence, that is, within the palace grounds; this is the meaning. 'Turned his mind about' means he turned his mind around; having stayed in his own home, within seven days he turned his mind away from the state of a worldling and attained Buddhahood—this is the meaning. 'Below' means from below. 'To the summit of existence' means from the Akaniṭṭha realm. 'In that assembly' means in the midst of that assembly. 'Not to be reckoned by counting' means it surpassed the path of counting—this is the meaning. 'First realization' means the first realization of the Dhamma. 'There was' means there was an assembly not to be reckoned by counting—this is the meaning. There is also a reading, 'In the first, they realized'; its meaning is: those people who realized at the first teaching of the Dhamma were not to be reckoned by counting.

Athāparena samayena sudassananagaradvāre cittapāṭaliyā mūle yamakapāṭihāriyaṃ katvā navakanakamaṇimayabhavane tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilātale nisīditvā abhidhammaṃ desesi. Desanāpariyosāne navutikoṭisahassānaṃ dhammābhisamayo ahosi. Ayaṃ dutiyo abhisamayo ahosi. Tena vuttaṃ –

Then, at a later time, at the gate of Sudassana city, at the foot of the Cittapāṭali tree, having performed the Twin Miracle, in the new golden and jeweled mansion in the Tāvatiṃsa heaven, at the foot of the Pāricchattaka tree, seated on the Paṇḍukambala stone slab, he taught the Abhidhamma. At the conclusion of the teaching, ninety thousand crores of devas and brahmās attained realization of the Dhamma. This was the second realization. Therefore, it is said:

5.

5.

‘‘Tato parampi desente, marūnañca samāgame;

Navutikoṭisahassānaṃ, dutiyābhisamayo ahū’’ti.

Then, teaching further, in an assembly of deities, ninety thousand crores experienced the second realization.

Athāparena samayena sudassananagare jayaseno nāma rājakumāro yojanappamāṇaṃ vihāraṃ kāretvā asokassakaṇṇacampakanāgapunnāgavakulasurabhicūtapanasāsanasālakunda- sahakārakaravīrāditaruvaranirantaraṃ ārāmaṃ ropetvā buddhappamukhassa bhikkhusaṅghassa niyyātesi. Dānānumodanaṃ katvā yāgaṃ vaṇṇetvā bhagavā dhammaṃ desesi. Tadā koṭisatasahassasattanikāyassa dhammābhisamayo ahosi. Ayaṃ tatiyābhisamayo ahosi. Tena vuttaṃ –

At a later time, in the city of Sudassana, a prince named Jayasena had a monastery a yojana in extent built. He planted a grove densely filled with excellent trees such as asoka, assakaṇṇa, campaka, nāga, punnāga, vakula, surabhi, cūta, panasa, āsana, sāla, kunda, sahakāra, karavīra, and others, and presented it to the Saṅgha of monks with the Buddha at its head. After giving the dedicatory talk for the gift and praising the offering, the Blessed One taught the Dhamma. At that time, a hundred thousand crores of beings attained realization of the Dhamma. This was the third realization. Therefore, it is said:

6.

6.

‘‘Punāparaṃ rājaputto, jayaseno nāma khattiyo;

Ārāmaṃ ropayitvāna, buddhe niyyātayī tadā.

Furthermore, the prince, a khattiya named Jayasena, having planted a grove, dedicated it to the Buddha at that time.

7.

7.

‘‘Tassa [Pg.202] yāgaṃ pakittento, dhammaṃ desesi cakkhumā;

Tadā koṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

Praising his offering, the Seeing One taught the Dhamma; then the third realization occurred for a thousand crores of beings.

Puna uggato nāma rājā sunandanagare sunandaṃ nāma vihāraṃ kāretvā buddhappamukhassa bhikkhusaṅghassa adāsi. Tasmiṃ dāne ehibhikkhupabbajjāya pabbajitānaṃ koṭisataṃ arahantānaṃ sannipāto, tesaṃ majjhe sobhito bhagavā pātimokkhaṃ uddisi. Ayaṃ paṭhamo sannipāto ahosi. Puna mekhalānagare dhammagaṇo dhammagaṇārāmaṃ nāma pavarārāmaṃ mahāvihāraṃ kāretvā buddhappamukhassa bhikkhusaṅghassa datvā saha sabbaparikkhārehi dānaṃ adāsi. Tasmiṃ samāgame ehibhikkhubhāvena pabbajitānaṃ navutiyā arahantakoṭīnaṃ sannipāte pātimokkhaṃ uddisi. Ayaṃ dutiyo sannipāto ahosi. Yadā pana bhagavā dasasatanayanapure vassaṃ vasitvā pavāraṇāya suravaraparivuto otari, tadā asītiyā arahantakoṭīhi saddhiṃ caturaṅgike sannipāte pavāresi. Ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

Again, a king named Uggata had a monastery named Sunanda built in the city of Sunanda and gave it to the Saṅgha of monks headed by the Buddha. At that offering, there was a gathering of one hundred crores of arahants who had gone forth by the 'ehi-bhikkhu' ordination, and in their midst, the Blessed One Sobhita recited the Pātimokkha. This was the first gathering. Again, in the city of Mekhalā, a person named Dhammagaṇa had a great and excellent monastery named Dhammagaṇārāma built and, giving it to the Saṅgha of monks headed by the Buddha, made an offering together with all requisites. At that assembly, in a gathering of ninety crores of arahants who had gone forth by the 'ehi-bhikkhu' state, he recited the Pātimokkha. This was the second gathering. And when the Blessed One, having spent the rains-residence in the city of the Thousand-Eyed One, descended for the Pavāraṇā surrounded by excellent devas, he performed the Pavāraṇā in a four-factored assembly together with eighty crores of arahants. This was the third gathering. Therefore, it was said:

8.

8.

‘‘Sannipātā tayo āsuṃ, sobhitassa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

There were three gatherings for the great sage Sobhita, of those whose cankers were destroyed, the stainless, the peaceful-minded, and the steadfast.

9.

9.

‘‘Uggato nāma so rājā, dānaṃ deti naruttame;

Tamhi dāne samāgañchuṃ, arahantā satakoṭiyo.

That king named Uggata gave a gift to the foremost of men. At that gift-offering, a hundred crores of arahants assembled.

10.

10.

‘‘Punāparaṃ puragaṇo, deti dānaṃ naruttame;

Tadā navutikoṭīnaṃ, dutiyo āsi samāgamo.

Again, at another time, Puragaṇa gave a gift to the foremost of men; at that time, the second gathering of ninety crores occurred.

11.

11.

‘‘Devaloke vasitvāna, yadā orohatī jino;

Tadā asītikoṭīnaṃ, tatiyo āsi samāgamo’’ti.

When the Conqueror descended after having dwelt in the world of the devas, then the third gathering of eighty crores occurred.

Tadā kira amhākaṃ bodhisatto rammavatīnagare ubhato sujāto ‘sujāto’ nāma brāhmaṇo hutvā sobhitassa bhagavato dhammadesanaṃ sutvā saraṇesu patiṭṭhāya buddhappamukhassa bhikkhusaṅghassa temāsaṃ mahādānamadāsi. Sopi naṃ ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, it is said, our Bodhisatta was a brahmin named Sujāta, well-born on both sides, in the city of Rammavatī. Having heard the Dhamma discourse of the Blessed One Sobhita and established himself in the refuges, he gave a great gift to the Saṅgha of bhikkhus headed by the Buddha for three months. That Buddha too made a prophecy about him: “In the future, he will be a Buddha named Gotama.” Therefore it is said:

12.

12.

‘‘Ahaṃ [Pg.203] tena samayena, sujāto nāma brāhmaṇo;

Tadā sasāvakaṃ buddhaṃ, annapānena tappayiṃ.

At that time I was a brahmin named Sujāta. Then I satisfied the Buddha and his disciples with food and drink.

13.

13.

‘‘Sopi maṃ buddho byākāsi, sobhito lokanāyako;

Aparimeyyito kappe, ayaṃ buddho bhavissati.

That Buddha Sobhita too, the leader of the world, prophesied about me: ‘In an incalculable aeon from now, this one will become a Buddha.’

14.

14.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

Having striven the striving…pe… we shall come face to face with him.

15.

15.

‘‘Tassāpi vacanaṃ sutvā, haṭṭho saṃviggamānaso;

Tamevatthamanuppattiyā, uggaṃ dhitimakāsaha’’nti.

Having heard his words too, joyful and with a mind stirred by urgency, for the sake of attaining that very goal, I put forth fierce resolution.

Tattha tamevatthamanuppattiyāti tassa buddhattassa anuppattiatthaṃ, tassa pana sobhitabuddhassa – ‘‘anāgate ayaṃ gotamo nāma buddho bhavissatī’’ti vacanaṃ sutvā ‘‘avitathavacanā hi buddhā’’ti buddhattappattiatthanti attho. Ugganti tibbaṃ ghoraṃ. Dhitinti vīriyaṃ. Akāsahanti akāsiṃ ahaṃ.

Therein, “for the sake of attaining that very goal” means for the purpose of attaining that Buddhahood. Having heard the words of the Buddha Sobhita—“In the future, this one named Gotama will become a Buddha”—and thinking, “Indeed, the words of the Buddhas are infallible,” the meaning is for the sake of attaining Buddhahood. “Uggaṃ” means intense, fierce. “Dhitiṃ” means energy. “Akāsahaṃ” means “I made.”

Tassa pana sobhitassa bhagavato sudhammaṃ nāma nagaraṃ ahosi, pitā sudhammo nāma rājā, mātā sudhammā nāma devī, asamo ca sunetto ca dve aggasāvakā, anomo nāmupaṭṭhāko, nakulā ca sujātā ca dve aggasāvikā, nāgarukkho bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi, navutivassasahassāni āyuppamāṇaṃ, makhilā nāmassa mahādevī, sīhakumāro nāma atrajo, nāṭakitthīnaṃ sattattiṃsasahassāni navavassasahassāni agāraṃ ajjhāvasi. Pāsādena abhinikkhami. Jayaseno nāma rājā upaṭṭhāko. Setārāme kira vasīti. Tena vuttaṃ –

Now, for the Blessed One Sobhita, the city was named Sudhamma, his father was King Sudhamma, and his mother was Queen Sudhammā. His two chief disciples were Asama and Sunetta, and his attendant was Anoma. His two chief female disciples were Nakulā and Sujātā. His Bodhi tree was the Nāga tree. His body was fifty-eight cubits in height, and his lifespan was ninety thousand years. His chief queen was named Makhilā, and his son was named Sīhakumāra. He had thirty-seven thousand dancing women. He lived the household life for nine thousand years. He went forth by means of his palace. His supporter was King Jayasena. It is said he dwelt in the Setārāma. Therefore it is said:

16.

16.

‘‘Sudhammaṃ nāma nagaraṃ, sudhammo nāma khattiyo;

Sudhammā nāma janikā, sobhitassa mahesino.

The city was named Sudhamma, the khattiya was named Sudhamma; the mother was named Sudhammā, of the great sage Sobhita.

21.

21.

‘‘Asamo ca sunetto ca, ahesuṃ aggasāvakā;

Anomo nāmupaṭṭhāko, sobhitassa mahesino.

Asama and Sunetta were the chief disciples; Anoma was the attendant of the great sage Sobhita.

22.

22.

‘‘Nakulā ca sujātā ca, ahesuṃ aggasāvikā;

Bujjhamāno ca so buddho, nāgamūle abujjhatha.

Nakulā and Sujātā were the chief female disciples; and that Buddha, while awakening, awakened at the foot of the Nāga tree.

24.

24.

‘‘Aṭṭhapaṇṇāsaratanaṃ[Pg.204], accuggato mahāmuni;

Obhāseti disā sabbā, sataraṃsīva uggato.

The great sage was fifty-eight cubits tall; he illuminated all directions, like the rising sun with its hundred rays.

25.

25.

‘‘Tathā suphullaṃ pavanaṃ, nānāgandhehi dhūpitaṃ;

Tatheva tassa pāvacanaṃ, sīlagandhehi dhūpitaṃ.

Just as a forest in full bloom is perfumed with various scents, so too is his teaching perfumed with the fragrance of virtue.

26.

26.

‘‘Yathāpi sāgaro nāma, dassanena atappiyo;

Tatheva tassa pāvacanaṃ, savanena atappiyaṃ.

Just as the ocean is insatiable to the sight, so too his teaching is insatiable to the hearing.

27.

27.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

His lifespan then was ninety thousand years; remaining for that long, he ferried many people across.

28.

28.

‘‘Ovādaṃ anusiṭṭhiñca, datvāna sesake jane;

Hutāsanova tāpetvā, nibbuto so sasāvako.

Having given exhortation and instruction to the remaining people, like a great fire that has blazed, he was extinguished along with his disciples.

29.

29.

‘‘So ca buddho asamasamo, tepi sāvakā balappattā;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

That Buddha, the equal of the unequalled, and those disciples who had attained the fruit—all that has disappeared. Surely, all conditioned things are empty!

Tattha sataraṃsīvātiādicco viya, sabbā disā obhāsetīti attho. Pavananti mahāvanaṃ. Dhūpitanti vāsitaṃ gandhitaṃ. Atappiyoti atittikaro, atittijanano vā. Tāvadeti tasmiṃ kāle, tāvatakaṃ kālanti attho. Tāresīti tārayī. Ovādanti sakiṃ vādo ovādo nāma. Anusiṭṭhinti punappunaṃ vacanaṃ anusiṭṭhi nāma. Sesake janeti saccappaṭivedhaṃ appattassa sesajanassa, sāmiatthe bhummavacanaṃ. Hutāsanova tāpetvāti aggi viya tappetvā. Ayameva vā pāṭho, upādānakkhayā bhagavā parinibbutoti attho. Sesagāthāsu sabbattha uttānamevāti.

Therein, `sataraṃsīva` means like the sun, it illuminates all directions; this is the meaning. `Pavanaṃ` means a great forest. `Dhūpitaṃ` means perfumed, scented. `Atappiyo` means that which does not bring satiety, or that which generates non-satiety. `Tāvade` means at that time, for that long a time; this is the meaning. `Tāresi` means he ferried across. `Ovādaṃ`: a single exhortation is called `ovāda`. `Anusiṭṭhiṃ`: repeated instruction is called `anusiṭṭhi`. `Sesake jane`: of the remaining people who have not attained the penetration of the truth; the locative is used here in the sense of the genitive. `Hutāsanova tāpetvā` means having blazed like a fire. Or there is this reading, the meaning of which is: the Blessed One attained Parinibbāna through the destruction of clinging. In the remaining verses, the meaning is everywhere obvious.

Sobhitabuddhavaṃsavaṇṇanā niṭṭhitā.

The explanation of the Chronicle of the Buddha Sobhita is finished.

Niṭṭhito chaṭṭho buddhavaṃso.

The sixth chronicle of a Buddha is finished.

9. Anomadassībuddhavaṃsavaṇṇanā

9. The Explanation of the Chronicle of the Buddha Anomadassī

Sobhitabuddhe [Pg.205] pana parinibbute tassa aparabhāge ekamasaṅkhyeyyaṃ buddhuppādarahitaṃ ahosi. Atīte pana tasmiṃ asaṅkhyeyye ekasmiṃ kappe tayo buddhā nibbattiṃsu anomadassī, padumo, nāradoti. Tattha anomadassī bhagavā soḷasa asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā tusitapure nibbattitvā devehi abhiyācito tato cavitvā candavatiyaṃ nāma rājadhāniyaṃ yasavā nāmassa rañño kule samussitacārupayodharāya yasodharāya nāma aggamahesiyā kucchismiṃ paṭisandhiṃ aggahesi. Anomadassikumāre kira yasodharāya deviyā kucchigate tassa puññappabhāvena pabhā asītihatthappamāṇaṃ ṭhānaṃ pharitvā aṭṭhāsi. Candasūriyappabhāhi anabhibhavanīyāva ahosi. Sā dasannaṃ māsānaṃ accayena bodhisattaṃ sucandanuyyāne vijāyi. Pāṭihāriyāni heṭṭhā vuttanayāneva.

When the Buddha Sobhita had attained Parinibbāna, in the period that followed, one incalculable aeon passed that was devoid of the arising of a Buddha. After that incalculable aeon had passed, in one kappa, three Buddhas arose, namely: Anomadassī, Paduma, and Nārada. Among them, the Blessed One Anomadassī, having fulfilled the perfections for sixteen incalculable aeons and one hundred thousand kappas, was reborn in the Tusita celestial realm. Being entreated by the devas, he passed away from there and took conception in the womb of the chief consort named Yasodharā, who possessed a most lovely and beautiful form, wife of the king named Yasavā, in the royal city named Candavatī. It is said that when Prince Anomadassī entered the womb of Queen Yasodharā, by the power of his merit, a radiance spread to a distance of eighty cubits and remained. It was a radiance that could not be overcome by the light of the moon and the sun. She, at the end of ten months, gave birth to the Bodhisatta in the Sucandana Park. The miracles were just in the manner as described before.

Nāmaggahaṇadivase panassa nāmaṃ gaṇhantā, yasmā jātiyaṃ ākāsato satta ratanāni patiṃsu, tasmā anomānaṃ ratanānaṃ uppattihetubhūtattā ‘‘anomadassī’’ti nāmamakaṃsu. So anukkamena vuddhippatto dibbehi kāmaguṇehi paricāriyamāno dasavassasahassāni agāraṃ ajjhāvasi. Tassa kira siri upasiri sirivaḍḍhoti tayo pāsādā ahesuṃ. Sirimādevippamukhāni tevīsati itthisahassāni paccupaṭṭhitāni ahesuṃ. So sirimāya deviyā upavāṇe nāma putte jāte cattāri nimittāni disvā sivikāyānena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ tisso janakoṭiyo anupabbajiṃsu.

On the day of his naming ceremony, as they were giving him a name, because seven jewels fell from the sky at his birth, they gave him the name 'Anomadassī,' on account of his being the cause for the arising of incomparable jewels. Having gradually reached maturity, he was served with divine sensual pleasures and lived in the household for ten thousand years. It is said that he had three palaces, namely: Siri, Upasiri, and Sirivaḍḍha. Twenty-three thousand women, with Queen Sirimā at their head, attended upon him. When a son named Upavāṇa was born to Queen Sirimā, he saw the four signs and, going forth by means of a palanquin, he accomplished the great renunciation and went forth into homelessness. Three crores of people went forth into homelessness following him.

Tehi parivuto mahāpuriso dasa māse padhānacariyaṃ cari. Tato visākhapuṇṇamāya anupamabrāhmaṇagāme piṇḍāya caritvā anupamaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā anomanāmājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā ajjunarukkhabodhiṃ padakkhiṇaṃ katvā aṭṭhattiṃsahatthavitthataṃ tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya pallaṅkaṃ ābhujitvā samāraṃ mārabalaṃ viddhaṃsetvā tīsu yāmesu tisso vijjā uppādetvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānesi. Tena vuttaṃ –

Surrounded by them, the Great Being practiced the striving for ten months. Then, on the full moon day of Visākha, after wandering for alms in the brahmin village of Anupama, he partook of the honey-rice porridge given by the daughter of the treasurer Anupama. Having spent the day in the Sāla Grove, he took the eight handfuls of grass given by the Ājīvaka named Anoma. Circumambulating the Bodhi, an Arjuna tree, he spread out a grass mat thirty-eight hands wide. Resolving upon the fourfold effort, he sat cross-legged and shattered Māra's army along with Māra. In the three watches of the night, he produced the threefold knowledge and uttered this inspired utterance: 'Through many a birth in saṃsāra... I have reached the destruction of craving.' Thus it was said:

1.

1.

‘‘Sobhitassa [Pg.206] aparena, sambuddho dvipaduttamo;

Anomadassī amitayaso, tejassī duratikkamo.

After Sobhita, the Sambuddha, the supreme among two-footed beings, was Anomadassī, of immeasurable glory, radiant and hard to overcome.

2.

2.

‘‘So chetvā bandhanaṃ sabbaṃ, viddhaṃsetvā tayo bhave;

Anivattigamanaṃ maggaṃ, desesi devamānuse.

Having cut off all bonds, having shattered the three kinds of existence, He taught the path of no return to devas and humans.

3.

3.

‘‘Sāgarova asaṅkhobho, pabbatova durāsado;

Ākāsova ananto so, sālarājāva phullito.

Like the ocean, unperturbed; like a mountain, unassailable; like the sky, he is endless; like a sāla-king in full bloom.

4.

4.

‘‘Dassanenapi taṃ buddhaṃ, tositā honti pāṇino;

Byāharantaṃ giraṃ sutvā, amataṃ pāpuṇanti te’’ti.

Even by seeing that Buddha, beings are pleased; hearing the speech he utters, they attain the Deathless.

Tattha anomadassīti anupamadassano, amitadassano vā. Amitayasoti amitaparivāro, amitakitti vā. Tejassīti sīlasamādhipaññātejena samannāgato. Duratikkamoti duppadhaṃsiyo, aññena devena vā mārena vā kenaci vā atikkamituṃ asakkuṇeyyoti attho. So chetvā bandhanaṃ sabbanti sabbaṃ dasavidhaṃ saṃyojanaṃ chinditvā. Viddhaṃsetvā tayo bhaveti tibhavūpagaṃ kammaṃ kammakkhayakarañāṇena viddhaṃsetvā, abhāvaṃ katvāti attho. Anivattigamanaṃ magganti nivattiyā pavattiyā paṭipakkhabhūtaṃ nibbānaṃ anivattīti vuccati, taṃ anivattiṃ gacchati anenāti anivattigamano. Taṃ anivattigamanaṃ aṭṭhaṅgikaṃ maggaṃ desesīti attho. ‘‘Dassetī’’tipi pāṭho, soyevattho. Devamānuseti devamanussānaṃ, sāmiatthe upayogavacanaṃ daṭṭhabbaṃ.

Herein, 'Anomadassī' means one of incomparable vision, or of immeasurable vision. 'Of immeasurable glory' means one with a limitless retinue, or of limitless fame. 'Radiant' means endowed with the majesty of virtue, concentration, and wisdom. 'Hard to overcome' means invincible, unable to be surpassed by any other deva, Māra, or anyone else; this is the meaning. 'Having cut off all bonds' means having cut off all ten kinds of fetters. 'Having destroyed the three existences' means having destroyed, with the knowledge that destroys kamma, the kamma that leads to the three existences, having rendered it non-existent; this is the meaning. 'The path of no return': Nibbāna, which is the opposite of returning and occurring, is called 'non-returning'. Because one goes to that non-returning by means of this path, it is called 'the way of no return'. The meaning is that he taught that way of no return, the eightfold path. There is also the reading 'dassetī'; the meaning should be understood as the same. 'To devas and humans' means 'of devas and humans'; the accusative case should be understood here in the sense of the genitive.

Asaṅkhobhoti khobhetuṃ cāletuṃ asakkuṇeyyoti akkhobhiyo. Yathā hi samuddo caturāsītiyojanasahassagambhīro anekayojanasahassabhūtāvāso akkhobhiyo, evaṃ akkhobhiyoti attho. Ākāsova anantoti yathā pana ākāsassa anto natthi, atha kho ananto appameyyo apāro, evaṃ bhagavāpi buddhaguṇehi ananto appameyyo apāro. Soti so bhagavā. Sālarājāva phullitoti sabbalakkhaṇānubyañjanasamalaṅkatasarīrattā suphullitasālarājā viya sobhatīti attho. Dassanenapi taṃ buddhanti tassa buddhassa dassanenāpīti attho. Īdisesupi sāmivacanaṃ payujjanti saddasatthavidū. Tositāti paritositā pīṇitā. Byāharantanti byāharantassa, sāmiatthe [Pg.207] upayogavacanaṃ. Amatanti nibbānaṃ. Pāpuṇantīti adhigacchanti. Teti ye tassa giraṃ dhammadesanaṃ suṇanti, te amataṃ pāpuṇantīti attho.

'Unperturbed' means unshakable, unable to be agitated or moved. Just as the ocean, eighty-four thousand yojanas deep and the abode of beings for many thousands of yojanas, is unshakable, so too is he unshakable; this is the meaning. 'Like the sky, he is endless' means just as the sky has no end, but is indeed endless, immeasurable, and boundless, so too is the Blessed One endless, immeasurable, and boundless in his Buddha-qualities. 'He' means the Blessed One. 'Like a sāla-king in full bloom' means that because his body is adorned with all the major and minor characteristics, it shines like a fully blossomed sāla-king; this is the meaning. 'Even by seeing that Buddha' means even by the sight of that Buddha. Those skilled in grammar also use the genitive case in such instances. 'Pleased' means greatly pleased, satisfied. 'Him who utters' means 'of him who utters'; the accusative case is used here in the sense of the genitive. 'The Deathless' means Nibbāna. 'They attain' means they reach. 'They' means that those who hear his melodious Dhamma teaching attain the Deathless; this is the meaning.

Bhagavā pana bodhimūle sattasattāhaṃ vītināmetvā brahmunā āyācito dhammadesanāya buddhacakkhunā lokaṃ olokento attanā saha pabbajite tikoṭisaṅkhe jane upanissayasampanne disvā – ‘‘kattha nu kho te etarahi viharantī’’ti upadhārento subhavatīnagare sudassanuyyāne viharante disvā ākāsena gantvā sudassanuyyāne otari. So tehi parivuto sadevamanussāya parisāya majjhe dhammacakkaṃ pavattesi. Tattha koṭisatānaṃ paṭhamābhisamayo ahosi. Tena vuttaṃ –

Now, the Blessed One, after spending seven weeks at the foot of the Bodhi tree, was requested by Brahmā to teach the Dhamma. Surveying the world with the Buddha-eye, he saw the three crores of people who had gone forth with him and were endowed with the supporting condition for attainment. Wondering, 'Where might they be dwelling now?' he discerned that they were dwelling in the Sudassana Park in the city of Subhavatī. He went there through the sky and descended in the Sudassana Park. Surrounded by them, in the midst of an assembly of devas and humans, he set in motion the Wheel of Dhamma. There, the first penetration of the Dhamma occurred for a hundred crores of beings. Thus it was said:

5.

5.

‘‘Dhammābhisamayo tassa, iddho phīto tadā ahu;

Koṭisatāni abhisamiṃsu, paṭhame dhammadesane’’ti.

His penetration of the Dhamma was then prosperous and extensive; a hundred crores penetrated at the first teaching of the Dhamma.

Tattha phītoti phātippatto bāhujaññavasena. Koṭisatānīti koṭīnaṃ satāni koṭisatāni. ‘‘Koṭisatayo’’tipi pāṭho, tassa satakoṭiyoti attho.

Herein, 'extensive' means having become widespread by way of being known to many people. 'Koṭisatāni' means hundreds of crores. There is also the reading 'koṭisatayo,' which means 'a hundred crores.'

Athāparena samayena osadhīnagaradvāre asanarukkhamūle yamakapāṭihāriyaṃ katvā asurehi durabhibhavane tāvatiṃsabhavane paṇḍukambalasilāyaṃ nisinno temāsaṃ abhidhammavassaṃ vassāpayi. Tadā asītidevatākoṭiyo abhisamiṃsu. Tena vuttaṃ –

Then, at a later time, having performed the Twin Miracle at the foot of an Asana tree at the gate of the city Osadhī, he took his seat on the Paṇḍukambala stone in the Tāvatiṃsa heaven, which is difficult for the asuras to conquer, and for three months he made the rain of Abhidhamma fall. On that occasion, eighty crores of devas penetrated the Dhamma. Thus it was said:

6.

6.

‘‘Tato paraṃ abhisamaye, vassante dhammavuṭṭhiyo;

Asītikoṭiyobhisamiṃsu, dutiye dhammadesane’’ti.

Then, at a subsequent penetration, as the rains of Dhamma fell, eighty crores penetrated at the second teaching of the Dhamma.

Tattha vassanteti buddhamahāmeghe vassante. Dhammavuṭṭhiyoti dhammakathāvassavuṭṭhiyo.

Herein, 'as it rained' means as the great cloud of the Buddha rained down. 'The rains of Dhamma' means the showers of the rain of Dhamma talks.

Tato aparena samayena maṅgalapañhāniddese aṭṭhasattati koṭiyo abhisamiṃsu. So tatiyo abhisamayo ahosi. Tena vuttaṃ –

Then, at a later time, at the exposition of the questions on blessings, seventy-eight crores penetrated the Dhamma. That was the third penetration. Thus it was said:

7.

7.

‘‘Tato [Pg.208] parampi vassante, tappayante ca pāṇinaṃ;

Aṭṭhasattatikoṭīnaṃ, tatiyābhisamayo ahū’’ti.

Then, as he rained down further and satisfied living beings, the third penetration occurred for seventy-eight crores.

Tattha vassanteti dhammakathāsaliladhāraṃ vassante. Tappayanteti dhammāmatavassena tappayante, tappanaṃ karonte bhagavatīti attho.

Herein, 'raining' means raining down the stream of the water of Dhamma-talk. 'Satisfying' means satisfying with the rain of the deathless Dhamma, the Blessed One performing the act of satisfying; that is the meaning.

Anomadassissapi bhagavato tayo sāvakasannipātā ahesuṃ. Tattha soreyyanagare isidattassa rañño dhamme desiyamāne pasīditvā ehibhikkhupabbajjāya pabbajitānaṃ aṭṭhannaṃ arahantasatasahassānaṃ majjhe pātimokkhaṃ uddisi. Ayaṃ paṭhamo sannipāto ahosi. Rādhavatīnagare sundarindharassa nāma rañño dhamme desiyamāne ehibhikkhupabbajjāya pabbajitānaṃ sattannaṃ arahantasatasahassānaṃ majjhe pātimokkhaṃ uddisi. Ayaṃ dutiyo sannipāto ahosi. Puna soreyyanagareyeva soreyyaraññā saha ehibhikkhupabbajjāya pabbajitānaṃ channaṃ arahantasatasahassānaṃ majjhe pātimokkhaṃ uddisi. Ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

There were three assemblies of disciples of the Blessed One Anomadassī. Therein, on the first occasion, when he was teaching the Dhamma to King Isidatta in the city of Soreyya, he recited the Pātimokkha in the midst of eight hundred thousand arahants who, having gained faith, had gone forth with the 'Come, bhikkhu' ordination. This was the first assembly. On the second occasion, when he was teaching the Dhamma to the king named Sundarindhara in the city of Rādhavatī, he recited the Pātimokkha in the midst of seven hundred thousand arahants who had gone forth with the 'Come, bhikkhu' ordination. This was the second assembly. Again, in the city of Soreyya itself, he recited the Pātimokkha in the midst of six hundred thousand arahants who had gone forth with the 'Come, bhikkhu' ordination along with the king of Soreyya. This was the third assembly. Therefore, it was said:

8.

8.

‘‘Sannipātā tayo āsuṃ, tassāpi ca mahesino;

Abhiññābalappattānaṃ, pupphitānaṃ vimuttiyā.

There were three assemblies of that Great Sage, of those who had attained the power of direct knowledge, who were blossoming through liberation.

9.

9.

‘‘Aṭṭhasatasahassānaṃ, sannipāto tadā ahu;

Pahīnamadamohānaṃ, santacittāna tādinaṃ.

There was then an assembly of eight hundred thousand who had abandoned intoxication and delusion, such ones with peaceful minds.

10.

10.

‘‘Sattasatasahassānaṃ, dutiyo āsi samāgamo;

Anaṅgaṇānaṃ virajānaṃ, upasantāna tādinaṃ.

A second gathering there was of seven hundred thousand, of the undefiled, the stainless, the peaceful, such ones.

11.

11.

‘‘Channaṃ satasahassānaṃ, tatiyo āsi samāgamo;

Abhiññābalappattānaṃ, nibbutānaṃ tapassina’’nti.

The third gathering was of six hundred thousand of those ascetics who had attained the power of the higher knowledges and were extinguished.

Tattha tassāpi ca mahesinoti tassa mahesino anomadassissāpi. ‘‘Tassāpi dvipaduttamo’’tipi pāṭho, tassapi dvipaduttamassāti attho. Lakkhaṇaṃ saddasatthato gahetabbaṃ. Abhiññābalappattānanti abhiññānaṃ balappattānaṃ, ciṇṇavasitāya khippanisantibhāvena abhiññāsu thirabhāvappattānanti attho. Pupphitānanti sabbaphāliphullabhāvena ativiya sobhaggappattānaṃ. Vimuttiyāti arahattaphalavimuttiyā.

Therein, `tassāpi ca mahesino` means of that Great Sage Anomadassī too. `Tassāpi dvipaduttamo` is also a reading, meaning of that supreme among two-footed beings too; the grammatical form should be understood from the treatises on grammar. `Abhiññābalappattānaṃ` means of those who have attained strength in the higher knowledges, that is, they have reached a state of stability in the higher knowledges because they arise quickly as a result of mastery from practice. `Pupphitānaṃ` means of those who have attained an exceedingly splendid state by being fully blossomed in all aspects. `Vimuttiyā` means by the liberation that is the fruit of arahantship.

Anaṅgaṇānanti [Pg.209] ettha ayaṃ aṅgaṇa-saddo katthaci kilesesu dissati. Yathāha – ‘‘tattha katamāni tīṇi aṅgaṇāni? Rāgo aṅgaṇaṃ doso aṅgaṇaṃ moho aṅgaṇa’’nti (vibha. 924). ‘‘Pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ yadidaṃ aṅgaṇa’’nti (ma. ni. 1.60). Katthaci kismiñci male? Yathāha – ‘‘tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī’’ti (ma. ni. 1.184). Katthaci tathārūpe bhūmibhāge ‘‘cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ rājaṅgaṇa’’nti. Idha pana kilesesu daṭṭhabbo. Tasmā nikkilesānanti attho (ma. ni. aṭṭha. 1.57). Virajānanti tasseva vevacanaṃ. Tapassinanti kilesakkhayakaro ariyamaggasaṅkhāto tapo yesaṃ atthi te tapassino, tesaṃ tapassīnaṃ, khīṇāsavānanti attho.

`Anaṅgaṇānaṃ`: Here, this word `aṅgaṇa` is sometimes seen in the sense of defilements. As it is said: “Therein, what are the three stains (aṅgaṇāni)? Greed is a stain, hatred is a stain, delusion is a stain.” And: “This, friends, is a designation for evil, unwholesome states that occur according to desire, that is, a stain (aṅgaṇa).” Sometimes it means any kind of blemish, as when it is said: “He strives for the abandoning of that very dust or blemish (aṅgaṇassa).” And sometimes it refers to a portion of ground, as in “a stupa-terrace (cetiyaṅgaṇaṃ), a Bodhi-tree terrace (bodhiyaṅgaṇaṃ), a royal courtyard (rājaṅgaṇaṃ).” Here, however, it should be understood in the sense of defilements. Therefore, the meaning is “of the undefiled.” `Virajānaṃ` is a synonym for this. `Tapassīnaṃ`: those for whom there is the austerity (tapa), called the noble path, which brings about the destruction of the defilements, are ascetics (tapassino); of those ascetics, meaning of the destroyers of the cankers (khīṇāsavānaṃ).

Tadā amhākaṃ bodhisatto eko mahesakkho yakkhasenāpati ahosi mahiddhiko mahānubhāvo anekakoṭisatasahassānaṃ yakkhānaṃ adhipati. So ‘‘buddho loke uppanno’’ti sutvā āgantvā paramaruciradassanaṃ sattaratanamayaṃ abhirucirarajanikaramaṇḍalasadisaṃ maṇḍapaṃ nimminitvā tattha sattāhaṃ mahādānaṃ buddhappamukhassa saṅghassa adāsi. Atha naṃ bhagavā bhattānumodanasamaye ‘‘anāgate kappasatasahassādhike ekasmiṃ asaṅkhyeyye atikkante gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time our Bodhisatta was a yakkha general of great majesty, of great psychic power and great might, the lord of many hundred-thousand crores of yakkhas. Hearing, “A Buddha has arisen in the world,” he approached and, having magically created a pavilion made of the seven kinds of gems that was supremely beautiful to see and resembled the lovely disk of the moon, he gave a great gift for seven days to the Sangha headed by the Buddha. Then, at the time of the thanksgiving for the meal, the Blessed One made this prophecy about him: “In the future, after one incalculable aeon and a hundred thousand more aeons have passed, he will become a Buddha named Gotama.” Therefore it is said:

12.

12.

‘‘Ahaṃ tena samayena, yakkho āsiṃ mahiddhiko;

Nekānaṃ yakkhakoṭīnaṃ, vasavattimhi issaro.

At that time I was a yakkha of great psychic power; I was the sovereign lord over many crores of yakkhas, who followed my will.

13.

13.

‘‘Tadāpi taṃ buddhavaraṃ, upagantvā mahesinaṃ;

Annapānena tappesiṃ, sasaṅghaṃ lokanāyakaṃ.

Then I too, having approached that excellent Buddha, the great sage, satisfied the World-Leader and his Sangha with food and drink.

14.

14.

‘‘Sopi maṃ tadā byākāsi, visuddhanayano muni;

Aparimeyyito kappe, ayaṃ buddho bhavissati.

That sage too, the muni with purified eyes, then prophesied about me: ‘In an incalculable aeon from now, this one will become a Buddha.’

15.

15.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

Having striven the striving…pe… we shall be in the presence of this one.

16.

16.

‘‘Tassāpi vacanaṃ sutvā, haṭṭho saṃviggamānaso;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

Having heard his words too, joyful and with a mind stirred by urgency, I undertook a further vow for the fulfillment of the ten perfections.

Tattha [Pg.210] uttariṃ vatamadhiṭṭhāsinti pāramipūraṇatthāya bhiyyopi daḷhataraṃ parakkamamakāsīti attho.

Therein, `uttariṃ vatamadhiṭṭhāsiṃ` means: for the purpose of fulfilling the perfections, I made an even stronger and more resolute effort; this is the meaning.

Tassa pana anomadassissa bhagavato candavatī nāma nagaraṃ ahosi, yasavā nāma rājā pitā, yasodharā nāma mātā, nisabho ca anomo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, sundarī ca sumanā ca dve aggasāvikā, ajjunarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, vassasatasahassaṃ āyu, sirimā nāma aggamahesī, upavāṇo nāmassa putto, dasavassasahassāni agāraṃ ajjhāvasi. So sivikāyānena nikkhami. Sivikāyānena gamanaṃ pana sobhitabuddhavaṃsavaṇṇanāya pāsādagamane vuttanayeneva veditabbaṃ. Dhammako nāma rājā upaṭṭhāko. Dhammārāme kira bhagavā vihāsīti. Tena vuttaṃ –

Now, for that Blessed One Anomadassi, the city was named Candavatī; the king named Yasavā was his father, and the one named Yasodharā was his mother. The two chief disciples were Nisabha and Anoma; the attendant was named Varuṇa. The two chief female disciples were Sundarī and Sumanā. The Bodhi tree was the Ajjuna tree. His body was fifty-eight cubits in height. His lifespan was a hundred thousand years. The chief queen was named Sirimā, and his son was named Upavāṇa. He lived in the household for ten thousand years. He went forth by means of a palanquin. The going forth by means of a palanquin, however, should be understood in the same way as described for the going forth from the palace in the explanation of the Sobhita Buddhavaṃsa. The king named Dhammaka was his supporter. It is said the Blessed One dwelt in the Dhammārāma. Therefore, it was said:

17.

17.

‘‘Nagaraṃ candavatī nāma, yasavā nāma khattiyo;

Mātā yasodharā nāma, anomadassissa satthuno.

The city of the Teacher Anomadassi was named Candavatī; the khattiya was named Yasavā, and his mother was named Yasodharā.

22.

22.

‘‘Nisabho ca anomo ca, ahesuṃ aggasāvakā;

Varuṇo nāmupaṭṭhāko, anomadassissa satthuno.

Nisabha and Anoma were the chief disciples; the attendant of the Teacher Anomadassi was named Varuṇa.

23.

23.

‘‘Sundarī ca sumanā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, ajjunoti pavuccati.

Sundarī and Sumanā were the chief female disciples; the Bodhi tree of that Blessed One is said to be the Ajjuna.

25.

25.

‘‘Aṭṭhapaṇṇāsaratanaṃ, accuggato mahāmuni;

Pabhā niddhāvatī tassa, sataraṃsīva uggato.

The great sage was fifty-eight cubits tall; his radiance streamed forth like the hundred-rayed sun as it rises.

26.

26.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

At that time, the lifespan was a hundred thousand years; remaining for that long, he ferried many people across.

27.

27.

‘‘Supupphitaṃ pāvacanaṃ, arahantehi tādihi;

Vītarāgehi vimalehi, sobhittha jinasāsanaṃ.

The teaching was in full flower; the Conqueror's Dispensation was resplendent with those Arahants who were steadfast, passion-free, and stainless.

28.

28.

‘‘So ca satthā amitayaso, yugāni tāni atuliyāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

That Teacher of immeasurable fame, and those incomparable pairs of disciples—all that has vanished. Surely, all conditioned things are empty!

Tattha [Pg.211] pabhā niddhāvatīti tassa sarīrato pabhā nikkhamati. Sarīrappabhā panassa niccakālaṃ dvādasayojanappamāṇaṃ padesaṃ pharitvā tiṭṭhati. Yugāni tānīti aggasāvakayugādīni yugaḷāni. Sabbaṃ tamantarahitanti vuttappakāraṃ sabbampi aniccamukhaṃ paviṭṭhaṃ vinaṭṭhanti attho. ‘‘Nanu rittakameva saṅkhārā’’tipi pāṭho, tassa nanu rittakā tucchakāyeva sabbe saṅkhārāti attho. Ma-kāro padasandhikaro. Sesagāthāsu sabbattha uttānamevāti.

Herein, `pabhā niddhāvatī` means that a radiance issued from his body. Now, his bodily radiance constantly pervaded and stood covering a region of twelve yojanas. `Yugāni tāni` means the pairs such as the pair of chief disciples. `Sabbaṃ tam antarahitaṃ` means: all that has been mentioned has entered the mouth of impermanence and perished. There is also the reading `nanu rittakameva saṅkhārā`, which means: surely all formations are just empty and void. The ‘m’ is for euphonic conjunction. In the remaining verses the meaning is everywhere plain.

Imassa pana anomadassissa bhagavato santike sāriputto ca mahāmoggallāno cāti ime dve aggasāvakā aggasāvakabhāvatthāya paṇidhānamakaṃsu. Imesaṃ pana therānaṃ vatthu cettha kathetabbaṃ. Mayā ganthavitthārabhayena na uddhaṭanti.

Now, it was in the presence of this Blessed One Anomadassi that these two chief disciples, Sāriputta and Mahāmoggallāna, made the aspiration for the state of chief discipleship. The story of these elders should also be told here, but for fear of expanding the book, I have not included it.

Anomadassībuddhavaṃsavaṇṇanā niṭṭhitā.

The Commentary on the Chronicle of the Buddha Anomadassi is concluded.

Niṭṭhito sattamo buddhavaṃso.

The Seventh Chronicle of the Buddhas is concluded.

10. Padumabuddhavaṃsavaṇṇanā

10. The Commentary on the Chronicle of the Buddha Paduma

Anomadassissa pana bhagavato aparabhāge vassasatasahassāyukā manussā anukkamena parihāyitvā dasavassāyukā hutvā puna anukkamena vaḍḍhitvā asaṅkhyeyyāyukā hutvā puna parihāyamānā vassasatasahassāyukā ahesuṃ. Tathā padumo nāma satthā loke uppajji. Sopi pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā campakanagare asamassa nāma rañño kule rūpādīhi asamāya asamāya nāma aggamahesiyā kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena campakuyyāne mātukucchito nikkhami. Jāte pana kumāre ākāsato sakalajambudīpe samuddapariyante padumavassaṃ nipati. Tenassa nāmaggahaṇadivase nāmaṃ gaṇhantā nemittakā ca ñātakā ca ‘‘mahāpadumakumāro’’tveva nāmamakaṃsu. So dasavassasahassāni agāraṃ ajjhāvasi. Nanduttara-vasuttara-yasuttarānāmakā tayo pāsādā ahesuṃ. Uttarādevippamukhāni tettiṃsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

Now, in the period after the Blessed One Anomadassī, human beings with a lifespan of one hundred thousand years gradually declined to a lifespan of ten years; then, gradually increasing again, they came to have an incalculable lifespan, and then, while declining again, their lifespan was one hundred thousand years. At that time, a Teacher named Paduma arose in the world. He too, having fulfilled the perfections, was reborn in the Tusita deva world. Passing away from there, he took conception in the city of Campaka, in the family of the king named Asama, in the womb of the chief queen named Asamā, who was unequalled on account of her beauty and other qualities. After the passage of ten months, he issued from his mother’s womb in the Campaka Grove. When the prince was born, a shower of lotuses fell from the sky over the whole of Jambudīpa, up to the shores of the ocean. For that reason, on his name-giving day, the soothsayers and his kinsmen gave him the name ‘Prince Mahāpaduma.’ He dwelt in the household for ten thousand years. He had three palaces named Nanduttara, Vasuttara, and Yasuttara. Thirty-three thousand women headed by Uttarādevī attended on him.

Atha [Pg.212] mahāsatto uttarāya nāma mahādeviyā rammakumāre nāma uppanne cattāri nimittāni disvā ājaññarathena mahābhinikkhamanaṃ nikkhami. Taṃ pabbajantaṃ ekā purisakoṭi anupabbaji. So tehi parivuto aṭṭha māse padhānacariyaṃ caritvā visākhapuṇṇamāya dhaññavatīnagare sudhaññaseṭṭhissa dhītāya dhaññavatiyā nāma dinnaṃ madhupāyāsaṃ paribhuñjitvā mahāsālavane divāvihāraṃ vītināmetvā sāyanhasamaye titthakājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā mahāsoṇabodhiṃ upasaṅkamitvā aṭṭhattiṃsahatthavitthataṃ tiṇasantharakaṃ paññapetvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya mārabalaṃ vidhamitvā tīsu yāmesu tisso vijjā sacchikatvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti (dha. pa. 153-154) udānaṃ udānetvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā brahmuno āyācanaṃ adhivāsetvā dhammadesanāya bhājanabhūte puggale upaparikkhanto attanā saha pabbajite koṭisaṅkhe bhikkhū disvā taṅkhaṇeyeva anilapathena gantvā dhaññavatīnagarasamīpe dhanañjayuyyāne otaritvā tehi parivuto tesaṃ majjhe dhammacakkaṃ pavattesi. Tadā koṭisatānaṃ abhisamayo ahosi. Tena vuttaṃ –

Then the Great Being, after a son named Prince Rammaka was born to the chief queen named Uttarā, saw the four signs and went forth in the Great Renunciation on a chariot of thoroughbreds. One crore of men went forth along with him as he was going forth. Surrounded by them, he practiced striving for eight months. On the full-moon day of Visākha, in the city of Dhaññavatī, he consumed the milk-rice given by Dhaññavatī, the daughter of the merchant Sudhañña. Having spent the day's abiding in the great Sāla Grove, in the evening he took the eight handfuls of grass given by a Titthaka ascetic and approached the great Soṇa Bodhi tree. There he prepared a grass seat thirty-eight cubits in extent, sat down cross-legged, and, having resolved on the four-factored exertion, he vanquished the army of Māra. In the three watches of the night he realized the three knowledges and uttered the inspired utterance: ‘Through the round of many births I roamed… I have reached the destruction of craving.’ He spent seven weeks right near the Bodhi tree, and having consented to Brahmā’s request, while surveying for persons who were a vessel for the teaching of the Dhamma, he saw the crore of monks who had gone forth together with him. At that very moment, he went by the path of the wind and descended in the Dhanañjaya Park near the city of Dhaññavatī. Surrounded by them, he set in motion the Wheel of the Dhamma in their midst. On that occasion there was the penetration of the truth for a hundred crores. Therefore it was said:

1.

1.

‘‘Anomadassissa aparena, sambuddho dvipaduttamo;

Padumo nāma nāmena, asamo appaṭipuggalo.

After Anomadassī, there was a Sambuddha, supreme among bipeds, Paduma by name, unequalled, without a counterpart.

2.

2.

‘‘Tassāpi asamaṃ sīlaṃ, samādhipi anantako;

Asaṅkhyeyyaṃ ñāṇavaraṃ, vimuttipi anūpamā.

His virtue, too, was unequalled, and his concentration was infinite; his supreme knowledge was incalculable, and his liberation was incomparable.

3.

3.

‘‘Tassāpi atulatejassa, dhammacakkappavattane;

Abhisamayā tayo āsuṃ, mahātamapavāhanā’’ti.

At the setting in motion of the Wheel of the Dhamma by him of unequalled power, there were three penetrations of the truth, which drove away the great darkness.

Tattha asamaṃ sīlanti aññesaṃ sīlena asadisaṃ, uttamaṃ seṭṭhanti attho. Samādhipi anantakoti samādhipi appameyyo, tassa anantabhāvo lokavivaraṇayamakapāṭihāriyādīsu daṭṭhabbo. Ñāṇavaranti sabbaññutaññāṇaṃ, asādhāraṇañāṇāni vā. Vimuttipīti arahattaphalavimuttipi bhagavato. Anūpamāti upamāvirahitā. Atulatejassāti atulañāṇatejassa. ‘‘Atulañāṇatejā’’tipi pāṭho. Tassa ‘‘tayo abhisamayā’’ti iminā [Pg.213] uttarapadena sambandho daṭṭhabbo. Mahātamapavāhanāti mahāmohavināsakā, mohandhakāraviddhaṃsakāti attho.

Herein, unequalled virtue means: unlike the virtue of others, supreme, the best. And concentration is infinite means: concentration is immeasurable; its infinite nature should be seen in such things as the world-opening twin miracle. Supreme knowledge means the knowledge of omniscience, or the unique knowledges. And liberation means the Blessed One’s liberation of the fruit of Arahantship. Incomparable means without comparison. Of unequalled majesty means of the majesty of unequalled knowledge. There is also the reading atulañāṇatejā. This should be understood as connected with the following phrase, “three penetrations.” Which drove away the great darkness means: destroyer of the great delusion, shatterer of the darkness of delusion.

Athāparena samayena padumo bhagavā attano kaniṭṭhabhātaraṃ sālakumārañca upasālakumārañca ñātisamāgame saparivāre pabbājetvā tesaṃ dhammaṃ desento navuti koṭiyo dhammāmataṃ pāyesi. Yadā pana rammattherassa dhammaṃ desesi, tadā asītikoṭīnaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Then, at a later time, the Blessed One Paduma, having given the going-forth to his younger brothers, Prince Sāla and Prince Upasāla, along with their retinues at a gathering of kinsmen, and while teaching them the Dhamma, caused ninety crores to drink the deathless nectar of the Dhamma. But when he taught the Dhamma to the Elder Ramma, at that time the third penetration of the truths occurred for eighty crores. Therefore it was said:

4.

4.

‘‘Paṭhamābhisamaye buddho, koṭisatamabodhayi;

Dutiyābhisamaye dhīro, navutikoṭimabodhayi.

At the first penetration, the Buddha awakened one hundred crores; at the second penetration, the steadfast one awakened ninety crores.

5.

5.

‘‘Yadā ca padumo buddho, ovadī sakamatrajaṃ;

Tadā asītikoṭīnaṃ, tatiyābhisamayo ahū’’ti.

And when the Buddha Paduma admonished his own son, at that time the third penetration of the truths occurred for eighty crores.

Yadā pana subhāvitatto nāma rājā padumassa buddhassa buddhapadumavadanassa santike koṭisatasahassaparivāro ehibhikkhupabbajjāya pabbajito, tasmiṃ sannipāte bhagavā pātimokkhaṃ uddisi, so pana paṭhamo sannipāto ahosi.

But when the king named Subhāvitatta, with a retinue of one hundred thousand crores, went forth by the ‘Come, monk’ ordination in the presence of the Buddha Paduma, whose face was like a lotus, in that assembly the Blessed One recited the Pātimokkha. And that was the first assembly.

Athāparena samayena mahāpadumo munivasabho usabhasamagatī usabhavatīnagaraṃ upanissāya vassaṃ upagañchi. Nagaravāsino manussā bhagavantaṃ dassanakāmā upasaṅkamiṃsu. Tesaṃ bhagavā dhammaṃ desesi. Tattha ca bahavo manussā pasannacittā pabbajiṃsu. Tato dasabalo tehi ca aññehi ca tīhi bhikkhusatasahassehi saddhiṃ visuddhipavāraṇaṃ pavāresi. So dutiyo sannipāto ahosi. Ye pana tattha na pabbajiṃsu, te kathinānisaṃsaṃ sutvā pāṭipade pañcasu māsesu pañcānisaṃsadāyakaṃ kathinacīvaramadaṃsu. Tato taṃ bhikkhū dhammasenāpatiṃ aggasāvakaṃ visālamatiṃ sālattheraṃ kathinatthāratthaṃ yācitvā kathinacīvaraṃ tassādaṃsu. Therassa kathinacīvare kayiramāne bhikkhū sibbane sahāyakā ahesuṃ. Padumo pana sammāsambuddho sūcicchidde suttāni āvunitvā adāsi. Niṭṭhite pana cīvare bhagavā tīhi bhikkhusatasahassehi cārikaṃ pakkāmi.

Then at a later time, Mahāpaduma, the bull among sages, whose gait was like a bull’s, took up residence for the rains near the city of Usabhavatī. The inhabitants of the city, desiring to see the Blessed One, approached him. The Blessed One taught them the Dhamma. There, many people with confident minds went forth. Then the one with Ten Powers, together with three hundred thousand monks consisting of those and others, performed the Pavāraṇā of purity. This was the second assembly. Now, those who did not go forth there, having heard of the advantages of the Kathina, on the following day gave the Kathina robe, which brings five advantages for five months. Then the monks, having requested the general of the Dhamma, the chief disciple, the Elder Sāla of vast wisdom, to spread the Kathina, gave the Kathina robe to him. While the elder’s Kathina robe was being made, the monks helped with the sewing. Paduma, the Perfectly Enlightened One, threaded the threads through the eye of the needle and gave them. When the robe was finished, the Blessed One set out on tour with three hundred thousand monks.

Athāparena [Pg.214] samayena sīhavikkantagāmī purisasīho viya buddhasīho gosiṅgasālavanasadise paramasurabhikusumaphalabhāravinamitasākhāviṭape vimalakamalakuvalayasamalaṅkate sisiramadhuravārivāhena paripūrite ruru-camara-sīha-byaggha-aja-haya-gavaya-mahiṃsādi vividhamigagaṇavicarite surabhikusumagandhāvabaddhahadayāhi bhamaramadhukarayuvatīhi anubhūtappacārāhi samantato gumbagumbāyamāne phalarasapamuditahadayāhi kākalisadisamadhuravirutāhi kokilavadhūhi upagīyamāne paramaramaṇīye vivitte vijane yogānukūle pavane vassāvāsamupagañchi. Tasmiṃ viharantaṃ saparivārakaṃ dasabalaṃ tathāgataṃ dhammarājaṃ buddhasiriyā virocamānaṃ disvā manussā tassa dhammaṃ sutvā pasīditvā ehibhikkhupabbajjāya pabbajiṃsu. Tadā dvīhi bhikkhusatasahassehi parivuto pavāresi. So tatiyo sannipāto ahosi. Tena vuttaṃ –

Then, at a later time, the Buddha-lion, a lion among men who walks with the stride of a lion, entered the rains retreat in a forest grove resembling the Gosiṅga Sāla-tree wood. It was a supremely delightful, secluded, and quiet place, suitable for meditative striving, with branches bent low by the weight of supremely fragrant flowers and fruits; adorned with spotless lotuses and water lilies; filled with a flow of cool, sweet water; frequented by various herds of animals such as ruru deer, yaks, lions, tigers, goats, horses, gayals, and buffaloes; abounding in thickets where young female bees and honeybees, their hearts captivated by the fragrance of the flowers, roamed about; and filled with the singing of female cuckoos, their hearts gladdened by the taste of fruit, whose sweet calls were like the warbling of the kākila bird. While the Tathāgata, the King of the Dhamma, endowed with the ten powers, was dwelling there with his retinue and shining with the splendor of a Buddha, people saw him, listened to his Dhamma, and, their minds inspired, went forth by the ‘come, bhikkhu’ ordination. At that time, surrounded by two hundred thousand bhikkhus, he held the Pavāraṇā. That was the third assembly. Therefore it was said:

6.

6.

‘‘Sannipātā tayo āsuṃ, padumassa mahesino;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

“There were three assemblies of the great sage Paduma. The first assembly consisted of one hundred thousand koṭis.”

7.

7.

‘‘Kathinatthārasamaye, uppanne kathinacīvare;

Dhammasenāpatitthāya, bhikkhū sibbiṃsu cīvaraṃ.

“At the time for spreading the kathina, when the kathina robe-material had arisen, the bhikkhus sewed a robe for the General of the Dhamma.”

8.

8.

‘‘Tadā te vimalā bhikkhū, chaḷabhiññā mahiddhikā;

Tīṇi satasahassāni, samiṃsu aparājitā.

“Then those taintless bhikkhus, three hundred thousand unconquered ones, possessors of the six direct knowledges and great spiritual power, understood the four noble truths.”

9.

9.

‘‘Punāparaṃ so narāsabho, pavane vāsaṃ upāgami;

Tadā samāgamo āsi, dvinnaṃ satasahassina’’nti.

“Again, on another occasion, that bull among men entered the rains retreat in the forest. At that time there was an assembly of two hundred thousand.”

Tattha kathinatthārasamayeti kathinacīvarattharaṇasamaye. Dhammasenāpatitthāyāti dhammasenāpatisālattheratthaṃ. Aparājitāti na parājitā, vibhattilopo daṭṭhabbo. Soti so mahāpadumo. Pavaneti mahāvane. Vāsanti vassāvāsaṃ. Upāgamīti upāgato. Dvinnaṃ satasahassinanti dvinnaṃ satasahassānaṃ. ‘‘Tadā āsi samāgamo’’tipi pāṭho yadi atthi sundaro bhaveyya.

Herein, ‘at the time for spreading the kathina’ means at the time for spreading the kathina robe-material. ‘For the General of the Dhamma’ means for the Elder Sāla, the General of the Dhamma. ‘Unconquered’ means not conquered; the elision of the case ending should be noted. ‘That’ means that great Paduma. ‘In the forest’ means in the great forest. ‘Dwelling’ means the rains retreat. ‘Entered’ means he went. ‘Of two hundred thousand’ means of two hundred thousands. The reading ‘Tadā āsi samāgamo’ (Then there was an assembly) would also be good, if it exists.

Tadā tathāgate tasmiṃ vanasaṇḍe vasante amhākaṃ bodhisatto sīho hutvā sattāhaṃ nirodhasamāpattiṃ samāpajjitvā nisinnaṃ disvā pasannacitto [Pg.215] hutvā padakkhiṇaṃ katvā sañjātapītisomanasso tikkhattuṃ sīhanādaṃ naditvā sattāhaṃ buddhārammaṇaṃ pītiṃ avijahitvā pītisukheneva gocarāya apakkamitvā jīvitapariccāgaṃ katvā payirupāsamāno aṭṭhāsi. Atha satthā tassa sattāhassa accayena nirodhasamāpattito vuṭṭhāya narasīho sīhaṃ oloketvā – ‘‘bhikkhusaṅghepissa cittappasādo hotūti saṅgho āgacchatū’’ti cintesi. Anekakoṭibhikkhū tāvadeva āgañchiṃsu. Sīho saṅghepi cittaṃ pasādesi. Atha satthā tassa cittaṃ oloketvā – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, while the Tathāgata was dwelling in that forest grove, our Bodhisatta, having become a lion, saw the Blessed One seated, having entered the attainment of cessation for seven days. With a confident mind, he circumambulated him to the right. With joy and gladness arisen, he roared a lion’s roar three times. For seven days, not abandoning the joy that had the Buddha as its object and not departing for his feeding ground, sustained only by the happiness of joy, he stood in attendance, having made a sacrifice of his life. Then, at the end of those seven days, the Teacher, the lion among men, emerged from the attainment of cessation, looked at the lion, and thought: ‘May his mind also be inspired with confidence towards the Bhikkhu Saṅgha. Let the Saṅgha come.’ At that very moment, many koṭis of bhikkhus arrived. The lion also inspired confidence in his mind towards the Saṅgha. Then the Teacher, discerning his mind, made the prediction: ‘In the future, he will become a Buddha named Gotama.’ Therefore, it was said:

10.

10.

‘‘Ahaṃ tena samayena, sīho āsiṃ migādhibhū;

Pavivekamanubrūhantaṃ, pavane addasaṃ jinaṃ.

“At that time, I was a lion, a ruler of beasts. In the forest, I saw the Victor who was cultivating seclusion.”

11.

11.

‘‘Vanditvā sirasā pāde, katvāna taṃ padakkhiṇaṃ;

Tikkhattuṃ abhināditvā, sattāhaṃ jinamupaṭṭhahaṃ.

“Having paid homage to his feet with my head and having circumambulated him to the right, I roared three times and for seven days attended upon the Victor.”

12.

12.

‘‘Sattāhaṃ varasamāpattiyā, vuṭṭhahitvā tathāgato;

Manasā cintayitvāna, koṭibhikkhū samānayi.

“Having emerged from the excellent attainment after seven days, the Tathāgata, having thought with his mind, assembled a koṭi of bhikkhus.”

13.

13.

‘‘Tadāpi so mahāvīro, tesaṃ majjhe viyākari;

Aparimeyyito kappe, ayaṃ buddho bhavissati.

“Then that great hero declared in their midst: ‘In an incalculable aeon from now, this one will become a Buddha.’”

14.

14.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

“‘Having striven the great striving … we will come face to face with him.’”

15.

15.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

“Having heard his words, my mind was further inspired with confidence. I undertook a further practice for the fulfillment of the ten perfections.”

Tattha pavivekamanubrūhantanti nirodhasamāpattiṃ samāpannanti attho. Padakkhiṇanti tikkhattuṃ padakkhiṇaṃ katvā. Abhināditvāti tikkhattuṃ sīhanādaṃ naditvā. Upaṭṭhahanti upaṭṭhahiṃ. Ayameva vā pāṭho. Varasamāpattiyāti nirodhasamāpattito vuṭṭhahitvā. Manasā cintayitvānāti ‘‘sabbepi bhikkhū idha āgacchantū’’ti manasāva cintetvā. Samānayīti samāhari.

Herein, ‘cultivating seclusion’ means having entered the attainment of cessation. ‘Circumambulated’ means having circumambulated him three times. ‘Having roared’ means having let out a lion’s roar three times. The word `upaṭṭhahan` means `upaṭṭhahiṃ` (I attended). Or this is the reading itself. ‘From the supreme attainment’ means having emerged from the attainment of cessation. ‘Having reflected with his mind’ means having thought with his mind, ‘Let all the bhikkhus come here.’ ‘Assembled’ means he brought them together.

Tassa pana padumassa bhagavato campakaṃ nāma nagaraṃ ahosi. Asamo nāma rājā pitā ahosi, mātāpi tassa asamā nāma, sālo [Pg.216] ca upasālo ca dve aggasāvakā, varuṇo nāmupaṭṭhāko, rādhā ca surādhā ca dve aggasāvikā, mahāsoṇarukkho bodhi, aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ, āyu vassasatasahassaṃ ahosi, rūpādīhi guṇehi anuttarā uttarā nāmassa aggamahesī, rammakumāro nāmassa atirammo tanayo ahosi. Tena vuttaṃ –

Now, for that Blessed One, the Buddha Paduma, the city was named Campaka. His father was King Asama, and his mother was named Asamā. His two chief disciples were Sāla and Upasāla, his attendant was named Varuṇa, and his two chief female disciples were Rādhā and Surādhā. His Bodhi tree was the great Soṇa tree. His body was fifty-eight cubits in height, and his lifespan was one hundred thousand years. His chief queen was named Uttarā, unsurpassed in qualities such as beauty, and his most delightful son was named Prince Ramma. Therefore it was said:

16.

16.

‘‘Campakaṃ nāma nagaraṃ, asamo nāma khattiyo;

Asamā nāma janikā, padumassa mahesino.

“The city was named Campaka, the khattiya was named Asama, and the mother of the great sage Paduma was named Asamā.”

21.

21.

‘‘Sālo ca upasālo ca, ahesuṃ aggasāvakā;

Varuṇo nāmupaṭṭhāko, padumassa mahesino.

“Sāla and Upasāla were the chief disciples; Varuṇa was the attendant of the great sage Paduma.”

22.

22.

‘‘Rādhā ceva surādhā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, mahāsoṇoti vuccati.

“Rādhā and Surādhā were the chief female disciples. The Bodhi tree of that Blessed One is called the Great Soṇa.”

24.

24.

‘‘Aṭṭhapaṇṇāsaratanaṃ, accuggato mahāmuni;

Pabhā niddhāvatī tassa, asamā sabbato disā.

“The great sage was fifty-eight cubits in height. His radiance streamed forth, unequalled in all directions.”

25.

25.

‘‘Candappabhā sūriyappabhā, ratanaggimaṇippabhā;

Sabbāpi tā hatā honti, patvā jinapabhuttamaṃ.

“The light of the moon, the light of the sun, the light of gems, fire, and jewels—all are outshone when they encounter the supreme light of the Victor.”

26.

26.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His lifespan at that time was one hundred thousand years. Remaining for that long, he ferried multitudes across.”

27.

27.

‘‘Paripakkamānase satte, bodhayitvā asesato;

Sesake anusāsitvā, nibbuto so sasāvako.

“Having fully awakened beings whose minds were mature, and having instructed the remaining ones, he attained Nibbāna together with his disciples.”

28.

28.

‘‘Uragova tacaṃ jiṇṇaṃ, vaddhapattaṃva pādapo;

Jahitvā sabbasaṅkhāre, nibbuto so yathā sikhī’’ti.

“Like a snake sheds its worn-out skin, or a tree its withered leaves, having cast off all formations, he is extinguished like a fire.”

Tattha ratanaggimaṇippabhāti ratanappabhā ca aggippabhā ca maṇippabhā ca. Hatāti abhibhūtā. Jinapabhuttamanti jinassa sarīrappabhaṃ uttamaṃ patvā hatāti attho. Paripakkamānaseti paripakkindriye veneyyasatte. Vaddhapattanti purāṇapattaṃ. Pādapo vāti pādapo viya. Sabbasaṅkhāreti sabbepi [Pg.217] ajjhattikabāhire saṅkhāre. ‘‘Hitvā sabbasaṅkhāra’’ntipi pāṭho, soyevattho. Yathā sikhīti aggi viya nirupādāno nibbutiṃ sugato gatoti. Sesamettha gāthāsu heṭṭhā vuttanayattā uttānamevāti.

Herein, the light of gems, fire, and jewels means the radiance of gems, the radiance of fire, and the radiance of jewels. Outshone means surpassed. The supreme light of the Victor means: having reached the supreme bodily radiance of the Victor, they are outshone; this is the meaning. Beings with mature minds means trainable persons with mature faculties. Withered leaves means old leaves. Or a tree means like a tree. All formations means all internal and external formations. There is also the reading ‘having cast off all formations,’ which has the same meaning. Like a fire means: like a fire without fuel, the Sugata has gone to extinguishment. The rest here in the verses is clear, as it follows the method previously explained.

Padumabuddhavaṃsavaṇṇanā niṭṭhitā.

The commentary on the chronicle of the Buddha Paduma is concluded.

Niṭṭhito aṭṭhamo buddhavaṃso.

The Eighth Chronicle of the Buddhas is concluded.

11. Nāradabuddhavaṃsavaṇṇanā

11. The Commentary on the Chronicle of the Buddha Nārada

Padumabuddhe pana parinibbute tassa sāsane ca antarahite vassasatasahassāyukā manussā anukkamena parihāyamānā dasavassāyukā ahesuṃ. Puna vaḍḍhitvā asaṅkhyeyyāyukā hutvā parihāyamānā navutivassasahassāyukā ahesuṃ. Tadā dasabaladharo tevijjo catuvesārajjavisārado vimuttisārado nārado nāma narasattuttamo satthā loke udapādi. So cattāri asaṅkhyeyyāni kappasatasahassañca pāramiyo pūretvā tusitabhavane nibbattitvā tato cavitvā dhaññavatī nāma nagare sakavīriyavijitavāsudevassa sudevassa nāma rañño kule aggamahesiyā nirūpamāya anomāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena dhanañjayuyyāne mātukucchito nikkhami. Nāmaggahaṇadivase pana nāmakaraṇe kayiramāne sakalajambudīpe manussānaṃ upabhogakkhamāni anurūpāni ābharaṇāni ākāsato kapparukkhādīhi patiṃsu. Tenassa narānaṃ arahāni ābharaṇāni adāsīti ‘‘nārado’’ti nāmaṃ akaṃsu.

When the Buddha Paduma had attained final Nibbāna and his Dispensation had disappeared, human beings with a lifespan of a hundred thousand years gradually declined until their lifespan was ten years. Then, increasing again, their lifespan became incalculable before declining once more to ninety thousand years. At that time, the Teacher named Nārada, supreme among human beings, possessor of the ten powers, endowed with the threefold knowledge, expert in the four kinds of fearlessness, and expert in liberation, arose in the world. Having fulfilled the perfections for four incalculable aeons and a hundred thousand aeons, he was reborn in the Tusita heaven. Passing away from there, he took conception in the womb of the peerless Queen Anomā, the chief consort of King Sudeva, who was a Vāsudeva victorious through his own effort, in the city named Dhaññavatī. After the passage of ten months, he emerged from his mother’s womb in the Dhanañjaya Park. On the day of his naming ceremony, while the name-giving was being performed, ornaments suitable for the use of human beings throughout all Jambudīpa fell from the sky from wish-fulfilling trees and the like. Because he gave ornaments worthy of men, they gave him the name 'Nārada'.

So navavassasahassāni agāramajjhe vasi. Vijito vijitāvī vijitābhirāmoti tiṇṇaṃ utūnaṃ anucchavikā tayo pāsādā ahesuṃ. Tassa nāradakumārassa kulasīlācārarūpasampannaṃ manonukūlaṃ vijitasenaṃ nāma ativiya dhaññaṃ khattiyakaññaṃ aggamahesiṃ akaṃsu. Taṃ ādiṃ katvā vīsatisahassādhikaṃ itthīnaṃ satasahassaṃ ahosi. Tassā vijitasenāya deviyā sabbalokānandakare nanduttarakumāre nāma jāte so cattāri nimittāni disvā caturaṅginiyā mahatiyā senāya parivuto nānāvirāgatanuvaravasananivasano [Pg.218] āmukkamuttāhāramaṇikuṇḍalo varakeyūramakuṭakaṭakadharo paramasurabhigandhakusumasamalaṅkato padasāva uyyānaṃ gantvā sabbābharaṇāni omuñcitvā bhaṇḍāgārikassa hatthe datvā sayameva vimalanīlakuvalayadalasadisenātinisitenāsinā paramaruciraratanavicittaṃ sakesamakuṭaṃ chinditvā gaganatale khipi. Taṃ sakko devarājā suvaṇṇacaṅkoṭakena paṭiggahetvā tāvatiṃsabhavanaṃ netvā tiyojanubbedhaṃ sinerumuddhani sattaratanamayaṃ cetiyaṃ akāsi.

For nine thousand years he lived in the household. Victorious, Triumphant, and Delight in Victory were the names of his three palaces, suitable for the three seasons. For Prince Nārada, they made Vijitasenā, a supremely fortunate noble maiden endowed with lineage, virtue, good conduct, and beauty, his chief queen, pleasing to his heart. Beginning with her, he had a retinue of one hundred and twenty thousand women. When Queen Vijitasenā gave birth to Prince Nanduttara, who delights all the world, he saw the four signs. Surrounded by a great fourfold army, dressed in fine, excellent garments of various hues, wearing a pearl necklace and jeweled earrings, bearing excellent armlets, a crown, and bracelets, and well-adorned with the finest fragrant perfumes and flowers, he went to the park on foot. There, he removed all his ornaments, placed them in the hands of the treasurer, and with his own exceedingly sharp sword, which resembled a flawless blue water-lily petal, cut off his own splendid topknot, variegated with jewels, and cast it into the sky. Sakka, king of the devas, received it in a golden casket, took it to the Tāvatiṃsa heaven, and built a seven-jeweled cetiya three yojanas high atop Mount Sineru.

Mahāpuriso pana devadattāni kāsāyāni vatthāni paridahitvā tattheva uyyāne pabbaji. Purisasatasahassā ca taṃ anupabbajiṃsu. So sattāhaṃ tattheva padhānacariyaṃ caritvā visākhapuṇṇamāya vijitasenāya aggamahesiyā dinnaṃ pāyāsaṃ paribhuñjitvā tattheva uyyāne divāvihāraṃ katvā sudassanuyyānapālena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā mahāsoṇabodhiṃ padakkhiṇaṃ katvā aṭṭhapaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā nisīditvā mārabalaṃ vidhamitvā tīsu yāmesu tisso vijjā uppādetvā sabbaññutaññāṇaṃ paṭivijjhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhāni vītināmetvā brahmuno yācito paṭiññaṃ datvā dhanañjayuyyāne attanā saha pabbajitehi satasahassabhikkhūhi parivuto tattha dhammacakkaṃ pavattesi. Tadā koṭisatasahassānaṃ dhammābhisamayo ahosi. Tena vuttaṃ –

The Great Being, however, having donned the ochre robes given by devas, went forth right there in the park. A hundred thousand men also went forth in his wake. He practiced striving there for seven days, then on the full-moon day of Visākha, he consumed the milk-rice offered by the chief queen Vijitasenā. After spending the day in that same park, he took the eight handfuls of grass given by the park keeper Sudassana. Having circumambulated the great Soṇa Bodhi tree, he spread out a grass mat fifty-eight cubits wide. Seating himself on it, he vanquished the army of Māra. In the three watches of the night, he produced the three true knowledges and penetrated to the knowledge of omniscience. He uttered the inspired utterance: 'Through many a birth in saṃsāra… I have reached the destruction of craving.' After spending seven weeks, he consented to Brahmā’s request and, surrounded by the hundred thousand bhikkhus who had gone forth with him, he set in motion the Wheel of the Dhamma in the Dhanañjaya Park. On that occasion, there was a penetration of the Dhamma for a hundred thousand koṭis of beings. Thus it is said:

1.

1.

‘‘Padumassa aparena, sambuddho dvipaduttamo;

Nārado nāma nāmena, asamo appaṭipuggalo.

After Paduma, the Perfectly Enlightened One, supreme among two-footed beings, Nārada by name, arose—incomparable, without a peer.

2.

2.

‘‘So buddho cakkavattissa, jeṭṭho dayitaoraso;

Āmukkamālābharaṇo, uyyānaṃ upasaṅkami.

That Bodhisatta, the wheel-turning monarch's eldest, beloved, legitimate son, adorned with garlands and ornaments, approached the park.

3.

3.

‘‘Tatthāsi rukkho yasavipulo, abhirūpo brahmā suci;

Tamajjhappatvā upanisīdi, mahāsoṇassa heṭṭhato.

There was a tree of widespread fame, beautiful, great, and pure. Having approached it, he sat down beneath the great Soṇa tree.

4.

4.

‘‘Tattha ñāṇavaruppajji, anantaṃ vajirūpamaṃ;

Tena vicini saṅkhāre, ukkujjamavakujjakaṃ.

There the supreme knowledge arose, infinite and diamond-like; with it he investigated the conditioned formations, their arising and their passing away.

5.

5.

‘‘Tattha [Pg.219] sabbakilesāni, asesamabhivāhayi;

Pāpuṇī kevalaṃ bodhiṃ, buddhañāṇe ca cuddasa.

There he utterly eradicated all defilements without remainder; he attained perfect enlightenment and the fourteen kinds of Buddha-knowledge.

6.

6.

‘‘Pāpuṇitvāna sambodhiṃ, dhammacakkaṃ pavattayi;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

Having attained perfect enlightenment, he set in motion the Wheel of the Dhamma; the first penetration of the teaching was for a hundred thousand koṭis of beings.

Tattha cakkavattissāti cakkavattirañño. Jeṭṭhoti pubbajo. Dayitaorasoti dayito piyo oraso putto, dayito orasi gahetvā lālito putto dayitaoraso nāma. Āmukkamālābharaṇoti āmukkamuttāhārakeyūrakaṭakamakuṭakuṇḍalamālo. Uyyānanti bahinagare dhanañjayuyyānaṃ nāmārāmaṃ agamāsi.

Herein, 'of the wheel-turner' means of the wheel-turning king. 'Eldest' means firstborn. 'Beloved legitimate son' means a beloved, dear, legitimate son; a beloved son taken to the breast and cherished is called a 'beloved legitimate son.' 'Adorned with garlands and ornaments' means wearing pearl necklaces, armlets, bracelets, a crown, earrings, and garlands. 'The park' means he went to the park named Dhanañjaya Park outside the city.

Tatthāsi rukkhoti tasmiṃ uyyāne eko kira rukkho rattasoṇo nāma ahosi. So kira navutihatthubbedho samavaṭṭakkhandho sampannavividhaviṭapasākho nīlabahalavipulapalāso sandacchāyo devatādhivuṭṭhattā vigatavividhavihagagaṇasañcāro dharaṇītalatilakabhūto tarurajjaṃ viya kurumāno paramaramaṇīyadassano rattakusumasamalaṅkatasabbasākho devamanussanayanarasāyanabhūto ahosi. Yasavipuloti vipulayaso, sabbalokavikhyāto attano sampattiyā sabbattha pākaṭo vissutoti attho. Keci ‘‘tatthāsi rukkho vipulo’’ti paṭhanti. Brahāti mahanto, devānaṃ pāricchattakasadisoti attho. Tamajjhappatvāti taṃ soṇarukkhaṃ patvā adhipatvā upagammāti attho. Heṭṭhatoti tassa rukkhassa heṭṭhā.

‘There was a tree there’: in that park, it is said, there was a tree named Rattasoṇa. It was, it is said, ninety cubits high, with a perfectly round trunk, endowed with various branches and boughs, with deep green, dense, and abundant foliage, casting a cool shade. Because it was inhabited by a deity, it was free from the coming and going of various flocks of birds. It was like a beauty mark on the face of the earth, as if exercising sovereignty over the trees, extremely lovely to see, with all its branches adorned with red flowers, a veritable elixir for the eyes of devas and humans. ‘Of widespread fame’ means of great fame; renowned throughout the world, famous and well-known everywhere on account of its splendor—this is the meaning. Some read, ‘There was a great tree there’ (tatthāsi rukkho vipulo). ‘Great’ means immense, like the Pāricchattaka tree of the devas—this is the meaning. ‘Having approached it’ means having gone to, having reached, having approached that Soṇa tree—this is the meaning. ‘Beneath’ means beneath that tree.

Ñāṇavaruppajjīti ñāṇavaraṃ udapādi. Anantanti appameyyaṃ appamāṇaṃ. Vajirūpamanti vajirasadisaṃ tikhiṇaṃ, aniccānupassanādikassa vipassanāñāṇassetaṃ adhivacanaṃ. Tena vicini saṅkhāreti tena vipassanāñāṇena rūpādike saṅkhāre vicini. Ukkujjamavakujjakanti saṅkhārānaṃ udayañca vayañca vicinīti attho. Tasmā paccayākāraṃ sammasitvā ānāpānacatutthajjhānato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā ariyamaggānukkamena sakale buddhaguṇe paṭilabhīti attho.

‘The supreme knowledge arose’ means the excellent knowledge arose. ‘Infinite’ means immeasurable, without limit. ‘Diamond-like’ means like a diamond, sharp; this is a term for the insight-knowledge of contemplation of impermanence and so on. ‘With it he investigated the formations’ means with that insight-knowledge he investigated the conditioned formations such as form, etc. ‘Turning upright and turning upside down’ means he investigated the arising and passing away of the conditioned formations—this is the meaning. Therefore, having comprehended the structure of conditionality, having emerged from the fourth jhāna based on mindfulness of breathing, having attended to the five aggregates, having seen the fifty characteristics by way of arising and passing away, having developed insight up to change-of-lineage knowledge, he obtained all the Buddha-qualities in sequence through the noble path—this is the meaning.

Tatthāti [Pg.220] soṇarukkhe. Sabbakilesānīti sabbepi kilese, liṅgavipariyāsaṃ katvā vuttaṃ. Keci ‘‘tattha sabbakilesehī’’ti paṭhanti. Asesanti niravasesaṃ. Abhivāhayīti maggodhinā ca kilesodhinā ca sabbe kilese abhivāhayi, vināsamupanesīti attho. Bodhīti arahattamaggañāṇaṃ. Buddhañāṇe ca cuddasāti buddhañāṇāni cuddasa. Tāni katamānīti? Maggaphalañāṇāni aṭṭha, cha asādhāraṇañāṇānīti evamimāni cuddasa buddhañāṇāni nāma, ca-saddo sampiṇḍanattho, tena aparānipi catasso paṭisambhidāñāṇāni catuvesārajjañāṇāni catuyoniparicchedakañāṇāni pañcagatiparicchedakañāṇāni dasabalañāṇāni sakale ca buddhaguṇe pāpuṇīti attho.

Herein, 'there' (tattha) means at the Soṇa tree. 'All defilements' (sabbakilesāni): this is stated with a change of gender for 'all the defilements' (sabbepi kilese). Some, however, read 'there by all the defilements' (tattha sabbakilesehī). 'Without remainder' (asesaṃ) means entirely without remainder. 'He eradicated' (abhivāhayi) means he eradicated all the defilements by the path and by insight; the meaning is he brought them to ruin. 'Enlightenment' (bodhi) means the knowledge of the path to Arahantship. 'And the fourteen Buddha-knowledges' (buddhañāṇe ca cuddasa) means fourteen kinds of Buddha-knowledge. What are they? The eight knowledges of the paths and fruits, and the six unique knowledges—these are called the fourteen kinds of Buddha-knowledge. The particle 'ca' (and) is for summation; by this, the meaning is that he also attained the four analytical knowledges, the four kinds of intrepidity, the knowledge that discriminates the four kinds of birth, the knowledge that discriminates the five destinations, the ten powers, and all the qualities of a Buddha.

Evaṃ buddhattaṃ patvā brahmāyācanaṃ adhivāsetvā dhanañjayuyyāne attanā saha pabbajite satasahassabhikkhū sammukhe katvā dhammacakkaṃ pavattesi. Tadā koṭisatasahassassa paṭhamābhisamayo ahosi. Tadā kira mahādoṇanagare doṇo nāma nāgarājā gaṅgātīre paṭivasati mahiddhiko mahānubhāvo mahājanena sakkato garukato mānito pūjito. So yasmiṃ visaye janapadavāsino manussā tassa balikammaṃ na karonti, tesaṃ visayaṃ avassena vā ativassena vā sakkharavassena vā vināseti.

Thus, having attained Buddhahood and consented to Brahmā’s request, he set the Wheel of the Dhamma in motion in the Dhanañjaya Park in the presence of the hundred thousand bhikkhus who had gone forth with him. On that occasion, the first penetration of the Dhamma occurred for a hundred thousand koṭis of beings. At that time, it is said, in the great city of Mahādoṇa, a nāga king named Doṇa dwelt on the bank of the Ganges. He was of great psychic power and great might, honored, respected, revered, and worshipped by the populace. In whatever district the inhabitants did not make offerings to him, he would destroy that district either by drought, by excessive rain, or by a rain of gravel.

Atha tīradassano nārado satthā doṇassa nāgarājassa vinayane bahūnaṃ pāṇīnaṃ upanissayaṃ disvā mahatā bhikkhusaṅghena parivārito tassa nāgarājassa nivāsaṭṭhānamagamāsi. Tato taṃ manussā disvā evamāhaṃsu – ‘‘bhagavā, ettha ghoraviso uggatejo mahiddhiko mahānubhāvo nāgarājā paṭivasati, so taṃ mā viheṭhessati na gantabba’’nti. Bhagavā pana tesaṃ vacanaṃ asuṇanto viya agamāsi. Gantvā ca tatthassa nāgarājassa sakkāratthāya kate paramasurabhigandhe pupphasanthare nisīdi. Mahājano kira ‘‘nāradassa ca munirājassa doṇassa ca nāgarājassa dvinnampi yuddhaṃ passissāmā’’ti sannipati.

Then the Teacher Nārada, of pleasing appearance, seeing that the taming of the nāga king Doṇa would be a decisive support for many beings, went to that nāga king’s dwelling place surrounded by a great Saṅgha of bhikkhus. Then people saw him and said: “Blessed One, a nāga king of terrible venom, of fierce energy, of great psychic power, and of great might, dwells here. May he not harm you! You should not go.” But the Blessed One went on as if he did not hear their words. Having gone there, he sat down on a spread of flowers with a supremely sweet fragrance that had been prepared for the honor of that nāga king. A great crowd, it is said, gathered, thinking: “We will see a battle between the two, between Nārada, the king of sages, and Doṇa, the king of nāgas.”

Atha ahināgo munināgaṃ tathā nisinnaṃ disvā makkhaṃ asahamāno sandissamānakāyo hutvā padhūpāyi. Dasabalopi padhūpāyi. Puna nāgarājā pajjali[Pg.221]. Munirājāpi pajjali. Atha so nāgarājā dasabalassa sarīrato nikkhantāhi dhūmajālāhi ativiya kilantasarīro dukkhaṃ asahamāno ‘‘visavegena naṃ māressāmī’’ti visaṃ vissajjesi. Visassa vegena sakalopi jambudīpo vinasseyya. Taṃ pana visaṃ dasabalassa sarīre ekalomampi kampetuṃ nāsakkhi. Atha so nāgarājā – ‘‘kā nu kho samaṇassa pavattī’’ti olokento saradasamaye sūriyaṃ viya candaṃ viya ca paripuṇṇaṃ chabbaṇṇāhi buddharasmīhi virocamānaṃ vippasannavadanasobhaṃ bhagavantaṃ disvā – ‘‘aho! Mahiddhiko vatāyaṃ samaṇo, mayā pana attano balaṃ ajānantena aparaddha’’nti cintetvā tāṇaṃ gavesī bhagavantaṃyeva saraṇamupagañchi. Atha nārado munirājā taṃ nāgarājaṃ vinetvā tattha sannipatitassa mahājanassa cittappasādanatthaṃ yamakapāṭihāriyaṃ akāsi. Tadā pāṇīnaṃ navutikoṭisahassāni arahatte patiṭṭhahiṃsu. So dutiyo abhisamayo ahosi. Tena vuttaṃ –

Then the serpent-nāga, seeing the sage-nāga seated thus, unable to endure his anger, manifested his form and emitted smoke. The One of Ten Powers also emitted smoke. Again the nāga king blazed with fire. The king of sages also blazed with fire. Then that nāga king, his body greatly afflicted by the nets of smoke that had issued from the body of the One of Ten Powers, unable to endure the suffering, thought, “I will kill him with the force of my venom,” and he released his poison. The force of that poison could have destroyed the whole of Jambudīpa, yet that poison was unable to stir even a single hair on the body of the One of Ten Powers. Then that nāga king, looking on to see “What is the power of this ascetic?” saw the Blessed One, radiant like the autumn sun or the full moon, resplendent with the six-colored Buddha-rays, the beauty of his face utterly serene, and he thought: “Ah, this ascetic is truly of great psychic power! It is I who have transgressed, not knowing His power.” Seeking protection, he went for refuge to the Blessed One himself. Then the king of sages, Nārada, having tamed that nāga king, performed the twin miracle in order to inspire confidence in the great crowd that had assembled there. On that occasion, ninety thousand koṭis of beings were established in arahantship. That was the second penetration of the truth. Thus it is said:

7.

7.

‘‘Mahādoṇaṃ nāgarājaṃ, vinayanto mahāmuni;

Pāṭiheraṃ tadākāsi, dassayanto sadevake.

“The great sage, taming the nāga king Mahādoṇa, then performed the miracle, displaying it to the world with its devas.”

8.

8.

‘‘Tadā devamanussānaṃ, tamhi dhammappakāsane;

Navutikoṭisahassāni, tariṃsu sabbasaṃsaya’’nti.

“Then, at that proclamation of the Dhamma, ninety thousand koṭis of gods and humans crossed beyond all doubt.”

Tattha pāṭiheraṃ tadākāsīti akāsi yamakapāṭihāriyanti attho. Ayameva vā pāṭho. ‘‘Tadā devamanussā vā’’tipi pāṭho. Tattha devamanussānanti sāmiatthe paccattaṃ. Tasmā devānaṃ manussānañca navutikoṭisahassānīti attho. Tariṃsūti atikkamiṃsu.

Herein, pāṭiheraṃ tadākāsi means 'he performed the twin miracle.' This is the meaning. Or this is the reading itself. Tadā devamanussā vā ('Then gods or humans') is also a reading. Therein, regarding the variant reading, the nominative case is used in the sense of the genitive. Therefore, the meaning is: ninety thousand koṭis of gods and of humans. Tariṃsu means 'they surmounted.'

Yadā pana attano puttaṃ nanduttarakumāraṃ ovadi, tadā asītiyā koṭisahassānaṃ tatiyābhisamayo ahosi. Tena vuttaṃ –

When he admonished his own son, Prince Nanduttara, the third penetration of the truth occurred for eighty thousand koṭis. Therefore it is said:

9.

9.

‘‘Yamhi kāle mahāvīro, ovadī sakamatrajaṃ;

Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

“At which time the great hero admonished his own son, for eighty thousand koṭis the third penetration of the truth occurred.”

Yadā pana thullakoṭṭhitanagare bhaddasālo ca vijitamitto ca dve brāhmaṇasahāyakā amatarahadaṃ gavesamānā parisati nisinnaṃ ativisāradaṃ nāradasammāsambuddhaṃ addasaṃsu. Te bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni [Pg.222] disvā – ‘‘ayaṃ loke vivaṭacchado sammāsambuddho’’ti niṭṭhaṃ gantvā bhagavati sañjātasaddhā saparivārā bhagavato santike pabbajiṃsu. Tesu pabbajitvā arahattaṃ pattesu bhagavā bhikkhūnaṃ koṭisatasahassamajjhe pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Tena vuttaṃ –

Then, in the city of Thullakoṭṭhita, two brahmin friends, Bhaddasāla and Vijitamitta, while searching for the pool of the deathless, saw the Perfectly Self-Enlightened One Nārada seated in an assembly, utterly confident. Seeing the thirty-two marks of a great man on the Blessed One’s body, they came to the conclusion: “This is the Perfectly Self-Enlightened One in the world, the one with the veil uncovered.” When faith had arisen in them toward the Blessed One, they and their retinues went forth in his presence. When they had gone forth and attained Arahantship, the Blessed One recited the Pātimokkha in the midst of a hundred thousand koṭis of bhikkhus. That was the first assembly. Thus it is said:

10.

10.

‘‘Sannipātā tayo āsuṃ, nāradassa mahesino;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo’’ti.

“There were three assemblies of the great sage Nārada; the first gathering was of a hundred thousand koṭis.”

Yasmiṃ samaye nārado sammāsambuddho ñātisamāgame attano paṇidhānato paṭṭhāya buddhavaṃsaṃ kathesi, tadā navutikoṭibhikkhusahassānaṃ dutiyo sannipāto ahosi. Tena vuttaṃ –

At the time when the Perfectly Self-Enlightened One Nārada, at a gathering of his relatives, related the Chronicle of the Buddhas beginning from his own aspiration, the second assembly of ninety thousand koṭis of bhikkhus occurred. Thus it was said:

11.

11.

‘‘Yadā buddho buddhaguṇaṃ, sanidānaṃ pakāsayi;

Navutikoṭisahassāni, samiṃsu vimalā tadā’’ti.

“When the Buddha declared the qualities of a Buddha along with their causal basis, at that time ninety thousand koṭis of immaculate ones attained penetration.”

Tattha vimalāti vigatamalā, khīṇāsavāti attho.

Herein, ‘immaculate’ means those without stain, that is, those whose taints are destroyed.

Yadā pana mahādoṇanāgarājassa vinayane pasanno verocano nāma nāgarājā gaṅgāya nadiyā tigāvutappamāṇaṃ sattaratanamayaṃ maṇḍapaṃ nimminitvā saparivāraṃ bhagavantaṃ tattha nisīdāpetvā saparivāro sajanapade attano dānaggadassanatthāya nimantetvā nāganāṭakāni ca tāḷāvacare vividhavesālaṅkāradhare sannipātetvā mahāsakkārena bhagavato saparivārassa mahādānaṃ adāsi. Bhojanāvasāne bhagavā mahāgaṅgaṃ otārento viya anumodanamakāsi. Tadā bhattānumodane dhammaṃ sutvā pasannānaṃ ehibhikkhupabbajjāya pabbajitānaṃ asītibhikkhusatasahassānaṃ majjhe pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

But when the nāga king named Verocana, who was inspired by the taming of the great nāga king Mahādoṇa, created a pavilion made of the seven kinds of gems, three leagues in extent, near the river Ganges, and having caused the Blessed One together with his retinue to be seated there, he, with his retinue, having invited the people of the country to view his pre-eminent hall of offerings, and having assembled nāga dancers and musicians wearing various costumes and ornaments, with great honor gave a great offering to the Blessed One and his retinue. At the conclusion of the meal, the Blessed One gave the thanksgiving discourse as if he were descending into the great Ganges. Then, in the midst of eighty hundred-thousand bhikkhus—who were pleased on hearing the Dhamma during the post-meal thanksgiving and had gone forth with the ‘Come, bhikkhu’ ordination—he recited the Pātimokkha. That was the third assembly. Thus it is said:

12.

12.

‘‘Yadā verocano nāgo, dānaṃ dadāti satthuno;

Tadā samiṃsu jinaputtā, asītisatasahassiyo’’ti.

“When the nāga Verocana gave a gift to the Teacher, then eighty hundred-thousand sons of the Victor understood the Four Noble Truths.”

Tattha asītisatasahassiyoti satasahassānaṃ asītiyo.

Herein, ‘eighty hundred-thousands’ means eighty units of a hundred thousand.

Tadā [Pg.223] amhākaṃ bodhisatto isipabbajjaṃ pabbajitvā himavantapasse assamaṃ māpetvā pañcasu abhiññāsu aṭṭhasu samāpattīsu ca ciṇṇavasī hutvā paṭivasati. Atha tasmiṃ anukampāya nārado bhagavā asītiyā arahantakoṭīhi dasahi ca anāgāmiphalaṭṭhehi upāsakasahassehi parivuto taṃ assamapadaṃ agamāsi. Tāpaso bhagavantaṃ disvāva pamuditahadayo saparivārassa bhagavato nivāsatthāya assamaṃ māpetvā sakalarattiṃ satthuguṇaṃ kittetvā bhagavato dhammakathaṃ sutvā punadivase uttarakuruṃ gantvā tato āhāraṃ āharitvā saparivārassa buddhassa mahādānaṃ adāsi. Evaṃ sattāhaṃ mahādānaṃ datvā himavantato anagghaṃ lohitacandanaṃ āharitvā tena lohitacandanena bhagavantaṃ pūjesi. Tadā naṃ dasabalo amaranaraparivuto dhammakathaṃ kathetvā – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time our Bodhisatta had gone forth with the going forth of a seer. Having created a hermitage on a slope of the Himalayas, he was dwelling there, having gained mastery over the five direct knowledges and the eight attainments. Then the Blessed One Nārada, out of compassion for him, went to that hermitage site surrounded by eighty koṭis of arahants and ten thousand lay followers who were established in the fruit of non-returning. As soon as the ascetic saw the Blessed One, his heart was joyful. He prepared the hermitage for the Blessed One and his retinue to dwell in. For the entire night he extolled the Teacher’s virtues, and after listening to the Blessed One’s Dhamma discourse, on the next day he went to Uttarakuru, brought back food from there, and gave a great offering to the Buddha and his retinue. In this way he gave a great offering for seven days. Then he brought priceless red sandalwood from the Himalayas and honored the Blessed One with it. Then the One of Ten Powers, surrounded by gods and humans, gave a Dhamma discourse and made the prophecy about him: “In the future he will become a Buddha named Gotama.” Thus it is said:

13.

13.

‘‘Ahaṃ tena samayena, jaṭilo uggatāpano;

Antalikkhacaro āsiṃ, pañcābhiññāsu pāragū.

“At that time I was a matted-hair ascetic of fierce austerity; I was a sky-farer, one who had gone to the far shore of the five direct knowledges.”

14.

14.

‘‘Tadāpāhaṃ asamasamaṃ, sasaṅghaṃ saparijjanaṃ;

Annapānena tappetvā, candanenābhipūjayiṃ.

“Then I too, having satisfied the Equal of the Unequalled together with his Saṅgha and retinue with food and drink, honored him with sandalwood.”

15.

15.

‘‘Sopi maṃ tadā byākāsi, nārado lokanāyako;

Aparimeyyito kappe, buddho loke bhavissati.

“He too, Nārada, the leader of the world, then made this prophecy about me: ‘In an immeasurable eon from now, this one will be a Buddha in the world.’”

16.

16.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

“Having striven the great striving … we will come face to face with him.”

17.

17.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo hāsetva mānasaṃ;

Adhiṭṭhahiṃ vataṃ uggaṃ, dasapāramipūriyā’’ti.

“Having heard his words, my mind was gladdened even more; I resolved upon a difficult practice for the fulfillment of the ten perfections.”

Tattha tadāpāhanti tadāpi ahaṃ. Asamasamanti asamā nāma atītā buddhā, tehi asamehi samaṃ tulyaṃ asamasamaṃ. Atha vā asamā visamā, samā avisamā sādhavo, tesu asamasamesu samo ‘‘asamasamasamo’’ti vattabbe ekassa samasaddassa lopaṃ katvā vuttanti veditabbaṃ, asamāvisamasamanti attho. Saparijjananti saupāsakajanaṃ. ‘‘Sopi maṃ tadā naramarūnaṃ, majjhe byākāsi cakkhumā’’tipi pāṭho[Pg.224], so uttānatthova. Bhiyyo hāsetva mānasanti uttarimpi hāsetvā tosetvā hadayaṃ. Adhiṭṭhahiṃ vataṃ ugganti uggaṃ vataṃ adhiṭṭhāsiṃ. ‘‘Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’tipi pāṭho.

Herein, tadāpāhaṃ means tadāpi ahaṃ (then I too). Asamasamaṃ means: the past Buddhas are called unequalled; he is equal to those unequalled ones, thus he is the Equal of the Unequalled. Alternatively, the unequalled are the dissimilar, and the equal are the virtuous; he is equal among those unequalled and equal ones. It should be understood that this is stated with the elision of one syllable sama when asamasamasamo should be said; the meaning is equal among the dissimilar and the virtuous. Saparijjanaṃ means with his retinue of lay followers. ‘He too, the One with Vision, then made the prophecy about me in the midst of humans and gods’ is also a reading; its meaning is plain. Bhiyyo hāsetva mānasaṃ means having further gladdened and pleased my heart. Adhiṭṭhahiṃ vataṃ uggaṃ means I undertook a noble practice. ‘I undertook a further practice for the fulfillment of the ten perfections’ is also a reading.

Tassa pana bhagavato nāradassa dhaññavatī nāma nagaraṃ ahosi, sudevo nāma khattiyo pitā, anomā nāma mātā, bhaddasālo ca jitamitto ca dve aggasāvakā, vāseṭṭho nāma upaṭṭhāko, uttarā ca phaggunī ca dve aggasāvikā, mahāsoṇarukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi. Tassa sarīrappabhā niccaṃ yojanaṃ pharati, navutivassasahassāni āyu, tassa pana vijitasenā nāma aggamahesī, nanduttarakumāro nāmassa putto ahosi, vijito vijitāvī vijitābhirāmoti tayo pāsādā ahesuṃ. So navavassasahassāni agāraṃ ajjhāvasi. So padasāva mahābhinikkhamanaṃ nikkhamīti. Tena vuttaṃ –

Now, for that Blessed One Nārada, the city was named Dhaññavatī. His father was the khattiya named Sudeva, and his mother was named Anomā. His two chief disciples were Bhaddasāla and Jitamitta. His attendant was named Vāseṭṭha, and his two chief female disciples were Uttarā and Phaggunī. His Bodhi tree was the great Soṇa tree. His body was eighty-eight cubits in height, and the radiance of his body constantly spread for a yojana. His lifespan was ninety thousand years. His chief queen was named Vijitasenā, and his son was Prince Nanduttara. He had three palaces named Vijita, Vijitāvī, and Vijitābhirāma. He lived the household life for nine thousand years. He went forth on the great renunciation on foot. Thus it was said:

18.

18.

‘‘Nagaraṃ dhaññavatī nāma, sudevo nāma khattiyo;

Anomā nāma janikā, nāradassa mahesino.

The city of the great seer Nārada was named Dhaññavatī; the khattiya, his father, was named Sudeva; his mother was named Anomā.

23.

23.

‘‘Bhaddasālo jitamitto, ahesuṃ aggasāvakā;

Vāseṭṭho nāmupaṭṭhāko, nāradassa mahesino.

Bhaddasāla and Jitamitta were the chief disciples; Vāseṭṭha by name was the attendant of the great seer Nārada.

24.

24.

‘‘Uttarā phaggunī ceva, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, mahāsoṇoti vuccati.

Uttarā and Phaggunī were the chief female disciples; the Bodhi tree of that Blessed One is called the great Soṇa.

26.

26.

‘‘Aṭṭhāsītiratanāni, accuggato mahāmuni;

Kañcanagghiyasaṅkāso, dasasahassī virocati.

The Great Sage was eighty-eight cubits tall, exceedingly lofty; resembling a golden reliquary, he illuminates the ten-thousand-fold world system.

27.

27.

‘‘Tassa byāmappabhā kāyā, niddhāvati disodisaṃ;

Nirantaraṃ divārattiṃ, yojanaṃ pharate sadā.

“The fathom-wide radiance from his body streams forth in every direction; unceasingly, day and night, it always spreads for a league.”

28.

28.

‘‘Na keci tena samayena, samantā yojane janā;

Ukkāpadīpe ujjālenti, buddharaṃsīhi otthaṭā.

“At that time, no people all around for a league lit torches or lamps, for they were overcome by the Buddha’s rays.”

29.

29.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“For ninety thousand years his lifespan lasted; remaining for that long, he ferried many people across.”

30.

30.

‘‘Yathā [Pg.225] uḷūhi gaganaṃ, vicittaṃ upasobhati;

Tatheva sāsanaṃ tassa, arahantehi sobhati.

“Just as the sky shines beautifully, variegated by the stars, so too his Dispensation shone, adorned with Arahants.”

31.

31.

‘‘Saṃsārasotaṃ taraṇāya, sesake paṭipannake;

Dhammasetuṃ daḷhaṃ katvā, nibbuto so narāsabho.

“For the remaining ones on the path to cross the stream of saṃsāra, having built a firm bridge of the Dhamma, that bull among men attained Nibbāna.”

32.

32.

‘‘Sopi buddho asamasamo, tepi khīṇāsavā atulatejā;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“That Buddha, too, was the Equal of the Unequalled; and they, of incomparable majesty, had their taints destroyed. All that has disappeared. Surely, all formations are empty!”

Tattha kañcanagghiyasaṅkāsoti vividharatanavicittakañcanamayagghikasadisarūpasobho. Dasasahassī virocatīti tassa pabhāya dasasahassīpi lokadhātu virocati, virājatīti attho. Tamevatthaṃ pakāsento bhagavā ‘‘tassa byāmappabhā kāyā, niddhāvati disodisa’’nti āha. Tattha byāmappabhā kāyāti byāmappabhā viyāti byāmappabhā, amhākaṃ bhagavato byāmappabhā viyāti attho.

Herein, kañcanagghiyasaṅkāso means having a splendid form like a golden reliquary variegated with various gems. Dasasahassī virocati means: by his radiance the ten-thousand-fold world system itself shines, is resplendent—this is the meaning. To clarify this very meaning, the Blessed One said: “The fathom-wide radiance from his body streams forth in every direction.” Herein, byāmappabhā kāyā means like a fathom-wide radiance; that is, like the fathom-wide radiance of our Blessed One—this is the meaning.

Na kecīti ettha na-kāro paṭisedhattho, tassa ujjālenti-saddena sambandho daṭṭhabbo. Ukkāti daṇḍadīpikā. Ukkā vā padīpe vā kecipi janā na ujjālenti na pajjālenti. Kasmāti ce? Buddhasarīrappabhāya obhāsitattā. Buddharaṃsīhīti buddharasmīhi. Otthaṭāti adhigatā.

In Na keci, the particle na has a negative sense; its connection with the word ujjālenti should be understood. Ukkā means a torch on a stick. No people light or kindle torches or lamps. Why? Because they were illuminated by the radiance of the Buddha’s body. Buddharaṃsīhi means by the Buddha’s rays. Otthaṭā means overcome.

Uḷūhīti tārāhi, yathā tārāhi gaganatalaṃ vicittaṃ sobhati, tatheva tassa sāsanaṃ arahantehi vicittaṃ upasobhatīti attho. Saṃsārasotaṃ taraṇāyāti saṃsārasāgarassa taraṇatthaṃ. Sesake paṭipannaketi arahante ṭhapetvā kalyāṇaputhujjanehi saddhiṃ sese sekkhapuggaleti attho. Dhammasetunti maggasetuṃ, sesapuggale saṃsārato tāretuṃ dhammasetuṃ ṭhapetvā katasabbakicco hutvā parinibbāyīti attho. Sesaṃ heṭṭhā vuttattā sabbattha uttānamevāti.

Uḷūhīti means by stars. The meaning is: just as the surface of the sky shines beautifully, variegated with stars, so too his Dispensation shone exceedingly, variegated with Arahants. Saṃsārasotaṃ taraṇāyāti means for the purpose of crossing the ocean of saṃsāra. Sesake paṭipannaketi means, having set aside the Arahants, the remaining trainee persons along with the virtuous worldlings—this is the meaning. Dhammasetunti means the bridge of the path. The meaning is: having established the bridge of the Dhamma to ferry the remaining persons from saṃsāra, and having become one who has completed all duties, he attained Parinibbāna. The rest, because it has been stated previously, is clear everywhere.

Nāradabuddhavaṃsavaṇṇanā niṭṭhitā.

The Commentary on the Chronicle of the Buddha Nārada is finished.

Niṭṭhito navamo buddhavaṃso.

The Ninth Chronicle of the Buddhas is concluded.

12. Padumuttarabuddhavaṃsavaṇṇanā

12. The Commentary on the Chronicle of the Buddha Padumuttara

Nāradabuddhassa [Pg.226] sāsanaṃ navutivassasahassāni pavattitvā antaradhāyi. So ca kappo vinassittha. Tato paraṃ kappānaṃ asaṅkhyeyyaṃ buddhā loke na uppajjiṃsu. Buddhasuñño vigatabuddhāloko ahosi. Tato kappesu ca asaṅkhyeyyesu vītivattesu ito kappasatasahassamatthake ekasmiṃ kappe eko vijitamāro ohitabhāro merusāro asaṃsāro sattasāro sabbalokuttaro padumuttaro nāma buddho loke udapādi. Sopi pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā haṃsavatīnagare sabbajanānandakarassānandassa nāma rañño aggamahesiyā uditoditakule jātāya sujātāya deviyā kucchismiṃ paṭisandhiṃ aggahesi. Sā devatāhi katārakkhā dasannaṃ māsānaṃ accayena haṃsavatuyyāne padumuttarakumāraṃ vijāyi. Paṭisandhiyañcassa jātiyañca heṭṭhā vuttappakārāni pāṭihāriyāni ahesuṃ.

The Dispensation of the Buddha Nārada, having lasted for ninety thousand years, disappeared. And that aeon came to an end. After that, for an incalculable number of aeons, Buddhas did not arise in the world. It was void of Buddhas, without the light of a Buddha. Then, after an incalculable number of aeons had passed, one hundred thousand aeons ago from this one, in a single aeon, one Buddha arose in the world named Padumuttara—a conqueror of Māra, one who has laid down the burden, firm as Meru, not subject to saṃsāra, the essence of beings, supramundane to all the world. He too, having fulfilled the perfections, was reborn in the Tusita realm. Passing away from there, he took conception in the womb of Queen Sujātā, the chief consort of King Ānanda who brought joy to all people, in the city of Haṃsavatī. She was born in the illustrious Uditodita clan. That queen, being protected by deities, gave birth to Prince Padumuttara in the Haṃsavatī park after the passing of ten months. At his conception and at his birth, there were portents of the kind described previously.

Tassa kira jātiyaṃ padumavassaṃ vassi. Tenassa nāmaggahaṇadivase ñātakā ‘‘padumuttarakumāro’’tveva nāmaṃ akaṃsu. So dasavassasahassāni agāraṃ ajjhāvasi. Naravāhana-yasavāhana-vasavattināmakā tiṇṇaṃ utūnaṃ anucchavikā tayo cassa pāsādā ahesuṃ. Vasudattādevippamukhānaṃ itthīnaṃ satasahassāni vīsatisahassāni ca paccupaṭṭhitāni ahesuṃ. So vasudattāya deviyā putte sabbaguṇānuttare uttarakumāre nāma uppanne cattāri nimittāni disvā – ‘‘mahābhinikkhamanaṃ nikkhamissāmī’’ti cintesi. Tassa cintitamatteva vasavattināmako pāsādo kumbhakāracakkaṃ viya ākāsaṃ abbhuggantvā devavimānamiva puṇṇacando viya ca gaganatalena gantvā bodhirukkhaṃ majjhekaronto sobhitabuddhavaṃsavaṇṇanāya āgatapāsādo viya bhūmiyaṃ otari.

It is said that at his birth a rain of lotuses fell. Therefore, on his naming day, his relatives gave him the name ‘Prince Padumuttara.’ He lived the household life for ten thousand years. He had three palaces suitable for the three seasons, named Naravāhana, Yasavāhana, and Vasavatti. One hundred and twenty thousand women, with Queen Vasudattā at their head, attended on him. When a son named Prince Uttara, who was unsurpassed in all virtues, was born to Queen Vasudattā, he saw the four signs and thought: “I will go forth on the great renunciation.” As soon as he thought this, the palace named Vasavatti rose into the sky like a potter’s wheel and, like a celestial mansion or the full moon, it traveled through the sky and descended to the ground, placing the Bodhi tree at its center, like the palace described in the commentary on the Chronicle of the Buddha Sobhita.

Mahāpuriso kira tato pāsādato otaritvā arahattaddhajabhūtāni kāsāyāni vatthāni devadattiyāni pārupitvā tattheva pabbaji. Pāsādo panāgantvā sakaṭṭhāneyeva aṭṭhāsi. Mahāsattena sahagatāya parisāya ṭhapetvā itthiyo sabbe pabbajiṃsu. Mahāpuriso tehi saha sattāhaṃ padhānacariyaṃ caritvā visākhapuṇṇamāya ujjeninigame [Pg.227] rucānandaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ katvā sāyanhasamaye sumittājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā salalabodhiṃ upagantvā taṃ padakkhiṇaṃ katvā aṭṭhattiṃsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya samāraṃ mārabalaṃ vidhamitvā paṭhame yāme pubbenivāsaṃ anussaritvā dutiye yāme dibbacakkhuṃ visodhetvā tatiye yāme paccayākāraṃ sammasitvā ānāpānacatutthajjhānato vuṭṭhāya pañcasu khandhesu abhinivisitvā udayabbayavasena samapaññāsa lakkhaṇāni disvā yāva gotrabhuñāṇaṃ vipassanaṃ vaḍḍhetvā ariyamaggena sakalabuddhaguṇe paṭivijjhitvā sabbabuddhāciṇṇaṃ ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānesi. Tadā kira dasasahassacakkavāḷabbhantaraṃ sakalampi alaṅkarontaṃ viya padumavassaṃ vassi. Tena vuttaṃ –

It is said that the Great Being then descended from the palace, and having put on the ochre robes given by deities, which are the banner of Arahantship, he went forth right there. The palace, however, returned and stood in its own place. All in the assembly that accompanied the Great Being went forth, except for the women. The Great Being, together with them, practiced the striving for seven days. On the full-moon day of Visākha, in the market town of Ujjeni, he consumed the milk-rice given by Rucānandā, the daughter of a wealthy merchant. Having spent the day in a sāl grove, in the evening he took the eight handfuls of grass given by the Ājīvaka Sumitta. He approached the Salala Bodhi tree, circumambulated it, spread a grass mat thirty-eight cubits wide, sat down cross-legged, and established the fourfold exertion. Having vanquished Māra with his army, in the first watch of the night he recollected his previous existences. In the middle watch he purified the divine eye. In the last watch he contemplated conditional arising. Rising from the fourth jhāna based on mindfulness of breathing, he directed his mind to the five aggregates, and seeing the fifty characteristics by way of rise and fall, he developed insight up to change-of-lineage knowledge. By means of the noble path he penetrated all the qualities of a Buddha and, as is the custom of all Buddhas, he uttered the inspired utterance: “Through many a birth in saṃsāra… I have attained the destruction of craving.” Then, it is said, a rain of lotuses fell, as if adorning the entire ten-thousand-fold world-system. Thus it was said:

1.

1.

‘‘Nāradassa aparena, sambuddho dvipaduttamo;

Padumuttaro nāma jino, akkhobho sāgarūpamo.

“After Nārada there was a Sambuddha, best of bipeds, the Conqueror named Padumuttara, unshakeable, like the ocean.

2.

2.

‘‘Maṇḍakappo vā so āsi, yamhi buddho ajāyatha;

Ussannakusalā janatā, tamhi kappe ajāyathā’’ti.

“That was a Maṇḍa aeon in which the Buddha was born. The people in that aeon were born with abundant wholesome roots.”

Tattha sāgarūpamoti sāgarasadisagambhīrabhāvo. Maṇḍakappo vā so āsīti ettha yasmiṃ kappe dve sammāsambuddhā uppajjanti, ayaṃ maṇḍakappo nāma. Duvidho hi kappo suññakappo asuññakappo cāti. Tattha suññakappe buddhapaccekabuddhacakkavattino na uppajjanti. Tasmā guṇavantapuggalasuññattā ‘‘suññakappo’’ti vuccati.

Herein, sāgarūpamo (like the ocean) means having a profundity like the ocean. Regarding the phrase 'That was a Maṇḍa aeon,' an aeon in which two Perfectly Enlightened Ones arise is called a Maṇḍa aeon. For an aeon is twofold: a void aeon and a non-void aeon. Therein, in a void aeon, Buddhas, Paccekabuddhas, and wheel-turning monarchs do not arise. Therefore, because it is void of virtuous persons, it is called a ‘void aeon.’

Asuññakappo pañcavidho – sārakappo maṇḍakappo varakappo sāramaṇḍakappo bhaddakappoti. Tattha guṇasārarahite kappe guṇasāruppādakassa guṇasārajananassa ekassa sammāsambuddhassa pātubhāvena ‘‘sārakappo’’ti vuccati. Yasmiṃ pana kappe dve lokanāyakā uppajjanti, so ‘‘maṇḍakappo’’ti vuccati. Yasmiṃ kappe tayo buddhā uppajjanti, tesu paṭhamo dutiyaṃ byākaroti, dutiyo tatiyanti, tattha manussā pamuditahadayā attanā patthitapaṇidhānavasena varayanti. Tasmā ‘‘varakappo’’ti vuccati. Yattha pana kappe [Pg.228] cattāro buddhā uppajjanti, so purimakappato visiṭṭhatarattā sāratarattā ‘‘sāramaṇḍakappo’’ti vuccati. Yasmiṃ kappe pañca buddhā uppajjanti, so ‘‘bhaddakappo’’ti vuccati. So pana atidullabho. Tasmiṃ pana kappe yebhuyyena sattā kalyāṇasukhabahulā honti. Yebhuyyena tihetukā kilesakkhayaṃ karonti, duhetukā sugatigāmino honti, ahetukā hetuṃ paṭilabhanti. Tasmā so kappo ‘‘bhaddakappo’’ti vuccati. Tena vuttaṃ – ‘‘asuññakappo pañcavidho’’tiādi. Vuttañhetaṃ porāṇehi –

The non-void aeon is fivefold: the Sārakappa, Maṇḍakappa, Varakappa, Sāramaṇḍakappa, and Bhaddakappa. Herein, in an aeon devoid of the essence of virtue, by the appearance of one Perfectly Enlightened Buddha, who produces and generates the essence of virtue, it is called a 'Sārakappa.' An aeon in which two leaders of the world arise is called a 'Maṇḍakappa.' In an aeon where three Buddhas arise—the first predicting the second, and the second the third—people with joyful hearts make aspirations according to their wishes; therefore, it is called a 'Varakappa.' An aeon where four Buddhas arise, being more distinguished and more essential than the previous aeons, is called a 'Sāramaṇḍakappa.' An aeon where five Buddhas arise is called a 'Bhaddakappa.' This, however, is exceedingly rare. In such an aeon, beings are for the most part abundant in wholesome happiness. For the most part, those with three root-conditions destroy the defilements, those with two root-conditions go to a happy destination, and those without root-conditions acquire a root-condition. Therefore, that aeon is called the 'Bhaddakappa.' Hence it was said: 'The non-void aeon is fivefold,' and so on. And this was said by the ancients:

‘‘Eko buddho sārakappe, maṇḍakappe jinā duve;

Varakappe tayo buddhā, sāramaṇḍe caturo buddhā;

Pañca buddhā bhaddakappe, tato natthādhikā jinā’’ti.

“One Buddha in a Sārakappa, two Victors in a Maṇḍakappa; three Buddhas in a Varakappa, four Buddhas in a Sāramaṇḍa; five Buddhas in a Bhaddakappa; more Victors than that there are not.”

Yasmiṃ pana kappe padumuttaradasabalo uppajji, so sārakappopi samāno guṇasampattiyā maṇḍakappasadisattā ‘‘maṇḍakappo’’ti vutto. Opammatthe vā-saddo daṭṭhabbo. Ussannakusalāti upacitapuññā. Janatāti janasamūho.

But the aeon in which the Ten-Powered Padumuttara arose, though it was a Sārakappa, was called a 'Maṇḍakappa' because, on account of its perfection of virtues, it was similar to a Maṇḍakappa. The particle 'vā' should be understood here in the sense of a simile. 'Ussannakusalā' means 'those who have accumulated merit.' 'Janatā' means 'a multitude of people.'

Padumuttaro pana parisuttaro bhagavā sattāhaṃ bodhipallaṅke vītināmetvā – ‘‘pathaviyaṃ pādaṃ nikkhipissāmī’’ti dakkhiṇaṃ pādaṃ abhinīhari. Atha pathaviṃ bhinditvā vimalakomalakesarakaṇṇikāni jalajāmalāvikalavipulapalāsāni thalajāni jalajāni uṭṭhahiṃsu. Tesaṃ kira dhurapattāni navutihatthāni kesarāni tiṃsahatthāni kaṇṇikā dvādasahatthā ekekassa navaghaṭappamāṇā reṇavo ahesuṃ. Satthā pana ubbedhato aṭṭhapaṇṇāsahattho ahosi. Tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ nalāṭaṃ pañcahatthaṃ hatthapādā ekādasahatthā ahesuṃ. Tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇā reṇavo uṭṭhahitvā aṭṭhapaṇṇāsahatthaṃ sarīrappadesaṃ uggantvā manosilācuṇṇavicuṇṇitaṃ viya katvā paccottharanti. Tadupādāya satthā padumuttarotveva loke paññāyitthāti saṃyuttabhāṇakā vadanti.

Then the Blessed One Padumuttara, supreme among men, having spent seven days on the throne of enlightenment, extended his right foot, thinking, 'I will place my foot upon the earth.' Thereupon, the earth split open, and from it arose lotuses—both land-born and water-born—that were pure, delicate, with flawless filaments and pericarps, and abundant petals. It is said that their petals were ninety cubits, the filaments thirty cubits, and the pericarps twelve cubits. The pollen of each was the measure of nine pots. The Teacher himself was fifty-eight cubits tall. The space between his two arms was eighteen cubits, his forehead was five cubits, and his hands and feet were eleven cubits each. As soon as his eleven-cubit foot stepped onto the twelve-cubit pericarp, pollen the measure of nine pots rose up and, covering his fifty-eight-cubit body, made it appear as if it were strewn with finely ground realgar powder. From that time on, the Teacher became renowned in the world as Padumuttara—so say the reciters of the Saṃyutta.

Atha sabbalokuttaro padumuttaro bhagavā brahmāyācanaṃ sampaṭicchitvā dhammadesanāya bhājanabhūte satte olokento mithilanagare devalaṃ [Pg.229] sujātañcāti dve rājaputte upanissayasampanne disvā taṅkhaṇaññeva anilapathena gantvā mithiluyyāne otaritvā uyyānapālena dvepi rājakumāre pakkosāpesi. Tepi ca ‘‘amhākaṃ pitucchāputto padumuttarakumāro pabbajitvā sammāsambodhiṃ pāpuṇitvā amhākaṃ nagaraṃ sampatto, handa naṃ mayaṃ dassanāya upasaṅkamissāmā’’ti saparivārā padumuttaraṃ bhagavantaṃ upasaṅkamitvā parivāretvā nisīdiṃsu. Tadā dasabalo tehi parivuto tārāgaṇaparivuto puṇṇacando viya virocamāno tattha dhammacakkaṃ pavattesi, tadā koṭisatasahassānaṃ paṭhamo dhammābhisamayo ahosi. Tena vuttaṃ –

Then the Blessed One Padumuttara, who transcends all worlds, having accepted Brahmā’s request, was surveying beings who were vessels for his teaching. Seeing two princes in the city of Mithilā, Devala and Sujāta, who were endowed with the supporting conditions, he immediately traveled through the sky and descended in the Mithilā park. He had the park keeper summon both princes. They too, thinking, 'Our paternal cousin, Prince Padumuttara, has gone forth, attained perfect enlightenment, and arrived in our city. Come, let us go to see him,' approached the Blessed One Padumuttara with their retinues, surrounded him, and sat down. Then the Ten-Powered One, encircled by them—shining like the full moon encircled by a host of stars—set in motion the Wheel of the Dhamma there. At that time, the first realization of the Dhamma occurred for a hundred thousand koṭis of beings. Hence it was said:

3.

3.

‘‘Padumuttarassa bhagavato, paṭhame dhammadesane;

Koṭisatasahassānaṃ, dhammābhisamayo ahū’’ti.

“At the first Dhamma-discourse of the Blessed One Padumuttara, there was a realization of the Dhamma for a hundred thousand koṭis of beings.”

Athāparena samayena saradatāpasasamāgame mahājanaṃ nirayasantāpena santāpetvā dhammaṃ desento sattatiṃsasatasahassasaṅkhe sattakāye dhammāmataṃ pāyesi, so dutiyo dhammābhisamayo ahosi. Tena vuttaṃ –

Then, on a later occasion, at the gathering with the ascetic Sarada, while teaching the Dhamma, he roused urgency in the great assembly with the torment of hell and caused thirty-seven hundred thousand beings to drink the deathless nectar of the Dhamma. That was the second realization of the Dhamma. Hence it was said:

4.

4.

‘‘Tato parampi vassante, tappayante ca pāṇino;

Sattattiṃsasatasahassānaṃ, dutiyābhisamayo ahū’’ti.

“Later, while he was raining down [the Dhamma], and satisfying the living beings, a second realization of the Dhamma occurred for thirty-seven hundred thousand.”

Yadā pana ānandamahārājā vīsatiyā purisasahassehi vīsatiyā amaccehi ca saddhiṃ padumuttarassa sammāsambuddhassa santike mithilanagare pāturahosi. Padumuttaro ca bhagavā te sabbe ehibhikkhupabbajjāya pabbājetvā tehi parivuto gantvā pitusaṅgahaṃ kurumāno haṃsavatiyā rājadhāniyā vasati. Tattha so amhākaṃ bhagavā viya kapilapure gaganatale ratanacaṅkame caṅkamanto buddhavaṃsaṃ kathesi, tadā paññāsasatasahassānaṃ tatiyo dhammābhisamayo ahosi. Tena vuttaṃ –

At that time, when the great king Ānanda, together with twenty thousand men and twenty ministers, appeared in the presence of the Perfectly Enlightened Buddha Padumuttara in the city of Mithilā, the Blessed One Padumuttara ordained them all with the 'Come, bhikkhu' ordination. Then, surrounded by them, he went to the capital city of Haṃsavatī and dwelt there, rendering assistance to his father. There, just as our Teacher did in the city of Kapilapura, while walking on a jeweled promenade in the sky, he taught the Buddhavaṃsa. At that time, the third realization of the Dhamma occurred for five million beings. Hence it was said:

5.

5.

‘‘Yamhi kāle mahāvīro, ānandaṃ upasaṅkami;

Pitusantikaṃ upagantvā, āhanī amatadundubhiṃ.

“At the time when the Great Hero approached his father, King Ānanda; having returned to his father’s presence, he struck the drum of the Deathless.”

6.

6.

‘‘Āhate [Pg.230] amatabherimhi, vassante dhammavuṭṭhiyā;

Paññāsasatasahassānaṃ, tatiyābhisamayo ahū’’ti.

“When the drum of the Deathless was struck, while the rain of the Dhamma was pouring down, the third realization of the Dhamma occurred for five million beings.”

Tattha ānandaṃ upasaṅkamīti pitaraṃ ānandarājānaṃ sandhāya vuttaṃ. Āhanīti abhihani. Āhateti āhatāya. Amatabherimhīti amatabheriyā, liṅgavipallāso daṭṭhabbo. ‘‘Āsevite’’tipi pāṭho, tassa āsevitāyāti attho. Vassante dhammavuṭṭhiyāti dhammavassaṃ vassanteti attho. Idāni abhisamayakaraṇūpāyaṃ dassento –

Herein, the words 'approached Ānanda' were said with reference to his father, King Ānanda. 'Āhani' means 'abhihani' ('struck'). 'Āhate' means 'āhatāya' ('was struck'). Regarding 'amatabherim', it should be understood as 'amatabheriyā'; an exchange of gender should be noted. There is also the reading 'asāvite', and its meaning is 'when it was heard.' 'Vassante dhammavuṭṭhiyā' means 'raining down the rain of the Dhamma.' Now, showing the profound cause for the realization of the Truths:

7.

7.

‘‘Ovādako viññāpako, tārako sabbapāṇinaṃ;

Desanākusalo buddho, tāresi janataṃ bahu’’nti. – āha;

“An advisor, an instructor, one who ferries all beings across; the Buddha, skilled in teaching, ferried a great multitude across.”

Tattha ovādakoti saraṇasīladhutaṅgasamādānaguṇānisaṃsavaṇṇanāya ovadatīti ovādako. Viññāpakoti catusaccaṃ viññāpetīti viññāpako, bodhako. Tārakoti caturoghatārako.

Herein, he is called Ovādako because he advises by describing the benefits of the qualities of taking refuge, virtue, ascetic practices, and undertaking. He is called Viññāpako because he makes known the four truths; he is an enlightener. He is called Tārako because he is one who ferries across the four floods.

Yadā pana satthā mithilanagare mithiluyyāne koṭisatasahassabhikkhugaṇamajjhe māghapuṇṇamāya puṇṇacandasadisavadano pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Tena vuttaṃ –

But when the Teacher, with a face like the full moon, recited the Pātimokkha on the full-moon day of Māgha in the Mithilā Park in the city of Mithilā, amidst an assembly of a hundred thousand koṭis of bhikkhus, that was the first gathering. Hence it was said:

8.

8.

‘‘Sannipātā tayo āsuṃ, padumuttarassa satthuno;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo’’ti.

“There were three assemblies for the Teacher Padumuttara; the first gathering was of a hundred thousand koṭis.”

Yadā pana bhagavā vebhārapabbatakūṭe vassāvāsaṃ vasitvā pabbatasandassanatthaṃ āgatassa mahājanassa dhammaṃ desetvā navutikoṭisahassāni ehibhikkhubhāvena pabbājetvā tehi parivuto pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Tena vuttaṃ –

When the Blessed One, having spent the rains residence on the peak of Mount Vebhāra, taught the Dhamma to the great crowd that had come to see the mountain, he ordained ninety thousand koṭis of beings with the 'Come, bhikkhu' ordination. Surrounded by them, he recited the Pātimokkha. That was the second gathering. Hence it was said:

9.

9.

‘‘Yadā buddho asamasamo, vasi vebhārapabbate;

Navutikoṭisahassānaṃ, dutiyo āsi samāgamo’’ti.

“When the Buddha, the Equal of the Unequalled, dwelt on Mount Vebhāra, the second assembly was of ninety thousand koṭis.”

Puna bhagavati guṇavati tilokanāthe mahājanassa bandhanamokkhaṃ kurumāne janapadacārikaṃ caramāne asītikoṭisahassānaṃ bhikkhūnaṃ sannipāto ahosi. Tena vuttaṃ –

Again, while the Blessed One—the virtuous one, the Lord of the Three Worlds—was wandering on tour through the country, causing the liberation of the great multitude from their bonds, there was an assembly of eighty thousand koṭis of bhikkhus. Hence it was said:

10.

10.

‘‘Puna cārikaṃ pakkante, gāmanigamaraṭṭhato;

Asītikoṭisahassānaṃ, tatiyo āsi samāgamo’’ti.

“Again, when he set out on tour from village, town, and country, the third assembly was of eighty thousand koṭis.”

Tattha [Pg.231] gāmanigamaraṭṭhatoti gāmanigamaraṭṭhehi. Ayameva vā pāṭho, tassa gāmanigamaraṭṭhehi nikkhamitvā pabbajitānanti attho.

Herein, 'gāmanigamaraṭṭhato' means 'gāmanigamaraṭṭhehi'. Or, this is the reading, and its meaning is: 'of those who had gone forth after leaving their villages, towns, and countries.'

Tadā amhākaṃ bodhisatto anekadhanakoṭiko jaṭilo nāma mahāraṭṭhiko hutvā buddhappamukhassa saṅghassa sacīvaraṃ varadānamadāsi. Sopi taṃ bhattānumodanāvasāne ‘‘anāgate kappasatasahassamatthake gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, our Bodhisatta was a great householder named Jaṭila, who possessed many koṭis of wealth. He gave an excellent gift, including robes, to the Saṅgha headed by the Buddha. That Buddha, too, at the conclusion of the thanksgiving for the meal, gave him a prediction: 'One hundred thousand aeons from now, a Buddha named Gotama will arise.' Hence it was said:

11.

11.

‘‘Ahaṃ tena samayena, jaṭilo nāma raṭṭhiko;

Sambuddhappamukhaṃ saṅghaṃ, sabhattaṃ dussamadāsahaṃ.

“At that time I was a householder named Jaṭila; I gave cloth, together with a meal, to the Saṅgha headed by the Perfectly Enlightened One.”

12.

12.

‘‘Sopi maṃ buddho byākāsi, saṅghamajjhe nisīdiya;

Satasahasse ito kappe, ayaṃ buddho bhavissati.

“That Buddha also predicted of me, while seated in the midst of the Saṅgha: ‘A hundred thousand aeons from now, this one will become a Buddha.’”

13.

13.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

“Having striven with effort…pe… we shall be face to face with this one.”

14.

14.

‘‘Tassāpi vacanaṃ sutvā, uttariṃ vatamadhiṭṭhahiṃ;

Akāsiṃ uggadaḷhaṃ dhitiṃ, dasapāramipūriyā’’ti.

“Having heard his words, I resolved on a further practice; I made a strong and firm resolution for the fulfillment of the ten perfections.”

Tattha sambuddhappamukhaṃ saṅghanti buddhappamukhassa saṅghassa, sāmiatthe upayogavacanaṃ. Sabhattaṃ dussamadāsahanti sacīvaraṃ bhattaṃ adāsiṃ ahanti attho. Uggadaḷahanti atidaḷhaṃ. Dhitinti vīriyaṃ akāsinti attho.

Herein, regarding 'the Saṅgha with the Perfectly Enlightened One as its head', this is the accusative case used in the sense of the dative/genitive. 'Sabhattaṃ dussamadāsahaṃ' means 'I gave a meal together with a robe'; this is the meaning. 'Uggadaḷhaṃ' means 'very firm.' 'Dhitiṃ' means 'effort'; the meaning is 'I made an effort.'

Padumuttarassa pana bhagavato kāle titthiyā nāma nāhesuṃ. Sabbe devamanussā buddhameva saraṇamagamaṃsu. Tena vuttaṃ –

Now, in the time of the Blessed One Padumuttara, there were no sectarians. All gods and humans went for refuge to the Buddha alone. Therefore it was said:

15.

15.

‘‘Byāhatā titthiyā sabbe, vimanā dummanā tadā;

Na tesaṃ keci paricaranti, raṭṭhato nicchubhanti te.

“All the sectarians were then confounded, dejected and dispirited; no one attended on them, they were driven from the country.

16.

16.

‘‘Sabbe tattha samāgantvā, upagañchuṃ buddhasantike;

Tuvaṃ nātho mahāvīra, saraṇaṃ hohi cakkhuma.

“Having all gathered there, they approached the presence of the Buddha; ‘You are our protector, Great Hero, be our refuge, O One with Vision.’

17.

17.

‘‘Anukampako kāruṇiko, hitesī sabbapāṇinaṃ;

Sampatte titthiye sabbe, pañcasīle patiṭṭhahi.

“Compassionate, merciful, seeking the welfare of all beings, he established all the sectarians who had come to him in the five precepts.

18.

18.

‘‘Evaṃ [Pg.232] nirākulaṃ āsi, suññakaṃ titthiyehi taṃ;

Vicittaṃ arahantehi, vasībhūtehi tādihī’’ti.

“Thus it was untroubled, empty of sectarians; it was splendid with Arahants, with those who had attained mastery, the Such-like ones.”

Tattha byāhatāti vihatamānadappā. Titthiyāti ettha titthaṃ veditabbaṃ, titthakaro veditabbo, titthiyā veditabbā. Tattha sassatādidiṭṭhivasena taranti etthāti titthaṃ, laddhi. Tassā laddhiyā uppādako titthakaro, titthe bhavā titthiyāti. Padumuttarassa kira bhagavato kāle titthiyā nāhesuṃ. Ye pana santi, tepi īdisā ahesunti dassanatthaṃ ‘‘byāhatā titthiyā’’tiādi vuttanti veditabbaṃ. Vimanāti virūpamānasā. Dummanāti tasseva vevacanaṃ. Na tesaṃ keci paricarantīti tesaṃ aññatitthiyānaṃ kecipi purisā parikammaṃ na karonti, na bhikkhaṃ denti, na sakkaronti, na garuṃ karonti, na mānenti, na pūjenti, na āsanā vuṭṭhahanti, na añjalikammaṃ karontīti attho. Raṭṭhatoti sakalaraṭṭhatopi. Nicchubhantīti nīharanti, ussādenti tesaṃ nivāsaṃ na dentīti attho. Teti titthiyā.

Herein, 'byāhatā' means those whose pride and conceit have been struck down. As to 'titthiyā': here 'tittha' is to be understood, 'titthakara' is to be understood, and 'titthiyā' are to be understood. Therein, because they cross over by means of views such as eternalism, etc., it is a “ford” (tittha), a doctrine. The originator of that doctrine is a “ford-maker” (titthakara); those who belong to the ford are “ford-adherents” (titthiyā). It is said that in the time of the Blessed One Padumuttara there were no sectarians. However, to show that if any did exist, they were of such a kind, it should be understood that the phrase “confounded sectarians,” etc., was stated. 'Vimanā' means with misshapen minds. 'Dummanā' is a synonym for that. 'Na tesaṃ keci paricaranti' means: no people attend on those other sectarians; that is, they do not give them alms, they do not honor, respect, esteem, or worship them, they do not rise from their seats for them, they do not perform the gesture of reverence. 'Raṭṭhato' means: from the entire country. 'Nicchubhanti' means: they expel them, drive them out, and do not give them a place to live; this is the meaning. 'Te' means: the sectarians.

Upagañchuṃ buddhasantiketi evaṃ tehi raṭṭhavāsīhi manussehi ussādiyamānā sabbepi aññatitthiyā samāgantvā padumuttaradasabalameva saraṇamagamaṃsu. ‘‘Tvaṃ amhākaṃ satthā nātho gati parāyanaṃ saraṇa’’nti evaṃ vatvā saraṇamagamaṃsūti attho. Anukampatīti anukampako. Karuṇāya caratīti kāruṇiko. Sampatteti samāgate saraṇamupagate titthiye. Pañcasīle patiṭṭhahīti pañcasu sīlesu patiṭṭhāpesīti attho. Nirākulanti anākulaṃ, aññehi laddhikehi asammissanti attho. Suññakanti suññaṃ rittaṃ tehi titthiyehi. Tanti taṃ bhagavato sāsananti vacanaseso daṭṭhabbo. Vicittanti vicittavicittaṃ. Vasībhūtehīti vasībhāvappattehi.

Upagañchuṃ buddhasantike means: being driven out by those human inhabitants of the country, all the other sectarians gathered together and went for refuge to the Ten-Powered Padumuttara alone. Having said, “You are our teacher, protector, destination, final resort, and refuge,” they went for refuge; this is the meaning. Anukampako is one who has compassion (anukampati). Kāruṇiko is one who acts with compassion (karuṇāya carati). Sampatte means: the sectarians who had arrived and gone for refuge. Pañcasīle patiṭṭhahi means: he established them in the five precepts. Nirākulaṃ means: untroubled, that is, unmixed with those of other doctrines. Suññakaṃ means: empty, devoid of those sectarians. Taṃ means: that dispensation of the Blessed One; this should be understood as the rest of the sentence. Vicittaṃ means: exceedingly splendid. Vasībhūtehi means: by those who have attained to the state of mastery.

Tassa pana padumuttarassa bhagavato haṃsavatī nāma nagaraṃ ahosi. Pitā panassa ānando nāma khattiyo, mātā sujātā nāma devī, devalo ca sujāto ca dve aggasāvakā, sumano nāmupaṭṭhāko, amitā ca asamā ca dve aggasāvikā, salalarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi, sarīrappabhā cassa samantā dvādasa yojanāni [Pg.233] gaṇhi, vassasatasahassaṃ āyu ahosi, vasudattā nāma aggamahesī, uttaro nāma putto ahosi. Padumuttaro pana bhagavā paramābhirāme nandārāme kira parinibbuto. Dhātuyo panassa na vikiriṃsu. Sakalajambudīpavāsino manussā samāgamma dvādasayojanubbedhaṃ sattaratanamayaṃ cetiyamakaṃsu. Tena vuttaṃ –

Now, the Blessed One Padumuttara’s city was named Haṃsavatī. His father was the khattiya named Ānanda, and his mother was Queen Sujātā. Devala and Sujāta were his two chief disciples, Sumana was his attendant, Amitā and Asamā were his two chief female disciples, and the Salala tree was his Bodhi tree. His body was fifty-eight cubits in height, and the radiance from his body spread for twelve yojanas all around. His lifespan was one hundred thousand years. His chief consort was named Vasudattā, and his son was named Uttara. The Blessed One Padumuttara, it is said, attained final Nibbāna in the supremely delightful Nandārāma. His relics were not dispersed. The inhabitants of all Jambudīpa gathered and built a cetiya of the seven kinds of gems, twelve yojanas in height. Therefore it was said:

19.

19.

‘‘Nagaraṃ haṃsavatī nāma, ānando nāma khattiyo;

Sujātā nāma janikā, padumuttarassa satthuno.

“The city of the Teacher Padumuttara was named Haṃsavatī; his father was the khattiya named Ānanda, his mother was named Sujātā.

24.

24.

‘‘Devalo ca sujāto ca, ahesuṃ aggasāvakā;

Sumano nāmupaṭṭhāko, padumuttarassa mahesino.

“Devala and Sujāta were the chief disciples; Sumana was the attendant of the Great Sage Padumuttara.

25.

25.

‘‘Amitā ca asamā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, salaloti pavuccati.

“Amitā and Asamā were the chief female disciples; the Bodhi tree of that Blessed One is called a Salala.

27.

27.

‘‘Aṭṭhapaṇṇāsaratanaṃ, accuggato mahāmuni;

Kañcanagghiyasaṅkāso, dvattiṃsavaralakkhaṇo.

“The Great Sage was fifty-eight cubits tall; he was like a golden ornament, endowed with the thirty-two excellent marks.

28.

28.

‘‘Kuṭṭā kavāṭā bhittī ca, rukkhā nagasiluccayā;

Na tassāvaraṇaṃ atthi, samantā dvādasayojane.

“A wall, a door panel, a rampart, a tree, a mountain, or a rocky peak—none of these could be an obstruction to him for twelve yojanas all around.

29.

29.

‘‘Vassasatasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“His lifespan extended for one hundred thousand years; remaining for that long, he ferried many people across.

30.

30.

‘‘Santāretvā bahujanaṃ, chinditvā sabbasaṃsayaṃ;

Jalitvā aggikkhandhova, nibbuto so sasāvako’’ti.

“Having ferried many people across, having cut off all doubt, having blazed up like a mass of fire, he with his disciples attained Nibbāna.”

Tattha nagasiluccayāti nagasaṅkhātā siluccayā. Āvaraṇanti paṭicchādanaṃ tirokaraṇaṃ. Dvādasayojaneti samantato dvādasayojane ṭhāne bhagavato sarīrappabhā pharitvā rattindivaṃ tiṭṭhatīti attho. Sesagāthāsu sabbattha pākaṭamevāti.

Herein, nagasiluccayā means rocky peaks designated as mountains. Āvaraṇaṃ means a covering, a concealment. Dvādasayojane means: the radiance from the Blessed One’s body, having pervaded a space of twelve yojanas all around, remains there day and night; this is the meaning. In the remaining verses, it is everywhere evident.

Ito paṭṭhāya pāramipūraṇādipunappunāgatamatthaṃ saṅkhipitvā visesatthameva vatvā gamissāma. Yadi pana vuttameva punappunaṃ vakkhāma, kadā antaṃ gamissati ayaṃ saṃvaṇṇanāti.

Henceforth, we will proceed by summarizing the subject matter that comes up again and again, such as the fulfillment of the perfections, and will state only the special meaning. For if we were to state again and again what has already been said, when would this commentary ever come to an end?

Padumuttarabuddhavaṃsavaṇṇanā niṭṭhitā.

The Commentary on the Chronicle of the Buddha Padumuttara is concluded.

Niṭṭhito dasamo buddhavaṃso.

The tenth Chronicle of a Buddha is concluded.

13. Sumedhabuddhavaṃsavaṇṇanā

13. The Commentary on the Chronicle of the Buddha Sumedha

Padumuttare [Pg.234] pana sammāsambuddhe parinibbute sāsanepissa antarahite sattatikappasahassāni buddhā nuppajjiṃsu, buddhasuññāni ahesuṃ. Ito paṭṭhāya tiṃsakappasahassānaṃ matthake ekasmiṃ kappe sumedho sujāto cāti dve sammāsambuddhā nibbattiṃsu. Tattha adhigatamedho sumedho nāma bodhisatto pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā sudassananagare sudattassa nāma rañño aggamahesiyā sudattāya nāma deviyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena sudassanuyyāne taruṇadivasakaro viya saliladharavivaragato mātukucchito nikkhami. So navavassasahassāni agāraṃ ajjhāvasi. Tassa kira sucandana-kañcana-sirivaḍḍhananāmakā tayo pāsādā ahesuṃ. Sumanamahādevippamukhāni aṭṭhacattālīsaitthisahassāni paccupaṭṭhitāni ahesuṃ.

Now, when the Perfectly Self-Enlightened One Padumuttara had attained final Nibbāna and his dispensation had also disappeared, for seventy thousand aeons no Buddhas arose; they were Buddha-void aeons. From this point, after thirty thousand aeons had passed, in a single aeon two Perfectly Self-Enlightened Ones, Sumedha and Sujāta, arose. Among them, the Bodhisatta named Sumedha, who had attained wisdom, having fulfilled the perfections, was reborn in the Tusita realm. Passing away from there, he took conception in the city of Sudassana in the womb of Queen Sudattā, the chief consort of the king named Sudatta. At the end of ten months, he came forth from his mother’s womb in the Sudassana Park, like the morning sun emerging from an opening in a rain cloud. He lived the household life for nine thousand years. It is said he had three palaces named Sucandana, Kañcana, and Sirivaḍḍhana. Forty-eight thousand women, with the chief queen Sumanā at their head, were in attendance.

So cattāri nimittāni disvā sumanadeviyā punabbasumitte nāma putte jāte hatthiyānena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Manussānañca koṭisatamanupabbaji. So tehi parivuto aḍḍhamāsaṃ padhānacariyaṃ caritvā visākhapuṇṇamāya nakulanigame nakulaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā sirivaḍḍhājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā nīpabodhimūle vīsatihatthavitthataṃ tiṇasantharaṃ santharitvā samāraṃ mārabalaṃ vidhamitvā abhisambodhiṃ pāpuṇitvā ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā aṭṭhame sattāhe brahmuno dhammadesanāyācanaṃ sampaṭicchitvā bhabbapuggale olokento attano kaniṭṭhabhātikaṃ saraṇakumārañca sabbakāmikumārañca attanā saddhiṃ pabbajitānaṃ bhikkhūnañca koṭisataṃ catusaccadhammapaṭivedhasamatthe disvā ākāsena gantvā sudassananagarasamīpe sudassanuyyāne otaritvā uyyānapālena attano bhātike pakkosāpetvā tesaṃ parivārānaṃ majjhe dhammacakkaṃ pavattesi. Tadā koṭisatasahassānaṃ dhammābhisamayo ahosi, ayaṃ paṭhamo abhisamayo. Tena vuttaṃ –

Having seen the four signs, and after a son named Punabbasumitta had been born to Queen Sumanā, he went forth on the great renunciation by elephant-back and became an ascetic. A hundred koṭis of people also went forth after him. Surrounded by them, he practiced austere striving for half a month. On the full-moon day of Visākha, in the market town of Nakula, having eaten the honey-milk-rice given by the daughter of the merchant Nakula, and having spent the day-sojourn in the sāl-grove, he took eight handfuls of grass given by the Ājīvaka Sirivaḍḍha. At the foot of the Nīpa Bodhi tree, he spread a grass seat twenty cubits in extent, and having vanquished Māra's army along with Māra, he attained supreme enlightenment. He uttered the inspired utterance: “Through many a birth in saṃsāra … I have reached the destruction of craving.” Having spent seven weeks right near the Bodhi tree, in the eighth week he accepted the Brahmā's request to teach the Dhamma. Surveying for suitable persons, he saw that his younger brother, Prince Saraṇa, and Prince Sabbakāmi, and the hundred koṭis of bhikkhus who had gone forth with him, were capable of penetrating the Dhamma of the Four Truths. Traveling through the sky, he descended in the Sudassana Park near the city of Sudassana. Having had the park-keeper summon his brothers, he set in motion the Wheel of Dhamma in the midst of their retinue. At that time, the Dhamma-realization occurred for a hundred thousand koṭis of beings; this was the first realization. Hence it is said:

1.

1.

‘‘Padumuttarassa [Pg.235] aparena, sumedho nāma nāyako;

Durāsado uggatejo, sabbalokuttamo muni.

“After Padumuttara, there was a leader named Sumedha, unassailable, of lofty splendor, a sage supreme in all the world.

2.

2.

‘‘Pasannanetto sumukho, brahā uju patāpavā;

Hitesī sabbasattānaṃ, bahū mocesi bandhanā.

“With serene eyes and a beautiful face, great, upright, and majestic; a well-wisher for all beings, he released many from their bonds.

3.

3.

‘‘Yadā buddho pāpuṇitvā, kevalaṃ bodhimuttamaṃ;

Sudassanamhi nagare, dhammacakkaṃ pavattayi.

“The Buddha, having attained supreme and complete enlightenment, set in motion the Wheel of Dhamma in the city of Sudassana.”

4.

4.

‘‘Tassābhisamayā tīṇi, ahesuṃ dhammadesane;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

“There were three realizations at his teaching of the Dhamma; the first realization was for a hundred thousand koṭis.”

Tattha uggatejoti uggatatejo. Pasannanettoti suṭṭhu pasannanayano, dhovitvā majjitvā ṭhapitamaṇiguḷikā viya pasannāni nettāni honti. Tasmā so ‘‘pasannanetto’’ti vutto. Mudusiniddhanīlavimalasukhumapakhumācitasuppasannanayanoti attho. ‘‘Suppasannapañcanayano’’tipi vattuṃ vaṭṭati. Sumukhoti paripuṇṇasaradasamayacandasadisavadano. Brahāti aṭṭhāsītihatthappamāṇasarīrattā brahā mahanto, aññehi asādhāraṇasarīrappamāṇoti attho. Ujūti brahmujugatto ujumeva uggatasarīro devanagare samussitasuvaṇṇatoraṇasadisavarasarīroti attho. Patāpavāti vijjotamānasarīro. Hitesīti hitagavesī. Abhisamayā tīṇīti abhisamayā tayo, liṅgavipallāso katoti.

Herein, uggatejo means one of lofty splendor. Pasannanetto means one with very clear eyes; his eyes are clear like a jewel-ball that has been washed, polished, and set down. Therefore he is called 'one with serene eyes.' The meaning is: having supremely clear eyes that are soft, lustrous, dark blue, immaculate, delicate, and fringed with lashes. It is also fitting to say suppasannapañcanayano (one with the five kinds of perfectly clear eyes). Sumukho means one with a face like the full moon of the autumn season. Brahā means great, because his body was eighty-eight cubits in measure; that is, he was great, with a body of a size uncommon among others. Ujū means one with a body straight like Brahmā's, a body erect and lofty, a superior body like a golden archway raised in a city of the devas. Patāpavā means one with a radiant body. Hitesī means a seeker of what is beneficial. Abhisamayā tīṇi means 'three realizations' (abhisamayā tayo); a change of gender has been made.

Yadā pana bhagavā kumbhakaṇṇasadisānubhāvaṃ kumbhakaṇṇaṃ nāma manussabhakkhaṃ yakkhaṃ mahāaṭavimukhe sandissamānaghorasarīraṃ vattaniaṭavisañcāraṃ pacchinditvā pavattamānaṃ paccūsasamaye mahākaruṇāsamāpattiṃ samāpajjitvā tato vuṭṭhāya lokaṃ olokento disvā ekakova asahāyo tassa yakkhassa bhavanaṃ gantvā anto pavisitvā paññatte sirisayane nisīdi. Atha kho so yakkho makkhaṃ asahamāno daṇḍāhato ghoraviso āsiviso viya saṃkuddho dasabalaṃ bhiṃsāpetukāmo attano attabhāvaṃ ghorataraṃ katvā pabbatasadisaṃ sīsaṃ katvā sūriyamaṇḍalasadisāni [Pg.236] akkhīni nimminitvā naṅgalasīsasadisātidīghavipulatikhiṇadāṭhāyo katvā olambanīlavipulavisamodaro tālakkhandhasadisabāhucipiṭakavirūpavaṅkanāso pabbatabilasadisavipularattamukho thūlapiṅgalakharapharusakeso atibhayānakadassano hutvā āgantvā sumedhassa bhagavato purato ṭhatvā padhūpāyanto pajjalanto pāsāṇapabbataggijāla-salila-kaddama-chārikāyudhaṅgāra-vālukappakārā navavidhā vassavuṭṭhiyo vassetvāpi bhagavato lomaggamattampi cāletuṃ asakkonto ‘‘bhagavantaṃ pañhaṃ pucchitvā māressāmī’’ti āḷavako viya pañhaṃ pucchi. Ayaṃ bhagavā pañhābyākaraṇena taṃ yakkhaṃ vinayamupanesi. Tato dutiyadivase kirassa raṭṭhavāsino manussā sakaṭabharitena bhattena saha rājakumāraṃ āharitvā yakkhassa adaṃsu. Atha yakkho rājakumāraṃ buddhassa adāsi. Aṭavidvāre ṭhitamanussā bhagavantaṃ upasaṅkamiṃsu. Tadā tasmiṃ samāgame dasabalo yakkhassa manonukūlaṃ dhammaṃ desento. Navutikoṭisahassānaṃ pāṇīnaṃ dhammacakkhuṃ uppādesi, so dutiyo dhammābhisamayo ahosi. Tena vuttaṃ –

But when the Blessed One, at dawn, entered the attainment of great compassion, and rising from it surveyed the world, he saw a man-eating yakkha named Kumbhakaṇṇa, whose power was like that of Kumbhakaṇṇa. This yakkha, who had a terrifying body, was visible at the entrance to the great forest, and he was preventing travel through the dense jungle. Seeing him, the Blessed One, all alone and without a companion, went to that yakkha's dwelling, entered, and sat down on the splendid seat that had been prepared. Then that yakkha, unable to bear the insult, enraged like a venomous serpent of deadly poison when struck with a stick, and wishing to terrify the one of Ten Powers, made his own form even more terrifying. He made his head like a mountain, his eyes like the solar disc, and his fangs like plowshares—exceedingly long, broad, and sharp. His belly was pendulous, blue, large, and uneven; his arms were like palm trunks; his nose was flat, misshapen, and crooked; his mouth was red, wide, and like a mountain cave; his hair was thick, tawny, coarse, and rough—he was an utterly fearsome sight. Having approached, he stood before the Blessed One Sumedha, fuming and blazing. Though he rained down nine kinds of showers—of rocks, mountains, flames, water, mud, hot ashes, weapons, embers, and sand—he was unable to stir even a hair's tip of the Blessed One. Thinking, “I will kill the Blessed One after asking him a question,” he asked a question just as Āḷavaka had done. This Blessed One, by answering the question, brought that yakkha to discipline. Then, on the second day, it is said, the inhabitants of his country brought a cart full of food along with the king's son and gave it to the yakkha. The yakkha then gave the king's son to the Buddha. The people standing at the entrance to the forest approached the Blessed One. At that gathering, the one of Ten Powers taught the Dhamma in a way that was agreeable to the yakkha's mind. He caused the Dhamma-eye to arise in ninety thousand koṭis of living beings. This was the second Dhamma-realization. Hence it is said:

5.

5.

‘‘Punāparaṃ kumbhakaṇṇaṃ, yakkhaṃ so damayī jino;

Navutikoṭisahassānaṃ, dutiyābhisamayo ahū’’ti.

“Again, the Victor tamed the yakkha Kumbhakaṇṇa; the second realization occurred for ninety thousand koṭis.”

Yadā pana upakārinagare sirinandanuyyāne cattāri saccāni pakāsayi, tadā asītikoṭisatasahassānaṃ tatiyo dhammābhisamayo ahosi. Tena vuttaṃ –

When he declared the Four Truths in the Sirinandana Park in the city of Upakāri, the third Dhamma-realization occurred for eighty hundred-thousand koṭis of beings. Hence it is said:

6.

6.

‘‘Punāparaṃ amitayaso, catusaccaṃ pakāsayi;

Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

“Again, the one of limitless glory declared the Four Truths; the third realization was for eighty thousand koṭis.”

Sumedhassāpi bhagavato tayo sāvakasannipātā ahesuṃ. Paṭhamasannipāte sudassananagare koṭisatakhīṇāsavā ahesuṃ. Puna devakūṭe pabbate kathinatthate dutiye navutikoṭiyo. Puna tatiye bhagavati cārikaṃ caramāne asītikoṭiyo ahesuṃ. Tena vuttaṃ –

The Blessed One Sumedha also had three assemblies of disciples. At the first assembly in the city of Sudassana, there were a hundred koṭis of those with cankers destroyed. Again, at the second, on Mount Devakūṭa when the kathina cloth was spread, there were ninety koṭis. And again, at the third, while the Blessed One was on tour, there were eighty koṭis. Hence it is said:

7.

7.

‘‘Sannipātā tayo āsuṃ, sumedhassa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“There were three assemblies of the great sage Sumedha, of those with cankers destroyed—the stainless ones, with tranquil minds, the steadfast ones.”

8.

8.

‘‘Sudassanaṃ [Pg.237] nāma nagaraṃ, upagañchi jino yadā;

Tadā khīṇāsavā bhikkhū, samiṃsu satakoṭiyo.

“When the Victor went to the city named Sudassana, then a hundred koṭis of bhikkhus, those with cankers destroyed, assembled.”

9.

9.

‘‘Punāparaṃ devakūṭe, bhikkhūnaṃ kathinatthate;

Tadā navutikoṭīnaṃ, dutiyo āsi samāgamo.

“Again, at Devakūṭa, when the kathina cloth was spread for the bhikkhus, the second assembly was of ninety koṭis.”

10.

10.

‘‘Punāparaṃ dasabalo, yadā carati cārikaṃ;

Tadā asītikoṭīnaṃ, tatiyo āsi samāgamo’’ti.

“Again, when the one of Ten Powers was journeying on tour, the third assembly was of eighty koṭis.”

Tadā amhākaṃ bodhisatto uttaro nāma sabbajanuttaro māṇavo hutvā nidahitvā ṭhapitaṃyeva asītikoṭidhanaṃ vissajjetvā buddhappamukhassa saṅghassa mahādānaṃ datvā tadā dasabalassa dhammaṃ sutvā saraṇesu patiṭṭhāya nikkhamitvā pabbaji. Sopi naṃ satthā bhojanānumodanaṃ karonto – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time our Bodhisatta was a brahmin youth named Uttara, supreme among all people. Having given away his wealth of eighty koṭis, which had been buried and stored away, and having given a great gift to the Saṅgha with the Buddha at its head, he then heard the Dhamma from the one of Ten Powers, became established in the refuges, and went forth from home life. That Teacher too, while giving the blessing over the meal, made a prediction about him, saying: “In the future, he will be a Buddha named Gotama.” Hence it is said:

11.

11.

‘‘Ahaṃ tena samayena, uttaro nāma māṇavo;

Asītikoṭiyo mayhaṃ, ghare sannicitaṃ dhanaṃ.

“At that time I was a brahmin youth named Uttara; in my house was accumulated wealth of eighty koṭis.”

12.

12.

‘‘Kevalaṃ sabbaṃ datvāna, sasaṅghe lokanāyake;

Saraṇaṃ tassūpagañchiṃ, pabbajjañcābhirocayiṃ.

“Having given it all away completely to the Leader of the World with his Saṅgha, I went for refuge to him and took delight in the going forth.”

13.

13.

‘‘Sopi maṃ buddho byākāsi, karonto anumodanaṃ;

Tiṃsakappasahassamhi, ayaṃ buddho bhavissati.

“That Buddha too made a prediction about me while giving his blessing: ‘In thirty thousand aeons, this one will become a Buddha.’

14.

14.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ’’.

“Having striven in the striving … we will come face to face with him.”

Byākaraṇagāthā vitthāretabbā.

The verses of the prediction are to be elaborated.

15.

15.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā.

“Having heard his words, I clarified my mind even more; I undertook a still higher observance for the fulfillment of the ten perfections.”

16.

16.

‘‘Suttantaṃ vinayaṃ cāpi, navaṅgaṃ satthusāsanaṃ;

Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.

“Having mastered the discourses, the discipline, and also the ninefold teaching of the Teacher, I adorned the Dispensation of the Conqueror.”

17.

17.

‘‘Tatthappamatto viharanto, nisajjaṭṭhānacaṅkame;

Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.

“Dwelling there diligently in sitting, standing, and walking, having reached the perfection of direct knowledge, I went to the Brahma-world.”

Tattha [Pg.238] sannicitanti nidahitaṃ nidhānavasena. Kevalanti sakalanti attho. Sabbanti asesato datvā. Sasaṅgheti sasaṅghassa. Tassūpagañchinti taṃ upagañchiṃ, upayogatthe sāmivacanaṃ. Abhirocayinti pabbajiṃ. Tiṃsakappasahassamhīti tiṃsakappasahassesu atikkantesūti attho.

Therein, `sannicitaṃ` means 'stored up' in the sense of a treasure. `Kevalaṃ` means 'the whole'; the meaning is 'entire.' `Sabbaṃ` means 'having given without remainder.' `Sasaṅghe` means 'to him with the Saṅgha.' `Tassūpagañchiṃ` means 'I approached him'; the genitive is used here in an objective sense. `Abhirocayiṃ` means 'I went forth.' `Tiṃsakappasahassamhī` means 'when thirty thousand aeons had passed'; this is the meaning.

Tassa pana sumedhassa bhagavato sudassanaṃ nāma nagaraṃ ahosi, sudatto nāma rājā pitā, mātā sudattā nāma, saraṇo ca sabbakāmo ca dve aggasāvakā, sāgaro nāmupaṭṭhāko, rāmā ca surāmā ca dve aggasāvikā, mahānīparukkho bodhi, sarīraṃ aṭṭhāsītihatthubbedhaṃ ahosi, āyu navutivassasahassāni, navavassasahassāni agāraṃ ajjhāvasi, sumanā nāmassa aggamahesī, punabbasumitto nāma putto, hatthiyānena nikkhami. Sesaṃ gāthāsu dissati. Tena vuttaṃ –

Now, for the Blessed One Sumedha, there was a city named Sudassana. His father was King Sudatta and his mother was named Sudattā. His two chief disciples were Saraṇa and Sabbakāma, his attendant was named Sāgara, and his two chief female disciples were Rāmā and Surāmā. His Bodhi tree was the great Nīpa tree. His body was eighty-eight cubits in height and his lifespan was ninety thousand years. He lived the household life for nine thousand years. His chief queen was named Sumanā and his son was named Punabbasumitta. He went forth by means of an elephant vehicle. The rest is seen in the verses. Therefore it has been said:

18.

18.

‘‘Sudassanaṃ nāma nagaraṃ, sudatto nāma khattiyo;

Sudattā nāma janikā, sumedhassa mahesino.

“The city was named Sudassana, the khattiya was named Sudatta; the mother was named Sudattā, of the great sage Sumedha.”

23.

23.

‘‘Saraṇo sabbakāmo ca, ahesuṃ aggasāvakā;

Sāgaro nāmupaṭṭhāko, sumedhassa mahesino.

“Saraṇa and Sabbakāma were the chief disciples; Sāgara was the attendant of the great sage Sumedha.”

24.

24.

‘‘Rāmā ceva surāmā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, mahānīpoti vuccati.

“Rāmā and Surāmā were the chief female disciples; the Bodhi tree of that Blessed One is called the Mahānīpa.”

26.

26.

‘‘Aṭṭhāsītiratanāni, accuggato mahāmuni;

Obhāseti disā sabbā, cando tāragaṇe yathā.

“Eighty-eight cubits high, the Great Sage rose up; he illuminates all directions, like the moon among the host of stars.”

27.

27.

‘‘Cakkavattimaṇī nāma, yathā tapati yojanaṃ;

Tatheva tassa ratanaṃ, samantā pharati yojanaṃ.

“Just as the jewel of a Cakkavatti shines for a yojana, so too his jewel of radiance spreads for a yojana all around.”

28.

28.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“For ninety thousand years his lifespan extended; remaining for that long, he ferried many people across.”

29.

29.

‘‘Tevijjachaḷabhiññehi, balappattehi tādihi;

Samākulamidaṃ āsi, arahantehi sādhuhi.

“This Dispensation was filled with virtuous Arahants—steadfast ones who had attained the powers, endowed with the threefold knowledge and the six higher knowledges.”

30.

30.

‘‘Tepi sabbe amitayasā, vippamuttā nirūpadhī;

Ñāṇālokaṃ dassayitvā, nibbutā te mahāyasā’’ti.

“They all, of immeasurable fame, fully liberated and without substrates, having displayed the light of knowledge—those of great fame have attained Nibbāna.”

Tattha [Pg.239] cando tāragaṇe yathāti yathā nāma gagane paripuṇṇacando tārāgaṇe obhāseti pakāseti, evameva sabbāpi disā obhāsetīti attho. Keci ‘‘cando pannaraso yathā’’ti paṭhanti, so uttānatthova.

Therein, the phrase `cando tāragaṇe yathā` means: just as a full moon in the sky shines upon and illuminates the host of stars, so too does he illuminate all directions; this is the meaning. Some recite, `cando pannaraso yathā`, 'like the moon on the fifteenth day,' and that reading has a plain meaning.

Cakkavattimaṇī nāmāti yathā nāma cakkavattirañño maṇiratanaṃ catuhatthāyāmaṃ sakaṭanābhisamapariṇāhaṃ caturāsītimaṇisahassaparivāraṃ tārāgaṇaparivutassa saradasamayaparipuṇṇarajanikarassa sirisamudayasobhaṃ avhayantamiva vepullapabbatato paramaramaṇīyadassanaṃ maṇiratanamāgacchati, tassevaṃ āgacchantassa samantato yojanappamāṇaṃ okāsaṃ ābhā pharati, evameva tassa sumedhassāpi bhagavato sarīrato ābhāratanaṃ samantato yojanaṃ pharatīti attho.

The phrase `Cakkavattimaṇī nāma` means: Just as when the jewel-treasure of a wheel-turning king comes—a jewel four cubits long, with a circumference equal to a cart's hub, attended by eighty-four thousand other gems, a supremely delightful sight from Mount Vepulla, as if challenging the splendor of the rising of a full autumn moon surrounded by a host of stars—its radiance spreads over the space of a yojana all around; in the very same way, the jewel of radiance from the body of the Blessed One Sumedha also spreads for a yojana all around. This is the meaning.

Tevijjachaḷabhiññehīti tevijjehi chaḷabhiññehi cāti attho. Balappattehīti iddhibalappattehi. Tādihīti tādibhāvappattehi. Samākulanti saṅkiṇṇaṃ ekakāsāvapajjotaṃ. Idanti sāsanaṃ sandhāyāha, mahītalaṃ vā. Amitayasāti amitaparivārā, atulakittighoso vā. Nirūpadhīti caturūpadhivirahitā. Sesamettha gāthāsu sabbattha pākaṭamevāti.

`Tevijjachaḷabhiññehi` means 'by those with the threefold knowledge and the six higher knowledges.' `Balappattehi` means 'by those who have attained the power of supernormal ability (iddhi).' `Tādihi` means 'by those who have attained the state of steadfastness.' `Samākulaṃ` means 'crowded,' 'simultaneously ablaze with light.' `Idaṃ` ('this') refers to the Dispensation, or to the surface of the earth. `Amitayasā` means 'of immeasurable retinue,' or 'of incomparable renown.' `Nirūpadhī` means 'devoid of the four substrates.' The rest here in the verses is clear everywhere.

Sumedhabuddhavaṃsavaṇṇanā niṭṭhitā.

The Commentary on the Chronicle of the Buddha Sumedha is concluded.

Niṭṭhito ekādasamo buddhavaṃso.

The Eleventh Chronicle of a Buddha is concluded.

14. Sujātabuddhavaṃsavaṇṇanā

14. The Commentary on the Chronicle of the Buddha Sujāta

Tato tassāparabhāge tasmiṃyeva maṇḍakappe anupubbena aparimitāyukesu sattesu anukkamena parihāyitvā navutivassasahassāyukesu jātesu sujātarūpakāyo parisuddhajāto sujāto nāma satthā loke udapādi. Sopi pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā sumaṅgalanagare uggatassa nāma rañño kule pabhāvatiyā nāma aggamahesiyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena mātukucchito nikkhami. Nāmaggahaṇadivase cassa nāmaṃ karonto [Pg.240] sakalajambudīpe sabbasattānaṃ sukhaṃ janayanto jātoti ‘‘sujāto’’ tvevassa nāmamakaṃsu. So navavassasahassāni agāraṃ ajjhāvasi. Sirī upasirī sirinando cāti tassa tayo pāsādā ahesuṃ. Sirīnandādevippamukhāni tevīsati itthisahassāni paccupaṭṭhitāni ahesuṃ.

Then, in a later period of that same Maṇḍa kappa, after the lifespan of beings had gradually declined from an immeasurable duration, when beings with lifespans of ninety thousand years were born, a Teacher named Sujāta arose in the world, one of well-proportioned form and pure birth. He too, having fulfilled the perfections, was reborn in the Tusita heaven. After passing away from there, he took conception in the womb of Queen Pabhāvatī, the chief consort of King Uggata, in the city of Sumaṅgala. After ten months, he emerged from his mother’s womb. On his naming day, because he was born generating happiness for all beings in the entire Jambudīpa, they gave him the name 'Sujāta.' He lived the household life for nine thousand years. He had three palaces: Sirī, Upasirī, and Sirinanda. Twenty-three thousand women, with Queen Sirinandā at their head, attended upon him.

So cattāri nimittāni disvā sirīnandādeviyā upasene nāma putte uppanne haṃsavahaṃ nāma varaturaṅgamāruyha mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ pana pabbajantaṃ manussānaṃ koṭi anupabbaji. Atha so tehi parivuto nava māse padhānacariyaṃ caritvā visākhapuṇṇamāya sirīnandananagare sirīnandanaseṭṭhissa dhītāya dinnaṃ paramamadhuraṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā sāyanhasamaye sunandājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā veḷubodhiṃ upasaṅkamitvā tettiṃsahatthavitthataṃ tiṇasantharaṃ santharitvā sūriye dharamāneyeva samāraṃ mārabalaṃ vidhamitvā sammāsambodhiṃ paṭivijjhitvā sabbabuddhānuciṇṇaṃ udānaṃ udānetvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā brahmunā āyācito attano kaniṭṭhabhātikaṃ sudassanakumāraṃ purohitaputtaṃ devakumārañca catusaccadhammapaṭivedhasamatthe disvā ākāsena gantvā sumaṅgalanagarasamīpe sumaṅgaluyyāne otaritvā uyyānapālena attano bhātikaṃ sudassanakumāraṃ purohitaputtaṃ devakumārañca pakkosāpetvā tesaṃ saparivārānaṃ majjhe nisinno dhammacakkaṃ pavattesi. Tattha asītiyā koṭīnaṃ dhammābhisamayo ahosi. Ayaṃ paṭhamābhisamayo ahosi.

Having seen the four signs, and after a son named Upasena was born to Queen Sirīnandā, he mounted the excellent steed named Haṃsavaha and went forth in the great renunciation. A crore of people went forth along with him. Surrounded by them, he practiced the striving for nine months. On the full-moon day of Visākha, in the city of Sirīnandana, he consumed the supremely sweet milk-rice offered by the daughter of the elder Sirīnandana. Having spent the day in a sāl grove, in the evening he took eight handfuls of grass given by the Ājīvaka Sunanda and approached the Veḷu Bodhi tree. There he spread a grass seat thirty-three cubits wide. While the sun was still present, he vanquished Māra and his army and awakened to perfect full enlightenment. He uttered the cry of inspiration practiced by all Buddhas and spent seven weeks right near the Bodhi tree. Then, requested by Brahmā, seeing that his younger brother Prince Sudassana and the chaplain's son, Prince Deva, were capable of penetrating the teaching of the Four Noble Truths, he traveled through the sky and descended in the Sumaṅgala Grove near the city of Sumaṅgala. He had the park keeper summon his brother Prince Sudassana and the chaplain's son Prince Deva. Seated in the midst of them and their retinues, he set in motion the Wheel of Dhamma. On that occasion, eighty crores had their realization of the Dhamma. This was the first realization.

Yadā pana bhagavā sudassanuyyānadvāre mahāsālamūle yamakapāṭihāriyaṃ katvā devesu tāvatiṃsesu vassāvāsaṃ upāgami, tadā sattattiṃsasatasahassānaṃ dhammābhisamayo ahosi. Ayaṃ dutiyo abhisamayo ahosi. Yadā pana sujāto dasabalo pitusantikaṃ agamāsi, tadā saṭṭhisatasahassānaṃ dhammābhisamayo ahosi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

When the Blessed One, having performed the Twin Miracle at the gate of the Sudassana Grove at the foot of a great sāl tree, went to spend the rains retreat among the Tāvatiṃsa devas, at that time thirty-seven hundred thousand beings had their realization of the Dhamma. This was the second realization. When Sujāta, the one of ten powers, went into his father's presence, at that time sixty hundred thousand beings had their realization of the Dhamma. This was the third realization. Therefore, it was said:

1.

1.

‘‘Tattheva maṇḍakappamhi, sujāto nāma nāyako;

Sīhahanusabhakkhandho, appameyyo durāsado.

In that very Maṇḍa kappa, there was the Leader named Sujāta, with a jaw like a lion and shoulders like a bull, immeasurable and unassailable.

2.

2.

‘‘Candova [Pg.241] vimalo buddho, sataraṃsīva patāpavā;

Evaṃ sobhati sambuddho, jalanto siriyā sadā.

Stainless like the moon is the Buddha, majestic like the sun; so does that Sammāsambuddha shine, ever blazing with glory.

3.

3.

‘‘Pāpuṇitvāna sambuddho, kevalaṃ bodhimuttamaṃ;

Sumaṅgalamhi nagare, dhammacakkaṃ pavattayi.

Having attained the complete, supreme enlightenment, the Sammāsambuddha set in motion the Wheel of Dhamma in the city of Sumaṅgala.

4.

4.

‘‘Desente pavaraṃ dhammaṃ, sujāte lokanāyake;

Asītikoṭī abhisamiṃsu, paṭhame dhammadesane.

While the excellent Dhamma was being taught by Sujāta, the Leader of the World, eighty crores gained realization at the first teaching of the Dhamma.

5.

5.

‘‘Yadā sujāto amitayaso, deve vassaṃ upāgami;

Sattattiṃsasatasahassānaṃ, dutiyābhisamayo ahu.

When Sujāta of immeasurable fame went to the devas for the rains-residence, the second realization occurred for thirty-seven hundred thousand.

6.

6.

‘‘Yadā sujāto asamasamo, upagacchi pitusantikaṃ;

Saṭṭhisatasahassānaṃ, tatiyābhisamayo ahū’’ti.

When Sujāta, the peerless, approached his father's presence, the third realization occurred for sixty hundred thousand.

Tattha tattheva maṇḍakappamhīti yasmiṃ maṇḍakappe sumedho bhagavā uppanno, tattheva kappe sujātopi bhagavā uppannoti attho. Sīhahanūti sīhassa viya hanu assāti sīhahanu. Sīhassa pana heṭṭhimahanumeva puṇṇaṃ hoti, na uparimaṃ. Assa pana mahāpurisassa sīhassa heṭṭhimahanu viya dvepi paripuṇṇāni dvādasiyaṃ pakkhassa candasadisāni honti. Tena vuttaṃ ‘‘sīhahanū’’ti. Usabhakkhandhoti usabhasseva samappavaṭṭakkhandho, suvaṭṭitasuvaṇṇāliṅgasadisakkhandhoti attho. Sataraṃsīvāti divasakaro viya. Siriyāti buddhasiriyā. Bodhimuttamanti uttamaṃ sambodhiṃ.

Therein, 'in that very Maṇḍa kappa' means: in the very same Maṇḍa kappa in which the Blessed One Sumedha arose, in that same kappa the Blessed One Sujāta also arose; this is the meaning. 'Lion-jawed' means 'he has a jaw like a lion's.' For a lion, only the lower jaw is full, not the upper. But for this Great Being, both jaws are perfectly full like a lion's lower jaw, resembling the moon on the twelfth day of the waxing fortnight. Therefore it is said, 'lion-jawed.' 'Bull-shouldered' means 'his shoulders are evenly rounded like a bull's'; the meaning is that his shoulders resemble a well-turned golden post. 'Like the sun' means 'like the day-maker.' 'With glory' means 'with the glory of a Buddha.' 'Supreme enlightenment' means 'supreme full enlightenment.'

Sudhammavatīnagare sudhammuyyāne āgatānaṃ manussānaṃ dhammaṃ desetvā saṭṭhisatasahassāni ehibhikkhubhāvena pabbājetvā tesaṃ majjhe pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Tato paraṃ tidivorohaṇe bhagavato paññāsasatasahassānaṃ dutiyo sannipāto ahosi. Puna ‘‘sudassanakumāro bhagavato santike pabbajitvā arahattaṃ patto’’ti sutvā ‘‘mayampi pabbajissāmā’’ti āgatāni cattāri purisasatasahassāni gahetvā sudassanatthero sujātaṃ narāsabhaṃ upasaṅkami. Tesaṃ bhagavā dhammaṃ desetvā ehibhikkhupabbajjāya pabbājetvā caturaṅgasamannāgate sannipāte pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

In the city of Sudhammavatī, in the Sudhammā Park, having taught the Dhamma to the people who had come there, he ordained sixty hundred thousand with the 'Come, bhikkhu' ordination and recited the Pātimokkha in their midst. That was the first assembly. Afterward, at the descent from the celestial world, there was a second assembly of fifty hundred thousand for the Blessed One. Again, having heard, 'Prince Sudassana has gone forth in the presence of the Blessed One and attained Arahantship,' the Elder Sudassana, taking four hundred thousand men who had come thinking, 'We too shall go forth,' approached Sujāta, the bull among men. The Blessed One taught them the Dhamma, ordained them with the 'Come, bhikkhu' ordination, and recited the Pātimokkha in an assembly endowed with the four factors. That was the third assembly. Therefore, it was said:

7.

7.

‘‘Sannipātā [Pg.242] tayo āsuṃ, sujātassa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

Three assemblies there were for the great seer Sujāta, of Arahants, stainless, with tranquil minds, and steadfast.

8.

8.

‘‘Abhiññābalappattānaṃ, appattānaṃ bhavābhave;

Saṭṭhisatasahassāni, paṭhamaṃ sannipatiṃsu te.

Of those who had attained the powers of higher knowledge, who do not arrive in any state of existence, six million assembled for the first time.

9.

9.

‘‘Punāparaṃ sannipāte, tidivorohaṇe jine;

Paññāsasatasahassānaṃ, dutiyo āsi samāgamo.

Again, at the assembly during the Victor's descent from the celestial world, there was a second gathering of five million.

10.

10.

‘‘Upasaṅkamanto narāsabhaṃ, sudassano aggasāvako;

Catūhi satasahassehi, sambuddhaṃ upasaṅkamī’’ti.

The chief disciple Sudassana, approaching the bull among men, approached the Perfectly Enlightened One with four hundred thousand.

Tattha appattānanti bhavābhave asampattānanti attho. ‘‘Appavattā bhavābhave’’tipi pāṭho, soyevattho. Tidivorohaṇeti saggalokato otarante kattukārake daṭṭhabbo. Kārakavipallāsena vuttaṃ. Atha vā tidivorohaṇeti tidivato otaraṇe. Jineti jinassa, sāmiatthe bhummaṃ daṭṭhabbaṃ.

Herein, 'appattānaṃ' means 'those who have not arrived at any state of existence.' There is also the reading 'appavattā bhavābhave,' which has the same meaning. 'Tidivorohaṇe' should be understood in the agent case as 'descending from the celestial world.' This is stated through an interchange of cases. Alternatively, 'tidivorohaṇe' means 'at the descent from the celestial world.' 'Jine' means 'of the Victor'; the locative case should be understood in the sense of possession.

Tadā kira amhākaṃ bodhisatto cakkavattirājā hutvā ‘‘buddho loke uppanno’’ti sutvā bhagavantaṃ upasaṅkamitvā dhammakathaṃ sutvā buddhappamukhassa bhikkhusaṅghassa sattahi ratanehi saddhiṃ catumahādīparajjaṃ datvā satthu santike pabbaji. Sakaladīpavāsino janā raṭṭhuppādaṃ gahetvā ārāmikakiccaṃ sādhetvā buddhappamukhassa saṅghassa niccaṃ mahādānamadaṃsu. Sopi naṃ satthā – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

It is said that at that time, our Bodhisatta was a wheel-turning monarch. Having heard, 'A Buddha has arisen in the world,' he approached the Blessed One, listened to a discourse on the Dhamma, and after giving the sovereignty over the four great continents together with the seven treasures to the Saṅgha of bhikkhus with the Buddha at its head, he went forth in the Teacher's presence. All the inhabitants of the continents, taking the revenue of the kingdom, performed the duties of monastery attendants and constantly gave great alms to the Saṅgha with the Buddha at its head. That Teacher then made a prediction concerning him: 'In the future, he will become a Buddha named Gotama.' Therefore, it was said:

11.

11.

‘‘Ahaṃ tena samayena, catudīpamhi issaro;

Antalikkhacaro āsiṃ, cakkavattī mahabbalo.

At that time I was the lord of the four continents, a sky-farer, a wheel-turner of great might.

13.

13.

‘‘Catudīpe mahārajjaṃ ratane satta uttame;

Buddhe niyyātayitvāna, pabbajiṃ tassa santike.

Having offered the great sovereignty in the four continents and the seven excellent treasures to the Buddha, I went forth in his presence.

14.

14.

‘‘Ārāmikā janapade, uṭṭhānaṃ paṭipiṇḍiya;

Upanenti bhikkhusaṅghassa, paccayaṃ sayanāsanaṃ.

The people in the country, as monastery attendants, collecting the revenue, bring requisites—lodgings and seats—to the Saṅgha of bhikkhus.

15.

15.

‘‘Sopi [Pg.243] maṃ buddho byākāsi, dasasahassimhi issaro;

Tiṃsakappasahassamhi, ayaṃ buddho bhavissati.

That Buddha, lord of the ten-thousand-fold world system, also made this prediction about me: ‘Thirty thousand aeons from now, this one will become a Buddha.’

16.

16.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

Having striven in striving… we will be face to face with this one.

17.

17.

‘‘Tassāpi cavanaṃ sutvā, bhiyyo hāsaṃ janesahaṃ;

Adhiṭṭhahiṃ vataṃ uggaṃ, dasapāramipūriyā.

Hearing his word, I generated even greater joy; I resolved on a formidable vow for the fulfillment of the ten perfections.

18.

18.

‘‘Suttantaṃ vinayañcāpi, navaṅgaṃ satthusāsanaṃ;

Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.

Having mastered the Suttanta and the Vinaya, the entire nine-limbed teaching of the Teacher, I illuminated the Dispensation of the Victor.

19.

19.

‘‘Tatthappamatto viharanto, brahmaṃ bhāvetva bhāvanaṃ;

Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.

Dwelling there heedfully, and developing the sublime meditation, having attained the perfection of the direct knowledges, I went to the Brahma-world.

Tattha catudīpamhīti saparivāradīpānaṃ catunnaṃ mahādīpānanti attho. Antalikkhacaroti cakkaratanaṃ purakkhatvā ākāsacaro. Ratane sattāti hatthiratanādīni satta ratanāni. Uttameti uttamāni. Atha vā uttame buddheti attho daṭṭhabbo. Niyyātayitvānāti datvāna. Uṭṭhānanti raṭṭhuppādaṃ, āyanti attho. Paṭipiṇḍiyāti rāsiṃ katvā saṃkaḍḍhitvā. Paccayanti cīvarādivividhaṃ paccayaṃ. Dasasahassimhi issaroti dasasahassilokadhātuyaṃ issaro, tadetaṃ jātikkhettaṃ sandhāya vuttanti veditabbaṃ. Anantānaṃ lokadhātūnaṃ issaro bhagavā. Tiṃsakappasahassamhīti ito paṭṭhāya tiṃsakappasahassānaṃ matthaketi attho.

Herein, 'of the four continents' means of the four great continents with their surrounding minor continents. 'Sky-farer' means one who travels in the sky, with the wheel-treasure going before. 'The seven treasures' means the seven treasures beginning with the elephant-treasure. 'Excellent' means supreme. Or it should be understood as 'in the supreme Buddha.' 'Having offered' means having given. 'Revenue' means the produce of the kingdom; the meaning is income. 'Collecting' means having made a heap, having gathered. 'Requisites' means the various requisites such as robes, etc. 'Lord of the ten-thousand-fold world system' means lord in the ten-thousand-fold world system; this should be understood as said with reference to his field of birth. The Blessed One is the lord of infinite world systems. 'In thirty thousand aeons' means at the head of thirty thousand aeons from now.

Tassa pana sujātassa bhagavato sumaṅgalaṃ nāma nagaraṃ ahosi, uggato nāma rājā pitā, pabhāvatī nāma mātā, sudassano ca sudevo ca dve aggasāvakā, nārado nāmupaṭṭhāko, nāgā ca nāgasamālā ca dve aggasāvikā, mahāveḷurukkho bodhi, so kira mandacchiddo ghanakkhandho paramaramaṇīyo veḷuriyamaṇivaṇṇehi vimalehi pattehi sañchannavipulasākho mayūrapiñchakalāpo viya virocittha. Tassa pana bhagavato sarīraṃ paṇṇāsahatthubbedhaṃ ahosi, āyu navutivassasahassāni, sirīnandā nāmassa aggamahesī, upaseno nāma putto. Turaṅgavarayānena nikkhami. So pana candavatīnagare silārāme parinibbāyi. Tena vuttaṃ –

Now, for that Blessed One Sujāta, the city was named Sumaṅgala, his father was King Uggata, and his mother was Pabhāvatī. His two chief disciples were Sudassana and Sudeva, and his attendant was named Nārada. His two chief female disciples were Nāgā and Nāgasamālā. His Bodhi tree was the great Veḷu tree. It is said that it had few gaps, a solid trunk, and was supremely delightful; with its vast branches covered with flawless leaves the color of beryl gems, it shone like a peacock's tail-plume. That Blessed One's body was fifty cubits in height, and his lifespan was ninety thousand years. His chief consort was named Sirīnandā, and his son was named Upasena. He went forth on a noble horse. He attained Parinibbāna in the Silā Park in the city of Candavatī. Thus it was said:

20.

20.

‘‘Sumaṅgalaṃ [Pg.244] nāma nagaraṃ, uggato nāma khattiyo;

Mātā pabhāvatī nāma, sujātassa mahesino.

The city was named Sumaṅgala, the khattiya was named Uggata; the mother was named Pabhāvatī, of the great seer Sujāta.

25.

25.

‘‘Sudassano sudevo ca, ahesuṃ aggasāvakā;

Nārado nāmupaṭṭhāko, sujātassa mahesino.

Sudassana and Sudeva were the chief disciples; Nārada was the attendant of the great seer Sujāta.

26.

26.

‘‘Nāgo ca nāgasamālā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, mahāveḷūti vuccati.

Nāgā and Nāgasamālā were the chief female disciples; the Bodhi tree of that Blessed One is called the Great Veḷu.

27.

27.

‘‘So ca rukkho ghanakkhandho, acchiddo hoti pattiko;

Uju vaṃso brahā hoti, dassanīyo manoramo.

That tree has a solid trunk, is without holes, and is leafy; its trunk is a straight, large bamboo, lovely to see and delightful.

28.

28.

‘‘Ekakkhandho pavaḍḍhitvā, tato sākhā pabhijjati;

Yathā subaddho morahattho, evaṃ sobhati so dumo.

Having grown up with a single trunk, from it the branches spread out; just as a well-bound fan of peacock feathers, so does that king of trees shine.

29.

29.

‘‘Na tassa kaṇṭakā honti, nāpi chiddaṃ mahā ahu;

Vitthiṇṇasākho aviralo, sandacchāyo manoramo.

It has no thorns, nor was there any large hollow; with spreading branches, dense, its shade was thick and delightful.

31.

31.

‘‘Paññāsaratano āsi, uccattanena so jino;

Sabbākāravarūpeto, sabbaguṇamupāgato.

That Victor was fifty cubits in height; endowed with all excellent features, possessed of all virtues.

32.

32.

‘‘Tassa pabhā asamasamā, niddhāvati samantato;

Appamāṇo atuliyo, opammehi anūpamo.

His radiance is unequalled, streaming forth on all sides; he is immeasurable, incomparable, beyond comparisons, without a simile.

33.

33.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

His lifespan was ninety thousand years; remaining for that long, he ferried many people across.

34.

34.

‘‘Yathāpi sāgare ūmī, gagane tārakā yathā;

Evaṃ tadā pāvacanaṃ, arahantehi cittitaṃ.

Just as the waves in the ocean, and as the stars in the sky, so then was the teaching adorned with arahants.

35.

35.

‘‘So ca buddho asamasamo, guṇāni ca tāni atuliyāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

That unequalled Buddha and those incomparable virtues—all that has vanished. Alas, how empty are all formations!

Tattha acchiddoti appacchiddo. ‘‘Anudarā kaññā’’tiādīsu viya daṭṭhabbaṃ. Keci ‘‘chiddaṃ hoti parittaka’’nti paṭhanti. Pattikoti bahupatto, kācamaṇivaṇṇehi [Pg.245] pattehi sañchannoti attho. Ujūti avaṅko akuṭilo. Vaṃsoti veḷu. Brahāti samantato mahā. Ekakkhandhoti avaniruho eko adutiyo cāti attho. Pavaḍḍhitvāti vaḍḍhitvā. Tato sākhā pabhijjatīti tato vaṃsaggato pañcavidhā sākhā nikkhamitvā pabhijjittha. ‘‘Tato sākhā pabhijjathā’’tipi pāṭho. Subaddhoti suṭṭhu pañcabandhanākārena baddho. Morahatthoti ātapasannivāraṇatthaṃ kato baddho morapiñchakalāpo vuccati.

Herein, 'acchiddo' means with few gaps. It should be understood as in such phrases as 'a girl with no belly' (i.e., slender). Some read, 'chiddaṃ hoti parittakaṃ' (there is a small gap). 'Pattiko' means with many leaves; the meaning is covered with leaves the color of crystal gems. 'Ujū' means not bent, not crooked. 'Vaṃso' means bamboo. 'Brahā' means great on all sides. 'Ekakkhandho' means growing from the ground as one, without a second. 'Pavaḍḍhitvā' means having grown. 'Tato sākhā pabhijjati' means that from the top of the bamboo five kinds of branches emerged and spread out. There is also the reading, 'Tato sākhā pabhijjathā.' 'Subaddho' means well-bound in the manner of a five-fold binding. 'Morahattho' refers to a cluster of peacock feathers bound together and made for warding off the sun's heat.

Na tassa kaṇṭakā hontīti tassa vaṃsassa kaṇṭakinopi rukkhassa kaṇṭakā nāhesuṃ. Aviraloti aviralasākhāsañchanno. Sandacchāyoti ghanacchāyo, aviralattāva sandacchāyoti vutto. Paññāsaratano āsīti paññāsahattho ahosi. Sabbākāravarūpetoti sabbena ākārena varehiyeva upeto sabbākāravarūpeto nāma. Sabbaguṇamupāgatoti anantarapadasseva vevacanamattaṃ.

'It has no thorns' means that that bamboo, though a thorny type of tree, had no thorns. 'Aviralo' means covered with dense branches. 'Sandacchāyo' means with dense shade; it is called 'sandacchāyo' precisely because it is dense. 'He was fifty cubits' means he was fifty cubits tall. 'Sabbākāravarūpeto' means endowed in every way with excellent features. 'Sabbaguṇamupāgato' is just a synonym for the preceding phrase.

Appamāṇoti pamāṇarahito, pamāṇaṃ gahetuṃ asakkuṇeyyattā vā appamāṇo. Atuliyoti atulo, kenaci asadisoti attho. Opammehīti upamitabbehi. Anūpamoti upamārahito, ‘‘iminā ca iminā ca sadiso’’ti vattuṃ asakkuṇeyyabhāvato anūpamoti attho. Guṇāni ca tānīti guṇā ca te, sabbaññutaññāṇādayo guṇāti attho. Liṅgavipallāsena vuttaṃ. Sesaṃ sabbattha uttānatthamevāti.

'Appamāṇo' means without measure, or 'appamāṇo' because it is impossible to grasp his measure. 'Atuliyo' means without an equal; the meaning is that he is not similar to anyone. 'Opammehi' means by things that can be compared. 'Anūpamo' means without a comparison; the meaning is 'anūpamo' because it is impossible to say, 'He is like this and like that.' 'Guṇāni ca tāni' means 'and those virtues'; the meaning is the virtues such as the knowledge of omniscience and so on. This is stated with an interchange of gender. The rest is clear in meaning everywhere.

Sujātabuddhavaṃsavaṇṇanā niṭṭhitā.

The Explanation of the Chronicle of the Buddha Sujāta is concluded.

Niṭṭhito dvādasamo buddhavaṃso.

The Twelfth Buddha Chronicle is concluded.

15. Piyadassībuddhavaṃsavaṇṇanā

15. The Explanation of the Chronicle of the Buddha Piyadassī

Sujātassa pana aparabhāge ito aṭṭhakappasatādhikasahassakappamatthake ekasmiṃ kappe piyadassī, atthadassī, dhammadassīti tayo buddhā nibbattiṃsu. Tattha piyadassī nāma bhagavā pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā sudhaññavatīnagare sudattassa nāma rañño aggamahesiyā [Pg.246] candasadisavadanāya candādeviyā nāma kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena varuṇuyyāne mātukucchito nikkhami. Tassa pana nāmaggahaṇadivase lokassa piyānaṃ pāṭihāriyavisesānaṃ dassitattā ‘‘piyadassī’’tveva nāmamakaṃsu. So navavassasahassāni agāraṃ ajjhāvasi. Tassa kira sunimmalavimalagiribrahānāmakā tayo pāsādā ahesuṃ. Vimalāmahādevippamukhāni tettiṃsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

In the period after Sujāta, eighteen hundred kappas ago, in a single kappa, three Buddhas arose: Piyadassī, Atthadassī, and Dhammadassī. Among them, the Blessed One named Piyadassī, having fulfilled the perfections, was reborn in the Tusita heaven. After passing away from there, he took conception in the womb of Queen Candā, whose face was like the moon, the chief consort of King Sudatta in the city of Sudhaññavatī. After the passing of ten months, he emerged from his mother’s womb in the Varuṇa Park. On the day of his naming, because he displayed special marvels dear to the world, they gave him the name “Piyadassī.” He lived the household life for nine thousand years. He had three palaces named Sunimmala, Vimala, and Giribraha. Thirty-three thousand women, headed by the great queen Vimalā, attended upon him.

So cattāri nimittāni disvā vimalādeviyā kañcanaveḷe nāma putte uppanne ājaññarathena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Ekā ca naṃ purisakoṭi anupabbaji. So tehi parivuto mahāpuriso cha māse padhānacariyaṃ caritvā visākhapuṇṇamāya varuṇabrāhmaṇagāme vasabhabrāhmaṇassa dhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā sujātājīvakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā kakudhabodhiṃ upasaṅkamitvā tepaññāsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā sabbaññutaññāṇaṃ paṭivijjhitvā ‘‘anekajātisaṃsāra’’nti udānaṃ udānetvā tattheva sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ ariyadhammapaṭivedhasamatthataṃ ñatvā ākāsena tattha gantvā usabhavatīnagarasamīpe usabhavatuyyāne otaritvā bhikkhukoṭiparivuto dhammacakkaṃ pavattesi. Tadā koṭisatasahassānaṃ dhammābhisamayo ahosi. Ayaṃ paṭhamo abhisamayo.

Having seen the four signs, and after his son named Kañcanaveḷa was born to Queen Vimalā, he undertook the great renunciation by means of a chariot drawn by thoroughbreds and went forth. A koṭi of men went forth along with him. Surrounded by them, the Great Being practiced the striving for six months. On the full-moon day of Visākha, in the brahmin village of Varuṇa, he consumed the milk-rice offered by the daughter of the brahmin Vasabha. After spending the day in the Sāla Grove, he accepted eight handfuls of grass from the Ājīvaka Sujāta. Approaching the Kakudha Bodhi tree, he spread a grass mat fifty-three cubits wide, sat with his legs crossed, and penetrated to omniscient knowledge. He uttered the solemn utterance, “Through many a birth in saṃsāra,” and spent seven weeks in that same place. Knowing that those who had gone forth with him were capable of penetrating the noble Dhamma, he traveled there through the air and descended in the Usabhavatī Park near the city of Usabhavatī. Surrounded by a koṭi of bhikkhus, he set in motion the Wheel of the Dhamma. On that occasion, there was a penetration of the Dhamma for one hundred thousand koṭis of beings. This was the first penetration.

Puna usabhavatiyā nāma nagarassa avidūre sudassanapabbate sudassano nāma devarājā paṭivasati. So micchādiṭṭhiko ahosi. Sakalajambudīpe pana manussā tassa anusaṃvaccharaṃ satasahassagghanikaṃ baliṃ upasaṃharanti. So sudassano devarājā nararājena saddhiṃ ekāsane nisīditvā baliṃ sampaṭicchati. Atha piyadassī bhagavā ‘‘tassa sudassanassa devarājassa taṃ diṭṭhigataṃ vinodessāmī’’ti tasmiṃ devarāje yakkhasamāgamaṃ gate tassa bhavanaṃ pavisitvā sirisayanaṃ āruhitvā chabbaṇṇaraṃsiyo muñcanto yugandharapabbate saradasamaye sūriyo viya nisīdi. Tassa parivāraparicārikā devatāyo mālāgandhavilepanādīhi dasabalaṃ pūjetvā parivāretvā aṭṭhaṃsu.

Further, not far from the city of Usabhavatī, on Mount Sudassana, there lived a king of the devas named Sudassana. He was a holder of wrong view. Throughout all of Jambudīpa, people would bring him an annual offering worth a hundred thousand. This king of the devas, Sudassana, would sit on the same throne with the king of humans and accept the offering. Then the Blessed One Piyadassī thought: “I will dispel this wrong view of the deva king Sudassana.” When that king of the devas had gone to an assembly of yakkhas, the Blessed One entered his mansion, ascended the royal couch, and sat there emitting six-colored rays, like the autumn sun on Mount Yugandhara. The female deities of his retinue paid homage to the Ten-Powered One with garlands, perfumes, ointments, and so on, and stood surrounding him.

Sudassanopi [Pg.247] devarājā yakkhasamāgamato āgacchanto attano bhavanato chabbaṇṇarasmiyo niccharante disvā cintesi – ‘‘aññesu pana divasesu mama bhavanassa edisī anekaraṃsijālasamujjalavibhūti na diṭṭhapubbā. Ko nu kho idha paviṭṭho devo vā manusso vā’’ti olokento udayagirisikharamatthake saradasamayadivasakaramiva chabbaṇṇaraṃsijālena abhijjalantaṃ nisinnaṃ bhagavantaṃ disvā cintesi – ‘‘ayaṃ muṇḍakasamaṇo mama parivārena parijanena parivuto varasayane nisinno’’ti kodhābhibhūtamānaso – ‘‘handāhaṃ imassa attano balaṃ dassessāmī’’ti cintetvā sakalaṃ taṃ pabbataṃ ekajālamakāsi. ‘‘Iminā aggijālena chārikābhūto muṇḍakasamaṇo’’ti olokento anekaraṃsijālavisaravipphuritavarasarīraṃ pasannavadanavaṇṇasobhaṃ vippasannacchavirāgaṃ dasabalamabhijjalantaṃ disvā cintesi – ‘‘ayaṃ samaṇo aggidāhaṃ sahati, handāhaṃ imaṃ samaṇaṃ udakoghena osādetvā māressāmī’’ti atigambhīraṃ udakoghaṃ vimānābhimukhaṃ pavattesi.

As the king of the devas, Sudassana, was returning from the assembly of yakkhas, he saw six-colored rays issuing from his own mansion and thought: “On other days, such a magnificent display of blazing nets of countless rays has never before been seen from my mansion. Who, I wonder, has entered here, a deva or a human?” Looking, he saw the Blessed One seated, blazing with a net of six-colored rays like the autumn sun on the summit of Mount Udaya, and he thought: “This shaveling ascetic is sitting on my excellent couch, surrounded by my retinue and attendants.” With his mind overcome by anger, he thought: “Come now, I will show him my power!” He then turned the entire mountain into a single mass of flame. Thinking, “With this mass of flame the shaveling ascetic will be reduced to ashes,” he looked and saw the Ten-Powered One blazing, his excellent body scintillating with the diffusion of a net of countless rays, with the beauty of his serene facial complexion and the very clear lustre of his skin. He thought: “This ascetic withstands the conflagration. Come now, I will sink this ascetic in a flood of water and kill him!” He then unleashed an extremely deep flood of water toward the mansion.

Tato udakoghena puṇṇe tasmiṃ vimāne nisinnassa tassa bhagavato cīvare aṃsumattaṃ vā sarīre lomamattaṃ vā na temittha. Tato sudassano devarājā – ‘‘iminā samaṇo nirassāso mato bhavissatī’’ti mantvā udakaṃ saṅkhipitvā olokento bhagavantaṃ asitajaladharavivaragataṃ saradasamayarajanikaramiva vividharaṃsijālavisarena virocamānaṃ sakaparisaparivutaṃ nisinnaṃ disvā attano makkhaṃ asahamāno – ‘‘handa māressāmi na’’nti kodhena navavidhaāvudhavassaṃ vassesi. Athassa bhagavato ānubhāvena sabbāvudhāni nānāvidhaparamaruciradassanā surabhikusumamālā hutvā dasabalassa pādamūle nipatiṃsu.

Then, although that mansion was filled with the flood of water, not so much as a thread of the Blessed One’s robe nor a single hair on his body became wet as he sat there. Then the king of the devas, Sudassana, thinking, “By this the ascetic will be breathless and dead,” withdrew the water. Looking, he saw the Blessed One seated surrounded by his own retinue, shining with a diffusion of various nets of rays, like the autumn moon that has entered a gap in the dark clouds. Unable to endure his own spite, he thought, “Come, I will kill him!” and in his anger he rained down a shower of nine kinds of weapons. Then, by the spiritual power of the Blessed One, all the weapons became fragrant flower garlands of various kinds and of extremely pleasing appearance, and they fell at the feet of the Ten-Powered One.

Tato taṃ acchariyaṃ disvā sudassano devarājā paramakupitamānaso bhagavantaṃ ubhohi hatthehi pādesu gahetvā attano bhavanato nīharitukāmo ukkhipitvā mahāsamuddaṃ atikkamitvā cakkavāḷapabbataṃ gantvā – ‘‘kiṃ nu kho samaṇo jīvati vā mato vā’’ti olokento tasmiṃyeva āsane nisinnaṃ disvā – ‘‘aho mahānubhāvo ayaṃ samaṇo, nāhaṃ imaṃ samaṇaṃ ito nikkaḍḍhituṃ sakkomi. Yadi [Pg.248] hi maṃ koci jānissati, anappako me ayaso bhavissati. Yāvimaṃ koci na passati, tāva naṃ vissajjetvā gamissāmī’’ti cintesi.

Seeing that marvel, the king of the devas, Sudassana, with his mind extremely enraged, seized the Blessed One by the feet with both hands, desiring to remove him from his mansion. He lifted him up, crossed over the great ocean, and went to the Cakkavāḷa mountain range. Looking to see, “I wonder, is the ascetic alive or dead?” he saw him seated on that very same seat. He thought: “Ah, this ascetic is of great spiritual power! I am not able to drag this ascetic from here. If anyone finds out about me, my disgrace will be considerable. So long as no one sees this, I will release him and go.”

Atha dasabalo tassa cittācāraṃ ñatvā tathā adhiṭṭhāsi, yathā naṃ sabbe devamanussā passanti. Tasmiñca divase sakalajambudīpe ekasatarājāno tasseva upahāradānatthāya sannipatiṃsu. Te bhagavato pāde gahetvā nisinnaṃ sudassanaṃ devarājānaṃ nararājāno disvā – ‘‘amhākaṃ devarājā munirājassa piyadassissa satthuno pādaparicariyaṃ karoti, aho buddhā nāma acchariyā, aho buddhaguṇā visiṭṭhā’’ti bhagavati, pasannacittā sabbe bhagavantaṃ namassamānā sirasmiṃ añjaliṃ katvā aṭṭhaṃsu. Tattha piyadassī bhagavā taṃ sudassanaṃ devarājānaṃ pamukhaṃ katvā dhammaṃ desesi. Tadā devamanussānaṃ navutikoṭisahassāni arahattaṃ pāpuṇiṃsu. So dutiyo abhisamayo ahosi.

Then the Ten-Powered One, knowing the course of his thoughts, made a determination such that all devas and humans would see him. On that day, one hundred and one kings from all of Jambudīpa had assembled for the purpose of giving offerings to that very deva king. When the kings of humans saw the king of the devas, Sudassana, holding the Blessed One’s feet, they thought: “Our king of the devas is performing service at the feet of the King of Sages, the Teacher Piyadassī. Ah, Buddhas are wonderful! Ah, the qualities of a Buddha are excellent!” With minds confident in the Blessed One, they all paid homage to the Blessed One, raising their joined hands to their heads, and stood there. There, the Blessed One Piyadassī taught the Dhamma, making the king of the devas, Sudassana, the foremost among the audience. On that occasion, ninety thousand koṭis of devas and humans attained arahantship. This was the second penetration.

Yadā pana navayojanappamāṇe kumudanagare buddhapaccatthiko devadatto viya soṇatthero nāma mahāpadumakumārena saddhiṃ mantetvā tassa pitaraṃ ghātetvā puna piyadassībuddhassa vadhāya nānappakāraṃ payogaṃ katvāpi ghātetuṃ asakkonto so doṇamukhanāgarājārohaṃ pakkosāpetvā taṃ palobhetvā tamatthaṃ ārocesi – ‘‘yadā panāyaṃ samaṇo piyadassī imaṃ nagaraṃ piṇḍāya pavisati, tadā doṇamukhaṃ nāma gajavaraṃ vissajjetvā piyadassīsamaṇaṃ mārehī’’ti.

Then, in the city of Kumuda, which was nine yojanas in extent, the Elder Soṇa, who was like the Buddha’s adversary Devadatta, conspired with Prince Mahāpaduma and had the prince’s father killed. Then, though he made various attempts to murder the Buddha Piyadassī, he was unable to kill him. So he had the mahout of the state elephant Doṇamukha summoned, enticed him, and informed him of his plan, saying: “When the ascetic Piyadassī enters this city for alms, release the excellent elephant Doṇamukha and have him kill the ascetic Piyadassī.”

Atha so āroho hitāhitavicāraṇarahito rājavallabho – ‘‘ayaṃ samaṇo ṭhānantarāpi maṃ cāveyyā’’ti mantvā ‘‘sādhū’’ti sampaṭicchitvā dutiyadivase dasabalassa nagarappavesanasamayaṃ sallakkhetvā sujātamatthakapiṇḍakumbhanalāṭaṃ dhanusadisadīghasuṇḍataṭaṃ suvipulamudukaṇṇaṃ madhupiṅgalanayanaṃ sundarakkhandhāsanaṃ anuvaṭṭaghanajaghanaṃ nicitagūḷhajāṇuantaraṃ īsāsadisaruciradantaṃ suvāladhiṃ apacitamecakaṃ sabbalakkhaṇasampannaṃ asitajaladharasadisacārudassanaṃ sīhavikkantalalitagāminaṃ jaṅgamamiva dharādharaṃ sattappatiṭṭhaṃ sattadhā pabhinnaṃ sabbaso vissavantaṃ viggahavantamiva antakaṃ upasaṅkamitvā piṇḍakabaḷañjanadhūpalepādivisesehi bhiyyopi mattappamattaṃ katvā arivāraṇavāraṇaṃ erāvaṇavāraṇamiva arijanavāraṇaṃ munivāraṇaṃ māraṇatthāya pesesi. Atha [Pg.249] so dviradavaro muttamattova gajamahiṃsaturaṅganaranāriyo hantvā hatarudhiraparirañjitasadantakarasarīro antajālapariyonaddhanayano sakaṭakavāṭakūṭāgāradvāratoraṇādīni bhañjitvā kāka-kulala-gijjhādīhi anupariyāyamāno hatamahiṃsanaraturaṅgadiradādīnaṃ aṅgāni ālumpitvā manussabhakkho yakkho viya bhakkhayanto dūratova dasabalaṃ sissagaṇaparivutaṃ āgacchantaṃ disvā anilagaruḷasadisavego vegena bhagavantamabhigañchi.

Then that mahout, devoid of discernment of what is beneficial and harmful, the king’s favorite, thought, “This ascetic might even remove me from my position.” Having agreed, saying, “Very well,” on the second day he noted the time when the One with Ten Powers would enter the city for alms. He approached the elephant—which was endowed with all the auspicious marks: a well-formed head with ball-like temporal lobes and a broad forehead, a long trunk like a bow, very broad and soft ears, honey-brown eyes, beautiful shoulders for riding, rounded and solid hindquarters, compact and hidden space between its knees, radiant tusks like the shafts of a plow, a beautiful tail, of a revered dark color, as lovely to behold as a dark rain cloud, moving with the graceful stride of a lion, like a moving mountain, with its seven points firm on the ground, in full rut from seven places, with fluid flowing from all over, like Death incarnate. Having made it even more intoxicated and maddened with special offerings of food, intoxicants, incense, and ointments, he sent that elephant—a barrier to enemy elephants and wicked people, like the great elephant Erāvaṇa—to kill the great elephant among sages. Then that excellent elephant, as soon as it was released in its maddened state, killed elephants, buffaloes, horses, men, and women. With its body, tusks, and trunk smeared with the blood of the slain, its eyes covered by a net of rage, it broke carts, door-panels, gabled houses, gateways, and arches. Pursued by crows, hawks, and vultures, it tore off the limbs of the slain buffaloes, men, horses, and elephants, devouring them like a man-eating yakkha. From afar, it saw the One with Ten Powers approaching, surrounded by a retinue of disciples, and with a speed like the wind and a Garuḷa, it rushed swiftly toward the Blessed One.

Atha puravāsino pana janā bhayasantāpaparipūritamānasā pāsādapākāracayatarūpagatā tathāgatābhimukhamabhidhāvantaṃ disvā hāhākārasaddamakaṃsu. Keci pana upāsakā taṃ nānappakārehi nayehi nivārayitumārabhiṃsu. Atha so buddhanāgo hatthināgamāyantamoloketvā karuṇāvipphārasītalahadayo mettāya taṃ phari. Tato so hatthināgo mettāpharaṇena mudukatahadayasantāno attano dosāparādhaṃ ñatvā lajjāya bhagavato purato ṭhātuṃ asakkonto pathaviyaṃ pavisanto viya sirasā bhagavato pādesu nipati. Evaṃ nipanno pana so timiranikarasadisasarīro sañchāppabhānurañjitavarakanakagirisikharasamīpamupagato asitasaliladharanikaro viya virocittha.

Then the townsfolk, their minds filled with fear and distress, climbed onto palaces, walls, mounds, and trees. Seeing the elephant charging toward the Tathāgata, they cried out in alarm. Some lay devotees attempted to restrain it in various ways. Then the Buddha-nāga, seeing the elephant-nāga approaching, with a heart cooled by the expansion of compassion, pervaded it with loving-kindness. Then that elephant-nāga, its heart-substance softened by the pervasion of loving-kindness, recognized its own fault and offense. Unable to stand before the Blessed One out of shame, as if sinking into the earth, it fell with its head at the Blessed One’s feet. Lying there, its body like a mass of darkness, it shone like a mass of dark water-bearing clouds that has approached the peak of an excellent golden mountain beautified by the six-colored radiance.

Athevaṃ munirājapādamūle karirājānaṃ sirasā nipatantaṃ disvā nāgarajanā paramapītipūritahadayā sādhukārasīhanādaṃ ukkuṭṭhisaddaṃ pavattayiṃsu. Surabhikusumamālācandanagandhacuṇṇālaṅkārādīhi taṃ anekappakāraṃ pūjesuṃ. Samantato celukkhepā pavattiṃsu. Gaganatale suradundubhiyo abhinadiṃsu. Atha bhagavā tamasitagirisikharamiva pādamūle nipannaṃ diradavaraṃ oloketvā aṅkusadhajajālasaṅkhacakkālaṅkatena karatalena gajavaramatthakaṃ parāmasitvā tassa cittācārānukūlāya dhammadesanāya taṃ anusāsi –

Then, seeing the elephant-king bowing with its head at the feet of the King of Sages, the people of the city, their hearts filled with supreme joy, raised shouts of acclamation and lion-like roars of 'Sādhu!'. They honored it in many ways with fragrant flowers, garlands, sandalwood scent-powder, ornaments, and so on. Cloths were thrown from all around. Divine drums resounded in the sky. Then the Blessed One, observing the excellent elephant lying at his feet like a dark mountain peak, stroked the head of the excellent elephant with the palm of his hand adorned with the signs of the goad, banner, net, conch, and wheel, and instructed it with a teaching of the Dhamma in accordance with the disposition of its mind:

‘‘Gajavara vadato suṇohi vācaṃ, mama hitamatthayutañca taṃ bhajāhi;

Tava vadhanirataṃ paduṭṭhabhāvaṃ, apanaya santamupehi cārudanti.

“O excellent elephant, listen to the words I speak; attend to them, for they are connected with your welfare and benefit. Put away your corrupted nature, which is intent on killing, and approach peace, O you of beautiful tusks.

‘‘Lobhena [Pg.250] dosena ca mohato vā, yo pāṇino hiṃsati vāraṇinda;

So pāṇaghātī sucirampi kālaṃ, dukkhaṃ sughoraṃ narakenubhoti.

“O king of elephants, whoever harms living beings out of greed, hatred, or delusion, that killer of living beings experiences very terrible suffering in hell for a very long time.

‘‘Mākāsi mātaṅga punevarūpaṃ, kammaṃ pamādena madena vāpi;

Avīciyaṃ dukkhamasayha kappaṃ, pappoti pāṇaṃ atipātayanto.

“O Mātaṅga, do not commit such a deed again, whether through negligence or intoxication. One who destroys life attains unbearable suffering in Avīci for an eon.”

‘‘Dukkhaṃ sughoraṃ narakenubhotvā, manussalokaṃ yadi yāti bhiyyo;

Appāyuko hoti virūparūpo, vihiṃsako dukkhavisesabhāgī.

“Having experienced extreme suffering in hell, if one comes again to the human world, one becomes short-lived, of ugly form, oppressed by others, and a partaker of special suffering.

‘‘Yathā ca pāṇā paramaṃ piyā te, mahājane kuñjara mandanāga;

Tathā parassāpi piyāti ñatvā, pāṇātipāto parivajjanīyo.

“Just as life is supremely dear to you, O Kuñjara, O wild great elephant, so too, knowing that life is dear to others, the destruction of life should be avoided.

‘‘Dose ca hiṃsānirate viditvā, pāṇātipātā virate guṇe ca;

Pāṇātipātaṃ parivajjaya tvaṃ, sagge sukhaṃ icchasi ce parattha.

“Having understood the faults in being intent on harm and the virtues in abstaining from the destruction of life, you should avoid destroying life, if you desire happiness in heaven hereafter.

‘‘Pāṇātipātā virato sudanto, piyo manāpo bhavatīdha loke;

Kāyassa bhedā ca paraṃ panassa, saggādhivāsaṃ kathayanti buddhā.

“One who refrains from destroying life, well-tamed, becomes dear and pleasing in this world. And after the breakup of the body, the Buddhas declare one’s dwelling is in heaven.”

‘‘Dukkhāgamaṃ nicchati koci loke, sabbopi jāto sukhamesateva;

Tasmā mahānāga vihāya hiṃsaṃ, bhāvehi mettaṃ karuṇañca kāle’’ti.

“No one in the world desires the arrival of suffering; everyone who is born seeks only happiness. Therefore, O great nāga, having abandoned harming, develop loving-kindness and compassion at the proper time.”

Athevaṃ [Pg.251] dasabalenānusāsiyamāno dantivaro saññaṃ paṭilabhitvā paramavinīto vinayācārasampanno sisso viya ahosi. Evaṃ so piyadassī bhagavā amhākaṃ satthā viya dhanapālaṃ doṇamukhaṃ karivaraṃ damitvā tattha mahājanasamāgame dhammaṃ desesi. Tadā asītikoṭisahassānaṃ dhammābhisamayo ahosi. Ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Thus, being instructed by the One with the Ten Powers, the excellent elephant regained his senses and became like a pupil, supremely disciplined and accomplished in conduct. In the same way that our Teacher tamed the elephant Dhanapāla, the Blessed One Piyadassī tamed the excellent elephant Doṇamukha. Then, in that great assembly of people, he taught the Dhamma. At that time, there was a realization of the Dhamma for eighty thousand koṭis of beings. This was the third realization. Therefore, it was said:

1.

1.

‘‘Sujātassa aparena, sayambhū lokanāyako;

Durāsado asamasamo, piyadassī mahāyaso.

“After Sujāta, there was the Self-become One, the leader of the world, unassailable, equal to the unequalled, Piyadassī of great fame.”

2.

2.

‘‘Sopi buddho amitayaso, ādiccova virocati;

Sabbaṃ tamaṃ nihantvāna, dhammacakkaṃ pavattayi.

“That Buddha, too, of immeasurable fame, shone like the sun. Having dispelled all darkness, he set in motion the Wheel of the Dhamma.”

3.

3.

‘‘Tassāpi atulatejassa, ahesuṃ abhisamayā tayo;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahu.

“For him, too, of incomparable power, there were three realizations. The first realization was for one hundred thousand koṭis.

4.

4.

‘‘Sudassano devarājā, micchādiṭṭhimarocayi;

Tassa diṭṭhiṃ vinodento, satthā dhammamadesayi.

“The deva-king Sudassana took pleasure in wrong view. To dispel his view, the Teacher taught the Dhamma.

5.

5.

‘‘Janasannipāto atulo, mahāsannipatī tadā;

Navutikoṭisahassānaṃ, dutiyābhisamayo ahu.

“The gathering of people was incomparable, a great assembly was then; the second realization was for ninety thousand koṭis.

6.

6.

‘‘Yadā doṇamukhaṃ hatthiṃ, vinesi narasārathi;

Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

“When the elephant Doṇamukha was tamed by the Tamer of Men, the third realization occurred for eighty thousand koṭis.”

Sumaṅgalanagare pālito nāma rājaputto ca purohitaputto sabbadassikumāro cāti dve sahāyakā ahesuṃ. Te piyadassimhi sammāsambuddhe cārikaṃ carante ‘‘attano nagaraṃ sampatto’’ti sutvā koṭisatasahassaparivārā paccuggamanaṃ katvā tassa dhammaṃ sutvā sattāhaṃ mahādānaṃ datvā sattame divase bhagavato bhattānumodanāvasāne koṭisatasahassehi saddhiṃ pabbajitvā arahattaṃ pāpuṇiṃsu. Tesaṃ pana majjhe bhagavā pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Athāparena samayena sudassanadevarājassa samāgame navutikoṭiyo arahattaṃ pāpuṇiṃsu. Tehi parivuto satthā pātimokkhaṃ uddisi, ayaṃ dutiyo [Pg.252] sannipāto ahosi. Puna doṇamukhavinayane asītikoṭiyo pabbajitvā arahattaṃ pāpuṇiṃsu. Tesaṃ majjhe bhagavā pātimokkhaṃ uddisi, ayaṃ tatiyo sannipāto ahosi. Tena vuttaṃ –

In the city of Sumaṅgala, there were two friends: the prince named Pālita and the son of the royal priest, Sabbadassikumāra. When they heard that the Perfectly Enlightened One, Piyadassī, had arrived in their city while wandering, they went forth to meet him with a retinue of a hundred thousand koṭis. After listening to his Dhamma, they gave a great offering for seven days. On the seventh day, at the conclusion of the Blessed One’s meal-time discourse of appreciation, they went forth into homelessness along with a hundred thousand koṭis of beings and attained arahantship. In their midst, the Blessed One recited the Pātimokkha—this was the first assembly. At a later time, at the assembly for the deva-king Sudassana, ninety koṭis attained arahantship. Surrounded by them, the Teacher recited the Pātimokkha—this was the second assembly. Again, at the taming of Doṇamukha, eighty koṭis went forth and attained arahantship. In their midst, the Blessed One recited the Pātimokkha—this was the third assembly. Therefore, it was said:

7.

7.

‘‘Sannipātā tayo āsuṃ, tassāpi piyadassino;

Koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

“There were three assemblies of that Blessed One Piyadassī; the first gathering was of a hundred thousand koṭis.

8.

8.

‘‘Tato paraṃ navutikoṭī, samiṃsu ekato munī;

Tatiye sannipātamhi, asītikoṭiyo ahū’’ti.

“After that, ninety koṭis of sages assembled together; in the third assembly, there were eighty koṭis.”

Tadā amhākaṃ bodhisatto kassapo nāma brāhmaṇamāṇavo itihāsapañcamānaṃ tiṇṇaṃ vedānaṃ pāragū hutvā satthu dhammadesanaṃ sutvā koṭisatasahassapariccāgena paramārāmaṃ saṅghārāmaṃ kāretvā saraṇesu ca pañcasīlesu ca patiṭṭhāsi. Atha naṃ satthā – ‘‘ito aṭṭhārasakappasataccayena gotamo nāma buddho loke bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time our Bodhisatta was a brahmin youth named Kassapa. Having mastered the three Vedas with the traditional histories as the fifth, he heard the Teacher’s discourse on the Dhamma. After giving away a fortune of a hundred thousand koṭis, he had a supreme park, a monastery for the Sangha, built, and he became established in the refuges and the five precepts. Then the Teacher made a prediction concerning him: “One thousand eight hundred eons from now, he will become a Buddha in the world named Gotama.” Therefore it was said:

9.

9.

‘‘Ahaṃ tena samayena, kassapo nāma brāhmaṇo;

Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū.

“At that time I was a brahmin named Kassapa, a student and bearer of the sacred hymns, a master of the three Vedas.

10.

10.

‘‘Tassa dhammaṃ suṇitvāna, pasādaṃ janayiṃ ahaṃ;

Koṭisatasahassehi, saṅghārāmaṃ amāpayiṃ.

“Having heard his Dhamma, I generated faith. With a hundred thousand koṭis, I had a monastery built for the Sangha.

11.

11.

‘‘Tassa datvāna ārāmaṃ, haṭṭho saṃviggamānaso;

Saraṇe pañcasīle ca, daḷahaṃ katvā samādiyiṃ.

“Having given that park, joyful and with a mind stirred by spiritual urgency, I firmly undertook the refuges and the five precepts.

12.

12.

‘‘Sopi maṃ buddho byākāsi, saṅghamajjhe nisīdiya;

Aṭṭhārase kappasate, ayaṃ buddho bhavissati.

“That Buddha, too, sitting in the midst of the Sangha, made this prediction concerning me: ‘In eighteen hundred eons, this one will become a Buddha.’”

13.

13.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

“Having striven the great striving … we will be in the presence of this one.

14.

14.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

“Having heard his words, I clarified my mind even more; I resolved upon a still higher practice in order to fulfill the ten perfections.”

Tattha [Pg.253] saraṇe pañcasīle cāti tīṇi saraṇāni pañca sīlāni cāti attho. Aṭṭhārase kappasateti ito aṭṭhasatādhikassa kappasahassassa accayenāti attho.

Herein, ‘in the refuges and the five precepts’ means the three refuges and the five precepts. ‘In eighteen hundred eons’ means after the passing of one thousand eight hundred eons from now.

Tassa pana bhagavato sudhaññaṃ nāma nagaraṃ ahosi. Pitā sudatto nāma rājā, mātā sucandā nāma devī, pālito ca sabbadassī ca dve aggasāvakā, sobhito nāmupaṭṭhāko, sujātā ca dhammadinnā ca dve aggasāvikā, kakudharukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, navutivassasahassāni āyu, vimalā nāmassa aggamahesī ahosi, kañcanāveḷo nāma putto, so ājaññarathena nikkhamīti. Tena vuttaṃ –

Now, for that Blessed One, the city was named Sudhañña. The father was the king named Sudatta, and the mother was the queen named Sucandā. Pālita and Sabbadassī were the two chief disciples; Sobhita was the attendant; Sujātā and Dhammadinnā were the two chief female disciples. The Kakudha tree was his Bodhi. His body was eighty cubits in height, and his lifespan was ninety thousand years. His chief queen was named Vimalā, and his son was named Kañcanāveḷa. He went forth by means of a chariot of thoroughbreds. Therefore, it was said:

15.

15.

‘‘Sudhaññaṃ nāma nagaraṃ, sudatto nāma khattiyo;

Candā nāmāsi janikā, piyadassissa satthuno.

“The city was named Sudhañña, the khattiya was named Sudatta; Candā was the name of the mother of the Teacher Piyadassī.

20.

20.

‘‘Pālito sabbadassī ca, ahesuṃ aggasāvakā;

Sobhito nāmupaṭṭhāko, piyadassissa satthuno.

“Pālita and Sabbadassī were the chief disciples; Sobhita was the attendant of the Teacher Piyadassī.

21.

21.

‘‘Sujātā dhammadinnā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, kakudhoti pavuccati.

“Sujātā and Dhammadinnā were the chief female disciples; the Bodhi of that Blessed One is called the Kakudha.”

23.

23.

‘‘Sopi buddho amitayaso, dvattiṃsavaralakkhaṇo;

Asītihatthamubbedho, sālarājāva dissati.

“That Buddha too, of boundless glory, endowed with the thirty-two excellent marks, was eighty cubits in height; he appeared like a kingly sāla tree.”

24.

24.

‘‘Aggicandasūriyānaṃ, natthi tādisikā pabhā;

Yathā ahu pabhā tassa, asamassa mahesino.

“The radiance of fire, moon, and sun is not such as was the radiance of that incomparable great sage.”

25.

25.

‘‘Tassāpi devadevassa, āyu tāvatakaṃ ahu;

Navutivassasahassāni, loke aṭṭhāsi cakkhumā.

“For that God of gods, too, the lifespan was of such a length: for ninety thousand years the Visionary One remained in the world.”

26.

26.

‘‘Sopi buddho asamasamo, yugānipi tāni atuliyāni;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“That Buddha, peerless, and those pairs, matchless—all that has vanished. Surely, all conditioned phenomena are void!”

Tattha sālarājā vāti sabbaphāliphullo paramaramaṇīyadassano samavaṭṭakkhandho sālarājā viya dissati. Yugānipi tānīti aggasāvakayugādīni yugaḷāni. Sesagāthāsu sabbattha uttānamevāti.

Herein, ‘like a kingly sāla tree’ means: he appears like a kingly sāla tree with a perfectly round trunk, fully blossomed in all its branches, and supremely lovely to behold. ‘And those pairs too’ means the pairs such as the pair of chief disciples. In the remaining verses, the meaning is plain everywhere.

Piyadassībuddhavaṃsavaṇṇanā niṭṭhitā.

The Explanation of the Chronicle of the Buddha Piyadassī is finished.

Niṭṭhito terasamo buddhavaṃso.

The Thirteenth Chronicle of a Buddha is finished.

16. Atthadassībuddhavaṃsavaṇṇanā

16. The Explanation of the Chronicle of the Buddha Atthadassī

Piyadassimhi [Pg.254] sammāsambuddhe parinibbute tassa sāsane ca antarahite parihāyitvā vaḍḍhitvā aparimitāyukesu manussesu anukkamena parihāyitvā vassasatasahassāyukesu jātesu paramatthadassī atthadassī nāma buddho loke uppajji. So pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā paramasobhane sobhane nāma nagare sāgarassa nāma rañño kule aggamahesiyā sudassanadeviyā kucchismiṃ paṭisandhiṃ gahetvā dasa māse gabbhe vasitvā sucindhanuyyāne mātukucchito nikkhami. Mātukucchito mahāpurise nikkhantamatte sucirakālanihitāni kulaparamparāgatāni mahānidhānāni dhanasāmikā paṭilabhiṃsūti tassa nāmaggahaṇadivase ‘‘atthadassī’’ti nāmamakaṃsu. So dasavassasahassāni agāraṃ ajjhāvasi. Amaragiri-suragiri-girivāhananāmakā paramasurabhijanakā tayo cassa pāsādā ahesuṃ. Visākhādevippamukhāni tettiṃsa itthisahassāni ahesuṃ.

When the Perfectly Self-Enlightened One Piyadassin had attained parinibbāna and his Dispensation had disappeared, after the lifespan of human beings had devolved from an incalculable age and then evolved, and then again devolved by stages until they were born with a lifespan of one hundred thousand years, the Buddha named Atthadassin, a seer of the ultimate goal, arose in the world. Having fulfilled the perfections, he was reborn in the Tusita realm. Passing away from there, he took conception in the womb of Queen Sudassanā, the chief consort of King Sāgara, in the supremely beautiful city named Sobhana. After dwelling in the womb for ten months, he came forth from his mother's womb in the Sucindhana Grove. As soon as the Great Being came forth from his mother's womb, great treasures that had been hidden for a long time and passed down through the family lineage were regained by their owners; thus on his name-giving day they gave him the name 'Atthadassin.' He lived the household life for ten thousand years. He had three supremely fragrant palaces named Amaragiri, Suragiri, and Girivāhana. He had thirty-three thousand women headed by Queen Visākhā.

So cattāri nimittāni disvā visākhādeviyā selakumāre nāma putte uppanne sudassanaṃ nāma assarājaṃ abhiruhitvā mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ nava manussakoṭiyo anupabbajiṃsu. Tehi parivuto so mahāpuriso aṭṭha māse padhānacariyaṃ caritvā visākhapuṇṇamāya sucindharanāgiyā upahāratthāya ānītaṃ madhupāyāsaṃ mahājanena sandissamānasabbasarīrāya nāgiyā saha suvaṇṇapātiyā dinnaṃ madhupāyāsaṃ paribhuñjitvā taruṇatarusatasamalaṅkate taruṇasālavane divāvihāraṃ vītināmetvā sāyanhasamaye dhammarucinā mahārucinā nāma nāgarājena dinnā aṭṭha kusatiṇamuṭṭhiyo gahetvā campakabodhiṃ upasaṅkamitvā tepaññāsahatthāyāmavitthataṃ kusatiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā sambodhiṃ patvā sabbabuddhāciṇṇaṃ – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā brahmuno dhammadesanāyācanaṃ sampaṭicchitvā attanā saha pabbajitanavabhikkhukoṭiyo ariyadhammapaṭivedhasamatthe disvā ākāsena gantvā anomanagarasamīpe anomuyyāne otaritvā tehi parivuto [Pg.255] tattha dhammacakkaṃ pavattesi. Tadā koṭisatasahassānaṃ paṭhamo dhammābhisamayo ahosi.

Having seen the four signs, and after his son Prince Sela was born to Queen Visākhā, he mounted the king of horses named Sudassana, went forth in the great renunciation, and became a renunciant. Nine crores of people went forth along with him. Surrounded by them, that Great Being practiced striving for eight months. On the full-moon day of Visākha, he consumed the milk-rice that had been brought for an offering, given together with a golden bowl by the nāga maiden Sucindharā, whose entire body was visible to the great crowd. Having spent the day-sojourn in a grove of young sāl trees adorned with hundreds of young trees, in the evening he took the eight handfuls of kusa grass given by the nāga king named Mahāruci out of his delight in the Dhamma. He then approached the Campaka Bodhi tree, spread a seat of kusa grass fifty-three cubits long and wide, and sat down cross-legged. He attained perfect enlightenment and, as is the custom of all Buddhas, uttered the inspired utterance: 'Through the round of many births... I have reached the destruction of craving.' After spending seven weeks right near the Bodhi tree, he accepted Brahmā's request to teach the Dhamma. Seeing that the nine crores of bhikkhus who had gone forth with him were capable of penetrating the noble Dhamma, he traveled through the sky and descended in the Anoma Grove near the city of Anoma. Surrounded by them, he there set in motion the Wheel of Dhamma. On that occasion, the first penetration of the Dhamma occurred for a hundred thousand crores of beings.

Puna bhagavati lokanāyake devalokacārikaṃ caritvā tattha dhammaṃ desente koṭisatasahassānaṃ dutiyo abhisamayo ahosi. Yadā pana bhagavā atthadassī amhākaṃ bhagavā viya kapilavatthupuraṃ sobhanapuraṃ pavisitvā dhammaṃ desesi, tadā koṭisatasahassānaṃ tatiyo dhammābhisamayo ahosi. Tena vuttaṃ –

Again, when the Blessed One, the Leader of the World, was wandering in the deva world and teaching the Dhamma there, the second penetration of the Dhamma occurred for a hundred thousand crores of beings. Then, when the Blessed One Atthadassī, just as our Blessed One entered Kapilavatthu, entered the city of Sobhana and taught the Dhamma, the third penetration of the Dhamma occurred for a hundred thousand crores of beings. Therefore it was said:

1.

1.

‘‘Tattheva maṇḍakappamhi, atthadassī mahāyaso;

Mahātamaṃ nihantvāna, patto sambodhimuttamaṃ.

“In that very Maṇḍa aeon, Atthadassī of great fame, having dispelled the great darkness, attained supreme enlightenment.”

2.

2.

‘‘Brahmunā yācito santo, dhammacakkaṃ pavattayi;

Amatena tappayī lokaṃ, dasasahassī sadevakaṃ.

Being requested by Brahmā, he set in motion the Wheel of Dhamma; he satiated the world with its devas—the ten-thousandfold world system—with the Deathless.

3.

3.

‘‘Tassāpi lokanāthassa, ahesuṃ abhisamayā tayo;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahu.

For that Lord of the World, too, there were three realizations of the truth. The first realization occurred for one hundred thousand crores of beings.

4.

4.

‘‘Yadā buddho atthadassī, carati devacārikaṃ;

Koṭisatasahassānaṃ, dutiyābhisamayo ahu.

When the Buddha Atthadassī wandered on his tour among the devas, the second realization occurred for one hundred thousand crores of beings.

5.

5.

‘‘Punāparaṃ yadā buddho, desesi pitusantike;

Koṭisatasahassānaṃ, tatiyābhisamayo ahū’’ti.

Furthermore, when the Buddha taught in the presence of his father, the third realization occurred for one hundred thousand crores of beings.

Tattha tatthevāti tasmiññeva kappeti attho. Ettha pana varakappo ‘‘maṇḍakappo’’ti adhippeto. ‘‘Yasmiṃ kappe tayo buddhā nibbattanti, so kappo varakappo’’ti heṭṭhā padumuttarabuddhavaṃsavaṇṇanāyaṃ vutto. Tasmā varakappo idha ‘‘maṇḍakappo’’ti vutto. Nihantvānāti nihanitvā. Ayameva vā pāṭho. Santoti samāno. Amatenāti maggaphalādhigamāmatapānena. Tappayīti atappayi, pīṇesīti attho. Dasasahassīti dasasahassilokadhātuṃ. Devacārikanti devānaṃ vinayanatthaṃ devalokacārikanti attho.

Herein, 'tattheva' means in that very aeon. Here, however, an excellent aeon is intended by 'Maṇḍa-kappa'. 'An aeon in which three Buddhas arise, that aeon is an excellent aeon,' has been said below in the explanation of the Chronicle of the Buddha Padumuttara. Therefore, an excellent aeon is here called a 'Maṇḍa-kappa'. 'Nihantvāna' means having struck down. Or this is just the reading. 'Santo' means being. 'Amatena' means with the drink of the Deathless, which is the attainment of the path and fruit. 'Tappayī' means he satisfied, he pleased; this is the meaning. 'Dasasahassī' means the ten-thousandfold world-system. 'Devacārikaṃ' means a tour of the deva world for the purpose of disciplining the devas.

Sucandakanagare kira santo ca rājaputto upasanto ca purohitaputto tīsu vedesu sabbasamayantaresu ca sāramadisvā nagarassa catūsu dvāresu [Pg.256] cattāro paṇḍite visārade ca manusse ṭhapesuṃ – ‘‘yaṃ pana tumhe paṇḍitaṃ samaṇaṃ vā brāhmaṇaṃ vā passatha suṇātha vā, taṃ amhākaṃ āgantvā ārocethā’’ti. Tena ca samayena atthadassī lokanātho sucandakanagaraṃ sampāpuṇi. Atha tehi niveditā purisā gantvā tesaṃ dasabalassa tatthāgamanaṃ paṭivedesuṃ. Tato te santopasantā tathāgatāgamanaṃ sutvā pahaṭṭhamānasā sahassaparivārā dasabalaṃ asamaṃ paccuggantvā abhivādetvā nimantetvā sattāhaṃ buddhappamukhassa saṅghassa asadisaṃ mahādānaṃ datvā sattame divase sakalanagaravāsīhi manussehi saddhiṃ dhammakathaṃ suṇiṃsu. Tasmiṃ kira divase aṭṭhanavutisahassāni ehibhikkhupabbajjāya pabbajitvā arahattaṃ pāpuṇiṃsu. Tāya parisāya majjhe bhagavā pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi.

It is said that in the city of Sucandaka, the king's son Santo and the chaplain's son Upasanto, seeing no essence in the three Vedas and in all other sectarian teachings, stationed four wise and expert men at the four gates of the city, instructing them: 'Whatever wise ascetic or brahmin you see or hear of, come and inform us.' At that time, Atthadassin, the Protector of the World, arrived at the city of Sucandaka. Then those men, having been informed of this, went and reported to Santo and Upasanto the arrival there of the One with Ten Powers. Hearing of the Tathāgata's arrival, Santo and Upasanto, with delighted minds and a retinue of a thousand, went out to meet the incomparable One with Ten Powers, paid homage to him, and invited him. For seven days they gave an unequalled great offering of alms to the Saṅgha headed by the Buddha. On the seventh day, together with all the human inhabitants of the city, they listened to a Dhamma talk. On that day, it is said, ninety-eight thousand people went forth with the 'Come, bhikkhu' ordination and attained arahantship. In the midst of that assembly, the Blessed One recited the Pātimokkha. That was the first assembly.

Yadā pana bhagavā attano puttassa selattherassa dhammaṃ desento aṭṭhāsītisahassāni pasādetvā ehibhikkhubhāvena pabbājetvā arahattaṃ pāpetvā pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Puna mahāmaṅgalasamāgame māghapuṇṇamāyaṃ devamanussānaṃ dhammaṃ desento aṭṭhasattatisahassāni arahattaṃ pāpetvā pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

Then, when the Blessed One was teaching the Dhamma to his own son, the Elder Sela, and had inspired eighty-eight thousand beings, caused them to go forth with the 'Come, bhikkhu' status, and led them to arahantship, he recited the Pātimokkha; that was the second assembly. Again, at the great auspicious assembly on the full-moon day of Māgha, while teaching the Dhamma to devas and humans, he led seventy-eight thousand to arahantship and recited the Pātimokkha; that was the third assembly. Therefore it was said:

6.

6.

‘‘Sannipātā tayo āsuṃ, tassāpi ca mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“There were three assemblies of that great sage too: of those whose taints were destroyed, who were stainless, serene in mind, and steadfast.

7.

7.

‘‘Aṭṭhanavutisahassānaṃ, paṭhamo āsi samāgamo;

Aṭṭhāsītisahassānaṃ, dutiyo āsi samāgamo.

“The first assembly was of ninety-eight thousand; the second assembly was of eighty-eight thousand.

8.

8.

‘‘Aṭṭhasattatisahassānaṃ, tatiyo āsi samāgamo;

Anupādā vimuttānaṃ, vimalānaṃ mahesina’’nti.

“The third assembly was of seventy-eight thousand great seers, liberated without clinging and stainless.”

Tadā kira amhākaṃ bodhisatto campakanagare susīmo nāma brāhmaṇamahāsālo lokasammato ahosi. So sabbavibhavajātaṃ dīnānāthakapaṇaddhikādīnaṃ vissajjetvā himavantasamīpaṃ gantvā tāpasapabbajjaṃ pabbajitvā aṭṭha samāpattiyo pañca abhiññāyo ca nibbattetvā [Pg.257] mahiddhiko mahānubhāvo hutvā mahājanassa kusalākusalānaṃ dhammānaṃ anavajjasāvajjabhāvañca dassetvā buddhuppādaṃ āgamayamāno aṭṭhāsi.

At that time, it is said, our Bodhisatta was a brahmin of great wealth named Susīma in the city of Campaka, esteemed by the world. Having given away all his accumulated wealth to the poor, the helpless, the destitute, and travelers, he went to the vicinity of the Himālaya and went forth into the ascetic life. He developed the eight attainments and the five direct knowledges, and having become one of great spiritual power and great might, he dwelt demonstrating to the great populace the blameless and blameworthy nature of wholesome and unwholesome states, awaiting the arising of a Buddha.

Athāparena samayena atthadassimhi lokanāyake loke uppajjitvā sudassanamahānagare aṭṭhannaṃ parisānaṃ majjhe dhammāmatavassaṃ vassente tassa dhammaṃ sutvā saggalokaṃ gantvā dibbāni mandāravapadumapāricchattakādīni pupphāni devalokato āharitvā attano ānubhāvaṃ dassento dissamānasarīro catūsu disāsu catuddīpikamahāmegho viya pupphavassaṃ vassetvā samantato pupphamaṇḍapaṃ pupphamayagghitoraṇahemajālādīni pupphamayāni katvā mandāravapupphacchattena dasabalaṃ pūjesi. Sopi naṃ bhagavā – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

Then, at a later time, when the world-leader Atthadassī arose in the world and was raining down the deathless Dhamma in the great city of Sudassana amidst the eight assemblies, having heard that Dhamma, he went to the heavenly realm. He brought divine flowers such as mandārava, paduma, and pāricchattaka from the world of the devas and displayed his power. Appearing with a visible body, he showered flowers like a great cloud over the four continents. All around he created flower pavilions, arches made of flowers, golden nets, and the like, and honored the One with Ten Powers with a parasol of mandārava flowers. That Blessed One then made a prophecy concerning him: “In the future, you shall become a Buddha named Gotama.” Thus it was said:

9.

9.

‘‘Ahaṃ tena samayena, jaṭilo uggatāpano;

Susīmo nāma nāmena, mahiyā seṭṭhasammato.

“At that time I was a matted-haired ascetic, fervent in austerity; by the name of Susīma, I was esteemed as the foremost on earth.

10.

10.

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pāricchattakaṃ;

Devalokā haritvāna, sambuddhamabhipūjayiṃ.

“Having brought divine mandārava flowers, lotuses, and pāricchattaka flowers from the world of the devas, I honored the Perfectly Self-Enlightened One.

11.

11.

‘‘Sopi maṃ buddho byākāsi, atthadassī mahāmuni;

Aṭṭhārase kappasate, ayaṃ buddho bhavissati.

“That Buddha too, the great sage Atthadassī, made a prophecy about me: ‘In eighteen hundred aeons, this one will become a Buddha.’”

12.

12.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

“Having striven in the struggle …pe… we will come face to face with this one.”

13.

13.

‘‘Tassāpi vacanaṃ sutvā, haṭṭho saṃviggamānaso;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

“Having heard his words too, gladdened and stirred in mind, I undertook a further practice to fulfill the ten perfections.”

Tattha jaṭiloti jaṭā assa atthīti jaṭilo. Mahiyā seṭṭhasammatoti sakalenapi lokena seṭṭho uttamo pavaroti evaṃ sammato sambhāvitoti attho.

Herein, jaṭilo means: one who has matted hair (jaṭā assa atthīti jaṭilo). Mahiyā seṭṭhasammato means that he was considered and esteemed by the entire world as the best, the highest, the most excellent; this is the meaning.

Tassa pana bhagavato sobhanaṃ nāma nagaraṃ ahosi. Sāgaro nāma rājā pitā, sudassanā nāma mātā, santo upasanto ca dve aggasāvakā, abhayo nāmupaṭṭhāko, dhammā ca sudhammā ca dve aggasāvikā, campakarukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi. Sarīrappabhā [Pg.258] samantato sabbakālaṃ yojanamattaṃ pharitvā aṭṭhāsi, āyu vassasatasahassaṃ, visākhā nāmassa aggamahesī, selo nāma putto, assayānena nikkhami. Tena vuttaṃ –

Now, for that Blessed One, the city was named Sobhaṇa. His father was King Sāgara and his mother was named Sudassanā. His two chief disciples were Santo and Upasanto; his attendant was named Abhaya. His two chief female disciples were Dhammā and Sudhammā. His Bodhi tree was the Campaka tree, and his body was eighty cubits in height. The radiance from his body constantly spread for a yojana in all directions. His lifespan was one hundred thousand years. His chief consort was named Visākhā and his son was named Sela. He went forth by means of a horse-drawn vehicle. Thus it was said:

14.

14.

‘‘Sobhanaṃ nāma nagaraṃ, sāgaro nāma khattiyo;

Sudassanā nāma janikā, atthadassissa satthuno.

“The city was named Sobhaṇa, the king was named Sāgara; the mother of the Teacher Atthadassī was named Sudassanā.

19.

19.

‘‘Santo ca upasanto ca, ahesuṃ aggasāvakā;

Abhayo nāmupaṭṭhāko, atthadassissa satthuno.

“Santo and Upasanto were the chief disciples; the attendant of the Teacher Atthadassī was named Abhaya.

20.

20.

‘‘Dhammā ceva sudhammā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, campakoti pavuccati.

“Dhammā and Sudhammā were the chief female disciples; the Bodhi tree of that Blessed One is called the Campaka.

22.

22.

‘‘Sopi buddho asamasamo, asītihatthamuggato;

Sobhate sālarājāva, uḷurājāva pūrito.

“That Buddha, peerless and unequalled, was eighty cubits in height; he shone like a royal sāl tree, like the king of stars when full.

23.

23.

‘‘Tassa pākatikā raṃsī, anekasatakoṭiyo;

Uddhaṃ adho dasa disā, pharanti yojanaṃ sadā.

“His natural rays, many hundreds of koṭis in number, always pervade for a yojana upwards, downwards, and in the ten directions.

24.

24.

‘‘Sopi buddho narāsabho, sabbasattuttamo muni;

Vassasatasahassāni, loke aṭṭhāsi cakkhumā.

“That Buddha, a bull among men, the sage supreme among all beings, the One with Vision, dwelt in the world for one hundred thousand years.

25.

25.

‘‘Atulaṃ dassetvā obhāsaṃ, virocetvā sadevake;

Sopi aniccataṃ patto, yathaggupādānasaṅkhayā’’ti.

“Having displayed a measureless radiance, having illumined the world with its devas, he too reached impermanence, like a fire on the exhaustion of its fuel.”

Tattha uḷurājāva pūritoti saradasamayaparipuṇṇavimalasakalamaṇḍalo tārakarājā viyāti attho. Pākatikāti pakativasena uppajjamānā, na adhiṭṭhānavasena. Yadā icchati bhagavā, tadā anekakoṭisatasahassepi cakkavāḷe ābhāya phareyya. Raṃsīti rasmiyo. Upādānasaṅkhayāti upādānakkhayā indhanakkhayā aggi viya. Sopi bhagavā catunnaṃ upādānānaṃ khayena anupādisesāya nibbānadhātuyā anupamanagare anomārāme parinibbāyi. Dhātuyo panassa adhiṭṭhānena vikiriṃsu. Sesamettha gāthāsu uttānamevāti.

Herein, uḷurājāva pūrito means like the king of stars with its full, immaculate, and complete orb in the autumn season; this is the meaning. Pākatikā means arising by nature, not by an act of will. When the Blessed One wishes, he can pervade even many hundred thousand koṭis of world-systems with his radiance. Raṃsī means rays. Upādānasaṅkhayā means through the exhaustion of clinging, like a fire through the exhaustion of its fuel. That Blessed One too, through the destruction of the four kinds of clinging, attained Parinibbāna in the Nibbāna-element with no residue remaining, in the city of Anupama, in the Anoma Park. His relics, however, were dispersed by an act of will. The rest here in the verses is self-evident.

Atthadassībuddhavaṃsavaṇṇanā niṭṭhitā.

The Exposition of the Chronicle of the Buddha Atthadassī is finished.

Niṭṭhito cuddasamo buddhavaṃso.

The Fourteenth Chronicle of a Buddha is finished.

17. Dhammadassībuddhavaṃsavaṇṇanā

The Exposition of the Chronicle of the Buddha Dhammadassī

Atthadassimhi [Pg.259] sammāsambuddhe parinibbute antarakappe ca vītivatte aparimitāyukesu sattesu anupubbena parihāyitvā vassasatasahassāyukesu jātesu dhammadassī nāma satthā lokālokakaro lobhādilokamalavinayakaro lokekanāyako loke udapādi. Sopi bhagavā pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā saraṇanagare sabbalokasaraṇassa saraṇassa nāma rañño aggamahesiyā sunandāya nāma deviyā kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena saraṇuyyāne mātukucchito pāvussakāle saliladharavivaragato puṇṇacando viya nikkhami. Mahāpurise pana mātukucchito nikkhantamatteyeva adhikaraṇavohārasatthapotthakesu adhammiyā vohārā sayameva antaradhāyiṃsu. Dhammikavohārāyeva aṭṭhaṃsu. Tenassa nāmaggahaṇadivase ‘‘dhammadassī’’ti nāmamakaṃsu. So aṭṭhavassasahassāni agāraṃ ajjhāvasi. Tassa kira araja-viraja-sudassananāmakā tayo pāsādā ahesuṃ. Vicikoḷidevippamukhānaṃ itthīnaṃ vīsatisahassādhikaṃ satasahassaṃ ahosi.

When the Perfectly Self-Enlightened Buddha Atthadassī had attained final Nibbāna, and after an intermediate aeon had passed, when beings with immeasurable lifespans were gradually declining to lifespans of a hundred thousand years, the Teacher named Dhammadassī, the Illuminator of the World, the Remover of the World’s Stains of Greed and so on, the Leader of the World, arose in the world. That Blessed One, having fulfilled the perfections, was reborn in the Tusita heaven. After passing away from there, he took conception in the womb of Queen Sunandā, the chief consort of King Saraṇa, who was a refuge for the whole world, in the city of Saraṇa. After ten months had passed, he emerged from his mother’s womb in the Saraṇa Park during the rainy season, like the full moon emerging from an opening in a rain cloud. Now, just as the Great Being emerged from his mother’s womb, unrighteous discourses in the treatises and books concerning legal disputes disappeared of their own accord. Only righteous discourses remained. Therefore, on his naming day, they gave him the name “Dhammadassī.” He lived the household life for eight thousand years. He had three palaces named Araja, Viraja, and Sudassana. He had a retinue of one hundred and twenty thousand women, headed by Queen Vicikoḷī.

So cattāri nimittāni disvā vicikoḷideviyā puññavaḍḍhane nāma putte uppanne devakumāro viya ativiya sukhumālo devasampattimiva sampattimanubhavamāno majjhimayāme vuṭṭhāya sirisayane nisinno niddopagatānaṃ itthīnaṃ vippakāraṃ disvā sañjātasaṃvego mahābhinikkhamanāya cittaṃ uppādesi. Cittuppādasamanantaramevassa sudassanapāsādo gaganatalamabbhuggantvā caturaṅginiyā senāya parivuto dutiyo divasakaro viya dibbavimānaṃ viya ca gantvā rattakuravakatarubodhisamīpeyeva otaritvā aṭṭhāsi. Mahāpuriso kira brahmunā upanītāni kāsāyāni gahetvā pabbajitvā pāsādato otaritvā avidūre aṭṭhāsi. Pāsādo puna ākāsena gantvā bodhirukkhaṃ antokatvā pathaviyaṃ patiṭṭhāsi. Itthiyopi saparivārā pāsādato otaritvā aḍḍhagāvutamattaṃ gantvā aṭṭhaṃsu. Tattha itthiyo ca tāsaṃ paricārikā ceṭikāyo ca ṭhapetvā sabbe manussā taṃ anupabbajiṃsu. Bhikkhūnaṃ koṭisatasahassaṃ ahosi.

Having seen the four signs, and after a son named Puññavaḍḍhana was born to Queen Vicikoḷī, he was extremely delicate like a divine prince. While enjoying prosperity like that of the gods, he rose during the middle watch, sat on his glorious couch, and saw the disordered state of the sleeping women. Stirred with a sense of urgency, he resolved upon the Great Renunciation. Immediately after his thought arose, the Sudassana palace, surrounded by a fourfold army, rose up into the sky. Like a second sun and like a divine mansion, it traveled and descended right near the excellent red kuravaka Bodhi tree, and stood there. It is said that the Great Being, taking the ochre robes offered by a Brahmā, went forth. Descending from the palace, he stood nearby. The palace again went through the sky and, enclosing the Bodhi tree, was established on the earth. The women with their retinues also descended from the palace and, having gone about half a gāvuta, they stopped. There, excepting the women and their female attendants and servants, all the people went forth following him. There were one hundred thousand koṭis of bhikkhus.

Atha dhammadassī bodhisatto sattāhaṃ padhānacariyaṃ caritvā vicikoḷideviyā dinnaṃ madhupāyāsaṃ paribhuñjitvā badaravane divāvihāraṃ katvā sāyanhasamaye [Pg.260] sirivaḍḍhanena nāma yavapālakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā bimbijālabodhiṃ upagantvā tepaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā tattha sabbaññutaññāṇaṃ paṭivijjhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvāva bodhisamīpe sattasattāhaṃ vītināmetvā katabrahmayācano attanā saddhiṃ pabbajitassa bhikkhūnaṃ koṭisatasahassassa saddhammappaṭivedhasamatthataṃ ñatvā aṭṭhārasayojanikamaggaṃ ekāheneva isipatanaṃ gantvā tehi parivuto tattha dhammacakkaṃ pavattesi, tadā koṭisatasahassānaṃ paṭhamābhisamayo ahosi. Tena vuttaṃ –

Then the Bodhisatta Dhammadassī, having practiced the austere striving for seven days, partook of the honeyed milk-rice offered by Queen Vicikoḷī. After spending the day in the Badara Wood, in the evening he accepted eight handfuls of grass given by the barley-guardian named Sirivaḍḍhana. Approaching the Bimbijāla Bodhi tree, he spread a grass seat fifty-three cubits wide. There, having penetrated the knowledge of omniscience, he uttered the inspired utterance: “Through the round of many births… I have reached the destruction of craving.” Having spent seven weeks near the Bodhi tree, at Brahmā’s request, and knowing that the hundred thousand koṭis of bhikkhus who had gone forth with him were capable of penetrating the true Dhamma, he traveled the eighteen-yojana path to Isipatana in a single day. Surrounded by them, he there set in motion the Wheel of the Dhamma. On that occasion, the first penetration of the Dhamma occurred for a hundred thousand koṭis. Thus it was said:

1.

1.

‘‘Tattheva maṇḍakappamhi, dhammadassī mahāyaso;

Tamandhakāraṃ vidhamitvā, atirocati sadevake.

“In that same Maṇḍa kappa, Dhammadassī of great renown, having dispelled that darkness, shines resplendently over the world with its devas.”

2.

2.

‘‘Tassāpi atulatejassa, dhammacakkappavattane;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

“At the setting in motion of the Wheel of the Dhamma by him of incomparable power, the first penetration of the Dhamma occurred for a hundred thousand koṭis.”

Tattha tamandhakāranti tamasaṅkhātaṃ mohandhakāranti attho.

Herein, 'that darkness' means the darkness of delusion, designated as 'tama' (darkness).

Yadā pana tagaranāmake nagare sañjayo nāma rājā kāmesu ādīnavaṃ nekkhammaṃ khemato ca disvā isipabbajjaṃ pabbaji. Taṃ navutikoṭiyo anupabbajiṃsu. Te sabbeyeva pañcābhiññāaṭṭhasamāpattilābhino ahesuṃ. Atha satthā dhammadassī tesaṃ upanissayasampattiṃ disvā ākāsena gantvā sañjayassa tāpasassa assamapadaṃ gantvā ākāse ṭhatvā tesaṃ tāpasānaṃ ajjhāsayānurūpaṃ dhammaṃ desetvā dhammacakkhuṃ uppādesi, so dutiyo abhisamayo ahosi. Tena vuttaṃ –

Now, in the city named Tagara, a king named Sañjaya, having seen the danger in sensual pleasures and the security in renunciation, went forth into the ascetic life. Ninety koṭis went forth after him. All of them became attainers of the five direct knowledges and the eight meditative attainments. Then the Teacher Dhammadassī, seeing their accomplishment in supporting conditions, traveled through the sky to the hermitage of the ascetic Sañjaya. Standing in the air, he taught the Dhamma to those ascetics in accordance with their dispositions and caused the Dhamma-eye to arise. That was the second penetration of the Dhamma. Thus it was said:

3.

3.

‘‘Yadā buddho dhammadassī, vinesi sañjayaṃ isiṃ;

Tadā navutikoṭīnaṃ, dutiyābhisamayo ahū’’ti.

“When the Buddha Dhammadassī guided the seer Sañjaya, the second penetration of the Dhamma occurred for ninety koṭis.”

Yadā pana sakko devānamindo dasabalassa dhammaṃ sotukāmo taṃ upasaṅkami, tadā asītiyā koṭīnaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

When Sakka, lord of the devas, approached the Ten-Powered One, desiring to hear the Dhamma, the third realization occurred for eighty koṭis. Thus it was said:

4.

4.

‘‘Yadā sakko upagañchi, sapariso vināyakaṃ;

Tadā asītikoṭīnaṃ, tatiyābhisamayo ahū’’ti.

“When Sakka with his retinue approached the Guide, then for eighty koṭis, the third realization occurred.”

Yadā [Pg.261] pana saraṇanagare vemātikabhātikaṃ padumakumāraṃ phussadevakumārañca saparivāre pabbājesi, tasmiṃ antovasse pabbajitānaṃ bhikkhūnaṃ koṭisatasahassānaṃ majjhe visuddhipavāraṇaṃ pavāresi, so paṭhamo sannipāto ahosi. Puna bhagavato devalokato orohaṇe satakoṭīnaṃ dutiyo sannipāto ahosi. Yadā pana sudassanārāme terasannaṃ dhutaguṇānaṃ guṇe ānisaṃse pakāsetvā hāritaṃ nāma mahāsāvakaṃ etadagge ṭhapesi, tadā asītiyā koṭīnaṃ majjhe bhagavā pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

When, in the city of Saraṇa, he ordained the step-brothers Prince Paduma and Prince Phussadeva along with their retinues, during that rains-residence he performed the Pavāraṇā of purity in the midst of the hundred thousand koṭis of bhikkhus who had gone forth. That was the first assembly. Again, at the Blessed One’s descent from the world of the devas, there was a second assembly of a hundred koṭis. And when, in the Sudassana monastery, he declared the qualities and benefits of the thirteen ascetic practices and appointed the great disciple named Hārita as the foremost in them, the Blessed One then recited the Pātimokkha in the midst of eighty koṭis. That was the third assembly. Thus it was said:

5.

5.

‘‘Tassāpi devadevassa, sannipātā tayo ahuṃ;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

For that Deva of devas, there were three assemblies of those whose cankers were destroyed, the stainless, the serene-minded, such ones.

6.

6.

‘‘Yadā buddho dhammadassī, saraṇe vassaṃ upāgami;

Tadā koṭisatasahassānaṃ, paṭhamo āsi samāgamo.

When the Buddha Dhammadassī entered upon the rains-residence in Saraṇa, then there was the first assembly of a hundred thousand koṭis.

7.

7.

‘‘Punāparaṃ yadā buddho, devato eti mānusaṃ;

Tadāpi satakoṭīnaṃ, dutiyo āsi samāgamo.

And again, when the Buddha came from the deva world to the human world, then too there was a second assembly of a hundred koṭis.

8.

8.

‘‘Punāparaṃ yadā buddho, pakāsesi dhute guṇe;

Tadā asītikoṭīnaṃ, tatiyo āsi samāgamo’’ti.

And again, when the Buddha declared the ascetic qualities, then there was a third assembly of eighty koṭis.

Tadā amhākaṃ bodhisatto sakko devarājā hutvā dvīsu devalokesu devehi parivuto āgantvā dibbehi gandhapupphādīhi dibbaturiyehi ca tathāgataṃ pūjesi. Sopi naṃ satthā – ‘‘anāgate gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time our Bodhisatta, having become Sakka, king of the devas, came surrounded by the devas in the two deva worlds and honored the Tathāgata with divine scents, flowers, and so on, and with divine musical instruments. That Teacher also made a prediction about him: “In the future he will be a Buddha named Gotama.” Thus it was said:

9.

9.

‘‘Ahaṃ tena samayena, sakko āsiṃ purindado;

Dibbena gandhamālena, turiyenābhipūjayiṃ.

At that time I was Sakka, Purindada; with divine scents, garlands, and musical instruments I honored him.

10.

10.

‘‘Sopi maṃ tadā byākāsi, devamajjhe nisīdiya;

Aṭṭhārase kappasate, ayaṃ buddho bhavissati.

He too then made a prediction about me, while seated in the midst of the devas: ‘In eighteen hundred aeons, this one will be a Buddha.’

11.

11.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

Having striven the striving... we shall be in the presence of this one.

12.

12.

‘‘Tassāpi [Pg.262] vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

Having heard his words, my mind was gladdened all the more. I undertook a further vow for the fulfillment of the ten perfections.

Tassa pana bhagavato saraṇaṃ nāma nagaraṃ ahosi. Saraṇo nāma rājā pitā, sunandā nāma mātā, padumo ca phussadevo ca dve aggasāvakā, sunetto nāma upaṭṭhāko, khemā ca sabbanāmā ca dve aggasāvikā, bimbijālarukkho bodhi, sarīraṃ panassa asītihatthubbedhaṃ ahosi, āyu vassasatasahassaṃ, vicikoḷidevī nāmassa aggamahesī, puññavaḍḍhano nāmassa putto, pāsādena nikkhami. Tena vuttaṃ –

Now, for that Blessed One, the city was named Saraṇa. The king named Saraṇa was his father, and the queen named Sunandā was his mother. Paduma and Phussadeva were his two chief disciples. Sunetta was his attendant. Khemā and Sabbanāmā were his two chief female disciples. The Bimbijāla tree was his Bodhi. His body was eighty cubits in height, and his lifespan was one hundred thousand years. Queen Vicikoḷī was his chief consort, and Puññavaḍḍhano was his son. He went forth by means of a palace. Thus it was said:

13.

13.

‘‘Saraṇaṃ nāma nagaraṃ, saraṇo nāma khattiyo;

Sunandā nāma janikā, dhammadassissa satthuno.

The city was named Saraṇa, the khattiya was named Saraṇa; the mother was named Sunandā, of the Teacher Dhammadassī.

18.

18.

‘‘Padumo phussadevo ca, ahesuṃ aggasāvakā;

Sunetto nāmupaṭṭhāko, dhammadassissa satthuno.

Paduma and Phussadeva were the chief disciples; Sunetta was the attendant of the Teacher Dhammadassī.

19.

19.

‘‘Khemā ca sabbanāmā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, bimbijāloti vuccati.

Khemā and Sabbanāmā were the chief female disciples; the Bodhi tree of that Blessed One is called the Bimbijāla.

21.

21.

‘‘Sopi buddho asamasamo, asītihatthamuggato;

Atirocati tejena, dasasahassimhi dhātuyā.

That Buddha, unequalled and peerless, was eighty cubits tall; with his majesty he outshone the ten-thousandfold world-system.

22.

22.

‘‘Suphullo sālarājāva, vijjūva gagane yathā;

Majjhanhikeva sūriyo, evaṃ so upasobhatha.

Like a sāl-tree king in full bloom, like lightning in the sky, like the sun at midday, so did he shine.

23.

23.

‘‘Tassāpi atulatejassa, samakaṃ āsi jīvikaṃ;

Vassasatasahassāni, loke aṭṭhāsi cakkhumā.

For him of incomparable majesty, the lifespan was the same; for a hundred thousand years the One with Vision remained in the world.

24.

24.

‘‘Obhāsaṃ dassayitvāna, vimalaṃ katvāna sāsanaṃ;

Cavi candova gagane, nibbuto so sasāvako’’ti.

Having displayed his radiance and made the Dispensation stainless, he was extinguished along with his disciples, like the moon passing from the sky.

Tattha bimbijāloti rattakuravakarukkho. Dasasahassimhi dhātuyāti dasasahassiyā lokadhātuyā. Vijjūvāti vijjulatā viya. Upasobhathāti yathā gagane vijju ca majjanhike sūriyo ca upasobhati, evaṃ so bhagavā upasobhitthāti attho. Samakanti sabbehi narasattehi samameva tassa āyu ahosīti attho. Cavīti cuto. Candovāti [Pg.263] gaganato candimā viya cavīti attho. Dhammadassī kira bhagavā sālavatīnagare kesārāme parinibbāyi sesamettha gāthāsu pākaṭamevāti.

Here, 'bimbijāla' means the red kuravaka tree. 'In the ten-thousandfold world-system' means in the ten-thousandfold world-system. 'Like lightning' means like a creeper of lightning. 'Shone' means: just as lightning and the midday sun shine in the sky, so that Blessed One shone; this is the meaning. 'The same' means his lifespan was the same as that of all human beings; this is the meaning. 'Cavi' means 'passed away'. 'Like the moon' means he passed away like the moon from the sky; this is the meaning. It is said that the Blessed One Dhammadassī attained final Nibbāna at Kesarāma in the city of Sālavatī. The rest is clear in these verses.

Dhammadassībuddhavaṃsavaṇṇanā niṭṭhitā.

The commentary on the chronicle of the Buddha Dhammadassī is concluded.

Niṭṭhito pannarasamo buddhavaṃso.

The fifteenth chronicle of a Buddha is concluded.

18. Siddhatthabuddhavaṃsavaṇṇanā

18. The Commentary on the Chronicle of the Buddha Siddhattha

Dhammadassimhi bhagavati parinibbute antarahite cassa sāsane tasmiṃ kappe atīte kappasahasse ca sattasu kappasatesu ca chasu kappesu ca atikkantesu ito catunavutikappamatthake ekasmiṃ kappe ekova lokatthacaro adhigataparamattho siddhattho nāma satthā loke pāturahosi. Tena vuttaṃ –

When the Blessed One Dhammadassī had attained final Nibbāna and his dispensation had disappeared, and that aeon had passed; and after a thousand, seven hundred, and six aeons had elapsed, then in the ninety-fourth aeon from this one, in that aeon a single Teacher arose in the world—Siddhattha by name, who acted for the welfare of the world and had realized the ultimate truth. Therefore, it was said:

1.

1.

‘‘Dhammadassissa aparena, siddhattho lokanāyako;

Nihanitvā tamaṃ sabbaṃ, sūriyo abbhuggato yathā’’ti.

After Dhammadassī, Siddhattha, the leader of the world, arose; having dispelled all darkness, just as the sun has risen.

Siddhattho bodhisattopi pāramiyo pūretvā tusitabhavane nibbattitvā tato cavitvā vebhāranagare udenassa nāma rañño aggamahesiyā suphassāya nāma deviyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena vīriyuyyāne mātukucchito nikkhami. Jāte pana mahāpurise sabbesaṃ āraddhakammantā ca icchitā ca atthā siddhimagamaṃsu. Tasmā panassa ñātakā ‘‘siddhattho’’ti nāmamakaṃsu. So dasavassasahassāni agāramajjhe vasi. Tassa kokā-suppala-padumanāmakā tayo pāsādā ahesuṃ. Somanassādevippamukhāni aṭṭhacattālīsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

The Bodhisatta Siddhattha, having fulfilled the perfections, was reborn in the Tusita heaven. Passing away from there, he took conception in the womb of Queen Suphassā, the chief consort of King Udena in the city of Vebhāra. After the passing of ten months, he came forth from his mother’s womb in the Vīriya Park. When the Great Being was born, all the undertaken tasks and desired aims of everyone reached fulfillment. Therefore, his relatives gave him the name “Siddhattha.” He lived in the household for ten thousand years. He had three palaces named Kokā, Suppala, and Paduma. Forty-eight thousand women, headed by Queen Somanassā, were in attendance.

So cattāri nimittāni disvā somanassādeviyā putte anupamakumāre uppanne āsāḷhipuṇṇamiyaṃ suvaṇṇasivikāya nikkhamitvā vīriyuyyānaṃ gantvā pabbaji. Taṃ koṭisatasahassamanussā anupabbajiṃsu. Mahāpuriso kira tehi saddhiṃ dasa māse padhānacariyaṃ caritvā visākhapuṇṇamāyaṃ asadisabrāhmaṇagāme sunettāya nāma brāhmaṇakaññāya dinnaṃ [Pg.264] madhupāyāsaṃ paribhuñjitvā badaravane divāvihāraṃ vītināmetvā sāyanhasamaye varuṇena nāma yavapālena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā kaṇikārabodhiṃ upagantvā cattālīsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā sabbaññutaṃ pāpuṇitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ bhikkhūnaṃ koṭisatasahassānaṃ catusaccapaṭivedhasamatthataṃ disvā anilapathena gantvā gayāmigadāye otaritvā tesaṃ dhammacakkaṃ pavattesi, tadā koṭisatasahassānaṃ paṭhamo abhisamayo ahosi. Tena vuttaṃ –

He, having seen the four signs, when his son, the incomparable prince, was born to Queen Somanassā, departed on the full-moon day of Āsāḷhī in a golden palanquin, went to the Vīriyuyyāna garden, and went forth. A hundred thousand koṭis of people went forth in his wake. It is said that the Great Being practiced the striving practice with them for ten months. On the full-moon day of Visākhā, in the village of the brahmin Asadisa, he partook of the milk-rice offered by the brahmin maiden Sunettā. Having spent the day in the Badara grove, in the evening he took eight handfuls of grass given by the barley-keeper named Varuṇa. Approaching the Kaṇikāra Bodhi tree, he spread a grass mat forty cubits wide, sat cross-legged, and attained omniscience. He uttered the inspired utterance: 'Through many births in saṃsāra... I reached the destruction of craving.' After spending seven weeks, he saw that the hundred thousand koṭis of monks who had gone forth with him were capable of penetrating the four truths. Traveling through the air, he descended at the Deer Park of Gayā and set in motion the Wheel of Dhamma for them. At that time, the first realization occurred for a hundred thousand koṭis of beings. Thus it is said—

2.

2.

‘‘Sopi patvāna sambodhiṃ, santārento sadevakaṃ;

Abhivassi dhammameghena, nibbāpento sadevakaṃ.

Having attained perfect enlightenment, he ferried across the world with its devas; He rained down the Dhamma-cloud, extinguishing the world with its devas.

3.

3.

‘‘Tassāpi atulatejassa, ahesuṃ abhisamayā tayo;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

For him, too, of immeasurable power, there were three realizations; The first realization was for a hundred thousand koṭis.

Tattha sadevakanti sadevakaṃ lokaṃ. Dhammameghenāti dhammakathāmeghavassena. Puna bhīmarathanagare bhīmarathena nāma raññā nimantito nagaramajjhe kate santhāgāre nisinno karavīkarutamañjunā savanasukhena paramamadhurena paṇḍitajanahadayaṅgamena amatābhisekasadisena brahmassarena dasa disā paripūrento dhammāmatadundubhimāhani, tadā navutikoṭīnaṃ dutiyo abhisamayo ahosi. Tena vuttaṃ –

There, 'sadevaka' means the world with its devas. 'Dhammameghena' means with the rain of the Dhamma teaching. Again, in the city of Bhīmaratha, invited by King Bhīmaratha, seated in the assembly hall built in the middle of the city, with a voice as sweet as the karavīka bird, delightful to hear, supremely melodious, captivating the hearts of the wise, resembling the consecration of immortality, filling the ten directions with the Brahma-like voice, he beat the drum of the deathless Dhamma. Then, the second realization occurred for ninety koṭis of beings. Thus it was said—

4.

4.

‘‘Punāparaṃ bhīmarathe, yadā āhani dundubhiṃ;

Tadā navutikoṭīnaṃ, dutiyābhisamayo ahū’’ti.

Furthermore, in Bhīmaratha, when he beat the great drum of the Dhamma, then the second realization occurred for ninety koṭis.

Yadā pana vebhāranagare ñātisamāgame buddhavaṃsaṃ desento navutikoṭīnaṃ dhammacakkhuṃ uppādesi, so tatiyo abhisamayo ahosi. Tena vuttaṃ –

But when, in the city of Vebhāra, while teaching the Buddhavaṃsa at a gathering of relatives, he caused the eye of the Dhamma to arise in ninety koṭis of beings, that was the third realization. Therefore it is said –

5.

5.

‘‘Yadā buddho dhammaṃ desesi, vebhāre so puruttame;

Tadā navutikoṭīnaṃ, tatiyābhisamayo ahū’’ti.

When that Buddha taught the Dhamma in Vebhāra, that most excellent of cities, then the third realization occurred for ninety koṭis.

Amararuciradassane amaranagare nāma sambalo ca sumitto ca dve bhātaro rajjaṃ kāresuṃ. Atha siddhattho satthā tesaṃ rājūnaṃ upanissayasampattiṃ [Pg.265] disvā gaganatalena gantvā amaranagaramajjhe otaritvā cakkālaṅkatatalehi caraṇehi pathavitalaṃ maddanto viya padacetiyāni dassetvā amaruyyānaṃ gantvā paramaramaṇīye attano karuṇāsītale silātale nisīdi. Tato dvepi bhātikarājāno dasabalassa padacetiyāni disvā padāni anugantvā siddhatthaṃ adhigataparamatthaṃ satthāraṃ sabbalokanetāraṃ saparivāraṃ upasaṅkamitvā abhivādetvā bhagavantaṃ parivāretvā nisīdiṃsu. Tesaṃ bhagavā ajjhāsayānurūpaṃ dhammaṃ desesi. Tassa te dhammakathaṃ sutvā sañjātasaddhā hutvā sabbeva pabbajitvā arahattaṃ pāpuṇiṃsu. Tesaṃ koṭisatānaṃ khīṇāsavānaṃ majjhe bhagavā pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Vebhāranagare ñātisamāgame pabbajitānaṃ navutikoṭīnaṃ majjhe pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Sudassanavihāre sannipatitānaṃ asītikoṭīnaṃ majjhe pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

In the city of Amarā, lovely and pleasing to see, two brothers named Sambala and Sumitta ruled the kingdom. Then the Teacher Siddhattha, seeing the perfection of their supporting conditions for attainment, traveled through the sky and descended in the middle of the city of Amarā. With his feet, the soles of which are adorned with wheels, as if treading upon the surface of the earth, he displayed the footprint-shrines and went to the Amaruyyāna park. There, he sat upon a most delightful stone slab, cooled by his own compassion. Then the two royal brothers, seeing the sacred footprints of the Ten-Powered One, followed the footprints and approached the Teacher Siddhattha, who had realized the ultimate truth, the leader of all the world, together with his retinue. Having approached and paid homage, they surrounded the Blessed One and sat down. The Blessed One taught them the Dhamma in accordance with their dispositions. Having heard his Dhamma talk, they gained faith, and all went forth and attained Arahantship. Among those one hundred koṭis of taintless ones, the Blessed One recited the Pātimokkha—that was the first assembly. In the city of Vebhāra, at a gathering of relatives, he recited the Pātimokkha among ninety koṭis of those who had gone forth—that was the second assembly. In the Sudassana monastery, he recited the Pātimokkha among eighty koṭis assembled there—that was the third assembly. Thus it is said—

6.

6.

‘‘Sannipātā tayo āsuṃ, tasmimpi dvipaduttame;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

Three assemblies there were of that supreme one among bipeds: of those whose cankers were destroyed, who were stainless, of serene mind, and steadfast.

7.

7.

‘‘Koṭisatānaṃ navutīnaṃ, asītiyāpi ca koṭinaṃ;

Ete āsuṃ tayo ṭhānā, vimalānaṃ samāgame’’ti.

Of one hundred koṭis, of ninety koṭis, and also of eighty koṭis—these were the three occasions of the assembly of the stainless ones.

Tattha navutīnaṃ, asītiyāpi ca koṭinanti navutīnaṃ koṭīnaṃ asītiyāpi ca koṭīnaṃ sannipātā ahesunti attho. Ete āsuṃ tayo ṭhānāti etāni tīṇi sannipātaṭṭhānāni ahesunti attho. ‘‘Ṭhānāne tāni tīṇi ahesu’’ntipi pāṭho.

Therein, 'of ninety, and also of eighty koṭis' means: there were gatherings of ninety koṭis and also of eighty koṭis. This is the meaning. 'These were the three places' means: these were the three places of assembly. This is the meaning. There is also the reading, 'Those three were the places.'

Tadā amhākaṃ bodhisatto surasenanagare maṅgalo nāma brāhmaṇo hutvā vedavedaṅgānaṃ pāraṃ gantvā anekakoṭisaṅkhaṃ dhanasannicayaṃ dīnānāthādīnaṃ pariccajitvā vivekārāmo hutvā tāpasapabbajjaṃ pabbajitvā jhānābhiññāyo nibbattetvā viharanto – ‘‘siddhattho nāma buddho loke uppanno’’ti sutvā taṃ upasaṅkamitvā vanditvā tassa dhammakathaṃ sutvā yāya jambuyā ayaṃ jambudīpo paññāyati, iddhiyā taṃ jambuṃ upasaṅkamitvā tato phalaṃ āharitvā navutikoṭibhikkhuparivāraṃ siddhatthaṃ satthāraṃ surasenavihāre nisīdāpetvā jambuphalehi santappesi sampavāresi[Pg.266]. Atha satthā taṃ phalaṃ paribhuñjitvā – ‘‘ito catunavutikappamatthake gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, our Bodhisatta, having become a brahmin named Maṅgala in the city of Surasena, and having mastered the Vedas and their auxiliary sciences, gave away an accumulated fortune of innumerable crores to the poor, the helpless, and others. Delighting in seclusion, he went forth into the ascetic life. While he was dwelling, having produced the jhānas and supernormal knowledges, he heard, 'A Buddha named Siddhattha has arisen in the world.' He approached and paid homage to him, and after hearing his Dhamma discourse, he went by psychic power to that Jambu tree by which this island is known as Jambudīpa. Bringing a fruit from there, he had the Teacher Siddhattha, who was attended by a retinue of ninety koṭis of bhikkhus, take a seat in the Surasena monastery, and he satisfied them and served them to their fill with Jambu fruits. Then the Teacher, having partaken of the fruit, made this prophecy: 'Ninety-four kappas from now, a Buddha named Gotama will arise.' Therefore, it was said:

8.

8.

‘‘Ahaṃ tena samayena, maṅgalo nāma tāpaso;

Uggatejo duppasaho, abhiññābalasamāhito.

'At that time, I was an ascetic named Maṅgala, of fierce energy, difficult to assail, and steadfast in the power of supernormal knowledge.'

9.

9.

‘‘Jambuto phalamānetvā, siddhatthassa adāsahaṃ;

Paṭiggahetvā sambuddho, idaṃ vacanamabravi.

Having brought a fruit from the Jambu tree, I gave it to Siddhattha. The Fully Enlightened One, having accepted it, spoke this word:

10.

10.

‘‘Passatha imaṃ tāpasaṃ, jaṭilaṃ uggatāpanaṃ;

Catunavutito kappe, ayaṃ buddho bhavissati.

‘Behold this ascetic with matted hair, who undertakes fierce austerities. In ninety-four aeons from now, this one will become a Buddha.’

11.

11.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

‘Having striven with striving… we shall be in the presence of this one.’

12.

12.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

Having heard his word, I made my mind even more serene; I undertook a higher practice for the fulfillment of the ten perfections.

Tattha duppasahoti durāsado. Ayameva vā pāṭho. Tassa pana bhagavato nagaraṃ vebhāraṃ nāma ahosi. Udeno nāma rājā pitā, jayasenotipi tasseva nāmaṃ, suphassā nāma mātā, sambalo ca sumitto ca dve aggasāvakā, revato nāmupaṭṭhāko, sīvalā ca surāmā ca dve aggasāvikā, kaṇikārarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi. Vassasatasahassaṃ āyu, somanassā nāma aggamahesī ahosi, anupamo nāma putto, suvaṇṇasivikāya nikkhami. Tena vuttaṃ –

Here, 'hard to overcome' means difficult to assail. Or, this is the reading. The city of that Blessed One was named Vebhāra. His father was King Udena, also called Jayasena; his mother was Suphassā; his two chief disciples were Sambala and Sumitta; his attendant was Revata; his two chief female disciples were Sīvalā and Surāmā; his Bodhi tree was the Kaṇikāra; his body was sixty cubits in height; his lifespan was one hundred thousand years; his chief queen was Somanassā; his son was Anupama; and he went forth in a golden palanquin. Hence it is said:

13.

13.

‘‘Vebhāraṃ nāma nagaraṃ, udeno nāma khattiyo;

Suphassā nāma janikā, siddhitthassa mahesino.

The city was named Vebhāra, the ruler was Udena; the mother of the great sage Siddhattha was named Suphassā.

18.

18.

‘‘Sambalo ca sumitto ca, ahesuṃ aggasāvakā;

Revato nāmupaṭṭhāko, siddhatthassa mahesino.

Sambala and Sumitta were the chief disciples; Revata was the attendant of the great sage Siddhattha.

19.

19.

‘‘Sīvalā ca surāmā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, kaṇikāroti vuccati.

Sīvalā and Surāmā were the chief female disciples; the Bodhi tree of that Blessed One is called Kaṇikāra.

21.

21.

‘‘So [Pg.267] buddho saṭṭhiratanaṃ, ahosi nabhamuggato;

Kañcanagghiyasaṅkāso, dasasahassī virocati.

That Buddha rose sixty cubits into the sky; like a golden pillar, he illuminated the ten-thousandfold world-system.

22.

22.

‘‘Sopi buddho asamasamo, atulo appaṭipuggalo;

Vassasatasahassāni, loke aṭṭhāsi cakkhumā.

He too, that Buddha, equal to the unequalled, peerless, without a rival, the one with the Eye, remained in the world for one hundred thousand years.

23.

23.

‘‘Vipulaṃ pabhaṃ dassayitvā, pupphāpetvāna sāvake;

Vilāsetvā samāpatyā, nibbuto so sasāvako’’ti.

Having displayed a vast radiance, and caused the disciples to blossom, having delighted in attainment, he, together with his disciples, attained Parinibbāna.

Tattha saṭṭhiratananti saṭṭhiratanappamāṇaṃ nabhaṃ uggatoti attho. Kañcanagghiyasaṅkāsoti nānāratanavicittakanakamayaagghiyasadisadassanoti attho. Dasasahassī virocatīti dasasahassiyaṃ virocati. Vipulanti uḷāraṃ obhāsaṃ. Pupphāpetvānāti jhānābhiññāmaggaphalasamāpattipupphehi pupphite paramasobhaggappatte katvāti attho. Vilāsetvāti vilāsayitvā kīḷitvā. Samāpatyāti lokiyalokuttarāhi samāpattīhi abhiññāhi ca. Nibbutoti anupādāparinibbānena nibbuto.

There, 'sixty cubits' means he rose into the sky to the measure of sixty cubits. 'Like a golden pillar' means having an appearance similar to a decorative pillar made of gold, variegated with various jewels. 'Shining ten thousandfold' means it shines in the ten-thousandfold world-system. 'Vast' means a grand radiance. 'Having caused to blossom' means having made them, blossomed with the flowers of jhāna, higher knowledge, path, fruition, and attainment, reach ultimate splendor. 'Having delighted' means having delighted, having sported. 'With attainment' means with worldly and supramundane attainments and with higher knowledges. 'Extinguished' means extinguished by the Parinibbāna without clinging.

Siddhattho kira satthā kañcanaveḷunagare anomuyyāne parinibbāyi. Tatthevassa ratanamayaṃ catuyojanubbedhaṃ cetiyamakaṃsūti. Sesagāthāsu sabbattha pākaṭamevāti.

It is heard that the Teacher Siddhattha attained Parinibbāna in the Anoma Grove in the city of Kañcanaveḷa. Right there, they built for him a stūpa made of jewels, four yojanas in height. As for the remaining verses, the meaning is clear throughout.

Siddhatthabuddhavaṃsavaṇṇanā niṭṭhitā.

The exposition of the lineage of the Buddha Siddhattha is concluded.

Niṭṭhito soḷasamo buddhavaṃso.

The sixteenth Chronicle of the Buddha is concluded.

19. Tissabuddhavaṃsavaṇṇanā

19. The Exposition of the Lineage of the Buddha Tissa

Tassa pana siddhatthassa bhagavato aparabhāge eko kappo buddhasuñño ahosi. Ito dvānavutikappamatthake tisso, phussoti ekasmiṃ kappe dve buddhā nibbattiṃsu. Tattha tisso nāma mahāpuriso pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā khemakanagare janasandhassa nāma rañño aggamahesiyā padumadalasadisanayanāya padumānāmāya deviyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ [Pg.268] māsānaṃ accayena anomuyyāne mātukucchito nikkhami. Sattavassasahassāni agāraṃ ajjhāvasi. Tassa guhāsela-nārisaya-nisabhanāmakā tayo pāsādā ahesuṃ. Subhaddādevippamukhāni tettiṃsa itthisahassāni ahesuṃ.

Now, in the period after that Blessed One Siddhattha, there was one aeon void of a Buddha. Ninety-two aeons from the present, Tissa and Phussa, thus two Buddhas, arose in one aeon. Among them, the great being named Tissa, having fulfilled the perfections, was reborn in the city of Tusita. Having passed away from there, he took conception in the womb of Queen Padumā, the chief consort of the king named Janasandha in the city of Khemaka; she had eyes like lotus petals. After the passing of ten months, he came forth from his mother’s womb in the Anoma Grove. For seven thousand years, he dwelt in the home. He had three palaces named Guhāsela, Nārisaya, and Nisabha. There were thirty-three thousand women, headed by Queen Subhaddā.

So cattāri nimittāni disvā subhaddādeviyā putte ānandakumāre uppanne sonuttaraṃ nāma anuttaraṃ turaṅgavaramāruyha mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ manussānaṃ koṭi anupabbaji. So tehi parivuto aṭṭha māse padhānacariyaṃ caritvā visākhapuṇṇamāya vīranigame vīraseṭṭhissa dhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā salalavane divāvihāraṃ vītināmetvā sāyanhasamaye vijitasaṅgāmakena nāma yavapālena upanītā aṭṭha tiṇamuṭṭhiyo gahetvā asanabodhiṃ upasaṅkamitvā cattālīsahatthavitthataṃ tiṇasantharaṃ santharitvā tattha pallaṅkaṃ ābhujitvā samāraṃ mārabalaṃ vidhamitvā adhigatasabbaññutaññāṇo – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā yasavatī nagare brahmadevaṃ udayañca dve rājaputte saparivāre upanissayasampanne ākāsena gantvā yasavatīmigadāye otaritvā uyyānapālena rājaputte pakkosāpetvā tesaṃ saparivārānaṃ avisārinā byāpinā madhurena brahmassarena dasasahassilokadhātuṃ viññāpentova dhammacakkaṃ pavattesi, tadā koṭisatānaṃ paṭhamo dhammābhisamayo ahosi. Tena vuttaṃ –

Having seen the four signs, and upon the birth of a son, Ānandakumāra, to Queen Subhaddā, he mounted the excellent, unsurpassed horse named Sonuttara, made the Great Renunciation, and went forth into homelessness. Ten million people went forth following him. Surrounded by them, he practiced striving for eight months. On the full-moon day of Visākha, in the market-town of Vīra, he partook of the honeyed milk-rice given by the daughter of the merchant Vīra. After spending the day in the Salala grove, in the evening, he took eight handfuls of grass brought by a grass-keeper named Vijitasaṅgāma and approached the Asana Bodhi tree. Having spread a grass seat forty cubits wide, he sat there cross-legged, and having vanquished Māra together with his army, he attained the knowledge of omniscience. He uttered the inspired utterance: “Through many births in saṃsāra… I have reached the destruction of craving.” He spent seven weeks near the Bodhi tree itself. Then, in the city of Yasavatī, seeing the two princes, Brahmadeva and Udaya, who, together with their retinues, were endowed with the supporting conditions for awakening, he went through the sky and descended in the Yasavatī deer park. Having had the princes summoned by the park-keeper, he set in motion the Wheel of Dhamma for them and their retinues with a voice that was unfaltering, pervasive, sweet, and like that of Brahmā, making the ten-thousandfold world-system aware. Then, the first realization of the Dhamma occurred for a billion beings. Therefore, it is said:

1.

1.

‘‘Siddhatthassa aparena, asamo appaṭipuggalo;

Anantatejo amitayaso, tisso lokagganāyako.

After Siddhattha, there was the incomparable, the matchless one; Tissa, of boundless power, of immeasurable fame, the foremost leader of the world.

2.

2.

‘‘Tamandhakāraṃ vidhamitvā, obhāsetvā sadevakaṃ;

Anukampako mahāvīro, loke uppajji cakkhumā.

Having dispelled that darkness, and having illuminated the world with its devas; the compassionate Great Hero, the one with vision, arose in the world.

3.

3.

‘‘Tassāpi atulā iddhi, atulaṃ sīlaṃ samādhi ca;

Sabbattha pāramiṃ gantvā, dhammacakkaṃ pavattayi.

Incomparable were his psychic power, and incomparable his virtue and concentration; having reached perfection in all respects, he set the Wheel of Dhamma in motion.

4.

4.

‘‘So [Pg.269] buddho dasasahassimhi, viññāpesi giraṃ suciṃ;

Koṭisatāni abhisamiṃsu, paṭhame dhammadesane’’ti.

That Buddha made known a pure utterance in the ten-thousandfold world-system; a billion beings realized the Dhamma during the first Dhamma discourse.

Tattha sabbatthāti sabbesu dhammesu pāraṃ gantvā. Dasasahassimhīti dasasahassiyaṃ athāparena samayena tissena satthārā saddhiṃ pabbajitānaṃ bhikkhūnaṃ koṭi mahāpurisassa gaṇavāsaṃ pahāya bodhimūlamupagamanasamaye aññatra gatā. Sā tissena sammāsambuddhena dhammacakkaṃ pavattita’’nti sutvā yasavatīmigadāyaṃ āgantvā dasabalamabhivādetvā taṃ parivāretvā nisīdi. Tesaṃ bhagavā dhammaṃ desesi, tadā navutiyā koṭīnaṃ dutiyābhisamayo ahosi. Puna mahāmaṅgalasamāgame maṅgalapariyosāne saṭṭhiyā koṭīnaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Therein, sabbatthāti means: having gone to the far shore in all phenomena. Dasasahassimhīti means: in the ten-thousandfold world-system. Then, at a later time, a koṭi of monks who had gone forth with the Teacher Tissa, having abandoned the great being's communal dwelling, went elsewhere at the time of his approach to the foot of the Bodhi tree. That koṭi of monks, having heard, “Tissa, the Perfectly Enlightened One, has set in motion the Wheel of Dhamma,” came to the Yasavatī Migadāya and, having paid homage to the Ten-Powered One, sat surrounding him. The Blessed One taught them the Dhamma, and then the second realization occurred for ninety koṭis. Again, at the great Maṅgala assembly, at the conclusion of the Maṅgala discourse, the third realization occurred for sixty koṭis. Therefore, it was said:

5.

5.

‘‘Dutiyo navutikoṭīnaṃ, tatiyo saṭṭhikoṭiyo;

Bandhanāto pamocesi, satte naramarū tadā’’ti.

“The second was for ninety koṭis, the third for sixty koṭis; then he freed beings, human and divine, from bondage.”

Tattha dutiyo navutikoṭīnanti dutiyo abhisamayo ahosi navutikoṭipāṇīnanti attho. Bandhanātoti bandhanato, dasahi saṃyojanehi parimocesīti attho. Idāni parimocite satte sarūpato dassento ‘‘naramarū’’ti āha. Naramarūti narāmare.

Therein, dutiyo navutikoṭīnaṃ means: the second realization occurred for ninety koṭis of beings; this is the meaning. Bandhanāto means: from bondage; he freed them from the ten fetters; this is the meaning. Now, to show the freed beings specifically, he said naramarū. Naramarū means humans and gods.

Yasavatīnagare kira antovassaṃ pabbajitānaṃ arahantānaṃ satasahassehi parivuto pavāresi, so paṭhamo sannipāto ahosi. Ubhato sujātassa sujātassa nāma rañño nārivāhanakumāro nārivāhananagaraṃ anuppatte bhagavati lokanāthe saparivāro paccuggantvā dasabalaṃ sabhikkhusaṅghaṃ nimantetvā sattāhaṃ asadisadānaṃ datvā attano rajjaṃ puttassa niyyātetvā saparivāro sabbalokādhipatissa tissasammāsambuddhassa santike ehibhikkhupabbajjāya pabbaji. Tassa kira sā pabbajjā sabbadisāsu pākaṭā ahosi. Tasmā tato tato āgantvā nārivāhanakumāraṃ mahājano anupabbaji. Tadā tathāgato navutiyā bhikkhusatasahassassa majjhagato pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Puna khemavatīnagare [Pg.270] ñātisamāgame buddhavaṃsadhammakathaṃ sutvā asītisatasahassāni tassa santike pabbajitvā arahattaṃ pāpuṇiṃsu, tehi parivuto sugato pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

It is said that in the city of Yasavatī, surrounded by one hundred thousand Arahants who had gone forth during the rains-retreat, he performed the Pavāraṇā ceremony; this was the first gathering. When the Blessed One, the Lord of the World, arrived at the city of Nārivāhana, Prince Nārivāhana, son of King Sujāta who was well-born on both sides, went forth to meet him with his retinue. Having invited the One with Ten Powers together with the community of monks, having given a peerless gift for seven days, and having handed over his own kingdom to his son, he went forth with his retinue into the Ehi-bhikkhu ordination in the presence of Tissa, the Perfectly Enlightened One, the lord of all worlds. It is said that his going-forth became renowned in all directions. Therefore, having come from here and there, a great multitude of people went forth after Prince Nārivāhana. At that time, the Tathāgata, amidst nine hundred thousand monks, recited the Pātimokkha; this was the second gathering. Again, in the city of Khemavatī, at a gathering of kinsmen, having heard the discourse on the lineage of the Buddhas, eight hundred thousand went forth in his presence and attained Arahantship. Surrounded by them, the Well-Farer recited the Pātimokkha; this was the third gathering. Therefore, it was said:

6.

6.

‘‘Sannipātā tayo āsuṃ, tisse lokagganāyake;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“There were three gatherings for Tissa, the foremost leader of the world, of those whose cankers were destroyed, the stainless, the tranquil-minded, the Such Ones.

7.

7.

‘‘Khīṇāsavasatasahassānaṃ, paṭhamo āsi samāgamo;

Navutisatasahassānaṃ, dutiyo āsi samāgamo.

“The first assembly was of one hundred thousand whose cankers were destroyed; the second assembly was of nine hundred thousand.

8.

8.

‘‘Asītisatasahassānaṃ, tatiyo āsi samāgamo;

Khīṇāsavānaṃ vimalānaṃ, pupphitānaṃ vimuttiyā’’ti.

“The third assembly was of eight hundred thousand whose cankers were destroyed, the stainless, who had blossomed in liberation.”

Tadā amhākaṃ bodhisatto yasavatīnagare sujāto nāma rājā hutvā iddhaṃ phītaṃ janapadaṃ anekakoṭidhanasannicayaṃ anurāgamupagatahadayañca parijanaṃ tiṇanaḷamiva pariccajitvā jātiādīsu saṃviggahadayo nikkhamitvā tāpasapabbajjaṃ pabbajitvā mahiddhiko mahānubhāvo hutvā ‘‘buddho loke uppanno’’ti sutvā pañcavaṇṇāya pītiyā phuṭasarīro hutvā sapatisso tissaṃ bhagavantaṃ upasaṅkamitvā vanditvā cintesi – ‘‘handāhaṃ mandāravapāricchattakādīhi dibbakusumehi bhagavantaṃ pūjessāmī’’ti. Atha so evaṃ cintetvā iddhiyā saggalokaṃ gantvā cittalatāvanaṃ pavisitvā padumapāricchattakamandāravādīhi dibbakusumehi ratanamayaṃ caṅkoṭakaṃ gāvutappamāṇaṃ pūretvā gahetvā gaganatalena āgantvā dibbehi surabhikusumehi bhagavantaṃ pūjesi. Ekañca maṇidaṇḍakaṃ suvaṇṇamayakaṇṇikaṃ padumarāgamaṇimayapaṇṇaṃ sugandhakesaracchattaṃ viya padumacchattaṃ bhagavato sirasi dhārayanto catuparisamajjhe aṭṭhāsi. Atha bhagavā naṃ – ‘‘ito dvenavute kappe gotamo nāma buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, our Bodhisatta, having become the king named Sujāta in the city of Yasavatī, having abandoned a prosperous and flourishing country, a vast accumulation of wealth, and a retinue whose hearts were filled with affection, like grass and reeds; his heart agitated by birth and so forth, he went forth and entered the ascetic life. Having become one of great psychic power and great majesty, upon hearing, “A Buddha has arisen in the world,” his body was filled with the five kinds of joy. Having approached the Blessed One Tissa and paid homage, he thought: “Come, I shall honor the Blessed One with divine flowers such as mandārava and pāricchattaka.” Then, having thought thus, he went to the deva world by psychic power, entered the Cittalatā grove, and filled a jeweled basket, a gāvuta in size, with divine flowers such as paduma, pāricchattaka, and mandārava. Taking it, he came through the sky and honored the Blessed One with fragrant divine flowers. Holding over the Blessed One’s head a lotus parasol, as it were, with a jeweled staff, a golden hub, leaves of ruby, and fragrant filaments, he stood in the midst of the four assemblies. Then the Blessed One made a declaration concerning him: “Ninety-two eons from now, he will become a Buddha named Gotama.” Therefore, it was said:

9.

9.

‘‘Ahaṃ tena samayena, sujāto nāma khattiyo;

Mahābhogaṃ chaḍḍayitvā, pabbajiṃ isipabbajaṃ.

“At that time, I was a khattiya named Sujāta; having renounced great wealth, I went forth into the ascetic's life.

10.

10.

‘‘Mayi [Pg.271] pabbajite sante, uppajji lokanāyako;

Buddhoti saddaṃ sutvāna, pīti me upapajjatha.

“While I had gone forth, the leader of the world arose; having heard the sound ‘Buddha,’ joy arose in me.”

11.

11.

‘‘Dibbaṃ mandāravaṃ pupphaṃ, padumaṃ pārichattakaṃ;

Ubho hatthehi paggayha, dhunamāno upāgamiṃ.

“Taking divine mandārava flowers, paduma, and pāricchattaka, lifting them up with both hands, shaking my bark garments, I approached.

12.

12.

‘‘Cātuvaṇṇaparivutaṃ, tissaṃ lokagganāyakaṃ;

Tamahaṃ pupphaṃ gahetvā, matthake dhārayiṃ jinaṃ.

“Tissa, the world's foremost leader, surrounded by the four castes; taking that flower, I held it over the head of the Victorious One.

13.

13.

‘‘Sopi maṃ buddho byākāsi, janamajjhe nisīdiya;

Dvenavute ito kappe, ayaṃ buddho bhavissati.

“That Buddha also made a declaration concerning me, having sat down in the midst of the people: ‘Ninety-two eons from now, this one will become a Buddha.’”

14.

14.

‘‘Padhānaṃ padahitvāna…pe… hessāma sammukhā imaṃ.

“Having striven with exertion… we shall be face to face with this one.”

15.

15.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

“Having heard his words, I further gladdened my mind; I undertook a still higher vow, for the fulfillment of the ten perfections.”

Tattha mayi pabbajiteti mayi pabbajitabhāvaṃ upagate. ‘‘Mama pabbajitaṃ santa’’nti potthakesu likhanti, so pamādalekhoti veditabbo. Upapajjathāti uppajjittha. Ubho hatthehīti ubhehi hatthehi. Paggayhāti gahetvāna. Dhunamānoti vākacīrāni vidhunamānova. Cātuvaṇṇaparivutanti catuparisaparivutaṃ, khattiyabrāhmaṇagahapatisamaṇaparivutanti attho. ‘‘Catuvaṇṇehi parivuta’’nti paṭhanti keci.

Herein, ‘mayi pabbajiteti’ means ‘when I had attained the state of having gone forth’. ‘Mama pabbajitaṃ santaṃ’ is written in the books; that reading should be known as a careless writing. ‘Upapajjathāti’ means ‘it arose’. ‘Ubho hatthehīti’ means ‘with both hands’. ‘Paggayhāti’ means ‘having taken’. ‘Dhunamānoti’ means ‘shaking his bark-cloth garments’. ‘Cātuvaṇṇaparivutanti’ means ‘surrounded by the four assemblies’; the meaning is ‘surrounded by nobles, brahmins, householders, and ascetics’. Some read ‘catuvaṇṇehi parivutaṃ’.

Tassa pana bhagavato khemaṃ nāma nagaraṃ ahosi. Janasandho nāma khattiyo pitā, padumā nāma janikā, brahmadevo ca udayo ca dve aggasāvakā, samaṅgo nāmupaṭṭhāko, phussā ca sudattā ca dve aggasāvikā, asanarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi, vassasatasahassaṃ āyu, subhaddā nāma aggamahesī, ānando nāma putto, turaṅgayānena nikkhami. Tena vuttaṃ –

Now, for that Blessed One, the city was named Khema. The khattiya named Janasandho was his father, the mother was named Padumā. Brahmadeva and Udaya were the two chief disciples. The attendant was named Samaṅga. Phussā and Sudattā were the two chief female disciples. The Bodhi tree was the Asana tree. The body was sixty cubits in height. The lifespan was one hundred thousand years. The chief consort was named Subhaddā, the son was named Ānanda. He went forth by horse-drawn chariot. Therefore, it was said:

16.

16.

‘‘Khemakaṃ nāma nagaraṃ, janasandho nāma khattiyo;

Padumā nāma janikā, tissassa ca mahesino.

“The city was named Khemaka, the khattiya was named Janasandho; the mother was named Padumā, of Tissa, the great seeker.”

21.

21.

‘‘Brahmadevo [Pg.272] ca udayo ca, ahesuṃ aggasāvakā;

Samaṅgo nāmupaṭṭhāko, tissassa ca mahesino.

“Brahmadeva and Udaya were the chief disciples; Samaṅga was the name of the attendant of Tissa, the great seeker.”

22.

22.

‘‘Phussā ceva sudattā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, asanoti pavuccati.

“Phussā and Sudattā were the chief female disciples; the Bodhi of that Blessed One is said to be the Asana tree.”

24.

24.

‘‘So buddho saṭṭhiratano, ahu uccattane jino;

Anūpamo asadiso, himavā viya dissati.

“That Buddha, the Victor, was sixty cubits high in stature; incomparable, unequalled, he appeared like the Himavā mountain.”

25.

25.

‘‘Tassāpi atulatejassa, āyu āsi anuttaro;

Vassasatasahassāni, loke aṭṭhāsi cakkhumā.

“Of him of unequalled power, the lifespan was also supreme; for one hundred thousand years the One with Vision remained in the world.”

26.

26.

‘‘Uttamaṃ pavaraṃ seṭṭhaṃ, anubhotvā mahāyasaṃ;

Jalitvā aggikkhandhova, nibbuto so sasāvako.

“Having experienced the ultimate, the excellent, the best, great renown; having blazed like a mass of fire, that Blessed One with his disciples was fully extinguished.”

27.

27.

‘‘Valāhakova anilena, sūriyena viya ussavo;

Andhakārova padīpena, nibbuto so sasāvako’’ti.

“Like a cloud by the wind, like dew by the sun, like darkness by a lamp, that Blessed One with his disciples was fully extinguished.”

Tattha uccattaneti uccabhāvena. Himavā viya dissatīti himavāva padissati. Ayameva vā pāṭho. Yathā yojanānaṃ satānucco himavā pañcapabbato sudūre ṭhitānampi uccabhāvena ca sommabhāvena ca atiramaṇīyo hutvā dissati, evaṃ bhagavāpi dissatīti attho. Anuttaroti nātidīgho nātirasso. Āyu vassasatasahassanti attho. Uttamaṃ pavaraṃ seṭṭhanti aññamaññavevacanāni. Ussavoti himabindu valāhakaussavaandhakārā viya anilasūriyadīpehi aniccatānilasūriyadīpehi upadduto parinibbuto sasāvako bhagavāti attho.

Herein, `uccattane` means 'by being lofty.' `Himavā viya dissatīti` means 'the Himavā appears.' Or this is the reading: Just as the Himavā mountain, one hundred thousand yojanas high, appears exceedingly delightful even to those standing at a great distance due to its loftiness and pleasantness, so too does the Blessed One appear. This is the meaning. `Anuttaroti` means 'neither too long nor too short.' The meaning is that the lifespan was one hundred thousand years. `Uttamaṃ`, `pavaraṃ`, and `seṭṭhaṃ` are mutual synonyms. `Ussavoti` means 'a dewdrop.' Just as a cloud, dew, and darkness are destroyed by wind, sun, and lamps, so the Blessed One with his disciples was fully extinguished. This is the meaning.

Tisso kira bhagavā sunandavatīnagare sunandārāme parinibbāyi. Sesamettha gāthāsu pākaṭamevāti.

Indeed, the Blessed One Tissa attained Parinibbāna in the city of Sunandavatī, at the Sunandārāma. The remainder here in the verses is quite clear.

Tissabuddhavaṃsavaṇṇanā niṭṭhitā.

The commentary on the lineage of the Buddha Tissa is completed.

Niṭṭhito sattarasamo buddhavaṃso.

The seventeenth Buddhavaṃsa is completed.

20. Phussabuddhavaṃsavaṇṇanā

20. The Commentary on the Lineage of the Buddha Phussa

Tassa [Pg.273] tissassa bhagavato aparabhāge anukkamena parihāyitvā puna vaḍḍhitvā aparimitāyukā hutvā anupubbena hāyitvā navutivassasahassāyukesu jātesu tasmiṃyeva kappe phusso nāma satthā loke uppajji. Sopi bhagavā pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā kāsikanagare jayasenarañño aggamahesiyā sirimāya nāma deviyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena sirimuyyāne mātukucchito nikkhami. So navavassasahassāni agāraṃ ajjhāvasi. Tassa kira garuḷapakkha-haṃsa-suvaṇṇabhārāti tayo pāsādā ahesuṃ. Kisāgotamippamukhāni tiṃsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

In the period after that Blessed One Tissa, the lifespan sequentially declined and then increased again to become immeasurable. Then, having gradually declined again, when beings were born with a lifespan of ninety thousand years, in that very same aeon the Teacher named Phussa arose in the world. That Blessed One too, having fulfilled the perfections, arose in the Tusita celestial realm. Having passed away from there, he took conception in the city of Kāsika, in the womb of Queen Sirimā, the chief consort of King Jayasena. After the passing of ten months, he emerged from his mother's womb in the Sirimā garden. He dwelt in the household life for nine thousand years. Indeed, he had three palaces named Garuḷapakkha, Haṃsapakkha, and Suvaṇṇabhāra. Thirty thousand women, with Kisāgotamī as their chief, attended upon him.

So cattāri nimittāni disvā kisāgotamiyā anupame nāma putte uppanne alaṅkatagajavarakkhandhagato mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ pabbajitaṃ janakoṭi anupabbaji. So tehi parivuto cha māse padhānacariyaṃ caritvā tato gaṇaṃ pahāya sattāhaṃ ekacariyaṃ anubrūhayamāno vasitvā visākhapuṇṇamāya aññatare nagare aññatarassa seṭṭhino dhītāya sirivaḍḍhāya nāma dinnaṃ madhupāyāsaṃ paribhuñjitvā siṃsapāvane divāvihāraṃ vītināmetvā sāyanhasamaye sirivaḍḍhena nāma upāsakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā āmalakabodhiṃ upasaṅkamitvā samāraṃ mārabalaṃ vidhamitvā sabbaññutaññāṇaṃ patvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ bodhisamīpeyeva vītināmetvā attanā saddhiṃ pabbajitānaṃ bhikkhūnaṃ koṭīnaṃ dhammapaṭivedhasamatthataṃ disvā ākāsena gantvā saṅkassanagare isipatane migadāye otaritvā tesaṃ majjhe dhammacakkaṃ pavattesi. Tadā koṭisatasahassānaṃ paṭhamo abhisamayo ahosi. Tena vuttaṃ –

He, having seen the four signs, and after a son named Anupama was born to Kisāgotamī, mounted a splendid, adorned elephant and went forth in the great renunciation. A crore of people went forth after him. Surrounded by them, he practiced the striving for six months. Then, having abandoned the group, he dwelt for seven days cultivating solitary practice. On the full moon day of Visākha, having consumed the milk-rice given by Sirivaḍḍhā, the daughter of a certain wealthy man in a certain city, he spent the day in the Siṃsapā grove. In the evening, having received eight handfuls of grass given by a lay devotee named Sirivaḍḍha, he approached the Āmalaka Bodhi tree. Having vanquished Māra with his army, he attained the knowledge of omniscience. He uttered the solemn utterance: 'Through many a birth in saṃsāra... I have reached the destruction of craving.' Having spent seven weeks near the Bodhi tree itself, and seeing the capability for Dhamma-penetration of the crores of monks who had gone forth with him, he went through the sky and descended in the Deer Park at Isipatana in the city of Saṅkassa. In their midst, he set in motion the Wheel of Dhamma. At that time, the first comprehension of the Dhamma occurred for a hundred thousand crores. Thus it is said:

1.

1.

‘‘Tattheva maṇḍakappamhi, ahu satthā anuttaro;

Anūpamo asamasamo, phusso lokagganāyako.

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

2.

2.

‘‘Sopi sabbaṃ tamaṃ hantvā, vijaṭetvā mahājaṭaṃ;

Sadevakaṃ tappayanto, abhivassi amatambunā.

“He too, having dispelled all darkness and disentangled the great tangle, satisfying the world with its devas, showered the water of the Deathless.”

3.

3.

‘‘Dhammacakkaṃ [Pg.274] pavattente, phusse nakkhattamaṅgale;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

“When the Wheel of Dhamma was set in motion by Phussa, the auspicious one, the first comprehension of the Dhamma occurred for a hundred thousand crores.”

Tattha tattheva maṇḍakappamhīti yasmiṃ kappe dve buddhā uppajjanti, so ‘‘maṇḍakappo’’ti heṭṭhā vutto. Vijaṭetvāti paṭivissajjetvā. Mahājaṭanti ettha jaṭāti taṇhāyetaṃ adhivacanaṃ. Sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanato suttagumbajālapūvasaṅkhātā jaṭā viyāti jaṭāti vuttaṃ, taṃ mahājaṭaṃ. Sadevakanti sadevakaṃ lokaṃ. Abhivassīti pāvassi. Amatambunāti amatasaṅkhātena dhammakathāsalilena tappayanto pāvassīti attho.

`Tattheva maṇḍakappamhi` means: a kappa in which two Buddhas arise is called a 'Maṇḍa-kappa', as was stated previously. `Vijaṭetvāti` means 'having unraveled.' `Mahājaṭanti`: herein, 'tangle' is a designation for craving. For it, because it arises again and again in objects such as forms, etc., above and below, and because it stitches things together, is like a tangle known as a thicket of threads, a net, or a honeycomb; thus it is called a 'tangle'. That is the great tangle. `Sadevakanti` means 'the world with its devas.' `Abhivassīti` means 'rained.' `Amatambunāti` means 'he rained, satisfying them with the water of the Dhamma-talk, which is designated as the deathless'; this is the meaning.

Yadā pana bārāṇasīnagare sirivaḍḍho nāma rājā mahantaṃ bhogakkhandhaṃ pahāya tāpasapabbajjaṃ pabbaji. Tena saha pabbajitānaṃ tāpasānaṃ navutisatasahassāni ahesuṃ. Tesaṃ bhagavā dhammaṃ desesi. Tadā navutiyā satasahassānaṃ dutiyābhisamayo ahosi. Yadā pana attano puttassa anupamakumārassa dhammaṃ desesi, tadā asītiyā satasahassānaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

When, however, in the city of Bārāṇasī, the king named Sirivaḍḍha renounced a great mass of wealth and went forth into the ascetic life. With him went forth nine million ascetics. The Blessed One taught them the Dhamma. Then, for nine million, the second realization occurred. And when he taught the Dhamma to his own son, Prince Anupama, the third realization occurred for eight million. Therefore, it was said:

4.

4.

‘‘Navutisatasahassānaṃ, dutiyābhisamayo ahu;

Asītisatasahassānaṃ, tatiyābhisamayo ahū’’ti.

"For nine million, the second realization occurred; for eight million, the third realization occurred."

Tato aparena samayena kaṇṇakujjanagare surakkhito rājaputto ca purohitaputto dhammasenakumāro ca phusse sammāsambuddhe attano nagaraṃ sampatte saṭṭhiyā purisasatasahassehi saddhiṃ paccuggantvā vanditvā nimantetvā sattāhaṃ mahādānaṃ datvā dasabalassa dhammakathaṃ sutvā bhagavati pasīditvā te saparivārā pabbajitvā arahattaṃ pāpuṇiṃsu. Tesaṃ saṭṭhiyā bhikkhusatasahassānaṃ majjhe bhagavā pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Puna kāsinagare jayasenarañño saṭṭhimattānaṃ ñātīnaṃ samāgame buddhavaṃsaṃ desesi, taṃ sutvā paññāsasatasahassāni ehibhikkhupabbajjāya pabbajitvā arahattaṃ pāpuṇiṃsu. Tesaṃ majjhagato bhagavā pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Puna mahāmaṅgalasamāgame maṅgalakathaṃ sutvā cattālīsapurisasatasahassāni pabbajitvā arahattaṃ pāpuṇiṃsu. Tesaṃ majjhagato sugato [Pg.275] pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

Then, at another time, in the city of Kaṇṇakujjana, Prince Surakkhita and Dhammasena, the son of the chaplain, along with six million men, went forth to meet the Perfectly Self-Enlightened Buddha Phussa when he arrived at their city. Having paid homage and invited him, they offered a great almsgiving for seven days. After hearing the Dhamma discourse of the Ten-Powered One, they gained faith in the Blessed One and, together with their retinues, went forth and attained arahantship. In the midst of those six million monks, the Blessed One recited the Pātimokkha—that was the first assembly. Again, in the city of Kāsi, at the gathering of King Jayasena’s sixty relatives, he taught the Buddhavaṃsa. Hearing this, five million went forth with the 'Come, bhikkhu' ordination and attained arahantship. In their midst, the Blessed One recited the Pātimokkha—that was the second assembly. Again, at the great Maṅgala assembly, hearing the discourse on blessings, four million men went forth and attained arahantship. In their midst, the Sugata recited the Pātimokkha—that was the third assembly. Hence it is said:

5.

5.

‘‘Sannipātā tayo āsuṃ, phussassapi mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

There were three assemblies of the great sage Phussa; of those whose taints were destroyed, the immaculate, with stilled minds, the steadfast.

6.

6.

‘‘Saṭṭhisatasahassānaṃ, paṭhamo āsi samāgamo;

Paññāsasatasahassānaṃ, dutiyo āsi samāgamo.

The first assembly was of six million; the second assembly was of five million.

7.

7.

‘‘Cattālīsasatasahassānaṃ, tatiyo āsi samāgamo;

Anupādā vimuttānaṃ, vocchinnapaṭisandhina’’nti.

The third assembly was of four million; of those liberated without clinging, whose rebirth-linking was cut off.

Tadā amhākaṃ bodhisatto arindamanagare vijitāvī nāma khattiyo hutvā tassa dhammaṃ sutvā bhagavati pasīditvā tassa mahādānaṃ datvā mahārajjaṃ pahāya bhagavato santike pabbajitvā tīṇi piṭakāni uggahetvā tepiṭakadharo mahājanassa dhammakathaṃ kathesi, sīlapāramiñca pūresi. Sopi naṃ ‘‘buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, our Bodhisatta, having been a noble named Vijitāvī in the city of Arindama, heard his Dhamma, gained faith in the Blessed One, gave him a great donation, renounced his great kingdom, went forth in the presence of the Blessed One, mastered the three Piṭakas, becoming a bearer of the Tipiṭaka, taught the Dhamma to the great multitude, and fulfilled the perfection of morality. He too declared of him, 'He will become a Buddha.' Therefore, it is said:

8.

8.

‘‘Ahaṃ tena samayena, vijitāvī nāma khattiyo;

Chaḍḍayitvā mahārajjaṃ, pabbajiṃ tassa santike.

At that time, I was a noble named Vijitāvī; having abandoned a great kingdom, I went forth in his presence.

9.

9.

‘‘Sopi maṃ buddho byākāsi, phusso lokagganāyako;

Dvenavute ito kappe, ayaṃ buddho bhavissati.

The Buddha Phussa, the foremost leader of the world, also made this declaration concerning me: ‘In ninety-two aeons from now, this one will become a Buddha.’

10.

10.

‘‘Padhānaṃ padahitvāna…pe… dasapāramipūriyā.

Having striven in the struggle… for the fulfillment of the ten perfections.

12.

12.

‘‘Suttantaṃ vinayañcāpi, navaṅgaṃ satthusāsanaṃ;

Sabbaṃ pariyāpuṇitvā, sobhayiṃ jinasāsanaṃ.

Having mastered the Suttanta, the Vinaya, and the entire nine-factored teaching of the Teacher, I glorified the Dispensation of the Conqueror.

13.

13.

‘‘Tatthappamatto viharanto, brahmaṃ bhāvetva bhāvanaṃ;

Abhiññāpāramiṃ gantvā, brahmalokamagañchaha’’nti.

Abiding diligently therein, developing the sublime development; having reached the perfection of direct knowledge, I went to the Brahma-world.

Tassa pana bhagavato kāsikaṃ nāma nagaraṃ ahosi. Jayaseno nāma rājā pitā, sirimā nāma mātā, surakkhito ca dhammaseno ca dve aggasāvakā, sabhiyo nāmupaṭṭhāko, cālā ca upacālā ca dve aggasāvikā, āmalakarukkho bodhi, sarīraṃ aṭṭhapaṇṇāsahatthubbedhaṃ ahosi[Pg.276], āyu navutivassasahassāni, kisāgotamī nāma aggamahesī, anupamo nāmassa putto, hatthiyānena nikkhami. Tena vuttaṃ –

Now, that Blessed One’s city was named Kāsika. His father was King Jayasena, and his mother was named Sirimā. His two chief disciples were Surakkhita and Dhammasena. His attendant was named Sabhiya. His two chief female disciples were Cālā and Upacālā. His Bodhi tree was the Āmalaka tree. His body was fifty-eight cubits in height. His lifespan was ninety thousand years. His chief queen was named Kisāgotamī. His son was named Anupama. He went forth by elephant. Thus it is said:

14.

14.

‘‘Kāsikaṃ nāma nagaraṃ, jayaseno nāma khattiyo;

Sirimā nāma janikā, phussassāpi mahesino…pe. …;

Bodhi tassa bhagavato, āmaṇḍoti pavuccati…pe….

The city was named Kāsika; the noble was named Jayasena; the mother of the great sage Phussa was named Sirimā… and so on; the Bodhi tree of that Blessed One is called the Āmaṇḍa… and so on.

22.

22.

‘‘Aṭṭhapaṇṇāsaratanaṃ, sopi accuggato muni;

Sobhate sataraṃsīva, uḷurājāva pūrito.

That sage, fifty-eight cubits tall, was exceedingly lofty; he shines like the hundred-rayed sun, like the full moon, the king of stars.

23.

23.

‘‘Navutivassasahassāni, āyu vijjati tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

His lifespan was ninety thousand years; remaining for that long, he ferried many people across.

24.

24.

‘‘Ovaditvā bahū satte, santāretvā bahū jane;

Sopi satthā atulayaso, nibbuto so sasāvako’’ti.

Having advised many beings, having ferried many people across; that Teacher of incomparable fame has attained Nibbāna together with his disciples.

Tattha āmaṇḍoti āmalakarukkho. Ovaditvāti ovādaṃ datvā, anusāsitvāti attho. Sopi satthā atulayasoti sopi satthā amitayasoti attho. ‘‘So jahitvā amitayaso’’tipi pāṭho, tassa so sabbameva vuttappakāraṃ visesaṃ hitvāti attho.

Therein, ‘āmaṇḍo’ means the āmalaka tree. ‘Ovaditvā’ means ‘having given advice,’ that is, ‘having instructed.’ ‘Sopi satthā atulayaso’ means ‘that teacher is of immeasurable fame.’ ‘So jahitvā amitayaso’ is also a reading; its meaning is ‘he, having abandoned all the aforementioned distinctions.’

Phusso kira sammāsambuddho kusinārāyaṃ senārāme parinibbāyi. Dhātuyo kirassa vitthārikā ahesuṃ. Sesagāthāsu sabbattha pākaṭamevāti.

It is said that the Perfectly Self-Enlightened Buddha Phussa attained final Nibbāna in the Senārāma at Kusinārā. It is said that his relics were widely distributed. The meaning in all the remaining verses is indeed evident.

Phussabuddhavaṃsavaṇṇanā niṭṭhitā.

The Explanation of the Chronicle of the Buddha Phussa is concluded.

Niṭṭhito aṭṭhārasamo buddhavaṃso.

The Eighteenth Chronicle of the Buddhas is concluded.

21. Vipassībuddhavaṃsavaṇṇanā

21. The Explanation of the Chronicle of the Buddha Vipassī

Phussassa [Pg.277] buddhassa aparabhāge sāntarakappe tasmiñca kappe vītivatte ito ekanavutikappe vijitasabbakappo parahitaniratasaṅkappo sabbattha vipassī vipassī nāma satthā loke udapādi. So pāramiyo pūretvā anekaratanamaṇivisarasamujjotitabhavane tusitabhavane nibbattitvā tato cavitvā bandhumatīnagare anekabandhumato bandhumato rañño bandhumatiyā nāma aggamahesiyā kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena kheme migadāye mātudarato asitanīradarājito puṇṇacando viya nikkhami. Nāmaggahaṇadivase panassa lakkhaṇapāṭhakā ñātakā ca divā ca rattiñca antarantarā nimmisasañjanitandhakāravirahena visuddhaṃ passanti, vivaṭehi vā akkhīhi passatīti ‘‘vipassī’’ti nāmamakaṃsu. ‘‘Viceyya viceyya passatīti vipassī’’ti vadanti. So aṭṭhavassasahassāni agāraṃ ajjhāvasi. Nanda-sunanda-sirimānāmakā tayo cassa pāsādā ahesuṃ.

After the Buddha Phussa, when that intermediate aeon had passed, ninety-one aeons ago from the present, there arose in the world the Teacher named Vipassī, who was victorious in every resolve, whose intention was dedicated to the welfare of others, and who saw clearly in all things. Having fulfilled the perfections, he was reborn in the Tusita heaven, in a mansion radiant with a profusion of various gems and jewels. Then, passing away from there, he took conception in the womb of Queen Bandhumatī, the chief consort of King Bandhumā, who was esteemed by many kinsmen, in the city of Bandhumatī. After ten months, he emerged from his mother’s womb in the Khemā Migadāya, like the full moon freed from a dark line of cloud. On the day of his naming, the experts in marks and his relatives gave him the name 'Vipassī' because they saw things clearly day and night without the darkness caused by blinking, or because he saw with open eyes. They say: 'He sees after having discerned, therefore he is Vipassī.' He dwelt in the household life for eight thousand years. He had three palaces named Nanda, Sunanda, and Sirimā.

Sudassanādevippamukhānaṃ itthīnaṃ satasahassaṃ vīsati ca sahassāni ahesuṃ. ‘‘Sutanū’’tipi sudassanā vuccati. So aṭṭhavassasahassānaṃ accayena cattāri nimittāni disvā sutanudeviyā samavaṭṭakkhandhe nāma tanaye jāte ājaññarathena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ purisānaṃ caturāsītisatasahassāni anupabbajiṃsu. So tehi parivuto mahāpuriso aṭṭhamāsaṃ padhānacariyaṃ caritvā visākhapuṇṇamāya sudassanaseṭṭhidhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā kusumasamalaṅkate sālavane divāvihāraṃ katvā sujātena nāma yavapālakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā pāṭalibodhiṃ samalaṅkataṃ disvā dakkhiṇadisābhāgena taṃ upāgami.

There were for him 120,000 women, headed by Queen Sudassanā. Sudassanā was also called Sutanū. After eight thousand years had passed, having seen the four signs, and when his son named Samavaṭṭakkhandha was born to Queen Sutanū, he made the great renunciation in a noble chariot and went forth. Eight million four hundred thousand men went forth in his wake. Surrounded by them, the Great Being practiced striving for eight months. On the full-moon day of Visākha, having eaten the milk-rice given by the daughter of the merchant Sudassana, he spent the day in a sāla grove adorned with flowers. Then, having received eight handfuls of grass given by a barley-watcher named Sujāta, he saw the adorned Pāṭali Bodhi tree and approached it from the southern direction.

Tassā pana pāṭaliyā samavaṭṭakkhandho taṃ divasaṃ paṇṇāsaratano hutvā abbhuggato sākhā paṇṇāsaratanā ubbedhena ratanasataṃ ahosi. Taṃdivasameva sā pāṭalī kaṇṇikābaddhehi viya pupphehi paramasurabhigandhehi mūlato paṭṭhāya sabbasañchannā ahosi. Dibbagandho vāyati, na kevalaṃ tadā ayameva pupphito, dasasahassi cakkavāḷesu sabbe [Pg.278] pāṭaliyo pupphitāva. Na kevalaṃ pāṭaliyova, dasasahassicakkavāḷesu sabbarukkhagumbalatāyopi pupphiṃsu. Mahāsamuddopi pañcavaṇṇehi padumehi kuvalayuppalakumudehi sañchanno sītalamadhurasalilo ahosi. Sabbampi ca dasasahassi cakkavāḷabbhantaraṃ dhajamālākulaṃ ahosi. Tattha tattha paṭimālāgulavippakiṇṇaṃ nānāsurabhikusumasajjitadharaṇītalaṃ dhūpacuṇṇandhakāraṃ ahosi. Taṃ upagantvā tepaṇṇāsahatthavitthataṃ tiṇasantharaṃ santharitvā caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhāya – ‘‘yāva buddho na homi, tāva ito na uṭṭhahāmī’’ti paṭiññaṃ katvā nisīdi. Evaṃ nisīditvā samāraṃ mārabalaṃ vidhamitvā maggānukkamena cattāri maggañāṇāni maggānantaraṃ cattāri phalañāṇāni catasso paṭisambhidā catuyoniparicchedakañāṇaṃ pañcagatiparicchedakañāṇaṃ catuvesārajjañāṇāni cha asādhāraṇañāṇāni ca sakale ca buddhaguṇe hatthagate katvā paripuṇṇasaṅkappo bodhipallaṅke nisinnova –

The evenly rounded trunk of that Pāṭali tree, on that day, rose to a height of fifty ratanas, and its branches were fifty ratanas, making a total height of one hundred ratanas. That very day, the Pāṭali tree was completely covered from the root up with flowers of the most exquisite fragrance, as if bound into clusters. A divine fragrance wafted, and not only did this tree blossom, but all the Pāṭali trees in the ten-thousandfold world-system blossomed. Not only the Pāṭali trees, but all trees, bushes, and creepers in the ten-thousandfold world-system burst into flower. The great ocean, too, became covered with five-colored lotuses, blue lotuses, and white water lilies, its water cool and sweet. The entire interior of the ten-thousandfold world-system was filled with banners and garlands. Here and there the surface of the earth was adorned with various fragrant flowers and strewn with garlands and bouquets, and it was dark with incense and perfumed powders. Approaching it, he spread a grass seat fifty-three cubits wide and, having undertaken the fourfold striving, he made a vow: 'So long as I have not become a Buddha, I will not rise from this spot.' Having sat down thus, he shattered the army of Māra along with Māra and, by gradual progression through the paths, he made his own all the qualities of a Buddha: the four path knowledges, the four fruition knowledges that immediately follow the paths, the four analytical knowledges, the knowledge that defines the four kinds of birth, the knowledge that defines the five destinations, the four grounds of self-confidence, and the six unique knowledges. With his aspiration completely fulfilled, while seated on the throne of awakening:

‘‘Anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā. (dha. pa. 153-154);

“Through many a birth in saṃsāra… I have attained the destruction of craving.” (Dhp. 153–154);

‘‘Ayoghanahatasseva, jalato jātavedaso;

Anupubbūpasantassa, yathā na ñāyate gati.

“Just as the destination is unknown of a blazing fire which, struck by an iron hammer, has gradually been extinguished,

‘‘Evaṃ sammā vimuttānaṃ, kāmabandhoghatārinaṃ;

Paññāpetuṃ gatī natthi, pattānaṃ acalaṃ sukha’’nti. (udā. 80) –

“So for those perfectly liberated, who have crossed over the flood of sensual bonds, there is no destination to be described; they have attained unshakable happiness.” (Ud. 8.10) –

Evaṃ udānaṃ udānetvā bodhisamīpeyeva sattasattāhaṃ vītināmetvā brahmāyācanaṃ sampaṭicchitvā attano vemātikassa bhātikassa khaṇḍakumārassa ca purohitaputtassa tissakumārassa ca upanissayasampattiṃ oloketvā ākāsena gantvā kheme migadāye otaritvā ubhopi te uyyānapālena pakkosāpetvā tesaṃ parivārānaṃ majjhe dhammacakkaṃ pavattesi. Tadā aparimitānaṃ devatānaṃ dhammābhisamayo ahosi. Tena vuttaṃ –

Having uttered this inspired utterance, he spent seven weeks right near the Bodhi tree. Then, having accepted Brahmā’s request, he surveyed the maturity of the spiritual faculties of his step-brother, Prince Khaṇḍa, and of Prince Tissa, the son of the chaplain. He then traveled through the air and descended in the Khemā Migadāya. Having had them both summoned by the park keeper, he set in motion the Wheel of the Dhamma in the midst of their retinues. On that occasion, there was a breakthrough to the Dhamma for an immeasurable number of devas. Therefore it was said:

1.

1.

‘‘Phussassa ca aparena, sambuddho dvipaduttamo;

Vipassī nāma nāmena, loke uppajji cakkhumā.

“And after Phussa, a Perfectly Enlightened One, supreme among bipeds, Vipassī by name, the one with vision, arose in the world.

2.

2.

‘‘Avijjaṃ [Pg.279] sabbaṃ padāletvā, patto sambodhimuttamaṃ;

Dhammacakkaṃ pavattetuṃ, pakkāmi bandhumatīpuraṃ.

“Having shattered all ignorance and attained supreme full enlightenment, he went to the city of Bandhumatī to set in motion the Wheel of the Dhamma.

3.

3.

‘‘Dhammacakkaṃ pavattetvā, ubho bodhesi nāyako;

Gaṇanāya na vattabbo, paṭhamābhisamayo ahū’’ti.

“Having set in motion the Wheel of the Dhamma, the Leader awakened both. The first breakthrough to the Dhamma was beyond calculation.”

Tattha padāletvāti bhinditvā, avijjandhakāraṃ bhinditvāti attho. ‘‘Vattetvā cakkamārāme’’tipi pāṭho, tassa ārāmeti kheme migadāyeti attho. Ubho bodhesīti attano kaniṭṭhabhātikaṃ khaṇḍaṃ rājaputtaṃ tissañca purohitaputtanti ubho bodhesi. Gaṇanāya na vattabboti devatānaṃ abhisamayavasena gaṇanaparicchedo natthīti attho.

Herein, 'having shattered' means 'having broken,' that is, 'having shattered the darkness of ignorance.' There is also the reading, 'having set the wheel in motion in the park' (vattetvā cakkamārāme); the meaning of 'in the park' is 'in the Khemā Migadāya.' 'He awakened both' means he awakened both his younger brother, Prince Khaṇḍa, and Tissa, the chaplain's son. 'Was beyond calculation' means there is no numerical limit on account of the devas' breakthrough to the Dhamma.

Athāparena samayena khaṇḍaṃ rājaputtaṃ tissañca purohitaputtaṃ anupabbajitāni caturāsītibhikkhusahassāni dhammāmataṃ pāyesi. So dutiyo abhisamayo ahosi. Tena vuttaṃ –

Then, on a later occasion, he caused the eighty-four thousand monks who had gone forth in the wake of Prince Khaṇḍa and Tissa, the chaplain's son, to drink the deathless nectar of the Dhamma. That was the second realization. Therefore it was said:

4.

4.

‘‘Punāparaṃ amitayaso, tattha saccaṃ pakāsayi;

Caturāsītisahassānaṃ, dutiyābhisamayo ahū’’ti.

“Again, the one of limitless fame proclaimed the truth there; for eighty-four thousand there was a second realization.”

Tattha tatthāti kheme migadāyeti attho. ‘‘Caturāsītisahassāni, sambuddhamanupabbaju’’nti ettha ete pana caturāsītisahassasaṅkhātā purisā vipassissa kumārassa upaṭṭhākapurisāyeva. Te pātova vipassikumārassa upaṭṭhānaṃ āgantvā kumāramadisvā pātarāsatthāya gantvā bhuttapātarāsā ‘‘kuhiṃ kumāro’’ti pucchitvā tato ‘‘uyyānabhūmiṃ gato’’ti sutvā ‘‘tattheva naṃ dakkhissāmā’’ti nikkhantā nivattamānaṃ tassa sārathiṃ disvā ‘‘kumāro pabbajito’’ti sutvā sutaṭṭhāneyeva sabbābharaṇāni muñcitvā antarāpaṇato kāsāyāni vatthāni āharāpetvā kesamassuṃ ohāretvā pabbajiṃsu. Pabbajitvā ca te gantvā mahāpurisaṃ parivārayiṃsu.

Herein, `tattha` means in the Khema Migadāya. As to the passage, 'Eighty-four thousand went forth after the Sambuddha,' these eighty-four thousand men were the attendants of Prince Vipassī. Early in the morning, they came to attend on Prince Vipassī but, not seeing the prince, they went for their morning meal. After eating, they asked, 'Where is the prince?' Hearing, 'He has gone to the park,' they set out, thinking, 'We will see him there.' Seeing his charioteer returning, they heard, 'The prince has gone forth.' Right on that spot they took off all their ornaments, had saffron robes brought from a shop in the bazaar, shaved off their hair and beards, and went forth. Having gone forth, they went and surrounded the Great Being.

Tato vipassī bodhisatto ‘‘padhānacariyaṃ caranto ākiṇṇo viharāmi, na kho panametaṃ pātirūpaṃ yatheva maṃ ime gihibhūtā pubbe parivāretvā caranti, idānipi tatheva kiṃ iminā gaṇenā’’ti gaṇasaṅgaṇikāya ukkaṇṭhitvā ‘‘ajjeva gacchāmī’’ti cintetvā puna – ‘‘ajja avelā, sace panāhaṃ [Pg.280] ajja gamissāmi, sabbepime jānissanti, sveva gamissāmī’’ti cintesi. Taṃdivasañca uruvelagāmasadise ekasmiṃ gāme gāmavāsino manussā svātanāya saddhiṃ parisāya mahāpurisaṃ nimantayiṃsu. Te tesaṃ caturāsītisahassānaṃ mahāpurisassa ca pāyāsameva paṭiyādayiṃsu. Atha vipassī mahāpuriso punadivase visākhapuṇṇamāya tasmiṃ gāme tehi pabbajitajanehi saddhiṃ bhattakiccaṃ katvā vasanaṭṭhānameva agamāsi. Tatra te pabbajitā mahāpurisassa vattaṃ dassetvā attano attano rattiṭṭhānadivāṭṭhānāni pavisiṃsu.

Then the Bodhisatta Vipassī thought: 'While practicing striving, I am living in a crowd. It is not proper that, just as these men attended on me formerly when I was a layman, so too they do now. What is the use of this crowd?' Becoming dissatisfied with company, he thought, 'I will go away today.' But then he thought: 'Today is not the right time. If I go today, they will all find out. I will go tomorrow.' On that day, the inhabitants of a village like Uruvelā village invited the Great Being with his retinue for the next day. They prepared only milk-rice for those eighty-four thousand and for the Great Being. Then, on the next day, the full-moon day of Visākha, the Great Being Vipassī had his meal in that village together with those who had gone forth and returned to his dwelling place. There those who had gone forth, having rendered their services to the Great Being, entered their own quarters for the night and the day.

Bodhisattopi paṇṇasālaṃ pavisitvā nisinno cintesi – ‘‘ayaṃ kālo nikkhamitu’’nti nikkhamitvā paṇṇasāladvāraṃ pidahitvā bodhimaṇḍābhimukho pāyāsi. Te kira pabbajitā sāyaṃ bodhisattassa upaṭṭhānaṃ gantvā paṇṇasālaṃ parivāretvā nisinnā – ‘‘ativikālo jāto upadhārethā’’ti vatvā paṇṇasāladvāraṃ vivaritvā taṃ apassantāpi ‘‘kuhiṃ nu gato mahāpuriso’’ti nānubandhiṃsu. ‘‘Gaṇavāse nibbinno eko viharitukāmo maññe mahāpuriso buddhabhūtaṃyeva taṃ passissāmā’’ti antojambudīpābhimukhā cārikaṃ pakkamiṃsu. Atha te – ‘‘vipassinā kira buddhattaṃ patvā dhammacakkaṃ pavattita’’nti sutvā anukkamena sabbe te pabbajitā bandhumatiyā rājadhāniyā kheme migadāye sannipatiṃsu. Tato tesaṃ bhagavā dhammaṃ desesi, tadā caturāsītiyā bhikkhusahassānaṃ dhammābhisamayo ahosi. So tatiyo abhisamayo ahosi. Tena vuttaṃ –

The Bodhisatta also, having entered the leaf-hut and sat down, thought: “This is the time to leave.” Having left, he closed the door of the leaf-hut and set out towards the Bodhi-maṇḍa. It is said that those who had gone forth, having gone in the evening to attend upon the Bodhisatta and having surrounded the leaf-hut, sat down. Saying, “It has become very late, please take note,” and having opened the door of the leaf-hut, although they did not see him, they did not pursue him, wondering, “Where has the great man gone?” They thought, “It seems the great man is weary of living in a group and desires to dwell alone. We shall see him only when he has become a Buddha.” And they set out on tour, heading towards Jambudīpa. Then, having heard, “It is said that Vipassī, having attained Buddhahood, has set the Wheel of Dhamma in motion,” all those who had gone forth gradually gathered in the Khema Migadāya in the royal city of Bandhumatī. Then the Blessed One taught them the Dhamma. At that time, the realization of the Dhamma occurred for the eighty-four thousand bhikkhus. That was the third realization. Therefore, it was said:

5.

5.

‘‘Caturāsītisahassāni, sambuddhaṃ anupabbajuṃ;

Tesamārāmapattānaṃ, dhammaṃ desesi cakkhumā.

Eighty-four thousand went forth after the Fully Enlightened One; to them, having arrived at the park, the One with the Eye taught the Dhamma.

6.

6.

‘‘Sabbākārena bhāsato, sutvā upanisādino;

Tepi dhammavaraṃ gantvā, tatiyābhisamayo ahū’’ti.

For them also, possessed of the supporting condition, having heard from him who spoke in every way and having understood the excellent Dhamma, the third realization occurred.

Tattha caturāsītisahassāni, sambuddhaṃ anupabbajunti ettha anunā yogato sambuddhanti upayogavacanaṃ katanti veditabbaṃ, sambuddhassa pacchā pabbajiṃsūti attho. Lakkhaṇaṃ saddasatthato gahetabbaṃ. ‘‘Tattha ārāmapattāna’’ntipi pāṭho. Bhāsatoti vadato. Upanisādinoti gantvā upanissāya dhammadānaṃ dadatoti attho. Tepīti te caturāsītisahassasaṅkhātā [Pg.281] pabbajitā vipassissa upaṭṭhākabhūtā. Gantvāti tassa dhammaṃ ñatvā. Evaṃ tesaṃ tatiyo abhisamayo ahosi. Kheme migadāye vipassīsammāsambuddhaṃ dve ca aggasāvake anupabbajitānaṃ bhikkhūnaṃ aṭṭhasaṭṭhisatasahassānaṃ majjhe nisinno vipassī bhagavā –

Herein, regarding the phrase `caturāsītisahassāni, sambuddhaṃ anupabbajunti`, it should be known that the accusative case is used in `sambuddhanti` due to its connection with the prefix `anu`; the meaning is 'they went forth after the Enlightened One.' This grammatical rule should be understood from the grammatical texts. There is also the reading `Tattha ārāmapattānaṃ`. `Bhāsato` means `vadato` (speaking). The meaning of `Upanisādino` is 'relying on him who, having been approached, gives the gift of Dhamma.' `Tepi` refers to those eighty-four thousand who had gone forth and were attendants of Vipassī. `Gantvā` means 'having known his Dhamma.' Thus, their third realization occurred. In the Khema Deer Park, the Blessed One Vipassī sat in the midst of the two chief disciples, one hundred thousand bhikkhus who had gone forth after them, and sixty-eight thousand Arahants—

‘‘Khantīparamaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā;

Na hi pabbajito parūpaghātī, na samaṇo hoti paraṃ viheṭhayanto.

Patient forbearance is the supreme austerity; the Buddhas say Nibbāna is supreme. For one who has gone forth is not a harmer of others; one who vexes another is not a recluse.

‘‘Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

The non-doing of any evil, the undertaking of the wholesome, and the purification of one's own mind—this is the teaching of the Buddhas.

‘‘Anūpavādo anūpaghāto, pātimokkhe ca saṃvaro;

Mattaññutā ca bhattasmiṃ, pantañca sayanāsanaṃ;

Adhicitte ca āyogo, etaṃ buddhāna sāsana’’nti. (dī. ni. 2.90;

dha. pa. 183, 184, 185) –

Not reviling, not harming, and restraint in the Pātimokkha; knowing the measure in food, and a secluded lodging; application to the higher mind—this is the teaching of the Buddhas.

Imaṃ pātimokkhaṃ uddisi. Imā pana sabbabuddhānaṃ pātimokkhuddesagāthāyo hontīti veditabbaṃ. So paṭhamo sannipāto ahosi. Puna yamakapāṭihāriyaṃ disvā pabbajitānaṃ bhikkhūnaṃ satasahassānaṃ dutiyo sannipāto ahosi. Yadā pana vipassissa vemātikā tayo bhātaro paccantaṃ vūpasametvā bhagavato upaṭṭhānakiriyāya laddhavarā hutvā attano nagaraṃ netvā upaṭṭhahantā tassa dhammaṃ sutvā pabbajiṃsu. Tesaṃ asītisatasahassānaṃ majjhe nisīditvā bhagavā kheme migadāye pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

He recited this Pātimokkha. These, however, it should be understood, are the verses for the recitation of the Pātimokkha of all Buddhas. That was the first assembly. Then, having seen the Twin Miracle, there was a second assembly of one hundred thousand bhikkhus who had gone forth. And when the three maternal brothers of Vipassī, having pacified the border region and having received a boon for the act of attending upon the Blessed One, brought him to their own city and, while attending upon him, heard his Dhamma and went forth. Having sat in the midst of those eight million, the Blessed One recited the Pātimokkha in the Khema Deer Park; that was the third assembly. Therefore it is said:

7.

7.

‘‘Sannipātā tayo āsuṃ, vipassissa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

Three assemblies there were of the great seer Vipassī: of those whose taints were destroyed, who were stainless, with serene minds, and steadfast.

8.

8.

‘‘Aṭṭhasaṭṭhisatasahassānaṃ, paṭhamo āsi samāgamo;

Bhikkhusatasahassānaṃ, dutiyo āsi samāgamo.

The first gathering was of one hundred and sixty-eight thousand; the second gathering was of one hundred thousand bhikkhus.

9.

9.

‘‘Asītibhikkhusahassānaṃ, tatiyo āsi samāgamo;

Tattha bhikkhugaṇamajjhe, sambuddho atirocatī’’ti.

The third gathering was of eighty thousand bhikkhus; there, in the midst of the assembly of bhikkhus, the Fully Enlightened One shines forth exceedingly.

Tattha [Pg.282] aṭṭhasaṭṭhisatasahassānanti aṭṭhasaṭṭhisahassādhikānaṃ satasahassabhikkhūnanti attho. Tatthāti tattha kheme migadāye. Bhikkhugaṇamajjheti bhikkhugaṇassa majjhe. ‘‘Tassa bhikkhugaṇamajjhe’’tipi pāṭho, tassa bhikkhugaṇassa majjheti attho.

Therein, `aṭṭhasaṭṭhisatasahassānaṃ` means 'of one hundred thousand bhikkhus plus sixty-eight thousand'; this is the meaning. `Tattha` means 'there in the Khema Deer Park'. `Bhikkhugaṇamajjhe` means 'in the midst of the assembly of bhikkhus'. There is also the reading `tassa bhikkhugaṇamajjhe`, and the meaning is 'in the midst of that assembly of bhikkhus'.

Tadā amhākaṃ bodhisatto mahiddhiko mahānubhāvo atulo nāma nāgarājā hutvā anekanāgakoṭisatasahassaparivāro hutvā saparivārassa dasabalassa asamabalasīlassa karuṇāsītalahadayassa sakkārakaraṇatthaṃ sattaratanamayaṃ candamaṇḍalasaṅkāsaṃ daṭṭhabbasāramaṇḍaṃ maṇḍapaṃ kāretvā tattha nisīdāpetvā sattāhaṃ dibbavibhavānurūpaṃ mahādānaṃ datvā sattaratanakhacitaṃ mahārahaṃ suvaṇṇamayaṃ nānāmaṇijutivisarasamujjalaṃ pīṭhaṃ bhagavato adāsi. Tadā naṃ pīṭhānumodanāvasāne ‘‘ito ayaṃ ekanavutikappe buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

At that time, our Bodhisatta, being of great psychic power and great might, became a Nāga king named Atula, with a retinue of many hundred-thousands of koṭis of nāgas. To honor the Teacher endowed with the Ten Powers, who was with his retinue, of incomparable power and virtue, and whose heart was cooled by compassion, he had a pavilion made of the seven kinds of jewels, resembling the full moon disk, a pavilion of excellent essence, delightful to behold. Having seated him there, for seven days he gave a great gift befitting divine splendor. He gave to the Blessed One a seat made of gold, inlaid with the seven kinds of jewels, worthy of a great person, shining with the spreading splendor of various gems. Then, at the conclusion of the rejoicing for the seat, he declared of him: “In the ninety-first eon from now, this one will become a Buddha.” Therefore, it was said:

10.

10.

‘‘Ahaṃ tena samayena, nāgarājā mahiddhiko;

Atulo nāma nāmena, puññavanto jutindharo.

At that time, I was a Nāga king of great psychic power, Atula by name, meritorious, a bearer of splendor.

11.

11.

‘‘Nekānaṃ nāgakoṭīnaṃ, parivāretvānahaṃ tadā;

Vajjanto dibbaturiyehi, lokajeṭṭhaṃ upāgamiṃ.

Surrounded by many millions of Nāgas, I then, sounding divine instruments, approached the foremost in the world.

12.

12.

‘‘Upasaṅkamitvā sambuddhaṃ, vipassiṃ lokanāyakaṃ;

Maṇimuttaratanakhacitaṃ, sabbābharaṇabhūsitaṃ;

Nimantetvā dhammarājassa, suvaṇṇapīṭhamadāsahaṃ.

Having approached the Fully Enlightened One, Vipassī, the leader of the world, and having invited the King of Dhamma, I gave a golden seat, inlaid with gems, pearls, and jewels, and adorned with all ornaments.

13.

13.

‘‘Sopi maṃ buddho byākāsi, saṅghamajjhe nisīdiya;

Ekanavutito kappe, ayaṃ buddho bhavissati.

That Buddha also made a prediction concerning me, while seated in the midst of the Saṅgha: ‘In the ninety-first eon from now, this one will become a Buddha.’

14.

14.

‘‘Ahu kapilavhayā rammā, nikkhamitvā tathāgato;

Padhānaṃ padahitvāna, katvā dukkarakārikaṃ.

The Tathāgata will depart from the delightful city named Kapila; having striven with exertion and performed the difficult practice,

15.

15.

‘‘Ajapālarukkhamūlasmiṃ, nisīditvā tathāgato;

Tattha pāyāsaṃ paggayha, nerañjaramupehiti.

Having sat down at the foot of the Goatherd's Banyan Tree, the Tathāgata, having received the milk-rice there, will approach the Nerañjarā.

16.

16.

‘‘Nerañjarāya tīramhi, pāyāsaṃ ada so jino;

Paṭiyattavaramaggena, bodhimūlamupehiti.

On the bank of the Nerañjarā that Victor will eat the milk-rice; by the excellent, prepared path, he will approach the root of the Bodhi tree.

17.

17.

‘‘Tato [Pg.283] padakkhiṇaṃ katvā, bodhimaṇḍaṃ anuttaro;

Assatthamūle sambodhiṃ, bujjhissati mahāyaso.

Then, having circumambulated the unsurpassed Bodhimaṇḍa to the right, the one of great fame will awaken to supreme enlightenment at the foot of the Assattha tree.

18.

18.

‘‘Imassa janikā mātā, māyā nāma bhavissati;

Pitā suddhodano nāma, ayaṃ hessati gotamo.

This one’s birth mother will be named Māyā; his father will be named Suddhodana; this one will be Gotama.

19.

19.

‘‘Anāsavā vītarāgā, santacittā samāhitā;

Kolito upatisso ca, aggā hessanti sāvakā;

Ānando nāmupaṭṭhāko, upaṭṭhissatimaṃ jinaṃ.

Without taints, with passion departed, with peaceful minds, concentrated—Kolita and Upatissa will be the chief disciples. The attendant named Ānanda will attend upon this Victor.

20.

20.

‘‘Khemā uppalavaṇṇā ca, aggā hessanti sāvikā;

Anāsavā vītarāgā, santacittā samāhitā;

Bodhi tassa bhagavato, assatthoti pavuccati…pe….

Khemā and Uppalavaṇṇā will be the chief female disciples—without taints, with passion departed, with peaceful minds, and concentrated. The Bodhi tree of that Blessed One is said to be the Assattha tree.

23.

23.

‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

Having heard his word, I felt exceeding faith; I made a further resolution for the fulfillment of the ten perfections.

Tattha puññavantoti puññavā, samupacitapuññasañcayoti attho. Jutindharoti pabhāyutto. Nekānaṃ nāgakoṭīnanti anekāhi nāgakoṭīhi, karaṇatthe sāmivacanaṃ daṭṭhabbaṃ. Parivāretvānāti bhagavantaṃ parivāretvā. Ahanti attānaṃ niddisati. Vajjantoti vādento tāḷento. Maṇimuttaratanakhacitanti maṇimuttādīhi vividhehi ratanehi khacitanti attho. Sabbābharaṇabhūsitanti sabbābharaṇehi vāḷarūpādīhi ratanamayehi maṇḍitanti attho. Suvaṇṇapīṭhanti suvaṇṇamayaṃ pīṭhaṃ. Adāsahanti adāsiṃ ahaṃ.

Therein, `puññavanto` means 'one possessing merit'; the meaning is 'one who has well accumulated a store of merit'. `Jutindharo` means 'endowed with radiance'. `Anekānaṃ nāgakoṭīnan`ti means 'by many crores of nāgas'; this genitive expression should be understood in the instrumental sense. `Parivāretvānā`ti means 'having surrounded the Blessed One'. `Ahan`ti indicates oneself. `Vajjanto`ti means 'playing and striking'. `Maṇimuttaratanakhacitan`ti means 'inlaid with various gems, pearls, and so on'; this is the meaning. `Sabbābharaṇabhūsitan`ti means 'adorned with all ornaments made of jewels, such as figures of beasts of prey'; this is the meaning. `Suvaṇṇapīṭhan`ti means 'a golden seat'. `Adāsahan`ti means `adāsiṃ ahaṃ` ('I gave').

Tassa pana vipassissa bhagavato bandhumatī nāma nagaraṃ ahosi. Bandhumā nāma rājā pitā, bandhumatī nāma mātā, khaṇḍo ca tisso ca dve aggasāvakā, asoko nāmupaṭṭhāko, candā ca candamittā ca dve aggasāvikā, pāṭalirukkho bodhi, sarīraṃ asītihatthubbedhaṃ ahosi, sarīrappabhā sabbakālaṃ satta yojanāni pharitvā aṭṭhāsi asītivassasahassāni āyu, sutanu nāmassa aggamahesī, samavaṭṭakkhandho nāmassa putto, ājaññarathena nikkhami. Tena vuttaṃ –

Now, for that Blessed One Vipassī, there was a city named Bandhumatī. A king named Bandhumā was his father; his mother was named Bandhumatī. Khaṇḍa and Tissa were the two chief disciples. There was an attendant named Asoka. Candā and Candamittā were the two chief female disciples. The Bodhi tree was a Pāṭali tree. His body was eighty cubits in height. The radiance of his body, at all times, stood pervading seven yojanas all around. The lifespan was eighty thousand years. The chief queen was named Sutanu. The son was named Samavaṭṭakkhandha. He went forth by a chariot with thoroughbred horses. Therefore, it was said:

24.

24.

‘‘Nagaraṃ [Pg.284] bandhumatī nāma, bandhumā nāma khattiyo;

Mātā bandhumatī nāma, vipassissa mahesino.

The city was named Bandhumatī, the Khattiya was named Bandhumā; the mother of the great sage Vipassī was named Bandhumatī.

29.

29.

‘‘Khaṇḍo ca tissanāmo ca, ahesuṃ aggasāvakā;

Asoko nāmupaṭṭhāko, vipassissa mahesino.

Khaṇḍa and Tissa by name were the chief disciples; Asoka by name was the attendant of the great sage Vipassī.

30.

30.

‘‘Candā ca candamittā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, pāṭalīti pavuccati.

Candā and Candamittā were the chief female disciples; the Bodhi tree of that Blessed One is called the Pāṭali.

32.

32.

‘‘Asītihatthamubbedho, vipassī lokanāyako;

Pabhā niddhāvatī tassa, samantā sattayojane.

The world-leader Vipassī was eighty cubits in height; his radiance streams forth all around for seven yojanas.

33.

33.

‘‘Asītivassasahassāni, āyu buddhassa tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

The lifespan of the Buddha at that time was eighty thousand years; remaining for that long, he liberated a great multitude of people.

34.

34.

‘‘Bahudevamanussānaṃ, bandhanā parimocayi;

Maggāmaggañca ācikkhi, avasesaputhujjane.

He freed many gods and humans from bondage; and he pointed out the path and the not-path to the remaining ordinary people.

35.

35.

‘‘Ālokaṃ dassayitvāna, desetvā amataṃ padaṃ;

Jalitvā aggikkhandhova, nibbuto so sasāvako.

Having shown the light, having taught the Deathless state, blazing like a great mass of fire, he was extinguished along with his disciples.

36.

36.

‘‘Iddhivaraṃ puññavaraṃ, lakkhaṇañca kusumitaṃ;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

The excellent psychic power, the excellent merit, and the body adorned with marks as if in bloom—all that has disappeared. Indeed, all conditioned things are impermanent!

Tattha bandhanāti devamanusse kāmarāgasaṃyojanādibandhanā mocesi, vikāsesīti attho. Maggāmaggañca ācikkhīti ‘‘amatādhigamāya ayaṃ maggo ucchedasassatadiṭṭhivirahitā majjhimā paṭipadā maggo kāyakilamathādiko nāyaṃ maggo’’ti sesaputhujjane ācikkhīti attho. Ālokaṃ dassayitvānāti maggañāṇālokaṃ vipassanāñāṇālokañca dassayitvā. Lakkhaṇañca kusumitanti cittalakkhaṇādīhi phullitaṃ maṇḍitaṃ bhagavato sarīranti attho. Sesaṃ sabbattha gāthāsu uttānamevāti.

Therein, 'from bondage' means he freed gods and humans from the bondage of the fetter of sensual desire and so on; he dispelled it. This is the meaning. 'And he pointed out the path and the not-path' means he explained to the remaining ordinary people, 'For the attainment of the Deathless, this is the path: the middle way free from the views of annihilationism and eternalism. Bodily mortification and so on is not the path.' This is the meaning. 'Having shown the light' means having shown the light of path-knowledge and the light of insight-knowledge. 'And the body adorned with marks as if in bloom' means the Blessed One's body was blossomed and adorned with the wheel-mark and so on; this is the meaning to be understood. The rest in all the verses is self-evident.

Vipassībuddhavaṃsavaṇṇanā niṭṭhitā.

The exposition on the Chronicle of the Buddha Vipassī is concluded.

Niṭṭhito ekūnavīsatimo buddhavaṃso.

The nineteenth Chronicle of the Buddhas is concluded.

22. Sikhībuddhavaṃsavaṇṇanā

22. The Exposition on the Chronicle of the Buddha Sikhī

Vipassissa [Pg.285] aparabhāge antarahite ca tasmiṃ kappe tato paraṃ ekūnasaṭṭhiyā kappesu buddhā loke na uppajjiṃsu. Apagatabuddhāloko ahosi. Kilesadevaputtamārānaṃ ekarajjaṃ apagatakaṇṭakaṃ ahosi. Ito pana ekattiṃsakappe siniddhasukkhasāradārupacito pahūtasappisitto nidhūmo sikhī viya sikhī ca vessabhū cāti dve sammāsambuddhā loke uppajjiṃsu. Tattha sikhī pana bhagavā pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā kusalakaraṇavatī aruṇavatīnagare paramaguṇavato aruṇavato nāma rañño aggamahesiyā rattakanakapaṭibimbarucirappabhāya pabhāvatiyā nāma deviyā kucchismiṃ paṭisandhiṃ gahetvā dasa māse vītināmetvā nisabhuyyāne mātukucchito nikkhami. Nemittikā panassa nāmaṃ karontā uṇhīsassa sikhā viya uggatattā ‘‘sikhī’’ti nāmamakaṃsu. So sattavassasahassāni agāraṃ ajjhāvasi. Sucandakasirīgiriyasanārivasabha nāmakā tayo pāsādā ahesuṃ. Sabbakāmādevippamukhāni catuvīsati itthisahassāni paccupaṭṭhitāni ahesuṃ.

In the latter part of Vipassī's era, after that aeon had passed, for fifty-nine aeons no Buddhas arose in the world. The world became one without a Buddha. The sole dominion of the Māras of defilements and of the devaputta became free of thorns. Then, in the thirty-first aeon from this one, two Perfectly Enlightened Ones arose in the world: Sikhī, who was like a smokeless flame fueled by smooth, dry heartwood and sprinkled with much ghee, and Vessabhū. Among them, the Blessed One Sikhī, having fulfilled the perfections, was reborn in the Tusita celestial realm. Having passed away from there, he took conception in the womb of the queen named Pabhāvatī, the chief consort of the king named Aruṇavat, a possessor of supreme virtue, in the city of Aruṇavatī; she had a lovely radiance like that of a red-gold image. After passing ten months, he came forth from his mother’s womb in the Nisabha park. The soothsayers, when naming him, because a flame-like protuberance had arisen on his head, gave him the name 'Sikhī'. He lived the household life for seven thousand years. He had three palaces named Sucandaka, Sirīgiri, and Yasanārivasabha. Twenty-four thousand women, with Sabbakāmādevī as their chief, were in attendance.

So cattāri nimittāni disvā sabbakāmādeviyā guṇagaṇātule atule nāma putte uppanne hatthiyānena hatthikkhandhavaragato mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ sattatipurisasatasahassāni anupabbajiṃsu. So tehi parivuto aṭṭhamāsaṃ padhānacariyaṃ caritvā visākhapuṇṇamāya gaṇasaṅgaṇikaṃ pahāya sudassananigame piyadassīseṭṭhino dhītuyā dinnaṃ madhupāyāsaṃ paribhuñjitvā taruṇakhadiravane divāvihāraṃ vītināmetvā anomadassinā nāma tāpasena dinnā aṭṭha kusatiṇamuṭṭhiyo gahetvā puṇḍarīkabodhiṃ upasaṅkami. Tassā kira puṇḍarīkabodhiyāpi pāṭaliyā pamāṇameva pamāṇaṃ ahosi. Taṃdivasameva so paṇṇāsaratanakkhandho hutvā abbhuggato, sākhāpissa paṇṇāsaratanamattāva. So dibbehi gandhehi pupphehi sañchanno ahosi. Na kevalaṃ puppheheva, phalehipi sañchanno ahosi. Tassa ekapassato taruṇāni phalāni ekato majjhimāni ekato nātipakkāni ekato pakkhittadibbojāni viya surasāni vaṇṇagandharasasampannāni tato tato olambanti. Yathā ca so[Pg.286], evaṃ dasasahassicakkavāḷesu pupphūpagā rukkhā pupphehi phalūpagā rukkhā phalehi paṭimaṇḍitā ahesuṃ.

Having seen the four signs, when his son named Atula, who was unequalled in his collection of virtues, was born to Queen Sabbakāmādevī, he mounted an elephant vehicle and, seated on the back of the excellent elephant, departed for the Great Renunciation and went forth. Three million seven hundred thousand men went forth in his wake. Surrounded by them, he practiced the striving for eight months. On the full moon day of Visākha, having abandoned association with the group, he partook of the honeyed milk-rice offered by the daughter of the merchant Piyadassī in the market-town of Sudassana. After passing the day-sojourn in the young Khadira forest, he received eight handfuls of kusa grass from the ascetic named Anomadassin and approached the Puṇḍarīka Bodhi tree. It is said that this Puṇḍarīka Bodhi tree was the same size as a Pāṭalī tree. On that very day, it rose up with a trunk of fifty cubits, and its branches were also fifty cubits in measure. It was covered with divine fragrances and flowers. It was covered not only with flowers, but also with fruits. On one side of it hung young fruits; on another, medium-sized ones; on another, not overripe ones; and on another, fruits as if infused with divine essence, very delicious, and endowed with color, fragrance, and taste, hung down from various places. And just as that tree was, so too in the ten-thousand-world system were the flowering trees adorned with flowers, and the fruit-bearing trees adorned with fruits.

So tattha catuvīsatihatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā caturaṅgavīriyaṃ adhiṭṭhāya nisīdi. Evaṃ nisīditvā chattiṃsa yojanavitthataṃ samāraṃ mārabalaṃ vidhamitvā sambodhiṃ pāpuṇitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā bodhisamīpeyeva sattasattāhaṃ vītināmetvā brahmāyācanaṃ sampaṭicchitvā attanā saha pabbajitānaṃ sattatiyā bhikkhusatasahassānaṃ upanissayasampattiṃ disvā surapathena gantvā vividhāvaraṇavatiyā aruṇavatiyā rājadhāniyā samīpe migājinuyyāne otaritvā tehi munigaṇehi parivuto tesaṃ majjhe dhammacakkaṃ pavattesi. Tadā koṭisatasahassānaṃ paṭhamo abhisamayo ahosi. Tena vuttaṃ –

There he spread out a grass mat twenty-four cubits in breadth, sat down cross-legged, having resolved upon the four-factored effort. Thus seated, having vanquished Māra together with the Māra host, which extended for thirty-six yojanas, and having attained perfect self-enlightenment, he uttered the inspired utterance, 'Through many a round of births…pe… attained the destruction of craving.' Having spent seven weeks right near the Bodhi tree, having accepted the request of Brahmā, having seen the accomplishment of supporting conditions in the three million seven hundred thousand monks who had gone forth with him, he went by the aerial route, descended in the Migadāya park near the royal capital of Aruṇavatī, which had various ornaments, and surrounded by that assembly of sages, he set in motion the Wheel of Dhamma in their midst. At that time, there was the first realization of the Dhamma by one hundred thousand crores of beings. Therefore, it was said:

1.

1.

‘‘Vipassissa aparena, sambuddho dvipaduttamo;

Sikhivhayo āsi jino, asamo appaṭipuggalo.

After Vipassī, a Perfectly Enlightened One, the supreme among bipeds, the Conqueror named Sikhī, without equal, incomparable, arose.

2.

2.

‘‘Mārasenaṃ pamadditvā, patto sambodhimuttamaṃ;

Dhammacakkaṃ pavattesi, anukampāya pāṇinaṃ.

Having crushed Māra's army, he attained the supreme enlightenment. Out of compassion for beings, he set in motion the Wheel of Dhamma.

3.

3.

‘‘Dhammacakkaṃ pavattente, sikhimhi jinapuṅgave;

Koṭisatasahassānaṃ, paṭhamābhisamayo ahū’’ti.

While the foremost of Victors, Sikhī, was setting in motion the Wheel of the Dhamma, the first realization occurred to one hundred thousand crores of beings.

Punapi aruṇavatiyā rājadhāniyā samīpeyeva abhibhūrājaputtassa ca sambhavarājaputtassa cāti dvinnaṃ saparivārānaṃ dhammaṃ desetvā navutikoṭisahassāni dhammāmataṃ pāyesi. So dutiyo abhisamayo ahosi. Tena vuttaṃ –

Again, right near the royal capital of Aruṇavatī, having taught the Dhamma to the two princes, Abhibhū and Sambhava, together with their retinues, he caused ninety thousand crores of beings to drink the deathless nectar of the Dhamma. That was the second realization. Therefore, it is said:

4.

4.

‘‘Aparampi dhammaṃ desente, gaṇaseṭṭhe naruttame;

Navuttikoṭisahassānaṃ, dutiyābhisamayo ahū’’ti.

Furthermore, while the chief of the assembly, the supreme among men, taught the Dhamma, a second realization occurred for ninety thousand crores of beings.

Yadā pana sūriyavatīnagaradvāre campakarukkhamūle titthiyamadamānabhañjanatthaṃ sabbajanabandhanamokkhatthañca yamakapāṭihāriyaṃ karonto bhagavā dhammaṃ desesi[Pg.287], tadā asītikoṭisahassānaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

And when the Blessed One, to crush the pride and conceit of the sectarians and for the purpose of liberating all people from bondage, performed the Twin Miracle at the city gate of Sūriyavatī at the foot of the Campaka tree and taught the Dhamma, at that time the third realization occurred for eighty thousand crores of beings. Therefore, it was said:

5.

5.

‘‘Yamakapāṭihāriyañca, dassayante sadevake;

Asītikoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

When the Blessed One displayed the Twin Miracle in the world with its devas, the third realization occurred for eighty thousand crores of beings.

Abhibhunā ca sambhavena ca rājaputtena saddhiṃ pabbajitānaṃ arahantānaṃ satasahassānaṃ majjhe nisīditvā pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi, aruṇavatīnagare ñātisamāgame pabbajitānaṃ asītiyā bhikkhusahassānaṃ majjhe nisīditvā pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi. Dhanañjayanagare dhanapālakanāgavinayanasamaye pabbajitānaṃ sattatiyā bhikkhusahassānaṃ majjhe bhagavā pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

Having sat in the midst of one hundred thousand arahants who had gone forth with the princes Abhibhū and Sambhava, he recited the Pātimokkha; that was the first assembly. In the city of Aruṇavatī, at a gathering of relatives, having sat in the midst of eighty thousand bhikkhus who had gone forth, he recited the Pātimokkha; that was the second assembly. In the city of Dhanañjaya, at the time of the taming of the elephant Dhanapālaka, the Blessed One, having sat in the midst of seventy thousand bhikkhus who had gone forth, recited the Pātimokkha; that was the third assembly. Therefore, it is said:

6.

6.

‘‘Sannipātā tayo āsuṃ, sikhissāpi mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

There were three gatherings of the great sage Sikhī, of those whose cankers are destroyed, the stainless, the serene-minded, the steadfast.

7.

7.

‘‘Bhikkhusatasahassānaṃ, paṭhamo āsi samāgamo;

Asītibhikkhusahassānaṃ, dutiyo āsi samāgamo.

The first gathering was of a hundred thousand bhikkhus; the second gathering was of eighty thousand bhikkhus.

8.

8.

‘‘Sattatibhikkhusahassānaṃ, tatiyo āsi samāgamo;

Anupalitto padumaṃva, toyamhi sampavaḍḍhita’’nti.

The third gathering was of seventy thousand bhikkhus, unstained like a lotus well-grown in water.

Tattha anupalitto padumaṃvāti toye jātaṃ toyeva vaḍḍhitaṃ padumaṃ viya toyena anupalittaṃ, sopi bhikkhusannipāto loke jātopi lokadhammehi anupalitto ahosīti attho.

Herein, 'unstained like a lotus' means: just as a lotus that is born in the water and grown in the water is unstained by the water, so too that assembly of bhikkhus, though born in the world, was unstained by worldly conditions. This is the meaning.

Tadā kira amhākaṃ bodhisatto katthaci asaṃsaṭṭho paribhuttanagare arindamo nāma rājā hutvā sikhimhi satthari paribhuttanagaramanuppatte saparivāro rājā bhagavato paccuggantvā pasādavaḍḍhitahadayanayanasoto dasabalassa amalacaraṇakamalayugaḷesu saparivāro sirasā abhivanditvā dasabalaṃ nimantetvā sattāhaṃ issariyakulavibhavasaddhānurūpaṃ mahādānaṃ datvā dussabhaṇḍāgāradvārāni vivarāpetvā buddhappamukhassa bhikkhusaṅghassa [Pg.288] mahagghāni vatthāni adāsi. Attano ca balarūpalakkhaṇajavasampannahemajālamālāsamalaṅkataṃ navakanakaruciradaṇḍakosacāmarayugavirājitaṃ vipulamudukaṇṇaṃ candarājivirājitavadanasobhaṃ erāvaṇavāraṇamiva arivāraṇaṃ varavāraṇaṃ datvā vāraṇappamāṇameva katvā kappiyabhaṇḍañca adāsi. Sopi naṃ satthā – ‘‘ito ekattiṃsakappe buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

It is heard that at that time, our Bodhisatta, somewhere unattached, became a king named Arindama in the city of Paribhutta. When the Teacher Sikhī arrived at the city of Paribhutta, the king, together with his retinue, went forth to welcome the Blessed One. With his heart increased with devotion and a stream from his eyes, he, together with his retinue, bowed his head at the stainless, lotus-like pair of feet of the Ten-Powered One. He then invited the Ten-Powered One and for seven days offered a great donation befitting his sovereignty, lineage, wealth, and faith. He had the doors of the cloth treasury opened and gave priceless garments to the Saṅgha of bhikkhus headed by the Buddha. He gave a supreme elephant, a vanquisher of foes, endowed with strength, beauty, auspicious marks, and speed, well-adorned with a golden net and garlands, resplendent with a new, beautiful golden goad-sheath and a pair of whisks, with broad and gentle ears, and a face radiant as the moon-king, resembling the divine elephant Erāvaṇa. He also provided suitable provisions in proportion to the elephant. The Teacher then prophesied to him, 'In the thirty-first aeon from now, you will become a Buddha.' Thus it was said:

9.

9.

‘‘Ahaṃ tena samayena, arindamo nāma khattiyo;

Sambuddhappamukhaṃ saṅghaṃ, annapānena tappayiṃ.

At that time, I was a khattiya named Arindama. I satisfied the Saṅgha, headed by the Perfectly Enlightened One, with food and drink.

10.

10.

‘‘Bahuṃ dussavaraṃ datvā, dussakoṭiṃ anappakaṃ;

Alaṅkataṃ hatthiyānaṃ, sambuddhassa adāsahaṃ.

Having given much excellent cloth, an immense koṭi of cloths, I offered an adorned elephant-vehicle to the Perfectly Enlightened One.

11.

11.

‘‘Hatthiyānaṃ nimminitvā, kappiyaṃ upanāmayiṃ;

Pūrayiṃ mānasaṃ mayhaṃ, niccaṃ daḷhamupaṭṭhitaṃ.

Having appraised the elephant-vehicle, I offered suitable provisions. I fulfilled my mind, which was always firmly established in the resolution to give.

12.

12.

‘‘Sopi maṃ buddho byākāsi, sikhī lokagganāyako;

Ekattiṃse ito kappe, ayaṃ buddho bhavissati.

That Buddha, Sikhī, the world's foremost leader, also prophesied concerning me: 'In the thirty-first aeon from now, this one will become a Buddha.'

13.

13.

‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhā imaṃ.

There was the delightful city named Kapila… and so on… we shall be face to face with this one.

14.

14.

‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

Having heard his words, I further gladdened my mind. I resolved upon a higher practice for the fulfillment of the ten perfections.

Tattha nimminitvāti tassa hatthino pamāṇena tulayitvā. Kappiyanti kappiyabhaṇḍaṃ, bhikkhūnaṃ yaṃ bhaṇḍaṃ kappati gahetuṃ, taṃ kappiyabhaṇḍaṃ nāma. Pūrayiṃ mānasaṃ mayhanti mama cittaṃ dānapītiyā pūrayiṃ, mayhaṃ hāsuppādanasamatthaṃ akāsinti attho. Niccaṃ daḷhamupaṭṭhitanti niccakālaṃ dānaṃ dassāmī’’ti dānavasena daḷhaṃ upaṭṭhitaṃ cittanti attho.

Therein, 'having appraised' means having measured by the size of that elephant. ‘Suitable’ means suitable requisites; that which is suitable for bhikkhus to receive is called a suitable requisite. 'I fulfilled my mind' means: I filled my mind with the joy of giving; I made it capable of producing joy for me. This is the meaning. ‘Always firmly established’ means: a mind firmly established at all times through the power of giving, with the thought, 'I will always give gifts.' This is the meaning.

Tassa pana bhagavato nagaraṃ aruṇavatī nāma ahosi. Aruṇavā nāma rājā pitā, pabhāvatī nāma mātā, abhibhū ca sambhavo ca dve aggasāvakā, khemaṅkaro nāmupaṭṭhāko, sakhilā ca madumā ca dve aggasāvikā, puṇḍarīkarukkho bodhi, sarīrañcassa sattatihatthubbedhaṃ ahosi[Pg.289]. Sarīrappabhā niccakālaṃ yojanattayaṃ pharitvā aṭṭhāsi. Sattativassasahassāni āyu, sabbakāmā nāmassa aggamahesī, atulo nāmassa putto, hatthiyānena nikkhami. Tena vuttaṃ –

Now, for that Blessed One, the city was named Aruṇavatī. The king, his father, was named Aruṇavā; his mother was named Pabhāvatī. The two chief disciples were Abhibhū and Sambhava. The attendant was named Khemaṅkara. The two chief female disciples were Sakhilā and Madumā. The Bodhi tree was the Puṇḍarīka tree. And his body was seventy cubits in height. The radiance of his body always spread and stood pervading three yojanas. His lifespan was seventy thousand years. His chief queen was named Sabbakāmā. His son was named Atula. He went forth from home on an elephant-vehicle. Therefore it was said:

15.

15.

‘‘Nagaraṃ aruṇavatī nāma, aruṇo nāma khattiyo;

Pabhāvatī nāma janikā, sikhissāpi mahesino.

The city was named Aruṇavatī; the king was named Aruṇa. The mother of the great sage Sikhī was named Pabhāvatī.

20.

20.

‘‘Abhibhū sambhavo ceva, ahesuṃ aggasāvakā;

Khemaṅkaro nāmupaṭṭhāko, sikhissāpi mahesino.

Abhibhū and Sambhava were the chief disciples; Khemaṅkara was the attendant of the great sage Sikhī.

21.

21.

‘‘Sakhilā ca padumā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, puṇḍarīkoti vuccati.

Sakhilā and Padumā were the chief female disciples; the Bodhi tree of that Blessed One is called the Puṇḍarīka.

22.

22.

‘‘Sirivaḍḍho ca nando ca, ahesuṃ aggupaṭṭhakā;

Cittā ceva suguttā ca, ahesuṃ aggupaṭṭhikā.

Sirivaḍḍha and Nanda were the chief male lay supporters; Cittā and Suguttā were the chief female lay supporters.

23.

23.

‘‘Uccattanena so buddho, sattatihatthamuggato;

Kañcanagghiyasaṅkāso, dvattiṃsavaralakkhaṇo.

That Buddha was seventy cubits tall in height; like a golden pillar adorned with various jewels, he was distinguished by the thirty-two excellent marks.

24.

24.

‘‘Tassāpi byāmappabhā kāyā, divārattiṃ nirantaraṃ;

Disodisaṃ niccharanti, tīṇi yojanaso pabhā.

From his body, a fathom-wide radiance issued forth unceasingly, day and night; the light shone out in all directions for three yojanas.

25.

25.

‘‘Sattativassasahassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

The lifespan of that great sage was seventy thousand years; remaining for that long, he brought many people across.

26.

26.

‘‘Dhammameghaṃ pavassetvā, temayitvā sadevake;

Khemantaṃ pāpayitvāna, nibbuto so sasāvako.

Having caused the Dhamma-cloud to rain, having moistened beings together with the devas, and having led them to the secure state of Nibbāna, that Blessed One, together with his disciples, attained Parinibbāna.

27.

27.

‘‘Anubyañjanasampannaṃ, dvattiṃsavaralakkhaṇaṃ;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

The body, endowed with the minor characteristics and adorned with the thirty-two excellent marks—all that has vanished. Are not all conditioned things indeed empty?

Tattha puṇḍarīkoti setambarukkho. Tīṇi yojanaso pabhāti tīṇi yojanāni pabhā niccharantīti attho. Dhammameghanti dhammavassaṃ, dhammavassanako buddhamegho. Temayitvāti dhammakathāsalilena temetvā, siñcitvāti attho. Sadevaketi sadevake satte. Khemantanti khemantaṃ nibbānaṃ[Pg.290]. Anubyañjanasampannanti tambanakhatuṅganāsavaṭṭaṅgulitādīhi asītiyā anubyañjanehi sampannaṃ, dvattiṃsamahāpurisalakkhaṇapaṭimaṇḍitaṃ bhagavato sarīranti attho. Sikhī kira sammāsambuddho sīlavatīnagare assārāme parinibbāyi.

Therein, `puṇḍarīka` means the white mango tree. `Its radiance extending three leagues` means the radiance streams forth for three leagues; this is the meaning. `Dhamma-cloud` means the rain of Dhamma, the Buddha-cloud that rains the Dhamma. `Having moistened` means having moistened with the water of the Dhamma discourse, that is, having sprinkled; this is the meaning. `With its devas` refers to beings together with the devas. `The secure state` means the secure state, Nibbāna. `Endowed with the minor characteristics` means endowed with the eighty minor characteristics such as copper-colored nails, a prominent nose, and rounded fingers, and adorned with the thirty-two marks of a great man; this refers to the Blessed One's body. It is said that the Perfectly Enlightened One, Sikhī, attained Parinibbāna in the Assārāma in the city of Sīlavatī.

‘‘Sikhīva loke tapasā jalitvā, sikhīva meghāgamane naditvā;

Sikhī mahesindhanavippahīno, sikhīva santiṃ sugato gato so’’.

Like a fire in the world, having blazed with austerity; like a fire that becomes indistinct at the coming of the clouds; the Great Sage Sikhī, devoid of fuel, that Sugata has gone to peace, like an extinguished flame.

Sikhissa kira bhagavato dhātuyo ekagghanāva hutvā aṭṭhaṃsu na vippakiriṃsu. Sakalajambudīpavāsino pana manussā tiyojanubbedhaṃ sattaratanamayaṃ himagirisadisasobhaṃ thūpamakaṃsu. Sesamettha gāthāsu pākaṭamevāti.

It is said that the relics of the Blessed One Sikhī remained as a single solid mass and were not scattered. The people dwelling in the entire Jambudīpa then built a stupa three yojanas in height, made of the seven precious substances, with a beauty like the Himālaya mountain. The rest in these verses is self-evident.

Sikhībuddhavaṃsavaṇṇanā niṭṭhitā.

The explanation of the Chronicle of the Buddha Sikhī is concluded.

Niṭṭhito vīsatimo buddhavaṃso.

The twentieth Chronicle of the Buddhas is concluded.

23. Vessabhūbuddhavaṃsavaṇṇanā

23. The Explanation of the Chronicle of the Buddha Vessabhū

Sikhissa pana sammāsambuddhassa aparabhāge antarahite tassa sāsane sattativassasahassāyukā manussā anukkamena parihāyitvā dasavassāyukā ahesuṃ. Puna vaḍḍhitvā aparimitāyukā hutvā anukkamena parihāyitvā saṭṭhivassasahassāyukā ahesuṃ. Tadā vijitamanobhū sabbalokābhibhū sayambhū vessabhū nāma satthā loke udapādi. So pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā anomanagare suppatītassa suppatītassa nāma rañño aggamahesiyā sīlavatiyā yasavatiyā nāma kucchismiṃ paṭisandhiṃ aggahesi. So dasannaṃ māsānaṃ accayena anupamuyyāne mātukucchito nikkhami. Jāyamānova janaṃ tosento vasabhanādaṃ nadi. Tasmā vasabhanādahetuttā tassa nāmaggahaṇadivase ‘‘vessabhū’’ti nāmamakaṃsu. So chabbassasahassāni agāraṃ ajjhāvasi. Ruci-suruci-rativaḍḍhananāmakā tayo pāsādā tassa [Pg.291] ahesuṃ. Sucittādevippamukhāni tiṃsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

In the latter part, after the dispensation of the Perfectly Enlightened Buddha Sikhī had disappeared, humans with a lifespan of seventy thousand years gradually declined until they had a lifespan of ten years. Then, increasing again, they came to have an immeasurable lifespan, and then gradually declining, they came to have a lifespan of sixty thousand years. At that time, the Teacher named Vessabhū, conqueror of Manobhū, sovereign of all worlds, the self-existent one, arose in the world. Having fulfilled the perfections, he was reborn in the Tusita celestial realm. After passing away from there, he took conception in the womb of Queen Yasavatī, who was virtuous, the chief consort of the king named Suppatīta in the city of Anoma. After ten months had passed, he emerged from his mother’s womb in the Anupama garden. As soon as he was born, delighting the people, he uttered a bull-like roar. Therefore, because of his bull-like roar, on the day of his naming ceremony, they gave him the name 'Vessabhū.' He lived the household life for six thousand years. He had three palaces named Ruci, Suruci, and Rativaḍḍhana. Thirty thousand women, led by Queen Sucittā, attended upon him.

So cattāri nimittāni disvā sucittāya nāma deviyā suppabuddhe nāma kumāre uppanne suvaṇṇasivikāya uyyānadassanatthāya gantvā devadattāni kāsāyāni gahetvā pabbaji. Taṃ sattattiṃsasahassāni anupabbajiṃsu. Atha so tehi parivuto cha māse padhānacariyaṃ caritvā visākhapuṇṇamāya sucittanigame sandissamānasarīrāya sirivaḍḍhanāya nāma dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ vītināmetvā sāyanhasamaye narindanāgarājena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā sālabodhiṃ padakkhiṇato upāgami. Tassāpi sālassa tadeva pāṭaliyā pamāṇameva pamāṇaṃ ahosi. Tatheva pupphaphalasirivibhavo veditabbo. So sālamūlamupagantvā cattālīsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā vigatanīvaraṇaṃ sabbakāmamadāvaraṇaṃ anāvaraṇañāṇaṃ paṭilabhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ tattheva vītināmetvā attano kaniṭṭhabhātikassa soṇakumārassa uttarakumārassa ca upanissayasampattiṃ disvā devapathena gantvā anomanagarasamīpe aruṇuyyāne otaritvā uyyānapālena kumāre pakkosāpetvā tesaṃ saparivārānaṃ majjhe dhammacakkaṃ pavattesi. Tadā asītiyā koṭisahassānaṃ paṭhamo abhisamayo ahosi.

He, having seen the four signs, when a prince named Suppabuddha was born to Queen Sucittā, went to see the park in a golden palanquin, took the saffron robes given by a deva, and went forth. Thirty-seven thousand went forth after him. Then he, surrounded by them, having practiced the striving for six months, on the full-moon day of Visākha, in the market town of Sucitta, consumed the milk-rice with honey given by one named Sirivaḍḍhanā, whose body was visible. Having spent the day-sojourn in the Sāla grove, in the evening, he took eight handfuls of grass given by the Nāga king Narinda and approached the Sāla-Bodhi tree, keeping it to his right. The measure of that Sāla tree was the very same as the measure of the Pāṭali tree; likewise should the splendor and abundance of its flowers and fruits be understood. Having gone to the foot of the Sāla tree, he spread a grass-strewing forty cubits wide, sat cross-legged, and having obtained unobstructed knowledge—with hindrances departed and free from the obstruction of all sensual desires and conceit—he uttered the inspired utterance: 'Through many a birth in saṃsāra... I have reached the destruction of craving.' Having spent seven weeks right there, and seeing the accomplishment of the supporting conditions of his younger brothers, Prince Soṇa and Prince Uttara, he went by the divine path, descended in the Aruṇa Park near the city of Anoma, had the princes summoned by the park-keeper, and in the midst of them and their retinues, set in motion the Wheel of Dhamma. At that time, the first penetration of the Dhamma occurred for eighty thousand crores of beings.

Puna janapadacārikaṃ caranto bhagavā tattha tattha dhammaṃ desento sattatiyā koṭisahassānaṃ dhammābhisamayo ahosi, so dutiyo abhisamayo ahosi. Anomanagareyeva diṭṭhijālaṃ bhindanto titthiyamānaddhajaṃ pātento mānamadaṃ viddhaṃsento dhammaddhajaṃ samussayanto navutiyojanavitthatāya manussaparisāya parimāṇarahitāya devaparisāya yamakapāṭihāriyaṃ katvā devamanusse pasādetvā saṭṭhikoṭiyo dhammāmatena tappesi, so tatiyo abhisamayo ahosi. Tena vuttaṃ –

Again, while traveling through the countryside, the Blessed One taught the Dhamma here and there, and a realization of the Dhamma occurred for seventy thousand crores of beings; this was the second realization. At Anoma City itself, breaking through the net of views, felling the banner of sectarian conceit, dispelling pride and conceit, and raising the banner of the Dhamma, he performed the Twin Miracle before a human assembly ninety yojanas wide and an immeasurable assembly of devas. Having inspired faith in both devas and humans, he satisfied sixty crores with the nectar of the Dhamma; this was the third realization. Thus it is said:

1.

1.

‘‘Tattheva maṇḍakappamhi, asamo appaṭipuggalo;

Vessabhū nāma nāmena, loke uppajji nāyako.

In that very Maṇḍa kappa, an unequaled one, a person without a rival, the leader named Vessabhū, arose in the world.

2.

2.

‘‘Ādittaṃ [Pg.292] vata rāgaggi, taṇhānaṃ vijitaṃ tadā;

Nāgova bandhanaṃ chetvā, patto sambodhimuttamaṃ.

Indeed, this world is burning with the fire of lust, the conquered realm of craving. Like an elephant cutting its bonds, he attained the supreme enlightenment.

3.

3.

‘‘Dhammacakkaṃ pavattente, vessabhūlokanāyake;

Asītikoṭisahassānaṃ, paṭhamābhisamayo ahu.

When the Wheel of Dhamma was set in motion by Vessabhū, the Leader of the World, the first realization occurred for eighty thousand koṭis of beings.

4.

4.

‘‘Pakkante cārikaṃ raṭṭhe, lokajeṭṭhe narāsabhe;

Sattatikoṭisahassānaṃ, dutiyābhisamayo ahu.

When the foremost in the world, the supreme man, had set out on tour through the country, a second realization occurred for seventy thousand koṭis of beings.

5.

5.

‘‘Mahādiṭṭhiṃ vinodento, pāṭiheraṃ karoti so;

Samāgatā naramarū, dasasahassī sadevake.

Dispelling the great wrong view, he performed a miracle; humans and devas from the ten-thousand-fold world system, together with its devas, had gathered.

6.

6.

‘‘Mahāacchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;

Devā ceva manussā ca, bujjhare saṭṭhikoṭiyo’’ti.

Having seen the great wonder, marvelous and awe-inspiring, sixty koṭis of devas and humans awakened.

Tattha ādittanti sakalamidaṃ lokattayaṃ sampadittaṃ. Rāgaggīti rāgena. Taṇhānaṃ vijitanti taṇhānaṃ vijitaṃ raṭṭhaṃ vasavattiṭṭhānanti evaṃ ñatvāti attho. Nāgova bandhanaṃ chetvāti hatthī viya pūtilatābandhanaṃ chinditvā sambodhiṃ patto adhigato. Dasasahassīti dasasahassiyaṃ. Sadevaketi sadevake loke. Bujjhareti bujjhiṃsu.

Herein, 'ādittaṃ' means this entire triple world is blazing. 'Rāgaggi' means by lust. 'Taṇhānaṃ vijitaṃ' means the conquered realm of craving, a place under its control; this is the meaning to be understood. 'Nāgova bandhanaṃ chetvā' means like an elephant cutting the bonds of rotten creepers, he attained enlightenment. 'Dasasahassī' means in the ten-thousand-fold world system. 'Sadevake' means in the world with its devas. 'Bujjhare' means they understood.

Soṇuttarānaṃ pana dvinnaṃ aggasāvakānaṃ samāgame pabbajitānaṃ asītiyā arahantasahassānaṃ majjhe māghapuṇṇamāyaṃ pātimokkhaṃ uddisi, so paṭhamo sannipāto ahosi. Yadā pana vessabhunā sabbalokābhibhunā saha pabbajitā sattattiṃsasahassasaṅkhā bhikkhū gaṇato ohīnasamaye pakkantā, te vessabhussa sammāsambuddhassa dhammacakkappavattiṃ sutvā soreyyaṃ nāma nagaraṃ āgantvā bhagavantaṃ addasaṃsu. Tesaṃ bhagavā dhammaṃ desetvā sabbeva te ehibhikkhupabbajjāya pabbājetvā caturaṅgasamannāgatāya parisāya pātimokkhaṃ uddisi, so dutiyo sannipāto ahosi.

Now, at the gathering of the two chief disciples, Soṇa and Uttara, in the midst of eighty thousand arahants who had gone forth, on the full-moon day of Māgha, he recited the Pātimokkha—this was the first gathering. Then, when thirty-seven thousand monks who had gone forth with Vessabhū, the conqueror of all the world, had departed at a time when the group was in decline, they, having heard of the turning of the Dhamma wheel by Vessabhū, the Perfectly Enlightened One, came to the city named Soreyya and saw the Blessed One. The Blessed One taught them the Dhamma, ordained them all with the 'Come, monk' ordination, and recited the Pātimokkha to the assembly possessed of the four factors—this was the second gathering.

Yadā pana nārivāhananagare upasanto nāma rājaputto rajjaṃ kāresi, tassānukampāya bhagavā tattha agamāsi, sopi bhagavato āgamanaṃ sutvā saparivāro bhagavato paccuggamanaṃ katvā nimantetvā mahādānaṃ datvā tassa dhammaṃ sutvā pasannahadayo pabbaji. Taṃ saṭṭhisahassasaṅkhā purisā [Pg.293] anupabbajiṃsu. Te tena saddhiṃ arahattaṃ pāpuṇiṃsu. So tehi parivuto vessabhū bhagavā pātimokkhaṃ uddisi, so tatiyo sannipāto ahosi. Tena vuttaṃ –

Later, when the prince Upasanta ruled in the city of Nārivāhana, the Blessed One went there out of compassion for him. Hearing of the Blessed One’s arrival, the prince, with his retinue, went to meet him, invited him, offered a great donation, and upon hearing the Dhamma, his heart filled with faith, he went forth. Sixty thousand men followed him into homelessness. Together with him, they attained arahantship. Surrounded by them, the Blessed One Vessabhū recited the Pātimokkha – this was the third gathering. Thus it is said:

7.

7.

‘‘Sannipātā tayo āsuṃ, vessabhussa mahesino;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

Three gatherings there were of Vessabhū the great seer, of those with taints destroyed, stainless, with composed minds, steadfast.

8.

8.

‘‘Asītibhikkhusahassānaṃ, paṭhamo āsi samāgamo;

Sattatibhikkhusahassānaṃ, dutiyo āsi samāgamo.

The first gathering was of eighty thousand monks; the second gathering was of seventy thousand monks.

9.

9.

‘‘Saṭṭhibhikkhusahassānaṃ, tatiyo āsi samāgamo;

Jarādibhayatītānaṃ, orasānaṃ mahesino’’ti.

The third gathering was of sixty thousand monks, the legitimate sons of the great seer, who had passed beyond the fear of aging and the like.

Tadā amhākaṃ bodhisatto sarabhavatīnagare paramapiyadassano sudassano nāma rājā hutvā vessabhumhi lokanāyake sarabhanagaramupagate tassa dhammaṃ sutvā pasannahadayo dasanakhasamodhānasamujjalaṃ jalajāmalāvikalakamalamakulasadisamañjaliṃ sirasi katvā buddhappamukhassa saṅghassa sacīvaraṃ mahādānaṃ datvā tattheva bhagavato nivāsatthāya gandhakuṭiṃ katvā taṃ parikkhipitvā vihārasahassaṃ kāretvā sabbañca vibhavajātaṃ bhagavato sāsane pariccajitvā tassa santike pabbajitvā ācāraguṇasampanno terasadhutaguṇesu nirato bodhisambhārapariyesanāya rato buddhasāsanābhirato vihāsi. Sopi taṃ bhagavā byākāsi – ‘‘anāgate ito ekattiṃsakappe ayaṃ gotamo nāma buddho bhavissatī’’ti. Tena vuttaṃ –

Then our Bodhisatta, in the city of Sarabhavatī, became a king named Sudassana, who was supremely pleasant to behold. When the world-leader Vessabhū arrived at the city of Sarabha, the king, hearing his Dhamma, felt deep faith in his heart. He placed upon his head his joined hands, as radiant as a cluster of flawless lotus buds, and offered a great gift together with robes to the Saṅgha headed by the Buddha. There, he built a fragrant dwelling for the Blessed One to reside in, built a thousand monasteries surrounding it, and renounced all his wealth for the sake of the Buddha’s dispensation. He went forth in the presence of the Blessed One, became accomplished in virtuous conduct, devoted to the thirteen ascetic practices, intent on seeking the requisites for enlightenment, and delighting in the Buddha’s teaching. That Blessed One then declared of him: "In the future, thirty-one eons from now, this one will become a Buddha named Gotama." Thus it was said:

10.

10.

‘‘Ahaṃ tena samayena, sudassano nāma khattiyo;

Nimantetvā mahāvīraṃ, dānaṃ datvā mahārahaṃ;

Annapānena vatthena, sasaṅghaṃ jinapūjayiṃ.

At that time, I was a noble named Sudassana; having invited the great hero, I gave a most worthy gift; with food, drink, and cloth, I honored the Victor together with the Saṅgha.

11.

11.

‘‘Tassa buddhassa asamassa, cakkaṃ vattitamuttamaṃ;

Sutvāna paṇitaṃ dhammaṃ, pabbajjamabhirocayiṃ.

Of that Buddha, the peerless one, the supreme Wheel was set in motion; having heard the excellent Dhamma, I took delight in going forth.

12.

12.

‘‘Mahādānaṃ pavattetvā, rattindivamatandito;

Pabbajjaṃ guṇasampannaṃ, pabbajiṃ jinasantike.

Having established a great offering, tirelessly day and night, I entered the going-forth endowed with virtues in the presence of the Conqueror.

13.

13.

‘‘Ācāraguṇasampanno, vattasīlasamāhito;

Sabbaññutaṃ gavesanto, ramāmi jinasāsane.

Endowed with virtuous conduct, composed in duties and morality, while seeking omniscience, I delight in the Dispensation of the Conqueror.

14.

14.

‘‘Saddhāpītiṃ [Pg.294] upagantvā, buddhaṃ vandāmi sattharaṃ;

Pīti uppajjati mayhaṃ, bodhiyāyeva kāraṇā.

Approaching with faith and delight, I venerate the Buddha, the Teacher; delight arises in me for the very sake of awakening.

15.

15.

‘‘Anivattamānasaṃ ñatvā, sambuddho etadabravi;

Ekattiṃse ito kappe, ayaṃ buddho bhavissati.

Knowing his unwavering mind, the Fully Enlightened One declared this: "In the thirty-first eon from now, this one will become a Buddha."

16.

16.

‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhaṃ imaṃ.

There was the delightful city named Kapila…pe… we shall be face to face with this one.

17.

17.

‘‘Tassāhaṃ vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā’’ti.

Having heard his words, I further gladdened my mind; I resolved upon a higher practice for the fulfillment of the ten perfections.

Tattha cakkaṃ vattitanti dhammacakkaṃ pavattitaṃ. Paṇītaṃ dhammanti uttarimanussadhammaṃ. Pabbajjaṃ guṇasampannanti ñatvā pabbajinti attho. Vattasīlasamāhitoti vattesu ca sīlesu ca samāhito. Tesaṃ tesaṃ pūraṇe samāhitoti attho. Ramāmīti abhiramiṃ. Saddhāpītinti saddhañca pītiñca upagantvā. Vandāmīti abhivandiṃ, atītatthe vattamānavacanaṃ daṭṭhabbaṃ. Sattharanti satthāraṃ. Anivattamānasanti anosakkiyamānamānasaṃ.

Herein, 'cakkaṃ vattitaṃ' means the Wheel of Dhamma was set in motion. 'Paṇītaṃ dhammaṃ' means the superhuman Dhamma. 'Pabbajjaṃ guṇasampannaṃ' means, 'knowing that the going forth is endowed with virtues, he went forth'; this is the meaning. 'Vattasīlasamāhito' means composed in both practices and moralities. The meaning is: composed in fulfilling each of them. 'Ramāmi' means I rejoiced. 'Saddhāpītiṃ' means having approached both faith and joy. 'Vandāmi' means I reverenced; the present tense is to be understood here in the sense of the past. 'Sattharaṃ' means the Teacher. 'Anivattamānasaṃ' means with a mind that is not turned back.

Tassa pana bhagavato anomaṃ nāma nagaraṃ ahosi. Suppatīto nāmassa pitā khattiyo, yasavatī nāma mātā, soṇo ca uttaro ca dve aggasāvakā, upasanto nāmupaṭṭhāko, rāmā ca samālā ca dve aggasāvikā, sālarukkho bodhi, sarīraṃ saṭṭhihatthubbedhaṃ ahosi. Saṭṭhivassasahassāni āyu, sucittā nāmassa bhariyā, suppabuddho nāmassa putto, suvaṇṇasivikāya nikkhami. Tena vuttaṃ –

For that Blessed One, there was a city named Anoma. His father was the khattiya Suppatīta, his mother was named Yasavatī; Soṇa and Uttara were his two chief disciples, Upasanta was his attendant, Rāmā and Samālā were his two chief female disciples, the sāla tree was his Bodhi tree, and his body was sixty cubits tall. His lifespan was sixty thousand years, his wife was named Sucittā, his son was named Suppabuddha, and he went forth in a golden palanquin. Thus it is said:

18.

18.

‘‘Anomaṃ nāma nagaraṃ, suppatīto nāma khattiyo;

Mātā yasavatī nāma, vessabhussa mahesino.

“The city was named Anoma, the khattiya was Suppatīta; the mother of the great sage Vessabhū was named Yasavatī.

23.

23.

‘‘Soṇo ca uttaro ceva, ahesuṃ aggasāvakā;

Upasanto nāmupaṭṭhāko, vessabhussa mahesino.

“Soṇa and Uttara were his chief disciples; Upasanta was the attendant of the great sage Vessabhū.

24.

24.

‘‘Rāmā ceva samālā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, mahāsāloti vuccati.

“Rāmā and Samālā were his chief female disciples; the Bodhi tree of that Blessed One was called the great Sāla.”

25.

25.

‘‘Sotthiko [Pg.295] ceva rammo ca, ahesuṃ aggupaṭṭhakā;

Gotamī sirimā ceva, ahesuṃ aggupaṭṭhikā.

“Sotthika and Ramma were his chief attendants; Gotamī and Sirimā were his chief female attendants.”

26.

26.

‘‘Saṭṭhiratanamubbedho, hemayūpasamūpamo;

Kāyā niccharatī rasmi, rattiṃva pabbate sikhī.

“His body was sixty cubits high, resembling a golden pillar; rays of light emanated from his body, like a mountain peak ablaze at night.”

27.

27.

‘‘Saṭṭhivassasahassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi, janataṃ bahuṃ.

“Sixty thousand years was the lifespan of that great sage; for that long he remained, helping many people cross over.

28.

28.

‘‘Dhammaṃ vitthārikaṃ katvā, vibhajitvā mahājanaṃ;

Dhammanāvaṃ ṭhapetvāna, nibbuto so sasāvako.

“Having expounded the Dhamma extensively, having divided the great multitude; after establishing the Dhamma-boat, he attained Nibbāna with his disciples.”

29.

29.

‘‘Dassaneyyaṃ sabbajanaṃ, vihāraṃ iriyāpathaṃ;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“The admirable one, all the people, the dwelling, and the deportment; all that has vanished—are not all conditioned things empty?”

Tattha hemayūpasamūpamoti suvaṇṇatthambhasadisoti attho. Niccharatīti ito cito ca sandhāvati. Rasmīti pabhārasmi. Rattiṃva pabbate sikhīti rattiyaṃ pabbatamatthake aggi viya. Raṃsivijjotā tassa kāyeti attho. Vibhajitvāti vibhāgaṃ katvā, ugghaṭitādivasena sotāpannādivasena cāti attho. Dhammanāvanti aṭṭhaṅgamaggasaṅkhātaṃ dhammanāvaṃ, caturoghanittharaṇatthāya ṭhapetvāti attho. Dassaneyyanti dassanīyo. Sabbajananti sabbo jano, sasāvakasaṅgho sammāsambuddhoti attho. Vihāranti vihāro, sabbattha paccatte upayogavacanaṃ daṭṭhabbaṃ.

Herein, `hemayūpasamūpamo` means: like a great golden pillar. `Niccharati` means: it runs forth from here and there. `Rasmi` means: the light, the six-hued rays. `Rattiṃva pabbate sikhī` means: like a flame on a mountain peak at night. The meaning is: His body shines with light. `Vibhajitvā` means: having made a division; the meaning is, by way of persons who are quick to understand and so forth, and by way of stream-enterers and so forth. `Dhammanāvaṃ` means: having established the Dhamma-ship, called the Eightfold Path, for the purpose of crossing over the four floods. `Dassaneyyaṃ` means: worthy of being seen. `Sabbajanaṃ` means: all people, that is, the Perfectly Self-Enlightened One together with the Sangha of disciples. `Vihāraṃ` means: a monastery; everywhere, the accusative case should be understood in the sense of the nominative.

Vessabhū kira bhagavā usabhavatīnagare kheme migadāye parinibbāyi. Dhātuyo panassa vippakiriṃsu.

It is said that the Blessed One Vessabhū attained Parinibbāna in the Khema Deer Park in the city of Usabhavatī. His relics were scattered about.

‘‘Usabhavatipure puruttame, jinavasabho bhagavā hi vessabhū;

Upavanavihare manorame, nirupadhisesamupāgato kirā’’ti.

“In Usabhavatī, the foremost of cities, the Blessed One Vessabhū, the Bull among Conquerors; in the delightful and affliction-free Upavana Monastery, he, it is said, attained the Nibbāna-element with no residue remaining.”

Sesaṃ sabbattha gāthāsu pākaṭamevāti.

The rest is clear in all the verses.

Vessabhūbuddhavaṃsavaṇṇanā niṭṭhitā.

The Explanation of the Chronicle of the Buddha Vessabhū is concluded.

Niṭṭhito ekavīsatimo buddhavaṃso.

The twenty-first Chronicle of the Buddha is concluded.

24. Kakusandhabuddhavaṃsavaṇṇanā

24. The Explanation of the Chronicle of the Buddha Kakusandha

Vessabhumhi [Pg.296] sayambhumhi parinibbute tasmiṃ pana kappe atikkante ekūnattiṃsakappesu jinadivasakarā nuppajjiṃsu. Imasmiṃ pana bhaddakappe cattāro buddhā nibbattiṃsu. Katame cattāro? Kakusandho koṇāgamano kassapo amhākaṃ buddhoti. Metteyyo pana bhagavā uppajjissati. Evamayaṃ kappo pañcahi buddhuppādehi paṭimaṇḍitattā bhaddakappoti bhagavatā vaṇṇito. Tattha kakusandho nāma bhagavā pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā khemavatīnagare khemaṅkarassa nāma rañño atthadhammānusāsakassa aggidattassa nāma purohitassa aggamahesiyā visākhāya nāma brāhmaṇiyā kucchismiṃ paṭisandhiṃ aggahesi. Yadā pana khattiyā brāhmaṇe sakkaronti garukaronti mānenti pūjenti, tadā bodhisattā brāhmaṇakule nibbattanti.

When Vessabhū, the Self-become One, had attained Parinibbāna, and after that aeon had passed, for twenty-nine aeons the suns who are the Conquerors did not arise. In this Fortunate Aeon, however, four Buddhas have appeared. Who are these four? Kakusandha, Koṇāgamana, Kassapa, and our Buddha. The Blessed One Metteyya, for his part, will arise. Thus, this aeon was praised by the Blessed One as the 'Fortunate Aeon' because it is adorned with the arising of five Buddhas. Therein, the Blessed One named Kakusandha, having fulfilled the perfections, was reborn in the Tusita celestial realm. After passing away from there, he took conception in the womb of the brahmin woman named Visākhā, the chief queen of Aggidatta, the royal chaplain who was the advisor on welfare and Dhamma to King Khemaṅkara in the city of Khemavatī. Now, when khattiyas honor, respect, revere, and worship brahmins, then Bodhisattas are born into brahmin families.

Yadā pana brāhmaṇā khattiye sakkaronti garukaronti mānenti pūjenti, tadā khattiyakule uppajjanti. Tadā kira brāhmaṇā khattiyehi sakkarīyanti garukarīyanti, tasmā saccasandho kakusandho bodhisatto vibhavasirisamudayenākule anākule brāhmaṇakule dasasahassilokadhātuṃ unnādento kampayanto udapādi. Heṭṭhā vuttappakārāni pāṭihāriyāni nibbattiṃsu. Tato dasannaṃ māsānaṃ accayena khemavatuyyāne mātukucchito suvaṇṇalatāto aggijālo viya nikkhami. So cattāri vassasahassāni agāraṃ ajjhāvasi. Tassa kira kāmakāmavaṇṇakāmasuddhināmakā tayo pāsādā ahesuṃ. Rocinībrāhmaṇīpamukhāni tiṃsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

But when brahmins honor, respect, revere, and worship khattiyas, then Bodhisattas are born in khattiya families. At that time, it is said, brahmins were honored and respected by khattiyas; therefore, the Bodhisatta Kakusandha, the truthful one, arose in an untroubled brahmin family amid an abundance of wealth and glory, causing the ten-thousandfold world system to resound and tremble. The miraculous signs of the kind previously described manifested. Then, after ten months had passed, he came forth from his mother’s womb in the Khemavatī pleasure grove, like a flame of fire from a golden creeper. He lived the household life for forty thousand years. It is said that he had three palaces named Kāma, Kāmavaṇṇa, and Kāmasuddhi. Thirty thousand women, headed by the brahmin lady Rocinī, attended on him.

So cattāri nimittāni disvā rociniyā brāhmaṇiyā anuttare uttare nāma kumāre uppanne payuttena ājaññarathena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ cattālīsasahassāni anupabbajiṃsu. So tehi parivuto aṭṭha māse padhānacariyaṃ caritvā visākhapuṇṇamāya sucirindhanigame vajirindhabrāhmaṇassa dhītāya dinnaṃ madhupāyāsaṃ paribhuñjitvā khadiravane divāvihāraṃ katvā sāyanhasamaye subhaddena nāma yavapālakena upanītā aṭṭha tiṇamuṭṭhiyo gahetvā sirīsabodhiṃ pāṭaliyā [Pg.297] vuttappamāṇaṃ dibbagandhaṃ upavāyamānaṃ upagantvā catuttiṃsahatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā sambodhiṃ patvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ cattālīsāya bhikkhusahassānaṃ saccappaṭivedhasamatthataṃ disvā ekāheneva makilanagarasamīpe sambhūtaṃ isipatanaṃ nāma migadāyaṃ pavisitvā tesaṃ majjhagato bhagavā dhammacakkaṃ pavattesi. Tadā cattālīsāya koṭisahassānaṃ paṭhamo dhammābhisamayo ahosi.

Having seen the four signs, and after a peerless prince named Uttara was born to the brahmin lady Rocinī, he went forth in the great renunciation with a yoked thoroughbred chariot and became an ascetic. Forty thousand followed him in renunciation. Surrounded by them, he practiced striving for eight months. On the full moon day of Visākhā, in the market town of Sucirindha, he partook of the milk-rice offered by the daughter of the brahmin Vajirindha. After spending the day in the Khadira forest, in the evening, a barley-guardian named Subhadda brought him eight handfuls of grass. Taking them, he approached the Sirīsa Bodhi tree at Pāṭali, which was of the aforementioned dimensions and wafted a divine fragrance. Spreading a grass mat thirty-four cubits wide, he sat cross-legged and attained perfect enlightenment. Then he uttered the inspired utterance: “Through many a birth in saṃsāra… I have reached the destruction of craving.” After spending seven weeks there, having seen that the forty thousand monks who had gone forth with him were capable of penetrating the truths, in a single day, he entered the deer park named Isipatana, which was near the city of Makila. There, in their midst, the Blessed One set in motion the Wheel of Dhamma. At that time, for forty thousand crores of beings, the first realization of the Dhamma occurred.

Puna kaṇṇakujjanagaradvāre mahāsālarukkhamūle yamakapāṭihāriyaṃ katvā tiṃsakoṭisahassānaṃ dhammacakkhuṃ uppādesi, so dutiyo abhisamayo ahosi. Yadā pana khemavatīnagarassāvidūre aññatarasmiṃ devāyatane abhimatanaradevo naradevo nāma yakkho dissamānamanussasarīro hutvā kantāramajjhe ekassa kamalakuvalayuppalasamalaṅkatasalilasītalassa paramamadhurasisiravārino sabbajanasurabhiramassa sarassa samīpe ṭhatvā kamalakuvalayakallahārādīhi satte upalāpetvā manusse khādati. Tasmiṃ magge pacchinne janasampātarahite mahāaṭaviṃ pavisitvā tattha sampatte satte khādati. So lokavissuto mahākantāramaggo ahosi. Ubhatokantāradvāre kira mahājanakāyo sannipatitvā kantāranittharaṇatthāya aṭṭhāsi. Atha vigatabhavabandho kakusandho satthā ekadivasaṃ paccūsasamaye mahākaruṇāsamāpattito vuṭṭhāya lokaṃ volokento ñāṇajālassa antogataṃ taṃ mahesakkhaṃ naradevayakkhaṃ tañca janasamūhamaddasa. Disvā ca pana gaganatalena gantvā tassa janakāyassa passantasseva bhagavā anekavihitaṃ pāṭihāriyaṃ karonto tassa naradevayakkhassa bhavane otaritvā tassa maṅgalapallaṅke nisīdi.

Again, at the gate of the city of Kaṇṇakujja, at the foot of a great Sāla tree, having performed the Twin Miracle, he caused the Dhamma-eye to arise for thirty thousand crores of beings. That was the second realization. Then, when not far from the city of Khemavatī, in a certain abode of devas, a yakkha named Naradeva, having assumed a visible human body, would stand in the middle of a wilderness. He stood near a lake that was well-adorned with lotuses, water lilies, and blue lotuses; its water was cool and supremely sweet, and it was very delightful to all people. Standing there, he would lure beings with lotuses, water lilies, white water lilies, and so on, and then devour humans. When travel on that road was cut off and it became devoid of the concourse of people, he would enter the great forest and devour the beings who arrived there. That great wilderness road became famous in the world. Indeed, a great crowd of people, having gathered at both ends of the wilderness, stood for the purpose of crossing it. Then, one day at dawn, the Teacher Kakusandha, who is freed from the bond of existence, having arisen from the attainment of great compassion and surveying the world, saw within the net of his knowledge that powerful Naradeva yakkha and that crowd of people. And having seen them, he traveled through the sky. While that crowd of people was watching, the Blessed One, performing many kinds of miracles, descended into the dwelling of that Naradeva yakkha and sat upon his auspicious couch.

Atha kho so manussabhakkho yakkho chabbaṇṇarasmiyo vissajjentaṃ indadhanuparivutamiva divasakaraṃ munidivasakaraṃ pavanapathenāgacchantaṃ disvā – ‘‘dasabalo mamānukampāya idhāgacchatī’’ti pasannahadayo attano parivārayakkhehi saddhiṃ anekamigagaṇavantaṃ himavantaṃ gantvā nānāvaṇṇagandhāni jalajathalajāni kusumāni paramamanoramāni sugandhagandhe samāharitvā attano [Pg.298] pallaṅke nisinnaṃ vigatarandhaṃ kakusandhaṃ lokanāyakaṃ mālāgandhavilepanādīhi pūjayitvā thutisaṅgītāni pavattento sirasi añjaliṃ katvā namassamāno aṭṭhāsi. Tato manussā taṃ pāṭihāriyaṃ disvā pasannahadayā samāgamma bhagavantaṃ parivāretvā namassamānā aṭṭhaṃsu. Atha appaṭisandho kakusandho bhagavā abhipūjitanaradevayakkhaṃ naradevayakkhaṃ kammaphalasambandhadassanena samuttejetvā nirayakathāya santāsetvā catusaccakathaṃ kathesi, tadā aparimitānaṃ sattānaṃ dhammābhisamayo ahosi, ayaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Then that man-eating yakkha, seeing the Muni, the sun, coming by the path of the wind, emitting six-colored rays like the sun surrounded by a rainbow, thought: “The Ten-Powered One comes here out of compassion for me.” With a devout heart, he went to the Himālaya, which abounds with many herds of deer, together with his retinue of yakkhas. Having gathered flowers of various colors and fragrances, both water-born and land-born, and supremely delightful, sweet-smelling perfumes, he honored the World-Leader, Kakusandha, who was seated on his couch, free from fault, with garlands, perfumes, ointments, and so on. Uttering songs of praise, he stood paying homage with his hands reverently folded on his head. Then the people, seeing that marvel, gathered with devout hearts, surrounded the Blessed One, and stood paying homage. Then the Blessed One Kakusandha, who is not subject to rebirth, having well roused the greatly honored Naradeva yakkha by showing the connection of kamma and its fruit, having terrified him with a discourse on hell, delivered the discourse on the Four Truths. At that time, there was a realization of the Dhamma for countless beings. This was the third realization. Therefore, it was said:

1.

1.

‘‘Vessabhussa aparena, sambuddho dvipaduttamo;

Kakusandho nāma nāmena, appameyyo durāsado.

“After Vessabhū, the Fully Enlightened One, supreme among two-footed beings, was Kakusandha by name, immeasurable and hard to assail.

2.

2.

‘‘Ugghāṭetvā sabbabhavaṃ, cariyāya pāramiṃ gato;

Sīhova pañjaraṃ bhetvā, patto sambodhimuttamaṃ.

“Having eradicated all existence, having reached the perfection of conduct; like a lion breaking a cage, he attained supreme enlightenment.

3.

3.

‘‘Dhammacakkaṃ pavattente, kakusandhe lokanāyake;

Cattālīsakoṭisahassānaṃ, dhammābhisamayo ahu.

“When the Wheel of Dhamma was set in motion by Kakusandha, the World-Leader, there was a realization of the Dhamma for forty thousand crores of beings.

4.

4.

‘‘Antalikkhamhi ākāse, yamakaṃ katvā vikubbanaṃ;

Tiṃsakoṭisahassānaṃ, bodhesi devamānuse.

“In the air, in space, performing the transformation of the Twin Miracle, he awakened thirty thousand crores of gods and humans.

5.

5.

‘‘Naradevassa yakkhassa, catusaccappakāsane;

Dhammābhisamayo tassa, gaṇanāto asaṅkhiyo’’ti.

“At the declaration of the Four Truths to the yakkha Naradeva, that realization of the Dhamma was incalculable by number.”

Tattha ugghāṭetvāti samūhanitvā. Sabbabhavanti sabbaṃ navavidhaṃ bhavaṃ, bhavuppattinimittaṃ kammanti attho. Cariyāya pāramiṃ gatoti sabbapāramīnaṃ pūraṇavasena pāraṃ gato. Sīhova pañjaraṃ bhetvāti sīho viya pañjaraṃ munikuñjaro bhavapañjaraṃ vināsetvāti attho. Kakusandhassa viddhastabhavabandhanassa ekova sāvakasannipāto ahosi. Kaṇṇakujjanagare isipatane migadāye attanā saha pabbajitehi cattālīsāya arahantasahassehi parivuto māghapuṇṇamāyaṃ bhagavā pātimokkhaṃ uddisi. Tena vuttaṃ –

Therein, 'ugghāṭetvā' means having eradicated. 'Sabbabhavaṃ' means all nine kinds of existence; the meaning is kamma, the cause for the arising of existence. 'Cariyāya pāramiṃ gato' means having reached the far shore by fulfilling all the perfections. 'Sīhova pañjaraṃ bhetvā' means: just as a lion destroys a cage, so the sage-elephant destroyed the cage of existence. For Kakusandha, whose bonds of existence were shattered, there was only one assembly of disciples. In the city of Kaṇṇakujja, at Isipatana Migadāya, surrounded by forty thousand arahants who had gone forth with him, the Blessed One recited the Pātimokkha on the full-moon day of Māgha. Thus it was said:

6.

6.

‘‘Kakusandhassa [Pg.299] bhagavato, eko āsi samāgamo;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“For the Blessed One Kakusandha, there was one assembly; of those whose cankers were destroyed, the stainless ones, those with peaceful minds, the steadfast ones.”

7.

7.

‘‘Cattālīsasahassānaṃ, tadā āsi samāgamo;

Dantabhūmimanuppattānaṃ, āsavārigaṇakkhayā’’ti.

“Then there was an assembly of forty thousand of those who had attained the stage of the tamed, having destroyed the host of cankers, the enemies.”

Tadā amhākaṃ bodhisatto khemo nāma rājā hutvā buddhappamukhassa saṅghassa pattacīvaraṃ mahādānaṃ datvā añjanādīni sabbabhesajjāni ca adāsi. Aññañca samaṇaparikkhāraṃ datvā tassa dhammadesanaṃ sutvā pasannahadayo hutvā bhagavato santike pabbaji. So pana satthā – ‘‘anāgate imasmiṃyeva kappe buddho bhavissatī’’ti byākāsi. Tena vuttaṃ –

Then our Bodhisatta, having become a king named Khema, gave a great offering of bowls and robes to the Sangha headed by the Buddha, and also gave all kinds of medicines, such as eye-ointment. Having given other monastic requisites and listened to his Dhamma teaching, with a devoted heart, he went forth in the presence of the Blessed One. That Teacher then declared: “In the future, in this very aeon, he will become a Buddha.” Therefore it was said:

8.

8.

‘‘Ahaṃ tena samayena, khemo nāmāsi khattiyo;

Tathāgate jinaputte, dānaṃ datvā anappakaṃ.

“At that time, I was a khattiya named Khema; having given immeasurable alms to the Tathāgata and to the sons of the Jina.

9.

9.

‘‘Pattañca cīvaraṃ datvā, añjanaṃ madhulaṭṭhikaṃ;

Imetaṃ patthitaṃ sabbaṃ, paṭiyādemi varaṃ varaṃ.

“Having given a bowl and robe, eye-ointment and licorice; I provided all this that was wished for, the most excellent of things.

10.

10.

‘‘Sopi maṃ buddho byākāsi, kakusandho vināyako;

Imamhi bhaddake kappe, ayaṃ buddho bhavissati.

“That Buddha, Kakusandha, the Leader, also declared concerning me: ‘In this auspicious aeon, this one will become a Buddha.’

11.

11.

‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhā imaṃ.

“There was the delightful city named Kapila… and so on… may we be in his presence.”

13.

13.

‘‘Nagaraṃ khemavatī nāma, khemo nāmāsahaṃ tadā;

Sabbaññutaṃ gavesanto, pabbajiṃ tassa santike’’ti.

“The city was named Khemavatī, and I was named Khema at that time; seeking omniscience, I went forth in his presence.”

Tattha añjanaṃ pākaṭameva. Madhulaṭṭhikanti yaṭṭhimadhukaṃ. Imetanti imaṃ etaṃ. Patthitanti icchitaṃ. Paṭiyādemīti dajjāmi, adāsinti attho. Varaṃ varanti seṭṭhaṃ seṭṭhanti attho. ‘‘Yadetaṃ patthita’’ntipi pāṭho, tassa yaṃ icchati, etaṃ sabbaṃ adāsinti attho. Ayaṃ sundarataro.

Therein, ‘añjana’ is indeed manifest. ‘Madhulaṭṭhikā’ means licorice. ‘Imetaṃ’ is to be divided as ‘imaṃ etaṃ’. ‘Patthita’ means ‘desired.’ ‘Paṭiyādemi’ means ‘I give,’ the meaning is ‘he gave.’ ‘Varaṃ varaṃ’ means ‘the most excellent of the most excellent.’ There is also the reading ‘Yadetaṃ patthitaṃ’; its meaning is: ‘whatever was desired, all of that he gave.’ This is more beautiful.

Tassa pana adandhassa kakusandhassa bhagavato khemaṃ nāma nagaraṃ ahosi. Aggidatto nāma brāhmaṇo pitā, visākhā nāma brāhmaṇī mātā, vidhuro ca sañjīvo ca dve aggasāvakā, buddhijo nāmupaṭṭhāko, sāmā ca campā ca dve aggasāvikā, mahāsirīsarukkho bodhi, sarīraṃ cattālīsahatthubbedhaṃ ahosi, samantā dasayojanāni sarīrappabhā niccharati[Pg.300], cattālīsavassasahassāni āyu, bhariyā panassa rocinī nāma brāhmaṇī, uttaro nāma putto, ājaññarathena nikkhami. Tena vuttaṃ –

For that unhesitating Blessed One Kakusandha, his city was named Khema. His father was a brahmin named Aggidatta, and his mother was a brahmin woman named Visākhā. Vidhura and Sañjīva were his two chief disciples. His attendant was named Buddhija. Sāmā and Campā were his two chief female disciples. His Bodhi tree was the Great Sirīsa tree. His body was forty cubits high, and his bodily radiance emanated ten yojanas all around. His lifespan was forty thousand years. His wife was a brahmin woman named Rocinī, and his son was named Uttara. He departed by a noble chariot. Therefore it was said:

14.

14.

‘‘Brāhmaṇo aggidatto ca, āsi buddhassa so pitā;

Visākhā nāma janikā, kakusandhassa satthuno.

“The brahmin Aggidatta was the father of that Buddha; Visākhā was the mother of the Teacher Kakusandha.

15.

15.

‘‘Vasate tattha kheme pure, sambuddhassa mahākulaṃ;

Narānaṃ pavaraṃ seṭṭhaṃ, jātimantaṃ mahāyasaṃ.

“In that city of Khema dwells the great family of the Fully Enlightened One, foremost and best among men, of noble birth, of great renown.

20.

20.

‘‘Vidhuro ca sañjīvo ca, ahesuṃ aggasāvakā;

Buddhijo nāmupaṭṭhāko, kakusandhassa satthuno.

“Vidhura and Sañjīva were the chief disciples; Buddhija was the attendant of the Teacher Kakusandha.

21.

21.

‘‘Sāmā ca campānāmā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, sirīsoti pavuccati.

“Sāmā and Campā were the chief female disciples; the Bodhi tree of that Blessed One is called Sirīsa.

23.

23.

‘‘Cattālīsaratanāni, accuggato mahāmuni;

Kanakappabhā niccharati, samantā dasayojanaṃ.

“The Great Sage was forty cubits high; a golden radiance emanated ten yojanas all around.

24.

24.

‘‘Cattālīsavassasahassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“Forty thousand years was the lifespan of that great sage; remaining for that long, he ferried many people across.

25.

25.

‘‘Dhammāpaṇaṃ pasāretvā, naranārīnaṃ sadevake;

Naditvā sīhanādaṃva, nibbuto so sasāvako.

“Having spread out the shop of the Dhamma for men and women, together with the devas; having roared a lion's roar, he attained Nibbāna together with his disciples.

26.

26.

‘‘Aṭṭhaṅgavacanasampanno, acchiddāni nirantaraṃ;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“He who was endowed with eight-factored speech, and the flawless and continuous virtues; all that has disappeared. Are not all formations indeed empty?”

Tattha vasate tattha kheme pureti ayaṃ gāthā kakusandhassa jātanagarasandassanatthaṃ vuttāti veditabbā. Mahākulanti uditoditaṃ bhagavato pitukulaṃ. Narānaṃ pavaraṃ seṭṭhanti jātivasena sabbamanussānaṃ pavaraṃ seṭṭhanti attho. Jātimantanti abhijātivantaṃ, uttamābhijātaṃ. Mahāyasanti mahāparivāraṃ, kiṃ taṃ buddhassa mahākulaṃ? Tattha mahākulaṃ kheme pure vasatetipadena sambandho daṭṭhabbo.

Therein, this verse beginning with 'vasate tattha kheme pure' (he dwells there in the city of Khema) should be known as having been spoken to show the birth-city of Kakusandha. 'Mahākulaṃ' means the illustrious paternal family of the Blessed One. 'Narānaṃ pavaraṃ seṭṭhaṃ' means, by virtue of birth, the most excellent and best among all human beings; this is the meaning. 'Jātimantaṃ' means endowed with superior birth, of supreme lineage. 'Mahāyasaṃ' means having a great retinue. What is that great family of the Buddha? Therein, the connection should be seen with the phrase 'mahākulaṃ kheme pure vasate' (the great family dwells in the city of Khema).

Samantā dasayojananti samantato dasa yojanāni pharitvā niccakālaṃ sarīrato nikkhamitvā suvaṇṇavaṇṇā pabhā niccharatīti attho. Dhammāpaṇanti [Pg.301] dhammasaṅkhātaṃ āpaṇaṃ. Pasāretvāti bhaṇḍavikkiṇanatthaṃ nānābhaṇḍasamiddhamāpaṇaṃ viya dhammāpaṇaṃ pasāretvāti attho. Naranārīnanti veneyyanaranārīnaṃ jhānasamāpattimaggaphalaratanavisesādhigamatthāya. Sīhanādaṃ vāti sīhanādaṃ viya, abhayanādaṃ naditvā. Aṭṭhaṅgavacanasampannoti aṭṭhaṅgasamannāgatasaro satthā. Acchiddānīti chiddādibhāvarahitāni sīlāni acchiddāni asabalāni akammāsāni. Atha vā acchiddāni avivarāni sāvakayugaḷādīni. Nirantaranti satataṃ sabbakālaṃ. Sabbaṃ tamantarahitanti satthā ca sāvakayugaḷādīni ca taṃ sabbaṃ munibhāvamupagantvā adassanabhāvamupagatanti attho.

‘Samantā dasayojanaṃ’ (ten yojanas all around) means that a golden radiance continuously issues forth from the body, spreading ten yojanas in all directions; this is the meaning. ‘Dhammāpaṇaṃ’ means the shop designated as the Dhamma. ‘Pasāretvā’ means having spread out the Dhamma-shop like a shop well-stocked with various goods for the purpose of selling merchandise; this is the meaning. ‘Naranārīnaṃ’ is for the sake of the attainment of the special gems of jhāna, samādhi, samāpatti, path, and fruition by the men and women to be trained. ‘Sīhanādaṃ vā’ means having uttered a fearless sound, like a lion's roar. ‘Aṭṭhaṅgavacanasampanno’ means the Teacher whose voice is endowed with eight factors. ‘Acchiddāni’ means moral conduct free from flaws, thus unblemished and untarnished. Or, ‘acchiddāni’ means without gaps, referring to the pairs of disciples and so forth. ‘Nirantaraṃ’ means constantly, at all times. ‘Sabbaṃ tamantarahitaṃ’ means that the Teacher and the pairs of disciples and so forth, all of them, having reached the state of a sage, attained a state of non-appearance; this is the meaning.

‘‘Apetabandho kakusandhabuddho, adandhapañño gatasabbarandho;

Tilokasandho kira saccasandho, kheme pane vāsamakappayittha’’.

“The Buddha Kakusandha, free from bonds, of unhesitating wisdom, for whom all faults have ceased; a connection for the three worlds, indeed bound by truth, made his dwelling in the Khema forest.”

Sesagāthāsu sabbattha pākaṭamevāti.

In the remaining verses, it is everywhere indeed clear.

Kakusandhabuddhavaṃsavaṇṇanā niṭṭhitā.

The Explanation of the Chronicle of the Buddha Kakusandha is concluded.

Niṭṭhito bāvīsatimo buddhavaṃso.

The Twenty-second Chronicle of a Buddha is concluded.

25. Koṇāgamanabuddhavaṃsavaṇṇanā

25. The Explanation of the Chronicle of the Buddha Koṇāgamana

Kakusandhassa pana bhagavato aparabhāge tassa sāsane ca antarahite sattesu tiṃsavassasahassāyukesu jātesu parahitakoṇāgamano koṇāgamano nāma satthā loke udapādi. Atha vā kanakāgamanato koṇāgamano nāma satthā loke udapādi. Tattha ka-kārassa koādesaṃ katvā na-kārassa ṇādesaṃ katvā ekassa ka-kārassa lopaṃ katvā niruttinayena kanakassa kanakādiābharaṇassa āgamanaṃ pavassanaṃ yassa bhagavato uppannakāle so koṇāgamano nāma. Ettha pana āyu anupubbena parihīnasadisaṃ kataṃ, na evaṃ parihīnaṃ, puna vaḍḍhitvā parihīnanti veditabbaṃ. Kathaṃ? Imasmiṃyeva kappe kakusandho bhagavā cattālīsavassasahassāyukakāle nibbatto, taṃ [Pg.302] pana āyu parihāyamānaṃ dasavassakālaṃ patvā puna asaṅkhyeyyaṃ patvā tato parihāyamānaṃ tiṃsavassasahassāyukakāle ṭhitaṃ, tadā koṇāgamano bhagavā loke uppannoti veditabbo.

In the latter part of the dispensation of the Blessed One Kakusandha, after it had disappeared and when the lifespan of human beings was thirty thousand years, the Teacher named Koṇāgamana, who comes for the welfare of others, arose in the world. Or alternatively, the Teacher Koṇāgamana arose in the world from the coming of gold (kanakāgamana). There, by changing the 'ka' syllable to 'ko,' the 'na' syllable to 'ṇa,' and omitting one 'ka' syllable, according to the science of etymology, Koṇāgamana is the name of the Blessed One at the time of whose birth there was the coming, the raining down, of gold and gold-like ornaments. However, the lifespan here is presented as if it decreased gradually, but it did not decrease in that way; rather, it should be understood to have decreased after having increased again. How so? In this very eon, the Blessed One Kakusandha was born when the lifespan was forty thousand years; that lifespan, however, decreasing, reached ten years, then increased again to an incalculable length, and then, decreasing from there, it stood at thirty thousand years. It should be understood that it was then that the Blessed One Koṇāgamana arose in the world.

Sopi pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā sobhavatīnagare yaññadattassa brāhmaṇassa bhariyāya rūpādīhi guṇehi anuttarāya uttarāya nāma brāhmaṇiyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena subhavatīuyyāne mātukucchito nikkhami. Jāyamāne pana tasmiṃ sakalajambudīpe devo kanakavassaṃ vassi. Tenassa kanakāgamanakāraṇattā ‘‘kanakāgamano’’ti nāmamakaṃsu. Taṃ panassa nāmaṃ anukkamena pariṇamamānaṃ koṇāgamano’’ti jātaṃ. So pana tīṇi vassasahassāni agāraṃ ajjhāvasi. Tusita-santusita-santuṭṭhanāmakā panassa tayo pāsādā ahesuṃ. Rucigattābrāhmaṇīpamukhāni soḷasa itthisahassāni ahesuṃ.

He too, having fulfilled the perfections, was reborn in the Tusita heaven. Having passed away from there, he took conception in the womb of Uttarā, a brahmin woman unsurpassed in virtues such as beauty, who was the wife of Yaññadatta, a brahmin in the city of Sobhavatī. After the passing of ten months, he emerged from his mother's womb in the Subhavatī garden. At the moment he was being born, the gods rained a shower of gold throughout all of Jambudīpa. For that reason, because of the coming of gold, they gave him the name 'Kanakāgamana.' That name of his, however, gradually transforming, became 'Koṇāgamana.' He lived the household life for three thousand years. He had three palaces named Tusita, Santusita, and Santuṭṭha. He had sixteen thousand women, with the brahmin woman Rucigattā as the foremost.

So cattāri nimittāni disvā rucigattāya brāhmaṇiyā satthavāhe nāma putte uppanne hatthikkhandhavaragato hatthiyānena mahābhinikkhamanaṃ nikkhamitvā pabbaji. Taṃ tiṃsapurisasahassāni anupabbajiṃsu. So tehi parivuto cha māse padhānacariyaṃ caritvā visākhapuṇṇamāyaṃ aggisonabrāhmaṇassa dhītāya aggisonabrāhmaṇakumāriyā dinnaṃ madhupāyāsaṃ paribhuñjitvā khadiravane divāvihāraṃ katvā sāyanhasamaye jaṭātindukena nāma yavapālena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā udumbarabodhiṃ puṇḍarīke vuttappamāṇaṃ phalavibhūtisampannaṃ dakkhiṇato upagantvā vīsatihatthavitthataṃ tiṇasantharaṃ santharitvā pallaṅkaṃ ābhujitvā mārabalaṃ viddhaṃsetvā dasabalañāṇāni paṭilabhitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ tiṃsabhikkhusahassānaṃ upanissayasampattiṃ disvā gaganapathena gantvā sudassananagarasamīpe isipatane migadāye otaritvā tesaṃ majjhagato dhammacakkaṃ pavattesi, tadā tiṃsakoṭisahassānaṃ paṭhamābhisamayo ahosi.

Having seen the four signs, and after a son named Satthavāha was born to the brahmin lady Rucigattā, he, mounted on the excellent back of an elephant, went forth in the Great Renunciation by way of an elephant-vehicle and became an ascetic. Thirty thousand men went forth along with him. Surrounded by them, he practiced the striving for six months. On the full-moon day of Visākhā, he partook of the milk-rice offered by the brahmin maiden Aggisona, daughter of the brahmin Aggisona. After spending the day in the Khadira forest, in the evening, having received eight handfuls of grass offered by the barley-guardian named Jaṭātinduka, he approached from the south the Udumbara Bodhi tree, which was of the size mentioned in the Puṇḍarīka and endowed with the splendor of fruit. Having spread a grass-mat twenty cubits wide, and having sat cross-legged, he destroyed the army of Māra and obtained the knowledges of the ten powers. He uttered the inspired utterance: 'Through many births in saṃsāra... I have reached the destruction of craving.' After passing seven weeks, he saw the perfection of the supporting conditions of the thirty thousand monks who had gone forth with him. Traveling by the path of the sky, he descended in the Migadāya at Isipatana, near the city of Sudassana. Having gone into their midst, he set in motion the Wheel of Dhamma. At that time, the first realization occurred for thirty thousand crores of beings.

Puna sundaranagaradvāre mahāsālarukkhamūle yamakapāṭihāriyaṃ katvā vīsatikoṭisahassānaṃ dhammāmataṃ pāyesi, so dutiyo abhisamayo ahosi. Attano mātaraṃ uttaraṃ pamukhaṃ katvā dasasu cakkavāḷasahassesu [Pg.303] devatānaṃ samāgatānaṃ abhidhammapiṭakaṃ desente bhagavati dasannaṃ koṭisahassānaṃ tatiyo abhisamayo ahosi. Tena vuttaṃ –

Again, at the gate of the city of Sundara, at the foot of a great Sāla tree, having performed the Twin Miracle, he caused twenty thousand crores of beings to drink the deathless nectar of the Dhamma; that was the second realization. When the Blessed One was teaching the Abhidhamma Piṭaka to the assembled deities from the ten thousand world-systems, having placed his own mother, Uttarā, at the forefront, the third realization occurred for ten thousand crores of beings. Therefore, it was said:

1.

1.

‘‘Kakusandhassa aparena, sambuddho dvipaduttamo;

Koṇāgamano nāma jino, lokajeṭṭho narāsabho.

“After Kakusandha, the Perfectly Enlightened One, supreme among bipeds, the Conqueror named Koṇāgamana, chief of the world, bull among men, arose.”

2.

2.

‘‘Dasa dhamme pūrayitvāna, kantāraṃ samatikkami;

Pavāhiya malaṃ sabbaṃ, patto sambodhimuttamaṃ.

“Having fulfilled the ten qualities, he crossed over the wilderness; having washed away all defilements, he attained the supreme perfect enlightenment.”

3.

3.

‘‘Dhammacakkaṃ pavattente, koṇāgamananāyake;

Tiṃsakoṭisahassānaṃ, paṭhamābhisamayo ahu.

“When the Wheel of Dhamma was set in motion by the leader Koṇāgamana, the first realization occurred for thirty thousand crores of beings.”

4.

4.

‘‘Pāṭihīraṃ karonte ca, paravādappamaddane;

Vīsatikoṭisahassānaṃ, dutiyābhisamayo ahu.

“And while he performed the miracle, crushing the doctrines of others, the second realization occurred for twenty thousand crores of beings.”

5.

5.

‘‘Tato vikubbanaṃ katvā, jino devapuraṃ gato;

Vasate tattha sambuddho, silāya paṇḍukambale.

“Then, having performed a feat of transformation, the Conqueror went to the city of the devas. There the Perfectly Enlightened One dwelled on the Paṇḍukambala stone slab.”

6.

6.

‘‘Pakaraṇe satta desento, vassaṃ vasati so muni;

Dasakoṭisahassānaṃ, tatiyābhisamayo ahū’’ti.

“Teaching the seven treatises, that sage dwelled for the rains-residence; the third realization occurred for ten thousand crores of beings.”

Tattha dasa dhamme pūrayitvānāti dasa pāramidhamme pūrayitvā. Kantāraṃ samatikkamīti jātikantāraṃ samatikkami. Pavāhiyāti pavāhetvā. Malaṃ sabbanti rāgādimalattayaṃ. Pāṭihīraṃ karonte ca, paravādappamaddaneti paravādivādappamaddane, bhagavati pāṭihāriyaṃ karonteti attho. Vikubbananti vikubbaniddhiṃ, sundaranagaradvāre yamakapāṭihāriyaṃ katvā devapuraṃ gato tattha paṇḍukambalasilāyaṃ vasi. Kathaṃ vasīti? Pakaraṇe satta desentoti tattha devānaṃ sattappakaraṇasaṅkhātaṃ abhidhammapiṭakaṃ desento vasi. Evaṃ tattha abhidhammaṃ desente bhagavati dasakoṭisahassānaṃ devānaṃ abhisamayo ahosīti attho.

Herein, ‘having fulfilled the ten qualities’ means having fulfilled the ten perfections. ‘He crossed the wilderness’ means he crossed the wilderness of birth. ‘Having washed away’ means having floated away. ‘All stains’ means the triad of stains beginning with lust. ‘While performing the miracle, and in crushing the doctrines of others’ means: while the Blessed One was performing the miracle in the course of crushing the doctrines of others—this is the meaning. ‘Transformation’ means the power of transformation; having performed the Twin Miracle at the gate of the city of Sundara, he went to the city of the devas and dwelled there on the Paṇḍukambala stone slab. How did he dwell? ‘Teaching the seven treatises’ means he dwelled there teaching the Abhidhamma Piṭaka, known as the seven treatises, to the devas. Thus, while the Blessed One was teaching the Abhidhamma there, the realization occurred for ten thousand crores of devas—this is the meaning.

Parisuddhapāramipūraṇāgamanassa koṇāgamanassapi eko sāvakasannipāto ahosi. Surindavatīnagare surindavatuyyāne viharanto bhiyyasassa [Pg.304] rājaputtassa ca uttarassa ca rājaputtassa dvinnampi tiṃsasahassaparivārānaṃ dhammaṃ desetvā sabbeva te ehibhikkhupabbajjāya pabbājetvā tesaṃ majjhagato māghapuṇṇamāyaṃ pātimokkhaṃ uddisi. Tena vuttaṃ –

For Koṇāgamana, who had come having fulfilled the pure perfections, there was also one assembly of disciples. While dwelling in the Surindavatī park in the city of Surindavatī, he taught the Dhamma to the princes Bhiyyasa and Uttara, both of whom had a retinue of thirty thousand. Having ordained all of them with the ‘Come, monk’ ordination, he recited the Pātimokkha in their midst on the full-moon day of Māgha. Thus it was said:

7.

7.

‘‘Tassāpi devadevassa, eko āsi samāgamo;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

“For that Deva of Devas, too, there was one assembly—of those whose cankers were destroyed, who were stainless, with tranquil minds, and who were unperturbed.”

8.

8.

‘‘Tiṃsabhikkhusahassānaṃ, tadā āsi samāgamo;

Oghānamatikkantānaṃ, bhijjitānañca maccuyā’’ti.

“At that time, there was an assembly of thirty thousand monks—of those who had overcome the floods and had shattered death.”

Tattha oghānanti kāmoghādīnaṃ, catunnamoghānametaṃ adhivacanaṃ. Yassa pana te saṃvijjanti, taṃ vaṭṭasmiṃ ohananti osīdāpentīti oghā, tesaṃ oghānaṃ, upayogatthe sāmivacanaṃ daṭṭhabbaṃ. Catubbidhe oghe atikkantānanti attho. Bhijjitānanti etthāpi eseva nayo. Maccuyāti maccuno.

Therein, the word ‘oghānaṃ’ is a designation for the four floods, beginning with the flood of sensual desire. For one in whom these exist, they cause them to sink into the round of rebirths; therefore, they are called ‘floods’. The genitive case ‘oghānaṃ’ should be understood here in the sense of the accusative. The meaning is: ‘of those who have crossed the fourfold floods’. This same method should be applied to the word ‘bhijjitānaṃ’. The word ‘maccuyā’ means ‘maccuno’ (of death).

Tadā amhākaṃ bodhisatto mithilanagare pabbato nāma rājā ahosi, tadā ‘‘saraṇagatasabbapāṇāgamanaṃ koṇāgamanaṃ mithilanagaramanuppatta’’nti sutvā saparivāro rājā paccuggantvā vanditvā dasabalaṃ nimantetvā mahādānaṃ datvā tattha bhagavantaṃ vassāvāsatthāya yācitvā temāsaṃ sasāvakasaṅghaṃ satthāraṃ upaṭṭhahitvā pattuṇṇacīnapaṭṭakambalakoseyyadukūlakappāsikādīni mahagghāni ceva sukhumavatthāni ca suvaṇṇapādukā ceva aññañca bahuparikkhāramadāsi. Sopi naṃ bhagavā byākāsi – ‘‘imasmiṃyeva bhaddakappe ayaṃ buddho bhavissatī’’ti. Atha so mahāpuriso tassa bhagavato byākaraṇaṃ sutvā mahārajjaṃ pariccajitvā tasseva bhagavato santike pabbaji. Tena vuttaṃ –

At that time, our Bodhisatta was a king named Pabbata in the city of Mithila. Then, hearing, “Koṇāgamana, who is approached by all beings who have gone for refuge, has arrived in the city of Mithila,” the king, with his retinue, went out to meet him, paid homage, invited the One with Ten Powers, and gave a great offering. There, he requested the Blessed One to stay for the rains-residence and for three months attended upon the Teacher together with the community of disciples. He gave precious and fine cloths such as pattuṇṇa cloth, cīnapaṭṭa cloth, woolen blankets, silk cloth, fine linen, and cotton cloth, as well as golden sandals and many other requisites. That Blessed One also made a prophecy about him: “In this very Bhadda-kappa, this one will become a Buddha.” Then that great being, having heard the prophecy of that Blessed One, renounced his great kingdom and went forth in the presence of that same Blessed One. Therefore, it was said:

9.

9.

‘‘Ahaṃ tena samayena, pabbato nāma khattiyo;

Mittāmaccehi sampanno, anantabalavāhano.

“At that time, I was a khattiya named Pabbata, endowed with friends and ministers, possessing endless strength and conveyances.

10.

10.

‘‘Sambuddhadassanaṃ gantvā, sutvā dhammamanuttaraṃ;

Nimantetvā sajinasaṅghaṃ, dānaṃ datvā yadicchakaṃ.

“Having gone for a sight of the Perfectly Enlightened One and having heard the unsurpassed Dhamma, I invited the Sangha together with the Jina and gave a gift to my heart's content.”

11.

11.

‘‘Pattuṇṇaṃ cīnapaṭṭañca, koseyyaṃ kambalampi ca;

Suvaṇṇapādukañceva, adāsiṃ satthusāvake.

“I gave pattuṇṇa cloth and cīnapaṭṭa cloth, silk and also woolen blankets, and golden sandals to the Teacher and his disciples.”

12.

12.

‘‘Sopi [Pg.305] maṃ buddho byākāsi, saṅghamajjhe nisīdiya;

Imamhi bhaddake kappe, ayaṃ buddho bhavissati.

“That Buddha also prophesied of me, while seated in the midst of the Sangha: ‘In this Bhadda-kappa, this one will become a Buddha.’”

13.

13.

‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhā imaṃ.

“There was the delightful city named Kapila... we shall be face to face with him.”

14.

14.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ dasapāramipūriyā.

“Having heard his word, I gladdened my mind even more; I undertook a further practice for the fulfillment of the ten perfections.”

15.

15.

‘‘Sabbaññutaṃ gavesanto, dānaṃ datvā naruttame;

Ohāyāhaṃ mahārajjaṃ, pabbajiṃ jinasantike’’ti.

“Seeking omniscience, having given a gift to the supreme among men, I abandoned the great kingdom and went forth in the presence of the Conqueror.”

Tattha anantabalavāhanoti bahukaṃ anantaṃ mayhaṃ balaṃ assahatthiādikaṃ vāhanañcāti attho. Sambuddhadassananti sambuddhadassanatthāya. Yadicchakanti yāvadicchakaṃ buddhappamukhaṃ saṅghaṃ catubbidhena āhārena ‘‘alamala’’nti pavārāpetvā, hatthena pidahāpetvāti attho. Satthusāvaketi satthuno ceva sāvakānañca adāsiṃ. Naruttameti naruttamassa. Ohāyāti pahāya pariccajitvā.

Herein, anantabalavāhana means: my abundant and endless power and conveyances, such as horses and elephants; this is the meaning. Sambuddhadassana means: for the sake of seeing the Fully Enlightened One. Yadicchaka means: having invited the Saṅgha headed by the Buddha to accept the four kinds of food as much as they desired, having caused them to indicate satisfaction by saying, “It is enough,” and having covered their bowls with his hand; this is the meaning. Satthusāvaka means: I gave to the Teacher and to the disciples. Naruttama means: to the supreme among men. Ohāya means: having left, having relinquished.

Tassa pana koṇāgamanassa bhagavato sobhavatī nāma nagaraṃ ahosi, yaññadatto nāma brāhmaṇo pitā, uttarā nāma brāhmaṇī mātā, bhiyyaso ca uttaro cāti dve aggasāvakā, sotthijo nāmupaṭṭhāko, samuddā ca uttarā ca dve aggasāvikā, udumbararukkho bodhi, sarīraṃ tiṃsahatthubbedhaṃ ahosi, tiṃsavassasahassāni āyu, bhariyā panassa rucigattā nāma brāhmaṇī, satthavāho nāma putto, hatthiyānena nikkhami. Tena vuttaṃ –

Now, the city of that Blessed One Koṇāgamana was named Sobhavatī. The brahmin named Yaññadatta was his father, and the brahmin woman named Uttarā was his mother. Bhiyyaso and Uttaro were the two chief disciples. The attendant was named Sotthijo. Samuddā and Uttarā were the two chief female disciples. The Bodhi tree was an udumbara tree. His body was thirty cubits in height. The lifespan was thirty thousand years. His wife was the brahmin woman named Rucigattā, and his son was named Satthavāha. He went forth by elephant vehicle. Therefore, it was said:

16.

16.

‘‘Nagaraṃ sobhavatī nāma, sobho nāmāsi khattiyo;

Vasate tattha nagare, sambuddhassa mahākulaṃ.

“The city was named Sobhavatī; a khattiya named Sobha was there. In that city resided the great family of the Fully Enlightened One.”

17.

17.

‘‘Brāhmaṇo yaññadatto ca, āsi buddhassa so pitā;

Uttarā nāma janikā, koṇāgamanassa satthuno;

“The brahmin Yaññadatta was the Buddha’s father; the mother of the Teacher Koṇāgamana was named Uttarā.”

22.

22.

‘‘Bhiyyaso uttaro nāma, ahesuṃ aggasāvakā;

Sotthijo nāmupaṭṭhāko, koṇāgamanassa satthuno.

“Bhiyyaso and Uttaro were the chief disciples; the attendant of the Teacher Koṇāgamana was named Sotthijo.”

23.

23.

‘‘Samuddā [Pg.306] uttarā ceva, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, udumbaroti pavuccati.

“Samuddā and Uttarā were the chief female disciples; the Bodhi of that Blessed One is said to be the udumbara.”

25.

25.

‘‘Uccattanena so buddho, tiṃsahatthasamuggato;

Ukkāmukhe yathā kambu, evaṃ raṃsīhi maṇḍito.

“That Buddha was lofty in stature, thirty cubits high; like gold from a smith’s furnace, he was adorned with rays.”

26.

26.

‘‘Tiṃsavassasahassāni, āyu buddhassa tāvade;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

“Thirty thousand years was the Buddha’s lifespan then; remaining for that long, he brought many people across.”

27.

27.

‘‘Dhammacetiṃ samussetvā, dhammadussavibhūsitaṃ;

Dhammapupphaguḷaṃ katvā, nibbuto so sasāvako.

“Having erected the Dhamma cetiya, adorned with the banner of Dhamma, and having made a bouquet of Dhamma flowers, he with his disciples attained Nibbāna.”

28.

28.

‘‘Mahāvilāso tassa jano, siridhammappakāsano;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

“He of great splendor, the revealer of the glorious Dhamma, and his assembly of disciples—all that has disappeared. Are not all formations empty?”

Tattha ukkāmukheti kammāruddhane. Yathā kambūti suvaṇṇanikkhaṃ viya. Evaṃ raṃsīhi maṇḍitoti evaṃ rasmīhi paṭimaṇḍito samalaṅkato. Dhammacetiṃ samussetvāti sattattiṃsabodhipakkhiyadhammamayaṃ cetiyaṃ patiṭṭhāpetvā. Dhammadussavibhūsitanti catusaccadhammapaṭākavibhūsitaṃ. Dhammapupphaguḷaṃ katvāti dhammamayapupphamālāguḷaṃ katvā. Mahājanassa vipassanācetiyaṅgaṇe ṭhitassa namassanatthāya dhammacetiyaṃ patiṭṭhāpetvā sasāvakasaṅgho satthā parinibbāyīti attho. Mahāvilāsoti mahāiddhivilāsappatto. Tassāti tassa bhagavato. Janoti sāvakajano. Siridhammappakāsanoti lokuttaradhammappakāsano so bhagavā ca sabbaṃ tamantarahitanti attho.

Therein, 'ukkāmukha' means a smith's furnace. 'Yathā kambūti' means like a golden coin. 'Evaṃ raṃsīhi maṇḍito' means 'thus decorated with rays,' that is, well-decorated and embellished with rays. 'Dhammacetiṃ samussetvā' means having established a shrine made of the thirty-seven factors of enlightenment. 'Dhammadussavibhūsitaṃ' means embellished with the banner of the Dhamma of the Four Noble Truths. 'Dhammapupphaguḷaṃ katvā' means having made a garland-cluster of flowers made of Dhamma. The meaning is: having established the Dhamma shrine for the sake of homage by the great populace standing in the courtyard of the insight-shrine, the Teacher, together with the Saṅgha of disciples, attained Parinibbāna. 'Mahāvilāso' means one who has attained great miraculous power and splendor. 'Tassa' means 'of that Blessed One.' 'Jano' means 'the assembly of disciples.' 'Siridhammappakāsano' means 'the revealer of the supramundane Dhamma'; that Blessed One and all that has disappeared—this is the meaning.

‘‘Sukhena koṇāgamano gatāsavo, vikāmapāṇāgamano mahesī;

Vane viveke sirināmadheyye, visuddhavaṃsāgamano vasittha’’.

Koṇāgamana, whose taints are gone, has proceeded with ease; the Great Sage who leads pure-minded beings to deliverance. He of pure lineage dwelt in seclusion in the forest named Siri.

Sesagāthāsu sabbattha pākaṭamevāti.

In the remaining verses, it is everywhere evident.

Koṇāgamanabuddhavaṃsavaṇṇanā niṭṭhitā.

The exposition of the lineage of the Buddha Koṇāgamana is concluded.

Niṭṭhito tevīsatimo buddhavaṃso.

The twenty-third Buddha lineage is ended.

26. Kassapabuddhavaṃsavaṇṇanā

26. The Exposition of the Lineage of the Buddha Kassapa

Koṇāgamanassa [Pg.307] pana bhagavato aparabhāge tassa sāsane ca antarahite tiṃsavassasahassāyukā sattā anupubbena parihāyitvā dasavassāyukā hutvā puna vaḍḍhitvā aparimitāyukā hutvā puna anupubbena parihāyitvā vīsativassasahassāyukesu sattesu jātesu anekamanussapo kassapo nāma satthā loke udapādi (su. ni. aṭṭha. āmakagandhasuttavaṇṇanā). So pāramiyo pūretvā tusitapure nibbattitvā tato cavitvā bārāṇasīnagare brahmadattassa nāma brāhmaṇassa vipulaguṇavatiyā dhanavatiyā nāma brāhmaṇiyā kucchismiṃ paṭisandhiṃ gahetvā dasannaṃ māsānaṃ accayena isipatane migadāye mātukucchito nikkhami. Gottavasena panassa ‘‘kassapakumāro’’ti nāmamakaṃsu. So dve vassasahassāni agāraṃ ajjhāvasi. Haṃsavā yasavā sirinandoti tassa tayo pāsādā ahesuṃ. Sunandā nāma brāhmaṇippamukhāni aṭṭhacattālīsa itthisahassāni paccupaṭṭhitāni ahesuṃ.

After the passing of the Blessed One Koṇāgamana and the disappearance of his Dispensation, beings with a lifespan of thirty thousand years gradually declined to a lifespan of ten years. Then, their lifespan increased again to become immeasurable, only to decline once more in sequence. When beings were born with a lifespan of twenty thousand years, the Teacher named Kassapa, who nourished many people, arose in the world. He, having fulfilled the perfections, was reborn in the Tusita celestial realm. Having passed away from there, he took conception in the womb of a brahmin woman named Dhanavatī, wife of the brahmin Brahmadatta in the city of Bārāṇasī. After the passing of ten months, he emerged from his mother’s womb in Isipatana, the Deer Park. On account of his clan, they gave him the name 'Prince Kassapa'. He lived the household life for two thousand years. He had three palaces: Haṃsa, Yasa, and Sirinanda. Forty-eight thousand women, with the brahmin woman Sunandā as their chief, attended him.

So cattāri nimittāni disvā sunandāya brāhmaṇiyā vijitasene nāma putte uppanne uppannasaṃvego ‘‘mahābhinikkhamanaṃ nikkhamissāmī’’ti cintesi. Athassa parivitakkasamanantarameva pāsādo kulālacakkamiva bhamitvā gaganatalamabbhuggantvā paramarucirakaranikaro saradasamayarajanikaro viya tārāgaṇaparivuto anekanarasataparivuto gaganatalamalaṅkaronto viya puññānubhāvaṃ pakāsento viya jananayanahadayāni ākaḍḍhento viya rukkhaggāni paraṃ sobhayamāno viya ca gantvā nigrodhabodhiṃ majjhekatvā bhūmiyaṃ patiṭṭhahi. Atha bodhisatto mahāsatto pathaviyaṃ patiṭṭhahitvā devadattaṃ arahattaddhajamādāya pabbaji. Tassa nāṭakitthiyo pāsādā otaritvā aḍḍhagāvutaṃ maggaṃ gantvā saparivārā senāsannivesaṃ katvā nisīdiṃsu. Tato itthiparicārike ṭhapetvā sahāgatā sabbe pabbajiṃsu.

Having seen the four signs, and with spiritual urgency having arisen upon the birth of his son named Vijitasena by the brahmin woman Sunandā, he thought, 'I shall go forth in the great renunciation.' Then, immediately after his reflection, the palace, spinning like a potter's wheel, rose into the sky. Possessing a radiance that creates supreme beauty, surrounded by a host of stars like the autumn moon, surrounded by many hundreds of rays, adorning the sky, as if displaying the power of his merit, as if captivating the eyes and hearts of the people, and as if greatly beautifying the treetops, it went and, placing the Nigrodha Bodhi tree in the center, stood upon the ground. Then the Bodhisatta, the Great Being, having stood on the ground, took the robe—the banner of Arahantship—offered by the devas and went forth. His dancing women descended from the palace, went a distance of half a gāvuta, and with their retinue, having made an encampment, they stayed. Then, leaving behind the female attendants, all the men who had come with him went forth.

Mahāpuriso kira sattāhaṃ tehi parivuto padhānacariyaṃ caritvā visākhapuṇṇamāya sunandāya nāma brāhmaṇiyā dinnaṃ madhupāyāsaṃ paribhuñjitvā khadiravane divāvihāraṃ katvā sāyanhasamaye somena nāma yavapālakena upanītā aṭṭha tiṇamuṭṭhiyo gahetvā nigrodhabodhiṃ upagantvā pañcadasahatthāyāmavitthataṃ [Pg.308] tiṇasantharaṃ santharitvā tattha nisīditvā abhisambodhiṃ pāpuṇitvā – ‘‘anekajātisaṃsāraṃ…pe… taṇhānaṃ khayamajjhagā’’ti udānaṃ udānetvā sattasattāhaṃ vītināmetvā attanā saha pabbajitānaṃ bhikkhūnaṃ koṭiyā upanissayasampattiṃ disvā gaganatalena gantvā bārāṇasiyaṃ isipatane migadāye otaritvā tehi parivuto tattha dhammacakkaṃ pavattesi. Tadā vīsatiyā koṭisahassānaṃ paṭhamo dhammābhisamayo ahosi. Tena vuttaṃ –

It is said that the Great Being, surrounded by them for seven days, practiced the life of striving. On the full moon day of Visākha, he partook of the milk-rice with honey offered by the brahmin woman named Sunandā. After spending the day in the Khadira forest, in the evening, he took eight handfuls of grass brought by the barley-watcher named Soma. Having approached the Nigrodha Bodhi tree, he spread out a grass mat measuring fifteen cubits in length and breadth, sat upon it, and attained supreme enlightenment. He then uttered the inspired utterance: 'Through countless births in saṃsāra... I have reached the destruction of craving.' After passing seven weeks, he saw the endowment with potential of the ten million monks who had gone forth with him. Traveling through the sky, he descended in Bārāṇasī at Isipatana, the Deer Park. Surrounded by them, he set in motion the Wheel of Dhamma there. At that time, the first realization of the Dhamma occurred for two hundred billion beings. Therefore, it is said:

1.

1.

‘‘Koṇāgamanassa aparena, sambuddho dvipaduttamo;

Kassapo nāma gottena, dhammarājā pabhaṅkaro.

After Koṇāgamana, there was the Perfectly Enlightened One, supreme among bipeds; Kassapa by clan, the King of the Dhamma, the light-maker.

2.

2.

‘‘Sañchaḍḍitaṃ kulamūlaṃ, bahvannapānabhojanaṃ;

Datvāna yācake dānaṃ, pūrayitvāna mānasaṃ;

Usabhova āḷakaṃ bhetvā, patto sambodhimuttamaṃ.

Having abandoned the family home, with its abundant food, drink, and meals, having given gifts to beggars, and having fulfilled his mental aspiration, like a bull breaking through its enclosure, he attained the supreme enlightenment.

3.

3.

‘‘Dhammacakkaṃ pavattente, kassape lokanāyake;

Vīsakoṭisahassānaṃ, paṭhamābhisamayo ahū’’ti.

When the Wheel of Dhamma was set in motion by Kassapa, the leader of the world, the first realization occurred for twenty-thousand crores.

Tattha sañchaḍḍitanti chaḍḍitaṃ ujjhitaṃ pariccattaṃ. Kulamūlanti kulagharaṃ, aparimitabhogakkhandhaṃ anekakoṭisahassadhanasañcayaṃ dasasatanayanabhavanasadisabhogaṃ atiduccajaṃ tiṇamiva chaḍḍitanti attho. Yācaketi yācakānaṃ datvā. Āḷakanti goṭṭhaṃ, yathā usabho goṭṭhaṃ bhinditvā yathāsukhaṃ icchitaṭṭhānaṃ pāpuṇāti, evaṃ mahāpurisopi gehabandhanaṃ bhinditvā abhisambodhiṃ pāpuṇīti attho.

Therein, 'sañchaḍḍitaṃ' means abandoned, left behind, relinquished. 'Kulamūlaṃ' means the family home; an immeasurable mass of wealth, an accumulation of the wealth of many thousands of crores, a fortune like that of the abode of the one with a thousand eyes, which is extremely difficult to renounce—he abandoned it like grass; this is the meaning. 'Yācake' means having given to beggars. 'Āḷakaṃ' means a cattle-pen; just as a bull, having broken the cattle-pen, reaches a desired place at will, so too the Great Being, having broken the bond of the home, attained supreme enlightenment; this is the meaning.

Puna catumāsaṃ janapadacārikaṃ caramāne satthari dasakoṭisahassānaṃ dutiyo abhisamayo ahosi. Yadā pana sundaranagaradvāre asanarukkhamūle yamakapāṭihāriyaṃ karonto dhammaṃ desesi, tadā pañcannaṃ koṭisahassānaṃ tatiyo abhisamayo ahosi. Puna yamakapāṭihāriyaṃ katvā suraripudurabhibhavane tāvatiṃsabhavane sudhammā nāma devasabhā atthi, tattha nisīditvā attano mātaraṃ dhanavatīdeviṃ pamukhaṃ katvā dasasahassilokadhātuyā devatānaṃ anuggahakaraṇatthaṃ sattappakaraṇaṃ abhidhammapiṭakaṃ desento tīṇi devatākoṭisahassāni dhammāmataṃ pāyesi. Tena vuttaṃ –

Again, while the Teacher was wandering through the country for four months, the second realization occurred for ten thousand crores of beings. Then, when he taught the Dhamma while performing the twin miracle at the gate of Sundara city, at the foot of an Asana tree, the third realization occurred for five thousand crores of beings. Again, having performed the twin miracle, in the Tāvatiṃsa realm, a place difficult for the enemies of the gods to overcome, where there is a divine assembly hall named Sudhammā, he sat down. Having made his mother, the devī Dhanavatī, the foremost, for the purpose of benefiting the devas of the ten-thousand world-system, while teaching the Abhidhamma Piṭaka of seven treatises, he caused three thousand crores of devas to drink the deathless nectar of the Dhamma. Therefore, it is said:

4.

4.

‘‘Catumāsaṃ [Pg.309] yadā buddho, loke carati cārikaṃ;

Dasakoṭisahassānaṃ, dutiyābhisamayo ahu.

When the Buddha wandered on tour in the world for four months, the second realization occurred for ten thousand crores of beings.

5.

5.

‘‘Yamakaṃ vikubbanaṃ katvā, ñāṇadhātuṃ pakittayi;

Pañcakoṭisahassānaṃ, tatiyābhisamayo ahu.

Having performed the twin miraculous transformation, he proclaimed the element of knowledge; for five thousand crores of beings, the third realization occurred.

6.

6.

‘‘Sudhammā devapure ramme, tattha dhammaṃ pakittayi;

Tīṇikoṭisahassānaṃ, devānaṃ bodhayī jino.

In the delightful divine city is the Sudhammā assembly hall; there He proclaimed the Dhamma. The Victor caused three thousand crores of devas to awaken.

7.

7.

‘‘Naradevassa yakkhassa, apare dhammadesane;

Etesānaṃ abhisamayā, gaṇanāto asaṅkhiyā’’ti.

On another occasion of a Dhamma teaching for the yakkha Naradeva, the realizations of those beings were immeasurable by count.

Tattha catumāsanti cātumāse. Ayameva vā pāṭho. Caratīti acari. Yamakaṃ vikubbanaṃ katvāti yamakapāṭihāriyaṃ katvā. Ñāṇadhātunti sabbaññutaññāṇasabhāvaṃ. ‘‘Sabbañāṇadhātu’’ntipi vadanti. Pakittayīti mahājanassa pakāsesi. Sudhammāti tāvatiṃsabhavane sudhammā nāma sabhā atthi, tattha nisīditvāti attho. Dhammanti abhidhammaṃ.

Therein, `catumāsaṃ` is `cātumāse` (for four months). Or this is the reading itself. `Carati` is `acari` (he wandered). `Yamakaṃ vikubbanaṃ katvā` is 'having performed the Twin Miracle.' `Ñāṇadhātuṃ` is the nature of the knowledge of omniscience. They also say `sabbaññāṇadhātu` (the element of all-knowledge). `Pakittayi` is 'he proclaimed to the great populace.' `Sudhammā` means: in the Tāvatiṃsa realm there is an assembly hall named Sudhammā; 'having sat there' is the meaning. `Dhammaṃ` is the Abhidhamma.

Tadā kira ānubhāvavijitanaradevo naradevo nāma mahesakkho heṭṭhā vuttanaradevayakkho viya mahiddhiko yakkho ahosi. So jambudīpe ekasmiṃ nagare rañño yādisaṃ rūpaṃ, tādisaṃ rūpasaṇṭhānaṃ sarakuttiṃ nimminitvā taṃ rājānaṃ māretvā khāditvā sahaantepuraṃ rajjaṃ paṭipajjitvā aparimitamaṃsabhojano ahosi. So kira itthidhutto ca ahosi. Yadā pana taṃ kusalā chekā itthiyo – ‘‘nāyaṃ amhākaṃ rājā, amanusso eso’’ti jānanti, tadā so lajjito hutvā tā sabbā khāditvā aññaṃ nagaraṃ paṭipajjati. Evameva so naradevayakkho manusse bhakkhayanto yadā sundaranagarābhimukho agamāsi, tadā taṃ disvā nagaravāsino manussā maraṇabhayatajjitasantāsā sakanagarato nikkhamitvā tato tato palāyiṃsu. Atha te manusse palāyamāne disvā kassapadasabalo tassa naradevassa yakkhassa purato aṭṭhāsi. Naradevo evaṃ devadevaṃ ṭhitaṃ disvā vissaraṃ ghoraṃ nādaṃ naditvā bhagavato bhayaṃ uppādetuṃ asakkonto taṃ saraṇaṃ gantvā pañhaṃ pucchi. Pañhaṃ vissajjetvā taṃ dametvā dhamme desiyamāne sampattānaṃ naramarānaṃ gaṇanapathātītānaṃ [Pg.310] abhisamayo ahosi. Tena vuttaṃ – ‘‘naradevassa yakkhassā’’tiādi. Tattha apare dhammadesaneti aparasmiṃ dhammadesane. Etesānanti etesaṃ. Ayameva vā pāṭho.

At that time, it is said, there was a powerful yakkha of great supernatural power named Naradeva, one who conquered men and gods through his might, like the Naradeva yakkha mentioned below. In a certain city in Jambudīpa, having created a form, appearance, voice, and deportment just like the king's, he killed that king, devoured him, and having taken control of the kingdom together with the inner palace, he became one who ate limitless flesh. It is said he was also a libertine. But when clever and skilled women realized, “This is not our king; this is a non-human,” he would become ashamed, devour them all, and proceed to another city. In this very way, that Naradeva yakkha was devouring humans. When he approached the city of Sundara, the city-dwellers, seeing him, were terrified and trembling with the fear of death, and leaving their city, they fled here and there. Then, seeing those people fleeing, Kassapa, the one endowed with the ten powers, stood before that yakkha Naradeva. Naradeva, seeing the God of gods thus standing, let out a terrifying, dreadful roar, but being unable to cause fear in the Blessed One, he went to him for refuge and asked a question. Having answered the question and subdued him, while the Dhamma was being taught, there was the realization of the truth for the innumerable gods and humans who had assembled. Therefore, it was said: “Of the yakkha Naradeva,” and so on. Therein, `apare dhammadesane` means in another Dhamma discourse. `Etesānaṃ` means ‘of these’. Or this is the reading.

Tassa pana kassapabhagavato ekova sāvakasannipāto ahosi. Bārāṇasīnagare purohitaputto tisso nāma ahosi. So kassapassa bodhisattassa sarīre lakkhaṇasampattiṃ disvā pituno bhāsato sutvā – ‘‘nissaṃsayaṃ eso mahābhinikkhamanaṃ nikkhamitvā buddho bhavissati, etassāhaṃ santike pabbajitvā saṃsāradukkhato muccissāmī’’ti cintetvā suddhamunigaṇavantaṃ himavantaṃ gantvā tāpasapabbajjaṃ pabbaji. Tassa parivārabhūtāni vīsatitāpasasahassāni ahesuṃ. So aparabhāge ‘‘kassapakumāro nikkhamitvā abhisambodhiṃ anuppatto’’ti sutvā saparivāro āgantvā kassapassa bhagavato santike saparivāro ehibhikkhupabbajjāya pabbajitvā arahattaṃ pāpuṇi. Tasmiṃ samāgame kassapo bhagavā māghapuṇṇamāyaṃ pātimokkhaṃ uddisi. Tena vuttaṃ –

For that Blessed One Kassapa, there was only one assembly of disciples. In the city of Bārāṇasī, there was the son of a royal chaplain, named Tissa. Seeing the perfection of the marks on the body of the Bodhisatta Kassapa and hearing his father speaking of it, he thought, 'Without a doubt, this one, having gone forth with the great renunciation, will become a Buddha. I, having gone forth in his presence, will be freed from the suffering of the round of rebirths.' Having thought thus, he went to the Himalayas, the abode of a host of pure sages, and undertook the going-forth of an ascetic. Twenty thousand ascetics became his retinue. Later, hearing, 'Prince Kassapa, having gone forth, has attained supreme enlightenment,' he came with his retinue. In the presence of the Blessed One Kassapa, he, along with his retinue, went forth by the 'Come, bhikkhu' ordination and attained Arahantship. In that assembly, the Blessed One Kassapa recited the Pātimokkha on the full-moon day of Māgha. Therefore, it was said:

8.

8.

‘‘Tassāpi devadevassa, eko āsi samāgamo;

Khīṇāsavānaṃ vimalānaṃ, santacittāna tādinaṃ.

For that god of gods, too, there was one assembly—of those whose cankers were destroyed, who were stainless, whose minds were tranquil, of such ones.

9.

9.

‘‘Vīsabhikkhusahassānaṃ, tadā āsi samāgamo;

Atikkantabhavantānaṃ, hirisīlena tādina’’nti.

Then there was an assembly of twenty thousand monks, of those who had transcended the state of existence, of such ones through moral shame and virtue.

Tattha atikkantabhavantānanti atikkantaputhujjanasotāpannādīnaṃ, sabbesaṃ khīṇāsavānamevāti attho. Hirisīlena tādinanti hiriyā ca sīlena ca sadisānaṃ.

Therein, 'of those who had transcended the state of existence' means of those who have gone beyond ordinary persons, stream-enterers, and so on; that is, of all of them who were canker-freed ones. 'Of such ones through moral shame and virtue' means of those who are alike in moral shame and virtue.

Tadā amhākaṃ bodhisatto jotipālo nāma māṇavo tiṇṇaṃ vedānaṃ pāragū bhūmiyañceva antalikkhe ca pākaṭo ghaṭikārassa kumbhakārassa sahāyo ahosi. So tena saddhiṃ satthāraṃ upasaṅkamitvā tassa dhammakathaṃ sutvā tassa santike pabbaji. So āraddhavīriyo tīṇi piṭakāni uggahetvā vattapaṭipattiyā buddhasāsanaṃ sobhesi. Sopi taṃ satthā byākāsi. Tena vuttaṃ –

At that time, our Bodhisatta was a young man named Jotipāla, one who had reached the further shore of the three Vedas, renowned on earth and in the celestial realm, and a companion of the potter Ghaṭikāra. Together with him, he approached the Teacher, and having heard his Dhamma discourse, he went forth in his presence. Being one of aroused energy, he learned the three Piṭakas and, through the practice of his duties, adorned the Buddha's Dispensation. That Teacher also made a declaration concerning him. Therefore, it was said:

10.

10.

‘‘Ahaṃ tadā māṇavako, jotipāloti vissuto;

Ajjhāyako mantadharo, tiṇṇaṃ vedāna pāragū.

At that time, I was a young man, renowned as Jotipāla; a reciter and bearer of the mantras, one who had reached the further shore of the three Vedas.

11.

11.

‘‘Lakkhaṇe [Pg.311] itihāse ca, sadhamme pāramiṃ gato;

Bhūmantalikkhakusalo, katavijjo anavayo.

He reached the far shore in the treatises on signs and legends, and in the conduct of the brahmins; he was skilled in earth-lore and astronomy, accomplished in knowledge, and flawless.

12.

12.

‘‘Kassapassa bhagavato, ghaṭikāro nāmupaṭṭhako;

Sagāravo sappatisso, nibbuto tatiye phale.

An attendant of the Blessed One Kassapa, named Ghaṭikāra, was reverent and deferential, quenched by the third fruit.

13.

13.

‘‘Ādāya maṃ ghaṭīkāro, upagañchi kassapaṃ jinaṃ;

Tassa dhammaṃ suṇitvāna, pabbajiṃ tassa santike.

Taking me, Ghaṭīkāra approached the Victor Kassapa; having heard his Dhamma, I went forth in his presence.

14.

14.

‘‘Āraddhavīriyo hutvā, vattāvattesu kovido;

Na kvaci parihāyāmi, pūresiṃ jinasāsanaṃ.

Having become one with aroused effort, skilled in the major and minor duties, I did not decline in any respect; I fulfilled the Victor's Dispensation.

15.

15.

‘‘Yāvatā buddhabhaṇitaṃ, navaṅgaṃ jinasāsanaṃ;

Sabbaṃ pariyāpuṇitvāna, sobhayiṃ jinasāsanaṃ.

Whatever was spoken by the Buddha, the nine-factored Dispensation of the Victor, having thoroughly learned it all, I caused the Victor's Dispensation to shine.

16.

16.

‘‘Mama acchariyaṃ disvā, sopi buddho viyākari;

Imamhi bhaddake kappe, ayaṃ buddho bhavissati.

Seeing my marvelous attainment, that Buddha also made a prediction concerning me: 'In this fortunate aeon, this one will become a Buddha.'

17.

17.

‘‘Ahu kapilavhayā rammā…pe… hessāma sammukhā imaṃ.

There was delightful Kapilavatthu... and so on... We shall be face to face with this.

30.

30.

‘‘Tassāpi vacanaṃ sutvā, bhiyyo cittaṃ pasādayiṃ;

Uttariṃ vatamadhiṭṭhāsiṃ, dasapāramipūriyā.

Having heard his words, I further gladdened my mind; I resolved on a yet higher practice for the fulfillment of the ten perfections.

31.

31.

‘‘Evamahaṃ saṃsaritvā, parivajjento anācaraṃ;

Dukkarañca kataṃ mayhaṃ, bodhiyāyeva kāraṇā’’ti.

Thus, wandering through saṃsāra and avoiding improper conduct, I performed difficult deeds for the very cause of enlightenment.

Tattha bhūmantalikkhakusaloti bhūmisikkhāsu ca antalikkhesu ca joticakkācāre jotivijjāya ca kusaloti attho. Upaṭṭhakoti upaṭṭhāyako. Sappatissoti sappatissayo. Nibbutoti vinīto, vissuto vā. Tatiye phaleti nimittasattamī, tatiyaphalādhigamahetu nibbutoti attho. Ādāyāti maṃ gahetvā. Vattāvattesūti khuddakavattamahāvattesu. Kovidoti tesaṃ pūraṇe kusalo. Na kvaci parihāyāmīti kvacipi sīlesu vā samādhisamāpattiādīsu vā katthaci kutopi na parihāyāmi, sabbattha me parihāni nāma na vijjatīti dīpeti. ‘‘Na koci parihāyāmī’’tipi pāṭho, soyevattho.

Therein, `bhūmantalikkhakusalo` means skilled in the sciences of the earth, in the sciences of the sky, in the practice of the celestial cycles, and in the science of the Jotisatta treatise. `Upaṭṭhako` means an attendant. `Sappatissoti` means deferential. `Nibbutoti` means disciplined, or renowned. In `tatiye phale`, this is a locative of cause; the meaning is 'quenched' because of the attainment of the third fruit. `Ādāya` means taking me. `Vattāvattesu` means in the minor and major duties. `Kovido` means skilled in their fulfillment. `Na kvaci parihāyāmi` shows that: 'I do not decline in any way, whether in virtues or in concentrations, attainments, and so on; for me, there is no such thing as decline anywhere at all.' There is also the reading `Na koci parihāyāmi`; the meaning is the same.

Yāvatāti [Pg.312] paricchedavacanametaṃ, yāvatakanti attho. Buddhabhaṇitanti buddhavacanaṃ. Sobhayinti sobhesiṃ pakāsesiṃ. Mama acchariyanti mama sammāpaṭipattiṃ aññehi asādhāraṇaṃ acchariyaṃ abbhutaṃ kassapo bhagavā disvāti attho. Saṃsaritvāti saṃsāre saṃsaritvā. Anācaranti anācāraṃ akattabbaṃ, akaraṇīyanti attho.

The term `Yāvatā` is a word of limitation, meaning 'as much as' (`yāvatakaṃ`). `Buddhabhaṇitaṃ` means the Buddha's word. `Sobhayinti` means I adorned, I displayed. `Mama acchariyanti` means: my right practice—uncommon to others, wonderful, and unprecedented—which the Blessed One Kassapa saw. `Saṃsaritvāti` means having wandered in saṃsāra. `Anācaranti` means improper conduct, what should not be done, what is not to be done.

Tassa pana kassapassa bhagavato jātanagaraṃ bārāṇasī nāma ahosi, brahmadatto nāma brāhmaṇo pitā, paramaguṇavatī dhanavatī nāma brāhmaṇī mātā, tisso ca bhāradvājo ca dve aggasāvakā, sabbamitto nāmupaṭṭhāko, anuḷā ca uruveḷā ca dve aggasāvikā, nigrodharukkho bodhi, sarīraṃ vīsatihatthubbedhaṃ ahosi, vīsativassasahassāni āyu, sunandā nāmassa aggamahesī, vijitaseno nāma putto, pāsādayānena nikkhami. Tena vuttaṃ –

Now, for the Blessed One Kassapa: his birth city was named Bārāṇasī. His father was the brahmin named Brahmadatta, and his mother was the brahmin woman named Dhanavatī. Tissa and Bhāradvāja were the two chief disciples. The attendant was named Sabbamitta. Anuḷā and Uruveḷā were the two chief female disciples. The Bodhi tree was a banyan tree. His body was twenty cubits in height, and his lifespan was twenty thousand years. His chief queen was named Sunandā, and his son was named Vijitasena. He went forth by means of a palanquin-vehicle. Therefore it is said:

32.

32.

‘‘Nagaraṃ bārāṇasī nāma, kikī nāmāsi khattiyo;

Vasate tattha nagare, sambuddhassa mahākulaṃ.

The city was named Bārāṇasī, and the khattiya was named Kikī; in that city dwelt the great family of the Sambuddha.

33.

33.

‘‘Brāhmaṇo brahmadattova, āsi buddhassa so pitā;

Dhanavatī nāma janikā, kassapassa mahesino.

The brahmin Brahmadatta was the father of that Buddha; the mother of the great sage Kassapa was named Dhanavatī.

38.

38.

‘‘Tisso ca bhāradvājo ca, ahesuṃ aggasāvakā;

Sabbamitto nāmupaṭṭhāko, kassapassa mahesino.

Tissa and Bhāradvāja were the chief disciples; the attendant of the great sage Kassapa was named Sabbamitta.

39.

39.

‘‘Anuḷā uruveḷā ca, ahesuṃ aggasāvikā;

Bodhi tassa bhagavato, nigrodhoti pavuccati.

Anuḷā and Uruveḷā were the chief female disciples; the Bodhi of that Blessed One is called a banyan tree.

41.

41.

‘‘Uccattanena so buddho, vīsatiratanuggato;

Vijjulaṭṭhīva ākāse, candova gahapūrito.

That Buddha was twenty cubits tall in height; he shone like a lightning vine in the sky, or like the full moon surrounded by a halo.

42.

42.

‘‘Vīsativassasahassāni, āyu tassa mahesino;

Tāvatā tiṭṭhamāno so, tāresi janataṃ bahuṃ.

The lifespan of that great sage was twenty thousand years; remaining for that long, that Blessed One brought many people across.

43.

43.

‘‘Dhammataḷākaṃ māpayitvā, sīlaṃ datvā vilepanaṃ;

Dhammadussaṃ nivāsetvā, dhammamālaṃ vibhajjiya.

Having created the lake of Dhamma, giving virtue as anointing perfume, clothing them in the garment of Dhamma, he distributed the garland of Dhamma.

44.

44.

‘‘Dhammavimalamādāsaṃ[Pg.313], ṭhapayitvā mahājane;

Keci nibbānaṃ patthentā, passantu me alaṅkaraṃ.

Having placed the stainless mirror of Dhamma for the great populace, let those who aspire to Nibbāna behold my adornment.

45.

45.

‘‘Sīlakañcukaṃ datvāna, jhānakavacavammitaṃ;

Dhammacammaṃ pārupitvā, datvā sannāhamuttamaṃ.

Having given the tunic of virtue, and having fastened the armor of jhāna; having donned the hide of Dhamma, and having given the supreme armor.

46.

46.

‘‘Satiphalakaṃ datvāna, tikhiṇaṃ ñāṇakuntimaṃ;

Dhammakhaggavaraṃ datvā, sīlasaṃsaggamaddanaṃ.

Having given the shield of mindfulness and the sharp spear of wisdom; having given the excellent sword of Dhamma that crushes defilements through virtue.

47.

47.

‘‘Tevijjābhūsanaṃ datvāna, āveḷaṃ caturo phale;

Chaḷabhiññābharaṇaṃ datvā, dhammapupphapiḷandhanaṃ.

Having given the ornament of the threefold knowledge, and having made the four fruits into an ear-ornament; having given the adornment of the six higher knowledges, and the floral garland of the nine supramundane dhammas.

48.

48.

‘‘Saddhammapaṇḍaracchattaṃ, datvā pāpanivāraṇaṃ;

Māpayitvābhayaṃ pupphaṃ, nibbuto so sasāvako.

Having given the white parasol of the True Dhamma, which prevents evil; and having led them to the city of fearlessness, that Blessed One, together with his disciples, attained Parinibbāna.

49.

49.

‘‘Eso hi sammāsambuddho, appameyyo durāsado;

Eso hi dhammaratano, svākkhāto ehipassiko.

For he is the Perfectly Self-Enlightened One, immeasurable and unrivaled; this is the jewel of the Dhamma, well-expounded and worthy of the invitation 'come and see'.

50.

50.

‘‘Eso hi saṅgharatano, suppaṭipanno anuttaro;

Sabbaṃ tamantarahitaṃ, nanu rittā sabbasaṅkhārā’’ti.

This is the jewel of the Saṅgha, of good conduct and unsurpassed; all that has vanished. Are not all conditioned things indeed empty?

Tattha vijjulaṭṭhīvāti ghanabhāvena saṇṭhitā vijjulatā viya. Candova gahapūritoti parivesagahaparikkhito puṇṇacando viya. Dhammataḷākaṃ māpayitvāti pariyattidhammataḷākaṃ māpayitvā. Sīlaṃ datvā vilepananti catupārisuddhisīlasaṅkhātaṃ cittasantativibhūsanatthaṃ vilepanaṃ datvā. Dhammadussaṃ nivāsetvāti hirottappadhammasaṅkhātaṃ sāṭakayugaṃ nivāsetvā. Dhammamālaṃ vibhajjiyāti sattattiṃsabodhipakkhiyadhammakusumamālaṃ vibhajitvā. Vidahitvāti attho.

Therein, 'like a lightning vine' means like a creeper of lightning established in solidity. 'Like the moon filled by a halo' means like the full moon surrounded by a halo. 'Having created the lake of Dhamma' means having created the lake of the scriptural Dhamma. 'Having given virtue as an unguent' means having given the unguent known as the fourfold purity of virtue for the purpose of adorning the continuity of the mind. 'Having worn the cloth of Dhamma' means having worn the pair of cloths known as moral shame and moral dread. 'Having arranged the garland of Dhamma' means having arranged the flower-garland of the thirty-seven factors of enlightenment. Such is the meaning.

Dhammavimalamādāsanti vimalaṃ sotāpattimaggasaṅkhātaṃ ādāsaṃ sāvajjānavajjakusalākusaladhammasallakkhaṇatthaṃ mahājanassa dhammataḷākatīre dhammādāsaṃ ṭhapetvāti attho. Mahājaneti mahājanassa. Kecīti ye keci. Nibbānaṃ patthentāti sabbākusalamalavilayakaraṃ amatamasaṅkhatamanītikaṃ paramasantaṃ accutirasaṃ nibbānaṃ patthentā vicaranti. Te imaṃ alaṅkāraṃ vuttappakāraṃ [Pg.314] mayā dassitaṃ passantūti attho. ‘‘Nibbānamabhipatthentā, passantu maṃ alaṅkara’’ntipi pāṭho, soyevattho. Alaṅkaranti rassaṃ katvā vuttaṃ.

The stainless mirror of Dhamma means: having established the stainless mirror, called the path of stream-entry, on the shore of the Dhamma-pond for the multitude, for the purpose of discerning blameworthy and blameless, wholesome and unwholesome qualities; this is the meaning. 'For the multitude' means for the multitude. 'Whoever' means whosoever. 'Aspiring for Nibbāna' means: they wander aspiring for Nibbāna, which destroys the stain of all that is unwholesome, is the deathless, the unconditioned, the unafflicted, supreme peace, and imperishable. Let them see this ornament presented by me as described; this is the meaning. There is also the reading, 'Aspiring for Nibbāna, may they see my ornament'; the meaning is the same. 'Alaṅkara' is stated, having been shortened.

Sīlakañcukaṃ datvānāti pañcasīladasasīlacatupārisuddhisīlamayaṃ kañcukaṃ datvā. Jhānakavacavammitanti catukkapañcakajjhānakavacabandhaṃ bandhitvā. Dhammacammaṃ pārupitvāti satisampajaññasaṅkhātadhammacammaṃ pārupitvā. Datvā sannāhamuttamanti uttamaṃ caturaṅgasamannāgataṃ vīriyasannāhaṃ datvāti attho. Satiphalakaṃ datvānāti rāgādidosāripāpanivāraṇatthaṃ catusatipaṭṭhānaphalakanivāraṇaṃ datvā. Tikhiṇaṃ ñāṇakuntimanti paṭivedhasamatthaṃ tikhiṇavipassanāñāṇakuntavantaṃ, vipassanāñāṇanisitakuntavaranti attho, kilesabalanidhanakarasamatthaṃ vā yogāvacarayodhavaraṃ ṭhapetvāti attho. Dhammakhaggavaraṃ datvāti tassa yogāvacarassa vīriyupalatalanisitadhāraṃ maggapaññāvarakhaggaṃ datvā. Sīlasaṃsaggamaddananti ariyaṃ lokuttarasīlaṃ kilesasaṃsaggamaddanatthāya, kilesanighātanatthāyāti attho.

Having given the cuirass of virtue means: having given the cuirass made of the five precepts, the ten precepts, and the fourfold purity of virtue. Armored with the breastplate of jhāna means: having bound on the breastplate of the fourfold and fivefold jhānas. Having donned the hide of Dhamma means: having donned the hide of Dhamma, which is called mindfulness and clear comprehension. Having given the supreme armor means: having given the supreme armor of energy endowed with four factors; this is the meaning. Having given the shield of mindfulness means: having given the protective shield of the four foundations of mindfulness for warding off the evil enemies of defilements such as greed and so forth. The sharp spear of wisdom means: endowed with the sharp spear of insight-wisdom capable of penetration, that is, the excellent spear sharpened by insight-wisdom; this is the meaning. Or it means: having stationed the foremost warrior-meditator capable of destroying the force of defilements; this is the meaning. Having given the excellent sword of Dhamma means: having given to that meditator the excellent sword of path-wisdom, whose blade is sharpened on the whetstone of energy. The crushing of association by means of virtue means: the noble, supramundane virtue is for the purpose of crushing association with defilements, that is, for the purpose of destroying defilements; this is the meaning.

Tevijjābhūsanaṃ datvāti tevijjāmayaṃ vibhūsanaṃ datvā. Āveḷaṃ caturo phaleti cattāri phalāni vaṭaṃsakaṃ katvā. Chaḷabhiññābharaṇanti ābharaṇatthāya alaṅkārakaraṇatthāya cha abhiññāyo datvā. Dhammapupphapiḷandhananti navalokuttaradhammasaṅkhātaṃ kusumamālaṃ katvā. Saddhammapaṇḍaracchattaṃ, datvā pāpanivāraṇanti accantavisuddhaṃ vimuttisetacchattaṃ sabbākusalātapanivāraṇaṃ datvā. Māpayitvābhayaṃ pupphanti abhayapuragāminaṃ aṭṭhaṅgikamaggaṃ pupphaṃ katvāti attho.

Having given the ornament of the threefold knowledge means having given the ornament made of the threefold knowledge. The ear-ornament of the four fruits means having fashioned the four fruits into an ear-ornament. The adornment of the six higher knowledges means having given the six higher knowledges for the purpose of adornment, for the purpose of decoration. The floral garland of the Dhamma means having made a garland of flowers, which are the nine supramundane Dhammas. The white parasol of the True Dhamma, which wards off evil, means having given the perfectly pure white parasol of liberation, which wards off all unwholesome heat. Having fashioned the flower of fearlessness means having made the Noble Eightfold Path into a flower that leads to the city of fearlessness—this is the meaning.

Kassapo kira bhagavā kāsiraṭṭhe setabyanagare setabyuyyāne parinibbāyi. Dhātuyo kirassa na vikiriṃsu. Sakalajambudīpavāsino manussā sannipatitvā ekekaṃ suvaṇṇiṭṭhakaṃ koṭiagghanakaṃ ratanavicittaṃ bahicinanatthaṃ ekekaṃ aḍḍhakoṭiagghanakaṃ abbhantarapūraṇatthaṃ manosilāya mattikākiccaṃ telena udakakiccaṃ karonto yojanubbedhaṃ thūpamakaṃsu.

It is said that the Blessed One Kassapa attained final Nibbāna in the Setabya grove of Setabya city, in the Kasi country. It is said that his relics did not scatter. The people from all over Jambudīpa gathered and made a stupa one yojana high. For this, for the outer construction, they used golden bricks, each worth a crore, adorned with jewels, and for the inner filling, they used bricks each worth half a crore. They performed the clay work with realgar and the water work with oil.

‘‘Kassapopi [Pg.315] bhagavā katakicco, sabbasattahitameva karonto;

Kāsirājanagare migadāye, lokanandanakaro nivasī’’ti.

The Blessed One Kassapa, having done what was to be done, acting only for the welfare of all beings, lived in the deer park near the royal city of Kāsī, bringing joy to the world.

Sesagāthāsu sabbattha pākaṭamevāti.

In the remaining verses, the meaning is everywhere evident.

Iti madhuratthavilāsiniyā buddhavaṃsa-aṭṭhakathāya

Thus in the Buddhavaṃsa commentary called Madhuratthavilāsinī,

Kassapabuddhavaṃsavaṇṇanā niṭṭhitā.

The exposition of the lineage of the Buddha Kassapa is completed.

Ettāvatā catuvīsatiyā buddhānaṃ buddhavaṃsavaṇṇanā

Thus far, the exposition of the lineage of the twenty-four Buddhas

Sabbākārena niṭṭhitā.

is completed in every way.

27. Gotamabuddhavaṃsavaṇṇanā

27. The Exposition of the Lineage of Gotama Buddha

Dūrenidānakathā

The Account of the Distant Epoch

‘‘Idāni yasmā amhākaṃ, buddhavaṃsassa vaṇṇanā;

Anukkamena sampattā, tasmāyaṃ tassa vaṇṇanā’’.

27. Now, since the exposition of our Buddha's lineage has arrived in due order, therefore this is its exposition.

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

There, our Bodhisatta, making his aspiration in the presence of the twenty-four Buddhas beginning with Dīpaṅkara, came through four incalculable aeons and over one hundred thousand kappas. However, on this side of the Blessed One Kassapa, setting aside this Perfectly Self-Enlightened One, there was no other Buddha. Thus, the Bodhisatta, having received his prediction in the presence of the twenty-four Buddhas beginning with Dīpaṅkara—

‘‘Manussattaṃ liṅgasampatti, hetu satthāradassanaṃ;

Pabbajjā guṇasampatti, adhikāro ca chandatā;

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

“Human existence, perfection of the male gender, the wholesome cause, seeing the Teacher, the going forth, perfection of qualities, the meritorious deed, and strong desire; by the combination of these eight conditions, the aspiration is fulfilled.”

Ime aṭṭha dhamme samodhānetvā dīpaṅkarapādamūle katābhinīhārena ‘‘handa, buddhakare dhamme, vicināmi ito cito’’ti ussāhaṃ katvā ‘‘vicinanto tadādakkhiṃ, paṭhamaṃ dānapārami’’nti dānapāramitādayo buddhakārakadhammā [Pg.316] diṭṭhā, te pūrento yāva vessantarattabhāvā āgami, āgacchanto ca ye te katābhinīhārānaṃ bodhisattānaṃ ānisaṃsā saṃvaṇṇitā –

Having combined these eight qualities and having made the aspiration at the feet of Dīpaṅkara, he made the effort, thinking, “Come now, I will seek the qualities that make a Buddha from here and there.” “While seeking, I then saw, first, the perfection of giving.” Thus the qualities that make a Buddha, beginning with the perfection of giving, were seen. Fulfilling these, he came up to the existence as Vessantara. And as he came, those benefits that are extolled for Bodhisattas who have made such an aspiration—

‘‘Evaṃ sabbaṅgasampannā, bodhiyā niyatā narā;

Saṃsaraṃ dīghamaddhānaṃ, kappakoṭisatehipi.

“Thus, complete in all limbs, beings destined for enlightenment wander through the long course of saṃsāra, even for hundreds of koṭis of kappas.

‘‘Avīcimhi nuppajjanti, tathā lokantaresu ca;

Nijjhāmataṇhā khuppipāsā, na honti kāḷakañjikā.

“They are not reborn in Avīci, nor likewise in the Lokantarika hells; they do not become Nijjhāmataṇhika petas, Khuppipāsika petas, or Kāḷakañjika asuras.

‘‘Na honti khuddakā pāṇā, uppajjantāpi duggatiṃ;

Jāyamānā manussesu, jaccandhā na bhavanti te.

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

‘‘Sotavekallatā natthi, na bhavanti mūgapakkhikā;

Itthibhāvaṃ na gacchanti, ubhatobyañjanapaṇḍakā.

“There is no stammering, nor do they become mute or crippled; they do not attain a female state, nor become hermaphrodites or eunuchs.

‘‘Na bhavanti pariyāpannā, bodhiyā niyatā narā;

Muttā ānantarikehi, sabbattha suddhagocarā.

“Beings destined for enlightenment are not included among those with a fixed unwholesome destiny; freed from heinous crimes, their resort is everywhere pure.

‘‘Micchādiṭṭhiṃ na sevanti, kammakiriyadassanā;

Vasamānāpi saggesu, asaññaṃ nūpapajjare.

“They do not resort to wrong view, for they hold the view of kamma and its results; even while dwelling in the heavens, they are not reborn in the realm of non-perception.”

‘‘Suddhāvāsesu devesu, hetu nāma na vijjati;

Nekkhammaninnā sappurisā, visaṃyuttā bhavābhave;

Caranti lokatthacariyāyo, pūrenti sabbapāramī’’ti. (dha. sa. aṭṭha. nidānakathā;

apa. aṭṭha. 1.dūrenidānakathā;

jā. aṭṭha. 1.dūrenidānakathā;

cariyā. aṭṭha. pakiṇṇakakathā);

“Among the Suddhāvāsa devas, a cause for rebirth is not found. True persons are inclined to renunciation, detached from one existence or another. They practice conduct for the welfare of the world and fulfill all the perfections.”

Te ānisaṃse adhigantvāva āgato. Evaṃ āgacchanto vessantarattabhāve ṭhito –

Only having attained those benefits did he come. Thus coming, he was established in the existence as Vessantara.

‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

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

“This earth is insentient, not knowing pleasure and pain; yet even it, by the power of my gift, shook seven times.”

Evaṃ mahāpathavikampanādīni mahāpuññāni katvā āyupariyosāne tato cavitvā tusitapure nibbatti.

Having performed such great meritorious deeds as causing the great earth to tremble, at the end of his life-span, he passed away from there and was reborn in the city of Tusita.

Avidūrenidānakathā

The Account of the Proximate Epoch

Tusitapure [Pg.317] vasamāneyeva pana bodhisatte buddhakolāhalaṃ nāma udapādi. Lokasmiñhi tīṇi kolāhalāni uppajjanti. Seyyathidaṃ – kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti. Tattha ‘‘vassasatasahassassa accayena kappuṭṭhānaṃ bhavissatī’’ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti – ‘‘mārisā, mārisā, ito vassasatasahassassa accayena kappuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uḍḍayhissanti vinassissanti, yāva brahmalokā lokavināso bhavissati, mettaṃ, mārisā, bhāvetha, karuṇaṃ muditaṃ upekkhaṃ, mārisā, bhāvetha, mātaraṃ pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā’’ti. Idaṃ kappakolāhalaṃ nāma.

While the Bodhisatta was dwelling in the city of Tusita, what is called the Buddha-uproar arose. Indeed, three kinds of uproars arise in the world: namely, the aeon-uproar, the Buddha-uproar, and the universal monarch-uproar. Among these, when it is said, “After a hundred thousand years, the destruction of the aeon will occur,” the Kāmāvacara devas named Lokabyūhā, with heads uncovered, with dishevelled hair, with weeping faces, wiping their tears with their hands, clad in red garments, and assuming a very unsightly appearance, wander in the paths of humans proclaiming thus: “Sirs, sirs, from now, after a hundred thousand years, the destruction of the aeon will occur. This world will be destroyed, the great ocean too will dry up, and this great earth and Sineru, the king of mountains, will be burnt and destroyed. The destruction of the world will extend as far as the Brahma-world. Sirs, develop loving-kindness, compassion, and sympathetic joy. Attend upon your mother and father, and be respectful of the elders in your family.” This is called the aeon-uproar.

‘‘Vassasahassassa accayena pana sabbaññubuddho loke upajjissatī’’ti lokapāladevatā – ‘‘ito, mārisā, vassasahassassa accayena buddho loke uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ buddhakolāhalaṃ nāma.

However, 'After the passing of a thousand years, an Omniscient Buddha will arise in the world.' Thus the guardian deities of the world wander about, proclaiming: 'Sirs, after the passing of a thousand years from now, a Buddha will arise in the world.' This is called the Buddha-uproar.

‘‘Vassasatassa accayena cakkavattirājā uppajjissatī’’ti devatā – ‘‘ito, mārisā, vassasatassa accayena cakkavattirājā uppajjissatī’’ti ugghosentiyo āhiṇḍanti. Idaṃ cakkavattikolāhalaṃ nāma (khu. pā. aṭṭha. 5.maṅgalapañhasamuṭṭhānakathā; apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā).

“After the passing of a hundred years, a wheel-turning king will arise.” Thus the deities wander about, proclaiming: “Sirs, after the passing of a hundred years from now, a wheel-turning king will arise.” This is called the Cakkavatti-uproar.

Tesu buddhakolāhalasaddaṃ sutvā sakaladasasahassacakkavāḷadevatā ekato sannipatitvā – ‘‘asuko nāma satto buddho bhavissatī’’ti ñatvā upasaṅkamitvā āyācanti, āyācamānā ca tassa pubbanimittesu uppannesu āyācanti. Tadā pana sabbāpi tā ekekacakkavāḷe catumahārāja-sakka-suyāma-santusita-sunimmita-vasavatti-mahābrahmehi saddhiṃ ekacakkavāḷe sannipatitvā tusitabhavane uppannacutinimittassa bodhisattassa santikaṃ gantvā – ‘‘mārisa, tumhehi dasa pāramiyo pūritā, pūrentehi [Pg.318] ca na sakkabrahmasampattiādikaṃ sampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana vo sabbaññutaṃ patthentehi paripūritā buddhattāya –

Among these, having heard the sound of the Buddha-uproar, the deities of the entire ten-thousand world-systems assembled together. Having known, 'A certain being will become a Buddha,' they approached and made their request. And they make this request when his preliminary signs have arisen. Then, however, all of them from each and every world-system, together with the Four Great Kings, Sakka, Suyāma, Santusita, Sunimmita, Vasavatti, and Mahābrahmā, having assembled in one world-system, went to the presence of the Bodhisatta in the Tusita realm, for whom the signs of passing away had arisen, and said: 'Venerable Sir, the ten perfections have been fulfilled by you. And in fulfilling them, they were not fulfilled aspiring for attainments such as the fortune of Sakka and Brahmā; rather, aspiring to omniscience for the sake of the world's deliverance, they were completely fulfilled by you for the sake of Buddhahood—'

‘‘Kālo kho te mahāvīra, uppajja mātukucchiyaṃ;

Sadevakaṃ tārayanto, bujjhassu amataṃ pada’’nti. (bu. vaṃ. 1.67) –

“O great hero, it is indeed your time; arise in a mother’s womb. Delivering the world with its devas, awaken to the deathless state.” Thus—

Yāciṃsu.

They requested.

Atha mahāsatto devatāhi evaṃ āyāciyamāno devatānaṃ paṭiññaṃ adatvāva kāla-dīpa-desa-kula-janettiāyuparicchedavasena pañca mahāvilokanāni vilokesi. Tattha ‘‘kālo nu kho, na kālo’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti, buddhānañca dhammadesanā tilakkhaṇamuttā nāma natthi, tesaṃ ‘‘aniccaṃ dukkhamanattā’’ti kathentānaṃ ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotabbaṃ na saddhātabbaṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo na hoti. Kasmā? Tadā sattā ussannakilesā honti, ussannakilesānañca dinnovādo ovādaṭṭhāne na tiṭṭhati, udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālo. Vassasatasahassato pana paṭṭhāya heṭṭhā vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Tadā pana vassasatakālo ahosi. Atha mahāsatto ‘‘nibbattitabbakālo’’ti kālaṃ passi.

Then the Bodhisatta, being thus entreated by the devas, without yet giving a promise to the devas, surveyed the five great observations by way of time, continent, region, clan, mother, and the extent of life. Therein, he first looked at the time, thinking: “Is it the time or is it not the time?” In that regard, a time when the lifespan has increased to more than one hundred thousand years is not called the proper time. Why? Because at that time, birth, aging, and death are not apparent to beings, and the Dhamma teaching of the Buddhas is never free from the three characteristics. When they teach, “Impermanent, suffering, non-self,” people think, “What is this they are teaching?” and consider it should neither be listened to nor believed. Consequently, there is no realization, and in its absence, the teaching does not lead to deliverance. Therefore, that is not the proper time. A time when the lifespan is less than one hundred years is also not the proper time. Why? Because at that time, beings have abundant defilements, and for those with abundant defilements, even when advice is given, it does not take hold, but quickly disappears like a line drawn with a stick on water. Therefore, that too is not the proper time. But the time of lifespan from one hundred thousand years downwards and from one hundred years upwards is called the proper time. At that time, the lifespan was one hundred years. Then the Bodhisatta saw the time, thinking, “It is the time to be reborn.”

Tato dīpaṃ olokento saparivāre cattāro mahādīpe oloketvā – ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi.

Then, while looking for the continent, he surveyed the four great continents with their surrounding minor continents. He identified the continent, concluding: “Buddhas do not arise in the three continents; they arise only in Jambudīpa.”

Tato ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo. Katarasmiṃ nu kho padese buddhā nibbattantī’’ti okāsaṃ olokento majjhimadesaṃ passi. ‘‘Kapilavatthu nāma nagaraṃ, tattha mayā nibbattitabba’’nti niṭṭhamagamāsi.

Then, thinking, “Jambudīpa is vast, ten thousand yojanas in extent. In which region do Buddhas arise?” he surveyed the area and saw the Middle Country. He then came to a decision: “There is a city named Kapilavatthu. It is there I must be reborn.”

Tato [Pg.319] kulaṃ vilokento – ‘‘buddhā nāma vessakule vā suddakule vā na nibbattanti. Lokasammate pana khattiyakule vā brāhmaṇakule vā nibbattanti, etarahi khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi suddhodano nāma rājā pitā me bhavissatī’’ti kulaṃ passi.

Then, observing the family, he reflected: “Buddhas are not born in merchant families or lowly families, but are born in families esteemed by the world, either in the warrior caste or the brahmin caste. Now, the warrior caste is esteemed by the world. There I shall be born; King Suddhodana shall be my father.” Thus he saw the family.

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

Then, observing his mother, he considered: “The mother of a Buddha is not fickle or addicted to intoxicants. For a hundred thousand aeons, she has fulfilled the perfections and from birth has maintained the five precepts unbroken. This Queen Mahāmāyā is such a one; she shall be my mother. But how long will her lifespan be?” He saw that it would be seven days beyond ten months.

Iti imaṃ pañcavidhaṃ mahāvilokanaṃ viloketvā – ‘‘kālo me, mārisā, buddhabhāvāyā’’ti devānaṃ paṭiññaṃ datvā – ‘‘gacchatha tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tatra naṃ devatā – ‘‘ito cuto sugatiṃ gacchā’’ti pubbe katakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ tāhi devatāhi kusalaṃ sārayamānāhi parivuto tatra vicarantova cavitvā mahāmāyāya deviyā kucchismiṃ uttarāsāḷhanakkhattena paṭisandhiṃ gaṇhi. Mahāpurisassa pana mātu kucchismiṃ paṭisandhiggaṇhanakkhaṇe ekappahāreneva sakaladasasahassilokadhātu saṅkampi. Dvattiṃsa pubbanimittāni pāturahesuṃ.

Having made this fivefold great survey, he gave his pledge to the devas, saying, “Now, friends, is the time for my Buddhahood.” Then, dismissing those deities with the words, “You may go,” he entered the Nandana Grove in the Tusita realm, surrounded by the Tusita deities. Indeed, in all deva worlds, there is a Nandana Grove. There, the deities wander, reminding him of the opportunity of his past wholesome deeds, saying, “Having passed away from here, go to a good destination.” Thus, surrounded by those deities who were reminding him of his merit, while wandering there he passed away and took rebirth in the womb of Queen Mahāmāyā under the constellation of Uttarāsāḷha. At the very moment the Great Being took rebirth in his mother's womb, the entire ten-thousandfold world system shook. Thirty-two premonitory signs appeared.

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

Thus, to prevent harm to the Bodhisatta, who had taken rebirth, and to his mother, four devaputtas with swords in hand took up guard. No lustful thought towards other men arose in the Bodhisatta’s mother; she had attained the pinnacle of gain and fame, and was happy, with an unwearied body. She sees the Bodhisatta in her womb like a white thread strung through a clear precious gem. Because the womb inhabited by a Bodhisatta is like the chamber of a shrine, it is not possible for another being to dwell in or make use of it. Therefore, seven days after the Bodhisatta was born, his mother passed away and was reborn in the Tusita realm. Whereas other women give birth without reaching ten months or after surpassing them, while sitting or while lying down, it is not so for the Bodhisatta’s mother. The Bodhisatta’s mother, having carried the Bodhisatta in her womb for ten months, gives birth only while standing. This is the nature of a Bodhisatta’s mother.

Mahāmāyāpi [Pg.320] devī dasa māse kucchinā bodhisattaṃ pariharitvā paripuṇṇagabbhā ñātigharaṃ gantukāmā suddhodanamahārājassa ārocesi – ‘‘icchāmahaṃ, mahārāja, devadahanagaraṃ gantu’’nti. Rājā ‘‘sādhū’’ti sampaṭicchitvā kapilavatthuto yāva devadahanagarā añjasaṃ samaṃ kāretvā kadalipuṇṇaghaṭakamukadhajapaṭākādīhi alaṅkārāpetvā navakanakasivikāya nisīdāpetvā mahatiyā vibhūtiyā mahatā parivārena pesesi. Dvinnaṃ pana nagarānaṃ antare ubhayanagaravāsīnaṃ paribhogārahaṃ lumbinīvanaṃ nāma maṅgalasālavanaṃ atthi, taṃ tasmiṃ samaye mūlato yāva aggasākhā sabbaṃ ekaphāliphullaṃ ahosi. Sākhantarehi ceva pupphantarehi ca paramaratikaramadhuramanoramavirutāhi madamuditāhi anubhuttapañcarāhi parabhatamadhukaravadhūhi upagīyamānasuranandananandanavanasadisasobhaṃ vanaṃ disvā deviyā sālavanakīḷamanubhavituṃ cittamuppajji (apa. aṭṭha. 1.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā).

Queen Mahāmāyā, having carried the Bodhisatta in her womb for ten months and being with child full-term, desiring to go to her relatives’ home, informed King Suddhodana: “Your Majesty, I wish to go to the city of Devadaha.” The king, consenting with “Very well,” had the road from Kapilavatthu to Devadaha made level and had it adorned with banana trees, full water pots, banners, flags, and so forth. He had her seated in a new golden palanquin and sent her with great splendor and a large retinue. Now, between the two cities, there is an auspicious Sāla grove named Lumbinīvana, fit for the enjoyment of the citizens of both cities. At that time, the entire grove, from the roots to the tips of the branches, was in full bloom as a single mass of flowers. Seeing the grove, which shone with a beauty like that of the gods' Nandana pleasure grove and was filled with the songs of female cuckoos and bees—who were intoxicated and joyful, and whose extremely delightful, sweet, and pleasing sounds were uttered repeatedly—the desire to enjoy the sport of the Sāla grove arose in the queen.

‘‘Vibhūsitā bālajanāticālinī, vibhūsitaṅgī vaniteva mālinī;

Sadā janānaṃ nayanālimālinī, vilumpinīvātiviroci lumbinī’’.

“Adorned, exceedingly alluring to the people, like a garlanded woman with decorated limbs; ever a garland for the bee-like eyes of the people, Lumbinī, as if plundering their sight, shone with great splendor.”

Amaccā rañño ārocetvā deviṃ gahetvā taṃ lumbinīvanaṃ pavisiṃsu. Sā maṅgalasālamūlaṃ gantvā tassa ujusamavaṭṭakkhandhassa pupphaphalapallavasamalaṅkatassa yaṃ sākhaṃ gaṇhitukāmā ahosi, sā sālasākhā abalā janahadayalolā sayameva vilambamānā hutvā tassā karatalasmiṃ samupagatā. Atha sā taṃ sālasākhaṃ tambatuṅganakhujjalena kamaladalavattivaṭṭaṅgulinā navakanakakaṭavalayasobhinā dakkhiṇena paramaratikarena karena aggahesi. Sā taṃ sālasākhaṃ gahetvā ṭhitā asitajaladharavivaragatā bālacandalekhā viya ca aciraṭṭhitikā accipabhā viya ca nandanavanajātā devī viya ca devī virocittha. Tāvadeva cassā kammajavātā caliṃsu. Athassā sāṇipākāraṃ parikkhipitvā mahājano paṭikkami. Sā sālasākhaṃ gahetvā tiṭṭhamānāya eva tassā gabbhavuṭṭhānaṃ ahosi.

The ministers, having informed the king, took the queen and entered the Lumbinī Grove. She went to the foot of an auspicious sāla tree and became desirous of grasping a branch of that tree, which had a straight, evenly rounded trunk and was adorned with flowers, fruits, and shoots. That sāla branch, swaying like the heart of a young maiden, bent down of its own accord and came near to her palm. Then, with her right hand—which brought supreme delight, was adorned with bracelets of new gold, had fingers round like lotus petals, and nails high and bright like copper—she grasped that sāla branch. As she stood holding the sāla branch, the queen shone like a streak of the young moon in an opening of a dark cloud, like a fleeting flash of lightning, and like a goddess born in the Nandana grove. At that very moment, her kamma-born winds stirred. Then the great crowd, having set up a curtain enclosure for her, withdrew. Even as she stood holding the sāla branch, the emergence from the womb occurred.

Taṅkhaṇaṃyeva [Pg.321] cattāro visuddhacittā mahābrahmāno suvaṇṇajālaṃ ādāya āgantvā tena suvaṇṇajālena bodhisattaṃ sampaṭicchitvā mātu purato ṭhapetvā – ‘‘attamanā, devi, hohi, mahesakkho te putto uppanno’’ti āhaṃsu. Yathā pana aññe sattā mātukucchito nikkhamantā paṭikkūlena asucinā makkhitā nikkhamanti, na evaṃ bodhisatto. Bodhisatto pana dve hatthe dve pāde pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhitova suddho visado kāsikavatthe nikkhittamaṇiratanaṃ viya virocamāno mātukucchito nikkhami. Evaṃ santepi bodhisattassa ca bodhisattamātuyā ca sakkāratthaṃ ākāsato dve udakadhārā nikkhamitvā bodhisattassa ca mātuyā ca sarīre utuṃ gāhāpesuṃ.

At that very instant, four Mahābrahmās with purified minds came, bringing a golden net. Having received the Bodhisatta in that golden net, they placed him before his mother and said: 'Be joyful, O Queen, a son of great power has been born to you.' Just as other beings, when emerging from their mother's womb, emerge smeared with repulsive impurities, it was not so for the Bodhisatta. But the Bodhisatta, stretching out his two hands and two feet, emerged from his mother's womb while standing, unstained by any impurity whatsoever arising from the womb—pure and clear, shining like a jewel placed on a cloth from Kāsi. Even so, for the sake of honoring the Bodhisatta and the Bodhisatta's mother, two streams of water emerged from the sky and brought comfort to the bodies of the Bodhisatta and his mother.

Atha naṃ suvaṇṇajālena paṭiggahetvā ṭhitānaṃ brahmānaṃ hatthato cattāro mahārājāno maṅgalasammatāya sukhasamphassāya ajinappaveṇiyā gaṇhiṃsu, tesaṃ hatthato manussā dukūlacumbaṭakena gaṇhiṃsu, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhāya puratthimaṃ disaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhapupphamālādīhi pūjayamānā – ‘‘mahāpurisa, tumhehi sadiso ettha natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ dasa disā anuviloketvā attanā sadisaṃ adisvā uttaradisābhimukho sattapadavītihārena agamāsi. Gacchanto ca pathaviyā eva gato, nākāsena. Acelakova gato, na sacelako. Daharova gato, na soḷasavassuddesiko. Mahājanassa pana ākāsena gacchanto viya alaṅkatapaṭiyatto viya ca soḷasavassuddesiko viya ca ahosi. Tato sattame pade ṭhatvā ‘‘aggohamasmi lokassā’’tiādikaṃ (dī. ni. 2.31; ma. ni. 3.207) āsabhiṃ vācaṃ nicchārento sīhanādaṃ nadi.

Then, from the hands of the Brahmās who stood having received him with a golden net, the four great kings received him with an auspicious, pleasant-to-the-touch black deerskin. From their hands, humans received him with a roll of fine cloth. Released from the hands of humans, he stood firmly on the earth and surveyed the eastern direction. Many thousands of world-systems became as one single courtyard. There, gods and humans, worshipping him with perfumes, flowers, garlands, and so forth, said: “Great Being, there is no one here equal to you, how then could there be one more superior?” Having thus surveyed the ten directions and seeing no one equal to himself, he faced the northern direction and went forth with a stride of seven steps. And as he went, he went only upon the earth, not through the sky. He went unclothed, not clothed. He went as a child, not as one of sixteen years. To the great assembly of people, however, it was as if he were going through the sky, as if adorned and arrayed, and as if he were a sixteen-year-old. Then, having stood at the seventh step, he uttered a lion’s roar, proclaiming a bull-like utterance beginning with: “I am chief in the world…”

Bodhisatto hi tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi mahosadhattabhāve, vessantarattabhāve, imasmiṃ attabhāveti. Mahosadhattabhāve kirassa mātukucchito nikkhantamattasseva sakko devarājā āgantvā candanasāraṃ hatthe ṭhapetvā gato, taṃ muṭṭhiyaṃ katvāva nikkhanto. Atha naṃ mātā – ‘‘tāta, tvaṃ kiṃ [Pg.322] gahetvā āgatosī’’ti pucchi. ‘‘Osadhaṃ, ammā’’ti. Iti osadhaṃ gahetvā āgatattā ‘‘osadhakumāro’’tvevassa nāmamakaṃsu.

Indeed, in three existences the Bodhisatta uttered speech just as he emerged from his mother’s womb: in the Mahosadha existence, in the Vessantara existence, and in this present existence. It is said that in the Mahosadha existence, just as he was emerging from his mother’s womb, Sakka, king of the gods, came, placed sandalwood heartwood in his hand, and departed. The Bodhisatta emerged having already clenched it in his fist. Then his mother asked him, “Dear son, what have you come holding?” “Medicine, mother.” Thus, because he came having taken medicine, they gave him the very name “Osadhakumāra”.

Vessantarattabhāve pana mātukucchito nikkhantamattova dakkhiṇahatthaṃ pasāretvā – ‘‘atthi nu kho, amma, kiñci gehasmiṃ dhanaṃ, dānaṃ dassāmī’’ti vadanto nikkhami. Athassa mātā – ‘‘sadhane kule nibbattosi, tātā’’ti puttassa hatthaṃ attano hatthatale katvā sahassatthavikaṃ ṭhapesi.

In the existence as Vessantara, however, just as he was emerging from his mother's womb, he stretched out his right hand and was born saying: “Mother, is there any wealth in the house? I will give a gift.” Then his mother, saying, “Dear son, you are born into a wealthy family,” took her son’s hand into her own palm and placed a purse containing a thousand therein.

Imasmiṃ pana attabhāve imaṃ sīhanādaṃ nadīti evaṃ bodhisatto tīsu attabhāvesu mātukucchito nikkhantamattova vācaṃ nicchāresi. Jātakkhaṇepissa dvattiṃsa pubbanimittāni pāturahesuṃ. Yasmiṃ pana samaye amhākaṃ bodhisatto lumbinīvane jāto tasmiṃyeva samaye rāhulamātā devī ānando channo kāḷudāyī amacco kaṇḍako assarājā mahābodhirukkho catasso nidhikumbhiyo ca jātā, tattha eko gāvutappamāṇo eko aḍḍhayojanappamāṇo eko tigāvutappamāṇo eko yojanappamāṇo ahosi. Ime satta sahajātā nāma honti.

In this existence, however, he uttered this lion's roar; thus, in three existences the Bodhisatta uttered speech just as he emerged from his mother's womb. At the very moment of his birth, thirty-two premonitory signs also appeared. At the very time our Bodhisatta was born in the Lumbinī grove, the following were also born: the queen, mother of Rāhula; Ānanda; Channa; Kāḷudāyī the minister; Kaṇḍaka, king of horses; the great Bodhi tree; and the four treasure pots. Of those, one was a gāvuta in size, one was half a yojana, one was three gāvutas, and one was a yojana. These seven are called the co-natals.

Ubhayanagaravāsino mahāpurisaṃ gahetvā kapilavatthupurameva agamaṃsu. Taṃdivasameva – ‘‘kapilavatthunagare suddhodanamahārājassa putto bodhimūle nisīditvā buddho bhavissatī’’ti tāvatiṃsabhavane haṭṭhatuṭṭhā devasaṅghā celukkhepādīni pavattentā kīḷiṃsu. Tasmiṃ samaye suddhodanamahārājassa kulūpako aṭṭhasamāpattilābhī kāḷadevalo nāma tāpaso bhattakiccaṃ katvā divāvihāratthāya tāvatiṃsabhavanaṃ gantvā tattha divāvihāraṃ nisinno tā devatā tuṭṭhamānasā kīḷantiyo disvā ‘‘kiṃkāraṇā tuṭṭhamānasā pamuditahadayā kīḷatha, mayhaṃ taṃ kāraṇaṃ kathethā’’ti pucchi. Tato devatā āhaṃsu – ‘‘mārisa, suddhodanarañño putto jāto, so bodhimaṇḍe nisīditvā buddho hutvā dhammacakkaṃ pavattessati, tassa ‘anantarūpaṃ buddhalīḷaṃ passituṃ labhissāmā’ti iminā kāraṇena tuṭṭhamhā’’ti.

The residents of both cities, taking the Great Being, went to the city of Kapilavatthu itself. On that very day, in the Tāvatiṃsa celestial realm, the assembly of devas, joyous and delighted, were playing, engaging in the tossing of cloths and so forth, thinking, “In the city of Kapilavatthu, the son of the great king Suddhodana, seated at the foot of the Bodhi tree, will become a Buddha.” At that time, the ascetic named Kāḷadevala, a family advisor to the great king Suddhodana and an obtainer of the eight attainments, having completed the duty of his meal, went to the Tāvatiṃsa celestial realm for his midday abiding. Seated there for his midday abiding, he saw those devas playing with joyful and delighted minds and asked, “For what reason do you play, with minds so joyful and hearts so gladdened? Please tell me that reason.” Then the devas replied, “Venerable Sir, a son has been born to King Suddhodana. He, having sat at the Bodhi-maṇḍala and become a Buddha, will set in motion the Wheel of Dhamma. We are delighted for this reason: that we shall get to see his immeasurable graceful sport as a Buddha.”

Atha tāpaso tāsaṃ devatānaṃ vacanaṃ sutvā paramadassanīyaratanāvalokato devalokato oruyha narapatinivesanaṃ pavisitvā paññatte [Pg.323] āsane nisīdi. Tato katapaṭisanthāraṃ rājānaṃ – ‘‘putto kira te, mahārāja, jāto, taṃ passissāmā’’ti āha. Rājā alaṅkatapaṭiyattaṃ tanayaṃ āharāpetvā devalatāpasaṃ vandāpetuṃ abhihari. Mahāpurisassa pādā parivattitvā vijjulatā viya asitajaladharakūṭesu tāpasassa jaṭāsu patiṭṭhahiṃsu. Bodhisattena hi tenattabhāvena vanditabbo nāma añño natthi. Tato tāpaso uṭṭhāyāsanā bodhisattassa añjaliṃ paggahesi. Rājā taṃ acchariyaṃ disvā attano puttaṃ vandi. Tāpaso bodhisattassa lakkhaṇasampattiṃ disvā – ‘‘bhavissati nu kho buddho, udāhu na bhavissatī’’ti āvajjetvā upadhārento – ‘‘nissaṃsayaṃ buddho bhavissatī’’ti anāgataṃsañāṇena ñatvā – ‘‘acchariyapuriso aya’’nti sitaṃ akāsi.

Then the ascetic, having heard the words of those deities and knowing, 'This is a jewel most excellent to behold,' descended from the deva world, entered the king's residence, and sat down on the prepared seat. Then, having exchanged courteous greetings with the king, he said: 'Great King, it is said that a son has been born to you; we wish to see him.' The king had his son, who was adorned and prepared, brought forth to pay homage to the ascetic Devala. The Great Being's feet turned around and, like a flash of lightning on the peaks of dark rain clouds, rested upon the ascetic's matted locks. Indeed, in that existence, there was no other person worthy of being venerated by the Bodhisatta. Then the ascetic, rising from his seat, raised his hands in reverential salutation to the Bodhisatta. The king, seeing that marvel, venerated his own son. The ascetic, observing the perfection of the Bodhisatta’s marks, reflected, 'Will he become a Buddha, or will he not?' While examining this, he knew with his knowledge of the future, 'Without a doubt, he will become a Buddha,' and thinking, 'This is a marvelous person,' he smiled.

Tato ‘‘ahaṃ imaṃ buddhabhūtaṃ daṭṭhuṃ labhissāmi nu kho, no’’ti upadhārento – ‘‘na labhissāmi, antarāyeva kālaṃ katvā buddhasatenapi buddhasahassenapi gantvā bodhetuṃ asakkuṇeyye arūpabhave nibbattissāmī’’ti disvā – ‘‘evarūpaṃ nāma acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatī’’ti parodi. Manussā pana disvā – ‘‘amhākaṃ ayyo idāneva hasitvā puna roditumārabhi, kiṃ nu kho, bhante, amhākaṃ ayyaputtassa koci antarāyo bhavissatī’’ti pucchiṃsu. Tāpaso āha – ‘‘natthetassa antarāyo, nissaṃsayena buddho bhavissatī’’ti. ‘‘Atha kasmā tumhe paroditthā’’ti? ‘‘Evarūpaṃ acchariyapurisaṃ buddhabhūtaṃ daṭṭhuṃ na labhissāmi, mahatī vata me jāni bhavissatīti attānaṃ anusocanto rodāmī’’ti āha.

Then, while investigating, 'Will I have the opportunity to see this one who has become a Buddha, or not?'—he saw thus: 'I will not have the opportunity. Having died in the interval, I will be reborn in the formless realm, where it is impossible to teach awakening, even for a hundred or a thousand Buddhas who might go there.' Seeing this, he wept, thinking, 'I will not get to see such a marvelous man who has become a Buddha. Truly, a great loss will befall me!' The people, however, seeing this, asked, 'Our revered ascetic, having just now laughed, has again begun to weep. Venerable Sir, will some danger befall our master's son?' The ascetic said, 'There is no danger for him. Without a doubt, he will become a Buddha.' 'Then why did you weep?' they asked. He said, 'I weep while sorrowing for myself, thinking: "I will not get to see such a marvelous man who has become a Buddha; truly, a great loss will befall me!"'

Tato bodhisattaṃ pañcame divase sīsaṃ nhāpetvā – ‘‘nāmaṃ gaṇhissāmā’’ti rājabhavanaṃ catujjātikagandhena upalimpitvā lājapañcamāni kusumāni vikiritvā asambhinnapāyāsaṃ pacāpetvā tiṇṇaṃ vedānaṃ pāraṅgate aṭṭhasate brāhmaṇe nimantetvā rājabhavane nisīdāpetvā madhupāyāsaṃ bhojetvā sakkāraṃ katvā – ‘‘kiṃ nu kho bhavissatī’’ti lakkhaṇāni pariggāhāpesuṃ. Tesu rāmādayo aṭṭha brāhmaṇapaṇḍitā lakkhaṇapariggāhakā ahesuṃ. Tesu satta janā dve aṅguliyo ukkhipitvā dvedhā byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasanto rājā hoti cakkavattī, pabbajamāno buddho’’ti. Tesaṃ pana sabbadaharo gottena [Pg.324] koṇḍañño nāma brāhmaṇo bodhisattassa lakkhaṇavarasampattiṃ disvā – ‘‘etassa agāramajjhe ṭhānakāraṇaṃ natthi, ekanteneva vivaṭacchado buddho bhavissatī’’ti ekameva aṅguliṃ ukkhipitvā ekaṃsabyākaraṇaṃ byākāsi. Athassa nāmaṃ gaṇhantā sabbalokatthasiddhikarattā siddhatthoti nāmamakaṃsu.

Then, on the fifth day, they bathed the Bodhisatta's head, saying, "We will give him a name." They anointed the royal palace with four kinds of genuine perfumes, scattered flowers with parched rice as the fifth, and had unmixed milk-rice prepared. They invited one hundred and eight brahmins who were masters of the three Vedas, seated them in the royal palace, served them honeyed milk-rice, and honored them, asking, "What will become of him?" They had them examine his marks. Among them, eight learned brahmins, led by Rāma, were examiners of marks. Seven of them raised two fingers and declared in two ways: "If one endowed with these marks lives the household life, he will become a wheel-turning monarch; if he goes forth, he will become a Buddha." But the youngest among them, a brahmin named Koṇḍañña by clan, seeing the supreme excellence of the Bodhisatta's marks, said, "There is no reason for him to remain in the household life. Without a doubt, he will become a Buddha who has removed the veil." Raising just one finger, he made a one-sided declaration. Then, as they gave him a name, because he would accomplish the welfare of the whole world, they named him Siddhattha.

Atha te brāhmaṇā attano gharāni gantvā putte āmantetvā evamāhaṃsu – ‘‘amhe mahallakā, suddhodanamahārājassa puttaṃ sabbaññutaṃ pattaṃ sambhāveyyāma vā no vā, tumhe pana tasmiṃ pabbajitvā sabbaññutaṃ patte tassa sāsane pabbajathā’’ti. Tato sattapi janā yāvatāyukaṃ ṭhatvā yathākammaṃ gatā. Koṇḍaññamāṇavo arogo ahosi. Tadā pana rājā tesaṃ vacanaṃ sutvā – ‘‘kiṃ disvā mama putto pabbajissatī’’ti te pucchi. ‘‘Cattāri pubbanimittāni, devā’’ti. ‘‘Katarañca katarañcā’’ti? ‘‘Jiṇṇaṃ byādhitaṃ mataṃ pabbajita’’nti. Rājā ‘‘ito paṭṭhāya evarūpānaṃ mama puttassa santikaṃ āgamituṃ mā adatthā’’ti vatvā kumārassa cakkhupathe jiṇṇapurisādīnaṃ āgamananivāraṇatthaṃ catūsu disāsu gāvutagāvutaṭṭhāne ārakkhaṃ ṭhapesi. Taṃdivasaṃ maṅgalaṭṭhāne sannipatitesu asītiyā ñātikulasahassesu ekameko ekamekaṃ puttaṃ paṭijāni – ‘‘ayaṃ buddho vā hotu rājā vā, mayaṃ ekamekaṃ puttaṃ dassāma, sace buddho bhavissati, khattiyasamaṇeheva parivuto vicarissati. Sace rājā cakkavattī bhavissati, khattiyakumāreheva parivuto vicarissatī’’ti. Atha rājā mahāpurisassa paramarūpasampannā vigatasabbadosā catusaṭṭhi dhātiyo adāsi. Bodhisatto anantena parivārena mahatā sirisamudayena vaḍḍhi.

Then those brahmins went to their own homes, summoned their sons, and said thus: 'We are old; whether we shall be alive to see the son of the great king Suddhodana attain omniscience, we do not know. But you, when he has gone forth and attained omniscience, should go forth in his Dispensation.' Then, seven persons, having lived for the extent of their lifespan, passed away according to their kamma. The young man Koṇḍañña remained free from illness. At that time, the king, having heard their words, asked them: 'Having seen what will my son go forth?' 'The four portents, O King.' 'Which and which ones?' 'An old person, a sick person, a dead person, and a renunciant.' The king, saying, 'From this day forward, do not allow such persons to come into my son's presence,' placed guards at a distance of one gāvuta in each of the four directions to prevent old people and the like from coming into the prince's range of sight. On that day, at the auspicious place where eighty thousand kinsmen-families had assembled, each one pledged one son, saying: 'Whether this one becomes a Buddha or a wheel-turning king, we will each give one son. If he becomes a Buddha, he will wander surrounded by khattiya ascetics. If he becomes a wheel-turning king, he will wander surrounded by khattiya princes.' Then the king gave the Great Being sixty-four nurses who were endowed with supreme beauty and free from all faults. The Bodhisatta grew up with an immense retinue and great splendor.

Athekadivasaṃ rañño vappamaṅgalaṃ nāma ahosi. Taṃdivasaṃ rājā mahatiyā vibhūtiyā mahatā parivārena nagarato nikkhamanto puttampi gahetvāva agamāsi. Kasikammaṭṭhāne eko jamburukkho paramaramaṇīyo ghanasandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññāpetvā upari varakanakatārākhacitaṃ rattacelavitānaṃ bandhitvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānamagamāsi. Tattha rājā paramamaṅgalaṃ suvaṇṇanaṅgalaṃ [Pg.325] gaṇhāti, amaccādayo rajatanaṅgalādīni gaṇhanti. Taṃdivasaṃ naṅgalasahassaṃ yojīyati. Bodhisattaṃ parivāretvā nisinnā dhātiyo – ‘‘rañño sampattiṃ passissāmā’’ti antosāṇito bahi nikkhantā.

Then one day, there was a festival of the king called the Plowing Ceremony. On that day, the king, departing from the city with great splendor and a large retinue, took his son along. At the plowing site, there was a Jambu tree, extremely delightful with dense and tranquil shade. Below it, a bed was prepared for the prince, and above, a fine red-cloth canopy adorned with golden stars was spread. It was enclosed with a screen and guards were set around it. The king, adorned with all ornaments and surrounded by his ministers, went to the place of the plowing ceremony. There, the king took up the most auspicious golden plow, while the ministers and others took silver plows and the like. On that day, a thousand plows were yoked. The nurses, sitting around the Bodhisatta, thinking, “We will witness the king’s prosperity,” went out from inside the screen.

Atha bodhisatto ito cito ca olokento kiñci adisvā sahasā uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicarantiyo thokaṃ cirāyiṃsu. Sesarukkhānaṃ chāyā nivattā, tassa pana jamburukkhassa chāyā parimaṇḍalā hutvā tattheva aṭṭhāsi. Dhātito panassa ‘‘ayyaputto ekakovā’’ti vegena sāṇipākāraṃ ukkhipitvā pariyesantiyo sirisayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā taṃ pavattiṃ rañño ārocesuṃ. Rājā vegena āgantvā taṃ pāṭihāriyaṃ disvā – ‘‘ayaṃ vo, tāta, dutiyavandanā’’ti puttaṃ vandi.

Then the Bodhisatta, looking around here and there and seeing no one, suddenly rose up, sat cross-legged, took up mindfulness of breathing, and produced the first jhāna. The nurses, wandering about amidst the food and refreshments, lingered for a while. The shadows of the other trees turned back, but the shadow of that rose-apple tree, having become perfectly round, remained standing right there. The nurses, thinking, “The young master is alone,” quickly lifted the screen. Searching, they saw him seated cross-legged on the glorious couch and witnessed that miracle; they went and reported the matter to the king. The king came quickly, saw that miracle, and, saying, “This, dear son, is the second veneration to you,” he venerated his son.

Atha mahāpuriso anukkamena soḷasavassuddesiko ahosi. Rājā bodhisattassa tiṇṇaṃ utūnaṃ anucchavike ramma-suramma-subhanāmake tayo pāsāde kāresi. Ekaṃ navabhūmikaṃ ekaṃ sattabhūmikaṃ ekaṃ pañcabhūmikaṃ. Tayopi pāsādā ubbedhena samappamāṇā ahesuṃ. Bhūmikāsu pana nānattaṃ ahosi.

Then, the Great Being, in due course, became sixteen years of age. The king had three palaces built for the Bodhisatta, suitable for the three seasons, named Ramma, Suramma, and Subha. One was nine-storied, one seven-storied, and one five-storied. The three palaces were of equal measure in height, but there was a difference in the stories.

Atha rājā cintesi – ‘‘putto me vayappatto chattamassa ussāpetvā rajjasiriṃ passissāmī’’ti. So sākiyānaṃ paṇṇāni pahiṇi ‘‘putto me vayappatto, rajje naṃ patiṭṭhāpessāmi, sabbe attano gehesu vayappattā dārikā imaṃ gehaṃ pesentū’’ti. Te rañño sāsanaṃ sutvā – ‘‘kumāro kevalaṃ rūpasampanno, na kiñci sippaṃ jānāti, dārabharaṇaṃ kātuṃ na sakkhissati, na mayaṃ dhītaro dassāmā’’ti āhaṃsu. Rājā taṃ pavattiṃ sutvā puttassa santikaṃ gantvā tamatthaṃ ārocesi. Bodhisatto – ‘‘kiṃ sippaṃ dassetuṃ vaṭṭatī’’ti āha. ‘‘Sahassatthāmaṃ dhanuṃ āropetuṃ vaṭṭati, tātā’’ti. ‘‘Tena hi āharāpethā’’ti āha. Rājā āharāpetvā adāsi. Taṃ dhanuṃ purisasahassaṃ āropeti, purisasahassaṃ oropeti. Mahāpuriso taṃ sarāsanaṃ āharāpetvā pallaṅkena nisinnova jiyaṃ pādaṅguṭṭhake veṭhāpetvā kaḍḍhanto pādaṅguṭṭhakeneva dhanuṃ āropetvā vāmena hatthena daṇḍe gahetvā dakkhiṇena hatthena kaḍḍhitvā jiyaṃ ropesi. Sakalanagaraṃ uppattanākārappattaṃ ahosi[Pg.326]. ‘‘Kiṃ eso saddo’’ti ca vutte ‘‘devo gajjatī’’ti āhaṃsu. Athaññe ‘‘tumhe na jānātha, na devo gajjati, aṅgīrasassa kumārassa sahassatthāmaṃ dhanuṃ āropetvā jiyaṃ poṭhentassa jiyappahārasaddo eso’’ti āhaṃsu. Sākiyā taṃ sutvā tāvatakeneva āraddhacittā tuṭṭhamānasā ahesuṃ.

Then the king thought: 'My son has come of age. Having raised the parasol for him, I shall see the glory of kingship.' He sent letters to the Sākyas: 'My son has come of age; I will establish him in the kingdom. Let all send the young maidens who have come of age from their own homes to this house.' Having heard the king's message, they said: 'The prince is merely endowed with beauty; he knows no skill. He will not be able to support a wife. We will not give our daughters.' The king, having heard that report, went to his son and informed him of the matter. The Bodhisatta said: 'What skill is it fitting to show?' 'It is fitting to string the bow of a thousand men's strength, dear son.' 'Then have it brought,' he said. The king had it brought and gave it to him. A thousand men string that bow, and a thousand men unstring it. The Great Being, having had that bow brought, while seated cross-legged, wrapped the string on his big toe and, pulling it, strung the bow with just his big toe. Then, taking the bow-staff with his left hand and drawing with his right hand, he plucked the string. The entire city was filled with a reverberating sound. And when it was asked, 'What is this sound?' they said, 'A deva is thundering.' Then others said: 'You do not know. It is not a deva thundering. This is the sound of the striking of the bowstring by Prince Aṅgīrasa, who, having strung the bow of a thousand men's strength, plucks the string.' The Sākyas, having heard that, by just that much, became stirred in mind and pleased at heart.

Atha mahāpuriso – ‘‘kiṃ kātuṃ vaṭṭatī’’ti āha. Aṭṭhaṅgulabahalaṃ ayopaṭṭaṃ kaṇḍena vijjhituṃ vaṭṭatīti. Taṃ vijjhitvā – ‘‘aññaṃ kiṃ kātuṃ vaṭṭatī’’ti āha. Caturaṅgulabahalaṃ asanaphalakaṃ vijjhituṃ vaṭṭatīti. Tampi vijjhitvā – ‘‘aññaṃ kiṃ kātuṃ vaṭṭatī’’ti āha. Vidatthibahalaṃ udumbaraphalakaṃ vijjhituṃ vaṭṭatīti. Tampi vijjhitvā aññaṃ kiṃ kātuṃ vaṭṭatīti. Tato ‘‘vālukasakaṭānī’’ti āhaṃsu. Mahāsatto vālukasakaṭampi palālasakaṭampi vinivijjhitvā udake ekūsabhappamāṇaṃ kaṇḍaṃ pesesi thale aṭṭhausabhappamāṇaṃ. Atha naṃ ‘‘vātiṅgaṇasaññāya vālaṃ vijjhituṃ vaṭṭatī’’ti āhaṃsu. ‘‘Tena hi yojanamattaṃ vātiṅgaṇaṃ bandhāpethā’’ti vatvā yojanamattake vātiṅgaṇasaññāya vālaṃ bandhāpetvā rattandhakāre meghapaṭalehi channāsu disāsu kaṇḍaṃ khipi. Taṃ gantvā yojanamattake vālaṃ phāletvā pathaviṃ pāvisi. Na kevalaṃ ettakameva, taṃdivasaṃ mahāpuriso loke vattamānaṃ sippaṃ sabbameva dassesi.

Then the Great Being asked, “What should be done?” They said, “An iron plate eight finger-breadths thick should be pierced with an arrow.” Having pierced it, he asked, “What else should be done?” They said, “An asana-wood plank four finger-breadths thick should be pierced.” Having pierced that too, he asked, “What else should be done?” They said, “An udumbara-wood plank a span thick should be pierced.” Having pierced that as well, he asked, “What else should be done?” Then they said, “Carts of sand.” The Great Being, having pierced through both a cart of sand and a cart of straw, sent an arrow a distance of one usabha into the water and a distance of eight usabhas on land. Then they said to him, “A horsehair should be pierced, using an aubergine as the mark.” “In that case,” he said, “have an aubergine set up a yojana away.” Having had a horsehair tied with an aubergine as a mark at a yojana's distance, he shot an arrow in the dark of night when the directions were covered by layers of clouds. It went a yojana's distance, split the horsehair, and entered the earth. It was not only this much; on that day, the Great Being displayed all the skills whatsoever that existed in the world.

Atha sākiyā attano dhītaro alaṅkaritvā pesayiṃsu. Cattālīsasahassā nāṭakitthiyo ahesuṃ. Rāhulamātā pana devī aggamahesī ahosi. Mahāpuriso devakumāro viya surayuvatīhi parivuto narayuvatīhi parivuto nippurisehi turiyehi paricāriyamāno mahāsampattiṃ anubhavamāno utuvārena utuvārena tesu tīsu pāsādesu viharati. Athekadivasaṃ bodhisatto uyyānabhūmiṃ gantukāmo sārathiṃ āmantetvā – ‘‘rathaṃ yojehi uyyānabhūmiṃ passissāmī’’ti āha. So ‘‘sādhū’’ti paṭissuṇitvā mahārahaṃ vararucirathirakubbaravarattaṃ thirataraneminābhiṃ varakanakarajatamaṇiratanakhacitaīsāmukhaṃ navakanakarajatatārakakhacitanemipassaṃ samosaritavividhasurabhikusumadāmasassirikaṃ ravirathasadisadassanīyaṃ vararathaṃ samalaṅkaritvā sasikumudasadisavaṇṇe anilagaruḷajave ājānīye cattāro maṅgalasindhave yojetvā [Pg.327] bodhisattassa paṭivedesi. Bodhisatto devavimānasadisaṃ taṃ rathavaramāruyha uyyānābhimukho pāyāsi.

Then the Sakyas adorned their daughters and sent them forth. There were forty thousand female dancers. However, Rāhula's mother, the queen, was the chief consort. The Great Being, like a young deva surrounded by divine maidens, surrounded by human maidens and served by music played only by women, enjoying great prosperity, lived in those three palaces according to the seasons. Then one day, the Bodhisatta, wishing to go to the pleasure garden, summoned his charioteer and said, 'Harness the chariot; I will see the pleasure garden.' He replied, 'Very well,' and prepared a magnificent, excellent, beautiful chariot with strong poles and excellent straps, with very strong felloes and hubs, its pole-head inlaid with excellent gold, silver, and jewel-gems, its sides of the felloes inlaid with new gold and silver stars, resplendent with various fragrant flower garlands arranged upon it, lovely to behold, like the sun's chariot, yoking to it four auspicious thoroughbred Sindhu horses, swift as the wind and Garuḷa, with a color like the moon and the white lotus, and informed the Bodhisatta. The Bodhisatta mounted that excellent chariot, which resembled a celestial mansion, and set out towards the garden.

Atha devatā ‘‘siddhatthakumārassa abhisambujjhanakālo āsanno, pubbanimittamassa dassessāmā’’ti ekaṃ devaputtaṃ jarājajjarasarīraṃ khaṇḍadantaṃ palitakesaṃ vaṅkagattaṃ daṇḍahatthaṃ pavedhamānaṃ katvā dassesuṃ. Taṃ bodhisatto ceva sārathi ca passanti. Tato bodhisatto – ‘‘sārathi ko nāmesa puriso kesāpissa na yathā aññesa’’nti mahāpadānasutte (dī. ni. 2.43 ādayo) āgatanayeneva pucchitvā tassa vacanaṃ sutvā – ‘‘dhiratthu vata, bho, jāti, yatra hi nāma jātassa jarā paññāyissatī’’ti (dī. ni. 2.45, 47) saṃviggahadayo tatova paṭinivattitvā pāsādameva abhiruhi.

Then the deities thought, 'The time for Prince Siddhattha's enlightenment is near; we will show him a preliminary sign.' They made a divine being appear with an aged, decrepit body, broken teeth, gray hair, a bent frame, leaning on a staff, and trembling. Both the Bodhisatta and the charioteer saw him. Then the Bodhisatta asked, 'Charioteer, who is this man, whose hair is not like others'?'—just as described in the Mahāpadāna Sutta. Hearing his reply, the Bodhisatta, his heart agitated, exclaimed, 'Fie upon birth, indeed! For old age is manifest in one who is born!' From that very spot, he turned back and ascended the palace.

Rājā ‘‘kiṃkāraṇā mama putto paṭinivattī’’ti pucchi. ‘‘Jiṇṇapurisaṃ disvā, devā’’ti. Tato kampamānamānaso rājā aḍḍhayojane ārakkhaṃ ṭhapesi. Punekadivasaṃ bodhisatto uyyānaṃ gacchanto tāhi eva devatāhi nimmitaṃ byādhitañca purisaṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādameva abhiruhi. Rājā pucchitvā nāṭakāni vissajjesi. ‘‘Pabbajjāya mānasaṃ assa bhinnaṃ karissa’’nti ārakkhaṃ vaḍḍhetvā samantato tigāvutappamāṇe padese ārakkhaṃ ṭhapesi.

The king asked, “For what reason has my son turned back?” “Having seen an old man, Your Majesty.” Then, with a trembling mind, the king placed a guard at a distance of half a yojana. Again, on another day, as the Bodhisatta was going to the park, he saw a diseased man created by those very deities, and having inquired in the same way as before, he, with an agitated heart, turned back and ascended to the palace itself. The king, having inquired, dispatched the female dancers, thinking, “I will break his mind from renunciation.” He increased the guard and placed a guard in the area measuring three gāvutas all around.

Punapi bodhisatto ekadivasaṃ uyyānaṃ gacchanto tatheva devatāhi nimmitaṃ kālaṅkataṃ disvā purimanayeneva pucchitvā saṃviggahadayo nivattitvā pāsādamabhiruhi. Rājā nivattanakāraṇaṃ pucchitvā puna ārakkhaṃ vaḍḍhetvā yojanappamāṇe padese ārakkhaṃ ṭhapesi.

Again, on one day, as the Bodhisatta was going to the park, having seen a dead person created by the deities in that very way, and having inquired in the very same way as before, with an agitated heart, he turned back and ascended the palace. The king, having asked the reason for his return, again increased the guard and placed a guard in the area measuring one yojana.

Punapi bodhisatto ekadivasaṃ uyyānaṃ gacchanto tatheva devatāhi nimmitaṃ sunivatthaṃ supārutaṃ pabbajitaṃ disvā – ‘‘ko nāmeso, samma, sārathī’’ti sārathiṃ pucchi. Sārathi kiñcāpi buddhuppādassa abhāvā pabbajitaṃ vā pabbajitaguṇe vā na jānāti, devatānubhāvena pana ‘‘pabbajito nāmāyaṃ devā’’ti vatvā pabbajjāya guṇaṃ tassa vaṇṇesi.

Again, on one day, as the Bodhisatta was going to the park, having seen a well-dressed, well-robed renunciant created by the deities in that very way, he asked the charioteer, “Who is this, friend charioteer?” Although the charioteer, due to the absence of a Buddha’s arising, knew neither what a renunciant was nor the virtues of a renunciant, yet by the power of the deities, he said, “This is called a renunciant, Your Majesty,” and praised the virtue of renunciation to him.

Tato bodhisatto pabbajjāya ruciṃ uppādetvā taṃdivasaṃ uyyānaṃ agamāsi. Dīghāyukā bodhisattā vassasate vassasate atikkante jiṇṇādīsu [Pg.328] ekekaṃ addasaṃsu. Amhākaṃ pana bodhisatto appāyukakāle uppannattā catunnaṃ catunnaṃ māsānaṃ accayena uyyānaṃ gacchanto anukkamena ekekaṃ addasa. Dīghabhāṇakā panāhu – ‘‘cattāri nimittāni ekadivaseneva disvā agamāsī’’ti. Tattha divasabhāgaṃ kīḷitvā uyyānarasamanubhavitvā maṅgalapokkharaṇiyaṃ nhatvā atthaṅgate sūriye maṅgalasilātale nisīdi attānaṃ alaṅkārāpetukāmo. Athassa cittācāramaññāya sakkena devānamindena āṇatto vissakammo nāma devaputto āgantvā tasseva kappakasadiso hutvā dibbehi alaṅkārehi alaṅkari. Athassa sabbālaṅkārasamalaṅkatassa sabbatālāvacaresu sakāni sakāni paṭibhānāni dassayantesu brāhmaṇesu ca ‘‘jaya nandā’’tiādivacanehi sutamaṅgalikādīsu nānappakārehi maṅgalavacanatthutighosehi sambhāventesu sabbālaṅkārasamalaṅkataṃ rathavaraṃ abhiruhi. Tasmiṃ samaye – ‘‘rāhulamātā puttaṃ vijātā’’ti sutvā suddhodanamahārājā – ‘‘puttassa me tuṭṭhiṃ nivedethā’’ti sāsanaṃ pahiṇi. Bodhisatto taṃ sutvā – ‘‘rāhu jāto, bandhanaṃ jāta’’nti āha. Rājā – ‘‘kiṃ me putto avacā’’ti pucchitvā taṃ vacanaṃ sutvā ‘‘ito paṭṭhāya me nattā ‘rāhulakumāro’tveva nāmaṃ hotū’’ti āha.

Then the Bodhisatta, having developed a desire for renunciation, went to the park that very day. Long-lived Bodhisattas saw one of the aged and so forth after the passing of every hundred years. Our Bodhisatta, however, having arisen in a time of short lifespans, saw one sign in succession as he went to the park after the passing of every four months. The Dīgha reciters, however, say, “He saw all four signs in a single day and then departed.” There, having spent part of the day playing and enjoying the delights of the park, he bathed in the auspicious pond. As the sun was setting, he sat on the auspicious stone slab, wishing to have himself adorned. Then, knowing his state of mind, the devaputta named Vissakamma, commanded by Sakka, king of the devas, came and, appearing like his own barber, adorned him with divine ornaments. Then, fully adorned with all ornaments, while the musicians were displaying their respective talents and the brahmins were honoring him with various kinds of auspicious words and shouts of praise, such as 'Victory! Rejoice!', he mounted the excellent chariot, which was also fully adorned with all ornaments. At that time, King Suddhodana, hearing that “Rāhula's mother has given birth to a son,” sent a message: “Announce this joy to my son.” Hearing this, the Bodhisatta said, “A Rāhu is born, a fetter is born.” The king, asking, “What did my son say?” and hearing those words, declared, “From now on, let my grandson's name be ‘Prince Rāhula.’”

Bodhisattopi taṃ rathavaramāruyha mahatā parivārena atimanoramena sirisobhaggena nagaraṃ pāvisi. Tasmiṃ samaye rūpasiriyā guṇasampattiyā ca akisā kisāgotamī nāma khattiyakaññā uparipāsādavaratalagatā nagaraṃ pavisantassa bodhisattassa rūpasiriṃ disvā sañjātapītisomanassā hutvā –

The Bodhisatta also, mounting that excellent chariot, entered the city with a great retinue and with exceedingly delightful glory and splendor. At that time, a khattiya maiden named Kisā Gotamī, who was not emaciated, endowed with beauty of form and the accomplishment of virtue, standing on the excellent upper terrace of the palace, saw the glorious beauty of the Bodhisatta as he entered the city, and became filled with joy and gladness—

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

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

dha. pa. aṭṭha. 1.sāriputtattheravatthu;

apa. aṭṭha. 1.avidūrenidānakathā;

jā. aṭṭha. 1.avidūrenidānakathā) –

“Truly quenched is that mother, truly quenched is that father; truly quenched is that woman, who has such a husband as this.”

Imaṃ udānaṃ udānesi.

She uttered this inspired utterance.

Bodhisatto taṃ sutvā cintesi – ‘‘ayaṃ me sussavanaṃ vacanaṃ sāvesi, ahañhi nibbānaṃ gavesanto vicarāmi, ajjeva mayā gharāvāsaṃ chaḍḍetvā nikkhamma [Pg.329] pabbajitvā nibbānaṃ gavesituṃ vaṭṭatī’’ti. ‘‘Ayaṃ imissā ācariyabhāgo hotū’’ti muttāhāraṃ kaṇṭhato omuñcitvā kisāgotamiyā satasahassagghanikaṃ paramaratikaraṃ muttāhāraṃ pesesi. Sā ‘‘siddhatthakumāro mayi paṭibaddhahadayo hutvā paṇṇākāraṃ pesesī’’ti somanassajātā ahosi.

Hearing that, the Bodhisatta thought: “She has caused me to hear a word that is good to hear. For I wander seeking Nibbāna. This very day it is proper for me, having abandoned the household life, having gone forth and become a renunciant, to seek Nibbāna.” Thinking, “Let this be her teacher’s fee,” he removed the pearl necklace from his neck and sent to Kisāgotamī the pearl necklace worth one hundred thousand, which causes extreme delight. She, thinking, “Prince Siddhattha, his heart being attached to me, has sent a gift,” became joyful.

Bodhisattopi mahatā sirisamudayena paramaramaṇīyaṃ pāsādaṃ abhiruhitvā sirisayane nipajji. Tāvadeva naṃ paripuṇṇarajanikarasadisaruciravaravadanā bimbaphalasadisadasanavasanā sitavimalasamasaṃhitāviraḷavaradasanā asitanayanakesapāsā sujātañjanātinīlakuṭilabhamukā sujātahaṃsasamasaṃhitapayodharā ratikaranavakanakarajataviracitavaramaṇimekhalā parigatavipulaghanajaghanataṭā karikarasannibhoruyugalā naccagītavāditesu kusalā surayuvatisadisarūpasobhā varayuvatiyo madhuraravāni turiyāni gahetvā mahāpurisaṃ samparivāretvā ramāpayantiyo naccagītavāditāni payojayiṃsu. Bodhisatto pana kilesesu virattacittatāya naccagītādīsu anabhirato muhuttaṃ niddaṃ okkami.

The Bodhisatta also, with great splendor, having ascended the exceedingly delightful palace, lay down upon the glorious couch. At that very moment, young women—with faces as lovely and radiant as the full moon, lips like bimba fruit, teeth white, flawless, even, and closely set, eyes and tresses dark, well-formed eyebrows very dark blue and arched, well-formed breasts even like a pair of swans, girt with exquisite jeweled girdles made of new gold and silver, with broad and firm hips, and with thighs resembling the trunks of elephants; skilled in dance, song, and music, and with beauty like that of celestial maidens—these excellent young women, taking up sweet-sounding instruments, surrounded the Great Being, and seeking to delight him, performed dances, songs, and music. But the Bodhisatta, on account of his mind being detached from defilements, took no delight in the dancing, singing, and so on, and for a moment, fell asleep.

Tā taṃ disvā ‘‘yassatthāya naccādīni mayaṃ payojema, so niddaṃ upagato, idāni kimatthaṃ kilamāmā’’ti gahitāni turiyāni ajjhottharitvā nipajjiṃsu, gandhatelappadīpā ca jhāyanti. Bodhisatto pabujjhitvā sayanapiṭṭhe pallaṅkena nisinno addasa tā itthiyo turiyabhaṇḍāni avattharitvā niddāyantiyo paggharitalālā kilinnakapolagattā, ekaccā dante khādantiyo, ekaccā kākacchantiyo, ekaccā vippalapantiyo, ekaccā vivaṭamukhā, ekaccā apagatavasanarasanā, pākaṭabībhacchasambādhaṭṭhānā, ekaccā vimuttākulasiroruhā susānarūparūpaṃ dhārayamānā sayiṃsu. Mahāsatto tāsaṃ taṃ vippakāraṃ disvā bhiyyosomattāya kāmesu virattacitto ahosi. Tassa pana alaṅkatapaṭiyattaṃ dasasatanayanabhavanasadisaṃ rucirasobhampi pāsādavaratalaṃ apaviddhamatasarīrakuṇapabharitaṃ āmakasusānamiva paramapaṭikkūlaṃ upaṭṭhāsi. Tayopi bhavā ādittabhavanasadisā hutvā upaṭṭhahiṃsu. ‘‘Upaddutaṃ vata, bho, upassaṭṭhaṃ vata bho’’ti ca vācaṃ pavattesi. Ativiya pabbajjāya cittaṃ nami.

Those women, seeing him, thought, “He for whose sake we perform dancing and so on has gone to sleep. Now, for what purpose should we weary ourselves?” And having cast aside their musical instruments, they lay down. And the fragrant oil lamps were burning. The Bodhisatta, having awakened and sitting cross-legged on his bed, saw those women sleeping, having cast aside their musical instruments, with saliva trickling and their cheeks and bodies moist. Some were grinding their teeth, some were snoring, some were muttering deliriously, some had their mouths open, some had their garments and sashes fallen off, with their repulsive private parts made visible. Some, with their hair loosened and disheveled, were lying there, presenting an appearance like that of a charnel ground. The Great Being, seeing their disarray, became all the more detached in mind from sensual pleasures. To him, however, that excellent palace floor, though adorned and prepared, splendid and beautiful, resembling the abode of the thousand-eyed one, appeared as a charnel ground for uncremated bodies, filled with discarded corpses, utterly repulsive. The three states of existence appeared to him as being like a burning house. And he uttered the words, “Oh, how oppressive it is! Oh, how afflicted it is!” His mind inclined exceedingly towards renunciation.

So [Pg.330] ‘‘ajjeva mayā mahābhinikkhamanaṃ nikkhamituṃ vaṭṭatī’’ti sirisayanato uṭṭhāya dvārasamīpaṃ gantvā – ‘‘ko etthā’’ti āha. Ummāre sīsaṃ katvā nipanno channo āha – ‘‘ahaṃ, ayyaputta, channo’’ti. Atha mahāpuriso – ‘‘ahaṃ ajja mahābhinikkhamanaṃ nikkhamitukāmo, na kañci paṭiveditvā sīghamekaṃ atijayaṃ sindhavaṃ kappehī’’ti. So ‘‘sādhu, devā’’ti assabhaṇḍakaṃ gahetvā assasālaṃ gantvā gandhatelappadīpesu jalantesu sumanapaṭṭavitānassa heṭṭhā paramaramaṇīye bhūmibhāge ṭhitaṃ arimanthakaṃ kaṇḍakaṃ turaṅgavaraṃ disvā – ‘‘ajja mayā ayyaputtassa nikkhamanatthāya imameva maṅgalahayaṃ kappetuṃ vaṭṭatī’’ti kaṇḍakaṃ kappesi. So kappiyamānova aññāsi – ‘‘ayaṃ kappanā atigāḷhā, aññesu divasesu uyyānakīḷaṃ gamanakāle kappanā viya na hoti. Nissaṃsayaṃ ajjeva ayyaputto mahābhinikkhamanaṃ nikkhamissatī’’ti. Tato tuṭṭhamānaso mahāhasitaṃ hasi. So nādo taṃ sakalakapilavatthupuraṃ unnādaṃ kareyya, devatā pana sannirumbhitvā na kassaci sotuṃ adaṃsu.

He thought, “This very day, it is fitting for me to undertake the Great Renunciation.” Rising from his glorious couch, he went to the vicinity of the door and asked, “Who is here?” Channa, lying with his head on the threshold, replied, “It is I, noble son, Channa.” Then the Great Being said, “I am desirous of undertaking the Great Renunciation today. Without informing anyone, quickly saddle a swift Sindh horse.” “Very well, sire,” Channa replied. Taking the horse’s gear, he went to the stable. With the fragrant oil lamps burning, he saw the excellent horse Kanthaka, the crusher of enemies, standing on the most delightful ground beneath a canopy of Sumanā flowers, and thought, “Today, for the sake of my lord’s renunciation, it is fitting for me to saddle this very auspicious horse.” So he saddled Kanthaka. Even as he was being saddled, the horse knew, “This saddling is very tight; it is not like the saddling on other days when going to the pleasure garden. Without a doubt, this very day my lord will undertake the Great Renunciation.” Then, with a joyful mind, he let out a great neigh. That sound would have made the entire city of Kapilavatthu resound, but the deities restrained it and did not allow anyone to hear.

Bodhisatto ‘‘puttaṃ tāva passissāmī’’ti cintetvā ṭhitaṭṭhānato uṭṭhāya rāhulamātuyā vasanaṭṭhānaṃ gantvā gabbhadvāraṃ vivari. Tasmiṃ khaṇe antogabbhe gandhatelappadīpo jhāyati. Rāhulamātā sumanamallikādīnaṃ ambaṇamattena attippakiṇṇe varasayane puttassa matthake hatthaṃ ṭhapetvā niddāyati. Bodhisatto ummāre pādaṃ ṭhapetvā ṭhitakova oloketvā – ‘‘sacāhaṃ deviyā hatthaṃ apanetvā mama puttaṃ gaṇhissāmi, devī pabujjhissati, evaṃ me abhinikkhamanassa antarāyo bhavissati. Buddho hutvāva āgantvā puttaṃ passissāmī’’ti cintetvā pāsādatalato otaritvā assassa samīpaṃ gantvā evamāha – ‘‘tāta kaṇḍaka, tvaṃ ajja ekarattiṃ maṃ tāraya, ahaṃ taṃ nissāya buddho hutvā sadevakaṃ lokaṃ tāressāmī’’ti. Tato ullaṅghitvā kaṇḍakassa piṭṭhiṃ abhiruhi. Kaṇḍako gīvato paṭṭhāya āyāmato aṭṭhārasahattho hoti tadanurūpena ubbedhena samannāgato rūpaggajavabalasampanno sabbaseto dhotasaṅkhasadisadassanīyavaṇṇo. Tato bodhisatto varaturaṅgapiṭṭhigato channaṃ assassa vāladhiṃ gāhāpetvā aḍḍharattasamaye nagarassa mahādvāraṃ sampatto.

The Bodhisatta thought, 'First, I shall see my son.' Rising from where he stood, he went to the dwelling of Rāhula’s mother and opened the door to her chamber. At that moment, a fragrant oil lamp was burning inside the chamber. Rāhula’s mother was asleep on a splendid couch strewn with a heap of jasmine, mallikā, and other flowers, with her hand placed on her son’s head. The Bodhisatta, placing his foot on the threshold, stood and looked on. He thought: 'If I move the queen’s hand to take my son, the queen will awaken, and that will be an obstacle to my great renunciation. I shall come back and see my son only after becoming a Buddha.' Having reflected thus, he descended from the palace terrace, went to his horse, and said: 'My dear Kanthaka, carry me for this one night. Relying on you, I shall become a Buddha and bring deliverance to the world with its gods.' Then, leaping up, he mounted Kanthaka’s back. Kanthaka was eighteen cubits in length from his neck, with a proportionate height, endowed with supreme beauty, speed, and strength, all white, and with a pleasing color like a polished conch shell. Then the Bodhisatta, seated on the noble steed, had Channa grasp the horse’s tail, and at midnight, he arrived at the city’s great gate.

Tadā [Pg.331] pana rājā pubbeva bodhisattassa gamanapaṭisedhanatthāya dvīsu dvārakavāṭesu ekekaṃ purisasahassena vivaritabbaṃ kāretvā tattha bahupurise ārakkhaṃ ṭhapesi. Bodhisatto kira purisagaṇanāya koṭisatasahassassa balaṃ dhāresi, hatthigaṇanāya koṭisahassassa. Tasmā so cintesi – ‘‘yadi dvāraṃ na vivarīyati, ajja kaṇḍakassa piṭṭhe nisinno channaṃ vāladhiṃ gāhāpetvā tena saddhiṃyeva kaṇḍakaṃ ūrūhi nippīḷetvā aṭṭhārasahatthaṃ pākāraṃ uppatitvā atikkameyya’’nti. Channo cintesi – ‘‘sace dvāraṃ na ugghāpayati, ahaṃ ayyaputtaṃ khandhe katvā kaṇḍakaṃ dakkhiṇahatthena parikkhipanto upakacchake katvā uppatitvā pākāraṃ atikkamissāmī’’ti. Kaṇḍako cintesi – ‘‘ahaṃ dvāre avivariyamāne yathānisinnameva ayyaputtaṃ gahitavāladhinā channena saddhiṃ uppatitvā pākārassa purato patiṭṭhahissāmī’’ti. Evameva tayo purisā cintayiṃsu. Dvāre adhivatthā devatā mahādvāraṃ vivariṃsu.

Now, earlier, the king, to prevent the Bodhisatta’s departure, had caused each of the two gate leaves to be made such that it required a thousand men to open it, and he had stationed many guards there. The Bodhisatta, it is said, possessed the strength of a hundred thousand koṭis of men and the power of a thousand koṭis of elephants. Therefore, he thought: 'If the gate is not opened, today, seated on Kanthaka’s back with Channa holding his tail, I will press Kanthaka with my thighs and leap over the eighteen-cubit-high wall together with him.' Channa thought: 'If the gate is not opened, I will place my master on my shoulders, and encircling Kanthaka with my right arm and tucking him under my armpit, I will leap over the wall.' Kanthaka thought: 'If the gate is not opened, I will leap over the wall with my master seated as he is and with Channa holding my tail, and land beyond the rampart.' Thus the three beings thought. But the deities dwelling at the gate opened the great gate.

Tasmiṃ khaṇe māro pāpimā ‘‘mahāsattaṃ nivattessāmī’’ti āgantvā gaganatale ṭhatvā āha –

At that moment, Māra the Evil One, thinking, "I will turn the Great Being back," came and stood in the sky, saying:

‘‘Mā nikkhama mahāvīra, ito te sattame dine;

Dibbaṃ tu cakkaratanaṃ, addhā pātu bhavissati. –

"O great hero, do not depart. On the seventh day from now, a divine wheel-treasure will surely appear to you.

Dvisahassaparittadīpaparivārānaṃ catunnaṃ mahādīpānaṃ rajjaṃ kāressasi, nivatta, mārisā’’ti. Mahāpuriso āha ‘‘kosi tva’’nti. Ahaṃ vasavattīti.

You will rule the kingdom of the four great continents, surrounded by two thousand lesser continents. Turn back, good sir." The Great Being said, "Who are you?" "I am Vasavattī."

‘‘Jānāmahaṃ mahārāja, mayhaṃ cakkassa sambhavaṃ;

Anatthikohaṃ rajjena, gaccha tvaṃ māra mā idha.

"I know, great king, that the wheel-treasure is to appear to me. But I have no need for a kingdom. Go away, Māra, do not stay here.

‘‘Sakalaṃ dasasahassampi, lokadhātumahaṃ pana;

Unnādetvā bhavissāmi, buddho loke vināyako’’ti. –

I shall make the entire ten-thousandfold world-system resound, and I will become a Buddha, a guide in the world."

Āha. So tatthevantaradhāyi.

He spoke thus. Then Māra vanished right there.

Mahāsatto ekūnattiṃsavassakāle hatthagataṃ cakkavattirajjaṃ kheḷapiṇḍaṃ viya anapekkho chaḍḍetvā cakkavattisirinivāsabhūtā rājabhavanā nikkhamitvā āsāḷhipuṇṇamāya uttarāsāḷhanakkhatte vattamāne nagarato nikkhamitvā nagaraṃ [Pg.332] apaloketukāmo ahosi. Vitakkasamanantarameva cassa kulālacakkaṃ viya so bhūmippadeso parivatti. Yathāṭhitova mahāsatto kapilavatthupuraṃ disvā tassiṃ bhūmippadese kaṇḍakanivattanaṃ nāma cetiyaṭṭhānaṃ dassetvā gantabbamagābhimukhaṃyeva kaṇḍakaṃ katvā pāyāsi mahatā sakkārena uḷārena sirisamudayena. Tadā mahāsatte gacchante tassa purato devatā saṭṭhi ukkāsatasahassāni dhārayiṃsu, tathā pacchato saṭṭhi dakkhiṇato saṭṭhi ukkāsatasahassāni, tathā vāmapassato. Aparā devatā surabhikusumamālādāmacandanacuṇṇacāmaradhajapaṭākāhi sakkarontiyo parivāretvā agamaṃsu. Dibbāni saṅgītāni anekāni ca turiyāni vajjiṃsu.

The Great Being, at the age of twenty-nine, having renounced the wheel-turning kingship that had come into his hands, cast it aside without attachment like a glob of spittle and departed from the royal palace, the abode of a wheel-turning monarch's splendor. On the full-moon day of Āsāḷha, while the Uttarāsāḷha constellation was ascendant, he departed from the city and became desirous of looking back upon it. Immediately after his thought, that very spot of ground turned around like a potter's wheel. Standing just as he was, the Great Being saw the city of Kapilavatthu and indicated that on that spot of ground would be the site for the cetiya named 'Kaṇḍaka's Turning Back.' Then, having made the horse Kaṇḍaka face the path to be taken, he set forth with great homage and magnificent splendor. As the Great Being was proceeding, devas held six million torches before him, likewise six million behind him, six million to his right, and likewise to his left side. Other devas, paying homage with fragrant flower-garlands, sandalwood powder, yak-tail whisks, flags, and banners, surrounded him as they went. Divine concerted music and many kinds of celestial instruments were played.

Iminā sirisamudayena gacchanto bodhisatto ekaratteneva tīṇi rajjāni atikkamma tiṃsayojanikaṃ maggaṃ gantvā anomānadītīraṃ sampāpuṇi. Atha bodhisatto nadītīre ṭhatvā channaṃ pucchi – ‘‘kā nāmāyaṃ nadī’’ti? ‘‘Anomā nāma, devā’’ti. ‘‘Amhākampi pabbajjā anomā bhavissatī’’ti paṇhiyā assaṃ ghaṭṭento assassa saññaṃ adāsi. Asso ullaṅghitvā aṭṭhausabhavitthārāya nadiyā pārimatīre aṭṭhāsi. Bodhisatto assapiṭṭhito oruyha muttarāsisadise vālukāpuline ṭhatvā channaṃ āmantesi – ‘‘samma channa, tvaṃ mayhaṃ ābharaṇāni ceva kaṇḍakañca ādāya gaccha, ahaṃ pabbajissāmī’’ti. Channo, ‘‘ahampi, deva, pabbajissāmī’’ti. Bodhisatto āha – ‘‘na labbhā tayā pabbajituṃ, gaccheva tva’’nti tikkhattuṃ nivāretvā ābharaṇāni ceva kaṇḍakañca paṭicchāpetvā cintesi – ‘‘ime mayhaṃ kesā samaṇasāruppā na honti, te khaggena chindissāmī’’ti dakkhiṇena hatthena paramanisitamasivaraṃ gahetvā vāmahatthena moḷiyā saddhiṃ cūḷaṃ gahetvā chindi, kesā dvaṅgulamattā hutvā dakkhiṇato āvaṭṭamānā sīse allīyiṃsu. Tesaṃ pana kesānaṃ yāvajīvaṃ tadeva pamāṇaṃ ahosi, massu ca tadanurūpaṃ, puna kesamassuohāraṇakiccampissa nāhosi. Bodhisatto saha moḷiyā cūḷaṃ gahetvā – ‘‘sacāhaṃ buddho bhavissāmi, ākāse tiṭṭhatu, no ce, bhūmiyaṃ patatū’’ti ākāse khipi. Taṃ cūḷāmaṇibandhanaṃ yojanappamāṇaṃ ṭhānaṃ gantvā ākāse aṭṭhāsi.

Proceeding with this splendor, the Bodhisatta in a single night passed beyond three kingdoms, covering a distance of thirty yojanas, and reached the bank of the Anomā River. Then, standing on the riverbank, the Bodhisatta asked Channa, 'What is the name of this river?' 'It is called Anomā, lord.' 'Our renunciation, too, shall be noble (anomā)!' he said, and striking the horse with his heel, he gave it the signal. The horse leaped across the river, which was eight usabhas wide, and stood on the far bank. The Bodhisatta dismounted from the horse's back and, standing on the sandy bank that resembled a heap of pearls, he addressed Channa: 'My dear Channa, take my ornaments and Kaṇḍaka and go. I shall go forth.' Channa said: 'I too, lord, will go forth!' The Bodhisatta said: 'It is not for you to go forth. You must go.' Having thus prevented him three times, he handed over the ornaments and Kaṇḍaka. Then he reflected: 'This hair of mine is not suitable for a recluse. I will cut it with my sword.' Taking the excellent, supremely sharp sword in his right hand and grasping his topknot together with the diadem in his left hand, he cut it off. The hair, becoming two finger-breadths in length, curled to the right and lay flat against his head. For the rest of his life his hair remained that same length, and his beard was in proportion. He never again had the need to cut his hair or shave his beard. The Bodhisatta took the topknot with the diadem and, casting it into the sky, he made a resolve: 'If I am to become a Buddha, let this stay in the sky; if not, let it fall to the ground.' That crest-jewel topknot went a distance of one yojana and stopped in the sky.

Atha [Pg.333] sakko devarājā dibbena cakkhunā olokento yojanikena ratanacaṅkoṭakena taṃ paṭiggahetvā tāvatiṃsabhavane tiyojanaṃ sattaratanamayaṃ cūḷāmaṇicetiyaṃ nāma patiṭṭhāpesi. Yathāha –

Then Sakka, lord of the devas, perceiving this with his divine eye, received it in a jeweled casket a yojana in size and established in the Tāvatiṃsa heaven the Cūḷāmaṇi Cetiya, three yojanas high and made of the seven kinds of gems. As it is said:

‘‘Chetvāna moḷiṃ varagandhavāsitaṃ, vehāyasaṃ ukkhipi aggapuggalo;

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

saṃ. ni. aṭṭha. 2.2.12;

apa. aṭṭha. 1.avidūrenidānakathā;

jā. aṭṭha. 1.avidūrenidānakathā);

The foremost person, having cut the topknot perfumed with excellent scents, tossed it to the sky. The Thousand-eyed One, Vāsava, received it on his head with an excellent golden casket.

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

Again the Bodhisatta reflected: 'These Kasi cloths are of great value and are not suitable for me as a recluse.' Then his former companion from the time of the Buddha Kassapa, the Great Brahmā Ghaṭikāra, whose friendship had not been broken for one entire Buddha-interval, thought: 'Today my companion has gone forth on the Great Renunciation; I shall take the requisites of a recluse to him.'

‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanañca aṭṭhete, yuttayogassa bhikkhuno’’ti. (dī. ni. aṭṭha. 1.215;

ma. ni. aṭṭha. 1.294;

2.349;

a. ni. aṭṭha. 2.4.198;

pārā. aṭṭha. 1.45 padabhājanīyavaṇṇanā;

apa. aṭṭha. 1.avidūrenidānakathā;

jā. aṭṭha. 1.avidūrenidānakathā;

mahāni. aṭṭha. 206) –

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

Ime aṭṭha samaṇaparikkhāre āharitvā adāsi. Mahāpuriso arahaddhajaṃ nivāsetvā uttamaṃ pabbajjāvesaṃ gahetvā sāṭakayugalaṃ ākāse khipi. Taṃ mahābrahmā paṭiggahetvā brahmaloke dvādasayojanikaṃ sabbaratanamayaṃ cetiyaṃ katvā taṃ anto pakkhipitvā ṭhapesi. Atha naṃ mahāsatto – ‘‘channa, mama vacanena mātāpitūnaṃ ārogyaṃ vadehī’’ti vatvā uyyojesi. Tato channo mahāpurisaṃ vanditvā padakkhiṇaṃ katvā pakkāmi. Kaṇḍako pana channena saddhiṃ mantayamānassa bodhisattassa vacanaṃ suṇanto ṭhatvā – ‘‘natthi dāni mayhaṃ puna sāmino dassana’’nti cakkhupathamassa vijahanto viyogadukkhamadhivāsetuṃ asakkonto hadayena phalitena kālaṃ katvā suraripudurabhibhavane tāvatiṃsabhavane kaṇḍako nāma devaputto hutvā nibbatti. Tassa uppatti vimalatthavilāsiniyā vimānavatthuṭṭhakathāya gahetabbā. Channassa paṭhamaṃ ekova soko ahosi. So [Pg.334] kaṇḍakassa kālakiriyāya dutiyena sokena pīḷiyamāno rodanto paridevanto dukkhena agamāsi.

He brought these eight requisites of a recluse and gave them. The Great Man donned the banner of Arahantship, assumed the supreme guise of one gone forth, and threw the pair of garments into the sky. The Great Brahmā received them and, having built a cetiya of all kinds of gems twelve yojanas high in the Brahmā world, he enshrined them within it. Then the Great Being dismissed him, saying: 'Channa, with my words, inform my mother and father of my well-being.' Then Channa paid homage to the Great Man, circumambulated him, and departed. But the horse Kaṇḍaka stood listening to the Bodhisatta conversing with Channa. As the Bodhisatta passed from his range of vision, Kaṇḍaka, thinking, 'Now I will not see my master again,' was unable to bear the sorrow of separation. His heart broke and he died. He was reborn in the Tāvatiṃsa heaven—a realm difficult to conquer for its enemies, the asuras—as a devaputta named Kaṇḍaka. The story of his rebirth is to be understood from the Vimalatthavilāsinī, the commentary to the Vimānavatthu. At first, Channa had only one sorrow. Now, afflicted by a second sorrow due to Kaṇḍaka's death, he returned, weeping and lamenting in great grief.

Bodhisattopi pabbajitvā tasmiṃyeva padese anupiyaṃ nāma ambavanaṃ atthi, tattheva sattāhaṃ pabbajjāsukhena vītināmetvā tato pacchā sañjhāppabhānurañjitasaliladharasaṃvuto saradasamaye paripuṇṇarajanikaro viya kāsāvavarasaṃvuto ekakopi anekajanaparivuto viya virocamāno taṃ vanavāsimigapakkhīnaṃ nayanāmatapānamiva karonto ekacaro sīho viya narasīho mattamātaṅgavilāsagāmī samassāsento viya vasundharaṃ pādatalehi ekadivaseneva tiṃsayojanikaṃ maggaṃ gantvā uttuṅgataraṅgabhaṅgaṃ asaṅgaṃ gaṅgaṃ nadiṃ uttaritvā ratanajutivisaravirājitavararucirarājagahaṃ rājagahaṃ nāma nagaraṃ pāvisi. Pavisitvā ca pana sapadānaṃ piṇḍāya cari. Sakalaṃ pana taṃ nagaraṃ bodhisattassa rūpadassanena dhanapālake paviṭṭhe taṃ nagaraṃ viya asurinde paviṭṭhe devanagaraṃ viya saṅkhobhamagamāsi. Piṇḍāya carante mahāpurise nagaravāsino manussā mahāsattassa rūpadassanena sañjātapītisomanassā jātavimhitā bodhisattassa rūpadassanāvajjitahadayā ahesuṃ.

The Bodhisatta, having gone forth, spent seven days in the bliss of renunciation in a mango grove named Anupiya in that same region. Afterwards, like the full moon in autumn enveloped by a water-bearing cloud colored by the evening glow, he, enveloped in the excellent saffron robe, shone forth. Though alone, he appeared as if surrounded by many people. As if creating a nectar-drink for the eyes of the forest-dwelling beasts and birds, a lion among men walking alone like a lion, with the graceful gait of a mighty elephant in rut, as if consoling the earth with the soles of his feet, he traveled a distance of thirty yojanas in a single day. Having crossed the river Ganges with its high breaking waves without hindrance, he entered the city of Rājagaha, a royal abode made lovely and resplendent by the spreading radiance of its gems. Having entered, he walked for alms from house to house in sequence. At the sight of the Bodhisatta's form, the entire city was stirred up, like that city when the elephant Dhanapālaka entered, and like the city of the devas when the lord of the asuras entered. As the Great Man walked for alms, the city dwellers were filled with joy and happiness and became astonished, their hearts drawn to the sight of the Bodhisatta's form.

Tesaṃ manussānaṃ aññataro aññataramevamāha – ‘‘kinnu yaṃ, bho, rāhubhayena nigūḷhakiraṇajālo puṇṇacando manussalokamāgato’’ti. Tamañño sitaṃ katvā evamāha – ‘‘kiṃ kathesi, samma, kadā nāma tayā puṇṇacando manussalokamāgato diṭṭhapubbo, nanu esa kusumaketukāmadevo vesantaramādāya amhākaṃ mahārājassa nāgarānañca paramalīḷāvibhūtiṃ disvā kīḷitumāgato’’ti. Tamañño sitaṃ katvā evamāha – ‘‘kiṃ, bho, tvaṃ ummattosi, nanu kāmo issarakodhahutāsanaparidaḍḍhasarīro surapatidasasatanayano eso amarapurasaññāya idhāgato’’ti! Tamañño īsakaṃ hasitvā – ‘‘kiṃ vadesi, bho, te pubbāparavirodhaṃ, kuto panassa dasasatanayanāni, kuto vajiraṃ, kuto erāvaṇo. Addhā brahmā esa brāhmaṇajanaṃ pamattaṃ ñatvā vedavedaṅgādīsu niyojanatthāya āgato’’ti. Te sabbepi apasādetvā añño paṇḍitajātiko evamāha – ‘‘nevāyaṃ puṇṇacando[Pg.335], na ca kāmadevo, nāpi dasasatanayano, na cāpi brahmā, sabbalokanāyako satthā esa acchariyamanusso’’ti.

Among those people, one said to another: 'What is this, sirs? Has the full moon, its net of rays hidden for fear of Rāhu, come down to the human world?' Another laughed and said: 'What are you saying, my friend? When have you ever seen the full moon come down to the human world? Surely this is the flower-bannered god of love who, having assumed a different form and seeing the supreme graceful splendor of our great king and the citizens, has come here to sport.' Another laughed and said: 'What, sirs, are you mad? Surely this is the thousand-eyed lord of the devas, whose body was scorched by the fire of the anger of Isvara, and who has come here mistaking it for the city of Amarapura!' Another, smiling slightly, said: 'What are you saying, sir? Your earlier and later statements contradict each other. Where are his thousand eyes? Where is his thunderbolt? Where is Airāvata? Assuredly, this is Brahmā, who, knowing the brahmin people to be negligent, has come to engage them in the Vedas and their auxiliary texts.' Then a wise person, dismissing all of them, said: 'This is not the full moon, nor the god of love, nor the thousand-eyed one, nor Brahmā. This is the Teacher, the leader of all the world, a marvelous man.'

Evaṃ sallapantesu eva nāgaresu rājapurisā gantvā taṃ pavattiṃ rañño bimbisārassa ārocesuṃ – ‘‘deva, devo vā gandhabbo vā udāhu nāgarājā vā yakkho vā ko nu vā amhākaṃ nagare piṇḍāya caratī’’ti. Rājā taṃ sutvā uparipāsādatale ṭhatvā mahāpurisaṃ disvā acchariyabbhutacittajāto rājapurise āṇāpesi – ‘‘gacchatha, bhaṇe, taṃ vīmaṃsatha, sace amanusso bhavissati, nagarā nikkhamitvā antaradhāyissati, sace devatā bhavissati, ākāsena gamissati, sace nāgarājā bhavissati, pathaviyaṃ nimujjitvā gamissati, sace manusso bhavissati, yathāladdhaṃ bhikkhaṃ paribhuñjissatī’’ti.

While the city-dwellers were conversing thus, the king's men went and reported the matter to King Bimbisāra: 'Your Majesty, is it a deva, or a gandhabba, or a nāga king, or a yakkha, or who is it that walks for alms in our city?' Hearing this, the king stood on the upper terrace of the palace and, seeing the Great Being, his mind was filled with wonder and amazement. He commanded his men: 'Go, my good men, and investigate him. If he is a non-human, he will leave the city and disappear. If he is a deity, he will go through the sky. If he is a nāga king, he will go by plunging into the earth. If he is a human being, he will consume the almsfood he has received.'

Mahāpurisopi santindriyo santamānaso rūpasobhāya mahājanassa nayanāni ākaḍḍhento viya yugamattaṃ pekkhamāno missakabhattaṃ yāpanamattaṃ saṃharitvā paviṭṭhadvāreneva nagarā nikkhamitvā paṇḍavapabbatacchāyāya puratthābhimukho nisīditvā āhāraṃ paccavekkhitvā nibbikāro paribhuñji. Tato rājapurisā gantvā taṃ pavattiṃ rañño ārocesuṃ. Tato dūtavacanaṃ sutvā magadhādhipati rājā bālajanehi duranusāro merumandārasāro sattasāro bimbisāro bodhisattassa guṇassavaneneva sañjātadassanakutūhalo vegena nagarato nikkhamitvā paṇḍavapabbatābhimukho gantvā yānā oruyha bodhisattassa santikaṃ gantvā tena katānuñño bandhujanasinehasītale silātale nisīditvā bodhisattassa iriyāpathe pasīditvā katapaṭisanthāro nāmagottādīni pucchitvā bodhisattassa sabbaṃ issariyaṃ niyyātesi. Bodhisatto – ‘‘mayhaṃ, mahārāja, vatthukāmehi vā kilesakāmehi vā attho natthi. Ahañhi paramābhisambodhiṃ patthayanto nikkhanto’’ti āha. Rājā anekappakārena yācantopi tassa cittaṃ alabhitvā – ‘‘addhā buddho bhavissati, buddhabhūtena pana tayā paṭhamaṃ mama vijitaṃ āgantabba’’nti vatvā nagaraṃ paviṭṭho.

The Great Being, with calmed senses and a peaceful mind, as if drawing the eyes of the great multitude with the beauty of his form, gazed a yoke’s length ahead. Having collected mixed almsfood just enough for sustenance, he left the city by the very gate he had entered. Seated in the shade of Mount Paṇḍava, facing east, he reflected on his food and partook of it with an unaltered countenance. Then the king's men went and reported this matter to the king. Hearing the messengers' report, King Bimbisāra, the lord of Magadha—hard for the foolish to emulate, steadfast as Mount Meru and the Mandāra tree, the essence of beings—was filled with a keen desire to see him upon hearing of the Bodhisatta's virtues. Swiftly leaving the city, he went towards Mount Paṇḍava. Descending from his chariot, he approached the Bodhisatta and, with his permission, sat on a stone slab, cool with kindred affection. Pleased with the Bodhisatta's deportment, he exchanged courteous greetings and inquired about his name and clan, and then offered the Bodhisatta all his sovereignty. The Bodhisatta replied: 'Great King, I have no need for sensual pleasures, whether sensual objects or mental defilements. For I have gone forth aspiring to supreme full enlightenment.' Though the king pleaded in many ways, he could not win over his mind, so he said: 'Surely, you will become a Buddha. But when you have become a Buddha, you must come first to my kingdom.' With that, he entered the city.

‘‘Atha rājagahaṃ vararājagahaṃ, nararājavare nagaraṃ tu gate;

Girirājavaro munirājavaro, migarājagato sugatopi gato’’.

Then to Rājagaha, excellent Rājagaha, to the city best for a king of men, he went; the excellent one like the king of mountains, the excellent king of sages, the Sugata, went with the gait of a lion.

Atha [Pg.336] bodhisatto anupubbena cārikaṃ caramāno āḷārañca kālāmaṃ udakañca rāmaputtaṃ upasaṅkamitvā aṭṭha samāpattiyo nibbattetvā – ‘‘nāyaṃ maggo bodhiyā’’ti taṃ samāpattibhāvanaṃ analaṅkaritvā mahāpadhānaṃ padahitukāmo uruvelaṃ gantvā – ‘‘ramaṇīyo vatāyaṃ bhūmibhāgo’’ti tattheva vāsaṃ upagantvā mahāpadhānaṃ padahi. Lakkhaṇapariggāhakabrāhmaṇānaṃ cattāro puttā koṇḍañño brāhmaṇo cāti ime pañca janā paṭhamaṃyeva pabbajitā gāmanigamarājadhānīsu bhikkhācariyaṃ carantā tattha bodhisattaṃ sampāpuṇiṃsu. Atha naṃ chabbassāni mahāpadhānaṃ padahantaṃ – ‘‘idāni buddho bhavissati, idāni buddho bhavissatī’’ti pariveṇasammajjanādikāya vattapaṭipattiyā upaṭṭhahamānā santikāvacarāvassa ahesuṃ. Bodhisattopi – ‘‘koṭippattaṃ dukkaraṃ karissāmī’’ti ekatilataṇḍulādīhi vītināmesi. Sabbasopi āhārupacchedaṃ akāsi. Devatāpi lomakūpehi dibbojaṃ upahārayamānā pakkhipiṃsu.

Then the Bodhisatta, journeying by stages, approached Āḷāra Kālāma and Udaka Rāmaputta, and having brought into being the eight meditative attainments, he reflected, “This is not the path to enlightenment.” Finding no satisfaction in that development of meditative attainments and desiring to undertake the great striving, he went to Uruvelā. Thinking, “Indeed, this region is delightful,” he took up residence there and engaged in the great striving. The four sons of the brahmins who interpreted the marks, and the brahmin Koṇḍañña—these five individuals had gone forth at the very beginning. Wandering for alms in villages, towns, and royal cities, they came to where the Bodhisatta was. Then, while he was engaged in the great striving for six years, they attended upon him, thinking, “Now he will become a Buddha, now he will become a Buddha,” performing their duties and services, such as sweeping his dwelling, and they remained as his close attendants. The Bodhisatta, too, thinking, “I will perform the utmost austerity,” sustained himself on a single sesame seed or grain of rice, and so on. He also completely abstained from food. The devas, for their part, inserted divine nutritive essence through the pores of his skin.

Athassa tāya nirāhāratāya paramakisabhāvappattakāyassa suvaṇṇavaṇṇo kāyo kāḷavaṇṇo ahosi, dvattiṃsamahāpurisalakkhaṇāni paṭicchannāni ahesuṃ. Atha bodhisatto dukkarakārikāya antaṃ gantvā – ‘‘nāyaṃ maggo bodhiyā’’ti oḷārikaṃ āhāraṃ āhāretuṃ gāmanigamesu piṇḍāya caritvā āhāraṃ āhari. Athassa dvattiṃsamahāpurisalakkhaṇāni pākatikāni ahesuṃ, kāyo suvaṇṇavaṇṇo ahosi. Atha pañcavaggiyā bhikkhū taṃ disvā – ‘‘ayaṃ chabbassāni dukkarakārikaṃ karontopi sabbaññutaṃ paṭivijjhituṃ nāsakkhi, idāni gāmanigamarājadhānīsu piṇḍāya caritvā oḷārikaṃ āhāraṃ āhariyamāno kiṃ sakkhissati, bāhulliko esa padhānavibbhanto, kiṃ no iminā’’ti mahāpurisaṃ pahāya bārāṇasiyaṃ isipatanaṃ agamaṃsu.

Then, on account of that lack of nourishment, his body reached a state of extreme emaciation, his golden complexion became dark, and the thirty-two marks of a great man were obscured. Then the Bodhisatta, having pursued the difficult practice to its end and thinking, 'This is not the path to enlightenment,' wandered for alms in villages and towns to take coarse food, and he partook of that nourishment. Then his thirty-two marks of a great man returned to their natural state, and his body regained its golden complexion. Seeing this, the group of five monks thought: 'This one, even after performing the difficult practice for six years, could not penetrate to omniscience. Now, wandering for alms in villages, towns, and royal cities and partaking of coarse food, what can he achieve? He has reverted to a life of abundance and has strayed from the striving. What use is he to us?' Thus, abandoning the Great Being, they went to Isipatana in Bārāṇasī.

Atha mahāpuriso visākhapuṇṇamāya uruvelāyaṃ senānigame senākuṭumbikassa gehe nibbattā sujātā nāma dārikā ahosi. Tāya sampasādanajātāya dinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā suvaṇṇapātiṃ gahetvā nerañjarāya paṭisotaṃ khipitvā kāḷanāgarājaṃ supantaṃ bodhesi. Atha bodhisatto nerañjarātīre surabhikusumasamalaṅkate nīlobhāse manorame sālavane divāvihāraṃ katvā sāyanhasamaye [Pg.337] devatāhi alaṅkatena maggena bodhirukkhābhimukho pāyāsi. Devanāgayakkhasiddhādayo dibbehi mālāgandhavilepanehi pūjayiṃsu. Tasmiṃ samaye sotthiyo nāma tiṇahārako tiṇaṃ ādāya paṭipathe āgacchanto mahāpurisassa ākāraṃ ñatvā aṭṭha tiṇamuṭṭhiyo adāsi. Bodhisatto tiṇaṃ gahetvā asitañjanagirisaṅkāsaṃ ācarantamiva dinakarajālaṃ sakahadayamiva karuṇāsītalaṃ sītacchāyaṃ vividhavihagagaṇasampātavirahitaṃ mandamāruteritāya ghanasākhāya samalaṅkataṃ naccantamiva pītiyā rañjamānamiva ca tarugaṇānaṃ virocamānavijayatarumassatthabodhirukkhamūlamupagantvā assatthadumarājaṃ tikkhattuṃ padakkhiṇaṃ katvā pubbuttaradisābhāge ṭhito tāni tiṇāni agge gahetvā cālesi. Tāvadeva cuddasahattho pallaṅko ahosi. Tāni ca tiṇāni cittakārena lekhāgahitāni viya ahesuṃ. Bodhisatto tattha cuddasahatthe tiṇasanthare tisandhipallaṅkaṃ ābhujitvā caturaṅgasamannāgatavīriyaṃ adhiṭṭhahitvā suvaṇṇapīṭhe ṭhapitarajatakkhandhaṃ viya ca paññāsahatthaṃ bodhikkhandhaṃ piṭṭhito katvā upari maṇichattena viya bodhisākhāhi dhāriyamāno nisīdi. Suvaṇṇavaṇṇe panassa cīvare bodhiaṅkurā patamānā suvaṇṇapaṭṭe pavāḷā viya nikkhittā virocayiṃsu.

Then, on the full moon day of Visākha, the Great Being partook of the milk-rice with divine nutritive essence added, which was given by a girl named Sujātā, born in the house of the householder Senā in the market town of Senā at Uruvelā, who was filled with faith. After consuming it, he took the golden bowl and cast it upstream into the Nerañjarā River, awakening the sleeping Kāḷa Nāga king. Then the Bodhisatta, having spent the day in a delightful Sāla grove on the bank of the Nerañjarā—a place adorned with fragrant flowers and of a dark blue lustre—set out in the evening towards the Bodhi tree along a path adorned by devas. Devas, nāgas, yakkhas, siddhas, and others worshipped him with divine garlands, perfumes, and ointments. At that time, a grass-cutter named Sotthiya, coming along the path with a load of grass, recognized the features of the Great Being and gave him eight handfuls of grass. The Bodhisatta took the grass and approached the foot of the Assattha Bodhi tree—the victorious tree, shining among the host of trees, which resembled a mountain of dark collyrium, as if scorning the web of the sun's rays; which had cool shade and was cool with compassion like one's own heart; which was free from the alighting of flocks of various birds; which was adorned with dense branches stirred by a gentle breeze; and which seemed to be dancing with joy and delighting. After circumambulating the royal Assattha tree three times, he stood in the northeastern direction, took the blades of grass by their tips, and shook them out. Instantly, a fourteen-cubit seat appeared, and the blades of grass were arranged as if drawn by a painter. The Bodhisatta sat there cross-legged on the fourteen-cubit grass mat, making the firm resolution of fourfold energy. He sat with the fifty-cubit-high Bodhi trunk at his back, which was like a silver pillar set on a golden pedestal, and was canopied by the Bodhi branches as if by a jeweled parasol. As Bodhi sprouts fell upon his golden-colored robe, they shone like coral placed on a sheet of gold.

Bodhisatte pana tattha nisinneyeva vasavattimāro devaputto – ‘‘siddhatthakumāro mama visayamatikkamitukāmo, na dānāhamatikkamitumassa dassāmī’’ti mārabalassa tamatthaṃ ārocetvā mārabalamādāya nikkhami. Sā kira mārasenā mārassa purato dvādasayojanā ahosi, tathā dakkhiṇato ca vāmapassato ca, pacchato pana cakkavāḷapariyantaṃ katvā ṭhitā, uddhaṃ navayojanubbedhā ahosi. Yassā pana unnadantiyā saddo navayojanasahassato paṭṭhāya pathaviundriyanasaddo viya suyyati. Tasmiṃ samaye sakko devarājā vijayuttaraṃ nāma saṅkhaṃ dhamamāno aṭṭhāsi. So kira saṅkho vīsahatthasatiko ahosi. Pañcasikho gandhabbadevaputto tigāvutāyataṃ beḷuvapaṇḍuvīṇaṃ ādāya vādayamāno maṅgalayuttāni gītāni gāyamāno aṭṭhāsi. Suyāmo devarājā tigāvutāyataṃ saradasamayarajanikarasassirikaṃ dibbacāmaraṃ gahetvā mandaṃ mandaṃ bījayamāno aṭṭhāsi. Brahmā ca sahampati tiyojanavitthataṃ dutiyamiva puṇṇacandaṃ setacchattaṃ bhagavato [Pg.338] uddhaṃ dhāretvā aṭṭhāsi. Mahākāḷopi nāgarājā asītiyā nāganāṭakasahassehi parivuto thutisaṅgītāni pavattento mahāsattaṃ namassamāno aṭṭhāsi. Dasasu cakkavāḷasahassesu devatāyo nānāvidhehi surabhikusumadāmadhūpacuṇṇādīhi pūjayamānā sādhukāraṃ pavattayamānā aṭṭhaṃsu.

Now, just as the Bodhisatta was seated there, the devaputta Māra Vasavattī thought: 'Prince Siddhattha wishes to transcend my domain. I will not allow him to transcend it.' Having informed his army of this matter, he went forth, taking the forces of Māra. It is said that Māra's army stretched twelve yojanas in front of him, and likewise to the right and to the left, while behind it stood extending to the edge of the world-system. Above, it was nine yojanas in height. The roaring sound of that army was heard from nine thousand yojanas away, like the sound of the earth splitting apart. At that time, Sakka, king of the devas, stood blowing the conch shell named Vijayuttara. That conch, it is said, was one hundred and twenty cubits long. The gandhabba devaputta Pañcasikha, holding a pale beluva-wood lute three gāvutas in length, stood playing it and singing auspicious songs. The deva king Suyāma stood gently waving a divine chowrie three gāvutas in length, as splendid as the autumn moon. And Brahmā Sahampati stood holding a white parasol, three yojanas wide, like a second full moon, above the Blessed One. The great Nāga king Mahākāla, surrounded by eighty thousand nāga dancers, stood uttering songs of praise while paying homage to the Great Being. In the ten thousand world-systems, devas stood making offerings with various kinds of fragrant flowers, garlands, incense, and powders, and raising cries of approval.

Atha māro devaputto diyaḍḍhayojanasatikaṃ himagirisikharasadisaṃ paramaruciradassanaṃ girimekhalaṃ nāma ratanakhacitavaravāraṇaṃ arivāraṇavāraṇaṃ abhiruhitvā bāhusahassaṃ māpetvā aggahitaggahaṇena nānāvudhāni aggahāpesi. Māraparisāpi asipharasusarasattisabalā samussitadhanumusala-phāla-saṅku-kunta-tomara-upala-laguḷa-valaya-kaṇaya-kappaṇa-cakkakaṭakadhārāruru- sīha-khagga-sarabha-varāha-byaggha-vānaroraga-majjārolūkavadanā mahiṃsa-pasada-turaṅga-diradādivadanā ca nānābhīmavirūpabībhacchakāyā manussayakkhapisācasadisakāyā ca mahāsattaṃ bodhisattaṃ bodhimūle nisinnaṃ ajjhottharamānā gantvā parivārayitvā mārassa sandesaṃ samudikkhamānā aṭṭhāsi.

Then Māra, the devaputta, mounted the splendid elephant named Girimekhala, which was one hundred and fifty yojanas in size, resembling a peak of the Himalayas, supremely delightful to behold, studded with jewels, and capable of warding off enemy elephants. Having conjured up a thousand arms, he armed them with various weapons, taking up what had not been taken up before. Māra’s retinue also—armed with swords, axes, arrows, spears, javelins, raised bows, clubs, ploughshares, spikes, lances, darts, stones, cudgels, discuses, and daggers; with the faces of lions, rhinoceroses, sarabhas, boars, tigers, monkeys, serpents, cats, and owls, and of buffaloes, leopards, horses, and elephants; with various fearful, misshapen, and hideous bodies, and with bodies resembling humans, yakkhas, and pisācas—advanced to overwhelm the great being, the Bodhisatta, who was seated at the foot of the Bodhi tree. Having surrounded him, they stood awaiting Māra’s command.

Tato mārabale bodhimaṇḍamupasaṅkamanteyeva tesaṃ sakkādīnaṃ ekopi ṭhātuṃ nāsakkhi. Sammukhasammukhaṭṭhāneneva palāyiṃsu. Sakko pana devarājā taṃ vijayuttarasaṅkhaṃ piṭṭhiyaṃ katvā palāyitvā cakkavāḷamukhavaṭṭiyaṃ aṭṭhāsi. Mahābrahmā setacchattaṃ cakkavāḷakoṭiyaṃ ṭhapetvā brahmalokameva agamāsi. Kāḷo nāgarājā sabbanāṭakāni chaḍḍetvā pathaviyaṃ nimujjitvā pañcayojanasatikaṃ mañjerikanāgabhavanaṃ gantvā hatthena mukhaṃ pidahitvā nipajji. Ekadevatāpi tattha ṭhātuṃ samatthā nāma nāhosi. Mahāpuriso pana suññavimāne mahābrahmā viya ekakova nisīdi. ‘‘Idāni māro āgamissatī’’ti paṭhamameva anekarūpāni aniṭṭhāni dunnimittāni pāturahesuṃ.

Then, as Māra’s army was approaching the terrace of awakening, not even one of those devas, Sakka and the others, was able to stand their ground. They fled from the very spots where they stood. Sakka, king of the devas, slinging the Vijayuttara conch over his back, fled and stood at the rim of the world-sphere. Mahābrahmā left his white parasol at the edge of the world-sphere and went back to the Brahma-world. The nāga king Kāḷa abandoned all his entertainers, plunged into the earth, and went to his Mañjerika nāga-mansion, five hundred yojanas in extent, where he lay down covering his face with his hands. Not a single deity was able to remain there. The Great Being, however, sat all alone in that deserted place, like Mahābrahmā. Then, even before Māra's arrival, as if to announce, 'Now Māra is coming!', many disagreeable and inauspicious omens appeared.

‘‘Pamattabandhussa ca yuddhakāle, tilokabandhussa ca vattamāne;

Ukkā samantā nipatiṃsu ghorā, dhūmandhakārā ca disā ahesuṃ.

When the time of battle was at hand between the kinsman of the heedless and the kinsman of the three worlds, dreadful meteors fell all around, and the quarters became filled with smoke and darkness.

‘‘Acetanāyampi [Pg.339] sacetanā yathā, gatā viyogaṃ patineva kāminī;

Lateva vātābhihatā sasāgarā, pakampi nānāsadharā dharā mahī.

Though without consciousness, as if with consciousness, the great earth, bearer of diverse things, shook together with its oceans, like a desirous woman separated from her husband, and like a creeper struck by the wind.

‘‘Ahesumuddhūtajalā samuddā, vahiṃsu najjo paṭilomameva;

Kūṭāni nānātarusaṅghaṭāni, bhetvā girīnaṃ pathaviṃ bhajiṃsu.

The waters of the oceans were churned up; the rivers flowed upstream. The peaks of the mountains and the groves of various trees, having been broken, fell to the earth.

‘‘Pavāyi vāto pharuso samantā, nighaṭṭasaddo tumulo ahosi;

Bhajittha ghoraṃ ravirandhakāraṃ, kabandharūpaṃ gagane carittha.

A harsh wind blew all around; a tumultuous, clashing sound arose. The sun entered a dreadful darkness, moving in the sky in the form of a headless trunk.

‘‘Evaṃpakāraṃ asivaṃ aniṭṭhaṃ, ākāsagaṃ bhūmigatañca ghoraṃ;

Anekarūpaṃ kira dunnimittaṃ, ahosi mārāgamane samantā.

Thus of this kind, unfortunate, undesirable, and dreadful, occurring in the sky and on the ground, a manifold ill omen, it is said, appeared all around on Māra’s approach.

‘‘Taṃ devadevaṃ abhihantukāmaṃ, kāmaṃ tu disvā pana devasaṅghā;

Hāhāti saddaṃ anukampamānā, akaṃsu saddhiṃ amaraṅganāhi.

But seeing him wishing to strike the Deva of Devas, the host of devas, out of compassion, cried out, 'Alas! Alas!' together with the celestial nymphs.

‘‘Pacchāpi passiṃsu sudantarūpaṃ, disāvidisāsu palāyamānaṃ;

Saantakaṃ taṃ sabalaṃ anekaṃ, hatthe ca tharū ca pātā tayiṃsu.

Afterwards, they saw the one of well-tamed form; but from Māra, the Ender, with his numerous army, they fled to the cardinal and intermediate directions, dropping what they held in their hands.

‘‘Vihaṅgamānaṃ garuḷova majjhe, majjhe migānaṃ paramova sīho;

Mahāyaso mārabalassa majjhe, visārado vītabhayo nisīdi’’.

Like a garuḍa in the midst of birds, like the supreme lion in the midst of beasts; amidst the army of Māra, the one of great renown sat, confident and fearless.

Atha [Pg.340] māro – ‘‘siddhatthaṃ bhiṃsāpetvā palāpessāmī’’ti vātavassaṃ paharaṇavassaṃ pāsāṇavassaṃ puna aṅgārakukkuḷavālukakalalandhakāravuṭṭhīhi navahi māraiddhīhi bodhisattaṃ palāpetuṃ asakkonto kuddhamānaso – ‘‘kiṃ, bhaṇe, tiṭṭhatha, imaṃ siddhatthamasiddhatthaṃ karotha, gaṇhatha hanatha chindatha bandhatha na muñcatha palāpethā’’ti māraparisaṃ āṇāpetvā sayañca girimekhalassa khandhe nisīditvā ekena karena saraṃ bhamayanto bodhisattaṃ upasaṅkamitvā – ‘‘bho siddhattha, uṭṭhaha pallaṅkā’’ti āha. Māraparisāpi mahāsattassa atighoraṃ pīḷamakāsi. Atha mahāpuriso – ‘‘kadā te pūritā, māra, pallaṅkatthāya pāramī’’tiādīni vacanāni vatvā dakkhiṇahatthaṃ pathaviṃ ninnāmesi. Taṅkhaṇaññeva cuddasasahassādhikāni dasasatasahassayojanabahalāni pathavisandhārakāni vātudakāni paṭhamaṃ kampetvā tadantaraṃ catunahutādhikadviyojanasatasahassabahalā ayaṃ mahāpathavī chadhā pakampittha. Upari ākāse anekasahassāni vijjulatā ca asanī ca phaliṃsu. Atha girimekhaladirado jaṇṇukena pati. Māro girimekhalakkhandhe nisinno bhūmiyaṃ pati. Māraparisāpi disāvidisāsu bhusamuṭṭhi viya vikiriṃsu.

Then Māra thought, 'I will frighten Siddhattha and make him flee.' But being unable to make the Bodhisatta flee with the nine kinds of Māra’s psychic powers—a rain of wind, a rain of weapons, a rain of stones, and then rains of embers, hot ashes, sand, mud, and darkness—he became furious and commanded his army: 'Sirs, why do you stand there? Make this Siddhattha (Accomplished One) an Asiddhattha (Unaccomplished One)! Seize him, strike him, cut him down, bind him! Do not let him go! Make him flee!' Then, seated on the shoulders of Girimekhala and twirling a spear with one hand, he himself approached the Bodhisatta and said: 'Bho Siddhattha, get up from this seat!' Māra’s army also inflicted extremely dreadful torment on the Great Being. Then the Great Being, after speaking the words beginning, 'Māra, when were your perfections fulfilled for the sake of this seat?' lowered his right hand toward the earth. At that very moment, the supports of the earth, consisting of wind and water, one million and fourteen thousand yojanas thick, first trembled. Then this great earth, two hundred and forty thousand yojanas thick, quaked in six ways. In the sky above, many thousands of lightning flashes and thunderbolts burst forth. Then the elephant Girimekhala fell to its knees. Māra, seated on Girimekhala’s shoulders, fell to the ground. Māra’s army scattered in all directions like handfuls of chaff.

Atha mahāpurisopi taṃ samāraṃ mārabalaṃ khantimettāvīriyapaññādīnaṃ attano pāramīnamānubhāvena viddhaṃsetvā paṭhamayāme pubbenivāsaṃ anussaritvā majjhimayāme dibbacakkhuṃ visodhetvā paccūsasamaye sabbabuddhānaṃ āciṇṇe paccayākāre ñāṇaṃ otāretvā ānāpānacatutthajjhānaṃ nibbattetvā tameva pādakaṃ katvā vipassanaṃ vaḍḍhetvā maggapaṭipāṭiyā adhigatena catutthamaggena sabbakilese khepetvā sabbabuddhaguṇe paṭivijjhitvā sabbabuddhāciṇṇaṃ –

Then the Great Being, having vanquished Māra together with his army by the power of his own perfections of patience, loving-kindness, energy, wisdom, and so on, in the first watch of the night recollected his past lives; in the middle watch, he purified the divine eye; and at dawn, he directed his knowledge to the principle of conditionality, which is the practice of all Buddhas. Having produced the fourth jhāna of mindfulness of breathing and, making that the foundation, having developed insight, by means of the fourth path attained in due sequence, he exhausted all the defilements, penetrated all the qualities of a Buddha, and uttered the inspired utterance practiced by all Buddhas:

‘‘Anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ;

Gahakāraṃ gavesanto, dukkhā jāti punappunaṃ.

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

‘‘Gahakāraka diṭṭhosi, puna gehaṃ na kāhasi;

Sabbā te phāsukā bhaggā, gahakūṭaṃ visaṅkhataṃ;

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

O house-builder, you are seen! You will not build a house again. All your rafters are broken, the ridge-pole is shattered. My mind has reached the unconditioned; I have attained the destruction of craving.

Udānaṃ udānesi.

He uttered this inspired utterance.

Santikenidānakathā

The Story of the Near Past

Udānaṃ [Pg.341] udānetvā nisinnassa bhagavato etadahosi – ‘‘ahaṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni imassa pallaṅkassa kāraṇā sandhāviṃ, ayaṃ me pallaṅko vijayapallaṅko maṅgalapallaṅko, ettha me nisinnassa yāva saṅkappo na paripuṇṇo, na tāva ito vuṭṭhahissāmī’’ti anekakoṭisatasahassasaṅkhā samāpattiyo samāpajjanto sattāhaṃ tattheva nisīdi. Yaṃ sandhāya vuttaṃ – ‘‘atha kho bhagavā sattāhaṃ ekapallaṅkena nisīdi vimuttisukhapaṭisaṃvedī’’ti (mahāva. 1).

Having uttered an inspired utterance, this thought occurred to the Blessed One as he was seated: “For four incalculable aeons and a hundred thousand more, I have wandered for the sake of this seat. This seat of mine is the seat of victory, the auspicious seat. So long as my aspiration is not fulfilled, I will not rise from this spot.” Entering into countless hundred-thousands of crores of meditative attainments, he sat right there for seven days. It is in reference to this that it was said: “Then the Blessed One sat for seven days in one cross-legged posture, experiencing the bliss of liberation” (Mahāvagga 1).

Athekaccānaṃ devatānaṃ – ‘‘ajjāpi tāva nūna siddhatthassa kattabbakiccaṃ atthi. Pallaṅkasmiñhi ālayaṃ na vijahatī’’ti parivitakko udapādi. Atha satthā devatānaṃ vitakkaṃ ñatvā tāsaṃ vitakkūpasamanatthaṃ vehāsaṃ abbhuggantvā yamakapāṭihāriyaṃ dassesi. Evaṃ iminā pāṭihāriyena devatānaṃ vitakkaṃ vūpasametvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā – ‘‘imasmiṃ vata me pallaṅke sabbaññutaññāṇaṃ paṭividdha’’nti cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamanaṭṭhānaṃ pallaṅkañca bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ.

Then this thought arose in some deities: “Surely, even today, Siddhattha still has some duty to perform, for he does not relinquish his lingering at the seat.” Then the Teacher, having known the thought of the deities, rose into the air to appease their thought and displayed the Twin Miracle. Having thus pacified the deities’ thought with this miracle, he stood in the northern quarter, slightly to the east of the throne. Reflecting, “On this very throne I have penetrated the knowledge of omniscience,” he spent seven days gazing with unblinking eyes at the throne and the Bodhi tree, the place where the fruit of the perfections fulfilled over four incalculable aeons and a hundred thousand kalpas was attained. That place became known as the Unblinking Shrine.

Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā caṅkamaṃ māpetvā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ.

Then, having created a walkway between the throne and the place where he had stood, he spent seven days walking back and forth on that jeweled walkway, which extended from east to west. That place became known as the Jeweled Walkway Shrine.

Catutthe pana sattāhe bodhito pacchimuttaradisābhāge devatā ratanagharaṃ māpayiṃsu. Tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ vicinanto sattāhaṃ vītināmesi, taṃ pana ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ.

Then, in the fourth week, the deities created a jeweled house in the northwestern quarter from the Bodhi tree. Seated there in the cross-legged posture, he spent seven days contemplating the Abhidhamma Piṭaka. That place became known as the Jeweled House Shrine.

Evaṃ bhagavā bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami. Tatrāpi dhammaṃ vicinanto vimuttisukhañca paṭisaṃvedento nisīdi.

Thus the Blessed One spent four weeks in the very vicinity of the Bodhi tree. In the fifth week, he went from the foot of the Bodhi tree to the Ajapāla Banyan Tree. There too he sat, contemplating the Dhamma and experiencing the bliss of liberation.

Satthā tattha sattāhaṃ vītināmetvā mucalindamūlaṃ agamāsi. Tattha sattāhavaddalikāya uppannāya sītādipaṭibāhanatthaṃ mucalindena nāgarājena sattakkhattuṃ bhogehi parikkhitto asambādhāya gandhakuṭiyā viharanto viya [Pg.342] vimuttisukhaṃ paṭisaṃvediyamāno tattha sattāhaṃ vītināmetvā rājāyatanamūlaṃ upasaṅkami. Tatthapi vimuttisukhaṃ paṭisaṃvediyamānova sattāhaṃ nisīdi. Ettāvatā satta sattāhāni paripuṇṇāni. Etthantare bhagavato neva mukhadhovanaṃ na sarīrapaṭijagganaṃ nāhārakiccaṃ ahosi, phalasukheneva vītivattesi. Atha sattasattāhamatthake ekūnapaññāsatime divase sakkena devānamindena upanītena nāgalatādantakaṭṭhena ca anotattadahodakena ca mukhaṃ dhovitvā tattheva rājāyatanamūle nisīdi.

Having spent seven days there, the Teacher went to the foot of the Mucalinda tree. There, when a rainstorm lasting for seven days arose, Mucalinda the Nāga king, in order to prevent cold and other discomforts, encircled him seven times with his coils. Dwelling as if in an unconfined perfumed chamber, experiencing the bliss of liberation, he spent seven days there. Having passed the seven days there, he then went to the foot of the Rājāyatana tree. There too he sat for seven days, experiencing the bliss of liberation. Thus, seven weeks were completed. During this interval, the Blessed One did not wash his mouth, tend to his body, or take food; he passed the time solely with the bliss of fruition. Then, at the end of the seven weeks, on the forty-ninth day, he washed his mouth with a nāgalatā tooth-stick and with water from Lake Anotatta, brought by Sakka, king of the devas, and sat right there at the foot of the Rājāyatana tree.

Tasmiṃ samaye tapussabhallikā nāma dve vāṇijā ñātisālohitāya devatāya satthu āhāradāne ussāhitā manthañca madhupiṇḍikañca ādāya – ‘‘paṭiggaṇhātu bhagavā imaṃ āhāraṃ anukampaṃ upādāyā’’ti satthāraṃ upasaṅkamitvā aṭṭhaṃsu. Bhagavā pāyāsapaṭiggahaṇadivaseyeva devadattiyassa pattassa antarahitattā – ‘‘na kho tathāgatā hatthesu āhāraṃ paṭiggaṇhanti, kimhi nu kho ahaṃ imaṃ paṭiggaṇheyya’’nti cintesi. Athassa bhagavato ajjhāsayaṃ viditvā catūhi disāhi cattāro mahārājāno indanīlamaṇimaye cattāro patte upanāmesuṃ. Bhagavā te paṭikkhipi. Puna muggavaṇṇe silāmaye cattāro patte upanāmesuṃ. Bhagavā tesaṃ catunnampi devaputtānaṃ anukampaṃ upādāya paṭiggahetvā ekībhāvaṃ upanetvā tasmiṃ paccagghe selamaye patte āhāraṃ paṭiggahetvā paribhuñjitvā anumodanamakāsi. Te dve bhātaro vāṇijā buddhañca dhammañca saraṇaṃ gantvā dvevācikā upāsakā ahesuṃ.

At that time, two merchants named Tapussa and Bhallika, having been urged by a deity who was a blood relative to offer food to the Teacher, took barley-gruel and a honey-ball, approached the Teacher, stood, and said: “May the Blessed One accept this food out of compassion.” Because the bowl offered by a deity on the very day he accepted the milk-rice had disappeared, the Blessed One thought: “Indeed, Tathāgatas do not accept food in their hands. In what, now, should I accept this?” Then, knowing the intention of the Blessed One, the Four Great Kings from the four directions offered four bowls made of sapphire. The Blessed One rejected them. Again they offered four stone bowls the color of mung beans. Out of compassion for those four devaputtas, the Blessed One accepted them, and having made them into one, in that new stone bowl he accepted the food. Having partaken of it, he gave his blessing. Those two merchant brothers went for refuge to the Buddha and the Dhamma and became lay followers with the two-word formula.

Atha satthā puna ajapālanigrodhameva gantvā nigrodhamūle nisīdi. Athassa tattha nisinnamattasseva adhigatassa dhammassa gambhīrataṃ paccavekkhantassa sabbabuddhānaṃ āciṇṇo – ‘‘adhigato kho myāyaṃ dhammo’’tiādinā (dī. ni. 2.64; ma. ni. 1.281; 2.337; saṃ. ni. 1.172; mahāva. 7) paresaṃ dhammaṃ adesetukāmatākārappatto parivitakko udapādi. Atha brahmā sahampati ‘‘nassati vata bho loko, vinassati vata bho loko’’ti (dī. ni. 2.66; ma. ni. 1.282; 2.338; saṃ. ni. 1.172; mahāva. 8) dasasu cakkavāḷasahassesu sakkasuyāmasantusitanimmānaratiparanimmitavasavattimahābrahmāno ca gahetvā satthu santikaṃ āgantvā – ‘‘desetu, bhante, bhagavā dhamma’’ntiādinā (dī. ni. 2.66; ma. ni. 1.282; 2.338; saṃ. ni. 1.172; mahāva. 8) nayena dhammadesanaṃ āyāci.

Then the Teacher went again to the Ajapāla Banyan Tree and sat down at its root. As he was seated there, reflecting on the profundity of the Dhamma he had realized, a reflection arose in him, as is customary for all Buddhas, an inclination toward not teaching the Dhamma to others, which began: “This Dhamma that I have realized is profound…” Then Brahmā Sahampati, saying, “Alas, the world is lost! Alas, the world is perishing!”, taking with him Sakka, Suyāma, Santusita, Nimmānarati, Paranimmitavasavatti, and the great brahmās from the ten thousand world-systems, approached the Teacher and requested the teaching of the Dhamma in the way that begins: “Venerable sir, let the Blessed One teach the Dhamma…”

Atha [Pg.343] satthā tassa paṭiññaṃ datvā – ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti cintento āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā – ‘‘bahūpakārā kho me pañcavaggiyā bhikkhū’’ti pañcavaggiye ārabbha manasikāraṃ katvā – ‘‘kahaṃ nu kho te etarahi viharantī’’ti āvajjento – ‘‘bārāṇasiyaṃ isipatane migadāye’’ti ñatvā – ‘‘tattha gantvā dhammacakkaṃ pavattessāmī’’ti katipāhaṃ bodhimaṇḍasāmanteyeva piṇḍāya caranto viharitvā āsāḷhipuṇṇamiyaṃ bārāṇasiṃ gamissāmī’’ti pattacīvaramādāya aṭṭhārasayojanamaggaṃ paṭipajji. Antarāmagge haṭṭhatupagaṃ upakaṃ nāma ājīvakaṃ disvā tassa attano buddhabhāvaṃ ācikkhitvā taṃdivasaṃyeva sāyanhasamaye isipatanaṃ agamāsi.

Having given his consent to him, the Teacher considered: “To whom should I first teach the Dhamma?” Knowing that Āḷāra and Uddaka had passed away, he thought: “The monks of the group of five were very helpful to me.” Directing his mind toward the group of five, he reflected: “Where might they be dwelling now?” He ascertained that they were in the Deer Park at Isipatana in Bārāṇasī and thought: “I will go there and set in motion the Wheel of the Dhamma. I will dwell for some days in the vicinity of the Bodhi-seat, going for alms, and on the full-moon day of Āsāḷha, I will go to Bārāṇasī.” Taking his bowl and robe, he set out on the eighteen-yojana road. On the way he met an Ājīvaka named Upaka, to whom he declared his attainment of Buddhahood, and he arrived at Isipatana that same day in the evening.

Pañcavaggiyā pana tathāgataṃ dūratova āgacchantaṃ disvā – ‘‘ayaṃ, āvuso, samaṇo gotamo paccayabāhullāya āvatto paripuṇṇakāyo pīṇindriyo suvaṇṇavaṇṇo hutvā āgacchati, imassa abhivādanādīni na karissāma, āsanamattaṃ pana paññāpeyyāmā’’ti katikaṃ akaṃsu. Bhagavā tesaṃ cittācāraṃ ñatvā sabbasattesu anodhissakavasena pharaṇasamatthaṃ mettacittaṃ saṃkhipitvā odhissakavasena mettacittena phari. Te bhagavato mettacittena phuṭṭhā tathāgate upasaṅkamante sakāya katikāya saṇṭhātuṃ asakkontā abhivādanādīni sabbakiccāni akaṃsu. Vitthārakathā vinayamahāvaggādīsu vuttanayeneva veditabbā.

The monks of the group of five, seeing the Tathāgata coming from afar, made an agreement, saying: “Friends, this ascetic Gotama is coming, one who has reverted to a life of abundance, his body well-filled, his faculties plump, his complexion like gold. We will not perform acts of veneration and so forth for him, but we will just prepare a seat.” The Blessed One, knowing the state of their minds, withdrew the mind of loving-kindness that was capable of pervading all beings without specific direction and pervaded them with a mind of loving-kindness directed specifically at them. Touched by the Blessed One’s mind of loving-kindness, as the Tathāgata approached they were unable to stand by their own agreement and performed all the duties, such as acts of veneration. The detailed account should be understood in the way it is told in the Vinaya Mahāvagga and other texts.

Atha bhagavā attano buddhabhāvaṃ te ñāpetvā paññattavarabuddhāsane nisīditvā uttarāsāḷhanakkhattayoge vattamāne aṭṭhārasahi brahmakoṭīhi parivuto pañcavaggiye there āmantetvā dhammacakkappavattanasuttantaṃ desesi. Tesu aññāsikoṇḍañño desanānusārena ñāṇaṃ pesento suttapariyosāne aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Tena vuttaṃ –

Then the Blessed One, having made his attainment of Buddhahood known to them, sat down on the excellent Buddha-seat that had been prepared. While the conjunction with the Uttarāsāḷha constellation was occurring, surrounded by eighteen crores of brahmās, he addressed the elders of the group of five and taught the Dhammacakkappavattana Sutta. Among them, Aññāsikoṇḍañña, sending forth his knowledge in accordance with the teaching, was established in the fruit of stream-entry at the conclusion of the discourse, together with the eighteen crores of brahmās. Thus it is said:

1.

1.

‘‘Ahametarahi sambuddho, gotamo sakyavaḍḍhano;

Padhānaṃ padahitvāna, patto sambodhimuttamaṃ.

“I, Gotama, who brings increase to the Sakyans, am now a Sambuddha; having undertaken the striving, I have attained the supreme enlightenment.”

2.

2.

‘‘Brahmunā yācito santo, dhammacakkaṃ pavattayiṃ;

Aṭṭhārasannaṃ koṭīnaṃ, paṭhamābhisamayo ahū’’ti.

“Requested by Brahmā, I, the Peaceful One, set in motion the Wheel of Dhamma; for eighteen crores of brahmās, the first penetration of the truth occurred.”

Tattha [Pg.344] ahanti attānaṃ niddisati. Etarahīti asmiṃ kāle. Sakyavaḍḍhanoti sākiyakulavaḍḍhano. ‘‘Sakyapuṅgavo’’tipi pāṭho. Padhānanti vīriyaṃ vuccati. Padahitvānāti ghaṭetvā vāyamitvā, dukkarakārikaṃ katvāti attho. Aṭṭhārasannaṃ koṭīnanti bārāṇasiyaṃ isipatane migadāye dhammacakkappavattanasuttantakathāya aññāsikoṇḍaññattherappamukhānaṃ aṭṭhārasannaṃ brahmakoṭīnaṃ paṭhamābhisamayo ahosīti attho.

Therein, 'I' indicates oneself. 'Now' means at this time. 'Sakyavaḍḍhana' means one who enhances the Sākya clan. There is also the variant reading 'Sakyapuṅgavo.' Energy is called 'striving' (padhāna). 'Having striven' (padahitvāna) means having exerted oneself, having made an effort, that is, having done a difficult deed; this is the meaning. 'Of eighteen koṭis' means: in Bārāṇasī, in the Deer Park at Isipatana, by means of the discourse on the Dhammacakkappavattana Sutta, the first realization occurred for eighteen koṭis of brahmas headed by the Elder Aññāsikoṇḍañña; this is the meaning.

Idāni bhagavā atītaṃ kathetvā anāgataṃ abhisamayaṃ kathento –

Now, the Blessed One, having spoken of the past, while speaking of the future realization—

3.

3.

‘‘Tato parañca desente, naradevasamāgame;

Gaṇanāya na vattabbo, dutiyābhisamayo ahū’’ti. – ādimāha;

He spoke the verses beginning with: 'And thereafter, while he was teaching in an assembly of humans and gods, a second realization occurred, which was beyond reckoning.'

Tattha naradevasamāgameti tato aparena samayena mahāmaṅgalasamāgame dasasu cakkavāḷasahassesu devamanussānaṃ majjhe maṅgalasuttapariyosāne (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) gaṇanapathaṃ vītivattānaṃ naradevānaṃ. Dutiyābhisamayo ahūti hessatīti attho. Anāgatavacane vattabbe sotapatitattā ‘‘ahū’’ti atītavacanaṃ vuttaṃ, kālavipariyāyavasena vā. Esa nayo ito paresu īdisesu vacanesu ca. Puna rāhulovādasuttantadesanāya (ma. ni. 3.416 ādayo) gaṇanapathavītivatte satte abhisamayāmatapānaṃ pāyesi. Ayaṃ tatiyābhisamayo. Tena vuttaṃ –

Therein, 'in an assembly of humans and gods' means: at a later time, at the great auspicious assembly, at the conclusion of the Maṅgala Sutta, in the midst of gods and humans in ten thousand world-systems, for humans and gods surpassing the path of calculation. 'A second realization occurred' means 'it will occur.' Although a word in the future tense should have been stated, the past tense word 'occurred' was spoken because it is connected with what is to be heard, or by way of reversing the tense. This method should be understood in subsequent, similar expressions. Again, by means of the discourse on the Rāhulovāda Sutta, he caused beings surpassing the path of calculation to drink the deathless nectar of realization. This is the third realization. Therefore, it is said:

4.

4.

‘‘Idhevāhaṃ etarahi, ovadiṃ mama atrajaṃ;

Gaṇanāya na vattabbo, tatiyābhisamayo ahū’’ti.

'Here and now I instructed my own son; a third realization occurred, which was beyond reckoning.'

Bhagavato kira ekova sāvakasannipāto ahosi. Uruvelakassapādīnaṃ jaṭilānaṃ sahassaṃ, dvinnaṃ aggasāvakānaṃ aḍḍhattiyasatānīti imesaṃ aḍḍhateḷasasatānaṃ sannipāto ahosi. Tena vuttaṃ –

It is said that the Blessed One had only one assembly of disciples. There was an assembly of a thousand matted-hair ascetics headed by Uruvela Kassapa, and two hundred and fifty from the two chief disciples. Thus, there was an assembly of these twelve hundred and fifty. Therefore, it is said:

5.

5.

‘‘Ekosi sannipāto me, sāvakānaṃ mahesinaṃ;

Aḍḍhateḷasasatānaṃ, bhikkhūnāsi samāgamo’’ti.

'I had one assembly of my disciples, the great seers; it was a gathering of twelve hundred and fifty monks.'

Tattha ekosīti ekova āsi. Aḍḍhateḷasasatānanti mama sāvakānaṃ paññāsādhikānaṃ dvādasasatānaṃ. Bhikkhūnāsīti bhikkhūnaṃ āsi[Pg.345]. Tesaṃ pana majjhagato bhagavā caturaṅgasannipāte pātimokkhaṃ uddisi.

Therein, 'ekosi' means 'it was only once.' 'Aḍḍhateḷasasatānaṃ' means 'of my disciples, twelve hundred and fifty.' 'Bhikkhūnāsi' means 'it was for the monks.' The Blessed One, having gone into their midst, recited the Pātimokkha in the assembly endowed with four factors.

Atha bhagavā attano pavattiṃ dassento –

Then the Blessed One, wishing to show his own history, said:

6.

6.

‘‘Virocamāno vimalo, bhikkhusaṅghassa majjhago;

Dadāmi patthitaṃ sabbaṃ, maṇīva sabbakāmado’’ti. – ādimāha;

He began by saying: 'Shining and stainless in the midst of the Sangha of bhikkhus, I give everything that is wished for, like a wish-fulfilling jewel.'

Tattha virocamānoti anantabuddhasiriyā virocamāno. Vimaloti vigatarāgādikilesamalo. Maṇīva sabbakāmadoti cintāmaṇi viya sabbakāmadado ahampi icchitaṃ patthitaṃ sabbaṃ lokiyalokuttarasukhavisesaṃ demīti attho.

Therein, 'shining' means shining with the infinite glory of a Buddha. 'Stainless' means free from the stain of defilements such as lust. 'Like a wish-fulfilling jewel' means: just as a wish-fulfilling gem grants all desires, so I too give every desired and wished-for distinction of worldly and supramundane happiness. This is the meaning.

Idāni patthitapatthanaṃ dassento –

Now, showing what is wished for by those who aspire, he said:

7.

7.

‘‘Phalamākaṅkhamānānaṃ, bhavacchandajahesinaṃ;

Catusaccaṃ pakāsemi, anukampāya pāṇina’’nti. – ādimāha;

He began by saying: 'To those who long for the fruit, who wish to abandon desire for existence, I proclaim the Four Truths out of compassion for beings.'

Tattha phalanti sotāpattiphalādikaṃ catubbidhaṃ phalaṃ. Bhavacchandajahesinanti bhavataṇhāpahāyinaṃ, bhavataṇhaṃ pajahitukāmānaṃ. Anukampāyāti anuddayāya.

Therein, 'the fruit' means the fourfold fruit beginning with the fruit of stream-entry. 'Who wish to abandon desire for existence' means those who are abandoning craving for existence, or those who wish to abandon craving for existence. 'Out of compassion' means out of compassion.

8. Idāni catusaccappakāsane, abhisamayaṃ dassento ‘‘dasavīsasahassāna’’nti ādimāha.

8. Now, in proclaiming the Four Truths and showing the realization, he began by saying, 'Of ten and twenty thousand...'

Tattha dasavīsasahassānanti dasasahassānañca vīsatisahassānañca. Ekadvinnantiādinā nayenāti attho. Navamadasamagāthā uttānatthāva.

Therein, 'of ten and twenty thousand' means of ten thousand and of twenty thousand. The meaning is to be understood by the method of 'of one, of two,' and so on. The ninth and tenth stanzas are clear in meaning.

11-12. Ekādasamadvādasamagāthāsu idānetarahīti ubhopi ekatthā, veneyyavasena purisapuggalā viya vuttā. Atha vā idānīti mayi uppanne. Etarahīti mayi dhammaṃ desente. Apattamānasāti appattaarahattaphalā. Ariyañjasanti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. Thomayantāti pasaṃsantā. Bujjhissantīti anāgate catusaccadhammaṃ paṭivijjhissantīti attho. Saṃsārasaritanti saṃsārasāgaraṃ.

In the eleventh and twelfth stanzas, 'idāni' and 'etarahi' both have the same meaning; they are spoken of like individual persons in accordance with those to be trained. Alternatively, 'idāni' means 'when I have arisen,' and 'etarahi' means 'while I am teaching the Dhamma.' 'Apattamānasā' means those who have not attained the fruit of arahantship. 'Ariyañjasa' means the noble eight-factored path. 'Thomayantā' means praising. 'Bujjhissanti' means: 'in the future they will penetrate the Dhamma of the Four Truths.' This is the meaning. 'Saṃsārasarita' means the ocean of saṃsāra.

Idāni [Pg.346] attano jātanagarādiṃ dassento –

Now, showing his own birth city and so on, he said:

13.

13.

‘‘Nagaraṃ kapilavatthu me, rājā suddhodano pitā;

Mayhaṃ janettikā mātā, māyādevīti vuccati.

My city is Kapilavatthu, my father is King Suddhodana; my birth mother is called Māyādevī.

14.

14.

‘‘Ekūnatiṃsavassāni, agāraṃ ajjhahaṃ vasiṃ;

Rammo surammo subhako, tayo pāsādamuttamā.

For twenty-nine years I dwelt at home; I had three excellent palaces: Ramma, Suramma, and Subhaka.

15.

15.

‘‘Cattālīsasahassāni, nāriyo samalaṅkatā;

Bhaddakañcanā nāma nārī, rāhulo nāma atrajo.

There were forty thousand well-adorned women; my wife was named Bhaddakañcanā, and my son was named Rāhula.

16.

16.

‘‘Nimitte caturo disvā, assayānena nikkhamiṃ;

Chabbassaṃ padhānacāraṃ, acariṃ dukkaraṃ ahaṃ.

Having seen the four signs, I went forth by horse; for six years I undertook the difficult practice of striving.

17.

17.

‘‘Bārāṇasiyaṃ isipatane, cakkaṃ pavattitaṃ mayā;

Ahaṃ gotamasambuddho, saraṇaṃ sabbapāṇinaṃ.

At Isipatana in Bārāṇasī the Wheel was set in motion by me; I am the Sambuddha Gotama, a refuge for all beings.

18.

18.

‘‘Kolito upatisso ca, dve bhikkhū aggasāvakā;

Ānando nāmupaṭṭhāko, santikāvacaro mama;

Khemā uppalavaṇṇā ca, bhikkhunī aggasāvikā.

The two bhikkhus Kolita and Upatissa are my chief disciples; Ānanda is my attendant, who is always near me. The bhikkhunīs Khemā and Uppalavaṇṇā are my chief female disciples.

19.

19.

‘‘Citto hatthāḷavako ca, aggupaṭṭhākupāsakā;

Nandamātā ca uttarā, aggupaṭṭhākupāsikā.

Citta and Hatthaka of Āḷavī are the chief male lay attendants; Nandamātā and Uttarā are the chief female lay attendants.

20.

20.

‘‘Ahaṃ assatthamūlamhi, patto sambodhimuttamaṃ;

Byāmappabhā sadā mayhaṃ, soḷasahatthamuggatā.

At the foot of the Assattha tree I attained supreme enlightenment. My fathom-wide radiance always extends for sixteen cubits.

21.

21.

‘‘Appaṃ vassasataṃ āyu, idānetarahi vijjati;

Tāvatā tiṭṭhamānohaṃ, tāremi janataṃ bahuṃ.

Now the lifespan is a short one hundred years; remaining for that long, I ferry many people across.

22.

22.

‘‘Ṭhapayitvāna dhammukkaṃ, pacchimaṃ janabodhanaṃ;

Ahampi na cirasseva, saddhiṃ sāvakasaṅghato;

Idheva parinibbissaṃ, aggīvāhārasaṅkhayā’’ti. – ādimāha;

He began by saying: 'Having established the torch of the Dhamma, the final instruction for the people, I too, before long, together with the Saṅgha of disciples, will attain final Nibbāna right here, like a fire with the exhaustion of its fuel.'

Mama pana rammasurammasubhanāmakā tayo pāsādā navabhūmikasattabhūmikapañcabhūmikā, cattālīsasahassā nāṭakitthiyo, yasodharā nāma mama aggamahesī[Pg.347], sohaṃ cattāro nimitte disvā assayānena mahābhinikkhamanaṃ nikkhamiṃ. Tato chabbassāni padhānaṃ padahitvā visākhapuṇṇamāya uruvelāyaṃ senānigame senākuṭumbikassa dhītāya sampasādajātāya sujātāya nāma dinnaṃ madhupāyāsaṃ paribhuñjitvā sālavane divāvihāraṃ katvā sāyanhasamaye sotthiyena nāma tiṇahārakena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā assatthabodhirukkhamūlaṃ upagantvā tattha mārabalaṃ viddhaṃsetvā sambodhiṃ pattosmīti sabbaṃ byākāsi.

He declared all this: 'As for me, I had three palaces named Ramma, Suramma, and Subha, of nine, seven, and five stories respectively. I had forty thousand dancing women, and my chief queen was named Yasodharā. Having seen the four signs, I went forth on the great renunciation by horse. Then, having striven for six years, on the full-moon day of Visākha at Uruvelā, in the market town of the Senānis, I consumed the milk-rice given by Sujātā, the daughter of the householder Senāni, in whom faith had arisen. Having spent the day in a sāl grove, in the evening I took the eight handfuls of grass given by a grass-carrier named Sotthiya, approached the foot of the Assattha Bodhi tree, and there, having vanquished Māra's army, I attained full enlightenment.'

Tattha saddhiṃ sāvakasaṅghatoti saddhiṃ sāvakasaṅghena. Parinibbissanti parinibbāyissāmi. Aggīvāhārasaṅkhayāti aggi viya indhanakkhayena yathā aggi nirupādāno nibbāyati, evaṃ ahampi nirupādāno parinibbāyissāmīti attho.

Therein, 'saddhiṃ sāvakasaṅghato' means 'together with the Saṅgha of disciples.' 'Parinibbissanti' means 'I will attain final Nibbāna.' 'Aggīvāhārasaṅkhayāti' means: just as a fire is extinguished with the exhaustion of its fuel, being without sustenance, so I too will attain final Nibbāna without sustenance. This is the meaning.

23-4.

23-4.

Tāni ca atulatejānīti aggasāvakayugādīni tāni asadisatejāni. Imāni ca dasabalānīti etāni ca sārīradasabalāni guṇadhāraṇo dehoti chaasādhāraṇañāṇādiguṇadharo ayaṃ deho ca. Tamantarahissantīti sabbāni etāni vuttappakārāni antaradhāyissanti vinassissanti. Nanu rittā sabbasaṅkhārāti ettha nanūti ayaṃ anumatiatthe nipāto. Rittāti niccasāradhuvasārarahitattā tucchā, sabbameva pana saṅkhataṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ hutvā abhāvato aniccaṃ, uppādādipaṭipīḷitattā dukkhaṃ, avasavattanato anattā. Tasmā saṅkhāresu lakkhaṇattayaṃ āropetvā vipassanaṃ vaḍḍhetvā amatamasaṅkhataṃ accutaṃ nibbānaṃ adhigacchatha. Ayaṃ vo amhākaṃ anusāsanī idaṃ amhākaṃ sāsanaṃ appamādena sampādethāti. Desanāpariyosāne kira devatānaṃ koṭisatasahassassa anupādāya āsavehi cittāni vimucciṃsu. Sesamaggaphalesu patiṭṭhitā pana gaṇanapathaṃ vītivattā ahesuṃ.

‘And those of incomparable power’ means those pairs of chief disciples and so on are of unequalled power. ‘And these ten powers’ means these ten bodily powers that are the retinue also. ‘A body that is a bearer of qualities’ means this body also, which is the repository of the qualities beginning with the six unshared knowledges. ‘They will vanish’ means all these aforementioned qualities and bodies will disappear. In the phrase ‘Are not all formations empty?’ the particle ‘nanu’ is in the sense of assent. ‘Empty’ means hollow because they are devoid of the core of permanence and the core of stability. Indeed, all that is conditioned is subject to destruction, decay, fading away, and cessation. Because it ceases to exist after having been, it is impermanent. Because it is oppressed by arising and so on, it is suffering. Because it is not subject to one's will, it is non-self. Therefore, having superimposed the triad of characteristics on formations, develop insight and attain the deathless, the unconditioned, the unfallen Nibbāna. This is our instruction to you; accomplish this our teaching with diligence. It is said that at the conclusion of the discourse, the minds of a hundred thousand koṭis of devas were liberated from the taints through non-clinging. But those established in the remaining paths and fruits were beyond the path of reckoning.

Evaṃ bhagavā kappanāmajātiādivavatthitaṃ sakalampi buddhavaṃsaṃ ākāse ratanacaṅkame caṅkamantova kathetvā ñātijanaṃ vandāpetvā ākāsato otaritvā paññattavarabuddhāsane nisīdi. Evaṃ nisinne pana bhagavati lokanāthe sikhāppatto ñātisamāgamo ahosi. Sabbe ekaggacittā nisīdiṃsu[Pg.348]. Tato mahāmegho pokkharavassaṃ vassi. Taṅkhaṇe udakaṃ heṭṭhā viravantaṃ gacchati. Temetukāmova temeti, atemitukāmassa sarīre ekabindumattampi na patati. Taṃ disvā sabbe acchariyabbhutacittajātā hutvā – ‘‘aho acchariyaṃ, aho abbhuta’’nti kathaṃ samuṭṭhāpesuṃ. Taṃ sutvā satthā – ‘‘na idāneva mayhaṃ ñātisamāgame pokkharavassaṃ vassi, atītepi vassī’’ti imissā aṭṭhuppattiyā vessantarajātakaṃ (jā. 2.22.1655 ādayo) kathesi. Sā dhammadesanā sātthikā jātā. Tato bhagavā uṭṭhāyāsanā vihāraṃ pāvisi.

Thus, the Blessed One, having described the entire lineage of the Buddhas—established by eon, name, birth, and so on—while walking back and forth on the jeweled walkway in the sky, and having caused his relatives to pay homage, descended from the sky and sat upon the excellent, prepared Buddha-seat. While the Blessed One, the Lord of the World, was thus seated, the gathering of his relatives reached its peak. All sat with a single mind. Then, a great cloud poured down a lotus-rain. At that moment, the water flowed downward, making a sound. It wets only those who wish to be wet; on the body of one who does not wish to be wet, not even a single drop falls. Seeing this, all, with minds in which wonder and amazement arose, raised the cry: “Ah, how wonderful! Ah, how amazing!” Hearing this, the Teacher said, “Not only now, during this gathering of my relatives, has a lotus-rain fallen—it rained in the past as well.” And for this occasion, he recounted the Vessantara Jātaka. That discourse on the Dhamma was beneficial. Then, the Blessed One rose from his seat and entered the monastery.

Iti madhuratthavilāsiniyā buddhavaṃsaṭṭhakathāya

Thus, in the Madhuratthavilāsinī, the commentary on the Buddhavaṃsa,

Gotamabuddhavaṃsavaṇṇanā niṭṭhitā.

The Commentary on the Lineage of the Buddha Gotama is concluded.

Niṭṭhito pañcavīsatimo buddhavaṃso.

The twenty-fifth Buddhavaṃsa is concluded.

28. Buddhapakiṇṇakakathā

28. A Discourse on Miscellaneous Topics Concerning the Buddhas

1-18.

1-18.

‘‘Aparimeyyito kappe, caturo āsuṃ vināyakā’’tiādikā aṭṭhārasagāthā saṅgītikārakehi ṭhapitā nigamanagāthāti veditabbā. Sesagāthāsu sabbattha pākaṭamevāti.

The eighteen verses beginning, “In an incalculable eon, there were four leaders,” are to be understood as the concluding verses established by the compilers of the Recitation. In the remaining verses, everything is evident.

Vemattakathā

A Discourse on the Differences

Imasmiṃ pana sakalepi buddhavaṃse niddiṭṭhānaṃ pañcavīsatiyā buddhānaṃ aṭṭha vemattāni veditabbāni. Katamāni aṭṭha? Āyuvemattaṃ, pamāṇavemattaṃ, kulavemattaṃ, padhānavemattaṃ, rasmivemattaṃ, yānavemattaṃ, bodhivemattaṃ, pallaṅkavemattanti.

Now, in this entire Buddhavaṃsa, eight distinctions among the twenty-five Buddhas who have been mentioned should be understood. What are the eight? The distinction in lifespan, the distinction in stature, the distinction in clan, the distinction in striving, the distinction in radiance, the distinction in vehicle, the distinction in Bodhi tree, and the distinction in the seat of awakening.

Tattha āyuvemattaṃ nāma keci dīghāyukā honti keci appāyukā. Tathā hi dīpaṅkaro koṇḍañño anomadassī padumo padumuttaro atthadassī dhammadassī siddhattho tissoti ime nava buddhā vassasatasahassāyukā ahesuṃ. Maṅgalo sumano sobhito nārado [Pg.349] sumedho sujāto piyadassī phussoti ime aṭṭha buddhā navutivassasahassāyukā ahesuṃ. Revato vessabhū cāti ime dve buddhā saṭṭhivassasahassāyukā ahesuṃ. Vipassī bhagavā asītivassasahassāyukā ahosi. Sikhī kakusandho koṇāgamano kassapoti ime cattāro buddhā yathākkamena sattaticattālīsatiṃsavīsavassasahassāyukā ahesuṃ. Amhākaṃ pana bhagavato vassasataṃ āyuppamāṇaṃ ahosi. Upacitapuññasambhārānaṃ dīghāyukasaṃvattaniyakammasamupetānampi buddhānaṃ yugavasena āyuppamāṇaṃ appamāṇaṃ ahosi. Ayaṃ pañcavīsatiyā buddhānaṃ āyuvemattaṃ nāma.

Therein, what is called the distinction in lifespan is this: some are long-lived, some are short-lived. Indeed, it is so: Dīpaṅkara, Koṇḍañña, Anomadassī, Paduma, Padumuttara, Atthadassī, Dhammadassī, Siddhattha, and Tissa—these nine Buddhas were possessed of a lifespan of one hundred thousand years. Maṅgala, Sumana, Sobhita, Nārada, Sumedha, Sujāta, Piyadassī, and Phussa—these eight Buddhas were possessed of a lifespan of ninety thousand years. And Revata and Vessabhū—these two Buddhas were possessed of a lifespan of sixty thousand years. The Blessed One Vipassī was possessed of a lifespan of eighty thousand years. Sikhī, Kakusandha, Koṇāgamana, and Kassapa—these four Buddhas were possessed of lifespans of seventy thousand, forty thousand, thirty thousand, and twenty thousand years respectively. However, of our Blessed One, the measure of the lifespan was one hundred years. Even for the Buddhas who had accumulated the requisites of merit and were endowed with kamma conducive to long life, the measure of their lifespan was short, in accordance with the power of the age. This is called the distinction in lifespan of the twenty-five Buddhas.

Pamāṇavemattaṃ nāma keci dīghā honti keci rassā. Tathā hi dīpaṅkara-revata-piyadassī-atthadassī-dhammadassī-vipassībuddhānaṃ asītihatthubbedhaṃ sarīrappamāṇaṃ ahosi. Koṇḍañña-maṅgala-nārada-sumedhānaṃ aṭṭhāsītihatthubbedho kāyo ahosi. Sumanassa navutihatthubbedhaṃ sarīraṃ ahosi. Sobhita-anomadassī-paduma-padumuttara-phussabuddhānaṃ aṭṭhapaṇṇāsahatthubbedhaṃ sarīraṃ ahosi. Sujāto paṇṇāsahatthubbedhasarīro ahosi. Siddhattha-tissa-vessabhuno saṭṭhihatthubbedhā ahesuṃ. Sikhī sattatihatthubbedho ahosi. Kakusandha-koṇāgamana-kassapā yathākkamena cattālīsatiṃsavīsatihatthubbedhā ahesuṃ. Amhākaṃ bhagavā aṭṭhārasahatthubbedho ahosi. Ayaṃ pañcavīsatiyā buddhānaṃ pamāṇavemattaṃ nāma.

What is called the distinction in stature is this: some are tall, some are short. Indeed, it is so: of the Buddhas Dīpaṅkara, Revata, Piyadassī, Atthadassī, Dhammadassī, and Vipassī, the measure of the body was a height of eighty cubits. Of Koṇḍañña, Maṅgala, Nārada, and Sumedha, the body was eighty-eight cubits in height. Of Sumana, the body was ninety cubits in height. Of the Buddhas Sobhita, Anomadassī, Paduma, Padumuttara, and Phussa, the body was fifty-eight cubits in height. Sujāta was one whose body was fifty cubits in height. Siddhattha, Tissa, and Vessabhū were sixty cubits in height. Sikhī was seventy cubits in height. Kakusandha, Koṇāgamana, and Kassapa were forty, thirty, and twenty cubits in height respectively. Our Blessed One was eighteen cubits in height. This is called the distinction in stature of the twenty-five Buddhas.

Kulavemattaṃ nāma keci khattiyakule nibbattiṃsu keci brāhmaṇakule. Tathā hi kakusandhakoṇāgamanakassapasammāsambuddhā brāhmaṇakule nibbattiṃsu. Dīpaṅkarādigotamabuddhapariyantā dvāvīsati buddhā khattiyakuleyeva nibbattiṃsu. Ayaṃ pañcavīsatiyā buddhānaṃ kulavemattaṃ nāma.

The distinction in clan is as follows: some were born in the warrior clan, and some in the brahmin clan. Thus, the Perfectly Self-Enlightened Buddhas Kakusandha, Koṇāgamana, and Kassapa were born in the brahmin clan. The twenty-two Buddhas from Dīpaṅkara to Gotama were born only in the warrior clan. This is called the distinction in clan of the twenty-five Buddhas.

Padhānavemattaṃ nāma dīpaṅkara-koṇḍañña-sumana-anomadassī-sujātasiddhattha-kakusandhānaṃ dasamāsikā padhānacariyā. Maṅgala-sumedhatissa sikhīnaṃ aṭṭhamāsikā. Revatassa sattamāsikā. Sobhitassa cattāro māsā. Padumaatthadassī vipassīnaṃ aḍḍhamāsikā. Nārada-padumuttara-dhammadassī-kassapānaṃ sattāhāni. Piyadassī-phussa-vessabhū koṇāgamanānaṃ chamāsikā. Amhākaṃ buddhassa chabbassāni padhānacariyā ahosi. Ayaṃ padhānavemattaṃ nāma.

The distinction in striving is as follows: For Dīpaṅkara, Koṇḍañña, Sumana, Anomadassī, Sujāta, Siddhattha, and Kakusandha, their practice of striving was for ten months. For Maṅgala, Sumedha, Tissa, and Sikhī, it was for eight months. For Revata, it was for seven months. For Sobhita, it was four months. For Paduma, Atthadassī, and Vipassī, it was for half a month. For Nārada, Padumuttara, Dhammadassī, and Kassapa, it was for seven days. For Piyadassī, Phussa, Vessabhū, and Koṇāgamana, it was for six months. For our Buddha, the practice of striving was for six years. This is called the distinction in striving.

Rasmivemattaṃ [Pg.350] nāma maṅgalassa kira sammāsambuddhassa sarīrasmi dasasahassilokadhātuṃ pharitvā aṭṭhāsi. Padumuttarabuddhassa dvādasayojanikā ahosi. Vipassissa bhagavato sattayojanikā ahosi. Sikhissa tiyojanappamāṇā. Kakusandhassa dasayojanikā. Amhākaṃ bhagavato samantato byāmappamāṇā. Sesānaṃ aniyatā ahosi. Ayaṃ rasmivemattaṃ nāma ajjhāsayapaṭibaddhaṃ, yo yattakaṃ icchati, tassa sarīrappabhā tattakaṃ pharati, paṭividdhaguṇe pana kassaci vemattaṃ nāma natthi. Ayaṃ rasmivemattaṃ nāma.

The distinction in radiance is as follows: It is said that for the Perfectly Self-Enlightened Buddha Maṅgala, the radiance from his body spread through a ten-thousand-world-system and remained. For the Buddha Padumuttara, it was twelve yojanas. For the Blessed One Vipassī, it was seven yojanas. For Sikhī, it was of the measure of three yojanas. For Kakusandha, it was ten yojanas. For our Blessed One, it was the measure of a fathom all around. For the remaining Buddhas, it was not fixed; it is connected with their disposition. To whatever extent a Buddha wishes, the radiance of his body spreads that far. However, in the quality of penetration, there is no distinction whatsoever for anyone. This is called the distinction in radiance.

Yānavemattaṃ nāma keci hatthiyānena keci assayānena keci rathapada-pāsāda-sivikādīsu aññatarena nikkhamanti. Tathā hi dīpaṅkara-sumana-sumedha-phussa-sikhī-koṇāgamanā hatthiyānena nikkhamiṃsu. Koṇḍañña-revata-paduma-piyadassī-vipassī-kakusandhā rathayānena. Maṅgala-sujāta-atthadassī-tissa-gotamā assayānena. Anomadassīsiddhatthavessabhuno sivikāyānena. Nārado padasā nikkhami. Sobhita-padumuttara-dhammadassī-kassapā pāsādena nikkhamiṃsu. Ayaṃ yānavemattaṃ nāma.

The distinction in vehicles is as follows: some went forth by elephant-vehicle, some by horse-vehicle, and some by one or another vehicle such as a chariot, palace, or palanquin. Thus, Dīpaṅkara, Sumana, Sumedha, Phussa, Sikhī, and Koṇāgamana went forth by elephant-vehicle. Koṇḍañña, Revata, Paduma, Piyadassī, Vipassī, and Kakusandha went forth by chariot-vehicle. Maṅgala, Sujāta, Atthadassī, Tissa, and Gotama went forth by horse-vehicle. Anomadassī, Siddhattha, and Vessabhū went forth by palanquin-vehicle. Nārada went forth on foot. Sobhita, Padumuttara, Dhammadassī, and Kassapa went forth by means of a palace-vehicle. This is called the distinction in vehicles.

Bodhivemattaṃ nāma dīpaṅkarassa bhagavato kapītanarukkho bodhi; koṇḍaññassa bhagavato sālakalyāṇirukkho, maṅgala-sumana-revata-sobhitānaṃ nāgarukkho, anomadassissa ajjunarukkho, padumanāradānaṃ mahāsoṇarukkho, padumuttarassa salalarukkho, sumedhassa nīpo, sujātassa veḷu, piyadassino kakudho, atthadassissa campakarukkho, dhammadassissa rattakuravakarukkho, siddhatthassa kaṇikārarukkho, tissassa asanarukkho, phussassa āmalakarukkho, vipassissa pāṭalirukkho, sikhissa puṇḍarīkarukkho, vessabhussa sālarukkho, kakusandhassa sirīsarukkho, koṇāgamanassa udumbararukkho, kassapassa nigrodho, gotamassa assatthoti ayaṃ bodhivemattaṃ nāma.

The distinction in Bodhi trees is as follows: The Bodhi tree of the Blessed One Dīpaṅkara was the Kapītana tree; of the Blessed One Koṇḍañña, the Sālakalyāṇi tree; of Maṅgala, Sumana, Revata, and Sobhita, the Nāga tree; of Anomadassī, the Ajjuna tree; of Paduma and Nārada, the Mahāsoṇa tree; of Padumuttara, the Salala tree; of Sumedha, the Nīpa tree; of Sujāta, the Veḷu tree; of Piyadassī, the Kakudha tree; of Atthadassī, the Campaka tree; of Dhammadassī, the Rattakuravaka tree; of Siddhattha, the Kaṇikāra tree; of Tissa, the Asana tree; of Phussa, the Āmalaka tree; of Vipassī, the Pāṭali tree; of Sikhī, the Puṇḍarīka tree; of Vessabhū, the Sāla tree; of Kakusandha, the Sirīsa tree; of Koṇāgamana, the Udumbara tree; of Kassapa, the Nigrodha tree; and of Gotama, the Assattha tree. This is called the distinction in Bodhi trees.

Pallaṅkavemattaṃ nāma dīpaṅkara-revata-piyadassī-atthadassī-dhammadassī-vipassīnaṃ tepaṇṇāsahatthapallaṅkā ahesuṃ; koṇḍañña-maṅgala-nārada-sumedhānaṃ sattapaṇṇāsahatthā; sumanassa saṭṭhihattho pallaṅko ahosi; sobhita-anomadassī-paduma-padumuttara-phussānaṃ aṭṭhattiṃsahatthā, sujātassa dvattiṃsahattho, siddhattha-tissa-vessabhūnaṃ cattālīsahatthā, sikhissa dvattiṃsahattho[Pg.351], kakusandhassa chabbīsatihattho, koṇāgamanassa vīsatihattho, kassapassa pannarasahattho, gotamassa cuddasahattho pallaṅko ahosi. Ayaṃ pallaṅkavemattaṃ nāma. Imāni aṭṭha vemattāni nāma.

The distinction in thrones is as follows: The thrones of Dīpaṅkara, Revata, Piyadassī, Atthadassī, Dhammadassī, and Vipassī were fifty-three cubits; the thrones of Koṇḍañña, Maṅgala, Nārada, and Sumedha were fifty-seven cubits; the throne of Sumana was sixty cubits; the thrones of Sobhita, Anomadassī, Paduma, Padumuttara, and Phussa were thirty-eight cubits; the throne of Sujāta was thirty-two cubits; the thrones of Siddhattha, Tissa, and Vessabhū were forty cubits; the throne of Sikhī was thirty-two cubits; the throne of Kakusandha was twenty-six cubits; the throne of Koṇāgamana was twenty cubits; the throne of Kassapa was fifteen cubits; and the throne of Gotama was fourteen cubits. This is called the distinction in thrones. These are called the eight distinctions.

Avijahitaṭṭhānakathā

Discourse on the Unabandoned Places

Sabbabuddhānaṃ pana cattāri avijahitaṭṭhānāni nāma honti. Sabbabuddhānañhi bodhipallaṅko avijahito ekasmiṃyeva ṭhāne hoti. Dhammacakkappavattanaṃ isipatane migadāye avijahitameva hoti. Devorohaṇakāle saṅkassanagaradvāre paṭhamakkapādaṭṭhānaṃ avijahitameva hoti. Jetavane gandhakuṭiyā cattāri mañcapādaṭṭhānāni avijahitāneva honti. Vihāro pana khuddakopi mahantopi hoti. Vihāro na vijahatiyeva, nagaraṃ pana vijahati.

For all Buddhas, there are what are called the four unabandoned places. Indeed, the Bodhi-throne of all Buddhas is unabandoned and is in one place only. The setting in motion of the Wheel of Dhamma in the Deer Park at Isipatana is indeed unabandoned. At the time of descending from the deva realm, the place of setting the first foot at the gate of the city of Saṅkassa is indeed unabandoned. In the Jetavana, the four places for the couch-legs in the Gandhakuti are indeed unabandoned. The monastery, however, may be small or large. The monastery is not abandoned, but the city is abandoned.

Sahajātapariccheda-nakkhattaparicchedakathā

Discourse on the Demarcation of Co-nascents and of Constellations

Aparaṃ pana amhākaṃyeva bhagavato sahajātaparicchedañca nakkhattaparicchedañca dīpesuṃ. Amhākaṃ sabbaññubodhisattena kira saddhiṃ rāhulamātā ānandatthero channo kaṇḍako assarājā nidhikumbho mahābodhi kāḷudāyīti imāni satta sahajātāni. Ayaṃ sahajātaparicchedo. Mahāpuriso pana uttarāsāḷhanakkhatteneva mātukucchiṃ okkami, mahābhinikkhamanaṃ nikkhami, dhammacakkaṃ pavattesi, yamakapāṭihāriyaṃ akāsi. Visākhanakkhattena jāto ca abhisambuddho ca parinibbuto ca. Māghanakkhattena tassa sāvakasannipāto ca āyusaṅkhāravosajjanañca ahosi. Assayujanakkhattena devorohaṇaṃ. Ayaṃ nakkhattaparicchedoti.

Furthermore, they also explained the demarcation of co-nascents and of constellations of our own Blessed One. It is said that these seven were co-nascent with our All-Knowing Bodhisatta: Rāhulamātā, the Elder Ānanda, Channa, Kaṇḍaka the king of horses, the four great treasure pots, the Great Bodhi Tree, and the minister Kāḷudāyī. This is the demarcation of co-nascents. The Great Being, for his part, entered his mother’s womb, went forth in the Great Renunciation, set the Wheel of Dhamma in motion, and performed the Twin Miracle under the Uttarāsāḷha constellation. He was born, attained perfect enlightenment, and attained Parinibbāna under the Visākha constellation. The assembly of his disciples and the relinquishing of his life-formation occurred under the Māgha constellation. The descent from the deva world took place under the Assayuja constellation. This is the demarcation of constellations.

Sadhammatākathā

Discourse on the Common Natural Principles

Idāni pana sabbesaṃ buddhānaṃ sādhāraṇadhammataṃ pakāsayissāma. Sabbabuddhānaṃ samattiṃsavidhā dhammatā. Seyyathidaṃ – pacchimabhavikabodhisattassa sampajānassa mātukucchiokkamanaṃ, mātukucchiyaṃ pallaṅkena nisīditvā bahimukholokanaṃ, ṭhitāya bodhisattamātuyā vijāyanaṃ, araññeyeva mātukucchito nikkhamanaṃ, kañcanapaṭṭesu patiṭṭhitapādānaṃ uttarābhimukhānaṃ [Pg.352] sattapadavītihārānaṃ gantvā catuddisaṃ oloketvā sīhanādanadanaṃ, cattāri nimittāni disvā jātamattaputtānaṃ mahāsattānaṃ mahābhinikkhamanaṃ, arahaddhajamādāya pabbajitvā sabbaheṭṭhimena paricchedena sattāhaṃ padhānacariyā, sambodhiṃ pāpuṇanadivase pāyāsabhojanaṃ, tiṇasanthare nisīditvā sabbaññutaññāṇādhigamo, ānāpānassatikammaṭṭhānaparikammaṃ, mārabalaviddhaṃsanaṃ, bodhipallaṅkeyeva tisso vijjā ādiṃ katvā asādhāraṇañāṇādiguṇapaṭilābho, sattasattāhaṃ bodhisamīpeyeva vītināmanaṃ, mahābrahmuno dhammadesanatthāya āyācanaṃ, isipatane migadāye dhammacakkappavattanaṃ, māghapuṇṇamāya caturaṅgikasannipāte pātimokkhuddeso, jetavanaṭṭhāne nibaddhavāso, sāvatthinagaradvāre yamakapāṭihāriyakaraṇaṃ, tāvatiṃsabhavane abhidhammadesanā, saṅkassanagaradvāre devalokato otaraṇaṃ satataṃ phalasamāpattisamāpajjanaṃ, dvīsu vāresu veneyyajanāvalokanaṃ, uppanne vatthumhi sikkhāpadapaññāpanaṃ uppannāya aṭṭhuppattiyā jātakakathanaṃ, ñātisamāgame buddhavaṃsakathanaṃ, āgantukehi bhikkhūhi paṭisanthārakaraṇaṃ, nimantitānaṃ vuṭṭhavassānaṃ anāpucchā agamanaṃ, divase divase purebhattapacchābhattapaṭhamamajjhimapacchimayāmakiccakaraṇaṃ, parinibbānadivase maṃsarasabhojanaṃ, catuvīsatikoṭisatasahassasamāpattiyo samāpajjitvā parinibbānanti imā samattiṃsa sabbabuddhānaṃ dhammatāti.

Now, we shall explain the common natural principles of all Buddhas. There are thirty such natural principles for all Buddhas. They are as follows: The mindful descent of the Bodhisatta into his mother’s womb in his final existence; sitting cross-legged in his mother’s womb while facing outwards; the birth of the Bodhisatta while his mother is standing; emerging from his mother’s womb in a forest grove; taking seven steps towards the north with his feet placed on golden plates, surveying the four directions, and uttering a lion’s roar; the great renunciation of Great Beings upon seeing the four signs, just after a son has been born to them; after going forth and taking up the banner of the Arahants, the practice of striving for a minimum of seven days; partaking of milk-rice on the day of attaining enlightenment; attaining omniscience while seated on a spread of grass; the preliminary meditation on mindfulness of breathing; the vanquishing of Māra’s forces; the attainment, on the very seat of awakening, of the unique qualities beginning with the three true knowledges; spending seven weeks near the Bodhi tree; the request from Mahā Brahmā to teach the Dhamma; the turning of the Wheel of Dhamma in the Deer Park at Isipatana; the recitation of the Pātimokkha on the full-moon day of Māgha in the assembly with four factors; a fixed residence at Jetavana; the performance of the Twin Miracle at the gate of Sāvatthī; the exposition of the Abhidhamma in the Tāvatiṃsa heaven; the descent from the deva world at the gate of Saṅkassa; the constant attainment of the fruition of arahantship; surveying the world on two occasions for beings ready to be trained; the laying down of training rules when a reason for one has arisen; the telling of a Jātaka when an occasion has arisen; the recounting of the lineage of the Buddhas at a gathering of relatives; giving a friendly welcome to visiting bhikkhus; not departing without taking leave from those who invited them for the rains retreat; the performance of the daily duties in the forenoon, afternoon, and in the first, middle, and last watches of the night; consuming a meal with meat-gravy on the day of Parinibbāna; and attaining Parinibbāna after entering into twenty-four hundred thousand crores of meditative attainments. These are the thirty natural principles of all Buddhas.

Anantarāyikadhammakathā

The Discourse on the Inviolable Principles

Sabbabuddhānaṃ cattāro anantarāyikā dhammā. Katame cattāro? Buddhānaṃ uddissa abhihaṭānaṃ catunnaṃ paccayānaṃ na sakkā kenaci antarāyo kātuṃ. Buddhānaṃ āyuno na sakkā kenaci antarāyo kātuṃ. Vuttañhetaṃ – ‘‘aṭṭhānametaṃ anavakāso, yaṃ parūpakkamena tathāgataṃ jīvitā voropeyyā’’ti (cūḷava. 342). Buddhānaṃ dvattiṃsamahāpurisalakkhaṇānaṃ asītiyā anubyañjanānañca na sakkā kenaci antarāyo kātuṃ. Buddharaṃsīnaṃ na sakkā kenaci antarāyo kātunti. Ime cattāro anantarāyikā dhammā nāmāti.

For all Buddhas, there are four inviolable principles. What are the four? No one is able to cause an obstruction to the four requisites brought and dedicated to the Buddhas. No one is able to cause an obstruction to the lifespan of the Buddhas. For this has been said: 'This is impossible, it cannot be, that anyone by an attack could deprive a Tathāgata of life.' No one is able to cause an obstruction to the thirty-two marks of a great man and the eighty minor characteristics of the Buddhas. No one is able to cause an obstruction to the Buddha-rays. These are called the four inviolable principles.

Nigamanakathā

The Concluding Discourse

Ettāvatā [Pg.353] gatā siddhiṃ, buddhavaṃsassa vaṇṇanā;

Suvaṇṇapadaviññātavicittanayasobhitā.

Thus far, the commentary on the Chronicle of the Buddhas, adorned with various wonderful methods made known by golden words, has reached completion.

Porāṇaṭṭhakathāmaggaṃ, pāḷiatthappakāsakaṃ;

Ādāyeva katā buddha-vaṃsassaṭṭhakathā mayā.

Having taken up the path of the ancient commentaries, which illuminates the meaning of the Pāli, this commentary on the Chronicle of the Buddhas has been composed by me.

Papañcatthaṃ vivajjetvā, madhuratthassa sabbaso;

Sampakāsanato tasmā, madhuratthappakāsinī.

Having avoided prolixity, and because it completely illuminates the sweet meaning, it is therefore named the Madhuratthappakāsinī (The Elucidator of the Sweet Meaning).

Kāvīrajalasampāta-paripūtamahītale;

Kāvīrapaṭṭane ramme, nānānārinarākule.

In the delightful port town of Kāvīra, on land filled by the influx of the Kāvīra's waters, a town bustling with various men and women,

Kārite kaṇhadāsena, saṇhavācena sādhunā;

Vihāre vividhākāra-cārupākāragopure.

in a monastery built by the good Kaṇhadāsa, a man of gentle speech, a monastery with various kinds of beautiful walls and gate-towers,

Chāyāsalilasampanne, dassanīye manorame;

Hatadujjanasambādhe, pavivekasukhe sive.

a monastery endowed with shade and water, lovely to see and delightful, free from the throng of wicked people, peaceful, and a happiness for seclusion,

Tattha pācīnapāsāda-tale paramasītale;

Vasatā buddhavaṃsassa, mayā saṃvaṇṇanā katā.

There, on the exceedingly cool terrace of the eastern mansion, this exposition of the Chronicle of the Buddhas was composed by me while dwelling there.

Yathā buddhavaṃsassa saṃvaṇṇanāyaṃ, gatā sādhu siddhiṃ vinā antarāyaṃ;

Tathā dhammayuttā janānaṃ vitakkā, vināvantarāyena siddhiṃ vajantu.

Just as this exposition of the Chronicle of the Buddhas has well reached completion without obstacle, so too may the thoughts of people connected with the Dhamma reach completion without obstacle.

Imaṃ buddhavaṃsassa saṃvaṇṇanaṃ me, karontena yaṃ patthitaṃ puññajātaṃ;

Sadā tassa devānubhāvena loko, dhuvaṃ santamaccantamatthaṃ payātaṃ.

Whatever accumulation of merit has been generated by me in composing this exposition of the Chronicle of the Buddhas, by the power of the devas, may this world always attain the certain, peaceful, and ultimate goal.

Vinassantu [Pg.354] rogā manussesu sabbe, pavassantu devāpi vassantakāle;

Sukhaṃ hotu niccaṃ varaṃ nārakāpi, pisācāpayātā pipāsā bhavantu.

May all diseases among humans perish; may the rain-god rain in due season. May there be constant, excellent happiness. May even the beings in hell and the spirits be departed from thirst.

Surā accharānaṃ gaṇādīhi saddhiṃ, ciraṃ devaloke sukhaṃ cānubhontu;

Ciraṃ ṭhātu dhammo munindassa loke, sukhaṃ lokapālā mahiṃ pālayantu.

May the devas, together with the hosts of celestial nymphs, long enjoy happiness in the deva world. May the Dhamma of the Lord of Sages long endure in the world. May the protectors of the world happily protect the earth.

Garūhi gītanāmena, buddhadattoti vissuto;

Thero katvā aṭṭhakathaṃ, madhuratthavilāsiniṃ.

The elder, renowned as Buddhadatta, with the name received from his noble teachers, composed the commentary named Madhuratthavilāsinī.

Potthakaṃ ṭhapayitvemaṃ, parampare hitāvahaṃ;

Aciraṭṭhitabhāvena, aho maccuvasaṃ gato.

Having established this book, desired by and beneficial to others, alas, due to not enduring for long, he went under the sway of death.

Iti bhāṇavāravasena chabbīsatibhāṇavārā, ganthavasena pañcasatādhikachasahassaganthā, akkharavasena tisahassādhikāni dvesatasahassakkharāni.

Thus, by way of recitation sections, there are twenty-six recitation sections; by way of textual units, six thousand five hundred ganthas; and by way of syllables, two hundred and three thousand syllables.

Antarāyaṃ vinā esā, yathā niṭṭhaṃ upāgatā;

Tathā sijjhantu saṅkappā, sattānaṃ dhammanissitāti.

Just as this commentary has reached completion without hindrance, so may the Dhamma-based aspirations of beings be fulfilled.

Iti madhuratthavilāsinī nāma

Thus ends the Madhuratthavilāsinī.

Buddhavaṃsa-aṭṭhakathā niṭṭhitā.

The commentary on the Buddhavaṃsa is completed.